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there is no gem like the Buddha-gem. Having obtained such a supreme gem, we will not give it. Indeed, it is not only by you that milk was drunk from the mother's breast. By us too, milk was drunk from the mother's breast. You are not the only men, we are also men." "So be it!" Thus, making mutual boasts, they sent messages and counter-messages. They roared mutual roars of pride. These kings are making a dispute at the place of the Blessed One's final passing. Indeed, this is not proper. "Enough with this quarrel! I will pacify it," he thought. "Sir, it's like the voice of the Teacher!" "Sir, it's like the voice of the Teacher!" All became silent. (1) Let the sirs listen to my one word. Our Buddha was an advocate of patience. This is not good, that for the supreme person, in the matter of his bodily remains, there should be a fight. (2) All you sirs, united and harmonious, rejoicing, let us make eight portions. Let them be spread out, stupas in the directions. Many people will be gladdened by the Seeing One. "It is not good that for the supreme person, in the matter of his bodily remains, there should be a fight," thus meaning, "this is not good." The Blessed One, in all previous (occasions), we your two... We saw a body adorned with the thirty-two marks of a great man, illuminated by the six-colored Buddha-rays, shining with eighty minor characteristics, of golden hue. Now, only golden-hued relics remain. This is not proper for you, O Blessed One! Thus they lamented. Looking to see by whom the right canine tooth of the Blessed One, which was the cause for the discourse on the Four Noble Truths for cutting the doubts of the world with its devas, had been taken, he saw it had been taken by a brahmin. Seeing that the brahmin would not be able to give the appropriate honor to the tooth, he thought, "I will take it." He took it from the brahmin's hand, placed it in a golden casket, took it to the deva-world, and established it in the Cūḷāmaṇi Cetiya. In Rājagaha, they made a stūpa and a great festival for the relics of the Blessed One. From the time of the ascetic Gotama's passing into final Nibbāna, we have been oppressed by force, our good sport ruined, all our works destroyed. Seeing that the great multitude, having corrupted their minds, would be reborn in the lower realms, they thought, "We will cause Sakka, the king of devas, to devise a way to bring the relics." Going to him, they reported the matter, and said, "I will devise a way to bring the relics, great king." "Venerable sirs, there is no ordinary person like Ajātasattu, who is so faithful. He will not do my bidding. However, I will show him a terrifying sight, like Māra's terror. I will make a great sound. I will make yakṣas seize, throw, and announce. You, non-humans, great king, should say that you are angry and cause the relics to be brought." Thus he will cause them to be brought. "Great king, the non-humans are angry! Cause the relics to be brought!" they said. "Venerable sirs, my mind is not yet satisfied. Even so, let them bring them," he said. "Great king, it is proper to make one relic-deposit," he said. In the future, they will be enshrined in the Great Stūpa of the Great Monastery on the island of Laṅkā. The Great Disciple's Cetiya. "May the stone that is in this place disappear! May the dust be perfectly pure! May no water rise up!" Thus he resolved. Even to the great disciples who asked, "What is the king doing here?" They call them stupas. May garlands not wither, May scents not perish, May lamps not be extinguished— Thus resolving, he had letters engraved on a golden plate: In the future, a prince named Piyadosa, Having raised the royal parasol, Will become Asoka, the Righteous King; He will spread these relics far and wide. In the future, a poor king, Taking this gem, May he pay homage to the relics— He had this inscription made. "My dear, Ajātasattu has made a relic deposit. Establish a guard here!" He sent this message. "My life span is now exhausted," He understood. And for those divine beings, Signs of death appear. "Alas, my prosperity is perishing!" He was overcome with fear. "Is there indeed any ascetic or brahmin, Or a great father of the world, Even a Mahābrahmā, Who, having extracted the dart of sorrow lodged in my heart, Could make this prosperity permanent?" Looking, and seeing no one, He then realized: "The Perfectly Enlightened One is capable Of extracting the dart of sorrow That has arisen even for hundreds of thousands like me." "His knowledge is not yet ripe. But after a few days have passed, While I am dwelling in the Indasāla cave, Having seen the five premonitory signs, Terrified by the fear of death, He will approach with devas from two divine realms. Having asked fourteen questions, At the end of the answers to the questions on equanimity, He will be established in the fruit of stream-entry Together with eighty thousand devas." Thinking thus, he did not give him an opportunity. "Even before, because I went alone, The Teacher did not give me an opportunity. Surely I do not have the supporting condition For the path and its fruit. But if there is a supporting condition for even one, The Blessed One teaches the Dhamma Even to an assembly extending to the edge of the cosmos. Surely, however, there will be a supporting condition For some deva in the two divine realms. Referring to that, the Teacher will teach the Dhamma. Hearing that, I too will calm my own sorrow." Taking devas from the two divine realms, It is not proper to approach the Teacher Like one striking with a burden. This, however, is the fifth... Pañcasikha, the attendant, beloved of the Ten-Powered One, goes at any desired moment, asks questions, and hears the Dhamma. Thinking, "I will send him forward, make an opportunity, and having approached in the space made by him, I will ask questions," he invited him for the purpose of making an opportunity. "So be it, great king, good fortune to you, who, instead of saying to me, 'Come, friend, let's go see garden sports or theatrical shows,' say, 'Let's go see the Buddha, let's hear the Dhamma!'" Strongly encouraging him, having agreed to the words of the king of devas, he undertook to follow, to accompany, to go together. I salute your father, good lady, Timbāru, O sun-radiant one; By whom you were born, O beautiful one, The bringer of joy to me. When this was said, the Blessed One spoke thus to Pañcasikha, the Gandhabba devaputta: "Indeed, Pañcasikha, your lute's sound harmonizes with your singing voice, and your singing voice with your lute's sound. And, Pañcasikha, your lute's sound does not overpower your singing voice, nor does your singing voice overpower your lute's sound. When, Pañcasikha, were these verses composed by you? Are they connected with the Buddha, connected with the Dhamma, connected with the Sangha, connected with Arahants, or connected with sensual pleasures?" If the Blessed One did not grant Pañcasikha an opportunity, the devas would take it (as a sign) and turn back from there. Then there would be a great loss. But knowing that if praise were spoken, an opportunity would be granted to Pañcasikha by the Blessed One, and he would approach with the devas, ask questions, and at the end of the answers, establish himself in the fruit of stream-entry along with eighty thousand devas, he spoke the praise. Then the Blessed One spoke thus to Sakka, the king of devas: "This is wonderful, venerable Kosīya, this is amazing, venerable Kosīya, that you, with so many duties and so much to do, have come here." "For a long time, venerable sir, I have wished to approach the Blessed One for an audience. But being occupied with various duties of the Tāvatiṃsa devas, I was unable to approach the Blessed One for an audience." They, unable to decide, "Yours is this, mine is this," made a dispute. They asked Sakka, the king of devas. He said, "It belongs to whoever's mansion is nearer." He said, "It belongs to whoever's mansion she stands looking at." Here, venerable sir, in Kapilavatthu, there was a Sakyan daughter named Gopikā. She was devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha, and perfected in virtues. She, having abandoned womanhood and developed manhood, after the breaking up of the body, after death, was reborn in a good destination, in the heavenly world. For the attainment of that Dhamma, We have come, dear sir; Having been given leave by the Blessed One, We shall ask a question, dear sir. Ask me a question, Vāsava, Whatever you wish in your mind; Of that very question, I shall make an end for you. By what fetter, dear sir, do devas, humans, asuras, nāgas, gandhabbas, and whatever other various beings there are, Think, "May we dwell without enmity, without harm, without rivals, without ill-will, without hatred"? Yet they dwell with enmity, with harm, with rivals, with ill-will, with hatred. It is by the fetter of envy and stinginess, O King of Devas, that devas, humans, asuras, nāgas, gandhabbas, and whatever other various beings there are, Think, "May we dwell without enmity, without harm, without rivals, without ill-will, without hatred". Yet they dwell with enmity, with harm, with rivals, with ill-will, with hatred. Envy is "to be envious". Its characteristic is resentment of others' prosperity. Its function is to be displeased with it. Its manifestation is turning away from it. Its proximate cause is others' prosperity. It should be seen as a fetter. The state of being stingy is stinginess. Its characteristic is the concealment of one's own possessions, whether obtained or to be obtained. Its function is the inability to endure their being shared by others. Its manifestation is contraction, or a bitter, shrivelled state. Its proximate cause is one's own possessions. It should be seen as a defilement of the mind. "What is its description?" Speaking of this and that fault, And not giving anything of learning to anyone...