English
" Having given a great offering for the next day, all unanimously, intending it for the Blessed One, had a very valuable great monastery built. While giving a great offering at the monastery festival, they declared, "Let it not be said that such and such is lacking in the offering," and having prepared the offering, looking for what was needed, they found nine vats of yogurt and also... Not seeing any creamed honey, they summoned men, gave them a thousand coins, and sent them to quickly search for and bring back creamed honey. Taking the thousand coins, they wandered here and there, seeking creamed honey, and stood at a gateway. Then Senagutta, carrying creamed honey for the king's meal, arrived at the main gate. Seeing the creamed honey, they asked, "Take a coin and give us this." When he said, "I will not give it," they increased the price up to a thousand coins. Then Senagutta asked, "Why do you ask for this cheap thing for a thousand? What will you do with it?" When they said, "For the Buddha's sake," Senagutta himself mixed cumin, pepper, sugar, honey, molasses, and other things and offered it to the alms hall. By the Buddha's power, it was enough for the Buddha and the sixty-eight hundred thousand monks. Then, through that meritorious deed, experiencing prosperity in the worlds of gods and humans, in a later life, in the time of our Blessed One, he took rebirth in the womb of Suppiyā, the chief queen of King Mahālilicchavi in Koliyanagara. He remained in his mother's womb for seven months and seven years, and for seven days he suffered the misery of a difficult birth. As he emerged from his mother's womb, his parents named him Sīvali. Thus, such a great being's experience of suffering in the womb for so long was due to the power of evil done by himself. It is said that in the past, having been a king, he conspired with his rival queen against another king, consulting with his own mother. She suggested a plan: "Block the city, and you will be able to capture the enemy." He, following her advice, besieged the city and captured it on the seventh day. By the power of that evil deed, such great suffering befell the mother and son. Then, on the seventh day, as she was giving birth to her son, she remembered the Blessed One and easily delivered her burden. Pleased, on the seventh day, she offered alms to the Buddha and the Saṅgha. He gave a great alms-giving of ghee, then his son, at the age of seven, left the house, saw the Teacher, and asked for ordination. The Teacher instructed Sāriputta Thera, then Sāriputta Thera, with his preceptor and Moggallāna as his teacher, ordained him. Then, at the edge of the razor, he attained arahantship and adorned the Buddha's dispensation. He, by the power of past merit, was of great merit and foremost of recipients. Then, on one occasion, the Blessed One, going to the Khadiravana Monastery to see Revata Thera, together with thirty thousand monks, reached a thirty-league desert, waterless and with little food. Mostly, deities were pleased with Sīvali Thera. Therefore, the Blessed One, having Sīvali Thera go ahead on the journey, dwelling in monasteries made by deities, partaking of alms prepared by deities, having reached Revata Thera, having completed the task, having returned to Jetavana, placed him in the foremost position of recipients. Thus it was said in the Apadāna. 1. Padumuttara by name, the Jina, with vision in all things; One hundred thousand kappas ago, the leader arose. 2. His virtue was countless, his concentration like diamond; His knowledge was immeasurable, and his liberation incomparable. 3. In the assembly of humans, immortals, nāgas, and brahmās; Crowded with ascetics and brahmins, the leader teaches the Dhamma. 4. With his disciples, greatly rewarded, virtuous, radiant, He established him in this foremost place, skilled in assemblies. 5. Then I was a noble, in the city called Hamsavatī; Hearing that word of the Jina, the many virtues of the disciple. 6. Inviting him for a week, feeding him with his disciples; Giving a great alms-giving, I aspired to that position. 7. Then seeing me bowing at his feet, the bull of men; He, the great hero, with a voice, spoke these words. 8. Then, desiring to hear the Jina's words, the great multitude; Gods, demons, gandhabbas, and brahmās of great power. 9. Ascetics Even the Brahmins, Paid homage with folded hands; Homage to you, leader of men, Homage to you, best of men. 10. A great gift was given by the king, For a week, no? We wish to hear its fruit, Declare it, great sage. 11. Then the Blessed One said, Listen to my words; In the immeasurable Buddha, Firmly established in virtue. 12. The offering, reaching the giver, Brings immeasurable fruit; Even if he is of great wealth, He aspires to the highest state. 13. May I be a gainer of abundant gains, Like the monk Sudassana; May I be like that, He obtains that in the future. 14. One hundred thousand aeons from now, Born in the Okkaka lineage; By the name Gotama, A teacher will arise in the world. 15. An heir to his teachings, A true son, created by Dhamma; By the name Sīvali, He will be the teacher's disciple. 16. By that well-done deed, And by intention and aspiration; Having abandoned the human body, I went to Tāvatiṃsa. 17. After that time, In the excellent city of Bārāṇasī; I was a wealthy merchant's son, Possessing much wealth. 18. Inviting a thousand Pacceka, Leaders; With delicious food and drink, I satisfied them with respect. 19. Departed from there, in the six sensual realms, I experienced great fame; Surrounded by celestial nymphs, In a palace made of jewels. 20. Thus, Buddhas are inconceivable, The Buddha's teachings are inconceivable; For those who are devoted to the inconceivable, The result is also inconceivable. 21. Ninety-one aeons ago, The leader named Vipassī; Arose with beautiful eyes, Seeing all the Dhamma. 22. Then, in Bandhumatī, Of a certain family; I was a beloved, desired son, Engaged in work. 23. Then a certain group, Of the great Vipassī; Had a monastery built, Large and renowned. 24. When it was finished, giving a great gift, Mixed with sweets; New curd and honey, Searching, but did not find. 25. Then, taking that, New curd and honey too, Going to the workplace, I... I did not see him giving alms. 26. Even giving a thousand, they did not obtain that pair; Then I thought thus, this will not be insignificant. 27. Just as all these people, honor the Tathāgata; I too will make an offering, to the world-leader with his Saṅgha. 28. Then I, thinking thus, curd and honey together; Mixing them for the world-lord, I gave to the Saṅgha. 29. By that skillful deed, and the power of intention; Abandoning the human body, I went to Tāvatiṃsa. 30. Again in Bārāṇasī, I became a king, greatly renowned; Then angered at Sattuka, I caused a gate to be blocked. 31. Then his enemies were blocked, I was the sole protector; Then by the result of that, I attained great suffering in hell. 32. In this last existence now, I was born in the Koliya city; Suppavāsā was my mother, Mahāli the Licchavi my father. 33. A Khattiya by meritorious action, by the force of blocking the gate; For seven months, seven years, I dwelt painfully in the womb. 34. For seven days I was confused at the gate, greatly afflicted with suffering; My mother, by giving her consent, suffered greatly for a month. 35. I came forth safely, pitied by the Buddha; On the very day of my birth, I went forth into homelessness. 36. Sāriputta was my preceptor, Moggallāna of great power; Cutting off my hair, the wise one instructed me. 37. As my hairs were being cut, I attained Arahatship; Gods, nāgas, and humans, provide me with requisites. 38. Padumuttara by name, and Vipassī the leader; I honored joyfully, with special requisites. 39. Then by the result of those, deeds of great abundance; I obtain gain everywhere, in forest, village, water, and land. 40. When the leader goes, to see Revata; With thirty thousand monks, the foremost leader of the world. 41. Then the gods, with offerings, for my sake, great... Āmati; With conditions, the great hero, With the Saṅgha, the world's leader. 42. I attended the Buddha, Having gone, I saw Revata; Then, having gone to Jetavana, I was placed foremost in this. 43. Foremost of gainers is Sīvali, Among my disciples, monks; The teacher, benefactor of all the world, Declared in the assembly. 44. My defilements are burnt up, All existences are rooted out; Like an elephant breaking its bonds, I live without influxes. 45. Welcome indeed was my coming, To the presence of the best Buddha; Three knowledges are attained, The Buddha's teaching is done. 46. The four discriminations too, And these eight deliverances; The six super-knowledges realized, The Buddha's teaching is done. Thus indeed did the venerable Sīvali Thera speak these verses. 47. Having heard this wonderful story, The power of merit and the glory of the glorious one; Having abandoned laziness, do good, Desiring gain, desire existence, enjoyment, and Nibbāna. The story of Sīvali Thera, the tenth. The third section, Yakkhavañcita. Mahāsenavagga 31. In the story of King Mahāsena, this is the sequential account: When the Blessed One had passed away, in the city of Pāṭaliputta, a king named Mahāsena ruled the kingdom, a righteous, just king. He, looking at the wealth of his fathers and grandfathers, thought, "These have gone to the mouth of death, abandoning this property. Alas, the ignorance of those attached to Saṃsāra! They do not know the destruction of wealth by keeping it, nor the destruction of themselves by keeping wealth." Reflecting on the attainment and destruction of prosperity, and having heard the Dhamma, his faith was restored.