English
Uparāja, the great Nāga, Yaṭṭhālaka, the mighty; Goṭhābhaya, greatly meritorious, and Kākaṇṇava, full of energy. These elders and kings, meritorious and of good mind; Brought the relic lineage, skilled in the essence of relics. Come down in the lineage of Kassapa and other elders; From the hand of Mahānāga and others, until it reached Tissa. Thus, in the Dhātuvamsa, made for the pleasing of noble people, The story of the relic lineage Is the third chapter. 4. Miscellaneous Stories There, having stayed, the origin of the king should be told. (He) indeed, even before the attainment of enlightenment of our Teacher, dwelling as a forest dweller in the country of Mahāmalaya, took rebirth in the womb of his wife. At the end of nine and a half months, having emerged from his mother's womb, gradually growing, he attained understanding. His father brought a maiden and made her the wife of his son in his house. Afterwards, his father passed away. The youth was known as Caraka. From then on, he attended to a Paccekabuddha. Caraka, in his dwelling place, planted banana trees and jackfruit trees and made a fruit garden. Then, afterwards, the jackfruit tree planted by him bore a large jackfruit the size of a pot. Caraka, going to his property, seeing a ripe jackfruit on a branch, cut it down, brought it home, peeled it in the kitchen, and placed it aside. Then, like nectar from all sides, juice flowed down and filled the removed pit in the kitchen. Then Caraka thought thus: "This jackfruit is not suitable for anyone other than our Paccekabuddha." He put it back and kept it. The next day, the Paccekabuddha, having emerged from his cave, having attended to his body, having wrapped his inner garment, similar to a red sprout, in a circular manner, having put on the excellent great rag-robe, thick and superior, having taken the bowl, the color of a blue bumblebee, in his hand, having come through the sky, appeared at the door of his hut. Caraka, having emerged from his hut, venerated him. Having taken the bowl from his hand, led him into the house, seated him on a stool, taken a jackfruit from where she had placed it, filled the bowl with juice, and presented it. The Paccekabuddha consumed it and flew through the air to his dwelling. Then one day, the wanderer, going to a foreign land, summoned his wife and said, "Mother, give alms to the venerable one with care," and having provided all the requisites, he went to the foreign land. The next day, the Paccekabuddha, emerging from his cave, donned his robe, took his bowl, came through the air, descended at the door of the hut, and stood there. At that moment, the wanderer's wife, coming out of the hut, took the bowl from the Paccekabuddha's hand, seated him in the house, and gave him food. When the meal was finished, she, seeing the young Paccekabuddha, generated a mind connected with defilements and told the Paccekabuddha her intention. The Paccekabuddha, hearing her words, disgusted, flew up through the air to his dwelling. When the Paccekabuddha had gone, she smeared her body with oil, and like one quarreling, groaning, lay down on the bed. The wanderer, returning from the foreign land, seeing his wife lying down, said thus? "Good lady, did you give alms to the venerable one?" She, groaning, said? "Do not ask about the deed of your venerable one." "Tell me, good lady, what deed did he do?" "He tried to make an opportunity for defilements with me, and when I said it was improper, he grabbed my hair, struck me with his hands and feet, scratched my body with his nails, hit my head, and left," she said. The wanderer, hearing that, unable to bear it, said, "(This one) is nourished by me for such unascetic deeds!" and having dispelled her sorrow, taking his bow and a sharp arrow, saying, "I will kill him and return," he went to his dwelling. At that time, the Paccekabuddha had gone for bathing. And having gone, he placed his waistband in the air, and his robe on a bamboo. Having made a screen with his outer robe, and placing his water-cloth on it, having put on his bathing cloth, he sat in the sky, and began to bathe. The wanderer, seeing the reverence and respect for the Paccekabuddha, hid among the bushes and stood there. And standing there, seeing such a wonder, he thought: "He does not do such a thing, surely she is lying." "Having taken her word, I have wrongly accused such a ascetic. He does not do such a thing," thinking thus, when the Paccekabuddha had finished bathing and was standing, he went and fell at his feet, saying: "Forgive me, venerable sir." The Paccekabuddha said: "What did you say, lay follower?" He told the story of what the woman had said. "In that case, lay follower, it is fitting for you to finish your business and go," he said. "Do not say so, lord, I, through ignorance, taking her word, have come to harm you without cause," he told all that he had thought. The Paccekabuddha said: "Yes, lay follower, she spoke to you words connected with unrighteousness." He, angry with her, thought: "Because of her, I have wronged this one. I will go and kill her," and having bowed to the Paccekabuddha with the five-point prostration, he departed. The Paccekabuddha called him back, and having spoken various reasons, "Do not kill the woman," and having established him in the five precepts, while teaching him the Dhamma, he spoke this verse: "Whoever wrongs a man who is innocent, A pure person without blemish; That very evil recoils upon the fool, Like fine dust thrown against the wind;" The wanderer, having heard his teaching, with a calmed mind, having bowed with the five-point prostration, went home, and living together harmoniously with her, from then on, as long as he lived, he attended to the Paccekabuddha, giving him requisites such as robes, alms food, lodging, medicine for the sick, and other necessities. He, living in that very cave, in the latter part, attained Nibbana without remainder. He passed away without residue. Having understood the Dhamma by his own wisdom, Having abandoned all endless suffering; Delighting in concentration and meditation, renowned, Gone to destruction, the excellent, renowned one. Then afterwards, the ascetic, having died, was reborn in heaven. There, having experienced divine prosperity for a long time, having passed away from the world of gods, in this island, in the Malaya country, near the Amaruppala cave, he was reborn as the son of a lay follower. He emerged from his mother's womb after nine and a half months. On his naming day, relatives gave him the name Amaruppala Kumāra. Then, later, while growing up, playing with the children, having cooked rice gruel of sand in a leaf cup, saying, "These are monks," having seated them in order, he gives playful alms, saying, "I will give a gift." One day, Amaruppala Kumāra, having made a sand stupa, having taken the cloth of his dwelling garment, having tied it to a small stick, having made a flag, placed it for worship. Having performed meritorious deeds such as giving alms, relying on Maliya Devathera, resident of Amaruppala cave, having passed away from there, in this very island, in the great village, in the womb of the chief queen of King Goṭhābhaya, he took rebirth. He emerged from his mother's womb after nine and a half months. On his naming day, they gave him the name Kākavaṇṇatissa. He gradually grew up, and upon the death of his father, having raised the umbrella, he became King Kākavaṇṇatissa. As soon as his umbrella was raised, the entire kingdom became prosperous. Without exceeding five or twelve days, the rain fell properly. Like the alms bowl in the hands of beggars at the giving place of Vessantara Bodhisatta, at that time, ponds, lakes, rivers, caves, ravines, natural pools, etc., were filled with rainwater. Covered with five kinds of lotuses, crowded with various birds, adorned with various trees. Various crops flourished, like the northern Kuru Ālakamandā capital, a place of jewels such as gold and silver. He... The king, full of faith, provided the great Saṅgha of monks with the four requisites without deficiency. He had sixty monks, learned in the Tipiṭaka, seated in troughs of sandalwood, filled with sesame oil cooked a hundred times, immersing them up to their necks and feet, and offered them toothpicks of licorice and the four sweets. Every morning, he gave them sugarcane, sugar, coconuts, fruits, roots, and edible stems, and rice gruel and rice cooked with fragrant rice and various meat curries. At midday, he gave them eighteen kinds of snacks, sugarcane, bananas, jackfruit, and other various superior foods, along with rice cooked with fragrant rice and various excellent curries, and in the afternoon, he gave them eight kinds of permissible drinks. He also gave them other monastic requisites. In this consistent manner, he lived, continually giving great gifts to the Saṅgha of monks and especially to the monks learned in the Tipiṭaka. Then, at another time, King Siva of Kalyani, having performed the marriage ceremony for his nephew, Prince Abhaya, and Somadevi, the princess who was the sister of King Kakavaṇṇatissa, brought her and gave her as a consort. Having given her, he installed Prince Abhaya in Girinagara. Having ruled the kingdom in Girinagara, he became King Giriabhaya and lived enjoying great wealth. Later, King Kakavaṇṇatissa, while residing in Mahāgāma, saw a boil raised on the body of a certain monk where a sandfly had bitten him and asked, "What is this, venerable sir?" "It is a place bitten by a sandfly, great king." Hearing that, he was moved and asked, "Venerable sir, in what do sandflies not exist?" "They do not exist in silk robes." Thinking, "From where do these venerable ones obtain silk robes?" he went. That very day, while sitting in the water pavilion, the elder Tipiṭakatissa was reciting the Buddhasīhanādasutta to the king.