2.
The Second Chapter
1.
The Seven Matted-Hair Ascetics Discourse
122. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, in the evening, the Blessed One, having emerged from seclusion, was seated outside the door-porch. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.
Now at that time seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, with overgrown armpit hair, nails, and body hair, carrying various requisites, were passing by not far from the Blessed One. Then King Pasenadi of Kosala, having risen from his seat, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, announced his name three times - "I am King Pasenadi of Kosala, venerable sirs, etc. I am King Pasenadi of Kosala, venerable sir."
Then King Pasenadi of Kosala, when those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics had recently departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Those, venerable sir, who in the world are Worthy Ones or have attained the path of arahantship - these are some of them."
"This is difficult to know, great king, by you, a householder enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - 'These are Worthy Ones, or these have attained the path of arahantship.'"
"By living together, great king, morality should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, great king, purity should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, great king, strength should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom."
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'This is difficult to know, great king, by you, a householder enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - these are Worthy Ones, or these have attained the path of arahantship.' By communal life, great king, morality should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, great king, purity should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, great king, strength should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. Through discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom."
"These, venerable sir, are my men, spies and informants, who come having investigated the country. What has first been investigated by them, I afterwards bring to conclusion. Now, venerable sir, having washed off that dust and dirt, well-bathed, well-anointed, with trimmed hair and beard, in white clothes, endowed and furnished with the five types of sensual pleasure, they will indulge themselves."
Then the Blessed One, having understood this matter, at that time spoke these verses -
One should not trust from a brief seeing;
For in the guise of the well-restrained,
The unrestrained wander in this world.
Like a half-penny of copper covered with gold;
They wander in the world covered by a retinue,
Unclean within, shining outwardly."
2.
The Five Kings Discourse
123. At Sāvatthī. Now at that time, among five kings with Pasenadi as chief, endowed and furnished with the five types of sensual pleasure, while indulging themselves, this discussion arose - "What indeed is the highest of sensual pleasures?" Therein some said thus - "Forms are the highest of sensual pleasures." Some said thus - "Sounds are the highest of sensual pleasures." Some said thus - "Odours are the highest of sensual pleasures." Some said thus - "Flavours are the highest of sensual pleasures." Some said thus - "Tangible objects are the highest of sensual pleasures." When those kings were not able to convince one another.
Then King Pasenadi of Kosala said this to those kings - "Come, sirs, let us go to where the Blessed One is; having approached, we will ask the Blessed One about this matter. As the Blessed One answers us, so we will remember it." "Yes, sir," those kings assented to King Pasenadi of Kosala.
Then those five kings with Pasenadi as chief approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, among us five kings, endowed and furnished with the five types of sensual pleasure, while indulging ourselves, this discussion arose - 'What indeed is the highest of sensual pleasures?' Some said thus - 'Forms are the highest of sensual pleasures.' Some said thus - 'Sounds are the highest of sensual pleasures.' Some said thus - 'Odours are the highest of sensual pleasures.' Some said thus - 'Flavours are the highest of sensual pleasures.' Some said thus - 'Tangible objects are the highest of sensual pleasures.' What indeed, venerable sir, is the highest of sensual pleasures?"
"I say, great king, that the highest among the five types of sensual pleasure has agreeableness as its limit. Those same forms, great king, are agreeable to one person, those same forms are disagreeable to another person. And whoever is delighted with whatever forms, his thought fulfilled, he does not desire another form more superior or more sublime than those forms. Those forms are supreme for him. Those forms are unsurpassed for him.
"Those same sounds, great king, are agreeable to one person, those same sounds are disagreeable to another person. And whoever is delighted with whatever sounds, his thought fulfilled, he does not desire another sound more superior or more sublime than those sounds. Those sounds are supreme for him. Those sounds are unsurpassed for him.
"Those same odours, great king, are agreeable to one person, those same odours are disagreeable to another person. And whoever is delighted with whatever odours, his thought fulfilled, he does not desire another odour more superior or more sublime than those odours. Those odours are supreme for him. Those odours are unsurpassed for him.
"Those same flavours, great king, are agreeable to one person, those same flavours are disagreeable to another person. And whoever is delighted with whatever flavours, his thought fulfilled, he does not desire another flavour more superior or more sublime than those flavours. Those flavours are supreme for him. Those flavours are unsurpassed for him.
"Those same tangible objects, great king, are agreeable to one person, those same tangible objects are disagreeable to another person. And whoever is delighted with whatever tangible objects, his thought fulfilled, he does not desire another tangible object more superior or more sublime than those tangible objects. Those tangible objects are supreme for him. Those tangible objects are unsurpassed for him."
Now at that time the lay follower Candanaṅgalika was seated in that assembly. Then the lay follower Candanaṅgalika, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Candanaṅgalika" - the Blessed One said.
Then the lay follower Candanaṅgalika praised the Blessed One face to face with a fitting verse -
Would be in the morning, fully bloomed, its fragrance not faded;
See the Resplendent One shining,
Like the blazing sun in the sky."
Then those five kings clothed the lay follower Candanaṅgalika with five upper robes. Then the lay follower Candanaṅgalika clothed the Blessed One with those five upper robes.
3.
The Doṇapāka Discourse
124. At Sāvatthī. Now at that time King Pasenadi of Kosala was eating a doṇa-measure of cooked rice. Then King Pasenadi of Kosala, having eaten, breathing heavily, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.
Then the Blessed One, having understood that King Pasenadi of Kosala had eaten and was breathing heavily, at that time spoke this verse -
Who knows moderation in food obtained;
For him feelings become slight,
He ages slowly, protecting his life."
Now at that time the young man Sudassana was standing behind King Pasenadi of Kosala. Then King Pasenadi of Kosala addressed the young man Sudassana - "Come, dear Sudassana, having learnt this verse thoroughly in the presence of the Blessed One, recite it when my food is being served. And I will provide you with a daily perpetual allowance of a hundred coins." "Yes, Sire," the young man Sudassana, having assented to King Pasenadi of Kosala, having learnt this verse thoroughly in the presence of the Blessed One, would recite it when food was being served to King Pasenadi of Kosala -
Who knows moderation in food obtained;
For him feelings become slight,
He ages slowly, protecting his life."
Then King Pasenadi of Kosala gradually settled on a nāḷi-measure of rice at most. Then King Pasenadi of Kosala, at a later time, with body well-slimmed, stroking his limbs with his hand, at that time uttered this inspired utterance - "Indeed that Blessed One had compassion for me with both kinds of benefit - with benefit pertaining to the present life and with benefit pertaining to the future life."
4.
The First Battle Discourse
125. At Sāvatthī. Then King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard - "King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, King Ajātasattu Vedehiputta of Magadha defeated King Pasenadi of Kosala. And King Pasenadi of Kosala, defeated, retreated to his own royal city of Sāvatthī.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here, venerable sir, King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard, venerable sir - 'King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi.' Then, venerable sir, King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then, venerable sir, King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, venerable sir, King Ajātasattu Vedehiputta of Magadha defeated King Pasenadi of Kosala. And, venerable sir, King Pasenadi of Kosala, defeated, retreated to his own royal city of Sāvatthī."
"King Ajātasattu Vedehiputta of Magadha, monks, has evil friends, evil companions, evil associates; but King Pasenadi of Kosala, monks, has good friends, good companions, good associates. Today itself, monks, King Pasenadi of Kosala will sleep in suffering, defeated." This he said, etc.
The peaceful one sleeps happily, having abandoned victory and defeat."
5.
The Second Battle Discourse
126. Then King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard - "King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, King Pasenadi of Kosala defeated King Ajātasattu Vedehiputta of Magadha, and captured him alive. Then this occurred to King Pasenadi of Kosala - "Although this King Ajātasattu Vedehiputta of Magadha is treacherous to one who is not treacherous, and yet he is my nephew. What if I were to confiscate the entire elephant corps, confiscate the entire cavalry, confiscate the entire chariot corps, confiscate the entire infantry of King Ajātasattu Vedehiputta of Magadha, and release him alive."
Then King Pasenadi of Kosala, having confiscated the entire elephant corps, having confiscated the entire cavalry, having confiscated the entire chariot corps, having confiscated the entire infantry of King Ajātasattu Vedehiputta of Magadha, released him alive.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here, venerable sir, King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard, venerable sir - 'King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi.' Then, venerable sir, King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then, venerable sir, King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, venerable sir, King Pasenadi of Kosala defeated King Ajātasattu Vedehiputta of Magadha, and captured him alive. Then, venerable sir, this occurred to King Pasenadi of Kosala - 'Although this King Ajātasattu Vedehiputta of Magadha is treacherous to one who is not treacherous, and yet he is my nephew. What if I were to confiscate the entire elephant corps, the entire cavalry, the entire chariot corps, the entire infantry of King Ajātasattu Vedehiputta of Magadha, and release him alive.'"
"Then, venerable sir, King Pasenadi of Kosala, having confiscated the entire elephant corps, having confiscated the entire cavalry, having confiscated the entire chariot corps, having confiscated the entire infantry of King Ajātasattu Vedehiputta of Magadha, released him alive." Then the Blessed One, having understood this matter, at that time spoke these verses -
When others plunder him, the plundered one is plundered.
But when evil ripens, then he undergoes suffering.
The reviler obtains reviling, and the one who irritates, an irritator;
Then by the turning of action, the plunderer is plundered."
6.
The Discourse on Mallikā
127. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Then a certain man approached King Pasenadi of Kosala; having approached, he whispered to King Pasenadi of Kosala: "Mallikā, Sire, the queen has given birth to a daughter." When this was said, King Pasenadi of Kosala was displeased.
Then the Blessed One, having understood that King Pasenadi of Kosala was displeased, at that time spoke these verses:
Wise, virtuous, revering her mother-in-law as a god, devoted to her husband.
The son of such a fortunate woman may even rule a kingdom."
7.
The Diligence Discourse
128. At Sāvatthī. He sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there indeed, venerable sir, one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life?"
"There is indeed, great king, one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life."
"But which, venerable sir, is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life?"
"Diligence, great king, is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life. Just as, great king, whatever kinds of footprints there are of living beings that walk on the ground, all of them are included in the elephant's footprint, the elephant's footprint is declared the foremost among them - that is to say, in terms of its greatness; just so, great king, diligence is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life." This he said, etc.
By one desiring lofty delights, one after another.
The diligent wise one takes hold of both benefits.
Through the attainment of benefit, the wise one is called 'a wise person'."
8.
The Good Friend Discourse
129. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'The Teaching is well proclaimed by the Blessed One, and that is for one with good friends, good companions, good associates, not for one with evil friends, not for one with evil companions, not for one with evil associates.'"
"So it is, great king, so it is, great king! The Teaching, great king, is well proclaimed by me. And that is for one with good friends, good companions, good associates, not for one with evil friends, not for one with evil companions, not for one with evil associates.
"On one occasion, great king, I was dwelling among the Sakyans at Nagaraka, a market town of the Sakyans. Then, great king, the monk Ānanda approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, great king, the monk Ānanda said this to me - 'This is half of the holy life, venerable sir - that is to say, good friendship, good companionship, good association.'"
"When this was said, great king, I said this to the monk Ānanda - 'Do not say so, Ānanda, do not say so, Ānanda! This is the entire holy life, Ānanda - that is to say, good friendship, good companionship, good association. For a monk with good friends, good companions, good associates, Ānanda, this is to be expected - he will develop the noble eightfold path, he will cultivate the noble eightfold path.'
"'And how, Ānanda, does a monk with good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path? Here, Ānanda, a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops right thought, etc. he develops right speech, etc. he develops right action, etc. he develops right livelihood, etc. he develops right effort, etc. he develops right mindfulness, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, Ānanda, a monk with good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path. By this method too, Ānanda, it should be known how this is the entire holy life - that is to say, good friendship, good companionship, good association.'"
"Because, Ānanda, having come to me as a good friend, beings subject to birth are released from birth, beings subject to ageing are released from ageing, beings subject to disease are released from disease, beings subject to death are released from death, beings subject to sorrow, lamentation, suffering, displeasure and anguish are released from sorrow, lamentation, suffering, displeasure and anguish. By this method, Ānanda, it should be known how this entire holy life is - that is to say, good friendship, good companionship, good association.'"
"Therefore, great king, you should train thus - 'I will be one with good friends, good companions, good associates.' Thus indeed, great king, should you train.
"For you, great king, who have good friends, good companions, good associates, this one principle should be dwelt upon in dependence - diligence in wholesome mental states.
"For you, great king, dwelling diligently, in dependence on diligence, for the women's quarters who are dependent on you, it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the warriors who are dependent on you, it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the army too it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the townspeople and country-folk too it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, you yourself will be guarded and protected - the women's quarters too will be guarded and protected, the treasury and granary too will be guarded and protected." This he said, etc.
The wise praise diligence in meritorious deeds.
Whatever benefit there is in the present life, and whatever benefit pertaining to the future life;
Through the attainment of benefit, the wise one is called 'a wise person'."
9.
The First Heirless Discourse
130. At Sāvatthī. Then King Pasenadi of Kosala, during the day, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this - "Well now, from where are you coming, great king, in the middle of the day?"
"Here, venerable sir, a millionaire householder in Sāvatthī has died. I have come after having his heirless property conveyed to the royal inner palace. Eighty hundred thousand in gold alone, venerable sir, what then to say of silver! Yet, venerable sir, such was the enjoyment of food of that millionaire householder - he ate porridge of broken rice with vinegar as a second. Such was his enjoyment of clothing - he wore hempen cloth, a garment of three pieces. Such was his enjoyment of vehicles - he travelled in a decrepit little chariot with a leaf-umbrella held over him."
"So it is, great king, so it is, great king! A bad person, great king, having obtained abundant wealth, does not make himself happy and pleased, does not make his mother and father happy and pleased, does not make his children and wife happy and pleased, does not make his slaves, workmen and servants happy and pleased, does not make his friends and colleagues happy and pleased, does not establish among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus not rightly used, either kings take it, or thieves take it, or fire burns it, or water carries it away, or disagreeable heirs take it. Thus, great king, wealth not rightly used goes to utter elimination, not to enjoyment.
"Just as, great king, in a place uninhabited by humans there might be a pond with clear water, with cool water, with sweet water, with pure water, with good fords, delightful. People would neither carry away that water, nor drink it, nor bathe in it, nor use it as they need. For thus, great king, that water not rightly used would go to utter elimination, not to enjoyment. Just so, great king, a bad person, having obtained abundant wealth, does not make himself happy and pleased, does not make his mother and father happy and pleased, does not make his children and wife happy and pleased, does not make his slaves, workmen and servants happy and pleased, does not make his friends and colleagues happy and pleased, does not establish among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus not rightly used, either kings take it, or thieves take it, or fire burns it, or water carries it away, or disagreeable heirs take it. Thus, great king, wealth not rightly used goes to utter elimination, not to enjoyment.
"But a good person, great king, having obtained abundant wealth, makes himself happy and pleased, makes his mother and father happy and pleased, makes his children and wife happy and pleased, makes his slaves, workmen and servants happy and pleased, makes his friends and colleagues happy and pleased, establishes among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus rightly used, neither do kings take it, nor do thieves take it, nor does fire burn it, nor does water carry it away, nor do disagreeable heirs take it. Thus, great king, wealth rightly used goes to enjoyment, not to utter elimination.
"Just as, great king, not far from a village or a town there might be a pond with clear water, with cool water, with sweet water, with pure water, with good fords, delightful. People would carry away that water, and drink it, and bathe in it, and use it as they need. For thus, great king, that water rightly used would go to enjoyment, not to utter elimination. Just so, great king, a good person, having obtained abundant wealth, makes himself happy and pleased, makes his mother and father happy and pleased, makes his children and wife happy and pleased, makes his slaves, workmen and servants happy and pleased, makes his friends and colleagues happy and pleased, establishes among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus rightly used, neither do kings take it, nor do thieves take it, nor does fire burn it, nor does water carry it away, nor do disagreeable heirs take it. Thus, great king, wealth rightly used goes to enjoyment, not to utter elimination."
That, not being drunk, dries up;
So a contemptible person, having obtained wealth,
Neither consumes it himself nor gives.
He consumes and becomes a doer of duties;
He, a leading bull, having supported the congregation of relatives,
Blameless, one goes to the heavenly state."
10.
The Second Heirless Discourse
131. Then King Pasenadi of Kosala, during the day, approached the Blessed One; having approached, to King Pasenadi of Kosala seated to one side, the Blessed One said this - "Well now, from where are you coming, great king, in the middle of the day?"
"Here, venerable sir, a millionaire householder in Sāvatthī has died. I have come after having his heirless property conveyed to the royal inner palace. A hundred hundred thousand in gold alone, venerable sir, what then to say of silver! Yet, venerable sir, such was the enjoyment of food of that millionaire householder - he ate porridge of broken rice with vinegar as a second. Such was his enjoyment of clothing - he wore hempen cloth, a garment of three pieces. Such was his enjoyment of vehicles - he travelled in a decrepit little chariot with a leaf-umbrella held over him."
"So it is, great king, so it is, great king! Once upon a time, great king, that millionaire householder provided almsfood to a Paccekasambuddha named Tagarasikhi. Having said 'Give almsfood to the ascetic,' he rose from his seat and departed. But having given, afterwards he was remorseful - 'It would be better if slaves or labourers ate this almsfood.' And he deprived his brother's only son of life for the sake of property.
"Because, great king, that millionaire householder provided almsfood to the Paccekasambuddha Tagarasikhi, by the result of that action he was reborn seven times in a fortunate realm, in a heavenly world. By the remainder of the result of that very action, he held the position of millionaire seven times in this very Sāvatthī. Because, great king, that millionaire householder, having given, was afterwards remorseful - 'It would be better if slaves or labourers ate this almsfood' - by the result of that action his mind did not incline to excellent enjoyment of food, his mind did not incline to excellent enjoyment of clothing, his mind did not incline to excellent enjoyment of vehicles, his mind did not incline to excellent enjoyment of the five types of sensual pleasure. Because, great king, that millionaire householder deprived his brother's only son of life for the sake of property, by the result of that action he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. By the remainder of the result of that very action, this seventh time his heirless property enters the royal treasury. For that millionaire householder, great king, his old merit has been exhausted, and new merit has not been accumulated. But today, great king, that millionaire householder is being tormented in the Great Roruva hell." "Thus, venerable sir, the millionaire householder has been reborn in the Great Roruva hell?" "Thus, great king, the millionaire householder has been reborn in the Great Roruva hell." This he said, etc.
Slaves, labourers, servants, and those who are his dependents.
But what one does by body, by speech, or by mind.
And that follows him, like a shadow that does not depart.
Merits are a support for beings in the world beyond."
The second chapter.
Its summary:
Two spoken with the Battle, two with Mallikā, and with Diligence;
Two spoken with the Heirless, by that the chapter is called.