The Ra.t.thapâla Sutta

THE RA.T.THAPÂLA SUTTA

(MAJJHIMA NIKÂYA, SUTTA 82)

JOURNAL

THE ROYAL ASIATIC SOCIETY.

[London, The Royal Asiatic Society]

[1894]

{Scanned and edited by Christopher M. Weimer, April 2002}

{circumflexes represent macrons in this file}

ART. XXIII.--The Ra.t.thapâla Sutta. By WALTER LUPTON, I.C.S.

THE Sutta of which the Pâli text, together with a translation, is here given is No. 82 of the Majjhima Nikâya. I have availed myself througbout of Buddhaghosa's Commentary, the Papañca-Sûdanî; but only so much of it is here reproduced, in the form of extracts, as I thought was necessary either to support a rendering, or to illustrate a point, of the text. Such extracts are marked 'Pap. Sûd.' I have added, at the end of the text, a few further references of general interest.

In its form the Ra.t.thapâla Sutta stands midway between those Suttas (the vast majority) in which the chief interlocutor is the Buddha himself, and those Suttas in which this place is held by one of hie disciples. Of this latter class, the Madhura Sutta on Caste, which appeared in the April number of this Journal, is an example. The present Sutta differs from this in that the Buddha does indeed figure, as in the first class of Suttas; but his appearance is rather an episode than the essential part, and the story of the conversion of the young nobleman is really an introduction to the main part of the Sutta, from which the Buddha disappears. The main interest rather lies in the attitude of contemporary opinion towards the demands made by the Buddha's teaching, and in bringing out the feeling, not confined, perhaps, to the days of Gotama, of surprise, not unmingled with pity, of the average man in the world, and of the world, towards earnest spirits prepared to give up everything which the world regards as making life worth living, to pursue an ideal, to tread the higher path. The bulk of mankind is content with a lower standard. "It is possible," says his father to Ra.t.thapâla, "both to enjoy the

Apart from this general interest, it cannot be said that the student of Buddhism, as such, will find anything remarkable in this Sutta. But it may be of interest to note that the story which is the framework of the Sutta was certainly a popular one with the Buddhist community; for we find it again in the Vinaya, Sutta Vibha"nga, Pârâjika, 1. 5 (Oldenberg's edition, vol. iii. p. xi.), and in the Jâtaka (Fausböll, vol. i. p. 156, the Vâtamiga-Jâtaka); while the story of Ra.t.thapâla is referred to again, by way of illustration, in the Sutta Vibha"nga (Oldenberg, vol. iii. p. 148; Sa"mghâdisesa, vi. 4-6). In the first case, substituting Sudinna for Ra.t.thapâla, the story is repeated almost verbatim, for the first three-fourths. The last fourth of the story is different, in that Sudinna yields to the entreaties of mother and wife, and becomes the pattern backslider, as Ra.t.thapâla remains the instance of steadfast resolution. The Jâtaka tale, on the other hand, if more pointed, is

Majjhima, No. 82.

RA.T.THAPÂLA SUTTA.

Thus have I heard:--Once the Blessed One, as he wandered from place to place in the Kuru country, with a great company of Brethren, arrived at the town of the Kurus, named Thullako.t.thita. Now tidings came to the Brahmins and householders of Thullako.t.thita that the sage Gotama, of the Sakya clan and tribe, having renounced the world, and wandering from place to place in the Kuru country with a great company of Brethren, was arrived at Thullako.t.thita; and that regarding the Blessed One, Gotama, such was the high repute noised abroad that it was said of him that he was a Blessed One, an Arahat, a very Buddha, excellent in wisdom and conduct, an auspicious one, who has surveyed all existence, an incomparable breaker-in of restive humanity, a teacher of gods and men, a blessed Buddha; that he, having brought himself to the knowledge thereof, and realised it face to face, tells of this world of existence, with its Devas, its Mâra, and its Brahmâ, and of the beings therein, Samanas and Brahmins, and the rest of mankind with the beings they have deified; he preaches a Doctrine, fair at beginning, fair at end, fair throughout, text and interpretation; he makes known a way of Holiness supremely beautiful; it was good to go and see such Arahats as he was.

So the Brahmins and householders of Thullako.t.thita went to the place where the Blessed One was; and when they had come thither; some of them sat down respectfully beside him; some, on the other hand, exchanged friendly greetings with the Blessed One; and when they had exchanged with him the greetings of friendliness and civility, then sat down beside him. Others sat down by him, making humble obeisance with palms upraised in reverential attitude towards the Blessed One; and some made mention of their name and house, and so sat down with some who kept silence. And when the Brahmins

Then, when the Brahmins and householders of Thullako.t.thita had been instructed by the Blessed One by his discourse of the Doctrine, and had received it in their minds and been stirred up to acknowledge and extol it; and, having rejoiced in the words of the Blessed One and given him thanks and risen from their seats, and, having said a respectful farewell, had taken their departure, keeping him ever on the right--then the young man Ra.t.thapâla, while the Brahmins and householders were not yet gone far off, approached the Blessed One, and sat respectfully beside him. And when he was thus seated, the young man, Ra.t.thapâla. spake as follows to the Blessed One: "As far, Lord, as I understand the Doctrine set forth by the Blessed One, point by point, it is no easy matter for one who leads the household life, to go the Way of Holiness, most perfect, most pure as the polished shell. I would, Lord, obtain admission to the ascetic life from the Blessed One; yea, I would obtain full admission into the order."

"Have you then; Ra.t.thapâla, your parents' consent to your going forth from home to houselessness?"

"I have not, Lord, their consent to my going forth from home to homelessness."

"Then, Lord, so will I do that my parents will allow me to go forth from home to homelessness." And the young man, Ra.t.thapâla, rising up from his seat, greeted respectfully the Blessed One; and passing from him, keeping him ever on the right, came to the place where his mother and father were, and being come, spake thus to them: "My dear parents, so far as I understand the Doctrine set forth by the Blessed one, point by point, it is no easy matter for one who leads the household life, to go the Way of Holiness, most perfect, most pure as the polished shell. I wish, then, having cut off my hair and beard, and donned yellow robes, to give up this life of home, and go forth to the homeless state. Do ye allow me so to go forth!"

When he had said this, the parents of the young man Ra.t.thapâla spake to him thus:--"My dear Ra.t.thapâla, you are our only son, dear to us and beloved, well cared for, delicately nurtured. You have never, dear Ra.t.thapâla, known any sorrow. Come, Ra.t.thapâla, eat and drink, and associate with your companions; and eating and drinking and associating with your companions, and enjoying the pleasures of life, and doing good works, remain content therewith. We do not allow you to give up home and go forth a homeless one. We shall be unwilling to be separated from you even by death. Shall we, then, allow the living to give up home and go forth unto homelessness?"

A second time also, and a third, the young man Ra.t.thapâla spake to his parents; and a second time, and a third also, they returned him answer in the same words. Then the young man, Ra.t.thapâla, obtaining not from his parents their consent to his renunciation, flung himself then and there even on the bare ground, saying, "Here, here, death shall come to me, if I go not forth a homeless one." And his parents said to him: "Dear Ra.t.thapâla, you are our only son, dear to us and beloved (etc. as above). We cannot let you go forth from home to homelessness."

So the friends of the young man Ra.t.thapâla, hearkening to his parents, approached the place where Ra.t.thapâla was; and when they had come to him, they spake as they had promised. Thus they spake, but Ra.t.thapâla remained silent; and a second time, and a third, they spake to him; and ever Ra.t.thapâla lay there, answering naught.

Then the friends of the young man Ra.t.thapâla came to where his mother and father were, and said to them;--"Good parents, your son Ra.t.thapâla is lying on the bare ground, and saying, 'Here even shall death come upon me, or I go forth a homeless one.' If ye consent not to his going forth to the life of homelessness, there, even on that very spot, will he meet his death. But if ye consent, ye will indeed see him gone forth unto homelessness; yet if he shall not find contentment in his homeless life,

"We allow him, then, to go forth; but when he has become a homeless ascetic, he must from time to time come to see his parents."

Then his friends went to the place where Ra.t.thapâla lay, and said to him, "Friend Ra.t.thapâla, you are your parents' only son, dear to them and beloved, well cared for and delicately nurtured; you have never, friend Ra.t.thapâla, known any sorrow; get up [and eat and drink and associate with your companions, and eating and drinking and enjoying ease, and taking the pleasures of life, and doing good works, remain content therewith]; you have your parents' consent to go forth from your home unto homelessness; but when you are gone forth, you must come from time to time to see them."

Then Ra.t.thapâla rose up and, having fortified himself with food, went to where the Blessed One was. And when he had come thither, and greeted him respectfully, he sat dawn beside him, and when he was thus seated, Ra.t.thapâla spoke to the Blessed One:--"My parents have consented, Lord, that I should go forth from home to homelessness. Let the Blessed One receive me." Accordingly the young man, Ra.t.thapâla, found admission at the hands of the Blessed One, yea, full admission to the homeless state.

Now the Venerable Ra.t.thapâla had not been admitted to the full religious life longer than a fortnight, when the Blessed One, having sojourned at Thullako.t.thita as was convenient, departed thence for Sâvatthi; and thither, after the circuit of his wanderings, he at length arrived. There the Blessed One took up his residence in Jetavana, in the garden of Anâthapi.n.dika. But the Venerable Ra.t.thapâla, dwelling in solitude, far removed from the world, diligent and persevering, and earnest in effort, in no long time attained that for which the young scions of noble lineage give up home to go forth to homelessnes,

So Ra.t.thapâla arose from his seat, and taking respectful farewell passed from the Blessed One, keeping him ever on the right. And, having arranaged his dwelling-place, and taking his robes and bowl, he departed thence for Thullako.t.thita; whither in the course of his wanderings he at length arrived, and took up his residence there in a pleasaunce called Deer Park, belonging to King Koravya. Then in the morning the Venerable Ra.t.thapâla, putting on his yellow robes and taking his bowl, entered Thullako.t.thita for alms; and as he went from house to house in succession on his round for alms, he came to the place where his father dwelt. Now at this time his father was in the central hall of his house, being tended by his barber. Glancing up, he saw the Venerable Ra.t.thapâla coming in the distance. And seeing him he said, "These shaveling ascetics caused our only son, our dear and

Now at that moment a slave girl belonging to the relatives of the Venerable Ra.t.thapâla was about to throw away some gruel which had turned sour from being kept overnight. So the Venerable Ra.t.thapâla said to her: "Sister, if you are going to throw away that sour gruel, put it here into my bowl." Now, as she put this sour old gruel into the bowl of the Venerable Ra.t.thapâla, she recognised his hands and his feet, and the sound of his voice. Thereupon she went to the place where his mother was, and said to her: "If you please, ma'am, do you know, my young master, Ra.t.thapâla, is come back." "Oh! If you but speak the truth," the mother replied, "you shall obtain your freedom." And then, going to his father, she said to him: "Do you know, husband, they say our son Ra.t.thapâla is returned."

In the meantime, the Venerable Ra.t.thapâla was eating his sour gruel under a wall close by, when his father came to him and said: "Is it so then, my dear Ra.t.thapâla, will you eat sour old gruel? Nay, dear Ra.t.thapâla, must you not come to your own house?"

"Where, householder," he answered, "is our house who have given up home to go forth unto homelessness. We went, homeless one, to your house, householder; but there we obtained no alms, not even courteous refusal, but only abuse."

"Come, dear Ra.t.thapâla, we will go home."

"Nay, householder, the need of a meal is at an end to-day."

"Then consent, dear Ra.t.thapâla, to take your meal with me to-morrow."

The Venerable Ra.t.thapâla by his silence consented; and his father, perceiving his consent, returned to his own house. And when he had returned, he caused a great heap of treasure and gold to be made, and caused it to be covered with mats. Then he summoned the wives of

Then his father, causing the heap of treasure and gold to be uncovered, said to the Venerable Ra.t.thapâla: "This, dear Ra.t.thapâla, is your maternal wealth, that your paternal wealth, and that other the wealth of your father's fathers. It is possible both to enjoy the good things of life, dear Ra.t.thapâla, and to perform good works. Come, dear Ra.t.thapâla, give up this Discipline, and return to family life, enjoy your wealth, and perform good works."

"If, householder, you would carry out my words, you would have this heap of treasure and gold put on to carts and conveyed to the Ganges, and there plunged into the middle of the stream; for therefrom will arise to you, householder, sorrow, and wailing, and grief, and woe, and despair."

Then they who had been the wives of his mundane life came to the Venerable Ra.t.thapâla, and each of them, taking hold of his feet, said to him, "Who and what, pray, dear lord, are the goddesses for whose sake you go now the Way of Holiness?"

"Nay, sisters, 'tis for the sake of no goddesses that I now tread the Way of Holiness."

"Our lord Ra.t.thapâla addresses us by the name of sisters," they exclaimed; and they fell, swooning away, to the ground.

Then the Venerable Ra.t.thapâla said to his father, "If, householder, food is to be given, then do ye give it; but do not harass me therewith."

"Behold this tricked-out frame, this maimed, corrupt,
And propped-up body, that doth yet so much
Usurp the thoughts of men, abiding not!

Behold this tricked-out form, bejewelled, ringed,
Set up with bones and skin; how to the view
Its garish raiment makes it bright and fair!

Fair feet, red tinged with dye, and fragrant mouth
That odorous powders had the savouring of;--
Such folly is enough for folly's friends,
But not for him who seeks the Shore beyond.

Fair locks in eight-fold curls, eyes fringed with black;--
Such folly is enough for folly's friends,
But not for him who seeks the Shore beyond.

Yea, tinged with black, fresh painted and adorned,
This fatal mass of foul mortality;--
Such folly is enough for folly's friends,
But not for him who seeks the Shore beyond.

The keeper set his snare, but as the deer
Not even touched the net; so we depart,
Our need of food fulfilled, unfettered, free;
But they who set the snare, they weep and wail."

And having recited these stanzas, standing ever, then the Venerable Ra.t.thapâla went to the deer-park of King Koravya. And when he had come thither, he sat down at the root of a tree to pass the heat of the day. Now King Koravya called his park-keeper and said to him: "Keeper, clear out the Migacîra park; we are going to visit it." "Certainly, your Majesty," answered the keeper, and as he was clearing the park he saw the "Nay, great King, sit you there. I will remain on my own seat."

So King Koravya sat down on the seat prepared for him; and when he was thus seated, he spake thus to the Venerable Ra.t.thapâla: "These, Ra.t.thapâla, are the four losses, overtaken by which in this world some persons cut off their hair and beard, and putting on yellow robes give up home to go forth unto homelessness. What are the four? They are, the loss from old age, the loss from sickness, the loss of wealth, and the loss of relatives. And what, Ra.t.thapâla, is the loss from old age? ln this world, Ra.t.thapâla, a person becomes worn, and old, and aged,

"And what, Ra.t.thapâla, is loss of wealth? On this earth, Ra.t.thapâla, a certain one is wealthy, of great riches, having much substance; by degrees this substance of his goes to destruction. He falls a-thinking to

These indeed, Ra.t.thapâla, are the four kinds of losses which cause some men to cut off their hair and beard, and, putting on yellow robes, to go forth from home to homelessness. These Ra.t.thapâla has not suffered. What then has Ra.t.thapâla known or seen or heard that he is gone forth?"

"There are four Doctrines, great King, declared by the

"'The world has naught of its own, but, forsaking all, must pass away.' This is the third doctrine of the Blessed One (etc.), which I, having known, and seen, and heard, have gone forth into homelessness.

"'The world is ever wanting more, unsated, the slave of desire.' This, great King, is the fourth doctrine of the Blessed One (etc.), which I, having known, and seen, and heard, have gone forth from home to homelessness.

"These indeed, great King, are the four Doctrines declared by that Blessed One, the All-Knowing and Seeing, the Arahat, the Very Buddha; and these I, having known, and seen, and heard, have passed forth from home to homelessness."

"You have said, Ra.t.thapâla, 'that the world passes away; it has not permanence.' But how, Ra.t.thapâla, is this statement to be understood?"

"What think you, great King? Were you at twenty or twenty-five skilled in the management of elephants and horses and chariots, expert in the use or the bow and sword, firm of foot and strong of arm, at home in the fight?"

"At twenty or twenty-five, Ra.t.thapâla, I was skilled in the management of elephants and horses and chariots, expert in the use of bow and sword, firm of foot and strong of arm, at home in the fight. Why, at one

"Then what think you, great King? Are you now thus firm of foot and strong of arm, unassailable in the fight?"

"Not so, Ra.t.thapâla, I am now worn and old and aged, burdened with length of years, my days well-nigh run. My age is eighty; sometimes, Ra.t.thapâla, I go to place my foot in one place, and put it down in another."

"Concerning this, then, great King, was it said by that Blessed One, the All-Knowing and Seeing, the Arahat, the Very Buddha, that the world passes away, and has no permanence,' which I, having known, and seen, and heard, have gone forth to homelessness."

"Marvellous, Ra.t.thapâla, wonderful! how well this indeed has been said by that Blessed One (etc.) that the things of the world pass away and have no permanence. For they do pass away, Ra.t.thapâla, and have no permanence. But in this royal house, Ra.t.thapâla, there are bodies of elephants, and of horses, and of chariots, and of infantry; and these would be a good protection against our necessity. But you said, Ra.t.thapâla, that the things of the world are without refuge, without protection. How then, Ra.t.thapâla, is this statement to be understood?"

"What think you, great King, of this? Have you any habitual complaint?"

"Yes, indeed, Ra.t.thapâla, I have a certain complaint which comes upon me, So that sometimes my friends and relatives stand round me and say, 'King Koravya must now fulfil his time! King Koravya will die.'"

"What think you, then, great King? Can you say to these friends and relatives, 'Come, friends and relatives, all of you, good people, divide this suffering with me, that so my own share of pain may be lightened.' Or must you bear this suffering alone?"

"No, Ra.t.thapâla, I cannot say to these friends and relatives what you have suggested; but I have to bear my suffering alone."

"Marvellous, Ra.t.thapâla, wonderful! how well was it said by the Blessed one that the things of the world are without a refuge, without protection. For they are, indeed, without a refuge, without protection. But, Ra.t.thapâla, in this royal house is there abundant stock of treasure and gold stored up both in vault and in attic. But you, Ra.t.thapâla, said that the world has naught of its own, but, giving up all, must pass away. Yet how is this statement, Ra.t.thapâla, to be understood?"

"What think you, great King, of this? The pleasures of your five senses which you now possess and enjoy, and by which you are surrounded in this life, will you possess and enjoy, and be surrounded by, these very same pleasures hereafter also? Or will others enter upon this wealth, while you go to fare according to your deserts?"

"The pleasures, Ra.t.thapâla, which I possess and enjoy and am surrounded by in this life, I cannot, shall not, possess and enjoy, and be surrounded by these very same pleasures hereafter also. Then, indeed, others will enter upon this wealth, and I shall go to fare according to my deserts."

"Concerning this, then, great King, was it said by that Blessed One (etc.) that the world has naught of its own, but, leaving all, must pass away; which I, having known, and seen, and heard, have gone forth to homelessness."

"Marvellous, Ra.t.thapâla, wonderful! How well said by that Blessed One (etc.) that the world has naught of its own, but, leaving all, must pass away. But Ra.t.thapâla said that the world is ever wanting more, unsated, the slave of desire. Yet how, Ra.t.thapâla, must this be understood?"

"What think you of this, great King? Is this Kuru country in which you dwell prosperous?"

"Even so, Ra.t.thapâla, this Kuru country, in which I dwell, is prosperous."

"Then what think you, great King? If a servant

"Yes, Ra.t.thapâla, I would conquer it and dwell there."

"What think you, great King? If your servants should come from the west country and from the north also, and from the south, having travelled across seas, faithful and trustworthy men; and if they were to tell you the same story (as above), and each should say, 'Conquer this land, great King': pray, would you do it?"

"I would indeed conquer it, Ra.t.thapâla, and dwell there."

"Concerning this, then, great King, was it said by that Blessed One, the All-Knowing and Seeing, the Arahat, the Very Buddha, that the world is ever wanting more, unsated, the slave of desire; which I, having perceived, and seen, and heard, have gone forth from home unto homelessness."

"Marvellous, Ra.t.thapâla, wonderful! How well was it said by that Blessed One (etc.) that the world is ever wanting more, unsated, and the slave of desire."

Thus spake the Venerable Ra.t.thapâla; and, having thus spoken, he said this further: "I see rich men in the world; they acquire wealth but bestow it not, from infatuation. Greedy, they hoard their riches, and in their desire long ever after more.

"A king, having conquered the world with violence, up to the limits of the ocean, occupying it all on this side of the sea, unsatisfied still, would desire, too, the parts beyond.

"Kings, and many others of the earth, approach death with desires unquenched; still unsated, they leave the body: in the world there is no standing still in desire.

"So he, forsaking his wealth, pierced with stakes, is burnt in a single cloth. To the dying, neither relatives nor friends are a refuge here.

"The heirs take away his wealth; its owner goes to fare according to his deserts. The dead man wealth follows not, nor sons, nor wife, nor property, nor land.

"By wealth a man gains not length of years; nor by possessions escapes the decay of age. Short is this life, say the wise, and unenduring, full of change.

"Rich and poor alike are touched by this stroke; the fool even with the wise is touched. But the fool, thus stricken, that moment in his folly succumbs; the wise man is touched but is unmoved.

"Therefore wisdom is better than riches: 'tis by this that a man attains Arahatship, the end of existence. For they in whom folly hath not ceased, go on from birth to birth performing sinful acts.

"Man enters the womb and goes to a new existence, being born and re-born continually; believing such a one, the man of little wit again enters the womb and again is born to existence.

"As the wicked thief, taken in house-breaking, is punished in consequence of his own act, even so mankind; the wicked man is punished hereafter in another world in consequence of his own act.

"The pleasures of sense, varied, and sweet, and heart-delighting, stir up the mind in changing modes. Seeing the evils of the pleasures of sense, therefore I went forth, O King, unto homelessness.

"As fruit from the tree, so at the dissolution of the body fall the boy, and the youth, and the aged. Seeing this, O King, went I forth from home unto homelessness. Most excellent is the recluse's certain way."

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