BANNER OF THE ARAHANTS

DISCOURSE ABOUT RATTHAPALA[4]

 

Thus have I heard: At one time when the Exalted One was wandering in the Kuru country together with a large Sangha of Bhikkhus, he eventually arrived at Thullakotthita, a town of the Kurus.

 

The brahmin householders of Thullakotthita heard this, „The Samana Gotama, a son of the Sakyans who went forth from a Sakyan clan, it seems has been wandering in the Kuru country with a large Sangha of Bhikkhus and has come to Thullakotthita. Now a good report of Master Gotama has been spread to this effect: He describes this world with its gods, its Maras, and its; Brahma divinities, this generation, with its samanas and brahmins, with its princes and its men, which he himself realised through direct knowledge. He teaches Dhamma that is good in the beginning, good in the middle, and good in the end, both in the spirit and in the letter. He proclaims the Holy Life, altogether perfect and pure. It is good indeed to see such Arahants.“

 

Then the brahmin householders of Thullakotthita went to the Exalted One, and drawing near, some respectfully saluted him and sat on one side; some exchanged friendly greetings with the Exalted One and, after the customary words of friendship and civility, sat aside; some, before taking their seats, extended their hands with palms together towards the Exalted One; some announced their names and families to him before sitting down; whilst others sat down in silence.

 

When they were seated, the Exalted One instructed, urged, roused and encouraged them with talk on Dhamma.

 

Now at that time a clansman called Ratthapāla, the son of the leading clan in that same Thullakotthita, was sitting in the assembly. Then it occurred to him: „As I understand Dhamma given by the Exalted One, it is not possible, while living in a household, to lead the Holy Life as utterly perfect and pure as a polished shell. Suppose I were to shave off my hair and beard, put on the yellow cloth, and go forth from the home life into homelessness?“

 

Then the brahmin householders of Thullakotthita, having been instructed, urged, roused and encouraged by the Exalted One with talk on Dhamma, and delighting in his words and agreeing, rose from their seats and after paying homage to him, they departed, keeping their right sides towards him.

 

Soon after they had gone[5], Ratthapala the clansman went to the Exalted One, and after paying homage to him, sat down at one side. Then he said to the Exalted One: „Venerable Sir, as I understand Dhamma given by the Exalted One, it is not possible, while living in a household, to lead the Holy Life as utterly perfect and pure as a polished shell. Venerable Sir, I want to cut off my hair and beard, put on the yellow cloth, and go forth from the home life into homelessness. May I receive the Going Forth under the Exalted One, may I receive the Full Acceptance?“

 

„Have you your parents’ permission, Ratthapala, to go forth from the home life into homelessness?“

„No, Venerable Sir, I have not.“

„Thathāgatas[6] do not give the Going-forth to a son without the parents’ permission, Ratthapala.“

“Venerable Sir, I shall see to it that my parents permit me to go forth from the home life into homelessness.’’

 

Then the clansman Ratthapala rose from his seat, and after paying homage to the Exalted One, he left keeping his right side towards him. He went to his parents and said to them: „Mother and father, as I understand Dhamma given by the Exalted One, it is impossible, while living in a household, to lead the Holy Life as utterly perfect and pure as a polished shell. I want to shave off my hair and beard, put on the yellow cloth, and go forth from the home life into homelessness. Give me permission to go forth from the home life into homelessness.“

 

When he had said this his parents replied: „Dear Ratthapala, you are our only son, dear and beloved: you have been nurtured in comfort, brought up in comfort. You know nothing of suffering, dear Ratthapala. Even in case of your death, only unwillingly we should lose you. But while you are still living, how should we give you our permission to go forth from the home life into homelessness?

 

A second and a third time the clansman Ratthapala said to his parents: „Mother and father, … Give me permission to go forth from the home life into homelessness.’’

 

For the third time his parents replied: „Dear Ratthapala, … But while you are still living, how should we give you our permission to go forth from the home life into homelessness?“

 

Then, not receiving his parents’ permission for the Going-forth the clansman Ratthapala lay down there on the bare floor (and said) „Right here I shall either die or get the Going-forth.“

 

Then the clansman Ratthapala’s parents said to him: „Dear Ratthapala, you are our only son, dear and beloved; you have been nurtured in comfort, brought up in comfort. You know nothing of suffering, dear Ratthapala. Get up, dear Ratthapala, eat, drink and amuse yourself. While eating, drinking and amusing yourself, you can enjoy sense-pleasures and do meritorious deeds. Even in case of your death, only unwillingly we should lose you. But while you are still living, how should we give you our permission to go forth from the home life into homelessness?“

 

When this was said that clansman Ratthapala, was silent.

 

A second and a third time his parents said to him: „Dear Ratthapala, you are our only son … how should we give you our permission to go forth … ?“

 

For the third time Ratthapala was silent.

 

Then the clansman Ratthapala’s friends went to him and (repeated his parents’ arguments) ...

 

For the third time Ratthapala was silent.

 

Then Ratthapala’s friends went to his parents and said to them: Mother and father, this clansman Ratthapala has lain down there on the bare floor (thinking), ‘Right here I shall either die or get the Going-forth’. Now if you do not give him your permission to go forth from the home life into homelessness, he will die there. But if you give him your permission, you will see him after he has gone forth. And if he does not enjoy the Going-forth, what else will he do than return here? So give him your permission to go forth from the home life into homelessness.“

 

„Then we give the clansman Ratthapala our permission to go forth from the home life into homelessness. But when he has gone forth, he must visit his parents.“[7]

 

So Ratthapala’s friends went to him and told him: „Get up dear Ratthapala, your parents have given you their permission to go forth from the home life into homelessness. But when you have gone forth, you must visit your parents.“

 

The clansman Ratthapala then got up, and when he had regained strength[8], he went to the Exalted One, and after paying homage to him, sat down at one side. When he had done so he said: „Venerable Sir, I have my parents’ permission to go forth from the home life into homelessness. May the Exalted One let me go forth.“ So the clansman Ratthapala received the Going Forth under the Exalted One, and he received the Full Acceptance.

 

Then soon after venerable Ratthapala’s Full Acceptance when he had been accepted a fortnight, the Exalted One, having stayed at Thullakotthita as long as he chose, set out on tour to Sāvatthi. Wandering by stages, he arrived at Sāvatthi and stayed there in Jeta’s Grove, in Anāthapindikas Park.

 

Meanwhile the venerable Ratthapala lived alone and secluded, diligent, ardent and resolute. And the goal for the sake of which clansmen go forth from the home life into homelessness, that highest perfection of the Holy Life, before long[9] he came to know directly, in that very life, realising it for himself, entering upon it and abiding in it: „Birth has ceased, the Holy Life has been lived, completed is the task and nothing further remains after this,“ thus he knew.

 

And venerable Ratthapala, was one of the Arahants.

 

Then venerable Ratthapala went to the Exalted One, and after paying homage to him, sat down at one side. Then he said „Venerable Sir, I wish to see my parents, if I have the Exalted One’s permission.“

Then the Exalted One, penetrating mentally the mind of venerable Ratthapala, knew thus: „The clansman Ratthapala is incapable of forsaking the training and reverting to what he has abandoned,“ and he told him, „Do now, Ratthapala, what you think fit at this time.“

 

Venerable Ratthapala rose from his seat, and after paying homage to the Exalted One, he departed keeping his right side towards him. Then he set his resting place in order, and taking his bowl and (outer) robe, he set out to go to Thullakotthita. Wandering by stages, he eventually arrived at Thullakotthita. There he lived in King Koravya’s Migacira Garden[10]. Then when it was morning, he dressed, and taking his bowl and (outer) robe, went into Thullakotthita for alms. As he was wandering from house to house he came to his own father’s house.

 

Now on that occasion venerable Ratthapala’s father was sitting in the hall of the central door having his hair dressed. He saw venerable Ratthapala coming in the distance, and seeing him, he said: „Our only son, so dear and precious to us, was made to go forth by these monkish shavelings.“[11] Then venerable Ratthapala received neither alms nor polite refusal at his own father’s house, and instead he got only abuse.

 

Now at that time a slave woman belonging to one of venerable Ratthapala’s relations, was about to throw away some stale porridge. (Seeing this,) venerable Ratthapala spoke to her: „Sister, if that is to be thrown away, then pour it in my bowl here.“

 

While she was doing so, she recognised characteristic features of his hands and feet and of his voice. Thereupon she went to his mother and said: „If it please you, my lady, you should know that my lord’s son Ratthapala is back.“

 

„Oh, indeed? If you speak the truth, you are a slave woman no more!“

Then venerable Ratthapala’s mother went to his father and said: „If it please you, householder, you should know that they say the clansman Ratthapala is back!“

 

Just then venerable Ratthapala was eating the stale porridge by the wall of a certain (shelter). His father went to him and said “Ratthapala my dear, surely there is …[12] and you will be eating stale porridge! Is there not your own home to go to?“

 

„Where, householder, is there a home for us who have gone forth from the home life into homelessness? We are homeless ones, householder. We did come to your home, householder, but we got neither alms nor polite refusal, only abuse we got.“

„Come, Ratthapala dear, let us go to the house.“

„Enough, householder, I have finished my meal for the day.“

„Then, Ratthapala dear, accept tomorrow’s meal.“

Venerable Ratthapala accepted in silence.

Knowing that his son had accepted, Ratthapala’s father went back to his own house. There he had a large heap made of gold coins and bullion and had it hidden by screens. Then he told venerable Ratthapala’s former wives: „Come, daughters in-law, dress yourselves up in the way in which Ratthapala used to hold you most dear and beloved.“

 

When the night was ended, venerable Ratthapala’s father had good food of various kinds prepared in his own house, and he had the time announced to the venerable Ratthapala, „It is time, dear Ratthapala, the meal is ready.“

 

Then, in the morning, venerable Ratthapala dressed, and taking his bowl and (outer) robe, he went to his father’s house, and sat down on the seat made ready.

Then his father had the pile of gold coins and bullion uncovered and said: „This, Ratthapala dear, is your mother’s wealth, this other your father’s, and that is your ancestral wealth. Ratthapala dear, you can use the wealth and make merit. Come then, renounce the training, return to what you have abandoned, use the wealth and make merit!“

 

„Householder, if you would do my bidding, then have this pile of gold coin and bullion loaded on carts and carried away to be dumped in the River Ganges in mid-stream. And why (should you do so)? Because, householder, it will be for you a source of sorrow and lamentation, pain, grief and despair.“

 

Then venerable Ratthapala’s former wives clasped both his feet, saying to him, „What are they like, young master, the nymphs for the sake of which you lead the Holy Life?“

 

„We do not lead the Holy Life for the sake of nymphs, sisters.“

 

„The young master Ratthapala calls us ‘Sisters’,“ they cried, and they fell down fainting on the spot.

Then venerable Ratthapala told his father, „Householder, if there is a meal to be given, then give it. Do not harass us.“

„Eat then, dear Ratthapala, the meal is ready.“

Then with his own hands venerable Ratthapala’s father served and satisfied him with sumptuous food, solid and soft. When venerable Ratthapala had eaten and had withdrawn his hand from the bowl, he stood up and uttered these stanzas:

 

            „Behold a puppet here pranced out,

            A body built up out of sores,

            Sick, and much object for concern,

            Where no stability abides.

 

            Behold a figure here pranced out,

            With jewellery and earrings too,

            A skeleton wrapped up in skin,

            Made creditable in its clothes.

 

            Its feet adorned with henna dye

            And powder smeared upon its face,

            It may beguile a fool, but not

            A seeker of the Further Shore.

 

            Its hair dressed in octave plaits,

            And unguent smeared upon the eyes,

            It might beguile a fool, but not

            A seeker of the Further Shore.

 

            A filthy body, decked without,

            Like a new-painted unguent pot;

            It may beguile a fool, but not

            A seeker of the Further Shore.

 

            The deer-hunter sets well the snare,

            But yet the deer springs not the trap;

            We ate the bait, and we depart,

            Leaving the hunters to lament.“

 

When venerable Ratthapala had spoken these stanzas while standing, he then went to the King Koravya’s Migacira Garden and sat down at the root of a tree to pass the day.

 

Then King Koravya addressed his gamekeeper: „Good gamekeeper, get the Migacira Garden tidied up, so that we may go to the pleasure garden to see a pleasing spot.“

 

„Yes, sire“ the gamekeeper replied.

 

Now while he was having the Migacira Garden tidied up, he saw venerable Ratthapala seated at the root of a tree to pass the day. On seeing him he went to King Koravya and told him: „Sire, the Migacira Garden has been tidied up but a clansman called Ratthapala is there, the son of the leading clan in this same Thullakotithita, of whom you have always spoken highly, he is seated at the root of a tree to pass the day.“

„Then, good gamekeeper, enough of the pleasure garden for today. We shall now pay respect to that Master Ratthapala.“

 

And he further said, „Give away all the solid and soft food that has been prepared!“ Then King Koravya had a number of state carriages got ready and mounting one of them, he drove out from Thullakotthita with the full pomp of royalty to see venerable Ratthapala. He drove thus as far as the road was passable for carriages, and then he got down from his carriage and with a following of the highest officials he went on foot to where venerable Ratthapala was. He exchanged greetings with venerable Ratthapala, and when the courteous and amiable talk was finished, he stood at one side. Then he said: „Here is an elephant rug. Let Master Ratthapala be seated on it.“

„There is no need, great king. Sit down I am sitting on my own mat .“

King Koravya sat down on a seat made, ready, and having done so, he said:-

 

„Master Ratthapala, there are four kinds of loss. After undergoing these losses, some people here shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness. What are the four? They are loss through ageing, loss through sickness, loss of property, and loss of relatives.“

 

„And what is loss through ageing? Here someone is old, aged, burdened with years, advanced in life, and come to the last stage. He considers thus, ‘I am old, aged, burdened with years, advanced in life, and come to the last stage. It is no more possible for me to acquire unacquired possessions or to increase possessions already acquired. Suppose I were to shave off my hair and beard, put on the yellow cloth and go forth from the home life into homelessness?’ So he who has undergone that loss through ageing, shaves off hair and beard, puts on the yellow cloth and goes forth from the home life into homelessness. This is called the loss through ageing. But Master Ratthapala is still young, black-haired, endowed with the blessing of youth, in the prime of life. There is none of this loss through ageing for Master Ratthapala. What has Master Ratthapala known or seen or heard that he has gone forth from the home life into homelessness?“

 

„And what is loss through sickness? Here someone is afflicted with sickness, is suffering and gravely ill. He considers thus, ‘I am afflicted with sickness, I am suffering and gravely ill. It is no more possible for me to acquire … Suppose … I were to go forth from the home life into homelessness?’ So he who has undergone this loss through sickness … goes forth from the home life into homelessness. This is called the loss through sickness. But Master Ratthapala has now no affliction or ailment, having a good digestion that is neither too cool nor too warm but medium. There is more of this loss through sickness for Master Ratthapala. What has Master Ratthapala known or seen or heard that he has gone forth from the home life into homelessness?“

 

„And what is loss of property? Here someone is rich, with great wealth and great property. Gradually these properties of his dwindle away. He considers thus, ‘Formerly I was rich with great wealth and great property. It is no more possible for me to acquire unacquired possessions or to increase possessions already acquired. Suppose … I were to go forth from the home life into homelessness?’ So he who has undergone this loss of property … goes forth from the home life into homelessness. This is called loss of property. But Master Ratthapala is the son of the leading clan in this same Thullakotthita. There is none of this loss of property for Master Ratthapala. What has Master Ratthapala known or seen or heard that he has gone forth from the home life into homelessness?“

 

„And what is loss of relations? Here someone has many friends and companions, relatives and kin. Gradually these relatives of his dwindle away. He considers thus, ‘Formerly I had many friends and companions, relatives and kin. Gradually those relatives of mine have dwindled away. It is no more possible for me to acquire unacquired possessions or to increase possessions already acquired. Suppose I were to cut off my hair and board, put on the yellow cloth and go forth from the home life into homelessness?’ So he who has undergone that loss of relatives, shaves off hair and beard, puts on the yellow cloth and goes forth from the home life into homelessness. This is called loss of relatives. But Master Ratthapala has many friends and companions, relatives and kin in this game Thullakotthita. There is none of this loss of relatives for Master Ratthapala. What has Master Ratthapala known or seen or heard that he has gone forth from the home life into homelessness?“

 

These, Master Ratthapala, are the four kinds of loss, undergoing which some people here shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness. Master Ratthapala has none of these. What has he known or seen or heard that he has gone forth from the home life into homelessness?“