Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

The word Apadana, used in the title of this Suttanta for the legend or life-story of a Buddha, is also used as a title of a book in the supplementary Nikaya. There it has come generally to mean the legend or life-story of an Arahant, male or female, though the older connotation is also found. In later books it is never used, I think, for the legend of a Buddha. The full title may mean the Story of the Great Ones — that is the Seven Buddhas — or the Great (the important) Story — that is the Story of the Dhamma, and its bearers and promulgators. The last is probably what is meant, as in the corresponding title of the Mahavastu.

B 2

[XIV. mahapadAna suttanta.

THE SUBLIME STORY.]

i. [l] Thus have I heard. The Exalted One was once staying at Savatthi, in Anatha Pi^ika's pleasaunce in the J eta Wood, at the Kareri-tree cottage \ Now among many bhikkhus who had returned from their alms-tour and were assembled, sitting- together after their meal, in the pavilion in the Kareri grounds 2, a religious conversation bearing on previous births arose, to the effect that thus and thus were previous births 3.

2. And the Exalted One, with clear and Heavenly Ear surpassing the hearing of men, overheard this conversation among the bhikkhus 4. And arising from

1 Kareri, according to Childers, is Capparis trifoliata. The Cy. states that this tree which stood by the entrance to the cottage was a Varuwa-tree, suggestive, if true, of the superseded tree-cult into which Varuwa-worship had declined. See Rhys Davids's 'Buddhist India,' p. 235; Jat. IV, 8. There were four principal buildings in the Jeta Wood : the cottage or chamber in question, the Kosamba-tree cottage, a perfumed chamber, and the fir-tree house (sala/a = sarala-ghara). According to the commentator each cost 100,000 [? kahapawas] to build, but the ancient bas-relief on the Bharahat Tope shows clearly cottages, and apparently cottages of only one room each. In § 12 below this cottage is called a vihara; and the latter word, in the ancient texts, always means a single room or lodging-place. Anathapindika had built the first three, King Pasenadi the last.

2 Ma/o. Buddhaghosa describes this as a nisidana-sa la, or sittingroom, built near the cottage. At the time when this Suttanta was composed it meant a thatched roof supported by wooden pillars. There were no walls to it.

3 According to the Cy. only religious teachers, religious disciples, Pacceka-Buddhas, and the Saviour Buddhas could recall their own or other previous lives, and, of the first, only those who taught Karma. Except the memories of the great Buddhas, which have no limit whatever, a limit is given in the case of each of these classes, past which they could not recall. This systematizing of a popular belief seems to indicate that, when Buddhaghosa lived, no claim to such transcendent memory was actually made among his contemporaries.

4 Buddhaghosa distinguishes between the ' omniscient knowledge ' by which the Buddha realizes the drift of the talk in the Brahmajalap. 5 his seat he came to the pavilion in the Kareri grounds, and took his seat on the mat spread out for him. And when he had sat down he said to the brethren : — 'What is the talk on which you are engaged sitting here, and what is the subject of conversation between you ? ' [And they told him all.]

3. [2] Then he said : — ' Do you not wish, brethren, to hear some religious talk on the subject of former lives ? '

' Now is the time, O Exalted One, now is the time,

0 Welcome One, for the Exalted One to give us a
religious discourse on the subject of former lives.
When the brethren have heard it from the Exalted
One they will bear it in mind.'

' Wherefore then, brethren, hearken well to me, and

1 will speak.'

' So be it, lord,' replied the brethren. And the
Exalted One said : —