King Pukkusati- and his going forth

extracted from The Perfections
Leading to Enlightenment
by Sujin Boriharnwanaket
Translated by Nina van Gorkom
chapter 6
The Perfection of Patience…

When we read the Suttas and reflect on
them in detail we can see the patience and endurance of people at that
time who applied the Dhamma in their conduct and practice.
We read in the “Discourse on the Analysis of the Elements” (Middle
Length Sayings III, no 140):

“Thus have I heard: At one time the Lord, walking on tour among the people
of Magadha, arrived at Råjagaha and approached the potter Bhaggava;
having approached, he spoke thus to Bhaggava the potter: ‘If it is not
inconvenient to you, Bhaggava, I would spend one night in your dwelling.’
‘It is not inconvenient 2
, revered sir, but there is here one gone forth who
came before you to stay. But if he allow it, do stay, revered sir, according to
your pleasure.’ ”

We see the patience of the Buddha who wandered for the benefit of
others in teaching the Dhamma, so that he could help those who were
able to realize the four noble Truths. He walked on tour in Magadha, he
stopped in the city of Råjagaha and came to see the potter. He did not
go to a place that was pleasant and confortable. He asked for a sleeping
place in the potter’s workshop just for one night.
We read in the Commentary to this sutta, the “Papañcasúdaní” that the
potter Bhaggava thought:

“Monks usually have different inclinations: some like to keep company, and
others like to be alone. If the monk who came here first is someone who
wants to be alone, he will say, ‘Revered sir, do not enter here, because I am
already in this dwelling’, so that the person who comes afterwards will go
away. If this would happen, both people would quarrel. Thus, what has been
given should be considered as such, and what has been done cannot be
The Commentary states:
“Therefore, he said, ‘It is not inconvenient, revered sir, but there is here one
gone forth who came before you to stay. But if he allows it, do stay, revered
sir, according to your pleasure.’ ”
We read further on in the Sutta:
“> At that time there was a young man of family called Pukkusåti who had
gone forth from home into homelessness through faith in the Lord. He was
the person who had arrived first at that potter’s dwelling. Then the Lord
approached the venerable Pukkusåti:
‘If it is not inconvenient to you, monk, I will spend a night in this dwelling.’
‘Spacious, friend, is the potter’s dwelling; let the venerable one stay
according to his pleasure.’ ”

We read in the Commentary to this Sutta:

King Pukkusåti reigned over his kingdom in the city of Takkasilå and King
Bimbisåra reigned over his kingdom in the city of Rajagåha, and they were of
the same age. Between them there was a deep bond of affection, although
they had never seen each other. Their friendship was established by means
of the merchants who travelled between their two countries for the purpose
of trade.
King Bimbisåra received from King Pukkusåti as a gift eight precious
garments, of which he offered four to the Exalted one and kept four for his
own use in his palace. To him the following thought occurred: ‘When I shall
send a present in return it should be better than the one King Pukkusåti has
sent to me before. My friend sent me a priceless present, and what should I
send to him? In the city of Råjagaha not any object more precious than that
is to be found.’ King Bimbisåra had excellent qualities and also, since the
time he had become a sotåpanna, nothing else but the Triple Gem could
arouse joy. He uttered his wish to select the ‘Gems’ he would offer as a
present to King Pukkusåti.

Usually there are two kinds of jewels 1
. The jewel without consciousness is
gold, silver, etc. The jewel with consciousness is bound up with the faculties 2
. The jewels without consciousness are used for decoration of those with
consciousness. Of these two kinds of jewels, the jewel with consciousness is
accounted the foremost.
The Jewel with consciousness is twofold as the animal jewel and the human
jewel. The animal Jewel which includes the Elephant-Jewel and the HorseJewel is used for the conveyance of humans. Therefore, the human Jewel is
accounted the foremost.
The human jewel is twofold as the woman jewel and the man jewel. The
woman jewel performs service for the Wheel-Turning Monarch 3
. Therefore,
the man jewel is accounted the foremost of these two jewels.
The man jewel is twofold as the house-living jewel and the homeless jewel. A
Wheel-turning Monarch is the foremost among the house-living jewels, but
since he pays homage with the fivefold prostration even to a novice
(såmaùera) who has gone forth on that day, the homeless jewel is accounted
the foremost.
The homeless jewel is twofold as the “learner” and the “non-learner” 4 .
Of the two homeless jewels the value of the jewels of even hundred thousand
learners does not equal the value of the jewel of one non-learner, and
therefore, the non-learner is accounted the foremost.”
The learner, sekkha, is the ariyan of the stage of the sotåpanna,
streamwinner, up to the stage of the anågåmí, non-returner. learner, asekkha, does not need anymore to train himself and follow the
practice leading to the eradication of defilements, because he has
eradicated all defilements completely. The non-learner is the arahat.
We read in the Commentary:
“The jewel of the non-learner is twofold: the jewel of the Buddha and the
jewel of the disciple. Of the non-learner jewels, the value of the jewels of
even hundred thousand disciples does not equal the value of the jewel of the
Buddha. Therefore, the jewel of the Buddha is accounted the foremost.
The Buddha jewel is twofold: the jewel of the Silent Buddha (Paccheka
Buddha) and the jewel of the Fully Enlightened One. As to the Buddha jewel,
the value of the jewels of hundred thousand Solitary Buddhas does not equal
the value of the jewel of the Fully Enlightened One. Therefore, the jewel of
the Fully Enlightened One is accounted the foremost.
Thus, as it is well known, there is no jewel equal to the jewel of the Buddha,
not in this world nor in the worlds of devas.
King Bimbisåra who was a sotåpanna thought, ‘Nothing else is more precious
than the Triple Gem’. Therefore he asked the merchants who were citizens
of Takkasilå, ‘Are the three Jewels of the Buddha, the Dhamma and the
Sangha known in your country?’
The merchants from Takkasila said, ‘In our country one has never heard of
them. Where could they be seen?’
That was the reason that King Bimbisåra gave the order to make a sheet of
gold of four cubits long, a span in breadth and a thickness which was just
right: not too thin, not too thick. He washed his head in the early morning,
he observed the Uposatha (vigil day), took breakfast and then he had
inscriptions engraved on the sheet of gold. He had inscriptions made relating
the excellent qualities of the Buddha, the development of the ten
perfections, the excellent qualities of the Dhamma, the thirtyseven factors of
enlightenment, the four satipaììhånas, the eightfold Path, the excellent
qualities of the Sangha and Mindfulness of Breath-ing.”
The excellent qualities of the Sangha at that time were the qualities of
the ariyans who were contented with the four requisites 1
, who could
subdue the hindrances, attain jhåna, acquire supernatural powers, and
become “great men” (mahå-purisa 2
). King Bimbisåra considered that he
would have a present made superior to anything else: the excellent
qualities of the Triple Gem which he had inscribed on the golden sheet
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We read in the Commentary:
“He then wrote as follows: ‘The teachings of the Lord Buddha are well
spoken, they liberate beings from dukkha. If you, my friend, can really grasp
this, may you then enter monkhood!’
The King had wrapped around the golden sheet a blanket of animal hair of a
delicate texture and had it placed into a strong box. This box was placed into
another box of gold, and this golden box into a silver box, and each box was
successively placed into another precious box: made of silver, pearl, coral,
ruby, emerald, crystal, ivory, of all kinds of gems, and then placed into a box
made of a bamboo matting. This he had placed into a strong container, this
again into a golden container, and then successively into other containers, in
the same way as before in the case of the boxes. The container made of all
kinds of gems he had placed in a container made of bamboo matting, and
this in a container of hardwood. Thus each container was placed in another
one in the same way.
The box made of all kinds of gems which was placed in a box of bamboo
matting was wrapped around with cloth and stamped with the royal seal.
The King gave orders to the courtiers to adorn his auspicious elephant and
place the throne on his back, to put over it the white multilevelled royal
umbrella, to decorate the streets in the city with beautiful ornaments and
banners, and pay respect with perfums, incense and flowers all along the way
the royal present would be carried. With regard to the King himself, he was
adorned with all kinds of ornaments and surrounded by his troops carrying
musical instruments. The King considered that he would accompany his
present until the border area of his country and that he would give an official
letter to the attendants so that they would offer this to King Pukkusåti. The
contents of that letter were as follows:
‘When you will receive this present, do not receive it in the quarters of the
female royal servants, but may you go to the royal palace and receive it
When the King had given the official letter, he thought, ‘The Teacher goes
now to the border country’, and he paid respect by the fivefold prostration,
kneeling and placing his hands and head on the floor, and then he returned.”
The present which is superior is the Triple Gem. We have met each
other life after life in the cycle of birth and death, in some lives as
friends, in other lives as enemies or as parents and relatives. However,
to be born as friends in the Dhamma who are co-operating to spread the
teachings is most beneficial. Such a life is superior to other lives in the
cycle of birth and death, where we were born elsewhere without such
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an opportunity.
We read further on in the Commentary:
“As regards King Pukkusåti, he arranged for decorations beginning with the
border area. He arranged that the city would be decorated so that the royal
present from King Bimbisåra could be received. When the royal present
arrived in Takkasilå it was a day of vigil (uposatha). The courtiers who
received the royal present announced the contents of the royal official letter
to the King. After the King had listened to this he considered the duties he
had to fulfill towards the courtiers who had come to offer the royal present.
He let the royal present be carried to the palace and he said, ‘Let nobody
enter here’. He asked people to guard the gate, he opened the window (used
for receiving at official occasions), he had the royal present placed on a high
bed, and he himself sat down on a low seat. He broke the royal seal, and he
took off the coverings. When he opened the boxes subsequently and saw the
box made of bamboomatting, he considered, ‘I believe that other Gems do
not have such accompaniments, and thus we should listen to this Jewel. This
Jewel was certainly born in the Middle Country.’
When he had opened those boxes and broken the royal seal, he took away
from both sides the delicate blanket made of animal hair, he saw the golden
sheet and unrolled this. He considered:
‘These letters are really beautifully carved out in all details: they are of equal
size, neat and quadrangle. I will start to read them from the beginning.’ An
intense feeling of joy arose in the King when he read and reread about the
excellent qualities of the Buddha who appeared in this world.
The tips of the ninetynine thousand bodyhairs stood on end. Because of his
extreme delight and rapture the King did not know whether he should stand
or sit down.
When intense rapture arose within the King he said: ‘We heard the
teachings which are difficult to come across, even in a hundred thousand
aeons, and this could happen because of a friend.’ When the King was
unable to read on, he sat down until his rapture quieted down. Then he
started to read on about the excellent qualities of the Dhamma: ‘The
Dhamma that was wellspoken by the Buddha…’ The King experienced
intense rapture and he sat down again until the strength of his rapture
quieted down. After that he read about the excellent qualities of the Sangha,
‘The ariyan disciples practise in the right way…’ and he experienced intense
rapture in the same way.
Then he read about the meditation subject of Mindfulness of Breathing, and
finally he attained the fourth and the fifth stage of jhåna. The King spent his
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time with the happiness of jhåna. Other people could not see him, except for
the royal page. About one month passed in this way. The citizens assembled
at the royal courtyard and announced with acclamations: ‘Since the day the
King has received the royal present he has not looked anymore at the city
nor at the shows of the dancing girls nor has he given judgement. May the
King return the royal present to his friend.’
The citizens said further: ‘Usually Kings try to deceive even with presents.
They try to get hold of the kingdom of other Kings. What should our King
The King heard the sound of these acclamations and he considered: ‘Shall we
maintain the Kingdom or shall we maintain the teachings?’ After that he
thought, ‘We shall maintain the teachings of this Teacher.’
He took his sword which he kept on a bed and cut off his hair. He requested
his royal page to buy two yellow robes and an earthenware alms bowl at the
market. He dedicated himself to the Teacher with the words, ‘Arahats in the
world, we dedicate ourselves in going forth.’ He put on one yellow robe and
then donned another one. He carried his bowl on his shoulder and left his
The citizens saw three dance girls standing at the three doors, but they could
not recognize the King who came out of the palace. They thought that he
was a Silent Buddha who had come to preach Dhamma to the King.”
King Pukkusåti left his royal palace and all his possessions in order to
go forth. He must have had the utmost patience to change his usual way
of life and status, in order to be able to realize the four noble Truths. If
one has not accumulated such patience one is not able to act like King
We read further on:
“The son of a prominent family (the King who had gone forth as a monk1
thought, ‘Our teacher left the homelife and went forth alone, he went on his
way alone. I feel shame and awe with regard to the Teacher. I heard that
after our Teacher had gone forth he did not go on a vehicle and he did not
use any footwear, not even one layer, nor did he use a paper sunshade.’
That son of a prominent family thought, ‘I am travelling far and therefore I
should not go alone. I shall follow a group of merchants.’ When the son of a
prominent family who was delicate by nature walked on very hot ground, the
soles of both of his feet were with pus and wounds, and therefore, he
1 ”Son of a noble family” is generally used to refer to the monk who is actually the
Buddha’s son.
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experienced painful feeling.
When the merchants had set up a camp, and sat down to rest, the son of a
prominent family went away to sit at the root of a tree. There was nobody
there to take care of his legs or massage his back. That son of a prominent
family attained the fourth jhåna with Mindfulness of Breathing and he could
thus suppress the hardship of his journey, his tiredness and agitation. He
spent his time with the joy of jhåna.
The next day at dawn he took care of his bodily needs and followed again the
group of merchants. When it was time for breakfast, the merchants took the
bowl of the son of a prominent family and placed in it hard food and soft
food as an offering. This food consisted of raw husked rice that was not
delicious, curry that was like a heap of gravel, soup with very salty
ingredients. The son of a prominent family reflected on his resting place, and
the hard and soft food were like divine nectar to him while he swallowed
everything with a great deal of water.
He travelled one-hundred and ninetytwo leagues 1
in all, and although he
passed close to the gates of the Jeta Grove, he did not enquire where the
Teacher was staying.
Why did he not enquire?
The answer is that he revered the Teacher, and also because of the royal
official letter sent by the King which seemed to convey that the Teacher had
appeared in Råjagaha, since it stated, ‘The Tathågata has appeared in this
world.’ Therefore he understood that the Buddha was dwelling in the city of
Råjagaha. Although he went near the gate of the Jeta Grove, he travelled on
fortyfive leagues more. At sundown the son of a prominent family reached
Råjagaha and there he asked where the Teacher was staying.
When a villager learnt that he came from the northern country (Uttara
Pradesh) he informed him as follows, ‘You have passed the city of Såvatthí
and travelled on fortyfive leagues to Råjagaha, but the Teacher is dwelling in
The son of a prominent family, Pukkusåti, thought, ‘Now it is not the right
time to return to the city of Såvatthí, and today I shall first take lodging here.
Tomorrow I shall go to the Teacher’s dwelling place.’ He asked the villager
where recluses who arrived at an inappropriate time could find a lodging.
The villager answered that he could dwell in this potter’s workshop.
Then the son of a prominent family asked the potter whether he could dwell
1 One yojana or league is 7.3 kilometre.
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there. He entered and sat down, in order to make use of the lodging in the
workshop of that potter.
In the morning before Pukkusåti went to stay in the potter’s workshop, the
Buddha investigated the world and saw the son of a prominent family,
Pukkusåti. He considered, ‘This son of a prominent family left his kingdom as
soon as he had read the official letter that his friend sent him. He went forth
and dedicated himself specifically to me, and he travelled all of the hundred
and twentyone leagues to the city of Råjagaha.
If I do not go there he will not realize the fruits of a recluse (he will not
realize the four noble Truths); he will not realize the three fruits of a recluse,
that is, he will not attain the third stage of enlightenment, the stage of the
non-returner (anågåmí). He will die without any refuge after he has dwelt
there just for one night. When I have gone there he will realize the three
fruits of a recluse. Since I have developed all the perfections during four
incalculable periods and a hundred thousand aeons only for the benefit and
support of people, I shall help the son of a prominent family, Pukkusåti.’
In the early morning the Buddha saw to his bodily needs and surrounded by
bhikkhus he went on his almsround in the city of Såvatthí. After he had
received almsfood he returned from his almsround and entered his fragrant
chamber. He paused after the exertion of walking just for a moment and he
did not say anything to the elderly monks. The Venerable Såriputta, the
venerable Moggallåna and other monks were present. The Lord took his bowl
and robe and went out alone. While on his way, he did not fly through the
air nor did he make the stretch he walked shorter 1
. He considered again:
‘That son of a prominent family has shame and awe for me, he does not even
sit in a vehicle, on an elephant, horse, chariot or golden palaquin, etc. and
finally, he does not even use one layer of footwear, nor does he carry a
sunshade. Therefore, I should walk afoot.’ Thus, the Buddha travelled just by
walking. The Buddha hid the splendour of his Buddhahood: his eighty minor
attributes, his halo of two yards and the thirtytwo characteristics of a Great
Man 2
. He travelled in the guise of an ordinary bhikkhu, as the full moon
which is hidden by a misty cloud.
In less than one day (after the meal), he walked fortyfive leagues and
reached at sundown the workshop of that potter.
When the Buddha walked in this way he did not intimidate people, saying, ‘I
am the Sammåsambuddha.’ Thus, he just went to the potter’s workshop and
stood at the gate. In order to give the son of a prominent family an
1 By supranatural powers.
2 These are specific bodily features of a Buddha.
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opportunity 1
, he said: ‘Bhikkhu, if it is not inconvenient to you, I would like
to lodge in this dwelling for just one night.’
Pukkusåti answered: ‘Spacious, friend, is the potter’s dwelling; stay, friend,
according to your pleasure.’
The Lord of the World who was of a most delicate constitution had left his
fragrant Chamber which is like a divine dwelling, he spread out a covering of
grass in the potter’s workshop, where ashes were scattered all over the
place, which was dirty because of broken ustensils, dry grass and so on and
which was like a heap of garbage. He spread out his ragrobe and sat down
as if he had entered his fragrant chamber with a divine odour, just as if it
was a divine dwelling. Thus he sat down.”
If we want to develop the perfection of patience, we should not forget
to accumulate endurance in each situation, be it with regard to seats,
beds or anything else in our environment. We read further on:
“The Buddha was born into a prominent family and also Pukkusåti had
grown in the womb of a mother of prominent family, a Khattiya family 2
. The
Buddha attained what he had aspired to, and so did the son of a prominent
family. Each of them had left his kingdom to become a monk. The Buddha
was of a golden complexion and so was the son of a prominent family. Both
of them possessed specific attainments (samåpatti). Both of them were
Kings… both of them had left their status of royalty to go forth… They
entered the potter’s workshop and sat down in that way. For that reason the
potter’s workshop became extremely beautiful and delightful.
To the Buddha the thought did not occur that he was of delicate constitution,
that he had travelled all the way of fortyfive leagues within one day, and that he
would take first the ‘lion’s posture’ 3
, just for a moment, so that he could
recover from tiredness caused by his journey. Therefore, the Buddha sat down
and entered fruition attainment (phala samåpatti) 4
. As regards Pukkusåti, it
did not occur to him that he had travelled all the way of hundred and
twentynine leagues and that he should first take a rest, just for a moment, to
dispel the tiredness caused by his journey. He sat down and entered the fourth
jhåna with Mindfulness of Breathing.
Question: Did the Buddha not come there with the thought to teach
1 An opportunity to share his residence with the Buddha.
2 The khattiya clan was the highest clan.
3 The Buddha’s sleeping posture on his right side.
4 Ariyans who have attained jhåna can have fruition-consciousness, lokuttara
vipåkacitta, which experiences nibbåna, arising again many times after the
moment of enlightenment.
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Dhamma to the son of a prominent family? Why did he not teach?
Answer: He did not teach because the son of a prominent family was tired
from his journey, and thus he had not sufficient calm to receive the teaching
of Dhamma. First he should be able to overcome the tiredness of his journey
and become calm…”
Further on we read:
“When the Buddha had emerged from his fruition attainment he saw that
Pukkusåti was thoughtful as to the position of his hands and legs, that his
head was stable, and that he sat steadfast like the foundation of a dam
firmly constructed. He was immovable like a golden statue.
The son of a prominent family had a posture that inspired confidence. If a
posture inspires confidence it is in that way.
Of the four postures three are not beautiful. When someone walks, his
hands swing, his legs move and his head shakes. When someone stands, his
body is harsh and rigid, and when he lies down, his body is not beautiful.
However, when a monk has brushed and swept the place where he will rest
at day time, after his meal, when he has spread out a cloth to sit on, well
cleansed his hands and legs and sits crosslegged in the lotus position, then
his posture is indeed beautiful. The son of a prominent family sat down
crosslegged and entered the fourth jhåna with Mindfulness of Breathing in
that way.”
We read in the Sutta, the “Analysis of the Elements”, that at that time
the Buddha asked Pukkusåti:
“On account of whom have you, monk, gone forth? Who is your teacher?
Whose Dhamma do you profess?”
Pukkusåti answered: “There is, friend, the recluse Gotama, son of the
Sakyans, gone forth from the Sakyan clan; concerning this Lord Gotama a
lovely reputation has gone abroad thus: He is indeed the Lord, perfected one,
fully Self-Awakened One, endowed with right conduct and knowledge, wellfarer, knower of the worlds, matchless charioteer of men to be tamed,
teacher of devas and mankind, the Awakened One, the Lord. On account of
this Lord have I gone forth, and this Lord is my teacher; I profess this Lord’s
“But where, monk, is this Lord, perfected one, fully Self-Awakened One,
staying now?”
“There is a town called Såvatthí, friend, in the northern districts; this Lord,
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perfected one, fully Self-Awakened One, is now staying there.”
“Have you, monk, ever seen this Lord? If you saw him would you know him?”
“No, friend, I have never seen this Lord, so I would not know him if I saw
We read further on in the Sutta:
“Then it occurred to the Lord: ‘This young man of respectable family has
gone forth on account of me. Suppose I were to teach him Dhamma?’ And
the Lord addressed the venerable Pukkusåti, saying: ‘I will teach you
Dhamma, monk; listen carefully, pay attention and I will speak.’
‘Yes, friend,’ the venerable Pukusåti answered the Lord in assent…”
The Buddha then taught him the Sutta on the “Analysis of the

We read further on in the Sutta:
“Then the venerable Pukkusåti thought: ‘Indeed it is the Teacher who has
come to me; indeed it is the Well-farer who has come to me; indeed it is the
Fully Self-Awakened One who has come to me,’ and rising from his seat,
arranging his robe over one shoulder and bowing his head to the Lord’s feet,
he spoke thus to the Lord:
‘A transgression, revered sir, has overcome me in that foolish, errant and
unskilled as I was, I supposed the Lord could be addressed with the epithet:
friend. Revered sir, may the Lord acknowledge my transgression as a
transgression for the sake of restraint in the future.’
‘Indeed, monk, a transgression overcame you in that… you supposed I could
be addressed with the epithet: friend. But if you, monk, seeing this
transgression as a transgression, confess it according to the rule, we
acknowledge it for you. For this is growth, monk, in the discipline for an
ariyan, that whoever, seeing a transgression as a transgression confess it
according to the rule, he comes to restraint in the future.’
‘Revered sir, may I receive ordination in the Lord’s presence?’
‘But are you, monk, complete as to bowl and robe?’
1 In this Sutta the Buddha taught Pukkusåti about the six elements of earth,
water, fire, wind, space and consciousness. He taught that these should not be
seen as mine, I or myself. He taught about feelings and their conditions, about
arúpa jhånas, and about the fact that these are conditioned dhammas. He spoke
about the cessation of birth and the unconditioned dhamma.
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‘Revered sir, I am not complete as to bowl and robe.’
‘Monk, Tathågatas do not ordain anyone not complete as to bowl and robe.’
Then the venerable Pukkusåti, having rejoiced in what the Lord had said,
having given thanks for it, rising from his seat greeted the Lord and, keeping
his right side towards him, departed in order to search for bowl and robe. But
while he was touring about in search of a bowl and robe a cow swerved and
deprived him of life.
Then a number of monks approached the Lord; having approached, having
greeted the Lord, they sat down at a respectful distance. As they were sitting
down at a respectful distance, these monks spoke thus to the Lord: ‘That
young man of family, Pukusåti, revered sir, whom the Lord exhorted with an
exhortation in brief, has died. What is his bourn, what his future state?’
‘Clever, monks, was Pukkusåti, the young man of family; he followed after
Dhamma according to the various parts of Dhamma, and he did not annoy
me with questionings on Dhamma. Monks, Pukkusåti, the young man of
family, by the complete destruction of the five fetters binding to this lower
(shore), is of spontaneous uprising, one who attains nibbåna there, not liable
to return from that world 1
When the Buddha had spoken this Discourse, the monks delighted in the
words of the Exalted One.”
We read further on in the Commentary to the “Analysis of the
“It has been asked: why did the almsbowl and robes which can be made to
appear by supranatural powers not come to Pukkusåti?
Answer: Because the son of a prominent family did not offer the eight
requisites 2
in the past.
However, the son of a prominent family Pukkusåti had made offerings and he
had made aspirations, and thus, one should not say that the reason (for not
obtaining the requisites) was his lack of generosity in the past…
Robes and bowl which can be made to appear by supranatural power can
only come to disciples who are in their last life, thus, who have attained
arahatship. For this son of a prominent family there would still be rebirth,
because he had attained the state of non-returner, anågåmí, not arahatship.
1 He had attained the third stage of enlightenment, the stage of the non-returner,
2 The eight parikkhåra, requisites are: three robes, a bowl, a razor, a needle, a
girdle and a water-strainer.
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Moreover, the lifespan of this son of a prominent family was about to expire.
With regard to Pukkusåti, (it can be said that it was as if) the Mahå-brahma
(of the brahma plane), the anågåmí of the ‘Pure Abodes’ (suddhavåsa 1
came to the potter’s workshop and sat down there.”
Afterwards he was reborn as a brahma in the heavenly plane of Avihå, thus,
in (the first of) the “Pure Abodes”. Only those who have attained the stage
of the non-returner and have developed the fifth stage of jhåna can be
reborn in the “Pure Abodes”.
Pukkusåti, before his lifespan had come to an end, was close to becoming a
rúpa-brahma in the “Pure Abodes”, and therefore, the Commentary stated:
“the Mahå-brahma (of the brahma plane), the anågåmí of the ‘Pure Abodes’
(suddhavåsa) came to the potter’s workshop and sat down there.”
Very soon his life as Pukkusåti would be changed into the life of a rúpabrahma of the “Pure Abodes”.
The Paramatthadípaní, the Commentary to the Khuddaka Nikåya,
Commentary to the “Theragåthå”, Nidåna Kathå, states:
“The perfection of paññå which supports and fulfils all the perfections, the
perfection of generosity and the others, of all Bodhisattas, brings gradually to
maturity and complete fulfilment the awakening wisdom of the Buddha by
which he attained Buddhahood. Also respectively, in the case of the Silent
Buddhas and the disciples: it brings gradually to maturity and complete
fulfillment the awakening wisdom of the Silent Buddhas and the disciples…
The highest patience in the development of kusala, dåna etc., for the
awakening wisdom of the Silent Buddhas and of the disciples is considered as
effort or energy (viriya).
The endurance when refraining from anger is considered as patience.
The performing of generosity (dåna), the undertaking of síla etc., and the
abstaining from speech which deviates from the truth is considered as
truthfulness (sacca).
Decisiveness which is unshakable, firm, and which accomplishes what is
beneficial in all respects is considered as determination (adiììhåna).
Intentness on the benefit of other beings which is the foundation for
performing dåna, síla etc., is considered as loving-kindness (mettå).
1 There are five Pure Abodes, Suddhåvåsa planes for non-returners, which are the
results of the fourth jhåna (or the fifth of the fivefold system), and Pukkusåti
was born in the first of them, the Aviha plane.
114 - The Perfections
Evenmindedness towards improper deeds done by other beings is considered
as equanimity (upekkhå).
Therefore, when dåna, síla and bhåvanå (mental development), or síla,
samådhi and paññå are present, the perfections, viriya etc., can be regarded
as completed.”

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sādhu x 3 for posting

:slight_smile: listened to the audio version a few days while swimming. Very moving.

Edit: I had a question as to how I can listen to a recording and swim.
There are now superlight and comfortable headphones designed for swimmers.:slight_smile:
I load it up every few weeks with mp3s , push a button and go.

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