The Great StewardSo I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I would tell you of what I heard and learned directly from the Gods of the Thirty-Three.” “Tell me, Pañcasikha,” said the Buddha.
“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the Gods of the Thirty-Three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were there. The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. When the Gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats. Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. The Gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the demon hosts dwindle!’ Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: ‘The gods rejoice— The Gods of the Thirty-Three were even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the demon hosts dwindle!’ Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’ ‘Indeed we would, sir.’ Then Sakka proffered these eight genuine praises of the Buddha:
Then the Gods of the Thirty-Three sat in their own seats, saying, ‘We shall find out what has caused that light, and having realized it we shall go to it.’ And the Four Great Kings did likewise. Hearing that, the Gods of the Thirty-Three agreed in unison, ‘We shall find out what has caused that light, and having realized it we shall go to it.’ When Brahmā Sanaṅkumāra appears to the Gods of the Thirty-Three, he does so after manifesting in a solid corporeal form, for the Gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance. When Brahmā Sanaṅkumāra appears to the Gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form. When Brahmā Sanaṅkumāra appears to the Gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, ‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’ And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, like a king on the day of his coronation. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses: ‘The gods rejoice— That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā. Then the Gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘Good, Great Brahmā! Knowing this, we rejoice. And there are the eight genuine praises of the Buddha spoken by Sakka — knowing them, too, we rejoice.’ Then Brahmā said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’ Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him. Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the Gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a wellappointed couch or on level ground. There he addressed the Gods of the Thirty-Three: ‘What do the Gods of the Thirty-Three think about the extent of the Buddha’s great wisdom? Once upon a time, there was a king named Disampati. He had a brahmin high priest named the Steward. Disampati’s son was the prince named Reṇu, while the Steward’s son was the student named Jotipāla. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends. In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!” When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s passing. He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.” “Is that so, my prince?” “Yes, sire.” So King Disampati addressed one of his men, “Please, mister, go to the student Jotipāla, and say to him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’” “Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.” “Yes, sir,” replied Jotipāla. So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed. He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward. Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.’” “Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him. The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all.” In due course King Disampati passed away. At his passing, the king-makers anointed Prince Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Reṇu and say, ‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’” “Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said, “Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?” “Who else, sir, if not the Great Steward?” So King Reṇu addressed one of his men, “Please, mister, go to the brahmin Great Steward and say that King Reṇu summons him.” “Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.” “Yes, sir,” replied the Great Steward, and did as he was asked. All were set up like the fronts of carts, with King Reṇu’s nation in the center. Dantapura for the Kaliṅgas; Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.” Sattabhū and Brahmadatta, Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don’t turn us down!” “Yes, sirs,” replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. After some time he got this good reputation, “The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!” The Great Steward thought, “I have the reputation of seeing Brahmā in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’ Why don’t I do that?” So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who brings my meal.” “Please do so, Steward, at your convenience.” Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply. He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.” And they too said, “Please do so, Steward, at your convenience.” Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply. Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion. And no one approached him except the one who brought him meals. But then, when the four months had passed, the Great Steward became dissatisfied and anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him. But I neither see Brahmā nor discuss with him.” And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed Brahmā Sanaṅkumāra in verse: “Who might you be, sir, Then the Great Steward thought, “Brahmā Sanaṅkumāra has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?” Then he thought, “I’m a skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?” So he addressed Brahmā Sanaṅkumāra in verse: “I’m in doubt, so I ask Brahmā—who is free of doubt— “Sir, I understand what ‘giving up possessions’ means. It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessions’. Sir, I understand what ‘oneness’ means. It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘oneness’. Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how I understand ‘compassionate’. But I don’t understand what you say about the stench of decay. What among men, O Brahmā, is the stench of decay? “As I understand what you say about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!” “Please do so, Steward, at your convenience.” So the Great Steward went to King Reṇu and said, “Sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness. I announce to King Reṇu, If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” Then the Great Steward went to the six aristocrats and said, “Sirs, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!” Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are really greedy for wealth. Why don’t we try to persuade him with wealth?” They returned to the Great Steward and said, “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.” “Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth.” Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are really greedy for women. Why don’t we try to persuade him with women?” They returned to the Great Steward and said, “In these seven kingdoms there are many women. We’ll get you as many as you want.” “Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth.” “If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” “If you all give up sensual pleasures, “Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you.” “Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. I shall go forth.” “Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.” “A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.” “Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.” “A week is not too long, sirs. I will wait that long.” Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, “Sirs, please now find another teacher to teach you to recite the hymns. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.” “Please don’t go forth from the lay life to homelessness! The life of one gone forth is of little influence or profit, whereas the life of a brahmin is of great influence and profit.” “Please, sirs, don’t say that. Who has greater influence and profit than myself? For now I am like a king to kings, like Brahmā to brahmins, like a deity to householders. Giving up all that, I shall go forth. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.” “If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.” “You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness. Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders. And whenever people sneezed or tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!” And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world— abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Brahmā. Those of his disciples who completely understood the Great Steward’s instructions, at the breaking up of the body, after death, were reborn in the Brahmā realm. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others, while some were reborn in the company of the Gods Who Love to Create, or the Joyful Gods, or the Gods of Yama, or the Gods of the Thirty-Three, or the Gods of the Four Great Kings. And at the very least they swelled the hosts of the fairies. And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’ Do you remember this, Blessed One?” “I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm. But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world. Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering. And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening. And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.” That is what the Buddha said. Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
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