ဓမ္မပဒ-အဋ္ဌကထာ (ဒု)

[IX. 1] IX. 1. THE BRAHMAN WITH A SINGLE ROBE Let a man make haste to do good. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Brahman Little One-Robe, Culla Ekasataka. [1] For in the dispensation of the Buddha Vipassi Hved a Brahman named Maha Ekasataka, and he it was who was reborn in the present dispensation in Savatthi as One-Robe, Culla Ekasataka. For Culla Ekasataka possessed but a single undergarment, and his wife possessed but a single undergarment, and both of them together possessed but a single upper garment. The result was that, whenever either the Brahman or his wife went out of doors, the other had to stay at home. One day announcement was made that there would be preaching at the monastery. Said the Brahman to his wife, "Wife, announcement is made that there will be preaching at the monastery. Will you go to hear the Law by day or by night.' For we have not enough upper garments between us to permit both of us to go together." The Brahman's wife replied, "Husband, I will go in the daytime." So saying, she put on the upper garment and went. The Brahman spent the day at home. At night he went to the monastery, seated himself in front of the Teacher, and listened to the Law. As he listened to the Law, the five sorts of joy arose within him, suffusing his body. He greatly desired to do honor to the Teacher, but the following thought restrained him, "If I give this garment to the Teacher, there will be no upper garment left for my wife or me." A thousand selfish thoughts arose within him; then a single believing thought arose within him. [2] Then thought of self arose within him and overmastered the believing thought. Even so did the mighty thought of self seize, as it were, and bind and thrust out the believing thought. "I will give it! No, I will not give it!" said the Brahman to himself. As he thus reflected, the first watch passed and the second watch arrived. Even then he was not able to bring himself to give the -N.3.39] The Brahman with a single robe garment to the Teacher. Then the last watch came. Finally the Brahman thought to himself, "While I have been fighting with thoughts of faith and thoughts of self, two watches have elapsed. If these powerful thoughts of self increase, they will not permit me to lift up my head from the Four States of Suffering. I will therefore give my gift." Thus the Brahman finally overmastered a thousand thoughts of self and followed the lead of a thought of faith. Taking his garment, he laid it at the Teacher's feet and thrice cried out with a loud voice, "I have conquered! I have conquered!" King Pasenadi Kosala happened to be listening to the Law. When he heard that cry, he said, "Ask him what he has conquered." The king's men asked the Brahman the question, and the Brahman explained the matter to them. When the king heard the explanation, he said, "It was a hard thing to do what the Brahman did. I will do him a kindness." So he caused a pair of garments to be presented to him. The Brahman presented these garments also to the Tathagata. Then the king doubled his gift, presenting the Brahman first with two pairs of garments, then with four, then with eight, finally with sixteen. The Brahman presented all these garments also to the Tathagata. Then the king directed thirty-two pairs of garments to be presented to the Brahman. But to avoid having it said, "The Brahman has kept not a single pair for himself, but has given away every pair he received," he said to the Brahman, "Keep one pair for yourself and give another pair to your wife." So saying, he caused the Brahman to keep two pairs and gave the remaining thirty pairs to the Tathagata alone. Even had the Brahman given away what he possessed a hundred times, the king would have met his gifts with equal gifts. (In a former state of existence Maha Ekasataka kept for himself two pairs of garments out of sixty-four he received; Culla Ekasataka [3] kept two out of thirty-two.) The king gave orders to his men, "It was indeed a hard thing to do what the Brahman did. Fetch my two blankets into the presencechamber." They did so. The king presented him with the two blankets, valued at a thousand pieces of money. But the Brahman said to himself, "I am not worthy to cover my body with these blankets. These are suitable only for the Religion of the Buddha." Accordingly he made a canopy of one of the blankets and hung it up in the Perfumed Chamber over the Teacher's bed; likewise he made a canopy of the other blanket and hung it up in his own house over the spot where the monk who resorted to his house for alms took his meals. At eventide the king went to visit the Teacher. Recognizing the blanket, he asked him, "Reverend Sir, who was it that honored you with the gift of this blanket?" "Ekasataka." Thought the king to himself, "Even as I believe and rejoice in my belief, even so does this Brahman believe and rejoice in his belief." Accordingly he presented to him four elephants, four horses, four thousand pieces of money, four women, four female slaves, and four most excellent villages. Thus therefore did the king cause the Brahman to be given the Gift of Fours. The monks started a discussion in the Hall of Truth: "Oh how wonderful was the deed of Culla Ekasataka! No sooner done than he received all manner of presents of four! As soon as he did a good deed, straightway the fruit thereof was given to him." The Teacher approached and asked the monks, "Monks, what are you sitting here now talking about.?" When they told him, he said, "Monks, had Ekasataka been able to bring himself to give me his gift in the first watch, he would have received the Gift of Sixteens; had he been able to do so in the middle watch, [4] he would have received the Gift of Eights; because it was not until late in the last watch that he gave me his gift, he received only the Gift of Fours. He who does good works should not put away the impulse to good that arises within him, but should act on the instant. A meritorious deed tardily done brings its reward, but tardy is the reward it brings. Therefore a man should perform a good work the instant the impulse to good arises within him." So saying, he joined the connectioa, and preaching the Law, pronounced the following Stanza, 116. Let a man make haste to do good; let him restrain his heart from evil; For if a man is slow in doing good, his mind delights in evil.

[IX. 2] IX. 2. A DISCONTENTED MONK Should a man commit sin. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Seyyasaka. [5] For Elder Seyyasaka was Elder Laludayi's fellow-monk. Becoming discontented with the continence required by the Religious Life, he -N.3.621] A discontented monk told his companion, who put him up to violating the first Sanghadisesa Rule. Thereafter, as often as he fell into that sin of discontent, he broke that same Rule. The Teacher heard about his doings, sent for him, and asked him, "Is the report true that you do thus and so?" "Yes, Reverend Sir." "Fond man," said the Teacher, "why have you sinned so grievously, in a manner so unbecoming to your state." In such fashion did the Teacher reprove him. Having so done, he enjoined upon him the observance of the Precepts. Then he said to him, "Such a course of action inevitably leads to suffering, both in this world and in the world to come." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 117. Should a man commit sin, he should not repeat his sin again and again; He should not seek after evil; suffering is the outcome of evil.

[IX. 3] IX. 3. GODDESS AND MONK 2 // a man do works of merit. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the goddess Laja. The story begins at Rajagaha. [6] For while Venerable Kassapa the Great was in residence at Pipphali Cave, he entered into a state of trance, remaining therein for seven days. Arising from trance on the seventh day, he surveyed with Supernatural Vision the places where he was wont to go his rounds for alms. As he looked abroad, he beheld a certain woman, the keeper of a field of rice-paddy, parching heads of rice which she had gathered. Thereupon he considered within himself, "Is she endowed with faith or is she not endowed with faith.?" Straightway becoming aware that she was endowed with faith, he reflected, " Will she be able to render me assistance.?" Straightway he became aware of the following, "This noble young woman is wise and resourceful; she will render me assistance, and as the result of so doing will receive a rich reward." So he put on his robe, took bowl in hand, and went and stood near the rice-field. When this noble young woman saw the Elder, her heart believed, and her body was suffused with the five sorts of joy. "Wait a moment. Reverend Sir," said she. Taking some of the parched rice, she went quickly to him, poured the rice into the Elder's bowl, and then, saluting him with the Five Rests, she made an Earnest Wish, saying, "Reverend Sir, may I be a partaker of the Truth you have seen?" "So be it," replied the Elder, pronouncing the words of thanksgiving. Then that noble young woman saluted the Elder and set out to return, reflecting upon the alms she had given to the Elder. [7] Now in a certain hole by the road skirting the field of growing rice lurked a poisonous snake. He was not able to bite the Elder's leg, for it was covered with his yellow robe. But as that noble young woman reached that spot on her return, reflecting upon the alms she had given to the Elder, the snake wriggled out of his hole, bit her, and then and there caused her to fall prostrate on the ground. Dying with believing heart, she was reborn in the World of the Thirty-three. Like a sleeper awakened, she awoke in a celestial mansion of gold thirty leagues in extent; her stature was three-quarters of a league. She wore a celestial robe twelve leagues in measure as an undergarment, and another celestial robe twelve leagues long as an upper garment. She had a retinue of a thousand celestial nymphs. The portal of the mansion was richly ornamented, and there hung down therefrom a golden vessel filled with golden grains of rice, to make known her former work of merit. Standing at the portal of the mansion, she surveyed her glory and considered within herself, "Through what work of merit did I attain this glory .'" Straightway she became aware of the following, "This my glory is the result of my gift of parched rice to Elder Kassapa the Great." Then she thought to herself, "Since I have received this splendor and glory as the result of a trifling work of merit, I ought not henceforth to be heedless. I will therefore perform the major and minor duties for the Elder and so make my salvation sure." Accordingly early in the morning she took a golden broom and a golden receptacle for sweepings, went to the Elder's cell, swept it clean, and set out water for drinking. When the Elder saw what had been done, he concluded, "Some probationer or novice must have rendered me this service." On the second day the goddess did the same thing again, and the Elder again came to the same conclusion. But on the third day the Elder [8] heard the sound of her sweeping, and looking in through the keyhole, saw the radiant image of her body. And straightway he asked, "Who is it that is sweeping.'" "It is I, Reverend Sir, your female disciple the goddess Laja." "I have no female disciple by that name." -N.3.9ii] Goddess and monk 267 "Reverend Sir, when I was a young woman tending a rice-field, I gave you parched rice; as I returned on my way, a snake bit me, and I died with believing heart and was reborn in the World of the Thirty-three. Since it was through you that I received this glory, I said to myself, *I will perform the major and minor duties for you and so make my salvation sure.' Therefore came I hither, Reverend Sir." "Was it you that swept this place for me yesterday and on the preceding days, setting out water for drinking." "Yes, Reverend Sir." "Pray depart hence, goddess. Never mind about the duties you have rendered, but henceforth come no more hither." "Reverend Sir, do not destroy me. Permit me to perform the major and minor services for you and so make my salvation sure." "Goddess, depart hence, lest in the future, when expounders of the Law take the variegated fan and sit down, they have reason to say, * Report has it that a goddess comes and performs the major and minor duties for Elder Kassapa the Great, setting out water for him to drink.' Henceforth, therefore, come no more hither, but turn your steps elsewhere." "Reverend Sir, do not destroy me," begged the goddess again and again. The Elder thought to himself, "This goddess pays no attention to my command." Therefore he said to her, "You do not know your place." So saying, he snapped his fingers in contempt. The goddess, not daring to remain where she was, flew up into the air, and extending her clasped hands in an attitude of reverence, cried out, "Reverend Sir, do not nullify the attainment I have attained. Let me make my salvation sure." Thereupon the goddess wept and wailed and lamented, standing poised in the air. As the Teacher sat in his Perfumed Chamber at Jetavana, [9] he heard the sound of her lamentation. Therefore he sent forth a luminous image of himself, and sitting down face to face as it were with the goddess, he opened his lips and said, "Goddess, it was indeed the duty of my son Kassapa the Great to restrain himself. But they who desire to perform works of merit conclude, *This one thing alone is needful,' and recognize the doing of works of merit as their sole duty. Indeed, both in this world and the world to come, it is the doing of good works alone that brings happiness." Then he joined the connection, and preaching the Law, pronounced the following Stanza,

[IX. 4] IX. 4. ANATHAPINDIKA AND THE GODDESS Even an evildoer sees happiness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Anathapindika. [10] For Anathapindika, who spent fifty-four crores of treasure in the Religion of the Buddha on Jetavana monastery alone, proceeded in state three times a day to wait upon the Teacher during the Teacher's residence at Jetavana. Whenever he set out to go thither, he thought, "The probationers and novices will look at my hands and ask the question, *What has he brought with him as offerings?' "and therefore never went empty-handed. When he went thither early in the morning he carried rice-porridge with him; after breakfast he carried ghee, fresh butter, and the other medicaments; in the evening he carried with him perfumes, garlands, unguents, and garments. Now those who lived by trade had borrowed from him eighteen crores of treasure. Moreover eighteen crores of treasure belonging to his family, secretly buried at the bank of the river, had been swept into the great ocean at the time when the river burst its banks. The result was that he was gradually being reduced to a state of poverty. But in spite of this, he just gave alms to the Congregation of Monks as before, although he was unable to give choice food such as he had before. One day the Teacher asked him, "Are alms provided for us in the house of our householder." Anathapindika replied, "Yes, Reverend Sir, but the food is naught but bird-feed and sour gruel." Then said the Teacher to him, "Householder, do not allow yourself to think, *It is naught but coarse food that I give to the Teacher,' and be not disturbed thereat. If the intention be pure, it is impossible to give the Buddhas and others food that is really coarse. You have given food to the Eight Holy Personages. I, however, in the time of Velama stirred up all India by setting rich offerings agoing, [11] but yet I failed to win a single man to betake himself to the Three Refuges. It is a hard thing to find those on whom it is proper to bestow offerings. Therefore be not disturbed at the thought, 'My offerings are coarse food.'" So saying, the Teacher recited in full the Velama Sutta. -N .3.1213] Andthapindika and the goddess 269 When the Teacher and the Teacher's disciples entered the house of Anathapindika, the goddess who dwelt over the gate, unable to remain by reason of the intensity of their goodness, thought to herself, "I will detach the householder from his allegiance, that they may no more enter this house." Now although the goddess had longed to address the householder, she could say not a word to him in the heyday of his wealth and power. At this time, however, she thought to herself, "The householder is now a poor man, and will therefore be disposed to give heed to my words." Accordingly she went by night, entered the treasurer's chamber of state, and stood poised in the air. When the treasurer saw her, he said, "Who is that." "It is I, great treasurer, the goddess that resides over your fourth gate. I am come to give you admonition." "Well then, say what you have to say." "Great treasurer, without considering the future, you have dissipated your great wealth in the religion of the monk Gotama. Now, although you have reduced yourself to poverty, you still continue to give of your wealth. If you continue this course, in a few days you will not have enough left to provide you with clothing and food. Of what use to you is the monk Gotama . Abandon your lavish giving, devote your attention to business, and make a fortune." "Is this the advice you came to give me.?" "Yes, treasurer." "Then begone. Though a hundred thousand like you should try, [12] you would not be able to move me from my course. You have said to me what you had no right to say; what business have you to dwell in my house.? Leave my house instantly." The goddess, unable to withstand the words of a Noble Disciple who had attained the Fruit of Conversion, left his house, taking her children with her. But after the goddess had left his house, she was unable to find lodging elsewhere. Then she thought to herself, "I will ask the treasurer to pardon me and to allow me to resume my residence in his house." Accordingly she approached the tutelary deity of the city, told him of her offense, and said to him, "Come now, conduct me to the treasurer, persuade him to pardon me, and persuade him to allow me to resume my residence in his house." But the tutelary deity of the city replied, "You said something you had no business to say; it will be impossible for me to go with you to the treasurer's residence." Thus did the tutelary deity of the city refuse her request. Then she went to the Four Great Kings, but they likewise refused her request. Then she approached Sakka king of gods, told him her jstory, and entreated him yet more earnestly. Said she, "Sire, I am unable to find a place wherein to lodge myself, but wander about without protection, children in hand. Obtain for me the privilege of returning to my former residence." Sakka replied, "But neither will it be possible for me to speak to the treasurer in your behalf. However, I will tell you a way." "Very good, sire; tell me what it is." "Go assume the dress of the treasurer's steward; note on a leaf from the hand of the treasurer a list of the wealth he once possessed; put forth your supernatural power and recover the eighteen crores of wealth borrowed by those who live by trade, and fill therewith the treasurer's empty storeroom. [13] Besides this wealth, there are eighteen crores of wealth which were swept into the great ocean. Yet again there are eighteen crores of wealth without an owner, to be found in such and such a place. Gather all this together and therewith fill his empty store-room. Having thus atoned for your offense, ask him to grant you pardon." "Very well," said the goddess. And straightway she did all, just as Sakka king of gods told her to. Having so done, she went and stood poised in the air, illuminating with supernatural radiance the treasurer's chamber of state. "Who is that." asked the treasurer. "It is I," replied the goddess, "the blind, stupid goddess that once dwelt over your fourth gate. Pardon me the words I once spoke to you in my blind stupidity. In obedience to the command of Sakka king of gods, I have recovered the fifty-four crores of wealth and filled your empty store-room therewith; thus have I atoned for my offense; I have no place wherein to lodge myself, and therefore am I greatly wearied." Anathapindika thought to himself, "This goddess says to me, *I have made atonement for my offense,' and confesses her fault; I will conduct her to the Supremely Enlightened." Accordingly he conducted her to the Teacher, saying to her, "Tell the Teacher all you have done." The goddess fell upon her face before the feet of the Teacher and said, "Reverend Sir, because of my folly I did not recognize your eminent merit and uttered evil words; pardon me for having uttered them." Thus did the goddess ask pardon both of the Teacher and of the great treasurer. Then the Teacher admonished both the treasurer and the fairy with reference to the ripening of deeds both good and evil, saying, "Here in this present life, great treasurer, even an evildoer sees happiness, so long as his evil deed has not yet ripened. But so soon as his evil deed has ripened, then he sees only evil. Likewise a good man sees evil things, so long as his good deeds have not yet ripened; -N.3.169] Andthapindika and the goddess 271 but so soon as his good deeds have ripened, then he sees only happiness." [14] So saying, he joined the connection, and preaching the Law, pronounced the following Stanzas, 119. Even an evildoer sees happiness, so long as his evil deed has not yet ripened; But so soon as his evil deed has ripened, then the evildoer sees evil things. 120. Even a good man sees evil, so long as his good deeds have not yet ripened; But so soon as his good deeds have ripened, then the good man sees happiness. IX. 5. THE MONK WHO FAILED TO KEEP HIS REQUISITES IN ORDERS One should not think lightly of evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk who failed to keep his requisites in order. [15] The story goes that this monk would leave out of doors whatever requisites, such as beds and chairs, he used out of doors. His requisites, thus exposed to the ravages of rain and sun and white ants, soon went to pieces. His brother monks used to say to him, "Brother, ought you not to put away your requisites.'" The monk would reply, "I have committed only a slight fault, brethren; it is not worth wasting thought or bile over." Then he would do the same thing over again. The monks informed the Teacher of his doings. The Teacher sent for him and said to him, "Monk, is the report true that you are doing thus and so." But even when the Teacher asked him, the monk replied, "Exalted Sir, I committed only a slight fault; it is not worth wasting thought or bile over." Thus did he reply to the Teacher, expressing slight concern over what he had done. Then said the Teacher, "Monks should never act on this principle. One should never regard an evil deed as a small matter, saying, *It is a mere trifle.' For when a water-vessel stands with mouth uncovered in the open [16] and the rain descends, it is not, to be sure, filled by a single drop of rain; but when it rains again and again, it is filled to the brim. Even so, little by little, the man who commits sin accumulates a huge pile of sin." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 121. One should not think lightly of evil and say, "It will not come nigh unto me.' Even a water- vessel is filled by the falling of one drop of water after another; Even so the simpleton fills himself with evil, though he gather it little by little. At the conclusion of the lesson many attained the Fruit of Conversion and the Fruits of the Second and Third Paths. Then the Teacher promulgated the following precept, "Whoever fails to remove a bed he has spread in the open air is guilty of sin."

[IX. 6] IX. 6. TREASURER CATFOOT One should not think lightly of good. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Treasurer Catfoot, Bilalapadaka. [17] For once upon a time the residents of Savatthi banded themselves together and gave alms to the Congregation of Monks presided over by the Buddha. Now one day the Teacher, in returning thanks, spoke as follows, "Lay disciples, here in this world one man himself gives, but does not urge others to give; in the various places where he is reborn, such a man receives the blessing of wealth but not the blessing of a retinue. A second man does not himself give, but urges others to give; in the various places where he is reborn, such a man receives the blessing of a retinue but not the blessing of wealth. A third man neither himself gives nor urges others to give; in the various places where he is reborn, such a man receives neither the blessing of wealth nor the blessing of a retinue. Lastly, a man both himself gives and urges others to give; in the various places where he is reborn, such a man receives both the blessing of wealth and the blessing of a retinue." Now a certain wise man who stood listening to the Teacher's discourse on the Law, thought to himself, "This is indeed a wonderful thing! I will straightway perform works of merit leading to both of these blessings." Accordingly he arose and said to the Teacher, as the latter was departing, "Reverend Sir, accept our offering of food to-morrow." "But how many monks do you need." "All the monks you have. Reverend Sir." The Teacher [18] graciously consented to come. Then the layman entered the village and went hither and thither, proclaiming, "Women and men, I have invited the Congregation of Monks presided over by the Buddha for to-morrow. Give rice and whatever else be needed for making rice-porridge and other kinds of food, each providing for as many monks as his means permit. Let us do all the cooking in one place and give alms in common." -N.3.1914] Treasurer Catfoot Now a certain treasurer, seeing that the layman had come to the door of his shop, became angry and thought to himself, "Here is a layman who, instead of inviting as many monks as he could himself accommodate, is going about urging the entire village to give alms." And he said to the layman, "Fetch hither the vessel you brought with you." The treasurer took grains of rice in his three fingers, and presented them to the layman; similarly with different kinds of kidney-beans. Ever after that the treasurer bore the name of Catfoot, Bilalapada. Likewise in presenting ghee and jagghery to the layman, he placed a basket in the layman's vessel, and allowing a corner to remain empty, dribbled out his offering pellet by pellet, giving him only a very little. The lay disciple placed together the offerings which the rest presented to him, but placed apart by themselves the offerings of the treasurer. When the treasurer saw the layman do this, he thought to himself, "Why does he place apart by themselves the offerings I have presented to him.?" In order to satisfy his curiosity, he sent a page with orders to follow the layman, saying to the page, "Go find out what he does with my offerings." The layman took the offerings with him, and saying, "May the treasurer receive a rich reward," put two or three grains of rice into the porridge and cakes, distributing beans and drops of oil and jaggery-pellets in all the vessels. The page returned [19] and told the treasurer what the layman had done. When the treasurer heard his report, he thought to himself, "If the layman blames me in the midst of the assembled company, I will strike him and kill him the moment he takes my name upon his lips." On the following day, therefore, the treasurer secreted a knife in a fold of his undergarment and went and stood waiting at the refectory. The layman escorted into the refectory the Congregation of Monks presided over by the Buddha, and then said to the Exalted One, "Reverend Sir, at my suggestion the populace has presented these offerings to you. All those persons whom I urged to give have given rice and other provisions according to their respective ability. May all of them receive a rich reward." When the treasurer heard this, he thought to himself, "I came here with the intention of killing the layman in case he took my name upon his lips by way of blame; in case, for example, he said, ' So and So took a pinch of rice and gave it to me.' But instead of so doing, this layman has included all in his request for a blessing, both those who measured out their gifts in pint-pots and those who took pinches of food and gave, saying, *May all receive a rich reward.' If I do not ask so good a man to pardon me, punishment from the king will fall upon my head." And straightway the treasurer prostrated himself before the layman's feet and said, "Pardon me, master." "What do you mean." asked the layman. Thereupon the treasurer told him the whole story. The Teacher seeing this act, asked the steward of the offerings, "What does this mean." Thereupon the layman told him the whole story, beginning with the incidents of the previous day. Then the Teacher asked the treasurer, "Is his story correct, treasurer.?" "Yes, Reverend Sir." Then said the Teacher, "Disciple, one should never regard a good deed as a small matter and say, * It is a mere trifle.' One should never regard lightly an offering given to a Buddha like me, [20] or to the Congregation of Monks presided over by the Buddha, and say of it, * It is a mere trifle.' For wise men who do works of merit, in the course of time, become filled with merit, even as a water- vessel which stands uncovered becomes filled with water." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 122. One should not think lightly of good and say, "It will not come nigh unto me." Even a water- vessel is filled by the falling of one drop after another; Even so a wise man fills himself with good, though he gather it Httle by little.

[IX. 7] IX. 7. MERCHANT GREAT-WEALTH Even as a merchant. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Merchant Great- Wealth. [21] The story goes that five hundred thieves sought to effect an entrance into the house of this merchant, but failed in the attempt. By and by the merchant filled five hundred carts with wares, but before setting out on his journey, sent the following message to the monks, "I am going to such and such a place on business. Let such of you as desire to go to this place come forth and proceed with me. Those who do so will not be troubled on the way for lack of food." Five hundred monks heard the message, and as soon as they heard it, set out on the road with the merchant. Now those thieves also heard that the merchant was setting out on a journey, and no sooner did -N.3.231] Merchant Great-Wealth 275 they hear the news than they went and secreted themselves in a forest by the way. When the merchant reached the entrance to the forest, he halted in a certain village. There he spent three days disposing of the oxen, the carts, and the rest. During this time, however, he provided regularly for the monks. While he tarried there, the thieves sent out a certain man, saying to him, "Go find out when the merchant intends to leave the village and then come back and tell us." The agent of the thieves went to that village and said to a friend of his, "When does the merchant intend to leave the village." "Two days more and he will set out," was the reply; "but why do you ask." The agent of the thieves told him the reason, saying, "I belong to a band of five hundred thieves who are lying in wait for him in the forest." "Very good," said his friend; "go your way; he will be setting out right soon." So saying, he dismissed him. [22] Thought the friend of the thief, "Shall I restrain the thieves, or the merchant.?" After thinking the matter over, he came to the following conclusion, "Why should I have anything to do with these thieves.? Five hundred monks are living on the bounty of this merchant; I will therefore give the merchant a hint." So he went to the merchant and said to him, "When do you intend to set out on your journey.?" "On the third day," replied the merchant. Then said the man, "Do just as I tell you. I have just learned that there are five hundred thieves lying in wait for you in the forest. Do not go there, I pray you." "How do you know.?" "I have a friend who belongs to the band. I know because he told me." "Well then, why should I go on from this point at all.? I will turn round and go back home again." Since the merchant still tarried, those thieves sent the same man back again to investigate. The man went and asked his friend. Learning the merchant's plans, he went back and said to the thieves, "My friend tells me that the merchant intends to turn round and go back home again." When the thieves heard that, they filed out of the forest and took up a position on the road leading in the opposite direction. But the merchant still tarried. So the thieves sent the same man back again, and he went as before to his friend. The friend of the thief, knowing where the thieves were now posted, again told the merchant. The merchant thought to himself, "I lack for nothing here; since this is the case, I will go neither forward nor backward, but will remain right here where I am." Accordingly he went to the monks and said to them, [23] *' Reverend Sirs, I am informed that a band of thieves posted themselves along the road with the intention of plundering me, and that upon hearing of my intention to turn back, they posted themselves on the road leading in the opposite direction. Now I have decided to go neither forward nor backward, but to remain right here where I am. If your reverences desire to remain right here also, suit your own pleasure." The monks decided under the circumstances to go back. Accordingly they took leave of the merchant, returned to Savatthi, and having saluted the Teacher, sat down respectfully at one side. The Teacher asked them, "Monks, did you not accompany the merchant of great wealth?" "Yes, Reverend Sir," replied the monks; "but a band of thieves encompassed the comings and goings of the merchant of great wealth for the purpose of plundering him. Therefore he remained right where he was. But we have returned." Then said the Teacher, "Monks, Merchant Great- Wealth is avoiding the path because thieves lie in wait for him there. Even so the man who would live avoids deadly poison. Even so should monks also avoid evil, regarding the Three Forms of Being as paths encompassed about by bands of thieves." So saying, he joined the connection and preaching the Law, pronounced the following Stanza, 123. Even as a merchant possessing small company and great wealth avoids a path where danger lurks. Even as a man desiring to live avoids poison, so should a man avoid evil.

[IX. 8] IX. 8. THE ENCHANTED HUNTERS If in his hand. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to the hunter Kukkutamitta. [24] Once upon a time there lived in Rajagaha a certain rich man's daughter. When she reached marriageable age, her mother and father lodged her in an apartment of royal splendor on the topmost floor of a seven-storied palace, with a female slave to guard her. One day towards evening, as she stood at her window looking down into the street below, she saw Kukkutamitta enter the city. Kukkutamitta was a hunter who made his living by killing deer; five hundred were Text: N iii. 21-24. -N. 3 .2524] The enchanted hunter the snares, and five hundred the spears, with which he used to catch them. Now the hunter Kukkutamitta had killed five hundred deer, had filled his cart with their flesh, and was entering the city sitting on the pole of his cart to market his kill. When the rich man's daughter saw him, she immediately fell in love with him. Giving her slave a present, she sent her out, saying, "Go find out when this hunter expects to return, and come back to me." The slave went out, gave the hunter the present, and asked him the question her mistress had told her to ask. The hunter replied, "Today I shall sell the meat, and to-morrow morning early I shall come out of such and such a gate and [25] set out on my return journey." The slave listened to the hunter's reply and went back and told her mistress. The rich man's daughter laid out such of her clothes and jewels as she thought proper to take with her, and very early the following morning, having dressed herself in soiled garments, she left the house accompanied by a number of female slaves, carrying a water-pot in her hand, as though it was her intention to go to the landing on the river. Going to the place named by the hunter, she stood and watched for him to come. Very early the following morning the hunter also set out, driving his cart. The rich man's daughter fell in behind his cart and followed him. When the hunter saw the rich man's daughter, he said to her, "I do not recognize you as the daughter of anyone with whom I am acquainted; pray cease from following me, young woman." Said the rich man's daughter, "You did not summon me; I came of my own accord; be still and drive your cart." The hunter repeatedly bade her turn back, but to no purpose. Finally she said to him, " When good fortune comes to one, one shouldn't turn it away." Then the hunter knew for certain that she was following him, immediately assisted her to mount the cart, and continued his journey. Her mother and father sought everywhere to find her, but finding her nowhere, concluded that she must be dead, and held the funeral feast in honor of the dead. After living with the hunter, she gave birth to seven sons. When her sons reached manhood, she got them married. Now one day as the Teacher surveyed the world at dawn, he observed that Kukkutamitta and his sons and daughters-in-law had entered the Net of his Knowledge. Thereupon he considered within himself, "What will this come to.?" Becoming aware that all fifteen possessed the dispositions requisite to conversion, he took bowl and robe and went to the place where Kukkutamitta's nets were spread. Now it so happened that on that day not a single animal had been caught in any of his nets. [26] The Teacher left his footprint on one of the hunter's nets, went on, and sat down under a bush in the shade. Very early in the morning Kukkutamitta took his bow and went to the place where his nets were spread. He inspected all of his nets from first to last, and found that he had caught not a single animal. Finally he saw the Teacher's footprint, whereupon the thought occurred to him, "Somebody is going about setting free the animals I have caught." His anger was aroused against the Teacher, and when, as he proceeded on his way, he caught sight of the Teacher sitting under the bush, he immediately drew his bow and said to himself, "That is the man who set free the animals I caught; I will kill him." The Teacher permitted him to draw his bow, but did not permit him to shoot. So there the hunter stood, unable to shoot the arrow and unable to take it from the string, wearied to exhaustion, with saliva streaming from his mouth, as if his ribs had been shattered. When his sons returned home, they said, "Our father is a long time returning home; what can be the matter.'" So the mother sent them out, saying, "My dear sons, go and seek your father." Accordingly they took their bows and set out. When they saw their father standing there enchanted, they said to themselves, "That must be some enemy of our father;" and forthwith those seven brothers drew their bows. But through the supernatural power of the Buddha they were all rooted to the spot immovable, even as was their father, and there they stood. Their mother asked herself, "Why are my sons so long in returning home." So she went to the place where her husband and sons had gone, accompanied by her seven daughters-in-law. When she saw her husband and sons standing there enchanted, she thought to herself, "At whom, pray, are they aiming their bows." When she looked beyond and saw the Teacher, she stretched forth her hands and cried out with a loud voice, "Do not kill my father; do not kill my father." Kukkutamitta heard her cry, and thought to himself, "I am indeed lost; so that is my father-in-law; oh, [27] what a wicked deed I have done!" Likewise his sons thought to themselves, "So that is our grandfather; oh, what a wicked deed we have done!" As Kukkutamitta thought, "That is my father-in-law," his disposition became friendly. Likewise, as his sons thought, "That is our grandfather," their disposition became friendly. Then their mother, the rich man's daughter, spoke to them and said, "Throw away your bows immedi- -N.3.2810] The enchanted hunter ately; ask my father to pardon you." The Teacher, knowing that their hearts had softened, permitted them to lower their bows. Then all of them bowed low before the Teacher and asked his pardon, saying, "Pardon us. Reverend Sir." So saying, they sat down respectfully on one side. Thereupon the Teacher preached the Law to them in orderly sequence. At the end of his discourse Kukkutamitta and his seven sons and his seven daughters-in-law, making fifteen persons in all, were established in the Fruit of Conversion. The Teacher made his round for alms, and after breakfast returned to the monastery. On his return the Elder Ananda asked him, "Reverend Sir, where have you been.?" "I have been with Kukkutamitta, Ananda." "Did you prevail upon him to abandon the taking of life. Reverend Sir.?" "Yes, Ananda. Kukkutamitta, together with his seven sons and "his seven daughters-in-law, has become rooted and grounded in immovable faith, has professed faith in the Three Jewels, and has abandoned the taking of life." Said the monks, " Reverend Sir, has he not a wife.?" "Yes, monks, he has a wife; and when she was a mere girl, living with her family, she obtained the Fruit of Conversion." The monks began to discuss the matter, saying, "So Kukkutamitta has a wife, and when she was a mere girl she obtained the Fruit of Conversion; yet she married this hunter and by him had seven sons. Furthermore, during all this time, whenever her husband said to her, 'Bring me my bow, bring me my arrows, bring me my hunting-knife, bring me my net,' she obeyed him and gave him what he asked for. And her husband, taking what she had given him, went and took life. Is it possible that those who have obtained the Fruit of Conversion take life.?" [28] Just then the Teacher approached and asked, "Monks, what is it that you are sitting here now talking about.?" When they told him, he said, "Monks, of course those that have obtained the Fruit of Conversion do not take life. Kukkutamitta's wife did what she did because she was actuated by the thought, 'I will obey the commands of my husband.' It never occurred to her to think, *He will take what I give him and go hence and take life.' If a man's hand be free from wounds, even though he take poison into his hand, yet the poison will not harm him. Precisely so, a man who harbors no thoughts of wrong and who commits no evil, may take down bows and other similar objects and present them to another, and yet be guiltless of sin." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 124. If in his hand there be no wound, A man may carry poison in his hand. Poison cannot harm him who is free from wounds. No evil befalls him who does no evil. On a subsequent occasion the monks began the following discussion, "On what basis did Kukkutamitta, together with his sons and his daughters-in-law, attain the Path of Conversion.? And why was he reborn as a hunter.?" At that moment the Teacher drew near and asked, "Monks, what is it that you are sitting here now talking about?" When they told him, [29] he said, 8 a. Story of the Past : The city treasurer and the country treasurer Monks, in times past men planned a shrine for the relics of the Buddha Kassapa. And they said, "What shall be the mortar for this shrine, and what shall be the water.?" And this was their decision, "Yellow orpiment and red arsenic shall be the mortar and sesame oil shall be the water." Accordingly they reduced yellow orpiment and red arsenic to a powder and mixed it with sesame oil. Then, cutting bricks in two, and alternating bricks and blocks of gold, they laid up an inner wall. The outer wall consisted of solid blocks of gold, each of which was worth a hundred thousand pieces of money. When the shrine was completed as far as the receptacle for the relics, they thought, "Now that we have reached the receptacle for the relics, we have need of a large amount of money; whom shall we make our foreman.?" A certain village treasurer said, "I will be foreman." So saying, he contributed a crore of gold towards the reliquary. When the inhabitants of the country saw what he had done, they said, "This city treasurer is just piling up money. But in spite of the fact that a shrine is building so splendid as this, he is not willing to contribute enough money to make himself chief. Therefore the village treasurer, by reason of his contribution of a crore of treasure, will become foreman." And they were greatly offended. The city treasurer heard their words and said, "I will give two crores and be foreman myself." So saying, he contributed two crores. Thereupon the village treasurer said, "I will be foreman," and contributed three crores. Thus did the village treasurer and the city treasurer bid against each other, until finally the city treasurer offered to give eight crores. Now the village treasurer had only nine crores of treasure in his -N.3.313] The enchanted hunter house, while the city treasurer had forty. Therefore the village treasurer thought to himself, "If I give nine crores, this [30] city treasurer will say, 'I will give ten crores,' and I shall be plunged into poverty." So the village treasurer said, "Not only will I give all this wealth, but I will myself, together with sons and wife, become the slave of this shrine." And with his seven sons and his seven daughtersin-law and his wife, he surrendered himself to the shrine. The inhabitants of the country said, "It is possible to obtain money, but this man, with sons and wife, has surrendered his very self; let him alone be foreman." So they made him foreman. Thus did these sixteen persons become slaves of the shrine. The inhabitants of the country, however, made them freemen. In spite of this they cared for the shrine, and the shrine was their only care. When they finished the term of life allotted to them, they passed from that state of existence and were reborn in the World of the Gods. They remained in the World of the Gods during the interval between two Buddhas. In the dispensation of the present Buddha the wife passed from that state of existence and was reborn as the daughter of a rich man of Savatthi. When she was a mere girl, she attained Arahatship. But "Rebirth is a grievous matter for him who has not yet seen the Truth;" and so it was with her husband. After passing from birth to birth in the round of existences, he was at last reborn as a hunter. Thus it happened that no sooner did the rich man's daughter see her former husband than her former passion for him returned ! And it has been said, Through past association or present advantage. That love springs up again as the lotus in the water. So it happened that solely because of her former love for him the rich man's daughter married the hunter. Likewise, when her sons passed from that state of existence, they were conceived once more in her womb. Likewise her daughters-in-law were conceived once more in the wombs of their respective former mothers, and [31] when they reached marriageable age they married into the same households. And thus all those who at that time cared for the shrine, by the supernatural power of that meritorious work, attained the Fruit of Conversion. End of Story of the Past.

[IX. 9] IX. 9. THE HUNTER WHO WAS DEVOURED BY HIS OWN DOGSi Whosoever commits offense against the man that is offenseless. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the hunter Koka. The story goes that one day early in the morning, as Koka was on his way to the forest with bow in hand and a pack of hounds trailing after him, he met by the wayside a certain monk entering a village for alms. The sight of the monk angered him. As he continued on his way, he thought to himself, "I have met a Jonah; I shall get nothing to-day." As for the Elder, when he had made his round of the village and eaten his breakfast, he set out to return to the monastery. Likewise the hunter, who had scoured the forest without bagging any game, set out on his return journey. Seeing the Elder again, the hunter thought to himself, "Early this morning I met this Jonah, went to the forest, and got nothing; now he bobs up again before my very eyes; I will let my dogs eat him up." So he gave the word to his dogs and set them on the Elder. As for the Elder, he begged the hunter for mercy, saying, "Do not so, lay disciple, I pray you." The hunter replied, "Early this morning I met you face to face, and because of you I got nothing in the forest; now you bob up again before my very eyes; I will let my dogs eat you up, and that is all I have to say." So saying, the hunter set his dogs on the Elder without more ado. The Elder climbed a certain tree in haste, and settled himself in a fork of the tree a man's height from the ground; the dogs closed around the tree. [32] The hunter Koka accompanied the dogs to the tree and said to the Elder, "Don't delude yourself with the thought that you have escaped from my clutches merely by climbing a tree." And forthwith he pierced the sole of one of the Elder's feet with the point of an arrow. Again the Elder begged the hunter for mercy, saying, "Do not so, I pray you." The hunter, however, paid no attention to the Elder's entreaty, but pierced the sole of the Elder's foot again and again with the point of the arrow. When the sole of one of the Elder's feet had been pierced through and through, he drew up the wounded foot and let his other foot hang down; when the -N.3.33io] Hunter devoured by his own dogs ' 283 sole of that foot had been pierced through and through, he drew that foot up also. When the hunter had thus pierced through and through the soles of both of the Elder's feet in spite of the Elder's entreaties, the Elder felt as though his body had been set on fire with torches. So intense was the pain he suffered that he was unable any longer to fix his attention; the robe which he wore as an outer garment dropped from his body, but he did not even notice that it had fallen. When the robe dropped from the Elder's body, it fell upon the hunter Koka, covering him from head to foot. "The Elder has fallen out of the tree," thought the dogs. Forthwith they crept in under the robe, dragged out their own master, and devoured him, leaving only the bare bones. Once out from under the folds of the robe, the dogs stood and waited. The first thing they knew, the Elder broke off a dry stick and threw it at them. The moment the dogs saw the Elder they thought, "We have eaten our own master," and straightway they scurried off into the forest. The Elder was greatly perplexed and disturbed. Thought he to himself, "The hunter lost his life because my robe fell and covered him; is my innocence still unimpaired.'" With this thought in his mind he slipped down from the tree, went to the Teacher, and told him the whole story, beginning at the beginning. "Reverend Sir," said he, "it was all because of my robe [33] that this hunter lost his life; is my innocence still unimpaired . Am I still a religious." The Teacher listened to the Elder's words and replied, "Monk, your innocence is still unimpaired; you are still a religious; it is he who offended against the offenseless that has gone to perdition. Moreover, this is not the first time he has done this very thing. In a previous state of existence also he offended against the offenseless and went to perdition for it." And when the Teacher had thus spoken, he illustrated the matter further by relating the following 9 a. Story of the Past : Wicked physician, boys, and poisonous snake The story goes that in times long past a certain physician made the rounds of a village seeking employment for his services. Finding none, and overcome with hunger, he departed from that village. As he passed out of the village gate, he noticed a throng of little boys playing about the gate. As soon as the physician saw them, he thought to himself, "I will let a snake bite these boys, then I will treat their wounds; thus I shall obtain food for myself." Accordingly he pointed to a snake that lay in the hole of a certain tree with his head thrust out and said to the boys, "Boys, there is a young Salika bird; catch him." One of the boys immediately gripped the snake firmly by the neck and dragged him out of his hole. But as soon as he discovered that he had a snake in his hands, he screamed and threw the snake on the head of the physician, who stood close by. The snake coiled about the shoulders of the physician, bit him hard, and then and there killed him. "Thus," concluded the Teacher, "in a previous state of existence also this hunter Koka offended against the offenseless and went to perdition for it." When the Teacher had related this Story of the Past, he joined the connection, and preaching the Law, pronounced the following Stanza, 125. Whosoever commits offense against the man that is offenseless. Against the man that is free from impurity and sin. Unto that very simpleton returns that evil deed again. Like fine dust tossed agaiust the wind.

[IX. 10] IX. 10. THE JEWELER, THE MONK, AND THE HERON 1 Some are reborn on earth. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Tissa, an Elder who resorted to a jeweler for alms. [34] This Elder, it seems, had taken his meals in the house of a certain jeweler for twelve years, and the master and mistress of the household had ministered to his wants as faithfully as a mother or father might do. Now one day the jeweler sat chopping some meat, and the Elder sat before him. At that moment King Pasenadi Kosala sent a certain precious stone to the jeweler together with the following message, " Clean it, pierce it, and send it back." The jeweler, although his hands were covered with blood, took the stone in his hand and placed it in a jewel-box. [35] Then he went into an inner room to wash his hands. Now the jeweler had a pet heron in his house; and the heron, concluding from the smell of blood that the jewel must be a piece of meat, swallowed the jewel before the very eyes of the Elder. When the jeweler returned and discovered that the jewel had disappeared, he asked his wife and his sons in turn, " Did you take the jewel." " Indeed we did not take it," they replied. The jeweler immediately concluded, "The Elder must have taken it;" and whispered to his wife, "The Elder must have taken the jewel." His wife replied, "Husband, say not so. During all the years the Elder has visited this house, I have never observed a flaw in him; it was not he that took the jewel." Then the jeweler asked the Elder, "Reverend Sir, did you take a precious stone in this place.?" "No, lay disciple, I did not take it." "Reverend Sir, there was nobody else here. You, and you alone, must have taken the jewel. Give me back the precious stone." Since the Elder steadfastly refused to admit that he had taken the jewel, the jeweler said to his wife, "It must have been the Elder that took the jewel. I will question him even by torture." "Husband, do not ruin us; it were better far for us to become slaves than to lay such a charge at the door of the Elder." But the jeweler replied, "Were all of us to become slaves, we should not bring the price of that jewel." The jeweler took a rope, bound the head of the Elder, [36] and beat him on the head with a stick. Blood streamed from the Elder's head, ears, and nostrils, and his eyes looked as though they would pop out of their sockets. Overwhelmed with the pain, the Elder fell prostrate on the ground. The heron sniffing the blood, approached the Elder and began to drink the blood. At this the jeweler, beside himself with anger at the Elder, screamed, "What are you doing here.?" and kicked the heron out of the way. But a single blow sufficed to kill the heron and he turned over on his back. When the Elder saw that, he said to the jeweler, "Lay disciple, just slacken the rope about my head and see whether the heron is dead or not." The jeweler answered him, "You also will die just as has this heron." "Lay disciple, it was this heron that swallowed that jewel. However, had not the heron died, I would sooner have died myself than have told you what became of the jewel." The jeweler immediately ripped open the crop of the heron, and the first thing he saw was the jewel. Thereupon he trembled in every limb, his heart palpitated with excitement, and flinging himself at the feet of the Elder, he said, "Pardon me. Reverend Sir; what I did I did in my ignorance." "Lay disciple," replied the Elder, "it was not your fault at all, and neither was it my fault; the round of existences alone is to blame for this. I pardon you freely." "Reverend Sir, if it is really true that you have pardoned me, then pray take your accustomed seat in my house once more and accept alms at my hands." "Lay disciple, I shall not henceforth set foot under the roof of anybody's house; my present plight is the result of entering other men's houses. [37] From this time forth, whithersoever my feet may carry me, I' shall receive alms only when standing at the house-door." Thus did the Elder speak, taking upon himself one of the Pure Precepts. And when he had thus spoken, he pronounced the following Stanza, Food is cooked for the sage, a little here and a little there, in one house after another. I will journey about on my round for alms; a good stout leg is mine. But not long after the Elder had spoken these words, he passed into Nibbana as the result of the beating he had received at the hands of the jeweler. The heron was reborn in the womb of the jeweler's wife. When the jeweler died, he was reborn in Hell. When the jeweler's wife died, she was reborn, because of her soft-heartedness towards the Elder, in the World of the Gods. The monks asked the Teacher about their future state. Said the Teacher, "Monks, of living beings here in this world, some reenter the womb; others who are evildoers go to Hell; others, who have done good deeds go to the World of the Gods; while they that have rid themselves of the Contaminations, pass to Nibbana." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 126. Some are reborn on earth, evildoers go to hell, The righteous go to heaven, Arahats pass to Nibbana.

[IX. 11] IX. n. THREE PARTIES OF MONKS Neither in the heaven above. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to three groups of persons. [38] 11 a. Story of the Present: A crow burned to death The story goes that while the Teacher was in residence at Jetavana, a party of monks set out to pay him a visit, and entered a certain -N.3.398] Three parties of monks village for alms. The inhabitants of the village took their bowls, provided seats for them in a rest-house, offered them rice-porridge and hard food, and while awaiting time for almsgiving, sat and listened to the Law. At that moment a flame of fire shot up from under the cooking- vessel of a certain woman who was boiling rice and seasoning sauce and curry, and caught the thatch of the roof; whereupon a bundle of grass detached itself from the thatch and floated away into the air a mass of flames At that moment a crow came soaring through the air, thrust his neck into the bundle of grass, was instantly enveloped in the blazing mass, burned to a crisp, and fell to the ground in the heart of the village. All this happened before the very eyes of the monks, and they said, "Oh, what a terrible thing has happened! Just look, brethren, at the dreadful death that has overtaken this crow! As for what he did in a previous state of existence to be overtaken by so dreadful a death, who is likely to know other than the Teacher alone. Let us therefore ask the Teacher what he did in a previous state of existence." And with this purpose in mind they departed. lib. Story of the Present: A woman cast overboard A second party of monks set out to pay the Teacher a visit and embarked in a ship. When the ship reached mid-ocean, it stopped and stood stock-still. "There must be a Jonah on board," said the passengers, and cast lots. Now the captain had his wife on board, and she was a young woman in the bloom of youth, exceedingly beautiful and fair to see. When, therefore, they cast lots for the first time and the lot fell upon the captain's wife, they said, "Cast lots again." So they cast lots the second and the third time, and three times in succession [39] the lot fell upon the captain's wife. Thereupon the passengers went to the captain, looked him straight in the face, and asked him, "What about it, master.?" The captain replied, "It is not right to sacrifice the lives of all on board for the sake of this lone woman; throw her overboard." So they seized the woman and started to throw her overboard. All of a sudden, terrified with the fear of death, she let out a loud scream. When the captain heard her scream, he said, "There is no sense in allowing her jewels to go down with her; remove her jewels, every one, wrap her in a piece of cloth, and then throw her overboard into the sea. But I shall not have the heart to witness her death-struggle on the surface of the water. Therefore, in order to make sure that I shall not see her, tie a jar of sand about her neck in this fashion and then throw her overboard.' They did as the captain told them to. The moment she struck the water, fishes and tortoises swam up and tore her limb from limb. When the monks learned what had happened, they said, "With the single exception of the Teacher, who is likely to know what this woman did in a previous state of existence.' Let us ask the Teacher what it was that she did." So as soon as they reached the haven where they would be, they disembarked and set out to see the Teacher. 11 c. Story of the Present: Monks imprisoned in a cavern Likewise seven other monks set out to see the Teacher. Arriving at a certain monastery in the evening, they entered and asked for a night's lodging. Now there were seven beds in a certain rock-cell, and the seven monks, having obtained permission to sleep in this cavern, immediately lay down and went to sleep. In the night a rock as big as a pagoda came rolling down the opposite slope and stopped at the entrance to the cavern, blocking it completely. When the resident monks discovered what had happened, they said, "This cavern we provided for the express use of visiting monks. But this huge rock has fallen and blocked the entrance to the cavern completely; [40] let us remove it." So they gathered together the men from seven villages, and the men and the monks without struggled with might and main, and the monks who were imprisoned within struggled with might and main, but in spite of their combined efforts they were unable to budge the rock. Worse yet, for seven days they were unable to budge the rock, and for seven days the visiting monks, overcome with hunger, suffered greatly. Finally, on the seventh day, suddenly and without warning, the rock rolled away from the entrance to the cavern of its own accord, and the visiting monks were free. When they came out of the cavern, they thought to themselves, " With the single exception of the Teacher, who is likely to be able to explain the disaster with which we were overtaken.? Let us ask the Teacher about it." And with this purpose in mind they departed. These seven monks met the two other parties of monks on the way, and all three parties of monks continued their journey together. Together they approached the Teacher, saluted him, and seated themselves at one side. Then, one after another, the three parties ~N.3.4ii8] Three parties of monks 289 of monks asked the Teacher to explain the incidents which they had witnessed and in which they had had a share. The Teacher took up the incidents one after another and explained them as follows : 11 d. Story of the Past: Burning of an ox "Monks, as for that crow, he experienced identically the same form of suffering he had once inflicted upon another. For in times long past that crow was a certain farmer of Benares. Once upon a time he tried to break in an ox of his, but try as he might, he could not break him in. His ox would go a little way and then lie down; and when the farmer beat him, he would get up, go a little farther, and then lie down again. Finally, after the farmer had done his best to make his ox go and had failed completely, his anger got the better of him. [41] Said the farmer to the ox, 'Very well! from this moment you shall lie here to your heart's content.' So saying, the farmer wrapped the body of the ox with straw just as he would make a bundle of straw; and when he had so done, he set fire to the straw. Then and there the ox was burned to a crisp, and then and there he died. This, monks, is the evil deed which that crow committed at that time. Through the ripening of that evil deed he suffered torment in Hell for a long period of time, and thereafter, because the fruit of that evil deed was not yet exhausted, he was seven times in succession reborn as a crow. lie. Story of the Past : Drowning of a dog "As for that woman, monks, she too experienced identically the same form of suffering she once inflicted upon another. For in times long past that woman was the wife of a certain householder of Benares. She used to do with her own hand all of the household duties, such as fetching water, pounding rice, and cooking. And she had a certain dog that used to sit watching her as she performed her duties within the house; and whenever she went to the field to gather rice, or whenever she went to the forest to pick up firewood and leaves, that dog always went with her. One day some young men, seeing her with her dog, said jestingly, *Ah! here is a hunter come out with a dog; to-day we shall have some meat to eat !' Annoyed by their jesting, the woman beat the dog with sticks and stones and clods of earth, and chased him away. The dog, however, ran back only a Kttle way and then turned around and began to follow her again. (It appears that in his third previous existence that dog had been her husband, and therefore it was impossible that he should ever lose his affection for her. In the revolution of being which has no conceivable beginning, there is no one who has not at some time or other been the wife or husband of somebody else. Of course, in states of existence not far removed, the affection that persists for relatives is exceedingly strong; [42] and this is the reason why that dog simply could not leave his mistress.) "The woman was in a great rage when she reached her husband's field. After she had gathered what rice she needed, she picked up a rope, put it in the fold of her dress, and started back home. All this time that dog was following in her footsteps. After the woman had given her husband his meal of rice-porridge, she took an empty waterpot in her hand and started off for a certain water-pool. Having filled the vessel with sand, she looked about her, when all of a sudden she heard the dog bark close by. Immediately the dog ran up to her, wagging his tail and thinking to himself, * It is a long time since I have had a pleasant word from her to-day.' The woman seized the dog firmly by the neck, fastened one end of the rope to the water-vessel and the other to the dog's neck, and then started the vessel rolling down the slope into the water. The dog was dragged along by the water-vessel, fell into the water and died then and there. Through the ripening of that evil deed that woman suffered torment for a long period of time in Hell; and thereafter, because the fruit of that evil deed was not yet exhausted, in a hundred successive existences a jar of sand was tied to her neck, she was thrown into the water, and in this manner suffered death. 11 f. Story of the Past: Imprisonment of a lizard "In like manner, monks, you too have experienced identically the same form of suffering you once inflicted upon others. For example, in times long past there lived in Benares seven young cowherds. For seven days by turns they used to tend a herd of cattle. One day, as they were returning home after tending their cattle, they caught sight of a huge lizard. They immediately ran after the lizard, but the lizard ran faster than they did and slipped into a certain ant-hill. Now there were seven holes in this ant-hill, and the boys immediately concluded, *We shall not be able to catch this lizard to-day; we will come back again to-morrow and then we shall catch him.' Accordingly each of them took a fistful of broken twigs, and between them the seven boys stuffed the seven holes full. Having so done, [43] they went away. On the following day they drove their cows in a different direction and forgot all about that lizard. On the seventh day they came along with their cows, saw that ant-hill, and suddenly remembered about the lizard. *What has become of the lizard.'' thought they. Immediately each of them removed the twigs which they had stuffed into the seven holes. The lizard, caring little whether he lived or not, immediately came out of the hole, reduced to skin and bones, quaking and trembling. When those boys saw him, they took pity on him and said, *Do not kill him; he has not had a thing to eat for seven days.' And they stroked him on the back and let him go, saying, 'Go in peace.' Now because those boys did not kill that lizard they escaped torture in Hell, but in fourteen successive existences that band of seven lacked food for seven successive days. Monks, you were those cowherds at that time, and that was the evil deed you committed." Thus did the Teacher, in answer to their questions, explain those three incidents. When he had finished speaking, a certain monk asked him, "But, Reverend Sir, if a man has committed an evil deed, can he not escape from the consequences thereof, either by soaring into the air, or by diving into the sea, or by entering a cave in a mountain." Said the Teacher, "It matters not, monks, where he may seek to hide himself, whether in the air or in the sea or in the bowels of the earth; there is no place on earth where a man can escape from the consequences of an evil deed." So speaking, he joined the connection, and preaching the Law, pronounced the following Stanza, [44] 127. Neither in the heaven above, nor in the depths of the sea, Nor in a cavern of the mountains, should one there enter; Nowhere on earth can the place be found Where a man can escape from the consequences of an evil deed.

[IX. 12] IX. 12. SUPPABUDDHA INSULTS THE TEACHER Neither in the heaven above. This religious instruction was given by the Teacher while he was in residence at Nigrodha Monastery with reference to Suppabuddha the Sakiya. [44] The story goes that Suppabuddha the Sakiya took offense at the Teacher because the latter renounced his daughter and retired from the world, and because, after receiving his son into the Order, he assumed a hostile attitude towards him. [45] So one day he said to himself, "I will not permit the Teacher to go where he has been invited and partake of food." Accordingly he seated himself in the street, drinking strong drink, and blocking the Teacher's way. When the Teacher with his retinue of monks arrived at the spot in the street where sat Suppabuddha the Sakyan, they said to the latter, "The Teacher is come nigh." Suppabuddha replied, "Tell him to go on his way; he is no older than I am. I will not make way for him." Although announcement of the Teacher's arrival was repeated several times to Suppabuddha the Sakyan, he invariably made the same answer and sat in the street just the same. Since his uncle refused to make way for him, the Teacher turned back. Suppabuddha the Sakyan sent a spy, saying to him, "Go listen to what the Teacher says and come back and tell me." As the Teacher returned on his way, he smiled. Thereupon the Elder Ananda asked him, "Reverend Sir, why do you smile?" The Teacher replied, "Ananda, just look at Suppabuddha the Sakyan." "I see him. Reverend Sir." "He has committed a grievous sin in refusing to make way for a Buddha like me. Seven days hence, on the ground floor of his palace, at the foot of the stairway, he will be swallowed up by the earth." The spy heard these words and immediately hurried to Suppabuddha the Sakyan. Said the latter, "What did my nephew say, as he returned on his way." The spy told his master just what he had heard. When Suppabuddha the Sakyan heard the words which his nephew had spoken, he said, "There is no immediate danger to me in the words which my nephew has spoken. To be sure, whatever he says will be fulfilled to the letter; but even so [46] I will yet prove him to be a liar. He did not say unqualifiedly, *0n the seventh day he will be swallowed up by the earth.' What he said was, 'On the ground floor of the palace at the foot of the stairway he will be swallowed up by the earth.' Henceforth, therefore, I will not go to that particular place; and by not being swallowed up by the earth at that particular spot, I will prove him to be a liar." Accordingly Suppabuddha the Sakyan had all of his household goods carried to the topmost floor of his seven-storied palace, had the stairway removed, had the door closed and barred, and stationed two strong men at each and every door. Said he to these strong men, "If I forget myself and start to come down, you are to make me go back.' -N . .4718] Suppabuddha insults the Teacher And having so said, he sat down in an apartment of royal splendor on the seventh floor of his palace. When the Teacher heard what he had done, he said, "Monks, let not Suppabuddha be content with ascending to the topmost floor of his palace; let him soar aloft and sit in the air, or let him put to sea in a boat, or let him enter into the bowels of a mountain; there is no equivocation in the words of the Buddhas; he will enter the earth precisely where I said he would." And when he had thus spoken, he expounded the Law by pronouncing the following Stanza, 128. Neither in the heaven above, nor in the depths of the sea. Nor in a cavern of the mountains, should one there enter; Nowhere on the earth can the place be found Where, if a man abide. Death would not overpower him. [47] On the seventh day after the Teacher had been prevented from continuing his alms-pilgrimage, a state charger belonging to Suppabuddha broke loose on the ground floor of the palace, and ran about kicking first this wall and then that. Suppabuddha, although sitting on the topmost floor, heard the noise and asked what was the trouble. "Your state charger has broken loose," was the answer. When the horse saw Suppabuddha, he immediately quieted down. Suppabuddha, desiring to catch him, arose from the seat where he had been sitting and started towards the door. Precisely at that moment the doors opened of their own accord, the stairway returned to its proper place, and the strong men who were posted at the door seized him by the neck and threw him down. In the same way the doors on all seven floors opened of their own accord, the stairways returned to their proper places, and the strong men who were posted at the doors seized him by the neck and threw him down. When he landed at the bottom of the stairway on the ground floor, at that moment the great earth opened and split apart and swallowed him up, and he descended therein and was reborn in the Avici Hell. VAGGA

[X. 1] X. 1. THE BAND OF SIX All men tremble. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the monks of the Band of Six. [48] For once upon a time, when lodging had been made ready by the monks of the Band of Seventeen, the monks of the Band of Six said to the former, "We are older; this belongs to us." The Band of Seventeen replied, "We will not give it to you; we were the first to make it ready." Then the Band of Six struck their brother monks. The Band of Seventeen, terrified by the fear of death, screamed at the top of their lungs. The Teacher, hearing the outcry, asked, "What was that." When they told him, he promulgated the precept regarding the delivering of blows, saying, "Monks, henceforth a monk must not do this; whoever does this is guilty of sin." Having so done, he said, "Monks, one should say to himself, *As do I, so also do others tremble at the rod and fear death.' Therefore one should not strike another or kill another." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 129. All men tremble at the rod; all men fear death. One should treat one's neighbor as oneself, and therefore neither strike nor kill.

[X. 2] X. 2. THE BAND OF SIX All men tremble. This religious instruction was also given by the Teacher while he was in residence at Jetavana with reference to the monks of the Band of Six. [50] -N . .5115] The Band of Six For once upon a time, the circumstances being the same as those which attended the promulgation of the foregoing precept, the monks of the Band of Six struck the monks of the Band of Seventeen, whereupon the latter made threatening gestures. On this occasion also the Teacher heard the outcry made by the latter and asked, "What is that." Informed of the cause, he promulgated the precept regarding threatening gestures, saying, "Monks, henceforth no monk should do any such thing. Whoever does this is guilty of sin." Having so done, he said, "Monks, a monk should consider, *As do I, so also do others tremble at the rod; as do I, so also do others cherish life.' And bearing this thought in mind, he should neither strike another nor kill another." So saying, he joined the connection and preaching the Law, pronounced the following Stanza, 130. All men tremble at the rod; to all men life is dear. One should treat one's neighbor as oneself, and should neither strike nor kill.

[X. 3] X. 3. A COMPANY OF BOYS Whoever injures vdth the rod living beings that long fcrr happiness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of boys. [51] For one day, as the Teacher was entering Savatthi for alms, he saw by the wayside a company of boys beating a house-snake with a stick. Thereupon he asked, "Boys, what are you doing.?" "Reverend Sir," replied the boys, "we are beating a snake with a stick." "Why are you doing that.?" "Reverend Sir, we are afraid he will bite us." Then said the Teacher, "If you beat this snake, thinking to yourselves, 'We shall thereby insure our own happiness,' the result will be that in the various places where you will be reborn you will not obtain happiness. They who seek to gain happiness for themselves should not strike another." So saying, he joined the connection, and preaching the Law, pronounced the following Stanzas, 131. Whoever injures with the rod living beings that long for happiness, Longing himself for happiness, will not obtain happiness after death. 132. Whoever does not injure with the rod living beings that long for happiness. Longing himself for happiness, will obtain happiness after death.

[X. 4] X. 4. THE MONK AND THE PHANTOM Speak not harshly to anyone. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Kundadhana. [52] The story goes that from the day Kundadhana became a monk a certain female form accompanied the Elder wherever he went. The Elder himself never saw her, but everybody else saw her. Indeed, whenever the Elder made an alms-pilgrimage in a village, the inhabitants would first give the Elder a portion of alms, saying, "Reverend Sir, this is for you;" and then they would give the woman a second portion of alms, saying, "And this is for our female friend." 4 a. Story of the Past: The goddess who took the form of a woman The story goes that in the dispensation of the Buddha Kassapa there were two companion-monks who were as intimately associated with each other as though they had issued from the womb of the same mother. And in the dispensation of the Buddha Dighayu, as year by year and month by month the monks met together for the purpose of keeping fast-day, those same two monks would come forth from their lodging and say to each other, "Let us go to the Hall of Discipline together." Now a certain goddess reborn in the World of the Thirty-three, seeing those two monks, thought, "These two monks are too much together; is there perhaps some way by which I can separate them.'" No sooner had she thought this in her folly than one of the two monks said to his companion, "Brother, wait a moment; I must attend to the needs of nature." So soon as she heard this, that goddess [53] assumed the form of a woman and entered the thicket with the Elder. When he came out, she followed close behind him, arranging with one hand her tuft of hair and with the other her undergarment. The Elder himself did not notice her, but when the monk who stood outside waiting for him turned and looked, he saw the woman come out, arranging her hair and her undergarment. As soon as the woman observed that the monk had seen her, she disappeared. When the Elder came up to the monk who was waiting for him, the latter -N . .5417] The monk and the phantom said to him, "Brother, you have broken your vow of chastity." "I have done no such thing, brother." "Why, I just saw a young woman come out after you, doing this and that. Yet you say, *I have done no such thing.'" The Elder acted as if he had been struck by a thunderbolt. Said he, "Brother, do not ruin me. I have done no such thing." Said the monk, "What I saw, I saw with my own eyes. Do you expect me to believe you?" And forthwith he broke off the tip of his staff and departed. Moreover, when he sat down in the Hall of Confession, he said, "I will not keep Fast-day in his company." Said the Elder to the monks, "Brethren, there is not a fleck even the size of an atom on my chastity." But the monk repeated, "What I saw, I saw with my own eyes." When the goddess saw that the monk was unwilling to keep Fastday with the Elder, she thought to herself, "I have done a grievous wrong." And straightway she said to the monk, "Reverend Sir, my noble Elder has not really violated his vow of chastity. I did this merely to try him. Pray keep Fast-day with him as usual.' When the monk saw the goddess poised in the air, and heard her speak those words, he believed her, and kept Fast-day with the Elder. [54] He was not, however, so kindly disposed to the Elder as before. Such was the former deed of the goddess. End of Story of the Past. Now at the end of their allotted term of life, the Elders were reborn according to their good pleasure. The goddess was reborn in the Avici Hell, and after suffering torment there for a period of an interval between two Buddhas, was reborn in Savatthi in the dispensation of the present Buddha as a man. When he had grown up he retired from the world and became a monk, subsequently making his full profession. From the day he retired from the world, that same female form appeared and followed him. Therefore they gave him the name Kundadhana. When the monks observed that he was followed about by a woman, they said to Anathapindika, "Treasurer, drive this unchaste monk out of your monastery, for by reason of him reproach will fall upon all of the other monks." "But, Reverend Sirs, is the Teacher not at the monastery?" "He is, lay disciple." "Well then, the Teacher alone will know." The monks went and said the same thing to Visakha, and she gave them the same answer. The monks, getting no satisfaction from the two lay disciples, reported the matter to the king, saying, "Great king, Kundadhana goes about accompanied by a woman, and has thus cast reproach upon all the rest of the monks. Drive him out of your kingdom." "But where is he, Reverend Sirs." "In the monastery, great king." "In which lodging does he reside." "In such and such." "Very well, go your way. I will have him caught." So in the evening the king went to the monastery, caused the Elder's lodging to be surrounded by his men, and himself stood facing the entrance to the Elder's cell. The Elder, hearing a loud noise, came out and stood facing the monastery. [55] The king immediately saw that phantom of a woman standing behind him. When the Elder observed that the king had come to his cell, he went up into the monastery again and sat down, but the king did not make obeisance to the Eldejr. The king saw the woman no more. Although he looked inside the door and under the bed, still he did not see her. Finally he said to the Elder, "Reverend Sir, I saw a certain woman in this place; where is she." "I see none, great king." Then said the king, "I just saw her behind your back." But the Elder replied as before, "I see no woman, great king." "Reverend Sir, just step out here for a moment." The Elder came out and stood below, facing the monastery. Again that woman stood behind the Elder. The king seeing her, ascended once more to the upper floor. The Elder observing that the king had gone, sat down. The king again looked everywhere, but for all that failed to see the woman. And again he asked the Elder, "Reverend Sir, where is that woman?" "I do not see her." "Tell me the truth, Reverend Sir. I just saw a woman standing behind your back." "Yes, great king; that is what everybody says. Everybody says, 'A woman follows you wherever you go;' but I never see her." [56] The king, suspecting it was a phantom, said once more to the Elder, "Reverend Sir, just step down for a moment." When the Elder came down and stood facing the monastery, the king once more saw that woman standing behind him. But when the king ascended to the upper floor, he saw her no more. The king again questioned the Elder, but when the latter said, "I see no woman," the king concluded that it must be a phantom. Accordingly he said to the Elder, "Reverend Sir, with such an impurity following about after you, no one will give even food to you. Therefore visit my house regularly, and I alone will furnish you with the Four Requisites." And having given him this invitation, he departed. The monks were offended and said, "Behold the wicked deed of -N . .5717] The monk and the phantom that wicked king! When we asked him to drive that monk out of the monastery, he came and invited him to receive the Four Requisites from him, and then went away again." And they said to that Elder, "Oh, you corrupt monk, now you have become the king's bastard!" Thereupon that monk, who formerly had not dared to say a thing to the other monks, said also to them, "You are corrupt, you are bastards, you consort with women." The monks went and reported the matter to the Teacher, saying, "Reverend Sir, when we spoke to Kundadhana, he said to us, *You are corrupt, you are bastards, you consort with women.' With such words as these did he abuse us." The Teacher sent for him and asked him, "Monk, is it true, as has been reported to me, that you said thus and so." "Yes, Reverend Sir, it is all true." "Why did you do so ." "Because they said things to me." "Monks, why did you say things to him." "Because we saw a woman following after him." Said the Teacher, "They say they spoke to you because they saw a woman accompanying you wherever you went. But why did you say what you said.? [57] They said what they said solely because of what they saw, but why did you say what you said, when you had not seen it.? It is surely because of your false views in a previous state of existence that this has happened to you; now why do you take a wrong attitude again.?" The monks asked the Teacher, "But, Reverend Sir, what was it that he did in a previous state of existence.?" Then the Teacher related to them the Elder's wicked deed in a previous state of existence, concluding as follows, "Monk, it is because of this wicked deed that you have fallen into this sad plight. Surely it is unbecoming in you again to take so wrong an attitude. Do not again hold converse with the monks. Make no sound, even as a brass plate shattered at the rim makes no sound, for by so doing you will attain Nibbana." So saying, he joined the connection, and preaching the Law, pronounced the following Stanzas, 133. Speak not harshly to anyone; those you address may answer you; For angry words bring trouble; blows for blows may touch you. 134. If you keep yourself silent as a broken gong, You have already reached Nibbana; angry speech is not foimd in you.

[X. 5] X. 5. VISAKHA AND HER COMPANIONS KEEP FAST-DAY 1 As with a staff. This religious instruction was given by the Teacher while he was in residence at Pubbarama with reference to the manner in which Fast-day was kept by Visakha and her female lay disciples. [59] At Savatthi, we are told, on a certain great Fast-day, five hundred women took upon themselves the obligations of Fast-day and went to the monastery. Visakha approached the oldest women of the company and asked, "Women, for what purpose have you assumed the obligations of Fast-day." They replied, "Because we seek a heavenly reward." When she put the question to the women who had reached middle life, they replied, "To obtain release from the power of our husbands." When she asked the young women, they replied, "That we may conceive a child as soon as possible." Finally she asked the maidens, who replied, "That we may obtain husbands while we are still young." When Visakha had heard the replies of all, she then went to the Teacher, taking the women with her, and told him each of the replies in order. The Teacher listened to the replies and then said, "Visakha, in the case of living beings here in the world, birth, old age, sickness, and death are like cowherds with staves in their hands. Birth sends them to old age, and old age to sickness, and sickness to death; they cut life short as though they cut with an axe. But despite this, there are none that desire absence of rebirth; rebirth is all they desire." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 135. As with a staff a cowherd drives his cows to pasture, Even so old age and death drive the life of living beings.

[X. 6] X. 6. THE BOA-CONSTRICTOR GHOST In the act of committing evil deeds. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to a ghost in the form of a boa-constrictor. [60] -N .3.6121 ] The boa-constrictor ghost 301 For once upon a time Elder Moggallana the Great was descending from Vulture Peak with Elder Lakkhana, when by Supernatural Vision he beheld a ghost twenty-five leagues long in the form of a boa-constrictor. Flames of fire proceeded from his head and descended on his extremities; flames of fire proceeded from his extremities and descended on his head; flames of fire proceeded from both sides of him and descended on his middle. When the Elder beheld that ghost he smiled; and when the Elder Lakkhana asked him why he smiled, he replied, "Brother, it is not the proper time to answer that question; wait until we are in the presence of the Teacher, and then ask me." [61] When, therefore. Elder Moggallana the Great had completed his round for alms in Rajagaha, and had come into the presence of the Teacher, Elder Lakkhana repeated his question. Elder Moggallana the Great replied as follows, "At that spot, brother, I saw a ghost, and his outward appearance was such and such. When I saw him, I thought to myself, *No such ghost as that did I ever see before.' That is why I smiled." Then said the Teacher, "Monks, my disciples indeed possess eyes and use them." Continuing, he confirmed the statement of the Elder and added, "I saw that very ghost as I sat on the Throne of Enlightenment. However, the thought came into my mind, *If any refuse to believe my word, it may be to their detriment.' Therefore I said nothing about it. But now that I have Moggallana for my witness, I do say it." When he had thus spoken, in response to a request of the monks, he explained what the ghost had done in a previous state of existence. 6 a. Story of the Past : The treasurer Sumangala and the thief The story goes that in the dispensation of the Buddha Kassapa a treasurer named Sumangala spread the ground with bricks of gold for a space of twenty usabhas, expended an equal amount of treasure in building a monastery, and an equal amount in giving a festival in honor of the opening of the monastery. One day, very early in the morning, as he was on his way to pay his respects to the Teacher, he saw hidden in a certain rest-house at the gate of the city a certain thief, his feet spattered with mud, his robe drawn over his head. The treasurer said to himself, "This man with feet all spattered with mud must be some night-prowler in hiding." Upon seeing the treasurer, the thief opened his mouth and said, "Never mind, I know how to get even with you!" And conceiving a grudge against the treasurer, he burned his field seven times, cut off the feet of the cattle in his cattlepen seven times, and burned his house seven times. But in spite of all this, he was unable to satisfy his grudge against the treasurer. So he made friends with the treasurer's page and asked him, [62] "What is your master the treasurer especially fond of?" "There is nothing he thinks more of than the Perfumed Chamber," replied the page. "Very well," thought the thief, "I will burn up the Perfumed Chamber and thus satisfy my grudge." Accordingly, when the Teacher entered the city for alms, he broke all the vessels used for drinking and eating and set fire to the Perfumed Chamber. When the treasurer heard the cry, "The Perfumed Chamber is on fire!" he immediately went thither, but before he arrived at the Perfumed Chamber it had burned to the ground. As the treasurer looked at the Perfumed Chamber lying in ashes, he felt not so much grief as could be measured with the tip of a hair; but doubling his left arm, he clapped with his right as loud as he could. Those who stood near asked him, "Master, how comes it that after expending all this money in building a Perfumed Chamber you clap your hands when it burns to the ground .f" Said the treasurer, "Friends, through fire and other mishaps I have been permitted to expend all this wealth in the cause of the Buddha. I clapped my hands because of the joy that filled my heart at the thought, ' I shall once more be permitted to expend an equal amount of money in rebuilding the Perfumed Chamber.' " So the treasurer spent as much money again in rebuilding the Perfumed Chamber; and having so done, presented it as an offering to the Teacher and his retinue of twenty thousand monks. When the thief saw that, he thought to himself, "Apparently I shall not be able to discomfit this man unless I kill him. Very well, I will kill him." So he fastened a knife in the fold of his undergarment, and thus armed, went about the monastery for a period of seven days. But he found no opportunity to kill his man. During these seven days the great treasurer gave gifts to the Congregation of Monks presided over by the Buddha. Finally he paid obeisance to the Teacher and said, "Reverend Sir, [63] a certain thought dwells in my mind, and it is this, * Seven times a certain man has burned my field, seven times he has cut off the feet of my cattle, and seven times he has burned my house. That man also must have set fire to the Perfumed Chamber just now.' I make over to that man the first-fruits of the merit of this offering." When the thief heard that, he thought to himself, "It was indeed -N . .6413] The boa-constrictor ghost 303 a grievous sin that I committed. But although I am so grievous a sinner, this man cherishes no ill-will at all towards me. Instead, he makes over to me alone the first-fruits of the merit of this offering. Compared to this man, I appear to great disadvantage. If I do not ask so magnanimous a man as this to pardon me, punishment from the king may fall upon my head." So he went and prostrated himself at the feet of the treasurer, saying, "Pardon me, master." "What do you mean.?" asked the treasurer. The thief replied, "All this evil have I done; pardon me for it." Thereupon the treasurer asked him about each particular thing, saying, "Did you do this to me.? Did you do that?" "Yes, master," replied the thief, "all this I did myself." "But," said the treasurer, "I never saw you before. Why did you take a dislike to me and do what you have done.?" The thief replied, "One day as you were coming out of the city, you said something and I remembered it; that is why I took a dislike to you." The treasurer immediately remembered that he had said that very thing, and straightway asked the thief to pardon him, saying, "Yes, friend, I did say that; pardon me for it." Then he said, "Rise, friend, I pardon you; go your way, friend." Then said the thief, "Master, if you pardon me, let me be a slave in your house, together with my children and my wife." The treasurer replied, "Friend, because of what I said, you caused this damage. [64] But it would be impossible for me to hold converse with you if you were to dwell in my house. Nor have I need that you should dwell in my house. I pardon you freely. Go your way, friend." End of Story of the Past. Said the Teacher in conclusion, "Because the thief committed this evil deed, at the end of his allotted term of life, he was reborn in the Avici Hell. After suffering torment there for a long period of time, because the fruit of his evil deed is not yet exhausted, he is now suffering torment on Vulture Peak." After the Teacher had related the evil deed of the ghost in a previous state of existence, he said, "Monks, in the act of committing wicked deeds, simpletons do not realize their wickedness. Afterwards, however, they are consumed by the wicked deeds they have themselves committed, and are like burning forests which they themselves have set on fire." So saying, he joined the connection, and preaching the Law pronounced the following Stanza,

[X. 7] X. 7. DEATH OF MOGGALLANA THE GREAT Whosoever visits punishment. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Elder Moggallana the Great. [65] For once upon a time the heretics met together and said to each other, "Brethren, do you know the reason why the gifts and offerings to the monk Gotama have waxed great?" "No, we do not know; but do you know?" "Indeed we do know; it has all come about through one Moggallana the Great. For Moggallana the Great goes to heaven and asks the deities what deeds of merit they performed; and then he comes back to earth and says to men, *By doing this and that men receive such and such glory.' Then he goes to Hell and asks also those who have been reborn in Hell what they did; and comes back to earth and says to men, *By doing this and that men experience such and such suffering.' Men listen to what he says, and bring rich gifts and offerings. Now if we succeed in killing him, all these rich gifts and offerings will fall to us." "That is a way indeed!" exclaimed all the heretics. So all the heretics with one accord formed the resolution, "We will kill him by hook or by crook." Accordingly they roused their own supporters, procured a thousand pieces of money, and formed a plot to kill Moggallana the Great. Summoning some wandering thieves, they gave them the thousand pieces of money and said to them, "Elder Moggallana the Great lives at Black Rock. Go there and kill him." The money attracted the thieves ancthey immediately agreed to do as they were asked. "Yes, indeed," said the thieves; "we will kill the Elder." So they went and surrounded the Elder's place of abode. The Elder, knowing that his place of abode was surrounded, slipped out through the keyhole and escaped. The thieves, not seeing the Elder that day, came back on the following day, and again surrounded the Elder's place of abode. [66] But the Elder knew, and so he broke through the circular peak of the house and soared away into the air. Thus did the thieves attempt both in the first month and in the second -N.3.6710] Death of Moggalldna the Great month to catch the Elder, but without success. But when the third month came, the Elder felt the compelling force of the evil deed he had himself committed in a previous state of existence, and made no attempt to get away. At last the thieves succeeded in catching the Elder. When they had so done, they tore him limb from limb, and pounded his bones until they were as small as grains of rice. Then thinking to themselves, **He is dead," they tossed his bones behind a certain clump of bushes and went their way. The Elder thought to himself, "I will pay my respects to the Teacher before I pass into Nibbana." Accordingly he swathed himself with meditation as with a cloth, made himself rigid, and soaring through the air, he proceeded to the Teacher, paid obeisance to the Teacher, and said to him, "Reverend Sir, I am about to pass into Nibbana." "You are about to pass into Nibbana, Moggallana." "Yes, Reverend Sir." "To what region of the earth are you going?" "To Black Rock, Reverend Sir." "Well then, Moggallana, preach the Law to me before you go, for hereafter I shall have no such disciple as you to look upon." "That will I do. Reverend Sir," replied Moggallana. So first paying obeisance to the Teacher, he rose into the air, performed all manner of miracles just as did the Elder Sariputta on the day when he passed into Nibbana, preached the Law, paid obeisance to the Teacher, and then went to Black Rock forest and passed into Nibbana. Immediately the report spread all over the Land of the Rose-apple, "Thieves have killed the Elder." Immediately King Ajatasattu sent out spies to search for the thieves. Now as those very thieves were drinking strong drink in a tavern, one of them struck the other on the back and felled him to the ground. Immediately the second thief reviled the first, saying, "You scoundrel, why did you strike me on the back and fell me to the ground .P" [67] "Why, you vagabond of a thief, you were the first to strike Moggallana the Great." "You don't know whether I struck him or not." There was a babel of voices crying out, "'Twas I struck him, 'Twas I struck him." Those spies heard what the thieves said, captured all the thieves, and made their report to the king. The king caused the thieves to be brought into his presence and asked them, "Was it you that killed the Elder.?" "Yes, your majesty." "Who, pray, put you up to it.?" "The Naked Ascetics, your majesty." The king had the five hundred Naked Ascetics caught, placed them, together with the G.ve hundred thieves, waist-deep in pits which he had dug in the palace-court, caused their bodies to be cx)vered over with bundles of straw, and then caused the bundles of straw to be lighted. When he knew that they had been burned to a crisp, he caused their bodies to be plowed with iron plows and thus caused them all to be ground to bits. The monks began a discussion in the Hall of Truth: "Elder Moggallana the Great met death which he did not deserve." At that moment the Teacher approached and asked them, "Monks, what are you saying as you sit here all gathered together .f" When they told him, he said, "Monks, if you regard only this present state of existence, Moggallana the Great did indeed meet death which he did not deserve. But as a matter of fact, the manner of death he met was in exact conformity with the deed he committed in a previous state of existence." Thereupon the monks asked the Teacher, "But, Reverend Sir, what was the deed he committed in a previous state of existence.?" In reply the Teacher related his former deed in detail, saying, [68] 7 a. Story of the Past: The son who killed his parents The story goes that once upon a time in the distant past a certain youth of station performed with his own hand all of the household duties, such as pounding rice and cooking, and took care of his mother and father to boot. One day his mother and father said to him, "Son, you are wearing yourself out by performing all of the work both in the house and in the forest. We will fetch you home a certain young woman to be your wife." The son replied, "Dear mother and father, there is no necessity of your doing anything of the sort. So long as you both shall live I will wait upon you with my own hand." In spite of the fact that he refused to listen to their suggestion, they repeated their request time and again, and finally brought him home a young woman to be his wife. For a few days only she waited upon his mother and father. After those few days had passed, she was unable even to bear the sight of them and said to her husband with a great show of indignation, "It is impossible for me to live any longer in the same house with your mother and father." But he paid no attention to what she said. So one day, when he was out of the house, she took bits of clay and bark and scum of rice-gruel and scattered them here and there about the house. When her husband returned and asked her what it meant, she said, "This is what your blind old parents have done; they go -N. 3. 6920] Death of Moggalldna the Great 307 about littering up the entire house; it is impossible for me to live in the same place with them any longer." Thus did she speak again and again. The result was that finally even a being so distinguished as he, a being who had fulfilled the Perfections, broke with his mother and father. "Never mind," said the husband, "I shall find some way of dealing with them properly." So when he had given them food, he said to them, "Dear mother and father, in such and such a place [69] live kinsfolk of yours who desire you to visit them; let us go thither." And assisting them to enter a carriage, he set out with them. When he reached the depths of the forest, he said to his father, "Dear father, hold these reins; the oxen know the track so well that they will go without guidance; this is a place where thieves lie in wait for travelers; I am going to descend from the carriage." And giving the reins into the hands of his father, he descended from the carriage and made his way into the forest. As he did so, he began to make a noise, increasing the volume of the noise until it sounded as if a band of thieves were about to make an attack. When his mother and father heard the noise, they thought to themselves, "A band of thieves are about to attack us." Therefore they said to their son, "Son, we are old people; save yourself, and pay no attention to us." But even as his mother and father cried out thus, the son, yelling the thieves' yell, beat them and killed them and threw their bodies into the forest. Having so done, he returned home. End of Story of the Past. When the Teacher had related the foregoing story of Moggallana's misdeed in a previous state of existence, he said, "Monks, by reason of the fact that Moggallana committed so monstrous a sin, he suffered torment for numberless hundreds of thousands of years in Hell; and thereafter, because the fruit of his evil deed was not yet exhausted, in a hundred successive existences he was beaten and pounded to pieces in like manner and so met death. Therefore the manner of death which Moggallana suffered was in exact conformity with his own misdeed in a previous state of existence. Likewise the five hundred heretics who with the five hundred thieves offended against my son who had committed no offense against them, suffered precisely that form of death which they deserved. For he that offends against the offenseless, incurs misfortune and loss through ten circumstances." So saying, he joined the connection, and preaching the Law, pronounced the following Stanzas, [70] 137. Whosoever visits punishment upon those that deserve not punishment, Whosoever offends against those that are without offense, Such an one will right quickly come to one of ten states: 138. He will incur cruel suffering, or infirmity or injury of the body. Or severe sickness, or loss of mind, 139. Or misfortune proceeding from the king, or a heavy accusation. Or death of relatives, or loss of treasures, 140. Or else the fire of lightning will consume his houses; Upon dissolution of the body such a simpleton will go to Hell.

[X. 8] X. 8. THE MONK OF MANY POSSESSIONS Neither going naked. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk of many possessions. [72] The story goes that on the death of his wife a certain householder of Savatthi retired from the world and became a monk. When he became a monk, he caused a cell to be built for his express use, and likewise a fire-room and a store-room. And having caused the whole store-room to be filled with ghee, honey, oil, and other provisions, in spite of the fact that he had become a monk, he sent for his own slaves, had them cook food to his liking, and would eat only this food. Likewise he possessed many requisites, wearing one set of robes at night and another in the daytime. He lived in the immediate neighborhood of the monastery. One day as he was drying his robes and bedding, some monks who were going about in search of lodging saw them and asked him, "Whose are these requisites, brother.'" "They belong to me," replied the monk. "Brother, the Exalted One permits a monk to possess only three robes; but you, although you have retired from the world and become a monk under the dispensation of a Buddha who is satisfied with but little, have taken upon yourself to possess these many requisites." So saying, they led him to the Teacher [73] and reported the matter to him, saying, "Reverend Sir, here is a monk whose possessions are excessively numerous." The Teacher asked him, "Monk, is the report true concerning you?" "Yes, Reverend Sir, it is all true." "But how comes it that you, monk, in spite of the fact that -N.3.746] The monk of many possessions 309 I have expressly taught that one should be satisfied with but little, have possessed yourself of so many requisites?" Angered by so little as this, the monk exclaimed, "Well then, I will go about in this manner." Forthwith casting off his outer garment, he stood in the midst of the assemblage wearing but one robe. The Teacher, remaining his support, said to him, "Assuredly, monk, in a previous state of existence you sought to preserve your modesty and fear of mortal sin; for even when you were a water-sprite, you dwelt for twelve years striving to preserve your modesty and fear of mortal sin. How comes it that now, having retired from the world and become a monk under the dispensation of so august a Buddha, you have cast off your outer garment, thrown aside your modesty and fear of sin, and stand thus in the midst of the fourfold assemblage.?" When the monk heard those words of the Teacher, he recovered his sense of modesty and fear of mortal sin, wrapped his outer robe about him again, saluted the Teacher, and seated himself respectfully at one side. The monks asked the Exalted One to explain the matter; and in response to their request, the Exalted One related in detail the following 8 a. Story of the Past: Mahimsasa and the princes Moon and Sun The story goes that at a time far back in the past the Future Buddha obtained a new existence in the womb of the chief consort of the king of Benares. On the day appointed for the naming of the child, they gave him the name Mahimsasa. Afterwards he had a younger brother named Moon, Cauda. The mother died, and the king took to himself another chief consort. When she gave birth to a son, they gave him the name Sun, Suriya. When the king saw his son, he was greatly pleased and said to the mother, "I grant your son a boon." The mother replied, "I will make my choice at such time as I wish." When her son had grown up, [74] she said to the king, "Your majesty, when my son was born, you granted him a boon. Give my son the kingdom." But this the king refused to do, saying, "My two sons walk abroad resplendent as flames of fire. It is impossible for me to give your son the kingdom." In spite of the king's refusal, the queen repeated her request several times. The king, observing this, thought to himself, "She may do some harm to my sons." So he summoned his two sons and said to them, "My dear sons, when Suriya was born, I granted him a boon. The queen has just asked me to give him the kingdom. Now I am not wilhng to give him the kingdom, and I therefore fear that his mother may do you some harm. Do you therefore go live in the forest, and when I am dead, come back and take the kingdom." So saying, the king sent his two sons to the forest. The two sons, bowing to their father, came down from the terrace. As they passed through the palace-court. Prince Suriya, who was playing there, saw them, learned what had happened, and departed with them. When they reached the Himalaya, the Future Buddha left the beaten track and seating himself under a tree, said to Prince Suriya, "Dear brother, go to a certain lake, bathe therein, drink the water thereof, and fetch us water in lotus-leaves." (Now that lake had been given to a certain water-sprite by Vessavana, and Vessavana had said to him, "You may devour all those who descend into this lake except only those that know what is godlike." From that time on, the water-sprite asked all those who descended into that lake whether they knew what was truly godlike, and all those who did not know he was wont to devour.) [75] With never a thought of trouble. Prince Suriya descended into the lake. The water-sprite asked him, "Do you know what is truly godlike.f" He answered, "The moon and the sun are truly godlike." Said the water-sprite, "You do not know what is truly godlike." Forthwith the water-sprite dragged him under the water and imprisoned him in his own habitation. The Future Buddha, observing that Prince Suriya tarried, sent forth Prince Cauda. The water-sprite asked Prince Cauda also whether he knew what was truly godlike. Prince Cauda replied, "The four cardinal points are truly godlike." The water-sprite dragged him also under the water and imprisoned him in the same place. The Future Buddha, observing that Prince Cauda tarried also, thought to himself, "Some accident must have happened," and immediately set out for the lake himself. Observing that the footsteps of two persons led down into the lake, he came to the conclusion, "This lake is haunted by a water-sprite." Forthwith he girded himself with his sword, took bow in hand, and stood waiting. When the water-sprite saw that he did not descend into the lake, he disguised himself as a woodman, drew near and said, "Fellow, you must be tired with your journey. Why do you not descend into this lake, bathe therein, drink the water thereof, eat the film and stalk of the lotus, and deck yourself with flowers .f" -N . .7625] The monk of many possessions Sll The instant the Future Buddha saw him, he knew, "That is an ogre!" So he said to him, "It was you that seized my brothers!" "Yes," said the ogre, "I did." "Why did you do so.?" "I catch all that descend into this lake." "You catch all.?" "I catch all, except only those that know what is truly godlike." "But do you really wish to know who are truly godlike.?" "Yes," replied the water-sprite, "I do." "I will tell you." "Very well, then, tell me." "I cannot tell you while my body remains unwashed." The ogre immediately [76] bathed the Future Buddha, gave him water to drink, adorned him with rich apparel, and assisting him to mount a couch in the center of a richly adorned pavilion, himself sat down at the foot. Then said the Future Buddha to him, "Listen attentively." So saying, he pronounced the following Stanza, They that possess modesty and fear of sin, they that are endowed with righteousness. They that are good and upright men in this world, they alone are called "godlike." When the ogre heard this religious instruction, he believed and said to the Future Buddha, "Wise man, I believe you. I will give you one of your brothers. Which one shall I bring.?" "Bring me my youngest brother." "Wise man, you, and you alone, know what is truly godlike; but what is godlike you do not practice." "Why do you say that.?" "Because, by leaving out your oldest brother and directing me to bring your youngest brother, you are doing the reverse of honoring your oldest brother." "Ogre, not only do I know what is truly godlike, but I also practice the same. Indeed it was solely because of my youngest brother that we entered this forest. For it was on his account that his mother asked our father for the kingdom, and when our father refused to give her what she asked for, to make sure of our safety, he permitted us to dwell in the forest and that prince followed us and accompanied us. If I return and say, *A certain ogre devoured him in the forest,' nobody will believe me. For this reason, therefore, terrified with the fear of rebuke, I bid you bring him only to me." The ogre believed the Future Buddha and said to him, "Well said, wise man! You, and you alone, know what things are truly godlike." So saying, the ogre brought both of the brothers and gave them to the Future Buddha. Then the Future Buddha discoursed to him on the disadvantages of the state of being an ogre, and established him in the Five Precepts. The Future Buddha continued to dwell in that forest, and the ogre provided ample protection for him. When the king his father died, he returned to Benares with the ogre, [77] took the kingdom, and gave Prince Canda the post of viceroy and Prince Suriya the post of commander-in-chief. Moreover he had a shelter built for the ogre in a pleasant place, and saw to it that the ogre received gifts and offerings in abundance. When the Teacher had completed this religious instruction, he identified the characters in the Jataka as follows, "At that time the ogre was the monk of many possessions. Prince Suriya was Ananda, Prince Canda was Sariputta, and Prince Mahimsasa was I myself." Having thus related the Jataka, the Teacher said, "Thus, monk, in a previous state of existence you sought those things that are truly godlike, and your walk was that of a man endowed with sense of modesty and fear of mortal sin. But just now you did an unbecoming thing, when you stood before me in the midst of the fourfold assemblage in this fashion and said, *I want little.' A monk is a monk not solely because he throws a robe around him." So saying, he joined the connection, and preaching the Law, pronounced the following Stanza, 141. Neither going naked, nor matted locks, nor filth, nor fasting, nor sleeping on the bare ground. Nor nibbing with dust, nor sitting on the haunches, can purify that mortal who has not overcome doubt.

[X. 9] X. 9. SANTATI THE KING'S MINISTERS Even though a man be richly adorned. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the king's minister Santati. [78] For once upon a time Santati returned from suppressing disorder on King Pasenadi Kosala's frontier, and the king was so pleased that he turned over his kingdom to him for seven days and gave him a woman who danced and sang. For seven days Santati steeped himself in liquor, and on the seventh day, adorned with all the adornments, he mounted the back of the state elephant and set out for the bathingplace. As he passed out of the gateway, he saw the Teacher entering the city for alms. Remaining seated as he was on the back of the elephant, he nodded his head by way of salute to the Teacher and passed on. The Teacher smiled. "Why do you smile. Reverend Sir.?" asked ' Cf. the similar story of Prince Abhaya, xiii. 4. Text: N iii. 78-84. -N.3.809] Santati the king's minister 313 Elder Ananda. [79] Said the Teacher, explaining the reason for his smile, "Ananda, just look at the king's minister Santati! This very day, adorned as he is with all the adornments, he will come into my presence, and at the conclusion of a Stanza consisting of four verses he will attain Arahatship. He will then assume a sitting posture at a height of seven palm-trees above the earth and will then and there pass into Nibbana." The populace heard the words that passed between the Teacher and the Elder. Those of the crowd who held false views thought to themselves, "Look at the way the monk Gotama acts! Whatever comes into his head he speaks with his mouth! This very day, so he says, that drunken sot, adorned as he is with all the adornments, will come into his presence and listen to the Law and pass into Nibbana! But that is precisely what will not happen; this very day we shall catch him in a lie." On the other hand the orthodox thought to themselves, "Oh how great and how marvelous is the supernatural power of the Buddhas! To-day we shall have the privilege of beholding the grace of the Buddha and the grace of the king's minister Santati." Santati the king's minister spent a portion of the day at the bathing-place sporting in the water, and then entered his pleasure garden and sat down in his drinking-hall. Straightway that woman came down to the center of the stage and began to display her skill in dancing and singing. Now she had fasted for seven days that she might display more perfect grace of body; and the result was that on that particular day, as she was displaying her skill in dancing and singing, knife-like pains arose in her belly and as it were cut the flesh of her heart asunder. And then and there with open mouth and open eyes she died. Said Santati the king's minister, "Look to the lady!" "She is dead, master," was the reply. [80] As soon as Santati the king's minister heard those words, he was overwhelmed with mighty sorrow; and in an instant the liquor he had drunk during the preceding week vanished away like a drop of water on a red-hot potsherd. Said he to himself, "With the single exception of the Teacher, who is likely to be able to extinguish this my sorrow." So in the evening, surrounded by his force of men, he went to the Teacher; and having saluted him, spoke as follows, "Reverend Sir, such and such sorrow has come upon me. I have come to you because I know that you will be able to extinguish my sorrow. Be my refuge." Then said the Teacher to him, "You have indeed come into the presence of one who is able to extinguish your sorrow. On the numberless occasions when this woman has died in this very manner and you have wept over her, you have shed tears more abundant than all the water contained in the Four Great Oceans." So saying, he pronounced the following Stanza, What is past, — let that seem best. Before thee let there be nothing. And if thou wilt not grasp what lies between, thou shalt walk in peace. At the conclusion of the Stanza, Santati the king's minister attained Arahatship, together with the Supernatural Faculties. Thereupon he surveyed his own aggregate of life, and perceiving that he had but a little while to live, said to the Teacher, "Reverend Sir, permit me to pass into Nibbana." The Teacher, although he himself knew what had been Santati's meritorious deed in a previous state of existence, bethought himself, "The heretics who have gathered themselves together for the purpose of catching me in a lie will not succeed in doing so; and the orthodox who have assembled with the thought in their minds, *We shall behold the grace of the Buddha and the grace of Santati the king's minister,' when they hear about the meritorious deed he performed in a previous state of existence, will increase in esteem for works of merit." [81] Therefore the Teacher said to Santati the king's minister, "Well then, rehearse to us all the meritorious deed you did in a previous state of existence. Do not, however, rehearse it to us standing on the ground, but rehearse it to us poised in the air at a height of seven palm-trees above the ground." "Very well," replied Santati the king's minister. So saluting the Teacher, he rose into the air to the height of one palm-tree and then descended to the ground. Then he saluted the Teacher once more, and rising gradually to the height of seven palm-trees above the ground, he seated himself cross-legged in the air, and said, "Listen, Reverend Sirs, to the meritorious deed I performed in a previous state of existence." So saying, he related the following 9 a. Story of the Past: The preacher of the Law and the King Ninety-one cycles of time ago, in the dispensation of the Buddha Vipassi, I was reborn in a certain household in a city named Bandhumati. And the following thought occurred to me, "What labor will do away with the want and sufferings of others .f" While I was pondering this thought, I observed the labors of those who went N . .8219] Santati the hinges minister 315 about proclaiming the Law, and from that time forth I labored at that very task. I incited others to perform works of merit, and I performed works of merit myself. On fast-days I took upon myself the obligations of fast-day; I gave alms; I listened to the Law. And I went about proclaiming, "There are no jewels comparable to the Three Jewels which are named the Buddha, the Law, and the Order; therefore do honor to the Three Jewels." Now the great King Bandhumati, father of the Buddha, hearing my voice, sent for me and asked me, "Friend, on what business are you going about. f" I replied, "Your majesty, I am going about proclaiming the virtues of the Three Jewels, and inciting the populace to perform works of merit." "What vehicle do you use on your travels .J" asked the king. I replied, "I travel about on my two legs, your majesty." [82] Thereupon the king said, "Friend, it is not fitting that you should go about in that fashion. Deck yourself with this string of flowers and seat yourself on the back of a horse and go about in this fashion." So saying, he gave me a string of flowers similar in appearance to a string of pearls, and at the same time he gave me a horse. After the king had done me this kindness, I went about as before proclaiming the Law. Thereupon the king summoned me again and asked me, "Friend, on what business are you going about?" "The same as before, your majesty," I replied. "Friend," said the king, "a horse is not good enough for you; sit herein as you go about." So saying, he presented me with a chariot drawn by four Sindh horses. Again the third time the king heard my voice, whereupon he sent for me and asked me, "Friend, on what business are you going about." "The same as before, your majesty," I replied. "Friend," said the king, "a chariot is not good enough for you." And forthwith he presented me with great wealth and a splendid set of jewels, and at the same time he gave me an elephant. Accordingly I decked myself with all my jewels and seated myself on the back of the elephant, and in this manner for eighty thousand years I went about performing the meritorious work of proclaiming the Law. And during all that time there was diffused from my body the fragrance of sandal and from my mouth the fragrance of the lotus. This was my meritorious deed in a previous state of existence. End of Story of the Past. As Santati the king's minister thus related the story of his meritorious deed in a previous state of existence, sitting cross-legged in the air, he applied himseK to meditation on the element of fire; and having thus induced a state of trance, he entered therein and straightway passed into Nibbana. Instantly j3ames of fire burst from his body and consumed his flesh and blood, and his relics floated down like jasmine flowers. The Teacher spread out a pure white cloth, [83] and his relics fell therein, and the Teacher deposited them at a crossing of four highways, caused a shrine to be erected over them and said, "By doing reverence to these relics the populace will earn much merit." The monks started up a discussion in the Hall of Truth, "Santati the king's minister attained Arahatship at the conclusion of the Stanza, and though adorned and dressed in state, sitting cross-legged in the air, passed into Nibbana. Ought one to speak of him as a 'hermit' or as a 'Brahman'.?" At that moment the Teacher entered and asked the monks, " Monks, what is it that engages your attention as you sit here all gathered together .f" When they told him, he said, "Monks, it is proper to speak of my son as a 'hermit,' and it is equally proper to speak of him as a 'Brahman.'" So saying, he preached the Law by pronouncing the following Stanza, 142. Even though a man be richly adorned, if he walk in peace. If he be quiet, subdued, restrained, and chaste. And if he refrain from injuring any living being. That man is a Brahman, that man is a hermit, that man is a monk.

[X. 10] X. 10. THE MONK AND THE RAGGED GARMENT 7* there a man in this world so restrained by modesty? This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Pilotika. [84] For one day Elder Ananda saw a certain youth going along, clad in a ragged undergarment, with a potsherd in his hand. Said the Elder to the youth, "Is not the monastic life superior to the kind of life you lead.?" Said the youth to the Elder, "Reverend Sir, who will make a monk of me?" "I will make a monk of you," said the Elder. So taking him with him, he bathed him with his own hand, and giving him a Subject of Meditation, made a monk of him. Now the youth spread out the cloth which he had worn as an undergarment, looked about him, and seeing no place to which he might resort for the purpose of straining water, placed the cloth and the potsherd on the branch of a certain tree. Having been admitted to the Order and hav- 1 Cf. story XXV. 10. Text: N iii. 84-87. -N.3.866] The monk and the ragged garment 317 ing made his full profession, he enjoyed to the full the rich offerings which accrue to the Buddhas, and went about clad in robes of great price. After a time he became fat and discontented. Thought he to himself, "What is the use of my going about clad in robes which are the pious offerings of the people? I will clothe myself once more in the same old cloth I used to wear." Accordingly he went to the place where he had left the cloth and recovered it. [85] Having so done, he said to himself, "You shameless, unblushing simpleton, you have thrown away the privilege of wearing rich apparel, have clothed yourself in these rags, and with potsherd in hand, are about to go forth for alms." And taking this thought for his Subject of Meditation, all by himself he admonished himself. Now even as he admonished himself, his mind became tranquil. Then and there he put away that cloth and went back again to the monastery. After a few days, however, he became discontented once more, said the same thing to himself, and then went back again to the monastery. Again the third time the same thing happened. When the monks saw him going back and forth in this manner, they asked him, "Brother, where are you going .f" "I am going to my teacher, brethren," he replied. Thus did he take his own old ragged garment for his Subject of Meditation, by this means conquer himself, and in a few days attain Arahatship. Said the monks, "Brother, do you no longer go to your teacher? This is not the path you have been accustomed to travel." "Brethren," replied the monk, "when I was attached to the world, I walked with a teacher. But now that I have cut off the ties that bind me to the world, I no longer go to him." The monks reported the matter to the Teacher, saying, "Reverend Sir, the Elder Pilotika does not speak the truth." "What did he say, monks?" replied the Teacher. "He said this and that. Reverend Sir." When the Teacher heard that, he said, "Monks, what he says is quite true. When my son was attached to the world, he went to a teacher. But now he has cut off the ties that bound him to the world, has himseff restrained himself, and has attained Arahatship." So saying, he pronounced the following Stanzas,

[X. 11] X. 11. SUKHA THE NOVICE ' Ditch-diggers lead the water. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the novice Sukha. [87] 11 a. Story of the Past: The treasurer Gandha, the laborer Bhattabhatika, and the Private Buddha Once upon a time there lived in Benares a youth named Gandha, and he was the son of the principal treasurer of the city. When his father died, the king sent for him, and after comforting him, bestowed high honor upon him, giving him the post of treasurer which his father had held before him. From that time on he was known as the treasurer Gandha. One day the steward of his property opened the door of his strongroom and said to him, "Master, now you are the possessor of all this wealth which once belonged to your father, and of all this wealth which once belonged to your grandfather and to those who went before him." And when he had so said, he brought out store after store of treasure and showed them to him. The treasurer looked at the stores of treasure and said, "But why did they not take this treasure with them when they went to the other world .f" "Master, there are none that can take their treasure with them when they go to the other world. All that men take with them when they die is their works, whether they be good or whether they be evil." When the treasurer heard this saying, he thought to himself, "What a piece of folly for them to amass all these treasures and then to go away and leave them! As for me, I will take them with me when I go." This was the thought that passed through the treasurer's mind. But instead of saying to himself, "I will give alms; [88] I will render honor to whom honor is due," he reflected, "I will eat up all this wealth before I go." Accordingly he spent a hundred thousand pieces of money in building a bath-house of crystal. At a cost of a hundred thousand pieces of money he had made a bath-seat of crystal. At a cost of a hundred thousand pieces of money he had made a couch whereon to -N.3.8911] Sukha the novice sit. At a cost of a hundred thousand pieces of money he had made a bowl for his food. At a cost of a hundred thousand pieces of money he caused to be erected a pavilion over his dining-hall. At a cost of a hundred thousand pieces of money he had made a copper-plated receptacle for his bowl. At a cost of a hundred thousand pieces of money he had a magnificent window built in his house. For his breakfast he spent a thousand pieces of money, and for his evening meal he spent a thousand pieces of money. And for the purpose of providing himself with food at midday on the day of full moon he spent a hundred thousand pieces of money. On the day when he intended to eat this food, he spent a hundred thousand pieces of money in decorating the city, caused a drum to be beaten and the following proclamation to be made, "Let all behold the manner in which the treasurer Gandha eats his meals." Straightway the populace assembled, bringing with them beds and couches. And the treasurer Gandha, having first bathed in his bath-house which had cost him a hundred thousand pieces of money, in perfumed water drawn from sixteen vessels, seated himself on his couch which had cost him a hundred thousand pieces of money. Having so done, he opened his magnificent window and displayed himself to view, seated on that couch. And his servants placed his bowl in that copper-plated receptacle and served him with food. In such splendor, surrounded by a company of dancers, did the treasurer Gandha enjoy that feast. A short time afterwards a certain villager came to the city with a cart filled with firewood and so forth, and for the purpose of sparing himself unnecessary expense found lodging in the house of a friend of his. Now it so happened that it was the day of full moon; [89] and on this day men went about the city beating drums and crying out, "Let all behold the splendor in which the treasurer Gandha takes his meals." The villager's friend said to him, "Have you ever seen the splendor in which the treasurer Gandha takes his meals.?" "No, my friend," said the villager. "Well then, come, let us go; there is the drum making the rounds of the city; we shall see great splendor and magnificence." So the city man took the countryman with him, and they went out together. The populace climbed on beds and couches and looked on. Just then the villager smelt the savor of food and said to the city man, "I feel thirsty for that bowl of rice." "Friend, do not wish for that; you could never get it." "Friend, if I do not get it, I shall not be able to live any longer." The city man, unable to restrain the villager, standing in the outer circle of the crowd, cried out thrice with a loud voice, "I bow myself before you, master." "Who is that.?" said the treasurer. "It is I, master." "What is the matter.?" "There is a certain villager here who thirsts for the rice in your bowl. Pray give him just a morsel of rice." "He cannot have it." "Friend, did you hear what he said.?" "Yes, I heard. If I can have some of the rice, I can live; but if I cannot have it, I shall surely die." Thereupon the city man cried out again with a loud voice, "Master, this villager says that if he cannot have some of your rice, he will surely die. Spare his life, I pray you." "Sirrah, every morsel of rice is worth a hundred pieces of money, two hundred pieces of money. If I give rice to everyone who asks for it, [90] what shall I have to eat myself.?" "Master, if this villager cannot have some of your rice, he will die. Spare his life, I pray you." "He cannot have it. However, if it be really true that unless he receives some of the rice he will die, let him work for hire for me for the space of three years. If he will do that, I will let him have the bowl of rice." When the villager heard that, he said to his friend, "So be it, friend." Then he took leave of son and wife, saying to them, "I intend to work for hire for three years in order to obtain this bowl of rice." And having so said, he entered the treasurer's house. During his term of service he performed all of his duties most faithfully; whether in the house or in the forest, whether by day or by night, all the duties which fell to him were performed just as they should have been. He became known to all the residents of the city as Food-earner, Bhattabhatika. When his term of service was completed, the treasurer's steward said to his master, "Bhattabhatika's term of service is now completed; it was a difficult task he performed for the space of three years in working for hire; not a single piece of work he undertook was done amiss." Thereupon the treasurer gave him two thousand pieces of money for his evening meal and a thousand pieces of money for his breakfast, making three thousand pieces of money in all. And he gave orders to all the members of his household, except his own dear wife Cintamani, to wait on that day upon Bhattabhatika only, saying, "To-day you are to render precisely the same attentions to him as you have been accustomed to render to me." So sjying, he bestowed his own state upon Bhattabhatika. So Bhattabhatika bathed in the same kind of water as that in -N.3.927] Sukha the novice 321 which the treasurer had been accustomed to bathe, and in the same bath-house, and sat on the treasurer's bath-seat after his bath, [91] and put on the treasurer's garments, and sat down upon the treasurer's couch. And the treasurer caused a man to go about the city beating a drum and crying out, "Bhattabhatika worked for hire in the house of the treasurer Gandha for the space of three years, and by so doing obtained for himself a bowl of rice. Let all look upon the splendor and magnificence in which he eats his meal." The populace climbed beds and couches and looked on. Every place Bhattabhatika looked at quaked and shook; dancers stood in attendance about him; servants brought the bowl of rice to him and set it before him. When it was time for him to wash his hands, a certain Private Buddha on Mount Gandhamadana arose from a state of trance which had lasted seven days, and considering within himself, "Where shall I go to-day to receive alms.?" beheld Bhattabhatika. Then this thought occurred to him, "This man has worked for hire for three years and by so doing has received a bowl of rice; has this man faith or not." Perceiving that he had faith, the Private Buddha considered further, "Even they that have faith do not always take the trouble to bestow favor; will this man take the trouble to bestow his favor upon me." Immediately he became aware of the following, "He will surely bestow favor upon me, and by bestowing favor upon me he will earn for himself a rich reward." So the Private Buddha put on his upper robe, took his bowl in his hand, and soaring through the air, alighted in the midst of the assembly and showed himself standing before his very face. When Bhattabhatika saw the Private Buddha, he thought to himself, "Because I have not previously bestowed alms, it has been necessary for me to work for hire in the house of another for three years in order to obtain the bowl of rice. This rice which I have just received will keep me for a night and a day; but if I give this to this noble person, it will keep me for countless millions of cycles of time. [92] I will give it to this noble person and to none other." Thereupon Bhattabhatika, who had earned possession of the bowl of rice by working for hire for three years, without so much as putting a morsel of rice in his mouth, suppressed his thirst, took the bowl in his own hands, and went to the Private Buddha and placed the bowl in the hands of another. Then he saluted the Private Buddha with the Five Rests, and taking the bowl in his left hand, with his right hand poured the rice into the bowl of the Private Buddha. When half of the rice had been emptied into his bowl, the Private Buddha covered the bowl with his hand. Bhattabhatika, however, said to him, "Reverend Sir, one portion cannot be divided into two. I ask you not to bestow favor upon me in this present life, but to bestow favor upon me in the life to come. I desire to keep nothing for myself, but to give you all without reserve." And without keeping back anything at all for himself, he gave all without reserve to the Private Buddha, thereby earning much merit for himself. When he had so done, giving all he possessed, he saluted the Private Buddha again and said to him, "Reverend Sir, all because of this bowl of rice I worked for hire in the house of another for three years and endured much suffering. May happiness alone be my portion henceforth in the various places where I shall be reborn. Grant that I may be a partaker of the same Truth which you have seen." "So be it," said the Private Buddha, adding, "May all your desires be granted, even as the wishing-jewel grants them; may all your longings be fulfilled, even as the moon at the full." And by way of thanksgiving he pronounced the following Stanzas, May what you seek and wish for quickly be obtained; May all your longings be fulfilled, even as the moon on full-moon day. May what you seek and wish for quickly be obtained; May all your longings be fulfilled, even as the wishing-jewel fulfills them. [93] Then the Private Buddha formed the resolution, "May this multitude stand watching me until I reach Mount Gandhamadana." Straightway he flew through the air to Gandhamadana, and the multitude stood watching him. When he reached Gandhamadana, he divided the food among five hundred Private Buddhas; each received enough for himself. (The question must not be asked, "How could so small a portion of alms suffice for so many?" There are four Inconceivables, and the Power of a Private Buddha is one of them.) When the multitude saw him dividing the food among the Private Buddhas, they sent up thousands of shouts of applause, insomuch that the noise thereof was like the noise of simultaneous bursts of thunder. When the treasurer Gandha heard the shouts, he thought to himself, "Bhattabhatika has been unable to endure the splendor and glory which I bestowed upon him. Therefore this multitude has assembled and is making sport of him." So he sent out men to investigate the matter. The men returned and told the treasurer what had happened, saying, "Master, in like manner may they endure splendor -N. 3.9418] Sukha the novice and glory." When the treasurer heard this, his body was suffused with the five sorts of joy. Said he, "Oh, what a laborious task it was that this man performed! And to think that during all the time that I enjoyed this splendor and glory I should never have taken the trouble to give anything!" So he summoned Bhattabhatika and asked him, "Is the report true that you have done this and that?" "Yes, master." "Well! take these thousand pieces of money and make over to me the merit that you have earned by bestowing this gift." Bhattabhatika did so, and the treasurer divided all of his possessions into two parts and gave Bhattabhatika one of the portions. (There are four Attainments: Attainment of Substance, Attainment of Requisites, Attainment of Consciousness, and Attainment of Extraordinary Power. [94] For example, an Arahat, or a person who has attained the Fruit of the Third Path, after he has arisen from a Trance of Cessation, is a worthy recipient of offerings. Attainment of Substance means acquisition of substance by such a person. By Attainment of Requisites is meant acquisition of requisites by righteous living and just dealing. By Attainment of Consciousness is meant a state of consciousness resulting from knowledge and associated with feelings of joy. It proceeds from the giving of alms in the three divisions of time: past, present, and future. Attainment of Extraordinary Power means acquisition of the state of a worthy recipient of offerings, after he has arisen from trance. Now this Arahat, this Private Buddha, deserved to receive offerings from Bhattabhatika, and the requisites the latter received by working for hire were the natural result of his righteousness. The Attainment of Consciousness was the result of a consciousness purified in the three divisions of time. The Private Buddha, as soon as he arose from trance, manifested the Attainment of Extraordinary Power. Thus arise the four Attainments; and through their supernatural power, even in this present life, men obtain splendor and glory. Therefore it was that Bhattabhatika received splendor and glory at the hands of the treasurer.) Some time later, the king, hearing what Bhattabhatika had done, sent for him, gave him a thousand pieces of money in exchange for his bowl, bestowed rich treasure upon him, and gave him the post of treasurer. Thus he came to be called Treasurer Bhattabhatika. Bhattabhatika became warm friends with the treasurer Gandha and ate with him and drank with him and slept with him. Having lived out his allotted term of life, he passed from that existence and was reborn in the World of the Gods. After enjoying celestial bliss in the World of the Gods for the space of an interval between two Buddhas, he obtained a new existence in the dispensation of this present Buddha in the city Savatthi in the household of a supporter of the Elder Sariputta. [95] lib. Story of the Present: Sukha the novice His mother received the treatment usual for the protection of her unborn babe, and after a few days the longing of pregnancy came upon her. Thought she, "Oh, that I might give food of rich flavor to the Elder Sariputta and his five hundred monks! Oh, that I might put on yellow robes, take a golden vessel in my hand, sit down in the outer circle of the congregation, and partake of the food left uneaten by those monks!" Thus she did, and satisfied her longing. And on other festival occasions also she gave like offerings. Finally she gave birth to a son, and on the day appointed for the naming of the child she said to the Elder Sariputta, "Reverend Sir, confer the precepts on my son." Said the Elder, "What shall be his name.?" Said the mother, "Reverend Sir, from the day when he was conceived, no one in this house has experienced pain; therefore his name shall be Happy, Sukha Kumara." The Elder gave him that name, and then conferred the precepts upon him. Now at that time the following thought arose in the mother's mind, "I will not interfere with the desire of my son." On the feast of the piercing of the child's ears and on the other festival days she gave offerings in like manner. When the boy was seven years old, he said to his mother, "Mother, I desire to retire from the world and become a monk under the Elder." "Very well, my dear son," replied the mother; "I will not interfere with your desire." Accordingly she invited the Elder to her house and said to him, "Reverend Sir, my son desires to become a monk; I will therefore bring him to the monastery in the evening." Having so said, she dismissed the Elder and assembled her kinsfolk, saying, "This very day we shall do for my son everything that should be done for him while he is yet living the life of a layman." So saying, she dressed her son in rich apparel, conducted him to the monastery in state, and committed him into the hands of the Elder. The Elder said to him, " My dear son, the monastic -N.3.974] Sukha the novice life is a hard life; [96] shall you be able to take delight therein?" The youth replied, "Reverend Sir, I will keep your admonitions." Thereupon the Elder gave him a Subject of Meditation, and having so done, received him into the Order. For seven days his mother and father bestowed rich offerings within the monastery in honor of his reception into the Order, giving food of a hundred flavors to the Congregation of Monks presided over by the Buddha, returning in the evening to their own home. On the eighth day, while the Congregation of Monks were making the rounds of the village, the Elder Sariputta performed various duties about the monastery. Afterwards, directing the novice to take his bowl and robe, he himself entered the village for alms. On the way the novice noticed watercourses and so forth, just as had the novice Pandita, and asked the Elder about them. The Elder answered his questions just as he had answered the questions of the novice Pandita. When the novice had heard all these matters explained, he said to the Elder, "If you will be so good as to take your bowl and robe, I should like to turn back." The Elder offered no opposition to his wishes, but said, "Very well, novice, bring me my bowl and robe." When the Elder had taken his bowl and robe, the novice bowed to him and turned back. As he did so, he said to the Elder, "Reverend Sir, when you bring me my food, pray bring me food of a hundred flavors." "Whence shall we obtain such food." "If you cannot obtain it through your own merit. Reverend Sir, you can obtain it through mine." The Elder gave him a key and entered the village for alms. The novice returned to the monastery, opened the Elder's cell, closed the door, and having seated himself, strove to obtain in his own person a conception of the nature of the body. Through the power of the novice's virtue Sakka's seat manifested signs of heat. Sakka considered within himself, "What can this mean?" Looking about him, he saw the novice and became aware of the following, "The novice Sukha has given his preceptor his bowl and robe, and has returned with this resolution in his mind, 'I will strive diligently for the attainment of Arahatship.' It is my duty to go to him." Accordingly Sakka summoned the Four Great Kings and sent them forth, saying to them, "Go to the monastery park [97] and drive the noisy birds away." The Four Great Kings did so and guarded the approaches from all quarters. Then Sakka gave orders to the moon and the sun, saying, "Stop the movement of your cars and stand still;" and they did so. Sakka himself stood guard over the rope of the door. The monastery became quiet and] noiseless. With well-focussed mind the novice developed Spiritual Insightl and attained the Three Paths and Fruits. The Elder, recalling that the novice had requested him to bring him food of a hundred flavors, considered within himself, "In whose house, pray, will it be possible to obtain such food." Straightway beholding the household of a supporter of his who was endowed with the requisite disposition, he went thither. When the members of this household saw the Elder, they were pleased at heart and said to the Elder, "Reverend Sir, it is well that you came here to-day." And they took his bowl and provided him with a seat and presented him with broth and hard food. They then requested the Elder to preach the Law to them until mealtime, and the Elder, responding to their request, preached the Law to them informally until he perceived that meal-time had come, whereupon he brought his discourse to an end. The members of the household then gave him food of a hundred flavors, and the Elder indicated that he wished to depart, taking the food with him. But they said to him, "Reverend Sir, eat this food yourself, and we will then give you a second portion to take with you." Thus they prevailed upon him to eat the food which they had given him; and when he had so done they filled his bowl again and gave it to him. The Elder took the bowl of food, and reflecting, "The novice must be hungry," set out post-haste for the monastery. On that very day, as the Teacher, who had gone out early in the morning, sat in the Perfumed Chamber, he considered within himself, "To-day the novice Sukha gave his preceptor his bowl and robe and turned back, saying, 'I will strive earnestly for the attainment of Arahatship;' has he yet completed his task." Straightway he perceived that the novice had attained the Three Paths and Fruits. Considering the matter further, the Teacher became aware of the following, "To-day the novice will succeed in attaining Arahatship. [98] But the Elder Sariputta has just set out post-haste with food for the hungry novice, and if he arrives with the food before the novice has attained Arahatship, it will impede the attainment thereof. It is therefore my duty to go thither and stand guard over his chamber near the gate." With this thought in his mind, the Teacher went forth from the Perfumed Chamber, and posting himself at the gateway, stood on guard. The Elder brought the food. The Teacher asked the Elder four -N . .9915] Sukha the novice questions as on a similar occasion before, and when the Elder had answered the last of the questions, the novice attained Arahatship. Then the Teacher addressed the Elder, saying, "Go, Sariputta, give the novice his food." The Elder went and forced the door, whereupon the novice came out and paid his respects to the Elder. "Eat the food I have brought you," said the Elder. Thereupon a mere seven-year-old boy, who had but a moment before attained Arahatship, persuaded of the utter uselessness of the food which the Elder had brought him, contemplating the estate of Nibbana, ate the food and washed the bowl. At that moment the Four Great Kings left their posts, the moon and the sun started up their cars, Sakka left his post at the rope of the door, and the sun passed beyond the zenith before the eyes of all. Said the monks, "Evening is now come on, and the novice has just finished his meal. Why was the morning so long to-day, and the evening so tardy ." Just then the Teacher approached and asked the monks, "Monks, what is it that you are sitting here talking about now. " The monks replied, " Reverend Sir, to-day the morning seemed very long, and the evening was tardy. [99] The novice has but just finished his meal. Moreover the sun has just passed beyond the zenith before our very eyes." The Teacher replied, "Monks, that is what always happens when they that possess merit engage in meditation. For to-day the Four Great Kings kept guard on all sides; the moon and the sun stopped their cars and stood still; Sakka kept guard at the rope of the door; and I myself stood guard at the gateway. To-day the novice Sukha saw ditch-diggers leading the water in a watercourse, arrow-makers straightening their arrows, and carpenters fashioning wheels and so forth. And having seen these things, he subdued himseK and attained Arahatship." And so saying, he pronounced the following Stanza, 145. Ditch-diggers lead the water, arrow-makers bend their shafts, Carpenters bend the wood, good men control themselves.

[XI. 1] XI. 1. VISAKHA'S COMPANIONS INTOXICATE THEMSELVES Why laughter? why exultation? This religious instruction was given by the Teacher while he was in residence at Jetavana with refer ence to Visakha's companions. [100] The story goes that five hundred young men of respectable families living at Savatthi intrusted their wives to the care of the eminent female lay disciple Visakha, confident that under such auspices they would live the life of Heedfulness. From that time forth, whether they went to the pleasure garden or to the monastery, they went always with Visakha. Now on a certain occasion proclamation was made of a drinking festival to last seven days. Accordingly those women prepared strong drink for their husbands, and their husbands took part in the festival, carousing for a period of seven days. On the eighth day the drum went forth to announce the resumption of work, and they returned to their work. Those women thought to themselves, "We have not been permitted to drink strong drink in the presence of our husbands. Yet plenty of strong drink remains. Let us therefore drink it, but let us take care that our husbands shall know nothing about it." Accordingly they went to Visakha and said to her, "Noble lady, we desire to visit the pleasure garden." "Very well, dear friends, perform your various duties first; then you may go out." They went with Visakha, [101] causing strong drink to be removed surreptitiously, drank it in the garden, and roamed about in a state of intoxication. Visakha thought to herself, "These women have committed a gross impropriety. Now the heretics also will find ground of reproach and will say, *The female lay disciples of the monk Gotama go about drinking strong drink.'" So she said to those women, "Dear friends, you have committed a gross impropriety and have brought disgrace upon me -N.3.10212] Visdkhd's companions intoxicate themselves 329 also. Your husbands also will be enraged at you. Now what will you do?" "Noble lady, we shall pretend to be sick." "Very well, you will acquire notoriety by your own doings." The women went home and pretended to be sick. Now their husbands inquired, "Where is So-and-so? Where is So-and-so?" "Sick." "They undoubtedly drank the strong drink that remained," concluded their husbands. Therefore they beat them and brought distress and unhappiness upon them. At a subsequent drinking festival those same women desired to drink' strong drink in the same manner as before. So they went to Visakha and said to her, "Noble lady, conduct us to the pleasure garden." But Visakha refused to do so, saying, "The last time I did so, you brought disgrace upon me. Go by yourselves; I will not conduct you thither." The women decided, "We will not act so this time." So they went to Visakha again and said to her, "Noble lady, we desire to do honor to the Buddha; conduct us to the monastery." "What you propose to do now is quite proper; go make preparations." So taking perfumes and garlands in caskets, carrying in their hands jugs filled with strong drink, wearing great cloaks, they approached Visakha, and accompanied her to the monastery. Then they went off by themselves and drank strong drink out of their jugs. And throwing away their jugs, they seated themselves in the Hall of Truth in the presence of the Teacher. [102] Said Visakha to the Teacher, "Reverend Sir, preach the Law to these women." But those same women were so drunk that their bodies swayed back and forth, and suddenly they took it into their heads to dance and sing. Now a certain deity belonging to the host of Mara thought to herself, "I will possess the bodies of these women and cause them to commit gross improprieties in the presence of the monk Gotama." And straightway she took possession of their bodies. Thereupon some of them clapped their hands before the Teacher and laughed, while others began to dance. The Teacher considered within himself, "What does this mean?" Immediately perceiving the cause, he said to himself, "I shall not now permit the deities of the host of Mara to descend. For during all the time I was fulfilling the Perfections, it was certainly not for the purpose of allowing the deities of the host of Mara to descend that I fulfilled them." Accordingly, that he might frighten those women, the Teacher sent forth a dark-blue ray from the hair of his eyebrow. Straightway there was black darkness. Those women were terrified with the fear] of death. So intense was their fear that the strong drink within their bellies dried up. Then the Teacher vanished from the couch on which he sat, stood on the top of Mount Sineru, and sent forth a ray \ of light from the hair between his eyebrows. At that moment it was \ as though a thousand moons had risen. Then he addressed those women, saying, "When you approach and come into my presence, you must not approach in heedlessness. For in consequence of your heedlessness a deity of the host of Mara got possession of you, and at a time when you should not have laughed or behaved lightly, he caused you to laugh and to misbehave. You should henceforth [103] make every effort to quench the fire of lust and of the other evil passions." So saying, he pronounced the following Stanza, 146. Why laughter? why exultation? For the world is ever aflame. Will ye not seek a light, ye that are shrouded in darkness? The Teacher, knowing that the women were established in faith that cannot be shaken, descended from the summit of Mount Sineru and seated himself in the Seat of the Buddha. Thereupon Visakha said to him, "Verily strong drink is an evil thing. Women of such quality as these women, seating themselves before a Buddha like you, were unable to control their movements, but springing to their feet, clapped their hands and began to laugh and sing and dance." The Teacher replied, "Yes, Visakha, strong drink is indeed an evil thing, for because of it numberless living beings have come to distress and unhappiness." "But, Reverend Sir, at what time did this episode have its beginning .f " In response to this question the Teacher, desiring to relate in detail the circumstances that led to this episode, told a Story of the Past, relating the Kumbha Jataka.

[XI. 2] XI. 2. THE TEACHER CURES A MONK OF LOVE See this painted image. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Sirima. [104] Sirima, the story goes, was a very beautiful courtezan of Rajagaha who had during a certain rainy season offended against the female lay disciple Uttara, wife of the treasurer's son Sumana and daughter of the treasurer Punnaka. Desiring to be on good terms with her again, she went to her house when the Teacher and the Congregation of Monks were within, and after the Teacher had finished his meal, asked him for pardon. Now on that day He that is Possessed of the Ten Forces pronounced within the hearing of Sirima the following words of thanksgiving, 223. One should overcome anger with kindness, one should overcome evil with good. One should overcome the niggard with gifts, and the speaker of falsehood with truth. At the conclusion of the Stanza Sirima obtained the Fruit of Conversion. (This is a brief synopsis of the story; as for the complete story, it will be found related at length in the Commentary on the Stanza of Thanksgiving in the Kodha Vagga.) Having thus attained the Fruit of Conversion, Sirima invited the Possessor of the Ten Forces to be her guest, and on the following day presented rich offerings. From that time on she gave regularly the Eight Ticket-foods, and from that time on eight monks came regularly to her house. "Accept ghee, accept milk," she would say, filling their bowls; what she gave to one monk would have sufficed for three or four; every day sixteen pieces of money were expended on the alms which were presented to the monks who visited her house. Now one day a certain monk who had eaten the Eight Ticketfoods in her house went a journey of three leagues and stopped at a certain monastery. In the evening, as he sat in the monastery, the monks asked him, "Brother, where [105] did you obtain food just before you came here." "I have just eaten Sirima's Eight Ticketfoods." "Is the food which she gives pleasing to the taste, brother." "It is impossible to describe her food; it is the choicest of choice food that she gives. But a single portion would suffice even for three or four. But good as her food is, she herself is still more pleasing to look upon; such and such are the marks of beauty which she possesses." Thus did the monk describe her good qualities. A certain monk heard the visiting monk describe her good qualities, and in spite of the fact that he had never seen her, nevertheless fell in love with her. Said he to himself, "I ought to go see her." So announcing that he was about to enter upon residence, he ask< the monk who lived by her ahns some questions. The visiting moi repHed, "To-morrow, brother, remain in that house, assume the posi of Elder of the Assembly, and you will receive the Eight Ticketfoods." The monk immediately took bowl and robe and went ou1 Early in the morning, as the dawn rose, he entered the Ticket-hall, assumed the post of Elder of the Assembly, and received the Eight Ticket-foods in the woman's house. Now it so happened that on the day before, just as the monk who had received food in her house went out, the female lay disciple became aflflicted with a disease, and therefore removed her jewels and lay down. When the monks came to receive the Eight Ticket-foods, her female slaves, seeing them, informed their mistress. Since she was unable to take their bowls in her own hands, provide them with seats, and wait upon them, she gave orders to her slaves, saying, "Women, take the bowls and provide the noble monks with seats; give them broth to drink and hard food to eat. [106] When it is time to present boiled rice, fill their bowls and give them to the monks." "Very well, noble lady," replied the slaves. So they invited the monks within, gave them broth to drink and hard food to eat; and when it was time to present boiled rice, they filled their bowls and gave them to the monks. When they had so done, they went and informed their mistress. She said, "Take me and carry me with you, that I may pay my respects to the noble monks." So they took her and carried her with them; and when they brought her into the presence of the monks, she paid obeisance to them, her body all of a tremble. When that monk looked upon her, he thought to himself, "Even in sickness this woman possesses wonderful beauty. What manner of beauty must she not possess when she is well and strong and adorned with all her adornments.'" Thereupon human passion, accumulated during many millions of years, arose within him. He became indifferent to all about him and was unable to take food. He took his bowl and went back to the monastery; covering his bowl, he put it away; then he lay down, spreading out the skirt of his robe. A certain monk who was a companion of his tried to persuade him to eat, but without success,, for he refused absolutely to take food. On that very day in the evening Sirima died. Thereupon the king sent word to the Teacher, "Reverend Sir, Jivaka's youngest sister Sirima is dead." When the Teacher received that message, he sent back the following message to the king, "Sirimas body should not -N.3.10811] The Teacher cures a monk of love 333 be burned. Have her body laid in the burning-ground, and set a watch, that crows and dogs may not devour it." The king did so. Three days passed, one after another. On the fourth day the body began to bloat, and from the nine openings of her body, which were like to sores, there oozed forth maggots. [107] Her whole body looked like a cracked vessel of boiled rice. The king caused a drum to go through the city and the following proclamation to be made, "Let all approach to behold Su-ima. Except watchmen of houses, all who refuse to do so shall be fined eight pieces of money." And he sent the following message to the Teacher, "Let the Congregation of Monks presided over by the Buddha approach to behold Sirima." The Teacher made proclamation to the monks, "Let us go forth to behold Sirima." Now that young monk had lain for four days without touching food, paying no attention to anything anyone said to him; the rice in his bowl had rotted, and his bowl was covered with mildew. The rest of the monks who were his fellows approached him and said to him, "Brother, the Teacher is going forth to behold Sirima." When the young monk, lying thus, heard the name Sirima, he leaped quickly to his feet. Someone said to him, "The Teacher is going forth to behold Sirima; will you also go.?" "Indeed I will go," he replied. And tossing the rice out of his bowl, he washed it and put it in his net and then set out with the company of monks. The Teacher surrounded by the Congregation of Monks stood on one side of the corpse; the Congregation of Nuns and the king's retinue and the company of lay disciples, both male and female, stood on the other side of the corpse, each company in its proper place. [108] The Teacher then asked the king, "Great king, who is this woman?" "Reverend Sir, it is Jivaka's sister Sirima." "Is this Sirima.?" "Yes, Keverend Sir." " Well ! send a drum through the town and make proclamation, 'Those who will pay a thousand pieces of money for Sirima may have her.' " Not a man said "hem " or "hum." The king informed the Teacher, "They will not take her, Reverend Sir." "Well then, great king, put the price down." So the king had a drum beaten and the following proclamation made, "If they will give five hundred pieces of money, they may have her." But nobody would take her at that price. The king then proclaimed to the beating of a drum that anyone might have her who would give two hundred and fifty pieces of money, or two hundred, or a hundred, or fifty, or twentyfive, or ten, or five. Finally he reduced the price to a penny, then to a half-penny, then to a quarter of a penny, then to an eighth of a penny. At last he proclaimed to the beating of a drum, "They may have her for nothing." Not a man said "hem" or "hum." Then said the king to the Teacher, "Reverend Sir, no one will take her, even as a gift." The Teacher replied, "Monks, you see the value of a woman in the eyes of the multitude. In this very city men used to pay a thousand pieces of money for the privilege of spending one night with this woman. Now there is no one who will take her as a gift. [109] Such was her beauty who now has perished and gone. Behold, monks, this body diseased and corrupt." So saying, he pronounced the following Stanza, 147. See this painted image, this mass of sores, huddled together, Corrupt, once possessed of many thoughts, but now possessing neither strength nor stability.

[XI. 3] XL 3. THE AGED NUN This body is worn out. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the nunUttara. [110] The story goes that this nun continued her alms-pilgrimages until she was a hundred and twenty years old. One day as she was returning from her alms-pilgrimage with food in her bowl, she met a certain monk in the street. She asked permission of him to give him the food in her bowl, and he consented to accept it. So she gave him all she had, and then she had none. On the second day and again on the third day she met the same monk in the same place, gave him all the food she had, and then had none left for herself. Now on the fourth day, as she was going her round, she met the Teacher in a certain place which was much crowded. She stepped back, and as she did so, the skirt of her robe slipped down and she trod on it. Unable to keep her feet, she tumbled and fell down. The Teacher came up to her and said, "Sister, your body is worn out with old age; at a time not far distant it will suffer dissolution." So saying, he pronounced the following Stanza, 148. This body is worn out, this nest of disease, this fragile body; This mass of corruption dissolves; for life ends in death. -N.3. 11213 A company of over-confident monks

[XI. 4] XI. 4. A COMPANY OF OVER-CONFIDENT MONKS Like yonder gourds. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of over-confident monks. [Ill] The story goes that five hundred monks received a Subject of Meditation from the Teacher, retired to the forest, and after striving and struggling, induced a state of trance. Thereupon they thought to themselves, "By not practicing the Depravities, we have fulfilled our religious duties. Let us inform the Teacher of the virtues we have acquired." With this thought in mind, they set out. When they arrived outside the gate, the Teacher said to Elder Ananda, "Ananda, these monks have no occasion for entering and seeing me. [112] Let them first go to the burning-ground and then come back and see me." The Elder went and told those monks what the Teacher had said. Instead of asking, "Why should we have to go to the burningground.?" they said to each other, "The far-seeing Buddha must have seen a reason." Accordingly they went to the burning-ground and viewed the corpses there. For the corpses which had lain for one or two days, they conceived a repugnance; but the bodies laid there immediately after death, fresh and moist, excited their passions. At that moment they realized that the Depravities still existed within them. Thereupon the Teacher, still remaining seated in the Perfumed Chamber, sent forth a luminous image of himself, and as it were spoke face to face with those monks, saying, "Monks, is it fitting that upon beholding such an assemblage of bones you should take pleasure in the evil passions.?" So saying, he pronounced the following Stanza, 149. Like yonder gourds cast away in the autumn Are these gray bones; what pleasure can there be in looking at them?

[XI. 5] XI. 5, THE NUN AND THE PHANTOM It is a city made of bones. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the nun Janapada-Kalyani Rupananda. [113] The story goes that one day Janapada-Kalyani thought to herself, "My eldest brother has renounced the glory of dominion, has become a monk, and has now become the foremost being in the world, even the Buddha; his son, Rahula Kumara, has become a monk; my husband has become a monk; so also has my mother become a nun. Seeing that all these kinsfolk of mine have adopted the religious life, why should I continue any longer to live the house-life? I too will become a nun." Accordingly she went to the community of nuns and became a nun, not at all because of faith, but solely because of love for her kinsfolk. Because of her wondrous beauty, she became known as Rupa-Nanda (' Beauty -Nanda'). One day she heard that the Teacher had said, "Beauty of form is impermanent, involved in suffering, unreal; so likewise are sensation, perception, the aggregate of mental states, consciousness, impermanent, involved in suffering, unreal." Thereupon she said to herseff, "In that case he would find fault even with my own form, so beautiful to look upon and so fair to see." Therefore she avoided meeting the Teacher face to face. Now the residents of Savatthi, having given alms early in the morning, took upon themselves the obligations of fast-day. In the evening, clad in spotless upper garments and bearing garlands and flowers in their hands, they assembled at Jetavana to hear the Law. And the community of nuns also, desiring to hear the Law, went to the monastery and heard the Law. And having heard the Law, they entered the city, praising the virtues of the Teacher as they entered. (For there are four standards of judgment prevailing among persons who dwell together in the world. However, there are very few persons in whom the sight of the Tathagata does not arouse a feeling of satisfaction. Those who judge by what they see, look upon -N. 3. 11514] The nun and the phantom 337 the golden-hued body of the Tathagata, adorned with the Major Marks and the Minor Marks, and are satisfied with what they see. [114] Those who judge by what they hear, listen to the report of the Teacher's virtues through many hundreds of births, and to his voice, endowed with the Eight Excellences, in the preaching of the Law, and are satisfied with what they hear. Those who judge by austerities are satisfied with his austere robes and so forth. Those whose standard of judgment is righteousness reflect, "Such is the uprightness of the Possessor of the Ten Forces, such is his tranquillity, such is his wisdom; in uprightness and tranquillity and wisdom the Exalted One is without an equal, is without a peer." Thus they also are satisfied. Indeed those who praise the virtues of the Tathagata lack words wherewith to tell their praises.) Rtipananda listened to the nuns and the female lay disciples as they recited the praises of the Tathagata, and having listened, said to herself, "In extravagant terms do they tell the praises of my brother. Suppose he were to find fault with my beauty of form during one single day. How much could he say in that length of tmiQ? Suppose I were to go with the nuns, and without letting myself be seen, look upon the Tathagata, hear him preach the Law, and then return." So she said to the nuns, "To-day I too will go and hear the Law." [115] Said the nuns, "It has taken a long time to arouse in Rupananda a desire to wait upon the Teacher. To-day, by reason of her, the Teacher will preach the Law with details many and various." And with delighted hearts, taking her with them, they set out. From the moment Rupananda started out, she kept thinking to herself, "I will not let him see who I am." The Teacher thought to himself, "To-day Rupananda will come to pay her respects to me; what manner of lesson will do her the most good." As he considered the matter further, he came to the following conclusion, "This woman thinks a great deal of her beauty of form and is deeply attached to her own person. It will therefore be of advantage to her if I crush out the pride she feels in her beauty of form, by beauty of form itself, even as one draws out one thorn with another thorn." Accordingly, when it was time for her to enter the monastery, the Teacher put forth his supernatural power and created a young woman about sixteen years of age. Surpassing beauty did she possess; she wore crimson garments; she was adorned with all her ornaments, and stood before the Teacher with fan in hand, swinging the fan back and forth. Now both the Teacher and Rupananda beheld this woman. As Rupananda entered the monastery with the nuns, she took her place behind the nuns, saluted the Teacher with the Five Rests, and sat down among the nuns. Having so done, she surveyed from head to foot the person of the Teacher, richly brilliant with the Major Marks, resplendent with the Minor Marks, surrounded by a halo a fathom in extent. Then she saw the phantom of a woman standing near the Teacher and surveyed her face, glorious as the full moon. [116] Having surveyed this woman, she surveyed her own person and compared herself to a crow standing before a royal goose of golden hue. For from the moment she looked upon this phantom, created by supernatural power, her eyes rolled back and forth. "Oh, how beautiful is her hair! Oh, how beautiful is her forehead!" she exclaimed. She was fascinated by the glorious beauty of every part of her body, and she became possessed with intense desire for equal beauty herself. The Teacher, observing that she was fascinated by the beauty of the woman, proceeded to teach her the Law. First he transformed the woman from a maiden about sixteen years of age to a woman about twenty years of age. Rupananda surveyed her form again, was quickly filled with a feeling of disappointment, and said to herself , "This form is by no means the same as it was before." Gradually the Teacher transformed her, first into a woman who had given birth to one child, then into a woman of middle life, finally into a decrepit old woman. Rupananda watched every stage of the transformation, saying to herself, "Now this has disappeared, now that has disappeared." When, however, she saw her transformed into a decrepit old woman, and surveyed her standing there, teeth broken, hair gray, body bent, crooked as a A-shaped rafter, forced to lean on a cane, trembling in every limb, she was filled with utter disgust. Then the Teacher caused disease to overmaster the woman. Casting away her cane and her palm-leaf fan, she screamed aloud, fell upon the ground, and rolled over and over, wallowing in her own urine and excrement. Rupananda looked upon her and was filled with utter disgust. [117] Then the Teacher showed the death of that woman. Straightway her body began to bloat. From its nine wound-like openings oozed pus in the shape of lamp-wicks, and also worms. Crows and dogs fell on her and tore her. Rupananda looked and thought, "In this very place this woman has come to old age, has come to disease, has come to death. Even so, to this body of mine. -N.3.1195] The nun and the phantom will come old age, disease, and death." Thus did she come to behold her own body in its impermanence; and as a result of beholding her own body in its impermanence, she likewise saw her body as involved in suffering, and the unreality thereof. Straightway the Three Modes of Existence, like houses set on fire, or like carrion tied to her neck, uprose before her, and her mind sprang forth to meditation. The Teacher, perceiving that she had beheld her own body in its impermanence, considered within himself, "Will she, or will she not, by herself be able to get a firm footing.?" Straightway he became aware of the following, "She will not be able; she must have support from without." Accordingly, out of consideration for her welfare, he taught her the Law by pronouncing the following Stanzas, Behold, Nanda, this assemblage of elements called the body; It is diseased, impure, putrid; it oozes and leaks; yet it is desired of simpletons. As is this body, so also was that; as is that body, so also wiU this body be. Behold the elements in their emptiness; go not back to the world; Cast away desire for existence and thou shalt walk in tranquillity. [118] Thus, with reference to the nun Nanda, did the Exalted One pronounce these Stanzas. Directing her thoughts in a way conformable to his teaching, Nanda attained the Fruit of Conversion. Thereupon the Teacher, desiring that she should dwell upon the Three Paths and the Three Fruits, and desiring to teach her to meditate upon the Void, said to her, "Nanda, think not that there is reality in this body; for there is not the least reality in this body. This body is but a city of bones, made by building up three hundred bones." So saying, he pronounced the following Stanza, 150. It is a city made of bones, plastered with flesh and blood. Where lodge old age and death and pride and deceit. [119] At the conclusion of the lesson the nun attained Arahatship; the multitude also profited by the lesson.

[XI. 6] XI. 6. QUEEN MALLIKA AND HER DOG The gayly painted chariots of kings wear out. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Queen Mallika. The story goes that one day Queen Mallika entered the bathhouse, and having bathed her face, bent over and began to bathe her leg. Now her pet dog entered the bath-house with her, and when he saw her standing there with body thus bent over, he began to misbehave with her and she let him continue. The king looked out of a window on the upper floor of the palace and saw her. On her return he said to her, "Perish, vile woman; why did you do such a thing as that.'*" "Why, your majesty, what have I done.'*" "You have behaved most wrongly with a dog." "It is not true, your majesty." "I saw you with my own eyes. I will not believe anything you say. Perish, vile woman." "Great king, it is a remarkable fact that whoever enters that bath-house appears double to whoever looks out of that window." "You utter falsehood." "If you will not believe me, enter the bath-house yourself, and I will look out of that window." [120] The king was such a simpleton as to believe what she said, and entered the bath-house. The queen stood at the window and looked out. Suddenly she cried out to him, "You foolish king, what do you mean by misbehaving with a she-goat.'*" "Dear wife, I am doing no such thing." The queen replied, "I saw you with my own eyes; I will not believe you." When the king heard her reply, he said, "It must be true that whoever enters this bath-house appears double." Therefore he believed the explanation she gave him. -N.3.12112] Queen Mallikd and her dog Mallika thought to herself, "I have deceived this king, because he is such a simpleton. I have committed a great sin. Moreover I have accused him falsely. The Teacher will come to know of this sin of mine, and likewise the Two Chief Disciples, and the Eighty Chief Elders. Oh, what a grievous sin have I committed!" (According to tradition it was Mallika who was associated with the king in the presentation to the Teacher of the Gifts beyond Compare. On this occasion gifts valued at fourteen crores of treasure were bestowed upon the Teacher, and the Tathagata was presented with four priceless gifts; namely, a white parasol, a couch whereon to rest, a stand, and a stool for the feet.) When Mallika died, forgetful at the moment of death of those mighty gifts, but with full recollection of the evil deed she had committed, she was reborn in the Avici Hell. Now Queen Mallika was greatly beloved by the king. Therefore when she died, the king was completely overcome with grief. When he had duly performed the funeral rites over her body, he said to himself, "I will ask the Teacher where she has been reborn." Accordingly he went to the Teacher. The Teacher so contrived that he should not remember the reason why he had come to him. [121] After listening to the pleasing discourse of the Teacher he returned to his home. As soon, however, as he entered the house, he remembered why he had gone to visit the Teacher. Thought he to himself, "Assuredly it was my intention, when I set out, to ask the Teacher where Mallika had been reborn. But as soon as I entered the Teacher's presence, I forgot all about it. To-morrow I shall not fail to ask him." On the following day, therefore, he visited the Teacher again. But for seven days in succession the Teacher so contrived that he should not remember why he had come. As for Mallika, after she had been tormented for seven days in hell, she came out thence, and was reborn in the World of the Tusita gods. (Now why was it that the Teacher caused the king to forget his question for seven days in succession. Tradition tells us that Mallika was greatly beloved by the king, the very joy of his heart. Therefore had the king learned that she had been reborn in Hell, he would have said to himself, "If a woman endowed with faith so perfect has been reborn in Hell after presenting offerings so abundant, what chance is there for me.?" He would therefore have adopted false views, would have discontinued the constant offerings of food to the five hundred monks, and would finally have been reborn in Hell himself. For this reason the Teacher caused the king to forget his question for seven days in succession.) On the eighth day the Teacher set out alone on an alms-pilgrimage, and went to the door of the king's residence. When the king heard that the Teacher was come, he went forth and took his bowl and began to mount up to the terrace of the palace. But the Teacher made as if he desired to sit down in the chariot-hall. Therefore the king provided him with a seat in the chariot-hall and reverently served him with food both hard and soft. Having so done, he paid obeisance to him and sat down. "Reverend Sir," said he; "when I visited you, this thought was in my mind, 'I will ask the Teacher where Mallika my queen has been reborn.' Reverend Sir, tell me where she was reborn." " In the World of the Tusita gods, great king." "Reverend Sir," said the king, "had Queen Mallika not been reborn in the World of the Tusita gods, who else could ever have been reborn there . Reverend Sir, there never lived a woman like her; wherever she sat, wherever she stood, [122] these words were ever on her lips, * To-morrow I will give this to the Tathagata; to-morrow I will do this for the Tathagata.' She cared for naught else but to make provision of offerings. Reverend Sir, ever since she went to the other world, my own person has been non-existent." Said the Teacher, "Great king, do not grieve; this is the immutable law of all living beings." Then the Teacher asked the king, "Great king, whose chariot is this.?" "My grandfather's. Reverend Sir." "Whose is this.?" "My father's. Reverend Sir." "But whose chariot is this.?" "My own. Reverend Sir." When the king had thus answered his questions, the Teacher said, "Great king, just as your father's chariot has outlasted your grandfather's chariot, so also has your own chariot outlasted your father's chariot. Thus does decay draw nigh unto this worthless chaff. But even more does decay wear away this body. Great king, righteousness alone does not wear away, but of living beings there are none that wear not away." So saying, he pronounced the following Stanza,

[XI. 7] XI. 7. THE MONK WHO ALWAYS SAID THE WRONG THING 1 A man who has learned hut little. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Laludayi. [123] The story goes that Elder Laludayi used to go to a house where people were making holiday and recite stanzas appropriate to a funeral, such as, "They stand outside the walls." Likewise he would go to a house where a funeral was in progress, and instead of saying the appropriate words, "They stand outside the walls," he would recite such holiday stanzas as, "Almsgiving and piety." Or else he would recite the Jewel Sutta, containing such stanzas as, " Whatever riches exist, either in this world or in the next." In fact, no matter where he went, even though he set out with the intention of saying one thing, he would invariably say something entirely different. Nor was he in the least aware that he ever said anything different from what he intended to say. Monks who heard him talk reported the matter to the Teacher, saying, "Reverend Sir, what is the use of Laludayi's going either to places where festivities are in progress or to places where funerals are in progress . Where the right thing should be said, he always says the wrong thing." [124] The Teacher replied, "Monks, this is not the first time he has so spoken; in a previous existence also he always said the wrong thing instead of the right thing." So saying, he told the following 7 a. Story of the Past: Aggidatta, Somadatta, and the king The story goes that in times long gone by, there was a Brahman named Aggidatta who lived in Benares. The Brahman had a son named Somadatta Kumara who waited upon the king, and Somadatta was the king's darling and delight. Now the Brahman gained his livelihood by tilling the soil, and he had two oxen, and only two. One day one of his two oxen died. Thereupon the Brahman said to his son, "Dear Somadatta, ask the king for a single ox and fetch him back to me." Somadatta thought to himself, "If I make such a request of the king, he will think that I am presuming on him." So he said to his father, "Dear father, you go yourself and ask the king." "Very well, dear son, take me with you." Somadatta thought to himself, "This Brahman is of slow wit. He knows neither the proper words to use in approaching, nor the proper words to use in retiring; when the right thing should be said he says the wrong thing; I will give him some instruction before I take him with me." So Somadatta led his father to a burning-ground named Cuscus-clump. Having so done, he gathered some grass, tied the grass in bundles, set the bundles on end, and pointing them out to his father one after another, said, "This is the king, this is the viceroy, this is the commander-in-chief of the army. When you go to the king's palace, you must advance in this manner and you must withdraw in this manner. Thus you must address the king and thus you must address the viceroy. When you approach the king, you must say, *Long live his gracious majesty the king!' And standing thus, [125] and reciting this Stanza, you must then ask the king for the ox." So saying, he taught his father the following Stanza, I had two oxen, mighty king, with which I plowed my field; But one of the two is dead; pray give me another. Warrior-prince. The Brahman spent a year perfecting himself in this Stanza. When he had finally learned it by heart, he told his son. "Very well, father,' replied Somadatta, "take some present or other and follow after me. I will go ahead and stand in my accustomed place beside the king.' "Very well, dear son," replied the Brahman. So as soon as Somadatta had taken his accustomed place beside the king, the Brahman summoned all his resources, and taking a present with him, went to the royal palace. The king was delighted to see him and greeted him in a cordial manner, saying, "Dear friend, you have come a long way. Seat yourself on this couch and tell me what you have need of.' Thereupon the Brahman pronounced the following Stanza, I had two oxen, mighty king, with which I plowed my field; But one of the two is dead; pray take my other. Warrior-prince. Said the king, "What say you, dear friend? Say it again." So the Brahman repeated the Stanza once more exactly as before. The king, perceiving that by a slip of the tongue the Brahman had said the exact opposite of what he intended to say, smiled and said, "Somadatta, you have a great many oxen at home, I presume." "Your -N.3.1285] The monk who always said the wrong thing 345 majesty," replied Somadatta, "there must be just as many as you have given us." The king, pleased with the answer given by the Future Buddha, presented the Brahman with sixteen oxen, and in addition thereto, jewels and household wares and a village wherein to dwell. Thus did the king present the Brahman with gifts appropriate to his station. Having so done, he dismissed the Brahman with high honor. When the Teacher had completed this story, he identified the births as follows: "At that time the king was Ananda, the Brahman was Laludayi, and Somadatta was I myself." [126] And he added, "Monks, this is not the first time he failed, because of his own stupidity, to say the right thing at the right time. Indeed a man who has learned but little resembles nothing so much as he does an ox." So saying, he pronounced the following Stanza, 152. A man who has learned but little, grows old like an ox; His flesh increases, but his wisdom, not.

[XI. 8] XI. 8. ELDER ANANDA'S STANZAS Through a round of countless existences. This religious instruction was breathed forth by the Teacher while he sat at the foot of the Bo-tree, by way of Solemn Utterance; and at a later time was recited to the Elder Ananda in answer to a question. [127] For the Teacher, sitting at the foot of the Bo-tree, before the set of sun, overcame the force of Mara; in the first watch, drove away the darkness that veils previous states of existence; in the middle watch, acquired Supernatural Vision; and in the last watch, out of pity for living beings, by focussing his thoughts on Dependent Originations and meditating on it both forwards and backwards, at sunrise he obtained Complete Enlightenment. Thereupon he breathed forth a Solemn Utterance common to countless thousands of Buddhas, pronouncing the following Stanzas, 153. Through a round of countless existences have I run to no purpose. Seeking the Builder of the House. Repeated birth is suffering. [128] 154. I see you. Builder of the House. You shall not build the house again. All your rafters are broken, and your ridge-pole is shattered. The mind, at rest in Nibbana, has attained extinction of cravings.

[XI. 9] XI. 9. GREAT-WEALTH, THE TREASURER'S SON They that have not led. This religious instruction was given by the Teacher while he was in residence at Isipatana with reference to Great- Wealth, Mahadhana, the treasurer's son. [129] Great- Wealth, it appears, was reborn at Benares in a household worth eighty crores. Now his mother and father thought to themselves, "We have a vast store of wealth in our house, and there is no necessity that our son should do anything else than enjoy himself according to his own good pleasure." Accordingly they had him instructed in singing and in the playing of musical instruments, and that was all the instruction he received. Likewise in that same city, in a household worth eighty crores of treasure, a daughter also was reborn. The same thought occurred to her mother and father also, and they had her instructed only in dancing and singing. When the two reached the proper age, they were married with the customary ceremonies. In the course of time both their mothers and fathers died, and then there were twice eighty crores of treasure in the same house. It was the custom of the treasurer's son to go thrice a day to wait upon the king. One day a company of knaves who lived in that city thought to themselves, "If this treasurer's son would only get drunk, it would be a fine thing for us. Let us show him how to get drunk." Accordingly they procured strong drink, put roast meat, [130] salt, and sugar in the skirts of their clothing, and taking roots and bulbs, seated themselves in a convenient place, watching the path by which he would approach from the royal palace. When they saw him approaching, they began to drink strong drink, placed particles of salt and sugar in their mouths, and took the roots and bulbs in their teeth and chewed them. And they said, "Live for a hundred years, master, treasurer's son! With your help may we be enabled to eat and drink to our heart's content!" Hearing their words, the youth asked the little page who followed him, "What are these men drinking?" "A certain drink, master." "Does it taste good?" "Master, in this world of the living there is no kind of drink to be had comparable to this." "In that case," said the youth, "I must have some too." So he caused the page to bring him first a little and then a little more, and all this he drank. N. 3.13121] Great-Wealth, the treasurer's son 347 Now in no long time those knaves discovered that he had taken up the habit of drinking. Then they flocked around him. As time went on, the crowd that surrounded him increased in numbers. He would spend a hundred or two hundred pieces of money at a time on strong drink. It became a habit with him after a time, wherever he happened to be, to pile up a heap of coins and call out as he drank, "Take this coin and fetch me flowers! take this coin and fetch me perfumes ! This man is clever at dicing, and this man at dancing, and this man at singing, and this man at the playing of musical instruments! Give this man a thousand and this man two thousand!" Thus did he spend his money. In no long time he squandered all the eighty crores of treasure that formerly belonged to him. Then those knaves said to him, "Master, your wealth is all spent." "Has my wife no money ." "Yes, master, she has." [131] "Well then, fetch that too." And he spent his wife's money in precisely the same way. As time went on, he sold his fields and his parks and his gardens and his carriages. He even disposed of the vessels he used at meals, of his coverlets and his cloaks and couches. All that belonged to him, he sold, and the proceeds he spent in riotous living. In old age he sold his house, the property of his family. And those to whom he sold his house took possession of it and straightway put him out. Thereupon, taking his wife with him, he found lodging near the house- wall of other people's houses. With a broken potsherd in his hand, he would go about begging alms. Finally he began to eat the leavings of other people's food. One day he stood at the door of a rest-house, receiving leavings of food presented to him by novices and probationers. The Teacher saw him and smiled. Thereupon Elder Ananda asked him why he smiled. The Teacher explained the reason for his smile by saying, "Ananda, just look here at Great- Wealth, the treasurer's son! In this very city he has squandered twice eighty crores of treasure. Now, accompanied by his wife, he is begging alms. For if, in the prime of life, this man had not squandered his wealth, but had applied himself to business, he would have become the principal treasurer in this very city; and if he had retired from the world and become a monk, he would have attained Arahatship, and his wife would have been estabhshed in the Fruit of the Third Path. If in middle life he had not squandered his wealth, but had applied himself to business, he would have become the second treasurer; and if he had retired from the world and become a monk, he would have attained the Fruit of the Third Path, and his wife would have been established in the Fruit of the Second Path. If in the latter years of his life he had not squandered his wealth, but had applied himself to business, he would have become the third treasurer; and if he had retired from the world and become a monk, he would have attained the Fruit of the Second Path, [132] and his wife would have been established in the Fruit of Conversion. But now he has fallen away from the wealth of a layman and he has likewise fallen away from the estate of a religious. He has become like a heron in a dried-up pond." So saying, he pronounced the following Stanzas,

[XII. 1] Xn. 1. PRINCE BODHI AND THE MAGIC BIRD If a man value his life. This religious instruction was given by the Teacher while he was in residence at Bhesakalavana with reference to Prince Bodhi. [134] 1 a. The prince, the builder, and the magic bird The story goes that Prince Bodhi had a palace erected unlike any other palace on the face of the earth. It seemed almost to float in the air. Its name was Red Lotus, Kokanada. When it was finished, the prince asked the builder, "Have you ever built a palace like this anywhere else, or is this the first work of the sort you have done?" The builder replied, "Your majesty, this is the first work of the sort I have ever done." The prince, hearing his reply, thought to himself, "If this man should build a palace like this for anyone else, there would no longer be anything wonderful about this palace. I had best kill this man, or cut off his hands and feet, or tear out his eyes; for if I do this, he will never build a palace like this for anyone else." Prince Bodhi went to an intimate friend of his, a youth named Sanjikaputta, and told him what was in his mind. Sanjikaputta straightway thought to himself, "Without a doubt this prince intends to kill the builder. But I shall not look on quietly and see an artisan who possesses so priceless a gift killed before my very eyes; I will give him a hint of what is in store for him." So Sanjikaputta went to the builder and asked him, "Have you, or have you not, finished your work on the palace?" "My work is finished," replied the builder. Then said Sanjikaputta, "The prince is seeking to kill you; look out for yourself." [135] The builder replied, "Master, you did me a great kindness in telling me. Now I know exactly what to do to avoid trouble." The prince asked the builder, "Friend, have you finished your work on our palace?" "No, your majesty," replied the builder, "my work is not yet finished; a good deal still remains to be done." "Just what work still remains to be done.?" asked the prince. "Your majesty, I will tell you all about it afterwards. Just now, send me some timber." " What kind of timber? " " Seasoned timber, with the sap well dried out, your majesty." The prince immediately caused it to be procured and delivered to him. Then the builder said to the prince, "Your majesty, from this time forward, no one should be permitted to come to me, for when I am engaged in a delicate piece of work, it distracts my mind to be obliged to converse with anyone else. At meal-time my wife alone will bring me my food." "Very well," said the prince, consenting to this arrangement. Thereupon the builder sat down in a certain room, and out of that timber fashioned a wooden Garuda-bird large enough to contain himself and his son and his wifco And when meal-time came, he said to his wife, "Go sell everything in the house and bring back to me the money you receive, the yellow gold." Now the prince, in order to make sure that the builder should not leave the house, surrounded the house with a strong guard. But the builder, as soon as the bird was finished, having previously said to his wife, "To-day bring all the children and wait," immediately after breakfast placed his children and his wife inside of the bird, whereupon the bird soared out of the window and was gone. Thus did the builder escape. When the guards saw the bird winging its flight away, they cried out, "Your majesty, the builder has escaped!" But even as they cried out, the builder made good his escape, and alighting in the Himalaya country, created by magical power a city to dwell in. Thereafter he was known as King Wooden-horse. [136] 1 b. The prince entertains the Buddha The prince decided to give a festival in honor of the completion of the palace and invited the Teacher. First smearing the palace with loam mixed with the four kinds of perfumes, he spread mats and carpets on the floor, beginning at the threshold. He was childless, it appears, and for this reason spread the floor with mats and carpets; for he thought to himself, "If I am destined to obtain a son or a -N. 3.13711] Prince Bodhi and the magic bird 351 daughter, the Teacher will tread on them." When the Teacher arrived, the prince saluted him with the Five Rests, took his bowl, and said to him, "Pray enter. Reverend Sir." The Teacher refused to enter. A second and again a third time the prince requested him to enter. The Teacher, however, absolutely refused to enter, but looked at the Elder Ananda. The Elder knew, merely by the look in the Teacher's eye, that he was unwilling to tread on the cloths which had been laid on the floor. Therefore he bade the prince have the cloths rolled up, saying, "Prince, let them roll up the cloths; the Exalted One will not step on those cloths; the Tathagatahas in view the generations that will follow." The prince rolled up the cloths, escorted the Teacher within, honored him with offerings of rice-porridge and hard food, saluted the Teacher, and sitting on one side, said to him, "Reverend Sir, I am your devoted servitor. Thrice have I sought refuge in you. I sought refuge in you the first time (I am told), while I yet remained in my mother's womb; the second time, when I was a mere boy; the third time, when I reached the age of reason. This being the case, why were you unwilling to step on my mats and carpets?" "Prince, with what thought in mind did you spread the floor with those cloths.f" "Reverend Sir, the thought in my mind was this, *If I am destined to obtain a son or a daughter, the Teacher will step on these cloths.'" Then said the Teacher, "It was for that very reason that I refused to step on those cloths." "But, Reverend Sir, [137] is it my destiny never to obtain a son or a daughter .f" "Precisely so, prince." "What is the reason for this.?" "Because you were guilty of the sin of heedlessness in a former existence." "At what time. Reverend Sir.f" In response to his request the Teacher explained the matter by relating the following 1 c. Story of the Past: The man who ate bird's eggs Once upon a time, the story goes, several hundred men put to sea in a large vessel. When they reached mid-ocean, they suffered shipwreck, and all on board lost their lives then and there, with the exception of two persons, a husband and wife, who clung to a plank and escaped to a neighboring island. Now in this island there was a large flock of birds. Husband and wife, overcome with hunger and seeing nothing else to eat, cooked the eggs of these birds over a bed of coals and ate them. When the eggs proved insufficient to satisfy their hunger, they caught the young of these birds and ate them. Thus did they eat in youth, in middle life, and in old age; in not a single period of their lives were they heedful; nor was either of the two heedful. When the Teacher had shown the prince this misdeed of his in a previous state of existence, he said, "Prince, if in a single one of the three periods of your life in that previous state of existence, you and your wife had been heedful, you would have obtained a son or a daughter in one of the three periods of your present life. Nay more, if either one of you had been heedful, as the result thereof you would have obtained a son or a daughter. Prince, if a man hold his life dear, he should guard his life with heedfulness during the three periods of his life. Failing that, he should at least guard himself during one of the three periods of his life." And when he had thus spoken, he pronounced the following Stanza, 157. If a man value his life, he should ever guard it and guard it well. During one of the three watches a wise man should be watchful.

[XII. 2] XII. g. THE GREEDY MONK i A man should first direct himself. This religious instruction was ~ given by the Teacher while he was in residence at Jetavana with reference to Upananda, the Sakyan prince. [139] The story goes that this Elder, who was skilled to teach the Law, after listening to a discourse on the subject of being satisfied with but a little, accepted a large number of robes with which several monks who had taken upon themselves the Pure Practices honored him, and besides that took all the utensils which they had left and carried them off with him. As the season of the rains was near at hand, he went off into the country. He stopped at a certain monastery to preach the Law, and the novices and probationers liked the way he talked so well that they said to him, "Spend the rainy season here, Reverend Sir." "What allowance is made to a monk who spends the season of the rains here?" asked the Elder. "A single cloak," was the reply. The Elder left his shoes there and went on to the next monastery. [140] When he reached the second monastery, he asked the same question, "What allowance is made here.?" "Two cloaks," was the reply. ~N.3.i4i6] The greedy monk 353 There he left his walking-stick. Then he went on to the third monastery and asked the same question, "What allowance is made here?" *' Three cloaks," was the reply. There he left his water-pot. Then he went on to the fourth monastery and asked the same question, "What allowance is made here." "Four cloaks," was the reply. "Very good," said the Elder, "I will take up my residence here;" and there he went into residence. And he preached the Law to the laymen and monks who resided there so well that they honored him with a great number of garments and robes. When he had completed residence, he sent a message to the other monasteries, saying, "I left my requisites behind me, and must therefore have whatever is required for residence; pray send them to me." When he had gathered all of his possessions together, he put them in a cart and continued his journey. Now at a certain monastery two young monks who had received two cloaks and a single blanket found it impossible to make a division satisfactory to both of them, and therefore settled themselves beside the road and began to quarrel, saying, "You may have the cloaks, but the blanket belongs to me." When they saw the Elder approaching, they said, "Reverend Sir, you make a fair division and give us what you think fit." "Will you abide by my decision.?" "Yes indeed; we will abide by your decision." "Very good, then." So the Elder divided the two cloaks between the two monks; then he said to them, "This blanket should be worn only by us who preach the Law;" and when he had thus said, he shouldered the costly blanket and went off with it. Disgusted and disappointed, the young monks went to the Teacher and reported the whole occurrence to him. Said the Teacher, "This is not the first time [141] he has taken what belonged to you and left you disgusted and disappointed; he did the same thing also in a previous state of existence." And he related the following: 2 a. Story of the Past: The otters and the jackal Once upon a time, long long ago, two otters named Anutiracari and Gambhiracari, caught a big redfish and fell to quarreling over it, saying, "The head belongs to me; you may have the tail." Unable to effect a division satisfactory to both of them, and catching sight of a certain jackal, they appealed to him for a decision, saying, "Uncle, you make such a division of this fish as you think proper and render an award.*' Said the jackal, "I have been appointed judge by the king, and am obliged to sit in court for hours at a time; I came out here merely to stretch my legs; I have no time now for such business." "Uncle, don't say that; make a division and render an award." "Will you abide by my decision." "Yes indeed, uncle, we will abide by your decision." "Very good, then," said the jackal. The jackal cut oflf the head and laid that aside, and then cut off the tail and laid that aside. When he had so done, he said to them, "Friends, that one of you who runs along the bank (Anutiracari) shall have the tail, and that one of you who runs in the deep water (Gambhiracari) shall have the head; as for this middle portion, however, this shall be mine, inasmuch as I am a justice." And to make them see the matter in a better light, he pronounced the following Stanza, Anutiracari shall have the tail, and Gambhiracari shall have the head; But as for this middle portion, it shall belong to the justice. Having pronounced this Stanza, the jackal picked up the middle portion of the fish and went off with it. As for the otters, they were filled with disgust and disappointment, and stood and eyed the jackal as he went away. End of Story of the Past. When the Teacher had finished this Story of the Past, he said, "And thus it was that in times long past this Elder filled you with disgust and disappointment." Then the Teacher consoled those monks and rebuked Upananda, saying, "Monks, a man who admonishes others should first direct himself in the way he should go." And when he had thus spoken, he pronounced the following Stanza, 158. A man should first direct himself in the way he should go. Only then should he instruct others; a wise man will so do and not grow weary.

[XII. 3] XII. 3. "BE YE DOERS OF THE WORD" * If a man vyill make himself. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Padhanika Tissa. [142] This Elder, we are told, obtained a Subject of Meditation from the Teacher, and taking five hundred monks with him, entered upon -N .3.1441] ''Be ye doers of the word" 355 residence in a forest. But first he admonished the monks, saying, "Brethren, you have obtained a Subject of Meditation from the Hving Buddha; therefore be heedful in meditation." So saying, he lay down and went to sleep. Those monks walked up and down during the first watch, and in the middle watch entered the monastery. When the Elder, who was sleeping, woke up, he went to those monks and said to them, "Did you come here thinking to yourselves, 'We will lie down and go to sleep '. [143] Leave the monastery immediately, and devote yourselves to meditation." So saying, he himself went back again, lay down, and went to sleep. The other monks walked up and down during the middle watch, and in the last watch entered the monastery. The Elder woke up again, went to them, drove them out of the monastery, and then himseK went back again, lay down, and went to sleep. Since the Elder did this repeatedly, those monks were not able to concentrate their attention, either on the recitation of the Sacred Word or on their meditations, and as a result, their minds were distraught. Finally they said to themselves, "Our teacher must be exceedingly energetic. Let us watch him." When they discovered what he was doing, they said, "We are lost, brethren; our teacher declaims empty declamations." So tired were the monks from the little sleep they got that not a single monk was able to develop Specific Attainment. Having completed residence, they went back to the Teacher. The Teacher, after exchanging the usual friendly greetings with them, asked them, "Monks, did you observe heedfulness.' Did you perform your meditations faithfully?" Then the monks told him the whole story. Said the Teacher, "Monks, this is not the first time this Elder has made your efforts miscarry; he did the same thing before." So saying, in comphance with their request, he related the Akalaravikukkuta Jataka: Brought up by no mother or father, dwelling in the house of no teacher. This cock knows neither the right time nor the wrong time to crow. Said the Teacher, "At that time that cock was this very Elder Padhanika Tissa, those five hundred monks were these very novices, and the world-renowned teacher was I myself." Having related this Jataka, the Teacher said, "Monks, if a man is to admonish others, he must first subdue himself; for if, under these circumstances, he admonish others, [144] being well subdued himself, he can subdue others." So saying, he pronounced the following Stanza, 159. If a man will make himself what he instructs others to be. Being himself well-subdued, he may subdue others; For, as the saying goes, it is a hard thing for a man to subdue himself.

[XII. 4] XII. 4. "AND HATE NOT HIS FATHER AND MOTHER" For self is the refuge of self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the mother of Elder Kumara Kassapa. 4 a. Birth of Kumara Kassapa The story goes that she was the daughter of a treasurer in the city of Rajagaha. From the time she reached the age of reason, she sought permission to become a nun, but although she asked her mother and father again and again, she failed to obtain from them permission to enter the Order. [145] On reaching marriageable age, she married, went to live in her husband's household, and amid the cares of the household life proved a devoted wife. Now in no long time she conceived a child in her womb. But she knew not that she was pregnant. Winning the favor of her husband, she asked to enter the Order and obtained his permission to do so. So, not knowing that she was pregnant, he conducted her with great pomp to the community of nuns, and obtained for her admission to the Order at the hands of the nuns belonging to the faction of Devadatta. After a time the nuns observed that she was pregnant. Said they, "What does this mean." She replied, "Noble sisters, I know not what this may mean, but this I know for certain, that my chastity is unimpaired." So the nuns conducted her to Devadatta, and said to him, "This nun retired from the world through faith. We know not when she conceived this child. What, therefore, shall we do." Devadatta thought only, "Let not reproach be cast upon the nuns who receive instruction from me." Therefore he said, "Expel her from the Order." When the young nun heard those words of Deva- -N .3. 14620] 'And hate not his father and mother" 357 datta, she said, "Noble sisters, do not ruin me. But I did not retire from the world at the instance of Devadatta. Come, conduct me to the Teacher at Jetavana." Accordingly they took her with them, went to Jetavana, and laid the matter before the Teacher. Now, although the Teacher knew that she had conceived the child when she was living in the world, yet, for the purpose of disproving the false accusation, he summoned King Pasenadi Kosala, Maha Anathapindika, Culla Anathapindika, Visakha the female lay disciple, and other great personages, giving the following orders to the Elder Upali, "Go clear this young woman of the charge against her in the midst of the Fourfold Assembly." The Elder caused Visakha to be summoned before the king and put the case in her hands. Visakha caused a curtain to be drawn about the young woman, and within the curtain made an examination of her hands, feet, [146] navel, belly, and extremities. Then she computed the months and days, and perceiving that the young woman had conceived the child when she was living in the world, informed the Elder of that fact. Thereupon the Elder proclaimed her innocence in the midst of the Fourfold Assembly. After a time she brought forth a son, strong and mighty, for whom she had prayed at the feet of the Buddha Padumuttara. Now one day, as the king was passing near the community of nuns, he heard the cry of a child. "What is that ." he asked. "Your majesty," they replied, "a certain nun has given birth to a child; that is the sound of his voice." So the king took the boy to his own house and committed him to the care of his daughters. On the day appointed for the naming of the child, they gave him the name Kassapa. But because he had been brought up in princely state all the people called him Prince Kassapa, Kumara Kassapa. One day on the playground he struck some boys. They cried out, "We have been struck by that Motherless-Fatherless." Kassapa immediately ran to the king and said to him, "Your majesty, they say I have neither mother nor father; tell me who my mother is." The king pointed to his daughters and said, "There are your mothers." But the boy replied, "I have not so many mothers as that; by right I should have only one mother; tell me who she is." The king thought to himself, "It is impossible to deceive this boy." So he said to him, "Dear boy, your mother is a nun, and I brought you here from the nuns' convent." No more than this was needed to arouse deep emotion in the heart 358 Booh 12 Story 4- Dhammapada 160 [N.3.14620of the boy. He immediately said, "Dear friend, obtain for me admission to the Order." "Very well, dear boy," replied the king. So with great pomp he conducted the boy to the Teacher and had him admitted to the Order. After he had made his full profession he became known as Elder Kumara Kassapa. Receiving a Subject of Meditation from the Teacher, he retired to the forest. But although he strove and struggled with might and main, he was unable to develop Specific Attainment. So, thinking to himself, "I will obtain a Subject of Meditation from the Teacher better suited to my needs," he returned to the Teacher and took up his residence in Andha Grove. (Now a monk who, in the time of the Buddha Kassapa, had performed his meditations alone and had attained the Fruit of the Third Path, and had been reborn in the World of Brahma returned from the World of Brahma, and asked Kumara Kassapa fifteen questions, but sent him away with the words: "None other than the Teacher can resolve these questions. Go to the Teacher and get their solution." Kumara Kassapa did so, and at the end of the answers to the questions attained Arahatship.) [147] 4 b. " And hate not his father and mother " Now for twelve years following Kassapa' s retirement from the world, tears streamed from the eyes of the nun his mother. With face wet with the tears she shed because of the suffering caused her by separation from her son, she went on her rounds for alms. One day she saw her son the Elder in the street. Crying out, "My son! my son ! " she ran to meet him, and falling at his feet, rolled on the ground. Milk streamed from her breasts, and her robe was wet, as she rose from the ground and took the Elder in her arms. The Elder thought to himself, "If she receives kindly words from me, it will mean her undoing; therefore I will speak harshly to her." So he said to her, "What are you about . Can you not away with human affection." Thought the mother, "How like a brigand he talks!" And she said to him, "Dear son, what say you." But he only repeated again the same harsh words. Thereupon she thought, *'Ah, because of him I have not been able to restrain my tears for twelve years! But he has hardened his heart towards me; why should I have anything to do with him any more.'" And then and there, -N.3.14910] *'And hate not his father and mother*' 359 uprooting affection for her son, on that very day she attained Arahatship. Some time afterwards the monks began a discussion in the Hall of Truth: "Devadatta all but destroyed Kumara Kassapa, endowed with the faculties requisite for Conversion, and the nun his mother; but the Teacher became their refuge. Oh, how great is the compassion of the Buddhas for the world!" [148] At that moment the Teacher approached and asked them, "Monks, what subject are you discussing now, as you sit here all gathered together?" When they told him, he said, "Monks, this is not the first time I have been their refuge and defense. I was their refuge in a previous state of existence also." So saying, he related the Nigrodha Jataka in detail: Follow only the Banyan deer; abide not with the Branch. Better death with the Banyan deer than life with the Branch. Then said the Teacher, identifying the characters in the Jataka, "At that time the Branch deer was Devadatta, and the herd of the Branch deer was the retinue of Devadatta; the doe that reached her turn was the nun; her fawn was Kumara Kassapa; and the Banyan deer, the king of the deer, who offered his life for the doe with young, was I myself." And praising the nun for uprooting affection for her son and for establishing herself as a refuge for herself, he said, "Monks, inasmuch as the goal of heaven or the goal of the Paths which one man has earned for himself cannot become the property of another, therefore self is the refuge of self. How can one man be the refuge of another.' " So saying, he pronounced the following Stanza, 160. For self is the refuge of self. Indeed, how can one man be the refuge of another? For by his own well-tamed self A man gains for himself a refuge which is hard to gain.

[XII. 5] Xn. 5. KILLING OF MAHA KALA The evil done by self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain lay disciple named Maha Kala, who had attained the Fruit of Conversion. [149] The story goes that on the eighth day of the month Maha Kala took upon himself the obligations of Fast-day, and spent the entire night at the monastery listening to the Law, Now during the night some thieves broke into a certain house and began to gather up spoils. The owners, awakened by the rattling of iron vessels, set out in pursuit of the thieves. Finding that they were pursued, the thieves began to throw away what they had stolen, but the owners pursued them all the same. When the pursuers came in sight, the thieves scattered in all directions, one of them taking the road leading to the monastery. Now early in the morning, Maha Kala, who had listened all night long to the preaching of the Law, was bathing his face on the bank of the monastery pool. As the thief came along, he threw his spoils down before Maha Kala and then continued his flight. When the men who were pursuing the thieves came up and saw the stolen goods lying before Maha Kala, they said to him, "So you are the man who broke into our house and stole our property ! Yet here you are acting as though you had been listening to the Law!" [150] And seizing him, they beat him to death, and having thrown his dead body aside, departed. Early in the morning when the young monks and novices set out from the monastery with water-pots in hand, they discovered the dead body of Maha Kala. And straightway they reported the matter to the Teacher, saying, "This lay disciple spent the night at the monastery listening to the Law and met death contrary to his deserts." The Teacher replied, "It is quite true, monks, that Kala's death was quite undeserved, if one considers only the present state of existence. But what he received was in exact conformity with an evil deed he committed in a previous state of existence." Then, in compliance with a request of the monks, the Teacher related the following 5 a. Story of the Past : The soldier and the man with a beautiful wife Long, long ago, the story goes, there was a certain frontier village in the country of the king of Benares, and a forest hard by, and at the entrance to the forest a band of thieves used to lie in wait for travelers. The king accordingly posted one of his soldiers at the entrance to the forest, and for a certain consideration this soldier would escort travelers into the forest and back again. -N .3.15111] Killing of Mahd Kola 361 One day a certain man, accompanied by a beautiful wife, approached the entrance to the forest in a small carriage. When the king's soldier saw this woman, he fell in love with her. Therefore, when the man said to him, "Sir, escort us through the forest," the soldier replied, "It is too late now; early in the morning I will escort you through the forest." But the traveler said, "We are in good season, sir; pray escort us through the forest immediately." "Sir, you must turn back; you will find food and lodging in our house." The traveler did not wish to turn back, but the soldier gave a sign to his men, and they turned the carriage around. And in spite of the traveler's protests, the soldier lodged the man and his wife in the gate-house and caused food to be prepared for them. Now the soldier had a precious stone in his house, and this he caused to be placed in the traveler's carriage. When it was daybreak, he caused a sound to be made as though thieves were entering his house. Immediately afterwards his men came and reported to him, "Master, your precious stone has been carried off by thieves." Thereupon the soldier posted guards at the gates of the village and gave orders to them as follows, "Search everybody who comes out of the village." Early in the morning the traveler harnessed his carriage [151] and set out. The soldier's hirelings stopped the carriage, searched it, and finding concealed therein the very stone which they themselves had placed there, reviled the traveler, saying, "It was you who stole the jewel, and having stolen it, are now running away." And having beaten the traveler soundly, they brought him before the headman of the village and said to him, "Master, we have caught the thief." Said the village headman, "After my good friend had lodged him in his house and given him food to eat, he stole his jewel and tried to run away. Take away this wicked fellow." And he had him beaten to death and his dead body cast away. This was his deed in a previous state of existence. When he passed out of that state of existence, he was reborn in the Avici Hell, and after suffering torment in hell for a long period of time, because the fruit of his evil deed was not yet exhausted, he was beaten to death in this manner in a hundred existences. End of Story of the Past. When the Teacher had thus related the evil deed committed by Maha Kala in a previous state of existence, he said, "Monks, it is only the evil which living beings here in the world commit that crushes them in the four states of suffering." So saying, he pronounced the following Stanza, 161. The evil done by self, begotten by self, originating in self. Grinds a fool even as a diamond grinds a hard jewel.

[XII. 6] XII. 6. DEVADATTA SEEKS TO SLAY THE TATHAGATA He whose wickedness has passed all hounds. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Devadatta. [152] For on a certain day the monks began a discussion in the Hall of Truth: "Brethren, Devadatta, whose habit is wickedness, whose nature is evil, as evil desire waxed strong in him, solely because of his wicked nature, wormed himself into the favor of Ajatasattu, bestowed rich gain and high honor upon him, incited him to the murder of his father, and afterwards, conspiring with him, went about seeking by some means or other to slay the Tathagata." At that momeijt the Teacher drew near and asked them, "Monks, what are you discussing now as you sit here all gathered together." When they told him, he said, "Monks, this is not the first time Devadatta has gone about seeking by some means or other to slay me; he did the same thing in a previous state of existence also." So saying, he related the Kurunga Miga and other Jatakas. Then he said, "Monks, when a man allows his wickedness to pass beyond all bounds, the evil desire which springs up because of his wickedness, like a creeper which wraps itself about a Sal-tree and finally crushes it, flings him forth to Hell or to one of the other states of suffering." So saying, he pronounced the following Stanza, [153] 162. He whose wickedness has passed all bounds, even as a creeper overspreads a Sal-tree, Makes himself that which his enemy would wish him to be. -N. 3. 1558] Devadatta seeks to slay the Tathdgata 363

[XII. 7] XII. 7. DEVADATTA SEEKS TO CAUSE A SCHISM IN THE ORDER! Easy to do. This religious instruction was given by the Teacher -while he was in residence at Veluvana with reference to Devadatta's going about for the purpose of causing a schism in the Order. [154] For on a certain day Devadatta went about to cause a schism in the Order, and seeing Venerable Ananda going his round for alms, informed him of his intention. When the Elder heard what Devadatta said, he went to the Teacher and said this to the Exalted One: "Reverend Sir, this very morning I put on my undergarment, and taking bowl and robe, entered Rajagaha for alms. And, Reverend Sir, as I was going about Rajagaha for alms, Devadatta saw me. And seeing me, he drew near to where I was, and having drawn near to where I was, said this to me, *From this day forth, brother Ananda, I shall keep Fast-day and carry on the business of the Order apart from the Exalted One, apart from the Order of Monks.' To-day, Exalted One, Devadatta will rend the Order asunder, and will by himself keep Fast-day and carry on the business of the Order." Thereupon the Teacher breathed forth the following Solemn Utterance, Easy to do for the good is the good; the good is hard for the evil to do; Evil is easy for the evil to do; evil is hard for the noble to do. Then said the Teacher, "Ananda, what is not good for one, is €asy to do; what is good for one, is hard to do." So saying, he pronounced the following Stanza, 163. Easy to do are those things which are not good, and those things which are hurtful to oneself; But that which is salutary and good is exceedingly hard to do.

[XII. 8] XII. 8. THE JEALOUS MONK 2 He that reviles the Religion of the Holy, This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Kala. [155] In Savatthi, the story goes, a certain woman used to minister to this Elder with the tenderness of a mother for a son. Now the family who lived in the house next door went one day to hear the Teacher preach the Law, and when they returned, they uttered words of praise, saying, "Oh, how wonderful are the virtues of the Buddhas! Oh, how pleasing is the preaching of the Law!" After listening to their words of praise, this woman said to the Elder, "Reverend Sir, I too wish to hear the Teacher preach the Law." But he dissuaded her from going, saying, "Do not go there." Likewise on the second day and on the third day he dissuaded her from going, but in spite of his efforts to dissuade her, she still desired to hear the Teacher preach the Law. Now why was it that he dissuaded her from going . This, we are told, was the thought in his mind, "If she hears the Teacher preach the Law, she will have no more use for me." One day early in the morning, after she had eaten her breakfast, she took upon herself the obligations of Fast-day and went to the monastery, enjoining the following command upon her daughter, "Dear daughter, minister faithfully to the noble Elder." When the Elder came to the house, the daughter served him with food. "Where has the eminent female lay disciple gone?" asked the Elder. "She has gone to the monastery to hear the Law," replied the daughter. [156] When the Elder heard that, the fire of hatred flamed up in his belly and consumed him. "Now she has broken with me," exclaimed the Elder, and went quickly to the monastery. When he saw the woman listen to the Teacher preaching the Law, he said to the Teacher, "Reverend Sir, this stupid woman does not understand your subtle discourse on the Law. One ought rather to preach to her on the duty of almsgiving and on the moral precepts." But the Teacher, perceiving his motive, said, "Vain man, because of your own false views, you revile the Religion of the Buddhas. But in so doing you strive only to your own hurt." So saying, he pronounced the following Stanza, -N. 3. 1572s] The jealous monk 365

[XII. 9] XII. 9. COURTEZANS SAVE A LAYMAN'S LIFE By self alone is evil done. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the lay disciple Culla Kala. [157] For on a certain day, just as in the story of Maha Kala, tunnel thieves were pursued by the owners of the stolen property. Now early in the morning the lay disciple Culla Kala, who had spent the night at the monastery listening to the Law, came out of the monastery and set out on the road to Savatthi. The thieves threw down the stolen property in front of that lay disciple and continued their flight. When the men pursuing the thieves saw the lay disciple, they cried out, "There is the man who played thief last night, acting as though he had been listening to the Law. Catch him!" So saying, they seized the lay disciple and beat him. Now some courtezans, on their way to the bathing-place on the river, saw the lay disciple and said to his captors, "Sirs, go your way; this man did nothing of the sort." So saying, they obtained his release. Thereupon the lay disciple went to the monastery and told the monks what had happened, saying, "Reverend Sirs, I should have been killed by some men, had not some courtezans saved my life." The monks repeated the story to the Tathagata. The Teacher listened to the story and said, "Monks, the lay disciple Culla Kala's life was indeed saved, both through the intercession of courtezans and because he was himself guiltless. For living beings here in the world, by reason of the evil deeds which they themselves commit, of themselves suffer in hell and in the other states of suffering. But they that do good works of themselves obtain Salvation and go to heaven and to Nibbana." So saying, he pronounced the following Stanza, 165. By self alone is evil done, by self alone does one suffer. By self alone is evil left undone, by self alone does one obtain Salvation. Salvation and Perdition depend upon self; no man can save another.

[XII. 10] XII. 10. BY RIGHTEOUSNESS MEN HONOR THE BUDDHA 1 Let a man not neglect his own good for that of another. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Attadattha. [158] For when the Teacher was about to pass into Nibbana, he said to his disciples, "Monks, four months hence I shall pass into Nibbana." Thereupon seven hundred monks who had not yet attained the Fruit of Conversion were deeply moved, and never leaving the Teacher's side, whispered to each other, "Brethren, what are we to do?" But Elder Attadattha thought to himself, "The Teacher says that four months hence he is to pass into Nibbana. Now I have not yet freed myself from the power of the evil passions. Therefore so long as the Teacher yet remains alive, I will strive with all my might for the attainment of Arahatship." Accordingly Elder Attadattha went no more with the monks. Now the monks said to him, "Brother, why is it that you thus avoid our company and no more talk with us." And conducting Elder Attadattha to the Teacher, they laid the matter before him, saying, "Reverend Sir, this Elder does thus and so." The Teacher asked Elder Attadattha, "Why do you act thus.?" The Elder replied, "Reverend Sir, you have said that [159] four months hence you are to pass into Nibbana; and I have determined that so long as you yet remain alive, I will strive with all my might for the attainment of Arahatship." The Teacher applauded him for his wise decision and said to the monks, "Monks, whosoever sincerely loves me should be like Elder Attadattha. For truly they honor me not who honor me with perfumes and garlands. They only honor me who fulfill the higher and the lower Law; therefore others also should follow the example of Elder Attadattha." So saying, he pronounced the following Stanza, 166. Let a man not neglect his own good for the good of another, however important. A man should learn what is good for himself and apply himself thereto with diligence. Dbraiy s.uv:tViv--tv.r-'-*' I wvu, ■;■;';: );v; ;.-, ■<i\y.,V,i';1.-,',',',-

[XIII. 1] XIII. 1. A YOUNG GIRL JESTS WITH A YOUNG MONK One should not follow a life of evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain young monk. [161] The story goes that one day, early in the morning, a certain Elder went with a young monk to the house of Visakha. Now in the house of Visakha there was continual distribution of cakes and rice-gruel. The Elder, having drunk rice-gruel there, provided a seat for the young monk, and himseK went on to another house. Now at that time the daughter of Visakha's son was acting for her grandmother in ministering to the needs of the monks. As she was straining water for the young monk, seeing the reflection of her own face in the watervessel, she laughed; the young monk looked at it and also laughed. Seeing him laughing, she said, "A cut-head is laughing." At that the young monk abused her, saying, "You are a cut-head, and your mother and father are cut-heads too." At this she ran weeping into her grandmother's kitchen. "What is the matter, dear granddaughter.'" She told her grandmother the whole story. Visakha immediately went to the young monk and said to him, "Reverend Sir, be not offended. You misunderstand that remark. [162] It is an expression of profound respect for a noble monk with hair and nails cut close, who, as he goes his round for alms, holds in the folds of under and upper garments cut short a potsherd cut and broken." The young monk replied, "Quite true, lay disciple; you understand that it is in accordance with my rule that the hair of my head and so forth are cut short. But was it proper for this girl to insult me by saying to me, 'You are a cut-head'.?" Visakha was unable to quiet either the young monk or the young girl. At that moment the Elder approached and asked, "What does this mean, lay disciple.? " Having learned the facts, the Elder admonished the young monk as follows, "Begone, brother; that is no insult to a monk with hair and nails and robes cut short, who goes his round for » Text: N iii. 161-163. alms with potsherd cut and broken. Hold your peace." "Quite true. Reverend Sir; but why, instead of rebuking your own female lay disciple, do you rebuke me.' Is it to be regarded as the proper thing to insult a monk by saying to him, 'You are a cut-head'.'*" At that moment the Teacher approached. "What does this mean.' " he asked. Visakha told him the whole story, beginning at the beginning. The Teacher, perceiving that the young monk possessed the faculties requisite to attain the Fruit of Conversion, thought to himself, "I must follow up this young monk." Therefore he said to Visakha, "But, Visakha, is it proper for your granddaughter, merely because my disciples go about with hair and so forth cut short, on that account to insult them by calling them cut-heads.' " The young monk immediately sprang to his feet, and extending his clasped hands in an attitude of reverent supplication, said, "Reverend Sir, you alone correctly understand this matter; neither our preceptor nor our eminent female lay disciple understands it correctly." The Teacher, perceiving that the young monk was in harmony with himself, said, "An attitude of ridicule with reference to the pleasures of sense is a low attitude, and an attitude that is low one ought never to take, nor should one dwell together with heedlessness." So saying, he pronounced the following Stanza, [163] 167. One should not follow a life of evil, one should not dwell together with heedlessness. One should not follow false views, one should not look with high regard upon the world.

[XIII. 2] XIII. 2. THE BUDDHA VISITS KAPILA A man should exert himself. This religious instruction was given by the Teacher while he was in residence at Banyan Grove with reference to his own father. For at a certain time the Teacher made his first journey to the city Kapila, and when he arrived there, his kinsmen came forth to meet him and to greet him. On that occasion, in order to break the overweening pride of his kinsfolk, he created by supernatural power a cloister of jewels in mid-air, and in this cloister walked up and down preaching the Law. The hearts of his kinsfolk were straightway endowed with faith, and beginning with the great king Suddhodana, all -N. 3. 16425] The Buddha visits Kapila 3 did reverence to him. Thereupon there fell upon the assemblage of his kinsfolk a shower of rain, with reference to which there arose a discussion among the multitude. Said the Teacher, "Monks, this is not the first time a shower of rain has fallen upon an assemblage of my kinsfolk; the same thing happened in a previous state of existence also." [164] So saying, he related the Vessantara Jataka. Having heard him preach the Law, his kinsfolk departed, not even one extending an invitation to the Teacher. Likewise the king, although the thought occurred to him, "If my son does not come to my house, where will he go?" went home withou]; inviting him. When he reached the royal residence, however, he caused rice-gruel and other kinds of food to be prepared for twenty thousand monks, and likewise seats to be provided for them. On the following day, as the Teacher entered the city to receive alms, he considered within himself, "Did the Buddhas of the past, upon entering the city of their father, straightway enter the house of their kinsfolk, or did they go from house to house in regular order receiving alms.''" Perceiving that they always went from house to house, the Teacher likewise began at the first house and went from house to house receiving alms. They brought word of this to the king. The king went quickly out of his residence, adjusting his cloak as he went, and prostrating himself before the Teacher, said, "Son, why do you mortify me. I am overwhelmed with shame to see you going from house to house receiving alms. In this very city it would be improper for you to go from house to house in a golden litter receiving alms. Why do you put me to shame.'' " " Great king, I am not putting you to shame; I am merely keeping up the tradition of my lineage." "But, my dear son, is it a tradition of my lineage to gain a livelihood by going from house to house receiving alms.''" "No, great king, that is not a tradition of your lineage. But it is a tradition of my lineage, for countless thousands of Buddhas have gone from house to house receiving alms, and have so gained their sustenance." So saying, he preached the Law by pronouncing the following Stanzas, 168. A man should exert himself, and should not live the life of Heedlessness. A man should live righteously; for by living righteously A man rests happily, both in this world and in the next. 169. A man should live righteously, not unrighteously; For by living righteously a man rests happily, both in this world and in the next. At the conclusion of the lesson the king was established in the Fruit of Conversion; the assembled company also profited by the lesson.

[XIII. 3] XIII. 3. FIVE HUNDRED MONKS ATTAIN INSIGHT As a bubble. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks who obtained Insight. [165] It appears that five hundred monks obtained a Subject of Meditation from the Teacher, retired to the forest, and devoted themselves to meditation. But although they strove and struggled with might and main, they were unable to develop Specific Attainment. Thereupon they thought to themselves, "We will obtain a Subject of Meditation better suited to our needs." With this thought in mind, they set out to return to the Teacher. On the way they saw a mirage. Concentrating their attention on the mirage, they developed Specific Attainment. [166] The moment they entered the precincts of the monastery, it began to rain. Standing here and there on the terraces, they watched the bubbles formed by the force of the downpour, rising and bursting. Thereupon the following thought occurred to them, "Even as a bubble, so also does this personality of ours rise and burst." Immediately they concentrated their attention on this thought. The Teacher, sitting in the Perfumed Chamber, sent forth a luminous image of himself, and as it were looking into the faces of those monks, spoke with them, pronouncing the following Stanza, 170. As a bubble, as a mirage, so should one view the world; If a man so look upon the world, the King of Death sees him not. At the conclusion of the lesson those monks, even in the place wherein they stood, attained Arahatship.

[XIII. 4] XIII. 4. PRINCE ABHAYA LOSES HIS NAUTCH-GIRL Come, look upon this world. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Prince Abhaya. » Cf. story iv. 2. Text: N iii. 165-166. » Cf. the similar story of Santati, x. 9. Text: N iii. 166-167. -N. 3. 1687] Prince Abhaya loses his nautch-girl 5 The story goes that Prince Abhaya suppressed an uprising on the frontier, which so pleased his father Bimbisara that when the prince returned, the King gave him a nautch-girl skilled in dancing and singing, [167] and conferred the kingdom on him for seven days. Accordingly for seven days the prince did not leave the house, but remained within enjoying the splendor of majesty. On the eighth day he went to the bathing-place on the river and bathed. Having so done, he entered his pleasure garden, sat down, like Santati the king's minister, and watched that nautch-girl dance and sing. As soon, however, as that nautch-girl began to dance and sing, at that moment, just as in the case of the nautch-girl belonging to Santati the king's minister, cutting pains arose within her, and then and there she died. Prince Abhaya was overwhelmed with sorrow at the death of his nautch-girl. Immediately the thought came to him, "With the single exception of the Teacher, there is no one who can extinguish this my sorrow." So he approached the Teacher and said to him, "Reverend Sir, extinguish my sorrow." The Teacher comforted him by saying, "Prince, in the round of existences without conceivable beginning, there is no counting the number of times this nautch-girl has died in this manner, and no measuring the tears you have shed as you have wept over her." Observing that the prince's grief was assuaged by the lesson, he said, "Prince, do not grieve; only simpleminded folk allow themselves to sink in the sea of grief." So saying, he pronounced the following Stanza, 171. Come, look upon this world; it resembles the gaudy chariot of a king; In it simpletons sink down, but the discerning cherish no attachment for it.

[XIII. 5] XIII. 5. THE MONK WITH A BROOM He who, heedless before. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sammuiijani. [168] Elder Sammuiijani, it appears, went about sweeping continually, both in the morning and in the afternoon, taking no account whatever of the time. One day he took his broom, went to the cell where Elder Revata spent the day, and found him sitting there as usual. Thereupon he thought to himself, "This great idler enjoys the pious offerings of the faithful, and then returns and sits in his cell. Why should he not take a broom and sweep at least one room?" Elder Revata thought to himself, "I will give him an admonition." So he said to him, "Come here, brother." "What is it. Reverend Sir.'" "Go and bathe and then return to me." Elder Sammunjani did so. On his return he seated himself respectfully beside Elder Revata, who thereupon admonished him as follows, "Brother, a monk ought not to go about sweeping all the time. Early in the morning he should of course sweep the rooms, and then he should go forth for alms. Returning from his alms-pilgrimage, he should enter the monastery, seat himself either in the night-quarters or in the day-quarters, and rehearse the Thirty-two Constituent Parts of the Body, grasping firmly the thought of the perishableness of the body. In the evening he should rise from his seat and sweep the rooms again. But he should not spend the whole day sweeping; rather should he allow himself a certain amount of leisure," Elder Sammunjani adhered scrupulously to the admonition of Elder Revata, and in no long time attained Arahatship. After that, however, all the rooms remained full of rubbish. Therefore the monks said to Elder Sammunjani, "Brother, all the rooms remain full of rubbish; why do you not sweep them. f" "Reverend Sirs, I used to do that in the days when I was heedless; now, however, I have become heedful." The monks reported the matter to the Teacher, saying, "This Elder does one thing and says another." But the Teacher replied, "Monks, my son the Elder spoke the truth; formerly, in the days of his heedlessness, my son spent the whole time sweeping, but now he spends his time in the enjoyment of the bliss of the Paths and the Fruits, and therefore sweeps no more." So saying, he pronounced the following Stanza, [169] 172. He who, heedless before, heedless is no more, Illumines this world as does the moon freed from a cloud.

[XIII. 6] Xni. 6. CONVERSION OF THE ROBBER FINGER- GARLAND 1 He whose past misdeeds. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Finger-Garland, Aiigulimala. -M.ii.9828] Conversion of the robber Finger-garland 7 Thus have I heard: Once upon a time the Exalted One was in residence in Savatthi, at Jetavana, in Anathapindika's Grove. Now at that time there Kved in the realm of King Pasenadi Kosala a robber named Finger-Garland, Angulimala. He was cruel, red-handed, given to killing and slaying, devoid of compassion for all living beings. He wrought such havoc with villages that villages they were no more, [M. ii. 98] such havoc with towns that towns they were no more, such havoc with districts, that districts they were no more. He killed man after man, and wore a garland made of their fingers. Now one morning the Exalted One put on his undergarment, took bowl and robe, and entered Savatthi for alms. Having made his round for alms in Savatthi, he returned from his round; and after eating his breakfast, put his lodgings in order, took bowl and robe, and struck into the highway where lurked the robber Angulimala. Cowherds, herdsmen, and farmers ran up and saw the Exalted One strike into the highway where lurked the robber Angulimala, and seeing him, addressed the Exalted One as follows: "Monk, strike not into this road. On this road, monk, lurks a robber named Angulimala. He is cruel, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man and wears a garland made of their fingers. For, monk, many a time ten men, or twenty men, or thirty men, or forty men band themselves together and strike into this road, and all of them perish at the hands of the robber Angulimala." In spite of their warning the Exalted One continued on his way in silence. Again the second time cowherds, herdsmen, and farmers ran up and addressed the Exalted One as follows: "Monk, strike not into this road . . . and all of them perish at the hands of the robber Angulimala." The Exalted One a second time continued on his way in silence. Again, the third time cowherds, herdsmen, and farmers ran up and addressed the Exalted One as follows: "Monk, strike not into this road . . . and all of them perish at the hands of the robber Angulimala." The Exalted One a third time continued on his way in silence. Now the robber Angulimala saw the Exalted One approaching from afar. When he saw him, the following thought occurred to him : "How wonderful ! How marvelous ! For many a time ten men, or twenty men, or thirty men, or forty men band themselves together [M. ii. 99] and strike into this road, and all of them perish at my hands. But here is a monk approaching alone, without a single companion, as if he had conquered, methinks. Suppose now I were to deprive this monk of life! " So the robber Angulimala took sword and shield, girded himself with bow and quiver, and followed close behind the Exalted One. Then did the Exalted One effect such an exercise of supernatural power that although the robber Angulimala hurried with all his might, and the Exalted One walked at his usual gait, the robber Angulimala was unable to catch up with the Exalted One. Then to the robber Angulimala occurred the following thought: "How wonderful! how marvelous! Heretofore I have overtaken and caught an elephant, even when running; I have overtaken and caught a horse, even when running; I have overtaken and caught a chariot, even when running; I have overtaken and caught a deer, even when running. But although I am hurrying with all my might and this monk is walking at his usual gait, I am unable to catch up with him." Accordingly Angulimala stood still and said to the Exalted One, "Stand still, monk! stand still, monk!" "I stand still, Angulimala. Do you also stand still!" Then to the robber Angulimala occurred the following thought: "These hermits of the Sakiya prince speak the truth, utter the truth. But this monk says, even in the act of walking, 'I stand still, Angulimala. Do you also stand still!' Suppose now I were to ask this monk a question!" Accordingly the robber Angulimala addressed the Exalted One with a Stanza, Even as you walk, monk, you say, "I stand still," And to me who stand still you say, "You stand not still." Therefore, monk, I ask you this question : "How stand you still, and I stand not still?" I stand steadfast, Angulimala, evermore; For I am merciful to all living beings. But you are merciless to living beings. Therefore I stand still and you stand not still. [M. ii. 100] Long have I revered the monk, the mighty sage, who has entered the great forest. Therefore, having heard your Stanza on the Law, I will renounce evil deeds forever. So saying, the robber flung sword and weapon over the abyss, down the precipice, into the chasm. The robber bowed before the feet of the Happy One, and then and there requested to be admitted to the Order. -M.ii.ioiu] Conversion of the robber Finger-garland 9 Compassionate is the Buddha, the mighty sage who is the Teacher of the world of men and the Worlds of the Gods. "Come, monk!" straightway said he to the robber; and this alone sufficed to make him a monk. Now the Exalted One set out on a journey to Savatthi with the Venerable Angulimala as attendant monk, and after journeying from place to place, arrived in due course at Savatthi. And there did the Exalted One take up his residence, in Savatthi, at Jetavana, in Anathapindika's Grove. Now at that time a great multitude assembled at the gate of the palace of King Pasenadi Kosala and raised a hue and cry: "Your majesty, there is a robber in your kingdom, named Angulimala. He is bloodthirsty, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man, and wears a garland made of their fingers. Let your majesty subdue him." Then did King Pasenadi Kosala set out from Savatthi early in the day with five hundred horses and proceed in the direction of the Grove. Proceeding in his carriage as far as the road was passable for a carriage, he alighted from his carriage, and proceeding on foot, drew near to the place where the Exalted One was. And having drawn near, [M. ii. 101] he saluted the Exalted One and sat down respectfully on one side. And as King Pasenadi Kosala sat there respectfully on one side, the Exalted One addressed him as follows: "What is it that troubles you, mighty king.? Is King Seniya Bimbisara of Magadha provoked at you.? Or the Licchavi princes of Vesah.? Or some other of your royal adversaries.?" "No, Reverend Sir, King Seniya Bimbisara of Magadha is not provoked at me. Nor the Licchavi princes of Vesah. Nor any other of my royal adversaries. Reverend Sir, there is a robber named Angulimala in my kingdom. He is bloodthirsty, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man, and wears a garland made of their fingers. And, Reverend Sir, I cannot subdue him." "But, mighty king, suppose you were to see Angulimala with his hair and his beard shaven, clad in yellow robes, retired from the house-life to the houseless Hfe, abstaining from the taking of life, abstaining from the taking of that which is not given, abstaining from the uttering of falsehood, eating but one meal a day, living the life of chastity, living the life of virtue, living the life of righteousness; what then should you do to him?" "Reverend Sir, we should salute him, we should rise to greet him, we should invite him to occupy a seat, we should ask for the privilege of supplying him with robes, food, lodging, and medicine. We should provide protection, defense, and keeping for him according to the Law. But, Reverend Sir, how is it possible that one so wicked, one so utterly devoted to evil ways, should become so perfectly restrained by the precepts of morality.''" Now at that time the Venerable Angulimala was sitting not far from the Exalted One. Then did the Exalted One stretch forth his right arm and address King Pasenadi Kosala as follows: "This, mighty king, is Angulimala!" Then was King Pasenadi Kosala stricken with fear, his limbs trembled, and his hair stood on end. Now when the Exalted One perceived that King Pasenadi Kosala was stricken with fear, that his limbs trembled, and that his hair stood on end, he addressed King Pasenadi Kosala as follows: "Fear not, great king; fear not, great king; you have nothing to fear from him." Thereupon, whereas before King Pasenadi had been stricken with fear, [M. ii. 102] his limbs trembled, and his hair stood on end, straightway his agitation subsided. Then did King Pasenadi Kosala draw near to the place where sat Venerable Angulimala, and having drawn near, addressed the Venerable Angulimala as follows: "Reverend Sir, is not this our noble Elder Angulimala?" "Even so, mighty king." "Of what clan, Reverend Sir, is our noble Elder's father? Of what clan is his mother?" "My father, mighty king, is a Gagga; my mother is a Mantani." "Reverend Sir, may it please my noble Elder Gagga, son of Mantani: I shall exert myself to the utmost to provide for my noble Elder Gagga, son of Mantani, robes, food, lodging, and medicine." Now at that time the Venerable Angulimala had adopted the practices known as the forest-practice, the alms-practice, the refuse-rag-practice, and the three-robe-practice. Accordingly the Venerable Angulimala answered King Pasenadi Kosala as follows: "Enough, mighty king! My set of three robes is complete." Then did King Pasenadi Kosala draw near to the place where sat -M.ii. 10319] Conversion of the robber Finger-garland 11 the Exalted One, and having drawn near, he sahited the Exalted One and sat down respectfully on one side. And sitting thus on one side. King Pasenadi Kosala addressed the Exalted One as follows: "It is wonderful. Reverend Sir! it is marvelous, Reverend Sir! how the Exalted One is the subduer of the unsubdued, the calmer of the uncalmed, the extinguisher of the unextinguished! For, Reverend Sir, the Exalted One has subdued even without the rod, even without the sword, him whom we ourselves were unable to subdue even with the rod, even with the sword! But now, Reverend Sir, we must be going, for we have many things to do, many things to attend to." "As you please, mighty king!" Then did King Pasenadi Kosala rise from his seat, salute the Exalted One, encircle him sunwise, and depart. Now one morning the Venerable Angulimala put on his undergarment, took bowl and robe, and entered Savatthi for alms. And as the Venerable Angulimala made his unbroken round of Savatthi from house to house, he saw a certain woman in the throes and agonies of childbirth. When he saw her, [M. ii. 103] the following thought occurred to him: "Alas, how living beings suffer! Alas, how living beings suffer!" Now when the Venerable Angulimala had made his round for alms in Savatthi, he returned from his round, and after eating his breakfast, drew near to the place where sat the Exalted One. And having drawn near, he saluted the Exalted One and sat down respectfully on one side. Now as the Venerable Angulimala sat respectfully on one side, he addressed the Exalted One as follows: "This very morning. Reverend Sir, I put on my undergarment, took bowl and robe, and entered Savatthi for alms. And as I made my unbroken round of Savatthi from house to house, I saw a certain woman in the throes and agonies of childbirth. And when I saw her, the following thought occurred to me: 'Alas, how living beings suffer! Alas, how living beings suffer!'" "Well then, Angulimala, draw near to Savatthi, and having drawn near, address that woman as follows: 'Sister, from the day I was born, I am not conscious of having deliberately deprived any living being of life. If this be true, may health be to you, health to your unborn child.'" "But, Reverend Sir, that would be a deliberate falsehood; for. Reverend Sir, I have deliberately deprived a great many living beings of life." "Well then, Angulimala, draw near to Savatthi, and having drawn near, address that woman as follows: "Very well," replied the Venerable Angulimala. And obeying the command of the Exalted One, the Venerable Angulimala drew near to Savatthi, and having drawn near, addressed that woman as follows: "Sister, from the day I was born of the Noble Birth, I am not conscious of having deliberately deprived any living being of life. If this be true, may health be to you, health to your unborn child." Straightway there was health to that woman, health to her unborn child.i Now the Venerable Angulimala, living in solitude, withdrawn from the world, heedful, ardent, resolute, in no long time, even in this life, himself abode in the knowledge, realization, and attainment of that supreme goal of the holy life for the sake of which goodly youths retire once and for all from the house-life to the houseless life. This did he know: "Birth is at an end, lived is the holy life, duty is done: I am no more for this world." [M. ii. 104] Thus was the Venerable Angulimala numbered among the Arahats. Now one morning the Venerable Angulimala put on his undergarment, took bowl and robe, and entered Savatthi for alms. At that time one man threw a clod of earth and hit the Venerable Angulimala's body, another man threw a stick and hit the Venerable Angulimala's body, another man threw a stone and hit the Venerable Angulimala's body. Then did the Venerable Angulimala, with broken head, streaming with blood, with broken bowl, with mantle rent, draw near to the place where sat the Exalted One. The Exalted One saw the Venerable Angulimala approaching from afar; and seeing him, addressed the Venerable Angulimala as follows: "Endure, Brahman! Endure, Brahman! Brahman, you are suffering in this present world the fruit of evil deeds, in consequence of which you might have been tormented in Hell for many years, for many hundreds of years, for many thousands of years!" Now the Venerable Angulimala, living in solitude, living in seclusion, experiencing the Bliss of Release, breathed forth at that time the following Solemn Utterances: -M.ii. 10524] Conversion of the robber Finger-garland 13 172. He who, heedless before, heedless is no more. Illumines this world as does the moon freed from a cloud. 173. He whose past misdeeds are covered by good deeds. Illumines this world as does the moon freed from a cloud. 382. The monk who, while still young, devotes himself to the Religion of the Buddha, Illumines this world as does the moon freed from a cloud. Let my foes give ear to the preaching of the Law, Let my foes devote themselves to the reUgion of the Buddha, Let my foes cultivate those good men Who take upon themselves only the Law. [M. ii. 105] Let my foes hear the Law from those that preach patience. From those that extol the cherishing not of ill-wiU; And unto it in time let them conform. Of a surety no such man will do me harm, nor yet harm any other; He will attain Sublime Tranquillity, he will protect all living beings. 80. Ditch-diggers lead the water, arrow-makers straighten their shafts. Carpenters straighten the wood, wise men control themselves. There are some that subdue with the rod, or with hooks and whips; But I was subdued without the rod, without the sword, by the Buddha himself. "Injurer" was my name of yore, in the days when I wrought injury; But now I am truly named " Non-Injurer " ; no living being do I injure. A robber was I in days of yore, Angulimala my name. Borne on by a mighty flood, I sought refuge in the Buddha. Red-handed was I in days of yore, Angulimala my name. Behold ! I have sought refuge in the Buddha. The Eye of Existence has been torn from its sockets. Having done many evil deeds which lead to Hell, I have been touched by the fruit thereof. Now, free from debt, I eat my food. 26. Simpletons, folk of little intelligence, are given to heedlessness. But the man of intelligence preserves heedfulness as his most precious treasure. 27. Abandon not yourselves to heedlessness, nor to the lusts of the flesh and the pleasures of sense. For he that is heedful and faithful in the Practice of Meditation shall attain great happiness. Welcome, not unwelcome, was the counsel which I followed; not ill-advised was I. Of all the states which have fallen to my lot I have entered into that which is the best. Welcome, not unwelcome, was the counsel which I followed; not ill-advised was I. I have attained Threefold Knowledge, I have kept the commandment of the Buddha. [End of Angulimala Sutta] [Dh. cm. iii. 1692] When the Venerable AnguHmala had breathed forth these Solemn Utterances, he straightway passed into that mode of Nibbana in which no trace of the elements of being remain. Thereupon the monks began a discussion in the Hall of Truth, saying, "Brethren, where has the Elder been reborn?" At that moment the Teacher drew near. "Monks," said he, "what is the subject that engages your attention now as you sit here all gathered together.'*" [170] "Reverend Sir," replied the monks, "we were discussing the place of rebirth of the Elder Angulimala." " Monks," said the Teacher, "my son has passed into Nibbana." "What, Reverend Sir! Passed into Nibbana after murdering all those men!" "Yes, monks. In times past, because he lacked a good counselor, he committed all these evil deeds. But afterwards, when he obtained the support of a good counselor, he adopted the life of heedfulness. Even thus did he cover his past misdeeds with good deeds." So saying, he pronounced the following Stanza, 173. He whose past misdeeds are covered by good deeds, Dlumines this world as does the moon freed from a cloud.

[XIII. 7] Xin. 7. THE WEAVER'S DAUGHTERS Blind is this world. This religious instruction was given by the Teacher while he was in residence at Aggalava Shrine with reference to a certain weaver's daughter. For one day, when the Teacher came to Alavi, the residents of Ajavi invited him to a meal and gave alms. At the end of the meal the Teacher returned thanks, saying, "Practice meditation on death, saying to yourselves, 'Uncertain is my life. Certain is my death. I shall surely die. Death will be the termination of my life. Life is unstable. Death is sure.' [171] For they that have not practiced meditation on death will tremble and fear when their last hour cometh, and will die screaming screams of terror, even as a man who having no stick with him, on seeing a snake, is stricken with fear. But they that have practiced meditation on death will have no fear when their last hour cometh, but will be like a steadfast man who, seeing a snake even afar off, taketh it up with his stick and tosseth it away. Therefore practice meditation on death." -N. 3.17210] The weaver's daughter 15 With a single exception all those who heard this discourse remained absorbed in their worldly duties as before. Only a single weaver's daughter about sixteen years of age, said to herself, "Marvelous indeed is the speech of the Buddhas; it behooves me to practice meditation on death." And she did naught else but practice meditation on death day and night. The Teacher left Alavi and went to Jetavana. The maiden did naught else for three years but practice meditation on death. Now one day, as the Teacher surveyed the world at early dawn, he perceived that this maiden had entered the Net of his Knowledge. When he saw her, he considered within himself, "What will happen .f" And he became aware of the following, "From the day when this maiden heard my discourse on the Law, she has practiced meditation on death for three years. I will now go to Alavi and ask this maiden four questions. On each of the four points she will answer me correctly, and I will congratulate her. I will then pronounce the Stanza, Blind is this world. At the conclusion of the Stanza she will be established in the Fruit of Conversion. By reason of her, my discourse will be profitable to the multitude besides." So the Teacher, with his retinue of five hundred monks, departed from Jetavana, and in due course arrived at Aggalava monastery. When the people of Alavi heard that the Teacher had come, they went to the monastery and invited him to be their guest. That maiden also heard that he had come, and her heart was filled with joy at the thought, "Hither is come, so men say, one that is my father, my master, my teacher, one whose countenance is like unto the full moon, the mighty Gotama Buddha." And she reflected, "Now, for the first time in three years, I am to see the Teacher, the hue of whose body is as the hue of gold; [172] now I am to be permitted to behold his body, whose hue is as the hue of gold, and to hear him preach the Law Sublime, containing within itseK all sweetness." But her father, on his way to the workshop, said to her, "Daughter, a garment for a customer is on the loom, and a span of it is yet incomplete. I must finish it to-day. Quickly replenish the shuttle and . bring it to me." Thought the maiden, "It was my desire to hear the Teacher preach the Law, but my father has thus addressed me. Shall I hear the Teacher preach the Law, or replenish the shuttle and carry it to my father.?" Then this thought occurred to her, "If I should fail to bring my father the shuttle, he would strike me and beat me. Therefore I will first replenish the shuttle and give it to him, and. wait until afterwards to hear the Law.' So she sat down on a stool and replenished the shuttle. The people of Alavi waited upon the Teacher and provided him with food, and when the meal was over, took his bowl and stood waiting for him to return thanks. Said the Teacher, "I came hither a journey of thirty leagues for the sake of a certain maiden of family. As yet she finds no opportunity to be present. When she finds opportunity to be present, I will return thanks." Having so said, he sat down and remained silent. Likewise did also his hearers remain silent. (When the Teacher is silent, neither men nor gods dare utter a sound.) When the maiden had replenished the shuttle, she put it in her basket and set out in the direction of her father's workshop. On her way she stopped in the outer circle of the congregation and stood gazing at the Teacher. The Teacher also lifted up his head and gazed at her. By his manner of gazing at her she knew, "The Teacher, sitting in such a congregation, signifies by gazing at me that he desires me to come, that his sole desire is that I come into his very presence.' So she set her shuttle-basket on the ground and [173] went into the presence of the Teacher. (But why did the Teacher gaze at her? The following thought, we are told, occurred to him, "If this maiden go hence, she will die like unconverted folk, and uncertain will be her future state. But if she come to me, she will depart established in the Fruit of Conversion, and her future state will be certain, for she will be reborn in the World of the Tusita gods." We are told that there was no escape from death for her that day.) At the mere hint of his look she approached the Teacher, and penetrating the rays of light, of colors six in number, that shone from his body, she paid obeisance to him and stood respectfully at one side. No sooner had she paid obeisance to the Teacher and taken her stand beside him, seated in silence in the midst of the assemblage there gathered together, than he thus addressed her, "Maiden, whence comest thou?" "I know not. Reverend Sir." "Whither goest thou? *' I know not, Reverend Sir.' "Thou kno west not?" "I know. Reverend Sir." "Thou kno west?" "I know not, Reverend Sir." Thus did the Teacher ask her four questions. The multitude were offended and said, "Look you, this daughter of a weaver talks as she pleases with the Supremely Enlightened. When he asked her, 'Whence comest thou? she should have answered, 'From the weaver's house. -N .3.1751 ] The weaver's daughter 17 And when he asked her, * Whither goest thou?' she should have answered, 'To the weaver's workshop.'" The Teacher put the multitude to silence and asked her, *' Maiden, when I asked thee, 'Whence comest thou.?' why didst thou say, *I know not'.'" She answered, "Reverend Sir, thou thyself dost know that I come from the house of my father, a weaver. So when thou didst ask me, 'Whence comest thou.?' I knew very well that thy meaning was, 'Whence didst thou come when thou wast reborn here.?' But as for me, whence came I when I was reborn here, that know I not." Then said the Teacher to her, "Well said, well said, O maiden! Thou hast answered correctly the question I asked thee." [174] Thus did the Teacher congratulate her, and having so done, asked her yet another question, "When I asked thee, 'Whither goest thou?' why didst thou say, *I know not'?" "Reverend Sir, thou thyself dost know that I go to the weaver's workshop with shuttlebasket in hand. So when thou didst ask me, 'Whither goest thou?' I knew very well that thy meaning was, 'When thou goest hence, where wilt thou be reborn?' But as for me, where I shall be reborn when I have passed from this present existence, that know I not." Then said the Teacher to her, "Thou hast answered correctly the question I asked thee." Thus did the Teacher congratulate her the second time, and having so done, asked her yet another question, "When I asked thee, 'Knowest thou not?' why didst thou say, 'I know'?" "Reverend Sir, this I know, that I shall surely die; and therefore said I so." Then said the Teacher to her, "Thou hast answered correctly the question I asked thee." Thus did the Teacher congratulate her the third time, and having so done, asked her yet another question, "When I asked thee, 'Knowest thou?' why didst thou say, 'I know not'?" "This only do I know. Reverend Sir, that I shall surely die; but at what time I shall die, whether in the night or in the daytime, whether in the morning or at what other time soever, that know I not; and therefore said I so." Then said the Teacher to her, "Thou hast answered correctly the question I asked thee." Thus did the Teacher congratulate her the fourth time, and having so done, addressed the assemblage as follows, "So many of you as failed to understand the words she spoke, ye only were oflFended. For they that possess not the Eye of Understanding, they only are blind; [175] they that possess the Eye of Understanding, they only see." So saying, he pronounced the following Stanza: 174. Blind is this world; few are there here that see; As few go to heaven as birds escape from a net. At the conclusion of the discourse that maiden was established in the Fruit of Conversion. Then the maiden took her shuttle-basket and went to her father. He was asleep even as he sat at the loom. Not observing that he was asleep, she presented the shuttle-basket. As she did so, the basket hit the tip of the loom and fell with a clatter. Her father awoke, and accidentally, as a result of taking hold of the loom, gave it a pull, whereupon the tip of the loom swung around and [176] struck the maiden in the breast. Then and there she died and was reborn in the World of the Tusita gods. Her father looked at her as she lay there, her whole body spotted with blood, and saw that she was dead. Straightway there arose within him intense grief. Wailing, "There is none other that can extinguish my grief," he went to the Teacher and told him what had happened. "Reverend Sir," said he, "Extinguish my grief." The Teacher comforted him, saying, "Grieve not, disciple, for in the round of existences without conceivable beginning, thou hast even thus, over the death of thy daughter, shed tears more abundant than the water contained in the four great oceans." In this wise did the Teacher discourse on the round of existences without conceivable beginning. The disciple's grief was assuaged, and he requested the Teacher to admit him to the Order. Afterwards he made his full profession and in no long time attained Arahatship.

[XIII. 8] Xm. 8. THIRTY MONKS » Swans follow the track of the sun. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to thirty monks. For one day thirty monks residing in foreign parts came to visit the Teacher. Elder Ananda saw those monks just as he was approaching the Teacher to wait upon him. So he thought to himself, "I will wait until the Teacher has exchanged friendly greetings with these monks, and then I will wait upon the Teacher." [177] Accord- » Text: N iii. 176-177. -N.3.i78ii] Thirty monks 19 ingly he waited at the gate. When the Teacher had exchanged friendly greetings with them, he preached the Law to them in a pleasing manner. After listening to the Law all those monks attained Arahatship. Thereupon they soared aloft and departed through the air. When they tarried, Elder Ananda approached the Teacher and said, "Reverend Sir, thirty monks came 'here. Where are they?" "Gone, Ananda." "By what path did they go, Reverend Sir.*" "Through the air, Ananda." "But, Reverend Sir, have they already rid themselves of the Depravities.''" "Yes, Ananda. After hearing me preach the Law, they attained Arahatship." Now at that moment some swans came flying through the air. Said the Teacher, "Ananda, he who has fully developed the Four Grades of Magical Power, flies through the air like a swan." So saying, he pronounced the following Stanza, 175. Swans follow the track of the sun; they that possess magical power go through the air; The resolute are conducted out of this world, having conquered Mara and his train.

[XIII. 9] XIII. 9. CINCA FALSELY ACCUSES THE BUDDHA // a man break one commandment. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Cinca Manavika. [178] For in the First Period of Enlightenment the disciples of the Possessor of the Ten Forces multiplied and gods and men innumerable descended upon Holy Ground. And as the sum of his virtues became noised abroad, rich gain and high honor were bestowed upon him. But as for the heretics, lost to them were gain and honor alike, even as fireflies lose their brilliance before the coming of the sun. And they gathered in the street and cried out, "Is the monk Gotama the only Buddha.' We also are Buddhas ! Does that alone which is given to him yield abundant fruit.'' That which is given to us returns abundant fruit also. Therefore to us do ye give alms; upon us do ye bestow honor." With such words as these did they appeal to the multitude, but for all their appeals, they got neither gain nor honor the more. Accordingly they met together in secret and considered within themselves, *'By what means can we cast reproach upon the monk Gotama before men and so put an end to the gain and honor bestowed upon him?" Now at that time there lived in Savatthi a certain wandering nun named Cinca Manavika. She possessed surpassing beauty and loveliness; a very celestial nymph was she; from her body proceeded forth rays of light. Now a certain harsh counselor made this proposal, "With the assistance of this woman we shall be able to cast reproach upon the monk Gotama, and so put an end to the gain and honor bestowed upon him." *'That is the way!" exclaimed the heretics, agreeing to his proposal. Cinca Manavika went to the monastery of the heretics, saluted them, and stood waiting; but the heretics had nothing to say to her. Thereupon she said, "What fault do you find in me." This question she repeated three times; then she said, "Noble sirs, I appeal to you for an answer. Noble sirs, what fault do you find in me? Why do you not speak to me?" "Sister," replied the heretics, "know you not the monk Gotama, who goes about doing us harm, depriving us of gain and honor alike?" [179] "No, noble sirs, I know him not; but is there anything I can do to help you in this matter?" "Sister, if you wish us well, summon up your resources, contrive to cast reproach upon the monk Gotama, and so put an end to the gain and honor bestowed upon him." "Very well, noble sirs," replied Cinca Manavika, "I will take all the responsibility; have no anxiety as to the outcome." So saying, she departed. From that time on, she employed all of her skill in the arts of a woman to effect her purpose. When the residents of Savatthi were returning from Jetavana after listening to the Law, she would put on a cloak of the color of cochineal, and bearing perfumes and garlands in her hands, would walk in the direction of Jetavana. "Where are you going at this time of day? " people would ask her. " What business of yours is it where I am going?" she would reply. She would spend the night near Jetavana at the monastery of the heretics, and early the following morning, when throngs of lay disciples were coming out of the city for the purpose of rendering the morning greeting to the Teacher, she would wend her way back and reenter the city. "Where have you spent the night?" people would ask her. "What business of yours is it where I have spent the night?" she would reply. -N. 3. 18021] Cincd falsely accuses the Buddha 21 After the lapse of a month and a half, whenever they asked her this question, she would reply, "I spent the night at Jetavana alone with the monk Gotama in the Perfumed Chamber." And by her answer she caused doubts and misgivings to spring up in the minds of those who were as yet unconverted. And, they said to themselves, "Is this true, or is it false.*" When three or four months had gone by, she wrapped her belly about with bandages, to create the impression that she was pregnant, and dressing herself in a scarlet cloak, she went about, saying, "I have conceived a child by the monk Gotama." Thus did she deceive utter simpletons. When eight or nine months had gone by, she fastened a disk of wood to her belly, drew a cloak over it, [180] produced swellings all over her body by pounding her hands and feet and back with the jaw-bone of an ox, and pretending to be physically exhausted, went one evening to the Hall of Truth and stood before the Tathagata. There, in his gloriously adorned Seat of Truth, sat the Tathagata, preaching the Law. And standing there before him, Cinca Manavika opened her lips and reviled him, saying, "Mighty monk, mighty is the throng to which you preach the Law; sweet is your voice, soft are your lips. Nevertheless you are the one by whom I have conceived a child, and the time of my delivery is near at hand. But in spite of all this, you make no effort to provide a lying-in chamber for me, nor do you offer to provide me with ghee and oil and such other things as I need. And failing yourself to attend to this your duty, neither do you say to any one of your supporters, the king of Kosala, or Anathapindika, or Visakha, your eminent female lay disciple, 'Do for this young woman what should be done for her.' You know well enough how to take your pleasure, but you know not how to look after the child you have begotten." Thus did she revile the Tathagata in the midst of the congregation, even as a woman with a mass of dung in her hand might seek therewith to defile the face of the moon. The Tathagata stopped his discourse, and roaring like a lion, cried out, "Sister, as to whether what you have said be true or false, that is something which only you and I know." "Yes, mighty monk, but who are to decide between the truth and the falsehood of what is known only to you and to me?" At that moment Sakka's seat showed signs of heat. Thereupon Sakka pondered the cause, and became aware of the following, "Cinca Manavika is falsely accusing the Tathagata." Thereupon Sakka said to himself, "I will clear up this matter," and forthwith set out with four deities. The deities turned themselves into Httle mice. With one bite of their teeth these Httle mice severed the cords with which the disk of wood was fastened to the belly of the woman. At that moment the wind blew up the cloak which was wrapped about her, and the disk of wood fell upon her feet, [181] cutting off the toes of both of her feet. Thereupon the multitude cried out, "A hag is reviling the Supremely Enlightened." Forthwith they spat on her head, and taking clods of earth and sticks in their hands, drove her out of the Jetavana. As she passed out of sight of the Tathagata, the great earth split apart, an abyss opened under her feet, and flames shot up from the Avici Hell. Thus was she swallowed up, enveloped as it were in a scarlet blanket such as is presented by wealthy families, and reborn in the Avici Hell. From that time the gain and honor of the heretics decreased, but the offerings presented to the Possessor of the Ten Forces increased more and more. On the following day the monks began a discussion in the Hall of Truth: "Brethren, Cinca Manavika, because she falsely accused the Possessor of Eminent Virtues, the Foremost Recipient of Offerings, the Supremely Exalted, came to utter ruin." The Teacher approached and asked, "Monks, what are you sitting here now talking about.'" When they told him, he said, "Monks, this is not the first time she has falsely accused me and come to utter ruin; she did the same thing in a previous state of existence also." Having thus spoken, he said. Unless a king discern clearly fault on the part of another, After himself investigating carefully all of the facts. Both small and great, he should not inflict punishment So saying, he related in detail this Maha Paduma Jataka, found in the Twelfth Nipata. 9 a. Story of the Past: The lewd woman and the virtuous youth At that time, it appears, Ciiica Manavika was reborn as one of the chief consorts of the king, fellow-wife of the mother of the Future Buddha, Prince Maha Paduma. She invited the Great Being to lie with her, and when he refused to do so, disfigured her own body with her own hands, feigned sickness, and told the king, "Your son brought me to this pass because I would not lie with him." [182] The king, -N. 3. 18224] Cincd falsely accuses the Buddha 23 hearing this, was filled with rage, and straightway flung the Great Being down Robbers' Cliff. The deity dwelling in the mountain chasm cared for him and placed him safe and sound within the hood of the King of the Dragons. The King of the Dragons carried him to the Abode of the Dragons and honored him by 'conferring upon him half his kingly power. After the Great Being had dwelt there for a year, he conceived a desire to adopt the life of a religious. Accordingly he went to the Himalaya country, adopted the life of a religious, and in the course of time developed by the practice of Ecstatic Meditation the Supernatural Faculties. Now a certain forester happened to see him there and reported the matter to the king. Thereupon the king went to him, exchanged friendly greetings with him, learned what had happened, and offered to bestow his kingdom upon the Great Being. The Great Being, however, declined his offer and admonished him as follows, "For my part, I have no desire to rule. But as for you, do you keep unimpaired the Ten Royal Virtues, avoid evil courses, and rule your kingdom justly." Thereupon the king arose from his seat in tears and went back to the city. On the way thither he asked his ministers, "Through whose fault was I separated from one endowed with such uprightness.'" "Your chief consort was to blame for this, your majesty." Thereupon the king had her taken by the heels and flung head foremost down Robbers' Cliff. And entering his city, thenceforth he ruled his kingdom justly. At that time Prince Maha Paduma was the Great Being, and the fellow-wife of his mother was Cinca Manavika. End of Story of the Past. When the Teacher had made this matter clear, he said, "Monks, in the case of those who have broken one commandment, those who have ceased to speak the truth, who have become confirmed in falsehood, who have abandoned hope of the next world, there is no evil deed which they will not commit." So saying, he pronounced the following Stanza,

[XIII. 10] XIII. 10. GIFTS BEYOND COMPARE The niggardly go not. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Gifts beyond Compare. [183] For once upon a time the Teacher returned from an alms-pilgrimage with his retinue of five hundred monks and entered the Jetavana. Thereupon the king went to the monastery and invited the Teacher to be his guest. On the following day he caused rich gifts to be prepared for the visiting monks and then summoned the citizens, saying, "Let them come hither and behold the gifts which I have prepared." The citizens went thither and beheld the gifts which the king had prepared. On the following day the citizens invited the Teacher to be their guest, and having prepared offerings, sent word to the king, saying, "Let the king come hither and behold the offerings which we also have prepared." When the king saw the offerings which the citizens had prepared, he thought to himself, "These citizens have given more abundant offerings than I; I will therefore present offerings a second time." Accordingly he prepared offerings on the following day; when the citizens saw the offerings which the king had prepared, they also prepared offerings on the next day. Thus it happened that neither the king was able to outdo the citizens, nor [184] the citizens the king. Six times in succession the citizens increased the amount a hundredfold and a thousandfold, preparing offerings on such a scale that no one might be able to say, "This or that is lacking in their offerings." When the king realized what they were doing, he thought to himself, "If I cannot provide offerings more abundant than these citizens, what is the use of my living any longer .f" And he lay down, thinking over ways and means. As he lay there. Queen Mallika approached him and asked him, "Your majesty, why do you lie here thus. What makes you look so worn and weary .?*" Said the king, "My lady, do you not know?" Said the queen, "My lord, I do not know." So the king told her all about it. Then said Queen Mallika to him, "My lord, be not disturbed; have you ever seen or heard of a king, a lord of the land, who has been outdone by his subjects.'' I will manage the offerings." -N .3.18521] Gifts beyond Compare 25 Thus spoke Queen Mallika, and she spoke thus because she desired to provide Gifts beyond Compare. Then she said to the king, "Great king, give orders for the erection of a pavilion inclosing a circular space wherein monks shall sit to the number of five hundred, and let this pavilion be constructed out of the choicest wood of the Sal-tree; let the rest of the monks sit outside of this inclosed space. Order five hundred white parasols to be made, and let five hundred elephants take these parasols in their trunks and stand and hold them over the heads of the five hundred monks. Have eight or ten boats made of ruddy gold, and let them be placed in the center of the pavilion. Between every two monks let a young woman of the Warrior caste sit and crush perfumes. Let certain young women of the Warrior caste take fans in their hands, and let each young woman stand and fan two monks. Let other young women of the Warrior caste bring crushed perfumes in their hands and cast them into the golden boats. [185] Let other young women of the Warrior caste bring clusters of blue water-lilies, mingle them with the perfumes cast into the golden boats, and present the monks with scents. Now the citizens have neither daughters belonging to the Warrior caste, nor white parasols, nor elephants, so that by these means the citizens will be outdone by you. This is what you must do, great king." The king replied, " Good, my lady! Your plan is a most excellent one." And forthwith he gave orders that everything should be done just as the queen suggested. It happened, however, that one monk lacked an elephant. When the king observed this, he said to Mallika, "Dear wife, a single monk lacks a single elephant. What shall I do.*" "What say you, my lord.f Are there not five hundred elephants.'" "Yes, my lady, there are. But the rest are rogue elephants, and when they see the monks, they are wont to become as wrathful as the monsoon winds." "My lord, I know where a certain young rogue elephant might stand, holding a parasol with his trunk." "Where shall we place him?" "Beside Venerable Elder Angulimala." The king did so. Thereupon the young elephant thrust his tail between his legs, dropped both his ears, closed his eyes, and stood motionless. The multitude gazed at the elephant in wonderment, thinking to themselves, "What a way for so vicious an elephant to behave!" The king waited upon the Congregation of Monks presided over by the Buddha. Having so done, he saluted the Teacher, and said to him, "Reverend Sir, whatsoever goods are in this refectory, whether they be worthy or unworthy, I present them all to you." [186] Now in this act of almsgiving fourteen crores of treasure were given away in one single day. Four objects of priceless value were placed at the disposal of the Teacher: a white parasol, a couch whereon to rest, a stand, and a footstool. No one who gave gifts to the Buddhas thereafter was able to equal the gifts which were then presented by the king, wherefore those gifts came to be known as Gifts beyond Compare. It seems that this happens once to all the Buddhas, and that a woman always manages this for all. Now the king had two ministers named Kala and Junha. Kala thought to himself, "How the king's fortune has diminished! In one single day fourteen crores of treasure have been spent! And these monks, after feasting upon these alms, will go away, lie down, and sleep ! How the king's fortune has been wasted ! " But Junha thought to himself, "Oh, what splendid gifts the king has presented! No one who does not occupy a king's station could make such a gift! Moreover, none make over the merit of their gifts to all living beings! As for me, I am thankful for these gifts which the king has presented! " When the Teacher had finished his meal, the king took his bowl, that he might pronounce the words of thanksgiving. The Teacher thought to himself, "The king has given mighty gifts, like as when one sets in motion a mighty flood. Will the hearts of the populace be filled with faith, or will they not.?" Perceiving the disposition of mind of those ministers, he became aware of the following, "If I pronounce words of thanksgiving appropriate to the gifts which the king has given, Kala's head will split into seven pieces, and Junha will be established in the Fruit of Conversion." Therefore, out of pity for Kala, he recited but a single Stanza consisting of four verses in honor of the king, who stood before him after giving gifts so splendid. Having so done, he arose from his seat and returned to the monastery. [187] The monks asked Angulimala, "Brother, were you not afraid when you saw the rogue elephant standing before you, holding a white parasol.?" "No, brethren, I was not afraid." The monks said to the Teacher, "Reverend Sir, Angulimala utters falsehood." The Teacher replied, "Monks, Angulimala has no fear. For monks like my son are of all the Noble who have rid themselves of the Depravities the noblest and have no fear." So saying, he pronounced the following Stanza in the Brahmana Vagga, 422. The noble, the eminent, the manly, the wise, the conqueror, The pure, the sinless, the enlightened, him I call a Brahman. -N. 3. 18821] Gifts beyond Compare 27 The king was bitterly disappointed. Thought he, "After I had given gifts to so numerous a company, and had taken my stand before the Teacher, the Teacher omitted to pronounce words of thanksgiving commensurate with my gifts, uttered but a single Stanza, and then arose from his seat and departed. It must be that instead of presenting gifts appropriate to the Teacher, I presented gifts that were inappropriate; it must be that instead of giving such things as were suitable for gifts, I gave such things as were unsuitable for gifts. It must be that the Teacher is angry with me, for it is his invariable practice to return thanks to anyone soever in terms commensurate with gifts presented." With this thought in mind, he went to the monastery, saluted the Teacher, and said this to him, "Reverend Sir, did I fail to give gifts such as I should have given, or err by giving, instead of such things as were suitable for gifts, things that were unsuitable for gifts.'" [188] "Why do you ask, great king .5" "You did not thank me in terms commensurate with the gifts which I had presented." "Great king, the gifts you presented were indeed suitable; Gifts beyond Compare such as you presented can be presented but once to a single Buddha; gifts such as these are hardly to be presented a second time." "But, Reverend Sir, why did you not thank me in terms commensurate with the gifts which I had presented?" "Because the assembled company was contaminated, great king." "Reverend Sir, what fault was there in the company?" The Teacher then told him of the disposition of mind of the two ministers, and informed him that it was out of pity for Kala that he refrained from returning thanks. The king asked Kala, "Is it true, Kala, that you entertained these thoughts?" "It is true," replied Kala. Then said the king, "I never took what belonged to you, but with the assistance of son and wife, gave only what belonged to me. Wherein have I done you wrong? Begone! What I have given, I have given. But as for you, depart out of my kingdom." Having thus banished Kala from his kingdom, he summoned Junha and asked him, "Is the report true that you thought thus and so?" "It is true," replied Junha. "You have done well, uncle," replied the king. "I am content. Take my retinue, and bestow alms for seven days precisely as I have done." Having yielded the kingdom to him for seven days, the king said to the Teacher, "Reverend Sir, behold what manner of thing this simpleton has done. After I had bestowed thus alms, he delivered this blow at me." The Teacher replied, "Yes, great king; simpletons take no delight in alms presented by others and are therefore destined to future punishment. But wise men take delight in alms presented by others and therefore go to heaven." So saying, he pronounced the following Stanza, 177. The niggardly go not to the World of the Gods; simpletons applaud not almsgiving; But the wise man applauds almsgiving, and therefore wins happiness in the world beyond. [189] At the conclusion of the lesson Junha was established in the Fruit of Conversion; the assembled multitude also profited by the lesson. Junha, having attained the Fruit of Conversion, bestowed alms for a period of seven days precisely as the king had done.

[XIII. 11] XIII. 11. VIRTUE BOUGHT AND PAID FOR In comparison with sovereignty over the earth. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Kala, son of Anathapindika. Tradition has it that Kala, although the son of so distinguished a father, a treasurer endowed with faith, never showed any desire to visit the Teacher, or to see him when he came to his father's house, or to hear the Law, or to perform services for the Order. Moreover, whenever his father said to him, "Dear son, do not do this," he paid no attention to what he said. Now his father thought to himself, "If this son of mine adopts such an attitude as this and acts accordingly, the Avici Hell will be his end. But it would not look well for me if my son went to Hell before my very eyes. Now there is no living being here in the world who may not be broken by gifts; I will therefore break him with gifts." So he said to his son, "Dear son, take upon yourself the obligations of Fast-day, go to the monastery, listen to the Law, and then return. If you will do so, [190] I will give you a hundred pieces of money." "You will really give me this, dear father?" "That will I, dear son." After his father had repeated his promise three times, Kala took upon himself the obligations of Fast-day and went to the monastery. But caring not to listen to the Law, he lay down to sleep in a pleasant place and returned home early in the morning. Thereupon his father -N .3. 19110 ] Virtue bought and paid for 29 said, "My son has performed the obligations of Fast-day; bring him rice-porridge and other food straightway." So saying, his father caused food to be brought and given to him. But Kala said, "Unless I receive the money, I will not eat." So saying, he steadfastly refused whatever was brought to him. His father, who could not endure forcing him to eat, ordered that the money be presented to his son. The son took the purse of money into his hands and ate the food that was brought to him. On the following day the treasurer sent him forth, saying to him, "Dear son, I will give you a thousand pieces of money if you will stand before the Teacher, learn a single verse of the Law, and then return to me." Accordingly Kala went to the monastery and took his stand before the Teacher. But no sooner had he mastered a single verse than he desired to run away. The Teacher therefore caused him to misunderstand the truemeaning of the verse. Kala, failing to understand the verse, said to himself , "I will master the following verse." Therefore, he remained and continued to listen. (Those who listen to the Law with a firm resolution to learn, listen attentively; and to those who thus listen, the Law gives the Fruit of Conversion and the remaining Fruits.) Kala listened to the Law with a firm resolution to learn; but the Teacher, as before, caused him to misunderstand the true meaning. "I will master the following verse," said Kala. So he remained and listened and was established in the Fruit of Conversion. On the following day he accompanied the Congregation of Monks presided over by the Buddha to Savatthi. When the great treasurer saw him, [191] he said to himself, "To-day the demeanor of my son pleases me." And straightway the following thought occurred to the son, " I hope my father will not give me the money to-day in the presence of the Teacher. I hope he will conceal the fact that it was for the sake of pieces of money that I took upon myself the obligations of Fast-day." (But the Teacher knew all the same that it was for the sake of pieces of money that Kala took upon himseK the obligations of Fast-day on the preceding day.) The great treasurer presented rice-porridge to the Congregation of Monks presided over by the Buddha, and then presented the same to his son. Kala sat down in silence, drank the porridge, ate the hard food, and then ate the boiled rice. When the Teacher had finished his meal, the great treasurer placed the purse containing a thousand pieces of money before his son and said, "Dear son, you will remember that I persuaded you to take upon yourself the obligations of Fast-day and to go to the monastery by promising to give you a thousand pieces of money; here are your thousand pieces of money." When Kala saw the thousand pieces of money presented to him in the very presence of the Teacher, he was greatly embarrassed and said, "I care naught for the money." "Take the money, dear son," said the father. But the son refused to touch it. Then his father saluted the Teacher and said, "Reverend Sir, the demeanor of my son to-day pleases me." "How is that, great treasurer .f*" "Day before yesterday I sent him to the monastery, saying to him, *I will give you a hundred pieces of money.' Yesterday he refused to eat because I did not give him the money; but to-day, when I give him the money, he refuses to touch it." The Teacher replied, "It is even so, great treasurer. To-day, in attaining the Fruit of Conversion, your son has attained that which surpasses the attainment of a Universal Monarch, the attainment of the World of the Gods, the attainment of the World of Brahma." So saying, he pronounced the following Stanza,

[XIV. 1] XIV. 1. THE BUDDHA HAS NAUGHT TO DO WITH WOMEN There is one whose victory. This religious instruction, originally given by the Teacher while upon the Throne of Enlightenment with reference to the daughters of Mara, was repeated in the kingdom of the Kurus to the Brahman Magandiya. [193] 1 a. The Buddha spurns the maiden Magandiya The story goes that a Brahman named Magandiya, dwelling in the kingdom of the Kurus, had a daughter likewise named Magandiya, who possessed surpassing beauty. Many men of wealth and social position, both Brahmans and Khattiyas, desired her to wife and sent word to Magandiya, saying, "Give us your daughter." But he refused them all alike, saying, "You are not good enough for my daughter." Now one day, as the Teacher surveyed the world at early dawn, he perceived that Magandiya had entered the Net of his Knowledge. Forthwith considering within himself, "What now will happen .f*" he perceived that both the Brahman and his wife were ripe for the Three Paths and Fruits. Now the Brahman tended the fire regularly every day without the village; accordingly the Teacher took bowl and robe early in the morning and went to that very place. The Brahman surveyed the majestic form of the Teacher and thought to himself, "There is no man in this world comparable to this man; [194] this man is suitable for my daughter; I will give my daughter to this man." So he said to the Teacher, "Monk, I have a single daughter, and I have looked in vain to find a man suitable to be her husband. I have not given her to any one. But you are suitable for her. I wish to give you my daughter to wife; wait right here until I fetch her." The Teacher Hstened to his words, but expressed neither approval nor disapproval. The Brahman went home and said to his wife, "Wife, to-day I saw a man suited to be the husband of our daughter; let us give her to him." So the Brahman had his daughter arrayed in her beautiful garments, and taking daughter and wife with him, went to the place where he had talked with the Teacher. A great multitude also, agitated and excited, went forth with them. The Teacher, instead of remaining in the place mentioned by the Brahman, moved away and stood in another place, leaving a footprint where he had stood before. (It is said that when the Buddhas establish a footprint, saying, "Let So-and-so see this footprint," the footprint appears only in a trodden place and not elsewhere; nowhere else can anyone see it.) The Brahman's wife, who accompanied him, asked him, "Where is this man.'*" The Brahman replied, "I said to him, 'Remain in this place.'" Looking all about, the Brahman saw the footprint and pointed it out to his wife, saying, "This is his footprint." Now the Brahman's wife was familiar with the verses relating to signs and immediately said to the Brahman, "Brahman, this is no footprint of one who follows the Five Lusts." The Brahman replied, "Wife, you are always seeing a crocodile in a drop of water. When I said to that monk, 'I will give you my daughter,' he accepted my proposal." The Brahman's wife replied, "Brahman, you may say what you like, but this is the footprint only of one who is free from lust." So saying, she pronounced the following Stanza, [195] 195. In the footprint of a lustful man the instep will not show; The footprint of a wicked man will be violently pressed down; Of one infatuate, the footprint will be shuffling. This is the sort of footprint made by one who has rolled back the Veil of Passion. Then said the Brahman to his wife, "Wife, do not rattle on thus; come with me in silence." Advancing a little way, he saw the Teacher, whereupon he pointed him out to his wife and said, "There is the man!" And approaching him, he said to him, "Monk, I will give you my daughter to wife." The Teacher, instead of saying, "I have no need of your daughter," said, "Brahman, I have something to say to you; listen to me." The Brahman replied, "Say it, monk; I will listen." Thereupon the Teacher related to the Brahman the -N. 3. 19616] The Buddha has naught to do with women 33 story of his past life, beginning with the Great Retirement. The following is a synopsis of the story: 1 b. The Buddha spurns the daughters of Mara The Great Being, having renounced the glory of dominion, mounted Kanthaka, and with Channa for companion, proceeded forth on the Great Retirement. As he approached the gate of the city, Mara, who stood near, said to him, "Siddhattha, return upon your way; seven days hence the magic wheel of a Universal Monarch will be manifested to you." The Great Being replied, "I too know that, Mara, but I do not desire it." "Then for what purpose are you going forth on the Great Retirement.'" "That I may acquire Omniscience.' "Well then, if from this day forth you think a lustful or malevolent or cruel thought, I shall know what to do in your case." And from that time on, Mara pursued the Great Being for seven years, awaiting his opportunity. For six years the Teacher practiced austerities, and when, through his individual effort, he had attained Omniscience at the foot of the Bo-tree, he sat down at the foot of the Goatherd's Banyan-tree, experiencing the bliss of emancipation. At that time Mara sat down by the highway, overwhelmed with sorrow at the thought, "All this time I have pursued him, seeking my opportunity, [196] but have found no flaw in him; now he has escaped from my power." Now Mara's three daughters. Craving, Discontent, and Lust, said to themselves, "Our father is nowhere to be seen; where can he be now.''" Looking all about, they saw him sitting there, whereupon they approached him and asked him, "Dear father, why are you so downcast and depressed?" He told them what was the matter. Then they said to him, "Dear father, be not disturbed; we will bring him under our control and fetch him hither." "Dear daughters, it is not possible for anyone to bring this man under control." "Dear father, we are women; we will bind him fast with the fetters of lust; so will we fetch him hither. As for you, be not disturbed." And approaching the Teacher, they said to him, "Monk, we would be your humble slaves." The Teacher paid no attention to their words, nor did he so much as open his eyes and look at them. Said the daughters of Mara again, "Many and various are the tastes of men. Some like maidens, others like women in the prime of life, others like women who have reached middle life, while still others like women who have passed middle life. We will tempt him in various forms." So one after another, they assumed the forms of women of various ages, creating by supernatural power each a hundred female forms. And in the guise of maidens, women who had not yet given birth to a child, women who had given birth to one child, women who had given birth to two children, women who had reached middle life, and women who had reached old age, they approached the Exalted One six times and said to him, "Monk, we would be your humble slaves." But neither did the Exalted One pay any attention to that, but remained free, even as though the elements of being had been utterly destroyed. [197] But when, after that, they did not retire, the Teacher said to them, "Depart; what do you see, that you strive thus.' Such actions as these should be performed before those who have not rid themselves of the lusts and other evil passions. The Tathagata, however, has rid himseK of the lusts and other evil passions. Why will ye try to bring me into your control.'*" So saying, he pronounced the following Stanzas, 179. There is one whose victory cannot be turned to defeat, Unto victory over whom no one in the world can attain. The Buddha, unHmited in power, the trackless. By what track can you lead him? 180. There is one in whom there is no Craving, With its snares and poisons, to lead him whithersoever. The Buddha, unlimited in power, the trackless. By what track can you lead him? [198] At the conclusion of the lesson many divinities obtained Comprehension of the Law, and the daughters of Mara then and there disappeared. When the Teacher had completed his religious instruction, he said, "Magandiya, when long ago I beheld these three daughters of Mara, possessed of bodies comparable to masses of gold, free from phlegm and the other bodily impurities, even then I had no desire for the pleasures of love. But as for your daughter's body, it is a corpse filled with the thirty-two constituents, an impure vessel, as it were, painted without. Were my foot smeared with filth, and were she to lie on my threshold, I would not touch her even with the sole of my foot." And when he had thus spoken, he pronounced the following Stanza, -N. 3. 19921] The Buddha has naught to do with women 35 Having seen Craving, Discontent, and Lust, I had no desire for the pleasures of love. What is this body, filled with urine and dung? I should not be willing to touch it, even with my foot.

[XIV. 2] XIV. 2. THE TWIN MIRACLE They that are devoted to meditation they that are steadfast. This religious instruction was given by the Teacher at the gate of the city Sankassa with reference to many gods and men. But the story begins at Rajagaha. [199] 2 a. Pindola Bharadvaja performs a miracle For once upon a time a treasurer of Rajagaha went to the river Ganges to sport in the water. To avoid the risk of losing his jewels and clothing and to prevent them from slipping away while his mind was otherwise occupied, he put them in an openwork wicker basket. Now a certain red-sandalwood tree which grew on the bank of the Ganges above, whose roots were washed by the waters of the Ganges, fell into the Ganges, was gradually broken up by the rocks in the river, and went to pieces. A fragment of the tree about the size of a water-jar, which had been ground by the rocks and washed by the waves until it was round and smooth, and which had been carried along by the current and in the course of time had become wrapped round and round with Sevala plants, finally drifted against the treasurer's wicker basket, and was caught therein. "What is this?" said the treasurer. "A fragment of a tree," replied his companions. The treasurer ordered it brought to him. Six religious teachers said to him, "This bowl is just the thing for us; give it to us." But the treasurer replied, "Fly through the air and take it." On the sixth day the naked ascetic Nathaputta said to his disciples, "Go say to the treasurer, 'This bowl is just the thing for our teacher. Do not insist on our flying through the air for the sake of a mere trifle. Give us the bowl.'" [201] They went and delivered his message to the treasurer, who replied, "He only shall have the bowl who can fly through the air and take it." Nathaputta himself desired to go. Accordingly he gave orders to his disciples, "I will lift up a single hand and a single foot, and act as though I were about to fly up. Then you must say to me, 'Teacher, what are you doing? Do not reveal hidden powers of Arahatship to the multitude merely for the sake of a wooden bowl. So saying, you must grasp me by the hands and feet, pull me down, and throw me on the ground." Then Nathaputta went and said to the treasurer, " Great treasurer, this bowl is not at aU the thing for others. Do not insist on my flying through the air for the sake of a mere trifle. Give me the bowl." "Reverend Sir, fly through the air and take it; that is the only way." Then Nathaputta said to his disciples, "Well then, come away, come away." So saying, he led them away. Then he said, "I shall now fly up into the air." So saying, he lifted up a single hand and a -N . .2032] The Twin Miracle 37 single foot. Thereupon his disciples said to him, "Teacher, teacher, what is it you are doing.? All for the sake of a wretched, miserable wooden bowl, why need you reveal hidden powers to the multitude.'*" Forthwith they grasped him by the hands and feet and dragged him down and threw him on the ground. Then he said to the treasurer, "Great treasurer, these my disciples will not permit me to fly up into the air; pray give me the bowl." "Fly up and take it, Reverend Sir." Thus did the six heretics strive for six days; but for all their striving, they did not succeed in obtaining the bowl. On the seventh day the Venerable Elder Moggallana the Great and the Venerable Elder Pindolabharadvaja set out to make an alms-pilgrimage in Rajagaha; and taking their stand on a flat rock, they proceeded to robe themselves. [202] Just at that moment some gamesters began the following conversation, "Friends, six religious teachers used to go about pretending to be Arahats. But when, seven days ago, the treasurer of Rajagaha suspended a bowl and said, 'If any be an Arahat, let him fly through the air and take the bowl,' not one of those who pretended to be Arahats could fly through the air. To-day we know for certain that there are no Arahats in the world." Hearing this talk, the Venerable Moggallana the Great said to the Venerable Elder Pindolabharadvaja, "Brother, you have heard the conversation of these men; they talk as though they were challenging the Religion of the Buddha. Now you are possessed of great magical power, you are possessed of great supernatural power; go fly through the air and take this bowl." "Brother Moggallana, you are known far and wide as 'Foremost of those that possess magical power;' you take this bowl; if you take it, I will take it." Moggallana replied, "You go, brother." Accordingly the Venerable Elder Pindolabharadvaja entered into the trance of the Supernatural Faculties, and arising from the trance, he encircled the flat rock three leagues in extent with the tip of his foot, and then raising it aloft as easily as if it were silk-cotton, he walked seven times about in a circle over the city of Rajagaha. Now the city of Rajagaha was exactly three leagues in extent, and the rock appeared like a covering over the city. The residents of the city thought to themselves, "The rock will fall upon us and crush us," and terrified with fear, they placed winnowing-baskets on their heads and hid themselves here and there. [203] The seventh time the Elder encircled the city he rent the flat rock asunder and showed himself plainly before the people. When the multitude saw the Elder, they cried out, "Reverend Pindolabharadvaja, take firm hold of the rock; do npt destroy us all." Thereupon the Elder kicked the rock away from him, whereupon the rock settled in the same place in which it had lain before. And the Elder lighted on the top of the treasurer's house. When the Elder saw him, he prostrated himself on his breast and said, "Master, pray descend." When the Elder had descended, the treasurer provided him with a seat, caused him to lower his bowl, filled it with the four sweet foods, and returned it to the Elder. The Elder took his bowl and set out in the direction of the monastery. Thereupon all those who, because of absence either in the forest or in the village, had not seen that miracle, gathered together and began to follow the Elder, saying to him, "Reverend Sir, show us also the miracle." So the Elder repeated the miracle for them also, and having so done, continued his course to the monastery. The Teacher, who was following the Elder, heard the noise of the multitude as they roared out their applause, and asked the Elder Ananda, "Ananda, who is it they are applauding?" "Reverend Sir," replied the Elder Ananda, "Pindolabharadvaja flew up into the air and took the bowl made of red sandalwood, and the multitude are applauding him." So the Teacher summoned Bharadvaja and said to him, "Is the report true that you have done this." "Yes, Reverend Sir, it is true." "Bharadvaja, why did you do this.''" Thereupon the Teacher rebuked the Elder, caused him to break that bowl to pieces, and directed him to give the fragments to the monks to grind into powder for sandal-paste. And he laid down a precept forbidding the exercise of the supernatural powers for such purposes in the future. [204] 2 b. The Buddha promises to perform a miracle When the heretics heard that the monk Gotama had caused that bowl to be broken to pieces and that he had laid down a precept forbidding his disciples to perform miracles, they said, "Even if their lives depend upon it, the disciples of the monk Gotama will not disobey the precept which he has laid down. Moreover the monk Gotama will also keep that precept. Now is our chance!" So they went through the streets of the city proclaiming, "It is our wont to keep our own powers hidden, and it was for this reason that on a recent -N . .20514] The Twin Miracle 39 occasion we refused to display our own powers for the sake of a wooden bowl. But the disciples of the monk Gotama displayed their powers to the multitude all for the sake of a paltry bowl. The monk Gotama in his wisdom caused that bowl to be broken to pieces and laid down a precept forbidding his disciples to perform miracles. Henceforth we will perform miracles only with him." King Bimbisara heard their talk, went to the Teacher, and said, "Reverend Sir, is the report true that you have forbidden your disciples to perform miracles.'*" "Yes, great king." "The heretics are saying, *We will perform miracles with you;' what do you intend to do about this?" "If they perform miracles, I will do the same." "Have you not laid down a precept forbidding the performance of miracles.f" "Great king, I have not laid down a precept for myself; the precept was intended to apply only to my disciples." "Do you mean that the precept which you laid down was intended to apply to everyone but yourself.'*" "Well, great king, I will answer that question by another. Great king, it is true, is it not, that you have a pleasure-garden in your kingdom?" "Yes, Reverend Sir." "Great king, if the populace should eat the mangoes and other fruits in your garden, what would you do to them?" "I should inflict punishment upon them. Reverend Sir." "But you would have the right to eat them yourself?" "Yes, Reverend Sir: I am not liable to punishment; I should have the right to eat whatever belongs to me." "Great king, even as [205] your authority extends throughout your kingdom thirty leagues in extent, and you are not yourself liable to punishment for eating mangoes and other fruits in your own garden, while others are liable to punishment for so doing, even so my authority extends throughout hundreds of thousands of millions of worlds, and while I may overstep the precepts which I have myself laid down, others may not so do; therefore, great king, I shall perform a miracle." When the heretics heard these words, they said to each other, "Now we are lost; the monk Gotama declares that the precept which he laid down was intended to apply to his disciples, but not to himself, and he further declares that it is his intention to perform a miracle himself; what are we to do?" And they took counsel together. The king asked the Teacher, "Reverend Sir, when do you intend to perform this miracle?" "On the day of full moon of the month Asalhi, four months hence." "Where will you perform it. Reverend Sir?" "Near Savatthi, great king." (Now why did the Teacher appoint a place so far distant? Because Savatthi is the place where all the Buddhas have performed their great miracles; it was likewise to permit the assemblage of a great multitude. For these reasons the Teacher appointed a place far distant.) The heretics, hearing these words, said to each other, "Four months hence the monk Gotama will perform a miracle at Savatthi. Henceforth, therefore, we must pursue him unremittingly. When the populace see us, they will ask, 'What does this mean?' and we will reply, 'You will remember that we said, "We will perform a miracle with the monk Gotama;" now he is running away from us; but since we are not willing that he should get away from us, we are pursuing hun.'" When the Teacher had gone his round for alms in Rajagaha, he came forth from the city. The heretics likewise came forth in his train. Wherever he took his meal, there they lodged for the night; wherever he lodged for the night, there they took their breakfast. When the people asked them, "What does this mean?" they gave the same answer they had before agreed upon. [206] "We will see the miracle," cried out the multitude, and followed after. In due course the Teacher reached Savatthi. The heretics accompanied him thither. On reaching the city they stirred up their retainers, obtained for themselves a hundred thousand pieces of money, caused a pavilion to be erected with pillars of acacia wood, and caused it to be covered with blue lotus flowers. Having so done, they sat down and said, "Here we will perform a miracle." King Pasenadi Kosala approached the Teacher and said, "Reverend Sir, the heretics have caused a pavilion to be erected; shall I also erect a pavilion for you?" "There is no need of so doing, great king; I have a pavilion-maker." "Reverend Sir, who is there here besides me that can build a pavilion for you?" "Sakka king of the gods, great king." "Reverend Sir, where will you perform the miracle?" "At the foot of the mango-tree which is called Ganda's, great king." The heretics heard the words, "He will perform the miracle at the foot of the mango-tree." Straightway they tore up by the roots all of the mango-trees for a league around, even those that had sprung up that very day, and threw them all into the forest. -N . .2081] The Twin Miracle 41 2 c. Preliminary miracles On the day of full moon of the month Asalhi the Teacher entered the city. On the same day Ganda, the king's gardener, seeing a large ripe mango in a basket of leaves made by red ants, drove away the crows which had been attracted by its savor and flavor, picked up the mango, and set out with it, intending to take it to the king. But seeing the Teacher by the way, he thought to himself, "If the king eats this mango, he will possibly give me eight or sixteen pieces of money for it, and that will not suffice to keep me alive during one state of existence; but if I give this to the Teacher, [207] it will avail to my salvation time without end." Accordingly he presented the ripe mango to the Teacher. The Teacher looked at the Elder Ananda. The Elder removed the outer covering from the gift intended for the great king and placed the mango in the Teacher's hands. The Teacher presented his bowl, received the ripe mango, and intimated that he desired to sit down right there. The Elder spread his robe and presented it. When the Teacher was seated, the Elder strained water, crushed the ripe mango, made a sherbet, and gave it to the Teacher. When the Teacher had drunk the mango-sherbet, he said to Ganda, "Dig up the earth right here and plant the seed of the mango." The gardener did as he was told. The Teacher washed his hands over the place where the mango had been planted. The very moment he washed his hands, a mangotree sprang up, with a stalk as thick as a plow-handle, fifty cubits in height. Five great branches shot forth, each fifty cubits in length, four to the four cardinal points and one to the heavens above. Instantly the tree was covered with flowers and fruits; indeed on one side it bore a cluster of ripe mangoes. Approaching from behind, the monks picked the ripe mangoes, ate them, and then withdrew. When the king heard that a mango-tree so wonderful had sprung up, he gave orders that no one should cut it down, and posted a guard. Because the tree had been planted by the gardener Ganda, it became known as Ganda's Mango-tree. Men of the baser sort also ate the ripe mango fruits and cried out, "You rascally heretics, when you heard that the monk Gotama would do a miracle at the foot of Ganda's Mango-tree, you caused all the young mangoes [208] for a league around, even those that have sprung up this very day, to be torn up by the roots; yet here is Ganda's mangotree." So saying, they took the seeds and cores of the mango-fruits which remained, and threw them at the heretics. Sakka ordered the deity Wind-cloud, "Uproot the paviHon of the heretics with your winds and throw it into the cesspool." Wind-cloud did so. Then Sakka ordered the Sun-deity, " Check the course of the sun's disk and scorch them." The Sun-deity did so. Then Sakka again ordered Wind-cloud, "Wind-cloud, set the chariot of the wind in motion and go forth." Wind-cloud did so. Now the bodies of the heretics were streaming with sweat, and Wind-cloud sprinkled them with a shower of dust until they looked like red ants. Then Sakka again ordered Wind-cloud, "Cause countless great drops of rain to fall." Wind-cloud did so, and the heretics looked like mottled cows. Naked as they were, they fled helter-skelter. As they were running away, a certain farmer who was a supporter of Purana Kassapa, thought, "To-morrow is the day when my noble teachers will perform their miracle; I must go see the miracle." So unyoking his cattle and taking with him a vessel of broth which he had brought with him early in the morning, and a rope, he set out to return home. When he saw Purana running away in such wise, he said to him, "Reverend Sir, I set out with the thought in my mind, *I will go see my noble teachers perform their miracle.' Where are you going .f" Purana replied, "Why should you wish to see a miracle? Give me your waterpot and rope." [209] The farmer did so. Purana took the waterpot and rope, and going to the bank of the river, tied the waterpot to his neck with the rope, and threw himself into the stream. There was a splash of water-bubbles, and Purana died and was reborn in the Avici Hell. The Teacher created a jeweled walk in the air, one end of which rested upon the eastern rim of the world and the other upon the western rim. As the shadows of evening drew on, there assembled a multitude thirty-six leagues in extent. The Teacher, thinking to himself, "This is the time for me to perform the miracle," came forth from the Perfumed Chamber and stood on the terrace. At that moment a female lay disciple named Gharani, a woman possessed of magical power, who had attained the Fruit of the Third Path, approached the Teacher and said, "Reverend Sir, so long as you have a daughter like me remaining alive, you will have no occasion to weary yourself; I will perform a miracle." "Gharani, what miracle will you perform.'" "Reverend Sir, I will convert the great earth which lies inclosed within the circle of the world into water. -N. 3. 21 Is] The Twin Miracle 43 and then I will dive into the water like a water-bird and reappear at the eastern rim of the world. Likewise will I reappear at the western rim, and at the northern rim, and at the southern rim of the world, and at the centre. People will ask, 'Who is that.''' and other people will answer, 'That is Gharani. If such is the supernatural power of a mere woman, what must the supernatural power of a Buddha be like.''' [210] Under such circumstances the heretics will flee away without so much as waiting to see you." The Teacher replied, "I know very well, Gharani, that you are perfectly able to perform such a miracle as you describe; but this basket of flowers was not prepared for you." With these words he declined her offer. Gharani said to herself, "The Teacher declines my offer; doubtless there is some one else able to perform a greater miracle than that which I am able to perform." So saying, she stepped aside. Thought the Teacher to himself, "Thus will the merits of these persons also become manifest; thus will they send up their shouts of applause in the midst of a company thirty-six leagues in extent." And he asked yet others, "What manner of miracle will you perform.? " "Thus and thus will we perform a miracle, Reverend Sir," they replied; and standing before the Teacher, they sent up shouts of applause. The story goes that among others Culla Anathapindika thought to himself, "So long as the Teacher has a son like me alive, a lay disciple who has attained the Fruit of the Third Path, he will have no occasion to weary himself." Accordingly he said to the Teacher, "Reverend Sir, I will perform a miracle." "What manner of miracle will you perform.''" asked the Teacher. "Reverend Sir, I will assume a form like that of Maha Brahma, twelve leagues in size, and in the midst of this company, with a sound like the roar of thunder that accompanies a heavy rainstorm, I will shake the earth even as Maha Brahma shakes the earth. The multitude will ask, 'What sound is that.f*' and the answer will be, 'That is the sound of an earthquake produced by Culla Anathapindika.' The heretics will say, ' If such is the supernatural power of a layman, what must be the supernatural power of a Buddha.''' And they will flee away without so much as waiting to see you." The Teacher repeated the answer he had given to Gharani, "I know that you possess this power," and declined his offer to perform the miracle. Now a certain seven-year-old girl, a novice named Cira, who had attained Fourfold Knowledge, [211] saluted the Teacher and said, "Reverend Sir, I will perform a miracle." "What miracle will you perform, Cira?" "Reverend Sir, I will fetch hither Mount Sineru, and the range of mountains that encircles the earth, and Himalaya likewise, and I will set them up in a row; and then I will soar like a wild-goose up and over the tops of these mountains without so much as touching them and return hither. When the populace see me, they will ask, *Who is that?' and the answer will be, 'That is the female novice Cira.' The heretics will say, 'It is a mere seven-yearold novice who possesses this supernatural power; what must the supernatural power of a Buddha be like.' So saying, they will flee away without so much as waiting to see you." (The same words are to be understood here as occurred in the previous answers.) To her likewise did the Exalted One reply, "I know your supernatural power," and declined her offer to perform the miracle. Now a certain novice named Cunda, who, although he had attained Fourfold Knowledge and Freedom from the Depravities, yet was only seven years old, saluted the Teacher and said, "Exalted One, I will perform a miracle." "What miracle will you perform?" asked the Teacher. Cunda replied, "Reverend Sir, I will take upon my shoulder a great rose-apple tree, which is the emblem of the Land of the Roseapple, and I will wave it back and forth, and I will bring fragments of rose-apple and give to this company to eat thereof, and I will also bring flowers of the coral tree." Then the nun Uppalavanna saluted the Teacher and said, "Reverend Sir, I will perform a miracle." "What miracle will you perform?" asked the Teacher. "Reverend Sir," replied Uppalavanna, "Before the eyes of a multitude extended twelve leagues on all sides, I will surround myself with a retinue thirtysix leagues round about, and I will take the form of a Universal Monarch and will come to you and will pay obeisance to you." [212] Said the Teacher, "I know your supernatural power," and declined her offer to perform the miracle. Then the Elder Moggallana the Great saluted the Exalted One and said, "Reverend Sir, I will perform a miracle." "What miracle will you perform?" asked the Teacher. "Reverend Sir, I will put Mount Sineru, king of mountains, between my teeth and crunch it like a kidney-bean." "What else will you do?" "I will roll up this earth like a mat and thrust it between my fingers." "What else will you do?" "I will cause the earth to revolve like a potter's wheel and I will give the multitude the essence of earth to eat." "What else will you do?" "I will place the earth in my left hand, and I will remove all these living beings to another continent." "What else will -N. 3. 21319] The Twin Miracle 45 you do?" "I will use Mount Sineru as an umbrella-stick, uplift the great earth, place it thereon, and taking it in one hand, even as a monk carries an umbrella in his hand, walk about in the air." Said the Teacher, "I know your supernatural power," but declined to permit him to perform the miracles. Said Moggallana, "Doubtless the Teacher knows of someone able to perform a miracle more wonderful than any that I am able to perform." So saying, he stepped aside. Then said the Teacher to him, "Moggallana, this basket of flowers was not prepared for you. The burden which I bear is like the burden of none other; mine is a burden which none other is able to bear. Indeed it is not strange that there is now no one who can bear my burden. In previous states of existence, also, in which, solely through my own volition, I was born as an animal, no one was able to bear my burden." When the Teacher had thus spoken, [213] the Elder asked him, "When was this. Reverend Sir, and how was this?" The Teacher then related in detail the Kanha Usabha Jataka:V Because the load was heavy, because the road was deep with mud, They harnessed Blackie, and he straightway drew the load. Having related this Jataka, to make the matter clearer, he related in detail also the Nandi Visala Jataka: One should always speak kindly; under no circumstances should one speak harshly. For one who spoke kindly, he drew a heavy load. And brought him wealth, and all because he liked him. Now when the Teacher had related these Jatakas, he came down the jeweled walk. His retinue extended twelve leagues before him to the east, twelve leagues behind him, twelve leagues on his left hand, and twelve leagues on his right. And standing erect in the midst of this numerous company extending twenty-four leagues in all directions, the Exalted One performed the Twin Miracle. According to the Sacred Text, the facts are to be understood as follows: 2 d. The Buddha performs the Twin Miracle What is known regarding the Twin Miracle performed by the Tathagata? On this occasion the Tathagata performed the Twin Miracle, a miracle far more wonderful than any performed by his disciples. From the upper part of his body proceeded flames of fire, and from the lower part of his body a stream of water. [214] From the lower part of his body proceeded flames of fire and from the upper part of his body a stream of water. From the front part of his body proceeded flames of fire, and from the back part of his body a stream of water. From the back part of his body proceeded flames of fire, and from the front part of his body a stream of water. Flames of fire and streams of water proceeded from his right and left eyes, from his right and left ears, from his right and left nostrils, from his right and left shoulders, from his right and left hands, from his right and left sides, from his right and left feet, from the tips of his fingers and from the roots of his fingers; from every pore of his body proceeded forth flames of fire, and from every pore of his body proceeded forth a stream of water. Six-colored were they: blue and yellow and red and white and pink and brilliant. The Exalted One walked, and a counterpart of him stood or sat or lay down; . . . his counterpart lay down and the Exalted One walked or stood or sat. This is the tradition regarding the Twin Miracle performed by the Exalted One. (This miracle, therefore, the Teacher performed as he walked up and down the jeweled walk. By means of a trance induced by meditation on the element of fire, flames of fire proceeded from the upper part of his body; and by means of a trance induced by meditation on the element of water, [215] a stream of water proceeded from the lower part of his body. The words "From the lower part of his body' and "From the upper part of his body" are used to show that from the same part of the body from which a stream of water proceeded, from that part also flames of fire proceeded; and that from the same part of the body from which flames of fire proceeded, from that part also a stream of water also proceeded. The same principle of interpretation applies also to the following expressions. Now the flames of fire were not mingled with the stream of water, nor was the stream of water mingled with the flames of fire. Both the flames of fire and the stream of water shot upwards as far as the World of Brahma, and streamed thence to the rim of the Cakkavala. With reference to the "six colors," rays of six colors, like molten gold running out of crucibles, or like an ooze of king's yellow coming out of a tube, shot upwards from the interior of one Cakkavala to the World of Brahma, whence they streamed back to the rim of the Cakkavala. Thus each Cakkavala was arched with rays of light shaped like a A-shaped rafter, and the House of Enlightenment was suffused with an even light.) -N. 3. 21622] The Twin Miracle 47 On that day the Teacher walked up and down performing his Twin Miracle, and as he did so, he preached the Law to the multitude from time to time, not wearying them with uninterrupted discourse, but giving them suflScient opportunity to refresh themselves from time to time. Thereupon the multitude sent up shouts of applause. Hearing the shouts of applause which proceeded from the multitude, the Teacher straightway looked into the hearts of the great multitude, and in sixteen ways perceived the disposition of mind of each one. So quick is the movement of the mind of the Buddhas, [216] that in case any person took pleasure in any portion of the Law or in any miracle, the Buddha preached the Law and performed a miracle in accordance with the temper and disposition of every such person. As he thus preached the Law and performed miracles, a great multitude of living beings obtained clear comprehension of the Law. Since the Teacher saw in that vast throng none other than himself who understood his mind and could ask him questions, he put forth his supernatural power and created a double; the double then asked him questions and the Teacher answered them. While the Exalted One walked up and down, his double occupied himself otherwise; while his double walked up and down, the Exalted One occupied himself otherwise. (It is in order to make this point clear that the statement, "His double walked," and so forth, is introduced.) Seeing the Teacher perform his miracle thus and hearing him preach the Law, two hundred millions of living beings in that vast throng obtained Comprehension of the Law. 2 e. The Ascent of the Buddha to the World of the Thirty-three As the Teacher performed his miracle, he considered within himself, "Where have Buddhas of the past kept residence after performing this miracle.'" Straightway he became aware of the following, "It has been their invariable custom to enter upon residence in the World of the Thirty-three and to expound the Abhidhamma Pitaka to their mother." Thereupon he lifted up his right foot and set it down on the summit of Yugandhara, and then he lifted up his left foot and set it down on the summit of Sineru, and thus in three strides, setting his foot on the earth but twice, he spanned sixty-eight hundred thousand leagues. One must not conclude, "When the Teacher took those strides he lengthened his stride;" the true explanation is that when he lifted up his foot the mountains huddled under his feet, and [217] when he strode forward they rose again and stood in their proper places. Sakka saw the Teacher and thought to himself, "The Teacher will doubtless keep residence during the coming season of the rains on the Yellowstone Throne; thus will he be of service to deities without number. But if the Teacher enters upon residence here, the other deities will not be able to lift even a hand. This Yellowstone Throne is sixty leagues long and jfifty leagues broad; and even if the Teacher seats himself therein, it will appear as if empty." The Teacher perceiving the thought in his mind, threw his own mantle over the stone throne, completely covering it. Thought Sakka, "The robe he threw quite covers the throne, to be sure, but he himself will appear small indeed when he seats himself thereon. The Teacher, perceiving the thought in his mind, enfolded the Yellowstone Throne in a fold of his robe, even as a big monk clad in refuse-rag-robes might cover a low stool with their skirts; and when he had so done, seated himself upon the Yellowstone Throne. At that moment the multitude looked for the Teacher, but saw him not; it was as though the moon had just set. Thereupon the multitude said, Has he gone to Cittakuta or to Kelasa or to Yugandhara? We may not see the Supremely Enhghtened One, Prince of the World, mightiest of men. [218] , As the multitude repeated this Stanza, they wept and lamented. Others said to themselves, "The Teacher delights in solitude, and embarrassed at having performed such a miracle before such a throng, has departed to another kingdom or country. Shall we not see him again henceforth?" And weeping and lamenting, they pronounced the following Stanza, He that deUghts in solitude, he that is steadfast will not come back again to this world. We may not see the Supremely Exalted, the Prince of the World, the mightiest of men. Thereupon they asked Moggallana the Great, "Where has the Teacher gone, Reverend Sir.?" Although Moggallana the Great himself knew perfectly well where the Teacher had gone, he thought to himself, "Of others also let the wondrous powers become known," and therefore answered, "Ask the Elder Anuruddha." So they asked the Elder Anuruddha, "Reverend Sir, where has the Teacher gone.?" The Elder Anuruddha replied, "He has entered upon residence in the World of the Thirty-three, seated upon the Yellowstone Throne; he went thither to expound the Abhidhamma Pitaka to his mother." -N. 3. 21923] The Twin Miracle 49 "When will he return, Reverend Sir?" "He will spend these three months expounding the Abhidhamma, and he will return on the day of the Terminal Festival." Thereupon the multitude exclaimed, "We will not go away until we see the Teacher." So then and there they pitched camp, with the sky alone for their covering. Although the multitude was so great, naught that issued from their bodies was noticeable on the ground; for the earth opened and received all, so that the surface of the earth was everywhere sweet and clean. Before the Teacher ascended, he addressed Moggallana the Great, "Moggallana, do you expound the Law to this company and Culla Anathapindika will provide food." Accordingly, during those three months, Culla Anathapindika provided that company with water and rice-porridge [219] and hard food, and likewise with betel and garlands and perfumes and ornaments. Moggallana the Great expounded the Law to them and answered the questions of all who had come to see a miracle. When the Teacher had entered upon residence in the World of the Thirty -three, and had seated himself upon the Yellowstone Throne that he might expound the Abhidhamma to his mother, the deities of ten thousand worlds surrounded him and waited upon him. Therefore is it said. In the World of the Thirty-three, when the Buddha, most exalted of beings. Dwelt at the foot of the Coral-tree, seated on the Yellowstone Throne, The deities of the Ten Worlds assembled together and waited upon The Supremely Enlightened, dwelling at the highest point of the heavens. In comparison with the Supremely Enlightened, there was no deity who shone; The Supremely Enlightened alone shone, surpassing all of the other deities. As he sat there, outshining with the splendor of his own body all the other deities, his mother approached from the Palace of the Tusita gods and sat down on his right hand, the deity Indaka likewise approached and sat down on his right hand, and Ankura on his left hand. When those powerful deities assembled, Ankura withdrew and sat down twelve leagues distant, while Indaka sat down on the right hand of the Teacher. The Teacher surveyed them both, and desiring to make known how great is the fruit that accrues in his dispensation, to him who bestows oflFerings on those that are worthy of offerings, said to Ankura, "After a long time, although for ten thousand years you made a row of fire-places twelve leagues in length [220] and gave abundant offerings, upon coming to my assembly, you have sat down farthest removed of all, twelve leagues distant. What can be the cause of this?" Moreover it is said: The Supremely Enlightened looked upon Ankura and Indaka; Declaring who is worthy of offerings, he uttered these words. You gave abundant offerings, Ankura. Yet, after a long interval. You sit afar off. Come to me. The sound of these words reached the surface of the earth, and all that multitude heard it. When the Teacher had thus spoken, Roused by the Righteous Teacher, Ankura spoke thus. What good have these gifts done me.'' Is emptiness bestowed by him that is worthy of offerings? This Yakkha Indaka gave but slender gifts; Yet he outshines us, even as the moon outshines the hosts of stars. Now when Ankura had thus spoken, the Teacher addressed Indaka, "Indaka, you sit on my right hand; why do you sit there and depart not.'*" Indaka replied, "Reverend Sir, like a farmer who has sown a little seed in a good field, I have received the blessing of him that is worthy of offerings." And making clear who are worthy of offerings and who are not, Indaka said. Even as seed, however abundant, sown on a barren soil. Does not produce much fruit, and does not delight the farmer. So also alms, however abundant, bestowed upon evil men. Do not produce much fruit, and do not delight the giver. [221] But even as seed, however little in amoimt, sown in a good field. Produces fruit after a heavy shower, and delights the farmer. So also, when done for the virtuous and righteous and holy, A good deed, however slight, yields abundant fruit. But what was Indaka's former deed. The story goes that on a certain occasion, when the Elder Anuruddha entered the village to receive alms, he gave him a spoonful of his own food. This was Indaka's work of merit. Although Ankura had for ten thousand years made a row of fire-places twelve leagues long, and had given abundant alms, Indaka's deed received the greater reward. Therefore spoke Indaka as he did. Thereupon the Teacher said, "Ankura, one should use discrimination in giving alms. In that way alms, like seed -N.3.223i] The Twin Miracle 51 sown on good soil, yield abundant fruit." But you did not do so. Hence your alms did not become fruitful. To make the matter clearer he said, Alms should be given with discrimination; so given, it yields abundant fruit. They that give alms with discrimination go to heaven. The giving of alms with discrimination is extolled by the Happy One. Alms given to living beings here in the world who are worthy of oflFerings, Yield abundant fruit, like seeds sown on good ground. Having thus spoken, he expounded the Law further by pronouncing the following Stanzas, 356. Weeds ruin a field, lust ruins mankind. Therefore alms given to those that are free from lust yield abimdant fruit. 357. Weeds ruin a field, hatred ruins mankind. Therefore alms given to those that are free from hatred yield abundant fruit. 358. Weeds ruin a field, delusion ruins mankind. Therefore alms given to those that are free from delusion yield abundant fruit. 359. Weeds ruin a field, inordinate desire ruins mankind. Therefore alms given to those that are free from inordinate desire yield abundant fruit. [222] Then, seated in the midst of the assembly of the gods, for the sake of his mother, the Teacher began the recitation of the Abhidhamma Pitaka, beginning with the words, "Those things which are good, those things which are evil, those things which are neither good nor evil." And thus, for the space of three months without interruption, he recited the Abhidhamma Pitaka. Now when it was time for him to go on his round for alms, he would create a double and say to him, "Preach the Law until I return." Then he would himself go to the Himalaya, and after chewing a betel tooth-stick and rinsing his mouth in the waters of Lake Anotatta, he would bring alms from Uttarakuru, and seating himself in the garden of a man of wealth, he would eat his meal. The Elder Sariputta went to the World of the Tusita gods and waited upon the Teacher. When the Teacher had finished his meal, he said, "Sariputta, to-day I have recited the Law so-and-so-far; therefore do you recite it to the five hundred monks who depend upon you;" and he taught it to the Elder. We are told that through faith in the Twin Miracle five hundred youths of respectable families [223] became monks under the Elder, and that it was with reference to these youths that the Teacher thus spoke. When he had thus spoken, he returned to the World of the Gods and preached the Law in person beginning at the place where the counterpart of the Buddha had left off. The Elder returned to the world of men and preached the Law to those monks; while the Teacher yet remained in the World of the Gods, they mastered Seven Books. We are told that in the dispensation of the Buddha Kassapa they were little bats. On a certain occasion, as they hung over a mountaincave, they overheard two monks reciting the Abhidhamma as they walked up and down their walk and straightway fell in love with their voices. As for the expressions, "These aggregates of being, these elements of being," they did not know what they meant; but solely because they had fallen in love with their voices, when they passed from that state of existence they were reborn in the World of the Gods. There, for the space of an interval between two Buddhas, they enjoyed celestial glory; afterwards they were reborn in Savatthi in the households of families of distinction. Receiving faith in the Twin Miracle, they became monks under the Elder and were the first to obtain mastery over the Seven Books. The Teacher continued for the space of three months in the same way to recite the Abhidhamma Pitaka. At the conclusion of his recitation of the Law eight hundred thousands of millions of deities obtained clear comprehension of the Law, and Maha Maya was established in the Fruit of Conversion. [224] 2 f. The Descent of the Buddha and attendant deities, Devorohana That multitude thirty-six leagues in extent, knowing that the Terminal Festival would occur seven days later, approached the Elder Moggallana the Great and said to him, "Reverend Sir, is it not proper for us to know on what day the Teacher will descend? We will not depart hence until we see the Teacher." Venerable Moggallana the Great replied, "Very well, brethren," and diving into the earth right there, he went to the foot of Mount Sineru. Then he willed: "Let the multitude behold me as I climb." Then he climbed the side of Mount Sineru, his form appearing like the thread of a yellow blanket pulled through a jewel. The multitude watched him and cried out from time to time, "He has climbed one league! He has climbed two leagues!" When the Elder had climbed the mountain, he prostrated himself before the Teacher, uplifting the Teacher's feet with the crown of -N. 3. 2262] The Twin Miracle 53 his head, and spoke thus to him, "Reverend Sir, the multitude desire to go where they can see you; when will you descend?" "But, Moggallana, where is your older brother Sariputta?" "Reverend Sir, he is keeping residence at the gate of the city Sarakassa." "Moggallana, seven days hence I will descend for the great Terminal Festival to the gate of the city Samkassa; those who desire to see me must go there." Now the distance from Savatthi to Samkassa was thirty leagues, and no one could supply the multitude with provisions for so long a journey. So the Teacher said, "Tell them to take upon themselves the vows of Fast-day, and to go forth as though they were going to a neighboring monastery to hear the Law." "Very well. Reverend Sir," replied the Elder; and returning to the multitude, he told them what the Teacher had said. [225] When the season of the rains had passed and the Terminal Festival had been celebrated, the Teacher informed Sakka, "Great king, it is my intention to return to the path of men." Thereupon Sakka created three ladders, one of gold, one of jewels, and one of silver. The feet of these ladders rested against the gate of the city Samkassa, and their tops against the summit of Mount Sineru. On the right side was the ladder of gold for the deities, on the left side the ladder of silver for Maha Brahma and his train, and in the middle the ladder of jewels for the Tathagata. On the occasion of the Descent of the Gods, the Teacher, standing on the summit of Mount Sineru, performed the Twin Miracle and looked up. There was a clear view of the nine Worlds of Brahma. As he looked down, he had a clear view as far as the Avici Hell. Then he looked forth to the four cardinal points and to the four intermediate points, and there was a clear view of countless thousands of worlds. Gods looked upon men, and men looked upon gods; in all that assembly, thirty-six leagues in circuit, not one looked upon the glory of the Buddha that day but desired for himself the estate of a Buddha. The deities descended upon the ladder of gold, Maha Brahma and his train descended upon the ladder of silver, and the Supremely Enlightened One himself descended upon the ladder of jewels. Pancasikha the celestial musician took his yellow lute of Vilva wood, and descending on the Buddha's right, rendered honor to the Teacher with the notes of his sweet celestial lute. Matali the charioteer, [226] descending on the Buddha's left, rendered honor to the Teacher with celestial scents, garlands, and flowers. Maha Brahma held a parasol, Suyama a yak's tail fan. With this retinue did the Teacher descend and set foot on earth at the gate of the city Samkassa. Elder Sariputta approached the Teacher and paid obeisance to him. And because he had never before seen the Teacher descend with such majesty, the glorious majesty of a Buddha, he spoke thus. Never have I seen, nor has any one ever heard. The Teacher speaking so sweetly, now returned from Tusita with his following. With this Stanza and with many others did Elder Sariputta express his joy. Having so done, he 'said to the Teacher, "Reverend Sir, to-day all gods and men hold you dear and seek after you." The Teacher replied, "Sariputta, with such virtues as these are the Buddhas endowed, and therefore are they dear to gods and men alike." So saying, he expounded the Law by pronouncing the following Stanza, 181. They that are devoted to meditation, they that are steadfast. They that delight in the tranquillity of retirement from the world. They that are enlightened and mindful, they are beloved even of the gods. [227] It is the invariable practice of all the Buddhas, we are told, after they have performed the Twin Miracle, to spend the season of the rains in the World of the Gods, and to descend to the world of men at the gate of the city Samkassa. And there, marking the spot where they set their right foot on the ground, there is a permanent shrine. There the Teacher took his stand and asked a question within the comprehension of those who had not yet attained the Fruit of Conversion. Those who had not yet attained the Fruit of Conversion readily answered the question which was within their comprehension, but were unable to answer the question adapted to the comprehension of those who had attained the Fruit of Conversion. In like manner, those who had attained the Fruit of Conversion were unable to answer the question adapted to the comprehension of those who had attained the Fruit of the Second Path. Similarly the rest of the Chief Disciples were unable to answer the question within the range of Moggallana the Great, Moggallana the Great was unable to answer the question within the range of the Elder Sariputta, [228] and the Elder Sariputta was unable to answer the question within the range of the Buddha. The Teacher looked first to the east, and then to each of the other cardinal points. It was one great court. At the four cardinal points and at the four intermediate points stood gods and men, to the World of Brahma above; and below, Nagas and Supannas stood on the ground in an attitude of reverent supplication. Said they, "Reverend -N . .22911] The Twin Miracle 55 Sir, there is no one here who can answer this question; consider it no further." Said the Teacher, "Sariputta is perplexed to hear this question adapted to the comprehension of a Buddha, Of all that have weighed the Law and attained Arahatship, Of all that are yet under training, of all that have not yet attained the Fruit of Conversion; As to their walk and conversation, do thou, who knowest. Being asked, tell me. Venerable Sir." Thought the Teacher, "Although there is no doubt in Sariputta's mind regarding the meaning of the question, since he understands that I am asking a question relating to the walk and conversation of those who are yet under training and to those who have finished their training and attained Arahatship, yet there is doubt in his mind regarding my purpose in asking the question, and he is considering within himself, 'Of the aggregates of being, the elements of being, and the organs and objects of sense, by which one of these can I best grasp the intent of the Teacher?' Unless I give him a clue, he will not be able to answer the question; I will therefore give him a clue." Therefore he said, "Sariputta, do you understand the expression, 'This being '.f" Then the following thought occurred to him, "So soon as Sariputta grasps the thought that is in my mind, [229] he will answer the question in terms of the aggregates of being." No sooner had the Teacher given him a clue, than the question became clear in a hundred ways and a thousand ways; with the assistance of the clue which the Teacher had given him, the Elder straightway answered the question. We are told that with the sole exception of the Supremely Enlightened One there was no other able to answer the question which the Teacher asked the Elder Sariputta. Therefore, we are told, the Elder took his stand before the Teacher and said with a shout of triumph, "Reverend Sir, I can count the number of drops of rain that have fallen into the great ocean during all the rains which have fallen during an entire cycle of time, and likewise the number of drops of rain that have fallen upon the ground, and likewise the number of drops of rain which have fallen upon the mountains, and I can set down an exact reckoning thereof." The Teacher replied, "Sariputta, I know your power of reckoning." Indeed there is nothing with which may be compared the learning of the Venerable Elder Sariputta. That is why the Elder said, The sands along the Ganges waste away; the waters in the ocean waste away; The particles of dust of the earth waste away; the number thereof I can reckon by my knowledge. (The meaning of the foregoing Stanza is as follows, "If, Reverend Sir, All-wise Protector of the World, after answering this question, I should answer hundreds and thousands of other questions, and for every question I answered I should lay aside a single grain of sand or a single drop of water or a single particle of dust, among all the grains of sand and drops of water and particles of dust that lie along the Ganges, never missing one, the grains of sand and the drops of water and the particles of dust which lie along the Ganges would sooner fail than my ability to answer questions.") Thus did a monk so richly endowed, [230] although at first he saw neither the beginning nor the end of the question asked him, which lay within the range of the Buddha's knowledge, by taking advantage of the clue given him by the Teacher, answer the question. When the monks heard of this, they began the following discussion, "The Commander of the Faith, the Elder Sariputta, answered all by himself a question which no one else in the whole world was able to answer." The Teacher, hearing the discussion, said, "This is not the first time that the Elder Sariputta has answered a question which the whole world was unable to answer; he did the same thing in a previous state of existence." And when he had thus spoken, he related a Story of the Past: Though a thousand and more who lack wisdom, should assemble together and prattle for a hundred years. Yet were a single man of wisdom superior, if he understand that which another speaks. And he related this Jataka in detail.

[XIV. 3] XIV. 3. THE KING OF THE DRAGONS AND HIS DAUGHTERS Difficult is it to obtain birth as a human being. This religious instruction was given by the Teacher while he was in residence under the seven Sirlsaka-trees near Benares with reference to Erakapatta, King of the Dragons. We are told that in the dispensation of the Buddha Kassapa, Erakapatta was a young monk. One day he embarked in a boat on » Jataka 99: i. 406-407. « Text: N iii. 230-236. -N. 3 .23211 ] The king of the dragons and his daughter 57 the Ganges [231] and set out on a voyage. Passing a jungle of Eraka-trees, he grasped a leaf. Although the boat was moving rapidly, he did not let go, and the result was that the leaf was entirely broken off. "A mere trifle!" thought he. Although for twenty thousand years he performed meditations in the forest without confessing his fault, yet, when he came to die, he felt as though an Erakaleaf had seized him by the neck. Desiring to confess his fault, but seeing no other monk, he was filled with remorse and cried out, "My virtue is impaired!" Thus he died. Having passed out of that state of existence, he was reborn as a dragon-king, the measure of his body being that of a dug-out canoe. At the moment of rebirth he surveyed his person, and was filled with remorse as he thought to himself, "After performing meditations for so long a time, I have been reborn in a causeless state, in a feeding-place for frogs." After a time a daughter was born to him. Thereupon, lying on the surface of the water in the middle of the Ganges, he raised his great hood, placed his daughter therein, and caused her to dance and sing. This was the thought in his mind, "In this way, in case a Buddha arises in the world, I shall come to know of it. In case anyone sings a reply to my song, I will give him my daughter and the power and wealth of a dragon-king to boot." So every fortnight, on Fastday, he placed his daughter in his hood. And his daughter, poised there, danced, and sang this song. What manner of ruler is a king? What manner of king is under the dominion of passion? How may he free himself from the bondage of passion? Why is he called a simpleton? [232] All over the Land of the Rose-apple men said to themselves, "Let us win the dragon-maiden." Accordingly, to the best of their ability, they made up replies and sang them, but the daughter of the dragonking rejected them all. Every fortnight she danced and sang within her father's hood. Thus passed an interval between two Buddhas. After the Teacher had appeared in the world, as he surveyed the world at dawn one morning, he perceived that among others the dragon-king Erakapatta and the Brahman youth Uttara had entered the Net of his Knowledge. Thereupon he considered within himself, "What now will come to pass?" And straightway he became aware of the following, "To-day is the day when the dragon-king Erakapatta will place his daughter within his hood and make her dance. This Brahman youth Uttara will learn a song which I will teach him, will attain the Fruit of Conversion, and keeping the song in mind, will approach the king of the dragons. When the king of the dragons hears that song, he will know that the Buddha has appeared in the world, and he will then come to me. When he has come to me, I will pronounce a Stanza in the midst of a great multitude, and at the conclusion of the Stanza eighty-four thousand living beings will attain Comprehension of the Law." Now there were seven Sirisaka-trees not far from Benares, and the Teacher straightway went and took his seat under one of those trees. The inhabitants of the Land of the Rose-apple took a response to the song and assembled. Not far off, the Teacher saw the Brahman youth Uttara walking, and said to him, "Uttara!" "What is it. Reverend Sir.'*" "Just come here." When Uttara had come back, saluted the Teacher, and taken his seat, the Teacher said to him, "Where are you going.?" "I am going to the place where the daughter of the dragon-king Erakapatta sings her song." "But do you know a reply to the song." " Yes, Reverend Sir; I know a reply to her song.' "Just recite it to me." Uttara recited to the Teacher a reply to the song, which he had made up. Thereupon the Teacher said, "That is no reply. I will give you a reply. [233] Will you take it and go to her with ilT "Yes, Reverend Sir, I will." Then said the Teacher to him, "Uttara, when the maiden sings her song, you are to sing the following song in reply. He who is master of the Six Doors of the Body is a king. He who takes delight in them has passion for his master. He who does not take delight in them is free from passion. He who does take delight in them is called a simpleton." The Teacher having given him this reply, said to him, "Uttara, when you have sung this song, she will sing the following reply to your song. By what is a simpleton borne along? How does a wise man shake himself free? How does he attain NibbSna? Answer me this question." "Then you are to sing the following reply. By the flood of passions is the simpleton borne along; by devotion the wise man shakes them off. He that has freed himself from all the Attachments is said to have attained Nibbana." [234] Uttara memorized this reply, and as he did so, attained the Fruit of Conversion. Having attained the Fruit of Conversion, he took -N.3. 23514] The king of the dragons and his daughter 59 that Stanza and set out. "Ho!" cried he, "I have brought with me a reply to her song; make way for me." The crowd was so dense that as he walked, he hit with his feet the knees of the crowd. The daughter of the king of the dragons stood within the hood of, her father, and standing there, danced and sang the song, "What manner of ruler is a king." Uttara sang the reply, "He who is master of the Six Doors of the Body is a king." The maiden in turn sang, "By what is a simpleton borne along .f" Then Uttara sang the following Stanza in reply, "By the flood of passions is the simpleton borne along." When the king of the dragons heard those words, he knew that the Buddha had appeared in the world. And he said to himself, "I have not heard a song like that during the whole of an interval between two Buddhas." "A Buddha has indeed appeared in the world!" thought he. And his heart was filled with joy. With his tail he lashed the surface of the water, whereupon great waves arose, washing away both banks, and on this side and on that, for a distance of an usabha, men were plunged into the water. The king of the dragons then raised his hood, placed those men therein, and set them on dry land. Then he approached Uttara and asked him, "Master, where is the Teacher." "He is sitting under this tree, great king." "Come, master, let us go," said the king of the dragons, and set out with Uttara. A great multitude joined Uttara and followed him. The king of the dragons went to where the Teacher was, and after making his way in among the six-colored rays of light, saluted the Teacher and stood on one side weeping. Then said the Teacher to him, "What does this mean, great king.?" "Reverend Sir, I was once the disciple of a Buddha like you, [235] and for twenty thousand years performed meditations. But the meditations of twenty thousand years were not sufficient to secure my salvation. Just because I broke off a tiny Eraka-leaf, I was reborn in a causeless state, in the condition of one who must go about on his belly. During a whole interval between two Buddhas I attained neither human estate, nor the privilege of hearing the Law, nor the privilege of seeing a Buddha like you." Hearing his words, the Teacher replied, " Great king, human estate is indeed difficult to attain; it is likewise difficult to gain the privilege of listening to the Law; so also is the rise of a Buddha difficult. For this latter is brought about with toil and trouble." So saying, he preached the Law, pronouncing the following Stanza, 60 Booh IJy Story . Dhammapada 183-185 [N. 3. 23525- At the conclusion of the lesson eighty-four thousand living beings obtained Comprehension of the Law. (The king of the dragons would have attained the Fruit of Conversion on that day, had it not been for his animal nature. [236] He recovered the power of going about in human form only after attaining Freedom from Weariness in the five conditions in which dragons which have received the bodies of dragons are weary: namely, those called attainment of rebirth, shedding of skin, sinking into untroubled slumber, mating with those of their own kind, and vanishing from existence.)

[XIV. 4] XIV. 4. HOW DID THE SEVEN BUDDHAS KEEP FAST-DAY.? 1 The shunning of all evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a question asked by Elder Ananda. We are told that as the Elder sat in his day-quarters, he thought to himself, "The Teacher has described the mothers and fathers of the Seven Buddhas, their length of life, the tree under which they got Enlightenment, their company of disciples, their Chief Disciples, and their principal supporter. All this the Teacher has described. But he has said nothing about their mode of observance of Fast-day. Was their mode of observance of Fast-day the same as now, or was it different?" Accordingly he approached the Teacher and asked him about the matter. Now in the case of these Buddhas, while there was a diflFerence of time, there was no difference in the Stanzas they employed. The Supremely Enlightened Vipassi kept Fast-day every seven years, but the admonition he gave in one day suflBced for seven years. Sikhi and Vessabhu kept Fast-day every six years; Kakusandha and Konagamana, every year; Kassapa, Possessor of the Ten Forces, kept Fast-day every six months, but the admonition of the latter suflSced for six months. For this reason the Teacher, after explaining to the Elder this difference of time, [237] explained that their observance of Fast-day was the same in every case. "These are the very Stanzas they employed in giving admonition," said he, quoting the following Stanzas, -N.3.239U] How did the Seven Buddhas keep Fast-day? 61 183. The shunning of all evil, the doing of good. The cleansing of the heart: this is the Religion of the Buddhas. 184. Patience, long-suflfering, is the highest form of asceticism. Nibbana the Buddhas declare to be the highest of all things. For one who strikes another is no true religious, Nor is he a monk who injures another, 185. Not blaming, not harming, restraint imder the Law, Moderation in food, a remote lodging. Dwelling on lofty thoughts, this is the Religion of the Buddhas.

[XIV. 5] XIV. 5. THE BUDDHA CURES A MONK OF DISCONTENT Not with a rain of coins. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain discontented monk. [238] The story goes that after this monk had been admitted to the Order and had made his full profession, his preceptor sent him forth, saying, "Go to such and such a place and learn the Ordinances." No sooner had the monk gone there than his father fell sick. Now the father desired greatly to see his son, but found no one able to summon him. [239] When he was at the point of death, he began to chatter and prattle for love of his son. Putting a hundred pieces of money in the hands of his youngest son, he said to him, *'Take this money and use it to buy a bowl and robe for my son." So saying, he died. When the young monk returned home, his youngest brother flung himself at his feet, and rolling on the ground, wept and said, "Reverend Sir, your father chattered and prattled of you when he died and placed in my hand a hundred pieces of money. What shall I do with it.f*" The young monk refused the money, saying, "I have no need of this money." After a time, however, he thought to himself, "What is the use of living if I am obliged to gain my living by going from house to house for alms. These hundred pieces of money are enough to keep me alive; I will return to the life of a layman." Oppressed with discontent, he abandoned the recitation of the Sacred Texts and the Practice of Meditation, and began to look as though he were suffering from the jaundice. The young novices asked him, "What is the matter.?" He replied, "I am discontented." So they reported the matter to his preceptor and to his teacher, and the latter conducted him to the Teacher and explained what was the matter with him. The Teacher asked him, "Is the report true that you are discontented?" "Yes, Reverend Sir," he replied. Again the Teacher asked him, " Why have you acted thus. Have you any means of livelihood.' " "Yes, Reverend Sir." "How great is your wealth.?" "A hundred pieces of money, Reverend Sir." "Very well; just fetch a few potsherds hither; we will count them and find out whether or not you have sufficient means of hvelihood." The discontented monk brought the potsherds. Then the Teacher said to him, "Now then, set aside fifty for food and drink, twenty-four for two bullocks, and an equal number for seed, for a two-bullock-plow, for a spade, and for a razoradze." The result of the count proved that the hundred pieces of money would be insufficient. Then said the Teacher to him, "Monk, the pieces of money which you possess are but few in munber. How can you hope to satisfy your desire with so few as these.' In times past lived men who exercised sway as Universal Monarchs, [240] men who by a mere waving of the arms were able to cause a rain of jewels to fall, covering the ground for twelve leagues waist-deep with jewels; these men ruled as kings until Thirty-six Sakkas had died; and, although exercising sovereignty over the gods for so long, died, when they did die, without having fulfilled their desires." When the Teacher had thus spoken, the monks requested him to relate this Story of the Past. The Teacher accordingly related the Mandhata Jataka in detail. As far as the moon and the sun revolve, and the resplendent quarters are bright, All are slaves of Mandhata, as many living beings as are on the earth. Then he pronounced the two Stanzas which immediately follow the preceding Stanza, 186. Not with a rain of coins can the lusts be satisfied; The wise man understands that the lusts aflFord but temporary satisfaction, and bring suffering in their train. 187. Even in celestial pleasures the wise man takes no delight; The disciple of the Supremely Enlightened takes delight only in the destruction of Craving. -N . .24213] The monk and the dragon 63

[XIV. 6] XIV. 6. THE MONK AND THE DRAGON To many a refuge men go. This religious instruction was given by the Teacher while he was in residence at Jetavana, sitting on a pile of sand; and it was with reference to Aggidatta, house-priest of the King of Kosala. [241] It appears that Aggidatta was the house-priest of IMaha Kosala. When Maha Kosala died, his son, King Pasenadi Kosala, out of respect for Aggidatta, since he had been his father's house-priest, reappointed him to the same post. Whenever Aggidatta came to wait upon the king, the king would go forth to meet him and would provide him with a seat of equal dignity with himself and say to him, "Teacher, pray sit here." After a time, however, Aggidatta thought to himself, "This king pays me very great deference, but it is impossible to remain in the good graces of kings for good and all. Life in a king's household is very pleasant for one who is of equal age with the king. But I am an old man and therefore had best become a monk." Accordingly Aggidatta asked permission of the king to become a monk, caused a drum to be beaten throughout the city, spent all of his wealth by way of alms in the course of a week, and [242] retired from the world, becoming a monk of an heretical order. Ten thousand men followed his example and became monks. Aggidatta with his monks took up his residence on the frontier of the country of the Angas and Magadhas and the country of the Kurus. Having so done, he addressed his monks as follows, "Friends, in case any one of you should be troubled with unlawful thoughts, whether lustful, malevolent, or cruel, let each one of you so troubled fill a jar with sand from the river and empty the sand in this place." "Very well," said the monks, promising to do so. So whenever they were troubled by unlawful thoughts, whether lustful, malevolent, or cruel, they did as he had commanded them to do. In the course of time there arose a great heap of sand, and Ahicchatta king of the dragons took possession of it. The dwellers in Anga and Magadha and the dwellers in the kingdom of the Kurus, month by month, brought rich offerings in honor of those monks and presented them to them. Now Aggidatta admonished them as follows, "So surely as you seek refuge in a mountain, so surely as you seek refuge in a forest, so surely as you » Cf. Hardy, Manual of Buddhism, pp. 313-314. Text: N iii. 241-247. seek refuge in a grove, so surely as you seek refuge in a tree, even so surely will you obtain release from all suffering." With this admonition did Aggidatta admonish his disciples. At this time the Future Buddha, after going forth on the Great Retirement, and after attaining Complete Enlightenment, took up his residence at Jetavana near Savatthi. Surveying the world at dawn he perceived that the Brahman Aggidatta, together with his disciples, had entered the Net of his Knowledge. So he considered within himself, "Do all these living beings possess the faculties requisite for Arahatship.'" Perceiving that they possessed the requisite faculties, he said in the evening to Elder Moggallana the Great, "Moggallana, do you observe that the Brahman Aggidatta is urging upon the multitude a course of action other than the right one? Go and admonish them." "Reverend Sir, these monks are very numerous, and if I go alone, I fear that they will prove to be untractable; [243] but if you also go, they will be tractable." "Moggallana, I will also go, but you go ahead." As the Elder proceeded, he thought to himself, "These monks are both powerful and numerous. If I say a word to them when they are all gathered together, they will all rise against me in troops." Therefore by his own supernatural power he caused great drops of rain to fall. When those great drops of rain fell, the monks arose, one after another, and each entered his own bower of leaves and grass. The Elder went and stood at the door of Aggidatta's leaf-hut and called out, "Aggidatta!" When Aggidatta heard the sound of the Elder's voice, he thought to himself, "There is no one in this world who is able to address me by name; who can it be that thus addresses me by name.'*" And in the stubbornness of pride, he replied, "Who is that.'*' "It is I, Brahman." "What have you to say.*" "Show me a place here where I can spend this one night." "There is no place for you to stay here; here is but a single hut of leaves and grass for a single monk." "Aggidatta, men go to the abode of men, cattle to the abode of cattle, and monks to the abode of monks; do not so; give me a lodging." "Are you a monk?" "Yes, I am a monk." "If you are a monk, where is your Man- vessel? what monastic utensils have you?' "I have utensils, but since it is inconvenient to carry them about from place to place, I procure them within and then go my way.' " So you intend to procure them within and then go your way!" said Aggidatta angrily to the Elder. The Elder said to him, "Go away, Aggidatta, do not be angry; show me a place where I can spend the -N. 3. 2456] The monk and the dragon 65 night." "There is no lodging here." "Well, who is it that lives on that pile of sand?" "A certain dragon-king." "Give the pile of sand tome." "I cannot give you the pile of sand; that would be a grievous affront to him." [244] "Never mind, give it to me." "Very weU; you alone seem to know." The Elder started towards the pile of sand. When the dragonking saw him approaching, he thought to himself, "Yonder monk approaches hither. Doubtless he does not know that I am here. I will spit smoke at him and kill him." The Elder thought to himself, "This dragon-king doubtless thinks, 'I alone am able to spit smoke; others are not able to do this.'" So the Elder spit smoke himself. Puffs of smoke arose from the bodies of both and ascended to the World of Brahma. The puffs of smoke gave the Elder no trouble at all, but troubled the dragon-king sorely. The dragon-king, unable to stand the blasts of smoke, burst into flames. The Elder applied himself to meditation on the element of fire and entered into a state of trance. Thereupon he burst into flames which ascended to the World of Brahma. His whole body looked as if it had been set on fire with torches. The company of sages looked on and thought to themselves, "The dragon-king is burning the monk; the good monk has indeed lost his life by not listening to our words." When the Elder had overmastered the dragon-king and made him quit his misdoing, he seated himself on the pile of sand. Thereupon the dragon-king surrounded the pile of sand with good things to eat, and creating a hood as large as the interior of a peak-house, held it over the Elder's head. Early in the morning the company of sages thought to themselves, "We will find out whether the monk is dead or not." So they went to where the Elder was, and when they saw him sitting on the pile of sand, they did reverence to him and praised him and said, "Monk, you must have been greatly plagued by the dragon-king." "Do you not see him standing there with his hood raised over my head.'" Then said the sages, "What a wonderful thing the monk did [245] in conquering so powerful a dragon-king!" And they stood in a circle about the Elder. At that moment the Teacher drew near. The Elder, seeing the Teacher, arose and saluted him. Said the sages to the Elder, "Is this man greater than you.? " The Elder replied, "This is the Exalted One, the Teacher; I am only his disciple." The Teacher seated himself on the summit of the pile of sand. The company of sages said to each other, "If such is the supernatural power of a mere disciple, what must the supernatural power of this man be like?" And extending their clasped hands in an attitude of reverent salutation, they bestowed praise on the Teacher. The Teacher addressed Aggidatta and said, *'Aggidatta, in giving admonition to your disciples and supporters, how do you admonish them?" Aggidatta replied, "I admonish them thus, ' Seek refuge in this mountain, seek refuge in this forest, or grove, or tree. For he who seeks refuge in these obtains release from all suffering.'" Said the Teacher, "No indeed, Aggidatta, he who seeks refuge in these does not obtain release from suffering. But he who seeks refuge in the Buddha, the Law, and the Order, he obtains release from the whole round of suffering." So saying, he pronounced the following Stanzas, 188. To many a refuge men go, to mountains and to forests. To shrines and trees and groves, when terrified with fear. 189. Such is no sure refuge, such is no final refuge; Not by resorting to such a refuge does a man obtain release from all suffering. 190. Whoever seeks refuge in the Buddha, the Law, and the Order, Whoever, with clear understanding, beholds the Four Noble Truths, — 191. Suffering, the Origin of Suffering, the Escape from Suffering, And the Noble Eightfold Path of Escape from Suffering, — [246] 192. To this sure refuge, to this supreme refuge. By resorting to this refuge, he obtains release from all suffering. [247] At the conclusion of the lesson all those sages attained Arahatship, together with the Supernatural Faculties. Thereupon they saluted the Teacher and asked to be admitted to the Order. The Teacher stretched out his hand from under his robe and said, "Come, monks! Lead the Holy Life." That very instant they were furnished with the Eight Requisites and became as it were Elders of a hundred years' standing. Now this was the day when all the dwellers in Anga and in Magadha and in the country of the Kurus were accustomed to come with rich offerings. When, therefore, they approached with their offerings, and saw that all those sages had become monks, they thought to themselves, "Is our Brahman Aggidatta great, or is the monk Gotama great?" And because the Teacher had but just arrived, they concluded, "Aggidatta alone is great." The Teacher surveyed their thoughts and said, "Aggidatta, destroy the doubt that exists in the minds of your disciples." Aggidatta replied, "That is the very thing I desire most to do." So by supernatural power he rose seven times in -N .3. 24911 ] The monk and the dragon 67 the air, and descending to the ground again and again, he saluted the Teacher and said, "Reverend Sir, the Exalted One is my Teacher and I am his disciple." Thus did Aggidatta speak, declaring himself the disciple of the Exalted One.

[XIV. 7] XIV. 7. WHENCE COME MEN OF NOBLE BIRTH.? It is not easy to find. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a question asked by the Elder Ananda. One day as the Elder sat in his day-quarters, he thought to himself, [248] "The Teacher has told us whence come well-bred elephants, horses, and bullocks. ' Noble elephants,' said he, ' are bred from the stock of Chaddanta or of Uposatha; noble chargers from the stock of Valahaka, king of horses; and noble bullocks are raised in the Dekkan.' But men of noble birth, — now whence pray come they?" He went to the Teacher, saluted him, and asked him about the matter. Said the Teacher, "Ananda, your 'men of noble birth', — it is not everywhere that they are born. But in the Middle Country, three hundred leagues long in a straight line and nine hundred in a circuit, — there they are born. But when they are born, it is not in any family soever that they are born, but only in a family here and there of some Khattiya or Brahman noble." So saying, he pronounced the following Stanza, 193. It is not easy to find a man of noble birth; it is not everywhere that such a man is born; Wherever is born a man that is steadfast, the family prospers wherein he is born.

[XIV. 8] XIV. 8. WHAT IS THE PLEASANTEST THING IN THE WORLD.? 3 Pleasant is the rise of the Buddhas. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of monks. [249] For one day five hundred monks sitting in the Hall of State began the following discussion, "Brethren, what is the pleasantest thing in this world?" Some said, "There is nothing that can compare with the pleasure of ruling." Others said, "There is nothing that can compare with the pleasures of love." Still others said, "There is no pleasure that can compare with the pleasure of eating rice, meat, and so on." The Teacher approached the place where they were sitting and asked them, "Monks, what are you sitting here now talking about.'*" When they told him, he replied, "Monks, what are you saying.'' All these pleasures which you are discussing belong to the Round of Suffering. On the other hand, the rise of a Buddha in this world, the hearing of the Law, and peace and harmony in the Order, these and these alone are pleasant." So saying, he pronounced the following Stanza, 194. Pleasant is the rise of the Buddhas, pleasant is the preaching of the True Religion, Pleasant is peace and unity in the Order; the devotion of those who live in harmony is pleasant.

[XIV. 9] XIV. 9. HONOR TO WHOM HONOR IS DUE ' He that renders honor to whom honor is due. This religious instruction was given by the Teacher while he was making a journey with reference to the Buddha Kassapa's golden shrine. [250] One day the Tathagata departed from Savatthi, accompanied by a large company of monks and set out for Benares. On his way thither he came to a certain shrine near the village Todeyya. There the Happy One sat down, sent forth Ananda, Treasurer of the Faith, and bade him summon a Brahman who was tilling the soil near by. [251] When the Brahman came, he omitted to pay reverence to the Tathagata, but paid reverence only to the shrine. Having so done, he stood there before the Teacher. Said the Happy One, "How do you regard this place. Brahman.''" The Brahman replied, "This shrine has come down to us through generations, and that is why I reverence it. Sir Gotama." Thereupon the Happy One praised him, saying, "In reverencing this place you have done well. Brahman." When the monks heard this, they entertained misgivings and said, "For what reason did the Exalted One bestow this praise.'*" So in order to dispel their doubt, the Tathagata recited the Ghatikara Suttanta in the Majjhima Nikaya. Then by the supernatural power of his magic, he created in the air a mountain of gold, a double, as it -N .3.25310 ] Honor to whom honor is due 69 were, of the golden shrine of the Buddha Kassapa, a league in height. Then, pointing to the numerous company of his disciples, he said, "Brahman, it is even more fitting to render honor to men who are so deserving of honor as these." Then, in the words of the Sutta of the Great Decease, he declared that the Buddhas and others, four in number, are worthy of shrines. Then he described in detail the three kinds of shrines: the shrine for bodily relics, the shrine for commemorative relics, and the shrine for articles used or enjoyed. So saying, he pronounced the following Stanzas, 195. He that renders honor to whom honor is due, whether they be the Buddhas or their disciples, Those that have overpassed the Hindrances, those that have crossed the Sea of Sorrow, 196. He that renders honor to those that have found Nibbana, to those that are without fear, His merit cannot be measured by anyone. [253] At the conclusion of the lesson the Brahman attained the Fruit of Conversion. For the space of seven days the golden shrine, a league in height, remained poised in the air. There was a great concourse of people; for the space of seven days they did honor to the shrine in all manner of ways. At that time arose the schism of the holders of schismatic views. By the supernatural power of the Buddha that shrine returned to its original place; and in that place, at that very moment, there was a great stone shrine. Eighty-four thousand living beings in that company obtained Comprehension of the Law.

[XV. 1] XV. 1. A QUARREL AMONG BRETHREN Oh, happily let us live! This religious instruction was given by the Teacher while he was in residence among the Sakiyas with reference to the cessation of a quarrel among kinsmen. [254] The story goes that the Sakiyas and the Koliyas caused the waters of the river Rohini to be confined by a single dam between the city of Kapilavatthu and the city of Koliya, and cultivated the fields on both sides of the river. Now in the month Jetthamula the crops began to droop, whereupon the laborers employed by the residents of both cities assembled. Said the residents of the city of Koliya, "If this water is diverted to both sides of the river, there will not be enough both for you and for us too. But our crops will ripen with a single watering. Therefore let us have the water." The Sakiyas replied, "After you have filled your storehouses, we shall not have the heart to take ruddy gold and emeralds and black pennies, and, baskets and sacks in our hands, go from house to house seeking favors at your hands. Our crops also will ripen with a single watering. [255] Therefore let us have this water." "We will not give it to you." "Neither will we give it to you." Talk waxed bitter, until finally one arose and struck another a blow. The other returned the blow and a general fight ensued, the combatants making matters worse by aspersions on the origin of the two royal families. Said the laborers employed by the Koliyas, "You who live in the city of Kapilavatthu, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of those who, like dogs and jackals, have cohabited with -N.3.25616] A quarrel among brethren 71 their own sisters?" The laborers employed by the Sakiyas replied, "You lepers, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of destitute outcasts who have lived in jujube-trees like animals?" Both parties of laborers went and reported the quarrel to the ministers who had charge of the work, and the ministers reported the matter to the royal households. Thereupon the Sakiyas came forth armed for battle and cried out, "We will show what strength and power belong to those who have cohabited with their sisters." Likewise the Koliyas came forth armed for battle and cried out, "We will show what strength and power belong to those who dwell in jujubetrees." As the Teacher surveyed the world at dawn and beheld his kinsmen, he thought to himself, "If I refrain from going to them, these men will destroy each other. It is clearly my duty to go to them." Accordingly he flew through the air quite alone to the spot where his kinsmen were gathered together, and seated himself cross-legged in the air over the middle of the river Rohini. [256] When the Teacher's kinsmen saw the Teacher, they threw away their weapons and did reverence to him. Said the Teacher to his kinsmen, "What is all this quarrel about, great king?" "We do not know, Reverend Sir." "Who then would be likely to know?" "The commander-inchief of the army would be likely to know." The commander-in-chief of the army said, "The viceroy would be likely to know." Thus the Teacher put the question first to one and then to another, asking the slave-laborers last of all. The slave-laborers replied, "The quarrel is about water. Reverend Sir." Then the Teacher asked the king, "How much is water worth, great king?" "Very little, Reverend Sir." "How much are Khattiyas worth, great king?" "Khattiyas are beyond price, Reverend Sir." "It is not fitting that because of a little water you should destroy Khattiyas who are beyond price." They were silent. Then the Teacher addressed them and said, "Great kings, why do you act in this manner ? Were I not here present to-day, you would set flowing a river of blood. You have acted in a most unbecoming manner. You live in enmity, indulging in the five kinds of hatred. I live free from hatred. You live afflicted with the sickness of the evil passions. I live free from disease. You live in eager pursuit of the five kinds of sensual pleasure. I live free from the eager pursuit of aught." So saying, he pronounced the following Stanzas, 197. Oh, happily let us live! free from hatred, among those who hate; Among men who hate, let us live free from hatred. 198. Oh, happily let us live! free from disease, among those who are afflicted with disease; Among men who are afflicted with disease, let us live free from disease. 199. Oh, happily let us live! free from longing, among those who are possessed with longing; Among those who are possessed with longing, let us live free from longing.

[XV. 2] XV. 2. MARA POSSESSES VILLAGERS » Ohy happily let us live! This religious instruction was given by the Teacher while he was in residence in the Brahman village Paficasala with reference to Mara. [257] For one day the Teacher perceived that five hundred maidens possessed the faculties requisite for attaining the Fruit of Conversion, and therefore went and took up his residence near this village. Now on a certain festival day those maidens went to the river and bathed, and having so done, adorned themselves with rich apparel and jewels and set out in the direction of the village. Accordingly the Teacher also entered that village and went about the village receiving alms. Now Mara took possession of the bodies of all the inhabitants of that village, [258] with the result that the Teacher received not so much as a spoonful of boiled rice. As the Teacher departed from that village with bowl clean as it had been washed, Mara took his stand at the gate of that village and said to him, "Monk, you received no alms?" "Embodiment of evil, why have you so wrought that I should receive no alms.'*" "Very well. Reverend Sir, enter the village again." This thought, we are told, was in Mara's mind, "If he enters the village again, I will take possession of the bodies of all the villagers and will cause them to clap their hands before his face, laugh in his face, and make all manner of fun of him." At that moment those maidens reached the gate of the village, and seeing the Teacher, saluted him and stood respectfully on one side. Then said Mara to the Teacher, "Reverend Sir, seeing that you received not a morsel of food, you must be oppressed with the pangs of hunger." The Teacher replied, "Embodiment of evil, though to-day we received naught, yet shall we spend the day in the bliss -N.3.260ii] Mara possesses villagers 73 of joy, like Great Brahma in the Heaven of the Bright Gods." So saying, he pronounced the following Stanza, 200. Oh, happily let us live! we who possess naught; Let us live on the food of joy, like the Bright Gods.

[XV. 3] XV. 3. DEFEAT OF THE KING OF KOSALA » Victory produces hatred. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the defeat of the king of Kosala. [259] The story goes that the king of Kosala fought against his nephew Ajatasattu near the village Kasika and suffered defeat three times. As he returned from defeat the third time, he thought to himself, "Since I have not been able to subdue this milk-faced youth, what is the use of my living any longer.'" So he refused to eat and took to his bed. The news of what he had done, spread throughout city and monastery. The monks reported the matter to the Teacher, saying, "Reverend Sir, report has it that the king, who thrice suffered defeat near the village Kasika and has just now returned from defeat, has refused to eat and has taken to his bed, saying, ' Since I have not been able to defeat this milk-faced youth, what is the use of my living any longer.'" When the Teacher heard this report, he said, "Monks, by winning a victory, a man produces hatred; and he that is defeated is afflicted with suffering." So saying, the Teacher pronounced the following Stanza, 201. Victory produces hatred; he that is defeated is afflicted with suflFering; He that has renounced both victory and defeat lives in tranquillity and happiness.

[XV. 4] XV. 4. "LOOK NOT ON A WOMAN TO LUST AFTER HER" 2 There is no fire like the fire of lust. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain maiden of respectable family. [260] The story goes that the mother and father of this maiden arranged a marriage for her and invited the Teacher to be present on the wedding-day. So the Teacher, accompanied by the Congregation of Monks, went thither and sat down. The bride passed to and fro, straining water for the Congregation of Monks and performing the other duties. As the bride passed to and fro, the husband stood and gazed at her. As he gazed at her, he was overpowered by desire and lust arose within him. Overcome by nescience, he ministered neither to the Buddha nor to the Eighty Chief Elders, but made up his mind, *'I will stretch forth my arms and embrace that woman." The Teacher perceived what was passing through his mind and so wrought that he no longer saw that woman. Seeing her no longer, he stood and gazed at the Teacher. As he stood there gazing at the Teacher, the Teacher said to him, "Youth, there is no jfire like the fire of lust. [261] There is no sin like the sin of hatred. There is no suffering like the suffering involved in keeping up the Aggregates of Being. There is no happiness like the happiness of Nibbana." So saying, he pronounced the following Stanza, 202. There is no fire like the fire of lust; There is no sin like the sin of hatred; There are no sufferings like the sufferings of existence; There is no happiness like Supreme Tranquillity. At the conclusion of the lesson the maiden and the youth were established in the Fruit of Conversion. At that moment the Exalted One permitted them to see each other once more.

[XV. 5] XV. 5. THE BUDDHA FEEDS THE HUNGRY Hunger. This religious instruction was given by the Teacher while he was in residence at Alavi with reference to a certain lay disciple. For one day, as the Teacher seated in the Perfumed Chamber at Jetavana [262] surveyed the world at dawn, he beheld a certain poor man at Alavi. Perceiving that he possessed the faculties requisite for attaining the Fruit of Conversion, he surrounded himself with a company of five hundred monks and went to Alavi. The inhabitants of Alavi straightway invited the Teacher to be their guest. That poor man also heard that the Teacher had arrived and made up his mind to go and hear the Teacher preach the Law. But that very -.3.2639] The Buddha feeds the hungry 75 day an ox of his strayed off. So he considered within himself, *' Shall I seek that ox, or shall I go and hear the Law ?" And he came to the following conclusion, "I will first seek that ox and then go and hear the Law." Accordingly, early in the morning, he set out to seek his ox. The residents of Alavi provided seats for the Congregation of Monks presided over by the Buddha, served them with food, and after the meal took the Teacher's bowl, that he might pronounce the words of thanksgiving. Said the Teacher, "He for whose sake I came hither a journey of thirty leagues has gone into the forest to seek his ox which was lost. Not until he returns, will I preach the Law." And he held his peace. While it was still day, that poor man found his ox and straightway drove the ox back to the herd. Then he thought to himself, "Even if I can do nothing else, I will at least pay my respects to the Teacher." Accordingly, although he was oppressed with the pangs of hunger, he decided not to go home, but went quickly to the Teacher, and having paid obeisance to the Teacher, sat down respectfully on one side. When the poor man came and stood before the Teacher, the Teacher said to the steward of the alms, "Is there any food remaining over and above to the Congregation of Monks .f*" "Reverend Sir, the food has not been touched." "Well then, serve this poor man with food." So when the steward had provided that poor man with a seat in a place indicated by the Teacher, he served him dutifully with rice-porridge and other food, both hard and soft. When the poor man had eaten his meal, he rinsed his mouth. (We are told that with this single exception there is no other instance on record in the Three Pitakas [263] of the Tathagata's having thus inquired about the supply of food.) As soon as the poor man's physical sufferings had been relieved, his mind became tranquil. Then the Teacher preached the Law in orderly sequence, expounding one after another the Four Noble Truths. At the conclusion of the lesson, the poor man was established in the Fruit of Conversion. Then the Teacher pronounced the words of thanksgiving, and having so done, arose from his seat and departed. The multitude accompanied him a little way and then turned back. The monks who accompanied the Teacher were highly indignant and said, "Just consider, brethren, what the Teacher did. Nothing of the sort ever happened before. But to-day, seeing a certain poor man, the Teacher inquired about the supply of food and directed that food to be given to another." The Teacher turned around, stopped. and said, "Monks, what are you saying?" When he heard what they were saying, he said to them, "It is even so, monks. When I came hither a journey of thirty leagues, a long and difficult journey, my sole reason for coming hither was the fact that I saw that this lay disciple possessed the faculties requisite for the attainment of the Fruit of Conversion. Early in the morning, oppressed with the pangs of hunger, this man went to the forest and spent the day in the forest seeking his ox which was lost. Therefore I thought to myself, 'If I preach the Law to this man while he is suffering from the pangs of hunger, he will not be able to comprehend it.' Therefore was it that I did what I did. Monks, there is no affliction like the affliction of hunger." So saying, he pronounced the following Stanza, 203. Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering; If a man thoroughly understand this, he has attained Nibbana, Supreme Happiness.

[XV. 6] XV. 6. ON MODERATION IN EATING Health is the greatest acquisition. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to King Pasenadi Kosala. [264] For at a certain period of his life King Pasenadi Kosala used to eat boiled rice cooked by the bucketful, and sauce and curry in proportion. One day after he had eaten his breakfast, unable to shake off the drowsiness occasioned by over-eating, he went to see the Teacher and paced back and forth before him with a very weary look. Overcome with a desire to sleep, but not daring to lie down and stretch himself out, he sat down on one side. Thereupon the Teacher said to him, "Did you come, great king, before you were well rested?" "Oh no, Reverend Sir; but I always suffer greatly after eating a meal." Then said the Teacher to him, [265] "Great king, over-eating brings just such suffering in its train." So saying, the Teacher pronounced the following Stanza, 325. If a man gives way to indolence, eats overmuch. Spends his time in sleep, and lies and rolls about Like a great hog fed on grain. Such a simpleton will enter the womb agaio and again. -N. 3. 26616] On moderation in eating 77 After admonishing the king with this Stanza, the Teacher continued, "Great king, one ought to observe moderation in eating, for in moderate eating there is comfort." And admonishing him further, the Teacher pronounced the following Stanza, If a man be ever mindful, if he observe moderation in taking food. His sufiFeriags will be but slight; he will grow old slowly, preserving his life. The king was unable to memorize this Stanza. So the Teacher said to the king's nephew. Prince Good-looking, Sudassana, who stood near, "Memorize this Stanza." Sudassana asked the Teacher, "Reverend Sir, after I have memorized this Stanza, what shall I do with it.''" The Teacher replied, "When the king eats his meal, just as he is about to take the last lump of boiled rice, you must recite this Stanza. The king will understand its purport and will immediately throw away that lump of rice. When it comes time to boil the rice for the king's next meal, you must fetch just as many grains of fresh rice as there were grains of boiled rice in that lump of rice." "Very well. Reverend Sir," replied Sudassana. So both evening and morning, when the king ate his meal, his nephew would recite that Stanza just as the king was about to take the last lump of boiled rice, and would fetch for his next meal just as many grains of fresh rice as there were grains of boiled rice in the lump of boiled rice which the king had thrown away. And every time the king heard that Stanza recited, [266] he gave away a thousand pieces of money in alms. The king contented himself with a pint-pot of boiled rice a day, never exceeding that amount. After a time he became cheerful and lean. One day the king went to pay his respects to the Teacher, and having saluted the Teacher, said to him, "Reverend Sir, now I am happy. Once more I am able to follow the chase and to catch wild beasts and horses. I used to quarrel with my nephew. But recently, however, I gave my nephew my daughter, the Princess Vajira, to wife. I have given her this village, that she may have a pool wherein to bathe. My quarrels with my nephew have ceased, and for this reason also I am happy. The other day a precious stone, the property of the royal household was lost; this has but recently returned to my hand, and for this reason also I am happy. Desiring to establish friendly relations with your disciples, I established the daughter of one of your kinsmen in our household, and for this reason also I am happy." The Teacher replied, "Great king, health is the greatest blessing one can ask for, contentment with whatever one has received is the greatest wealth, confidence is the best of relatives. But there is no happiness that can be compared with Nibbana." So saying, he pronounced the following Stanza, 204. Health is the greatest acquisition, contentment is the greatest wealth. Confidence is the best of relatives, Nibbana is the greatest happiness.