ဓမ္မပဒ-အဋ္ဌကထာ (ဒု)

[XV. 7] XV. 7. BY RIGHTEOUSNESS MEN HONOR THE BUDDHA He who has tasted the sweetness of solitude. This religious instruction was given by the Teacher while he was in residence at Vesali with reference to a certain monk. [267] For when the Teacher said, "Monks, four months hence I shall pass into Nibbana," seven hundred monks of his retinue were overwhelmed with fear, the Arahats experienced religious exaltation, while those who had not yet attained the Fruit of Conversion were unable to restrain their tears. [268] The monks gathered in little groups and went about consulting each other and asking, "What are we to do.' Now a certain monk named Elder Tissa thought to himself, "If it be true that at the expiration of four months the Teacher will pass into Nibbana, inasmuch as I am not yet free from the evil passions, it behooves me to win Arahatship while the Teacher yet remains alive." Accordingly he adopted the Four Postures and kept residence by himself, never associating with the other monks and never talking or conversing with any one. The monks said to him, "Brother Tissa, why do you act in this manner .f" Tissa, however, paid no attention to what they said. The monks therefore reported the matter to the Teacher, saying, "Reverend Sir, Elder Tissa has no affection for you." The Teacher caused Tissa to be summoned and asked him, "Tissa, why do you act in this manner?" When Tissa told the motive that actuated him, the Teacher applauded his conduct, saying, "Well done, Tissa." Then said the Teacher to the monks, "Monks, he only that is like Tissa has real affection for me. For though men honor me with perfumes and garlands, they honor me not. But they that practice the Higher and the Lower Law, they alone truly honor me." So saying, he pronounced the following Stanza, -N. 3. 27014] By righteousness men honor the Buddha 79 205. He who has tasted the sweetness of solitude and the sweetness of tranquillity. Such an one is free from fear and free from sin, for he drinks the sweetness of the joy of the Law.

[XV. 8] XV. 8. SAKKA MINISTERS TO THE BUDDHA It is a good thing to look upon the Noble. This religious instruction was given by the Teacher while he was in residence at Beluva village with reference to Sakka. [269] For when the Tathagata's Aggregate of Life was at an end and he was suffering from an attack of dysentery, Sakka king of gods became aware of it and thought to himself, "It is my duty to go to the Teacher and to minister to him in his sickness." Accordingly he laid aside his own body, three-quarters of a league in height, approached the Teacher, saluted him, and with his own hands rubbed the Teacher's feet. The Teacher said to him, "Who is that?" "It is I, Reverend Sir, Sakka." "Why did you come here." "To minister to you in your sickness, Reverend Sir." "Sakka, to the gods the smell of men, even at a distance of a hundred leagues, is like that of carrion tied to the throat; [270] depart hence, for I have monks who will wait upon me in my sickness." "Reverend Sir, at a distance of eighty-four thousand leagues I smelt the fragrance of your goodness, and therefore came I hither; I alone will minister to you in your sickness." Sakka permitted no other so much as to touch with his hand the vessel which contained the excrement of the Teacher's body, but himself carried the vessel out on his own head. Moreover he carried it out without the slightest contraction of the muscles of his mouth, acting as though he were bearing about a vessel filled with perfumes. Thus did Sakka minister to the Teacher and departed only when the Teacher felt more comfortable. The monks began a discussion, saying, "Oh, how great must be the aUection of Sakka for the Teacher! To think that Sakka should lay aside such heavenly glory as is his, to wait upon the Teacher in his sickness! To think that he should carry out on his head the vessel containing the excrement of the Teacher's body, as though he were removing a vessel filled with perfumes, without the slightest contraction of the muscles of his mouth!" Hearing their talk, the Teacher said, "What say you, monks? It is not at all strange that Sakka » Text: N iii. 269-272. king of gods should cherish warm affection for me. For because of me this Sakka king of gods laid aside the form of Old Sakka, obtained the Fruit of Conversion, and took upon himself the form of Young Sakka. For once, when he came to me terrified with the fear of death, preceded by the celestial musician Pancasikha, and sat down in Indasala Cave in the midst of the company of the gods, I dispelled his suffering by saying to him, Vasava, ask me whatever question you desire in your heart to ask; I will answer whatever question you ask me. "Having dispelled his suffering, I preached the Law to him. At the conclusion of the discourse fourteen crores of living beings obtained Comprehension of the Law, and Sakka himself, even as he sat there, obtained the Fruit of Conversion and became Young Sakka. Thus I have been a mighty helper to him, and it is not at all strange that he should cherish warm affection for me. For, monks, [271] it is a pleasant thing to look upon the Noble, and it is likewise a pleasant thing to live with them in the same place; but to have aught to do with simpletons brings suffering." So saying, he pronounced the following Stanzas, 206. It is a good thing to look upon the Noble, and to live with them is ever pleasant; It would be pleasant, might one never look upon a simpleton at all. 207. For he who walks in the company of simpletons suffers a long time; Living with simpletons, as with an enemy, always brings suffering; Pleasant is it to live with the steadfast, even as is a meeting of kinsfolk. Therefore, 208. One should follow the steadfast, the wise, the learned, the patient, the dutiful, the Noble; One should follow so good and intelligent a man, as the moon follows the path of the stars.

[XVI. 1] XVI. 1. MOTHER AND FATHER AND SON He who abandons himself to the distractions of this world. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to three religious. [273] The story goes that in a certain household at Savatthi there was an only son, who was the darling and delight of his mother and father. One day some monks were invited to take a meal at the house, and when they had finished, they recited the words of thanksgiving. As the youth listened to the words of the Law, he was seized with a desire to become a monk, and straightway asked leave of his mother and father. They refused to permit him to do so. Thereupon the following thought occurred to him, "When my mother and father are not looking, I will leave the house and become a monk." Now whenever the father left the house, he committed the son to the care of his mother, saying, "Pray keep him safe and sound;" and whenever the mother left the house, she committed the son to the care of the father. One day, after the father had left the house, the mother said to herself, "I will indeed keep my son safe and sound." So she braced one foot against one of the door-posts and the other foot against the other door-post, and sitting thus on the ground, began to spin her thread. The youth thought to himself, "I will outwit her and escape." So he said to his mother, "Dear mother, just remove your foot a little; I wish to attend to nature's needs." She drew back her foot and he went out. He went to the monastery as fast as he could, and approaching the monks, said, "Receive me into the Order, Reverend Sirs." [274] The monks complied with his request and admitted him to the Order. When his father returned to the house, he asked the mother, "Where is my son.?" "Husband, he was here but a moment ago." "Where can my son be.'" thought the father, looking about. Seeing him nowhere, he came to the conclusion, "He must have gone to the monastery." So the father went to the monastery, and seeing his son garbed in the robes of a monk, wept and lamented and said, "Dear son, why do you destroy me?" But after a moment he thought to himself, "Now that my son has become a monk, why should I live the life of a layman any longer? " So of his own accord, he also asked the monks to receive him into the Order, and then and there retired from the world and became a monk. The mother of the youth thought to herself, "Why are my son and my husband tarrying so long? " Looking all about, she suddenly thought, " Undoubtedly they have gone to the monastery and become monks." So she went to the monastery and seeing both her son and her husband wearing the robes of monks, thought to herself, "Since both my son and my husband have become monks, what further use have I for the house-life?" And of her own accord, she went to the community of nuns and retired from the world. But even after mother and father and son had retired from the world and adopted the religious life, they were unable to remain apart; whether in the monastery or in the convent of the nuns, they would sit down by themselves and spend the day chatting together. The monks and nuns were repelled by their conduct, and one day the monks told the Teacher what was going on. The Teacher sent for them and asked them, "Is the report true that you are doing this and that?" They replied in the aflSrmative. Then said the Teacher, "Why do you do so? This is not the proper way for monks and nuns to conduct themselves." "But, Reverend Sir, it is impossible for us to live apart." "From the time of retirement from the world, such conduct is highly improper; it is painful both to be deprived of the sight of those who are dear, and to be obliged to look upon that which is not dear; for this reason, whether persons or material things be involved, one should take no account either of what is dear or of what is not dear." So saying, the Teacher pronounced the following Stanzas, -N. 3. 27714] The Buddha comforts the afflicted 83

[XVI. 2] XVI. 2. THE BUDDHA COMFORTS THE AFFLICTED From thought of one that is dear. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain layman. [276] The story goes that this layman, on losing his son, was so overwhelmed with grief that he went every day to the burning-ground and wept, being unable to restrain his grief. As the Teacher surveyed the world at dawn, he saw that the layman had the faculties requisite for Conversion. So when he came back from his alms-round, he took one attendant monk and went to the layman's door. When the layman heard that the Teacher had come to his house, he thought to himself, "He must wish to exchange the usual compliments of health and civility with me." So he invited the Teacher into his house, provided him with a seat in the house-court, and when the Teacher had taken his seat, approached him, saluted him, and sat down respectfully on one side. At once the Teacher asked him, "Layman, why are you sad." "I have lost my son; therefore am I sad," replied the layman. Said the Teacher, "Grieve not, layman. That which is called death is not confined to one place [277] or to one person, but is common to all creatures who are bom into the world. Not one of the Elements of Being is permanent. Therefore one should not give himself up to sorrow, but should rather take a reasonable view of death, even as it is said, 'Mortality has suffered mortality, dissolution has suffered dissolution.' " For wise men of old sorrowed not over the death of a son, but applied themselves diligently to meditation upon death, saying to themselves, 'Mortality has suffered mortality, dissolution has suffered dissolution.'" The layman asked the Teacher, "Reverend Sir, who were they that did this.f When was it that they did this.' Fray tell me about it." So to make the matter clear, the Teacher related the following Story of the Past: Even as a snake casts off his old skin, so a man casts off his own body and goes to the other world; Even so fares his body, deprived of the capacity of enjoyment, when he is dead and gone. The while his body burns, he hears not the lamentation of his kinsmen; Therefore is it that I grieve not for him; he is gone whither it was his lot to go. When the Teacher had related in detail this Uraga Jataka, found in the Fifth Book, he continued as follows, "In times past wise men did not do as you are doing on the death of a son. You have abandoned your wonted occupations, have deprived yourself of food, and spend your time in lamentation. Wise men of old did not so. On the contrary, they applied themselves diligently to meditation upon death, would not allow themselves to grieve, ate their food as usual, and attended to their wonted occupations. [278] Therefore grieve not at the thought that your dear son is dead. For whether sorrow or fear arises, it arises solely because of one that is dear." So saying, the Teacher pronounced the following Stanza, 212. From thought of one that is dear, arises sorrow; From thought of one that is dear, arises fear. He that is free from thought of dear ones neither sorrows nor fears.

[XVI. 3] XVI. 3. THE BUDDHA COMFORTS THE AFFLICTED » From afection springs grief. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the female lay disciple Visakha. The story goes that Visakha used to permit her son's daughter, a maiden named Datta, to minister to the monks in her house when she was absent. After a time Datta died. Visakha attended to the deposition of her body, and then, unable to control her grief, went sad and sorrowful to the Teacher, and having saluted him, sat down respectfully on one side. Said the Teacher to Visakha, "Why is it, Visakha, that you sit here sad and sorrowful, with tears in your eyes, weeping and wailing.?" [279] Visakha then explained the matter to the Teacher, saying, "Reverend Sir, the girl was very dear to me and she was faithful and true; I shall not see the like of her again." "But, Visakha, how many inhabitants are there in Savatthi.'" "I have heard you say, Reverend Sir, that there are seventy millions." "But suppose all these persons were as dear to you as was Datta; would you like to have it so. 5" "Yes, Reverend Sir." "But how many persons die every day in Savatthi.''" "A great many, Reverend Sir." "In that case it is certain that you would lack time to satisfy your grief; you would go about both by night and by day, doing nothing but wail." "Certainly, Reverend Sir; I quite understand." Then -N. 3. 28019] The Buddha comforts the afflicted 85 said the Teacher, "Very well, do not grieve. For whether it be grief or fear, it springs solely from affection." So saying, the Teacher pronounced the following Stanza, 213. From aflFection springs grief; from affection springs fear. He that is free from affection neither sorrows nor fears.

[XVI. 4] XVI. 4. THE LICCHAVI PRINCES AND THE COURTEZAN From lust springs grief. This religious instruction was given by the Teacher while he was in residence at Pagoda Hall near Vesali with reference to the Licchavi princes. [280] The story goes that on a certain festival day, the Licchavi princes, adorned with adornments of the greatest possible variety, departed from the city to go to the pleasure garden. As the Teacher entered the city for alms, he saw them and addressed the monks, "Monks, just look at those Licchavi princes! Those of you who have never seen the Thirty-three Deities, take a look at those princes!" So saying, the Teacher entered the city. On the way to the pleasure garden the princes saw a certain courtezan and took her with them. Becoming jealous of each other over the courtezan, they fell to fighting with each other and set flowing as it were a river of blood. Men laid them on frame-mattresses, lifted them up, and carried them off. After the Teacher had eaten his meal, he departed from the city. When the monks saw the Licchavi princes thus borne along, they said to the Teacher, "Reverend Sir, early in the morning the Licchavi princes departed from the city adorned and beautified like gods. Now, however, all because of a single woman, they have come to this sad plight. Said the Teacher, "Monks, whether sorrow or fear arises, it arises solely because of lust." So saying, he pronounced the following Stanza, 214. From lust springs grief; from lust springs fear. He that is free from lust neither sorrows nor fears.

[XVI. 5] XVI. 5. THE GOLDEN MAIDEN From love springs grief. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Anitthigandha Kumara. [281] Anitthigandha, we are told, passed from the World of Brahma and was reborn in Savatthi in a family possessed of great wealth. From the day of his birth he refused to go near a woman; if a woman took him in her arms, he would scream; when they suckled him, they concealed the breast from him with a pillow. When he reached manhood, his mother and father said to him, "Son, we wish to arrange a marriage for you." The youth replied, "I have no use for a woman.' Time and again they asked him, and time and again he refused. Finally he caused five hundred goldsmiths to be brought before him, ordered a thousand nikkhas of ruddy gold to be given to them, and caused them to make a solid image of beaten gold in the form of a woman of surpassing beauty. Once more his mother and father said to him, "Son, if you refuse to marry, the family line will not continue; let us bring you home a maiden to wife." The youth replied, "Very well, if you will bring me such a maiden as that, I will do your bidding." So saying, he pointed to the image of gold. So his mother and father summoned several noted Brahmans and sent them forth, saying, "Our son possesses great merit; there must certainly be a maiden who wrought works of merit with him. Take this image of gold with you, go abroad, and bring back with you a maiden of equal beauty." "Agreed," said the Brahmans, and they traveled from place to place until they came to the city Sagala in the kingdom of Madda. Now there lived in this city a certain maiden about sixteen years old, and she was exceedingly beautiful. Her mother and father had provided apartments for her on the topmost floor of a seven-storied palace. The Brahmans [282] set the golden image down by the side of the road leading to the bathing-place, and themselves sat down on one side, thinking, "If a maiden as beautiful as this image lives -N.3.283n] The golden maiden 87 here, people will say on seeing it, *This image is as beautiful as the daughter of the So-and-so family.'" Now the nurse of that maiden bathed her charge, and having so done, herself also desiring to bathe, set out for the bathing-place on the river. When she saw that image, she thought to herself, *'That is my own daughter!" And she said to the image, "You are a miscreant! Only a moment ago, I bathed you and left the house, but you got here before me." Forthwith she struck the image with her hand. Perceiving that what she had struck was hard and solid, she said to herself, "I thought this was my own daughter; pray what can this be.''" Then the Brahmans asked her, "Woman, does your daughter look like this image ." "What does this image amount to, compared with my daughter?" "Well then, show us your daughter." The nurse accompanied the Brahmans to the house and told her mistress and master. The mistress and master of the household exchanged friendly greetings with the Brahmans, and then caused their daughter to come down and stand on the lower floor of the palace beside the golden image. So great was the beauty of the maiden, that the image no longer seemed beautiful. The Brahmans gave them the image, took the maiden, and went and informed the mother and father of Anitthigandha Kumara. Delighted at heart, they said to the Brahmans, "Go fetch this maiden hither with all speed." So saying, they sent them forth with rich offerings. When Anitthigandha Kumara heard the report that a maiden had been found yet more beautiful than the golden image, desire arose within him at the mere hearing of the report. Said he, "Let them fetch the maiden hither with all speed." [283] The maiden entered a carriage, but so delicate was she that as she was being conveyed along the road, the jolting of the carriage gave her cramps, and then and there she died. The youth asked repeatedly, "Has she arrived. Has she arrived.''" So great, in fact, was the ardor he betrayed by his questions, that they did not immediately tell him what had happened, but put him off from day to day. After a few days, however, they told him what had really happened. Thereupon he exclaimed, "Alas, to think that I should have failed to meet so beautiful a woman!" Profound melancholy came over him, and he was overwhelmed with grief and pain as by a mountain. The Teacher, seeing that he was ripe for Conversion, stopped at the door of his house on his round for alms. His mother and father invited the Teacher to enter and showed him every attention. At the conclusion of the meal the Teacher asked, "Where is Anitthigandha Kumara?" "He refuses to eat, Reverend Sir, and keeps to his room." "Summon him hither." Anitthigandha came, saluted the Teacher, and sat down on one side. Said the Teacher, "Youth, you seem to be very sad." "Yes, Reverend Sir," replied the youth; "a most beautiful woman just died upon the road, and the news of her death has made me very sad; so great is my sadness that even my food does not agree with me." Then said the Teacher to him, "But, youth, do you know the cause of the intense sorrow which has afflicted you .5" "No, Reverend Sir, I do not." "Youth, because of love, intense sorrow has come upon you; sorrow and fear both spring from love." So saying, the Teacher pronounced the following Stanza, 215. From love springs sorrow; from love springs fear. He that is free from love neither sorrows nor fears. [284] At the conclusion of the lesson Anitthigandha Kumara was established in the Fruit of Conversion.

[XVI. 6] XVI. 6. SET NOT YOUR HEART ON WORLDLY POSSESSIONS 1 From desire springs sorrow. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman. The story goes that this Brahman, who was a holder of false views, went one day to the bank of the river to clear his field. The Teacher, seeing that he was ripe for Conversion, went to the place where he was. The Brahman, although he saw the Teacher, paid him no mark of respect, but remained silent. The Teacher was the first to speak and said, "Brahman, what are you doing.?" "Clearing my field. Sir Gotama." The Teacher said no more and went his way. On the following day the Brahman went to plow his field. The Teacher went to him and asked, "Brahman, what are you doing.?" "Plowing my field, Sir Gotama." The Teacher, hearing his reply, went his way. On several days in succession the Teacher went to the Brahman and asked the same question. Receiving the answers, "Sir Gotama, I am planting my field, I am weeding my field, I am guarding my field," the Teacher went his way. One day the Brahmaji said to the Teacher, » Text: N iii. 284-286. -N. 3. 2863] Set not your heart on worldly possessions 89 *'Sir Gotama, you have been coming here ever since I cleared my field. If my crop turns out well, I will divide with you. I will not myself eat without giving to you. Henceforth you shall be my partner." As time went on, his crop prospered. [285] One day he said to himself, "My crop has prospered; to-morrow I will set the reapers to work." So he made ready for the reaping. But a severe rainstorm raged that night and beat down all his crops; the field looked as if it had been cut clean. The Teacher, however, knew from the very first that his crop would not prosper. Early in the morning the Brahman said to himself, "I will go look at my field." But when he reached the field and saw that it had been swept clean, he thought with deep grief, "The monk Gotama has visited this field from the day when I first cleared it, and I have said to him, 'If this crop of mine prospers, I will divide with you. I will not myself eat without giving to you. Henceforth you shall be my partner.' But the desire of my heart has not been fulfilled." And he refused to eat and took to his bed. Now the Teacher stopped at the door of his house. When the Brahman heard that the Teacher had arrived, he said, "Bring my partner in and give him a seat here." His servants did so. When the Teacher had taken his seat, he asked, "Where is the Brahman ?" "He is lying in his room." "Summon him." When the Brahman had come in response to the summons and had seated himself on one side, the Teacher said to him, "What is the matter. Brahman .f" "Sir Gotama, you have visited me from the day when I first cleared my field, and I have said to you, 'If my crop prospers, I will divide with you.' But the desire of my heart has not been fulfilled. Therefore sorrow has come upon me, and my food no longer agrees with me." Then said the Teacher to him, "But, Brahman, do you know from what cause sorrow has come upon you.'" "No, Sir Gotama, that know I not. But you know." The Teacher replied, "Yes, Brahman. Whether sorrow or fear arises, it arises solely from desire." So saying, he pronounced the following Stanza, [286] 216. From desire springs sorrow; from desire springs fear. He that is free from desire neither sorrows nor fears.

[XVI. 7] XVI. 7. KASSAPA WINS A BASKET OF CAKES 7/ a man possess the power to discern between good and evil. This religious instruction was given by the Teacher while he was in residence at Veluvana, as he walked by the way, with reference to fifty youths. For one day, on the occasion of a certain festival, as the Teacher, accompanied by the Eighty Chief Elders and a retinue of five hundred monks, was entering Rajagaha for alms, he saw five hundred youths . with baskets of cakes on their shoulders come out of the city on their way to a pleasure garden. When they saw the Teacher, they saluted him and continued on their way without so much as saying to a single monk, "Have a cake." When they had gone, the Teacher said to the monks, "Monks, should you not like to eat some cakes?" "Reverend Sir, where are any cakes.?" "Do you not see those youths passing by with baskets of cakes on their shoulders . " "Reverend Sir, such youths as they never give cakes to anybody." "Monks, although these youths have not invited you or me to share their cakes, yet a monk, the owner of the cakes, follows in the rear. You must eat some cakes before you go on." [287] Now the Buddhas cherish no sentiments of ill-will or hatred towards any man; therefore the Teacher spoke thus. And having thus spoken, he went with the Congregation of Monks, and sat down at the foot of a certain tree in the shade. When the youths saw Elder Kassapa the Great following in the rear, they immediately took a liking to him. In fact their bodies were pervaded with a thrill of pleasure at seeing him. Forthwith they set down their baskets, saluted the Elder with the Five Rests, held up the cakes, baskets and all, and saluting the Elder, said to him, "Have some cakes. Reverend Sir." In reply the Elder said to them, "Here is the Teacher with the Congregation of Monks, sitting at the foot of a tree. Take your offerings and go and divide with the Congregation of Monks." "Very well, Reverend Sir," replied the youths. So turning around, they went back with the Elder, gave the Elder cakes, stood on one side watching him, and at the end of the repast, gave him water. The monks were offended and said, "These youths have shown favoritism in giving alms; they never asked either the Supremely Enlightened One or the Chief Elders > Text: N iii. 286-288. -N. 3. 28910 1 Kassapa wins a basket of cakes 91 to accept alms, but when they saw the Elder Kassapa the Great, they took their baskets and went and offered him cakes." The Teacher, hearing their words, said, "Monks, a monk like my son Kassapa the Great is dear to gods and men alike; such a man they delight to honor with the Four Requisites." So saying, he pronounced the following Stanza, 217. If a man possess the power to discern between good and evil. If he abide steadfast in the Law, if he speak the truth, If he perform faithfully his own duties, he will be held dear by the multitude.

[XVI. 8] XVI. 8. THE ELDER WHO HAD ATTAINED THE FRUIT OF THE THIRD PATH If a man desire the Ineffable. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Elder who had attained the Fruit of the Third Path. [288] For one day the co-residents of this Elder asked him the following question, "But, Reverend Sir, have you attained Specific Attainment.''" The Elder thought, "Even laymen are able to attain the Fruit of the Third Path; so soon as I attain Arahatship, I will talk with them." Therefore, because of embarrassment, he said nothing. Shortly afterwards he died and was reborn in the Heaven of the Pure Abode. Thereupon his fellow-monks wept and lamented. And going to the Teacher, they saluted him and sat down on one side, weeping and lamenting. [289] The Teacher asked them, "Monks, why are you weeping.?" "Our preceptor is dead, Reverend Sir." "Never mind, monks, grieve not; this is an eternal Law." "Yes, Reverend Sir, we too know that. But we asked our preceptor whether or not he had attained Specific Attainment, and he died without giving us an answer. That is why we are so distressed." Said the Teacher, "Monks, be not troubled. Your preceptor had attained the Fruit of the Third Path and thought, 'Even laymen are able to attain the Fruit of the Third Path. So soon as I attain Arahatship, I will tell them.' It was because of embarrassment that he said nothing. When he died, he was reborn in the Pure Abode. Cheer up, monks; your preceptor had freed his heart from attachment to the Five Lusts." So saying, the Teacher pronounced the following Stanza, 218. If a man desire the Ineffable, if his heart thrill with desire for the Ineffable, If his heart be free from attachment to the Five Lusts, he is called One Bound Up-stream.

[XVI. 9] XVI. 9. NANDIYA ATTAINS HEAVENLY GLORY When a man who has long been absent. This religious instruction was given by the Teacher while he was in residence at Isipatana with reference to Nandiya. [290] The story goes that at Benares lived a youth named Nandiya, son of a family endowed with faith. He was all that his mother and father wished him to be, faithful, believing, a servitor of the Order. When he came of age, his mother and father desired that he should marry his maternal uncle's daughter Revati, who lived in the house opposite. But Revati was an unbeliever and was not accustomed to give alms, and therefore Nandiya did not wish to marry her. So Nandiya's mother said to Revati, "Dear daughter, smear the floor neat and sweet in this house where the Congregation of Monks are to sit, prepare seats, set stands in their proper places, and when the monks arrive, take their bowls, invite them to sit down, and strain water for them with a straining-cup; when they have finished their meal, wash their bowls. If you will so do, you will win the favor of my son." Revati did so. Nandiya's mother said to her son, "Revati is now patient of admonition." Nandiya then gave his consent, the day was set, and they were married. [291] Said Nandiya to his wife, "If you will minister faithfully to the Congregation of Monks and to my mother and father, on this condition you will be privileged to dwell in this house; therefore be heedful." "Very well," said Revati, promising to do so. In a few days she learned to conduct herself like a true believer. She rendered true obedience to her husband, and in the course of time gave birth to two sons. When Nandiya's mother and father died, she became sole mistress of the household. Nandiya, having come into great wealth -N. 3. 29217] Nandiya attains heavenly glory 93 on the death of his mother and father, established alms for the Congregation of Monks, and likewise established at the door of his house regular distribution of cooked food to poor folk and travelers. Somewhat later, after hearing the Teacher preach the Law, considering within himself the blessings which would accrue to him through the gift of a dwelling to the monks, he caused a quadruple hall, furnished with four chambers, to be erected at the Great Monastery of Isipatana. And having caused beds and couches to be spread, presented this dwelling to the Congregation of Monks presided over by the Buddha, giving alms, and pouring Water of Donation into the right hand of the Tathagata. As the Water of Donation fell into the right hand of the Teacher, there arose in the World of the Thirty-three a celestial mansion extending twelve leagues in all directions, a hundred leagues high, made of the seven kinds of jewels, and filled with celestial nymphs. One day when Elder Moggallana the Great went on a pilgrimage to the World of the Gods, he stopped near this palace and asked some deities who approached him, "Through whose merit came into existence this celestial mansion filled with a company of celestial nymphs,''" Then those deities informed him who was lord of the mansion, saying, "Reverend Sir, a householder's son named Nandiya [292] caused a monastery to be erected at Isipatana and gave it to the Teacher, and through his merit this celestial mansion came into existence." Thereupon the company of celestial nymphs descended from that palace and said to the Elder, "Reverend Sir, we would be the slaves of Nandiya. Although we have been reborn here, we are exceedingly unhappy because we do not see him; pray tell him to come here. For putting off human estate and taking the estate of a deity, is like breaking a vessel of clay and taking a vessel of gold." The Elder departed thence, and approaching the Teacher, asked him," Reverend Sir, is it true that while men yet remain in the world of men'', they attain heavenly glory as the fruit of the good works which they have performed.''" The Teacher replied, "Moggallana, you have seen with your own eyes the heavenly glory which Nandiya has attained in the World of the Gods; why do you ask me such a question.'*" Said the Elder, "Then it is really true, Reverend Sir!" Said the Teacher, "Moggallana, why do you talk thus.' If a son or a brother who has long been absent from home, returns from his absence, whoever at the village-gate sees him hurries home and says, 'So-and-so is back.' And straightway his kinsfolk, pleased and delighted, will hasten forth and greet him, saying, 'Dear friend, you have returned at last!' Even so, when either a woman or a man who has done works of merit here, leaves this world and goes to the next, the heavenly deities take presents of ten sorts [293] and go forth to meet him and to greet him, saying, 'Let me be first! let me be first!'" So saying, the Teacher pronounced the following Stanzas, 219. When a man who has long been absent, returns safely from afar. Kinsfolk and friends and well-wishers greet him on his return. 220. Just so, when a man who has done good deeds goes from this world to the next. The good deeds he has performed receive him even as kinsfolk receive a dear friend who has returned home.

[XVII. 1] XVII. 1. HOW ANGER MARRED A MAIDEN'S LOOKS » One should put away anger. This religious instruction was given by the Teacher while he was in residence at Banyan Grove with reference to the Khattiya maiden Rohini. [295] 1 a. The maiden with blotches on her face The story goes that once upon a time Venerable Anuniddha went with his retinue of five hundred monks to Kapilavatthu. When the Elder's kinsfolk heard that he had arrived, all except the Elder's sister, a maiden named Rohini, went to the monastery where the Elder was in residence and paid their respects to him. The Elder asked his kinsfolk, "Where is Rohini.?" "At home, Reverend Sir." "Why did she not come here?" "Reverend Sir, she is suffering from an eruption of the skin, and on this account was ashamed to come." The Elder caused her to be summoned, saying, "Summon her immediately." Rohini fastened a covering of cloth about her face and went to the Elder. When she came into his presence, the Elder asked her, "Rohini, why did you not come here before.'*" "Reverend Sir, I am suffering from an eruption of the skin, and on this account I was ashamed to come." "But ought you not to perform works of merit .f*" "What can I do. Reverend Sir. f*" "Cause an assembly-hall to be erected." [296] "What /funds have I to use for this purpose?" "Have you not a set of jewels?" "Yes, Reverend Sir, I have." "How much did it cost?" "It must have cost ten thousand pieces of money." "Well then, spend this in building an assembly-hall." "Who will build it for me. Reverend Sir?" The Elder looked at her kinsfolk who stood near and said, "This shall be your duty." "But, Reverend Sir, what will you do? " " I shall stay right here; therefore bring her the building materials." "Very well, Reverend Sir," said they, and brought them. The Elder superintended the arrangements for the erection of the » Text: N iii. 295-299. assembly-hall. Said he to Rohini, "Cause an assembly-hall two stories in height to be erected and as soon as the planks are put in place above, you take your stand below, sweep constantly, prepare seats, and keep the water-vessels filled with water." "Very well, Reverend Sir," replied Rohini. So she spent her set of jewels in the erection of an assembly-hall two stories in height. As soon as the planks were put in place above, she took her stand below, swept, and performed the other duties, and monks sat therein constantly. Even as she swept the assembly-hall, the eruption subsided. When the assembly-hall was completed, she invited the Congregation of Monks presided over by the Buddha; and when the Congregation of Monks presided over by the Buddha had taken their seats, filling the assembly-hall, she offered them choice food, both hard and soft. When the Teacher finished his meal, he asked, "Whose is this offering .'*" "Your sister Rohinl's, Reverend Sir." "But where is she?" "In the house. Reverend Sir." "Summon her." She was unwilling to go. But in spite of her unwillingness, the Teacher caused her to be summoned all the same. When she had come [297] and saluted him and taken her seat, the Teacher said to her, "Rohini, why did you not come before.'*" "Reverend Sir, I was suffering from an eruption of the skin and was ashamed to come." "But do you know the reason why this eruption of the skin broke out on your body.'*" "No, Reverend Sir, I do not." "It was because of anger that this eruption of the skin broke out on your body." "Why, Reverend Sir, what did I do.?" "Well then, listen," said the Teacher. So saying, he told her the following 1 b. Story of the Past : The jealous queen and the nautch-girl In times long past, the chief consort of the king of Benares took a dislike to one of the king's nautch-girls and said to herself, "I will make her suffer." So she procured a number of large ripe scabs, reduced them to powder, and summoning that nautch-girl to her, contrived secretly to place the powdered scabs in her bed and cloak and her goats' hair coverlet. Then, as if in fun, she sprinkled some of the powder on her body. Immediately the girl's body became covered with pimples and boils so as to have a horridly angry look, and she went about scratching herself. When she lay down on her bed, there too the powdered scabs ate her up, and she suffered yet harsher pain. The chief consort at that time was Rohini. End of Story of the Past. -N. 3; 29910 ] How anger marred a maiden's looks 97 When the Teacher had related this Story of the Past, he said, "RohinI, that was the evil deed which you committed at that time. Anger or jealousy, however slight, is always unbecoming." So saying, he pronounced the following Stanza, 221. One should put away anger; one should utterly renounce pride; one should overcome every attachment. He who clings not to Name and Form, and is free from attachment, is not beset with pain. [298] At the conclusion of the lesson many obtained the Fruit of Conversion and the Fruits of the Second and Third Paths. Rohini also was established in the Fruit of Conversion, and at that moment her body took on a golden hue. 1 c. Sequel: The celestial nymph Rohini passed from that state of existence and was reborn in the Abode of the Thirty-three at the meeting-point of the boundaries of four deities. Fair to look upon was she, and possessed of the perfection of beauty. When the four deities looked upon her, desire arose within them, and they began to quarrel over her, saying, "She was reborn within my boundary, she was reborn within my boundary." Finally they went to Sakka king of gods and said to him, "Sire, a dispute has arisen among us over this nymph; decide the dispute for us." When Sakka looked at the nymph, desire arose within him also. Said he, "What manner of thoughts have arisen within you since you saw this nymph ? " The first deity said, " As for me, the thoughts which have arisen within me have no more been able to subside than a battle-drum." The second said, "My thoughts have run wild like a mountain torrent." [299] The third said, "From the time I first saw this nymph, my eyes have popped out like the eye;s of a crab." The fourth said, "My thoughts have no more been able to stand still than a banner raised on a shrine." Then Sakka said to them, "Friends, as for you, your thoughts are on fire. For my part, if I can have this nymph, I can live, but if I cannot have her, I shall surely die." The deities replied, "Great king, there is no need of your dying." So saying, they yielded the nymph to Sakka and went their way. She was Sakka's darling and delight. If she ever said, "Let us go engage in such and such sport," he could not refuse her.

[XVII. 2] XVII. 2. THE TREE-SPIRIT AND THE MONK 1 Whoever controls his anger when it is aroused. This religious instruction was given by the Teacher while he was in residence at Aggalava Shrine with reference to a certain monk. For after the Teacher had given permission to the Congregation of Monks to lodge without the walls of the monastery, and while the treasurer of Rajagaha and others were busy providing such lodgings, a certain monk of Alavi decided to build himself a lodging, and seeing a tree which suited him, [300] began to cut it down. Thereupon a certain spirit who had been reborn in that tree, and who had an infant child, appeared before the monk, carrying her child on her hip, and begged him not to cut down the tres, saying, "Master, do not cut down my home; it will be impossible for me to take my child and wander about without a home." But the monk said, "I shall not be able to find another tree like this," and paid no further attention to what she said. The tree-spirit thought to herself, "If he but look upon this child, he will desist," and placed the child on a branch of the tree. The monk, however, had already swung his axe, was unable to check the force of his upraised axe, and cut off the arm of the child. Furious with anger, the tree-spirit raised both her hands and exclaimed, "I will strike him dead." In an instant, however, the thought came to her, "This monk is a righteous man; if I kill him, I shall go to Hell. Moreover, if other tree-spirits see monks cutting down their own trees, they will say to themselves, *Such and such a tree-spirit killed a monk under such circumstances,' and will follow my example and kill other monks. Besides, this monk has a master; I will therefore content myself with reporting this matter to his master." Lowering her upraised hands, she went weeping to the Teacher, and having saluted him, stood on one side. Said the Teacher, "What is the matter, tree-spirit.'*" The tree-spirit replied, "Reverend Sir, your disciple did this and that to me. I was sorely tempted to kill him, but I thought this and that, refrained from killing him, and came here." So saying, she told him the story in all its details. When the Teacher heard her story, [301] he said to her, "Well done, well done, -N.3.302ii] The tree-spirit and the monk 99 spirit! you have done well in holding in, like a swift-speeding chariot, your anger when it was thus aroused." So saying, he pronounced the following Stanza, 222. Whoever controls his anger Hke a swift-speeding chariot, when it is aroused — Him I call a charioteer; other folk are merely holders of reins. At the conclusion of the lesson the tree-spirit was established in the Fruit of Conversion; the assembled company also profited by it. But even after the tree-spirit had obtained the Fruit of Conversion, she stood weeping. The Teacher asked her, "What is the matter, tree-spirit.'" "Reverend Sir," she replied, "my home has been destroyed; what am I to do now." Said the Teacher, "Enough, treespirit; be not disturbed; I will give you a place of abode." With these words he pointed out near the Perfumed Chamber at Jetavana a certain tree from which a tree-spirit had departed on the preceding day and said, "In such and such a place is a tree which stands by itself; enter therein." Accordingly the tree-spirit entered into that tree. Thenceforth, because the tree-spirit had received her place of abode as a gift from the Buddha, although spirits of great power [302] approached that tree, they were unable to shake it. The Teacher took this occasion to lay down and enjoin upon the monks the observance of the precept regarding the injuring of plants and trees.

[XVII. 3] XVII. 3. THE POOR MAN AND HIS DAUGHTERS One should overcome anger with kindness. This religious instruction was given by the Teacher while he was in residence at Veluvana, after he had eaten a meal at the house of Uttara, with reference to the female lay disciple Uttara. The story in due sequence is as follows : 3 a. Punna acquires merit The story goes that there was a poor man in Rajagaha named Punna, who made a living by working for hire for the treasurer Sumana. Punna had a wife, and a daughter named Uttara, both of whom were servants in the treasurer's household. Now one day they made a proclamation in Rajagaha, "For seven days let everyone make holiday in Rajagaha." The treasurer Sumana heard this proclamation; and when Punna came to him early the following morning, he addressed him, saying, "My man, our servants want to make holiday; will you make holiday, or will you work for hire?" Punna replied, "Master, a holiday is for the rich; I have not even enough rice in my "house for to-morrow's porridge; what business have I making holiday? I will take my oxen and go plow." "Very well, take your oxen and go plow." So Punna took a strong parr of oxen and a plow and went home and said to his wife, "My dear wife, the citizens are making holiday, but I am so poor that I shall be obliged to work for hire; to-day when you bring me my meal, just cook me twice my usual allowance of rice." [303] So saying, he went to the field. On that very day the Elder Sariputta arose from a Trance of Cessation which had lasted seven days, and considered within himself, "On whom shall I bestow my blessing to-day?" Perceiving that Punna had entered the Net of his Knowledge, he considered further, "Has he faith and will he be able to entertain me?" Perceiving that Punna had faith, that he would be able to entertain him, and that he would thereby obtain a rich reward, the Elder took bowl and robe, went to the field where Punna was plowing, took his stand on the bank of a pit, and gazed earnestly at a certain bush. When Punna saw the Elder, he left his plow, saluted the Elder with the Five Rests, and said to him, "You must have need of a tooth-stick." And preparing a tooth-stick for the Elder, he gave it to him. Thereupon the Elder drew from under the folds of his robe his bowl and water-strainer and gave them to Punna. "He must wish some water," thought Punna. So taking the water-strainer, he strained water and gave it to the Elder. Thought the Elder, "This man lives in the last house of all. If I go to the door of his house, his wife will not be able to see me; therefore I will wait right here until she sets out on the road with his meal." So the Elder waited right there a little while, and when he perceived that she had set out on the road, he started off in the direction of the city. The poor man's wife saw the Elder on the road and thought to herself, "Once when I had alms to give, [304] I did not see the Elder; and once again when I saw the Elder, I had not alms to give. To-day, however, I not only see the Elder, but also have alms to give. Will he give me his blessing?" Thereupon she set down the jar of rice, saluted the Elder with the Five Rests, and said to him, "Reverend Sir, consider not whether this is coarse food or fine food, but bestow -N.3.30520] The poor man and his daughter 101 a blessing on your servant." The Elder held out his bowl. The woman held the jar with one hand and with the other hand took the boiled rice out of the jar and gave it to the Elder. When she had given him half of the rice, the Elder said, "Enough!" So saying, he covered the bowl with his hand. Said the woman, "Reverend Sir, one portion cannot be divided into two parts. Bestow not a blessing on your servant in this present life, but bestow a blessing upon her in the life to come. I desire to give you all without reserve." So saying, she emptied all of the rice in the Elder's bowl and made the following Earnest Wish, "May I be a partaker of the Law you have yourself beheld." "So be it," said the Elder. Remaining standing, he pronounced the words of thanksgiving. Then seating himself in a pleasant place where there was water, he ate his meal. The woman turned back, sought fresh rice, and boiled it. Punna plowed half a karlsa of land, and then, unable longer to endure hunger, he unyoked his oxen and went and sat down in the shade of a certain tree, watching the road. As his wife came along with her husband's meal of boiled rice, she saw him, and thought to herself, "There is my husband, overcome with hunger, sitting beside the road, watching for me. If [305] he upbraids me, saying, 'You have tarried too long,' and strikes me with the handle of his whip, that which I have done will go for naught; I will therefore speak first." So she said to him, "Husband, have patience to-day for once, and do not bring to naught that which I have done. Early in the morning I set out to bring you your rice; but on the way, seeing the Captain of/ the Faith, I gave him your rice. Having so done, I went back home and boiled more rice; now I have returned. Husband, be well content." "What say you, wife.?" asked Punna. On hearing her explanation repeated the second time, he said to her, "Wife, you did well to give my rice to the noble Elder. I also gave him a toothstick and water for rinsing the mouth early this very morning." With contented heart, rejoicing at the words he had heard, weak because he had not eaten since sunrise, he laid his head on her lap and fell asleep. Now the piece he had plowed early in the morning, with its wellbroken-up soil, all turned to ruddy gold, and was bright as a heap of Kanikara flowers. Punna woke up, looked at the piece, and said to his wife, "My dear wife, this piece which I plowed looks to me as if it had turned to gold. Are my eyes deceiving me just because I have had nothing to eat since early sunrise?" "Husband, to me too it looks just the same way." Punna arose, went to the field, and taking a lump of earth in his hand, he struck the handle of the plow with it, whereupon he perceived that it was solid gold. [306] "Oh," he exclaimed, "this very day is manifested the fruit of the alms given to the noble Captain of the Faith! But it will be impossible for us to conceal so much wealth and to make use of it ourselves." So he filled with gold the dinner-basket his wife had brought, and going to the royal palace, as soon as the king was ready to receive him, he entered and paid obeisance to the king. "What is it, my man.?" asked the king. "Your majesty," replied Punna, "to-day all the ground I have plowed stands covered with gold. Should not orders be given to haul it to the palace .f*" "Who are you.?*" "Punna is my name." "But what did you do to-day ? " "Early in the morning I gave the Captain of the Faith a toothstick and water for rinsing the mouth; likewise my wife gave him the boiled rice which she was bringing to me." When the king heard this he exclaimed, "This very day is manifested the fruit of the alms which you gave to the Captain of the Faith. Friend, what shall I do.?" "Send several thousand carts and have the gold hauled to the palace." The king sent the carts. As the king's men gathered up the gold, they said, "This is the property of the king." Thereupon every particle of gold they took into their hands turned to earth once more. They went and reported the matter to the king. The king asked them, "What did you say when you gathered up the gold .?" "Your majesty," replied the men, "we said that the gold was your property." "My men," replied the king, "who am I.'' Go [307] and say, 'This is the property of Punna. Then gather up the gold." The king's men did as they were told. Immediately every particle they took into their hands turned to gold once more. They hauled all of this gold to the palace-court and heaped it up in a pile; the pile was eighty cubits high. The king ordered the citizens to assemble and asked them, "Is there anyone in this city who possesses so much gold as this?" "No, your majesty, there is not." "What should be given to him V* "The treasurer's parasol, your majesty." Said the king, "Let his name be Treasurer Great- Wealth, Treasurer Bahudhana." So the king gave him the treasurer's parasol and bestowed all this great wealth upon him. Then said Punna to the king, "Your majesty, all this time we have lived in other people's houses; give us a place to live in." The king -N. 3. 30818] The poor man and his daughter 103 pointed to the site of the former treasurer's house and said, "Well, look, — you notice a thicket growing over there. Ha\e that thicket cleared and a house built for yourself there." In a few days Punna built him a house in this place. When the house was finished, he gave a festival in honor of the opening of the house and a festival in honor of the raising of the parasol simultaneously; and for the space of seven days he gave alms to the Congregation of Monks presided over by the Buddha. In pronouncing the words of thanksgiving, the Teacher preached the Law in orderly sequence. At the conclusion of his discourse, the treasurer Punna and his wife and his daughter Uttara, all three, obtained the Fruit of Conversion. After a time the treasurer of Rajagaha selected the daughter of the treasurer Punna to be the wife of his own son. "I will not give her," said Punna. Said the treasurer of Rajagaha, **Do not act in this manner. All this time you have dwelt near us, [308] and now you have obtained great wealth and high position. Give your daughter to be the wife of my son." But Punna said to himself, "He is a heretic, and my daughter cannot live without the Three Jewels. I will not give him my daughter." Many noble youths, treasurers and accountants and others who held high office, sought to persuade him to reconsider his decision, saying, "Do not break off friendly relations with him; give him your daughter." Finally he accepted their advice, and on the day of full moon of the month Asalhi, gave him his daughter. 3 b. Uttara and Sirima From the day Uttara went to the house of her husband, she was no longer privileged to approach a monk or a nun, or to give alms, or to listen to the Law. When two months and a half had thus passed, she asked the women-servants who waited upon her, "How much of the rainy season still remains .f*" "Half a month, your ladyship." So Uttara sent the following message to her father, "Why have they thrown me into such a prison.? It would be far better to put a brand on me and proclaim me a common wench, than to give me over to such an unbelieving household as this. From the day I first entered this house, I have not so much as seen a monk, nor have I had the opportunity to perform a single work of merit." When her father received this message, he expressed displeasure, saying, "Oh, how unhappy my daughter is!" And he sent fifteen thousand pieces of money to his daughter, together with the following message, "There is a courtezan in this city named Sirima, who receives a thousand pieces of money a night. With this money have her brought to your husband's house and install her as your husband's mistress. Then you can devote your time to the performance of good works." [309] So Uttara caused Sirima to be summoned to her house and said to her, "Friend, take this money and minister to your friend during the coming fortnight." "Very well," replied Sirima, consenting to the bargain. So Uttara took Sirima to her husband. When Uttara's husband saw Sirima, he asked, "What does this mean.''" Uttara replied, "Husband, during the coming fortnight my friend is to be your mistress. For my part, during the coming fortnight I desire to give alms and listen to the Law." When Uttara's husband saw Sirima, beautiful woman that she was, desire took possession of him, and he immediately consented to the arrangement, saying, "Very well; so be it." Thereupon Uttara invited the Congregation of Monks presided over by the Buddha, saying, "Reverend Sir, during the coming fortnight pray take your meals right here and go nowhere else." On obtaining the Teacher's consent, she rejoiced at heart and said to herself, "From this day forth, until the Great Terminal Festival, I shall have the privilege of waiting on the Teacher and listening to the Law." And she bustled about the kitchen making the necessary arrangements, saying, "Cook the porridge thus; cook the cakes thus." "To-morrow will be the Terminal Festival," thought her husband as he stood at his window looking towards the kitchen. "What is that foolish woman doing.''" When he saw her going to and fro arranging for the feast, her body moist with sweat and sprinkled with ashes and smeared with charcoal and soot, he thought to himself, "Ah, in such a place the fool does not enjoy luxury and comfort. *I will minister to the shaveling monklings,' thinks she; and her heart rejoices as she goes about." He laughed and left the window. [310] As he left the window, Sirima who stood near him, thought to herself, "What did he see to make him laugh?" Looking out of the same window, she saw Uttara. "It was because he saw her that he laughed," thought Sirima; "doubtless an intimacy exists between them." (We are told that although Sirima had lived in this house -N. 3. 31 In] The 'poor man and his daughter 105 for a fortnight as a concubine, in the enjoyment of splendor and luxury, she did not realize that she was only a concubine, but imagined that she was the mistress of the house.) Sirima immediately conceived hatred towards Uttara and said to herself, "I'll make her suffer." So descending from the palace-terrace, she entered the kitchen; and going to the place where the cakes were being fried, she took some boiling ghee in a spoon and advanced towards Uttara. Uttara saw her advancing and said, "My friend has done me a great service. This world may be narrow, and the World of Brahma low; but the goodness of my friend is great indeed, in that through her assistance I have received the privilege of giving alms and listening to the Law. If I cherish anger towards her, may this ghee burn me. If not, may it not burn me." So saying, she suffused her enemy with the sentiment of love. When Sirima flung the boiling ghee on her head, it felt like cold water. "The next spoonful will feel cool," said Sirima. [311] And filling the spoon again, she advanced towards Uttara with the second spoonful of boiling ghee in her hand. When Uttara's serving-women saw her, they tried to frighten her away, crying out, "Begone, miscreant! What right have you to fling boiling ghee on the head of our mistress ! " And springing to their feet in every part of the kitchen, they beat her with their fists and kicked her with their feet and flung her to the ground. Uttara, although she strove to stop them, was unable to do so. Finally she stood over Sirima pushed all of her serving- women away, and admonished Sirima, saying, "Why did you do so wicked a deed.'" So saying, she bathed her with hot water and anointed her with oil a hundred times refined. At that moment Sirima realized that she was but a concubine. And straightway she thought to herself, "It was indeed a most wicked deed I committed when I flung boiling ghee on the head of this woman, merely because my master laughed at her. As for this woman, instead of ordering her serving-women to seize me, she pushed them all away when they strove to belabor me, and then did for me all that could possibly be done. If I do not ask her to pardon me, my head is likely to split into seven pieces." And forthwith Sirima fell at the feet of Uttara and said to her, "Pardon me, my lady." Uttara replied, "I am a daughter and my father is living. If my father pardons you, I will also pardon you." "Very well, my lady, I will also ask pardon of your father [312] the treasurer Punna.' "Punna is my father in the round of birth and rebirth. If my father in that state where there is no round of birth and rebirth will pardon you, then will I also pardon you." "But who is your father in that state where there is no round of birth and rebirth.?" "The Buddha, the Supremely Enlightened." "I put no confidence in him." "I will cause you to do so. To-morrow the Teacher will come here with his retinue of monks; obtain such offerings as you can and come right here and ask his pardon." "Very well, my lady," replied Sirima. And rising from her seat, she went home and gave orders to the five hundred women of her retinue to put themselves in readiness to accompany her. Then she procured various kinds of hard foods and sauces, and on the following day, taking these offerings with her, she went to Uttara's house. Not daring to place her offerings in the bowls of the Congregation of Monks presided over by the Buddha, she stood waiting. Uttara took all of her offerings and made the proper disposal of them, and at the conclusion of the meal Sirima together with her retinue prostrated herself at the Teacher's feet. Thereupon the Teacher asked her, "What sin have you committed .f " "Reverend Sir, yesterday I did this and that. But my friend only made her serving-women stop beating me and could not do enough to befriend me. Recognizing her goodness, I asked her to pardon me. But she said to me, 'If the Teacher will pardon you, I also will pardon you.'" "Uttara, is this true.'" "Yes, Reverend Sir. My friend flung boiling ghee on my head." "What thoughts did you then entertain?" [313] "Reverend Sir, I suffused her with love, thinking to myself, 'This world may be narrow, and the World of Brahma low; but the goodness of my friend is great indeed, in that through her assistance I have received the privilege of giving alms and listening to the Law. If I cherish anger towards her, may this ghee burn me. If not, may it not burn me.'" Said the Teacher, "Well done, well done, Uttara! That is the right way to overcome anger. Anger should be overcome with kindness. He that utters abuse and slander may be overcome by him who refrains from uttering abuse and slander. An obstinate miser may be overcome by the giving of one's own. A speaker of lies may be overcome by speaking the truth." So saying, he pronounced the following Stanza, -N.3.3i5ii] Do trifling acts of merit lead to heaven? 107 223. 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.

[XVII. 4] XVII. 4. DO TRIFLING ACTS OF MERIT LEAD TO HEAVEN.? 1 A man should speak the truth. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Moggallana the Great. [314] For once upon a time the Elder made a journey to heaven, and saw a spirit possessed of great power standing at the door of his mansion. The spirit straightway approached the Elder, saluted him, and took his stand before him. Thereupon the Elder said to him, "Spirit, you possess great glory; what did you do to get it.?" "Oh, Reverend Sir, do not ask me." (We are told that the spirit had performed but a trifling work of merit, and that he spoke thus because he was ashamed to mention it.) The Elder repeated his question, saying, "Please tell me." Finally the spirit said, "Reverend Sir, I neither gave alms nor rendered honor nor listened to the Law; all that I did was to tell the truth." The Elder [315] stopped at the doors of other mansions also, and put the same question to one after another of the female spirits who approached him. They likewise strove to conceal the works of merit which they had performed, but likewise failed to put off the Elder. One of them said, "Reverend Sir, as for almsgiving and the other duties of religion, I did nothing. But in the dispensation of the Buddha Kassapa, I was the slave of a certain man who was excessively harsh and cruel. He thought nothing of seizing a stick or a staff and striking off a person's head. But when angry thoughts arose within me, I would rebuke myself, saying, 'He is your master and has power to make public proclamation concerning you, or to cut off your nose or other members; therefore be not angry.' Thus would I rebuke myself and restrain my angry thoughts; by so doing, I attained this glory. Another said, "Reverend Sir, while I was guarding a field of sugar-cane, I gave a stalk of sugar-cane to a certain monk." Another said, *'I gave a timbarusaka." Another said, "I gave an elaluka." Another said, "I gave a [316] pharusaka." Another said, "I gave a handful of radishes." Another said, "I gave a handful of nimb-fruit." In such terms did each mention the slight gift which each had made. All concluded as follows, "By these means did we obtain this glory." After listening to the recital of their former deeds of merit, the Elder approached the Teacher and asked him, "Reverend Sir, is it possible to obtain heavenly glory merely by telling the truth or restraining one's angry thoughts or giving a timbarusaka and the like ? " "Moggallana, why do you ask me " Did not the female spirits explain the whole matter to you?" "Yes, Reverend Sir, I am convinced that by such slight acts as these heavenly glory may be gained." Then the Teacher said to him, "Moggallana, merely by telling the truth, merely by putting away anger, merely by giving a slight gift, men may attain the heavenly world." So saying, he pronounced the following Stanza, 224. A man should speak the truth, a man should not get angry, A man should give, when asked to give a little; By these three acts a man may attain the World of the Gods.

[XVII. 5] XVII. 5. A BRAHMAN GREETS THE BUDDHA AS HIS SONi They who do no injury. This religious instruction was given by the Teacher while he was in residence at Anjanavana near Saketa with reference to a question asked by the monks. [317] The story goes that once upon a time, as the Exalted One, accompanied by the Congregation of Monks, was entering Saketa for alms, a certain old Brahman who lived in Saketa passed out of the city, and seeing the Possessor of the Ten Forces entering within the gate, fell down before his feet, and grasping him firmly by the ankles, said to him, "Dear son, is it not the duty of sons to care for their mother and father when they have grown old.? Why is it that for so long a time you have not shown yourself to us.' This is the first time I have seen you. Come look upon your mother." And taking the Teacher -N.3.31910] A Brahman greets the Buddha as his son 109 with him, he escorted him into his house. When the Teacher had entered the house, he sat down on the seat prepared for him, together with the Congregation of Monks. The Brahman's wife also approached the Teacher, [318] and faUing before his feet, said, "Dear son, where have you been all this time? Ought not mothers and fathers to be cared for when they have grown old ? " And she directed her sons and daughters to salute the Teacher, saying, "Go salute your brother." Delighted at heart, the Brahman and his wife offered food to the Congregation of Monks presided over by the Buddha, saying, "Reverend Sir, take all of your meals right here." The Teacher replied, "The Buddhas never take their meals regularly in the same place." Then said the Brahman and his wife, "Well then. Reverend Sir, be good enough to send to us all those who come to you and invite you to be their guest." From that time forward, the Teacher sent to the Brahman and his wife all those who came to him with an invitation to be their guest, saying, "Go tell the Brahman." Such persons would then go and say to the Brahman, "We would invite the Teacher for to-morrow;" and the Brahman on the following day would take from his own house jars of boiled rice and jars of curries, and go to the place where the Teacher sat. In case the Teacher was invited nowhere else, he always took his meal in the house of the Brahman. Both the Brahman and his wife gave alms regularly to the Tathagata, listened to the Law, and in the course of time obtained the Fruit of the Third Path. The monks began a discussion in the Hall of Truth: "Brethren, the Brahman knows perfectly well that the Tathagata's father is Suddhodana and that his mother is Mahamaya. But although he knows this, both he and his wife address the Tathagata as *our son, [319] and the Teacher acquiesces in this form of address; pray what can be the explanation of this ? " The Teacher overheard their talk and said, "Monks, both the Brahman and his wife are addressing their own son when they say to me, 'Our son.'" Having said this, he related the following Story of the Past: Monks, in times past this Brahman was my father for five hundred successive existences, my uncle for five hundred existences, and my grandfather for five hundred existences; likewise the Brahman's wife was my mother for five hundred existences, my aunt for five hundred existences, and my grandmother for five hundred existences. Thus I was brought up by this Brahman during fifteen hundred states of existence, and by the wife of this Brahman during fifteen hundred states of existence. Having thus explained that he had been their son during three thousand states of existence, he pronounced the following Stanzas, If the mind rests satisfied, and the heart reposes confidence in a man. One may repKJse confidence in that man, though it be the first time one has seen him. Through previous association or present advantage, That old love springs up again like the lotus in the water. For the entire period of three months during which the Teacher kept residence, he resorted only to that family for his meals, and at the end of the three months they experienced Arahatship and passed into Nibbana. Men rendered high honors to their bodies, placed both bodies on one hearse, and carried them out. The Teacher, surrounded by a retinue of five hundred monks, accompanied the bodies to the burning-ground. Hearing the report, "They were the mother and father of the Buddhas," a great multitude went forth from the city. The Teacher entered a certain hall near the burning-ground and remained therein. Men saluted the Teacher, saying to him, "Reverend Sir, do not [320] grieve because your mother and father are dead," and held sweet converse with him. Instead of repulsing them by saying, "Speak not thus," the Teacher surveyed the thoughts of the company and preaching the Law with reference to that particular occasion, recited the Jara Sutta, as follows, Short indeed is this life; even before a hundred years have passed, one dies; If one lives longer, then he dies of old age. The monks, not knowing that the Brahman and his wife had passed into Nibbana, asked the Teacher, "Reverend Sir, what will be their future state ? " The Teacher replied, "Monks, in the case of such as they, Arahats and sages, there is no future state. Such as they attain the Eternal, the Deathless, Great Nibbana. So saying, he pronounced the following Stanza, 225. They who do no injury, the sages, they who ever control their bodies. Such go to a place from which they pass no more; and having gone there, sorrow not. » Sutta Nipata, iv. 6 (Stanzas 804-813). -N. 3. 3233] It is the giver that makes the gift 111

[XVII. 6] XVII. 6. IT IS THE GIVER THAT MAKES THE GIFT » They that are ever watchful. This religious instruction was given by the Teacher while he was in residence on Mount Vulture Peak with reference to Punna, a female slave of the treasurer of Rajagaha. [321] The story goes that one day they gave her much rice to pound. She pounded away until late at night, lighting a lamp to work by; finally she became very weary and in order to rest herself, stepped outside and stood in the wind with her body moist with sweat. Now at that time Dabba the Malla was steward of lodgings for the monks. [322] Having listened to the Law, that he might show the monks the way to their respective lodgings, he lighted his finger, and preceding the monks, created by supernatural power a light for them. The light enabled Punna to see the monks making their way along the mountain. She thought to herself, "As for me, I am oppressed by my own discomfort, and so, even at this time, am unable to sleep. Why is it that the reverend monks are unable to sleep "? " Having considered the matter, she came to the following conclusion, "It must be that some monk who resides there is sick, or else is suffering from the bite of some reptile." So when it was dawn, she took some rice-dust, placed it in the palm of her hand, moistened it with water, and having thus mixed a cake, cooked it over a bed of charcoal. Then, saying to herself, "I will eat it on the road leading to the bathing-place on the river," she placed the cake in a fold of her dress, and taking a waterpot in her hand, set out for the bathing-place on the river. ; The Teacher set out on the same path, intending likewise to enter that village for alms. When Punna saw the Teacher, she thought to herself, "On other days when I have seen the Teacher, I have had no alms to give him, or if I have had alms to give him, I have not seen him; to-day, however, not only do I meet the Teacher face to face, but I have alms to give him. If he would accept this cake without considering whether the food is of inferior or superior quality, I would give it to him." So setting her water-pot down on one side, she saluted the Teacher [323] and said to him, "Reverend Sir, accept this coarse food and bestow your blessing upon me." The Teacher looked at Elder Ananda, whereupon the Elder drew from under a fold of his robe and presented to the Teacher a bowl which was an offering to the Teacher from a great king. The Teacher held out the bowl and received therein the offering of the cake. When Punna had placed the cake in the Teacher's bowl, she saluted him with the Five Rests and said to him, "Reverend Sir, may the Truth which you have beheld be of avail to me also." The Teacher replied, "So be it." And remaining standing as before, he pronounced the words of thanksgiving. Thereupon Punna thought to herself, "Although the Teacher bestowed on me a blessing as he took my cake, yet he will not eat it himself. He will doubtless keep it until he has gone a little way and will then give it to a crow or a dog. Then he will go to the house of some king or prince and make a meal of choice food." ■ Thought the Teacher to himself, "What was the thought in the mind of this woman }" Perceiving what was in her mind, the Teacher looked at Elder Ananda and intimated that he wished to sit down. The Elder spread out a robe and offered the Teacher a seat. The Teacher sat down without the city and ate his breakfast. The deities squeezed out nectar, food proper to gods and men alike throughout the circle of the worlds, even as one squeezes a honeycomb, and imparted it to the Teacher's food. Punna stood looking on. At the conclusion of the Teacher's breakfast the Elder gave him water. When the Teacher had finished his breakfast, he addressed Punna and said, "Punna, why [324] have you blamed my disciples?" "I do not blame your disciples. Reverend Sir." "Then what did you say when you saw my disciples } " "Reverend Sir, the explanation is very simple. I thought to myself, 'As for me, I am oppressed by my own discomfort, and so am unable to sleep; why is it that the reverend monks are unable to sleep? It must be that some monk who resides there is sick, or else is suffering from the bite of some reptile.'" The Teacher listened to her words and then said to her, "Punna, in your own case it is because you are aflflicted with discomfort that you are unable to sleep. But my disciples are assiduously watchful and therefore sleep not." So saying, he pronounced the following Stanza, 226. They that are ever watchful, they that study both by day and by night, They that strive after Nibbana, such men rid themselves of the evil passions. At the conclusion of the lesson Punna, even as she stood there, was established in the Fruit of Conversion; the assembled company also profited by the lesson. -N.3.3267] It is the giver that makes the gift 113 The Teacher, having made a meal of the cake which Punna made of rice-flour and cooked over a bed of coals, returned to the monastery. Thereupon the monks began a discussion in the Hall of Truth: [325] "Brethren, how hard it must have been for the Supremely .Enlightened One to make his breakfast of the cake of rice-flour which Punna cooked over a bed of coals and gave him ! " At that moment 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 I have eaten red-ricepowder which she gave me; the same thing happened to me in a previous state of existence also." So saying, he recited the following Stanzas, You used to eat leavings of grass, you used to eat scum of red -rice-gruel; Such was your food in days gone by; why do you not eat your food to-day? Where they know not a body by birth or training. There, Great Brahma, the scum of red-rice-gruel will suflSce. But you know full well that I am a horse of noblest breed; I know my breed; it is because of my breed that I will not eat your red-rice-gruel. And the Teacher related this Kundakasindhavapotaka Jataka in detail.

[XVII. 7] XVn. 7. NOTHING, TOO MUCH, AND TOO LITTLE This is an old saying. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the lay disciple Atula. For Atula was a lay disciple who lived at Savatthi, and he had a retinue of five hundred other lay disciples. [326] One day he took those lay disciples with him to the monastery to hear the Law. Desiring to hear Elder Revata preach the Law, he saluted Elder Revata and sat down respectfully on one side. Now this Venerable Elder Revata was a solitary recluse, delighting in solitude even as a lion delights in solitude, wherefore he had nothing to say to Atula. "This Elder has nothing to say," thought Atula. Provoked, he arose from his seat, went to Elder Sariputta, and took his stand respectfully on one side. "For what reason have you come to me?" asked Elder Sariputta. "Reverend Sir," replied Atula, "I took these lay disciples of mine to hear the Law and approached Elder Revata. But he had nothing to say to me; therefore I was provoked at him and have come here. Preach the Law to me." "Well then, lay disciple," said the Elder Sariputta, "sit down." And forthwith Elder Sariputta expounded the Abhidhamma at great length. Thought the lay disciple, "Abhidhamma is exceedingly abstruse, and the Elder has expounded this alone to me at great length; of what use is he to us." Provoked, he took his retinue with him and went to Elder Ananda. Said Elder Ananda, "What is it, lay disciple.'*" Atula replied, "Reverend Sir, we approached Elder Revata for the purpose of hearing the Law, and got not so much as a syllable from him. Provoked at this, we went to Elder Sariputta and he expounded to us at great length Abhidhamma alone with all its subtleties. *0f what use is he to us.'' thought we to ourselves; and provoked at him also, we came here. Preach the Law to us. Reverend Sir." "Well then," replied Elder Ananda, "sit down and listen." Thereupon Elder Ananda expounded the Law to them very briefly, and making it very easy for them to understand. But they were provoked at the Elder Ananda also, and going to the Teacher, saluted him, and sat down respectfully on one side. Said the Teacher to them, [327] "Lay disciples, why have you come here.'*" "To hear the Law, Reverend Sir." "But you have heard the Law." "Reverend Sir, first we went to Elder Revata, and he had nothing to say to us; provoked at him, we approached Elder Sariputta, and he expounded the Abhidhamma to us at great length; but we were unable to understand his discourse, and provoked at him, approached the Elder Ananda; Elder Ananda, however, expounded the Law to us very briefly, wherefore we were provoked at hini also and came here." The Teacher heard them say their say and then replied, "Atula, from days of yore until now, it has been the invariable practice of men to blame him who said nothing, him who said much, and him who said little. There is no one who deserves unqualified blame and no one who deserves unqualified praise. Even kings are blamed by some and praised by others. Even the great earth, even the sun and moon, even a Supremely Enlightened Buddha, sitting and speaking in the midst of the Fourfold Assembly, some blame, and others praise. For blame or praise bestowed by utter simpletons is a matter of no account. But he whom a man of learning and intelligence blames or praises, — ' A photogravure of a palm-leaf manuscript book from Ceylon, "The Abhidhamma in brief," is given in volume 28, between pages x and xi. -N. 3. 33018] Nothing, too much, and too little 115 he is blamed or praised indeed." So saying, he pronounced the following Stanzas, [328] 227. This is an old, old saying, Atula, this is no mere saying of to-day: "They blame him who sits silent, they blame him who says much. They also blame him who says little." There is no one in the world that is not blamed. 228. There never was, there never will be, there lives not now A man who receives unqualified blame or unqualified praise. 229. If men of intelligence always, from day to day, praise Some man as free from flaws, wise, endowed with learning and goodness, — 230. Who would venture to find fault with such a man, any more than with a coin made of gold of the Jambu river? Even the gods praise such a man, even by Brahma is he praised.

[XVII. 8] XVII. 8. THE BAND OF SIX Angry deeds should one control. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to the monks of the Band of Six. [330] For one day the monks of the Band of Six put wooden shoes on their feet, and taking staves of wood in their two hands, walked up and down on the surface of a flat rock. The Teacher hearing the clatter, asked Elder Ananda, " Ananda, what is that noise. f" The Elder replied, "The monks of the Band of Six are walking about in wooden shoes; they are making the clatter you hear." When the Teacher heard this, he promulgated the following precept, "A monk should control his deeds, his words, and his thoughts." So saying, he expounded the Law by pronouncing the following Stanzas, 231. Angry deeds should one control; one should be restrained in action; One should renounce evil deeds; one should do good deeds. 232. Angry words should one control; one should be restrained in word; One should renounce evil words; one should speak good words. 233. Angry thoughts should one control; one should be restrained in thought; One should renounce evil thoughts; one should cultivate good thoughts. 234. Wise men who control their deeds, wise men who control their speech, Wise men who control their thoughts, such men are indeed well controlled.

[XVIII. 1] XVIII. 1. THE COW-KILLER AND HIS SON Now art thou as a withered leaf. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain killer of cows. [332] At Savatthi, so we are told, lived a certain killer of cows. He would kill cows, select the choicest portions of their flesh for his own table, cause the same to be cooked, and then sit down with son and wife and eat the same; the rest he sold for a price. For fifty-five years he kept up this practice of killing cows. During all this time, although the Teacher resided at a neighboring monastery, on no occasion did he give the Teacher so much as a spoonful of rice-gruel or boiled rice by way of alms. Unless he had meat to eat, he never ate rice. One day while it was still light, after selhng some beef, he gave his wife a piece of beef to cook for his supper, and then went to the pool to bathe. While he was absent, a friend of his came to the house and said to his wife, "Let me have a little of the beef which your husband has for sale; [333] a guest has come to my house." "We have no beef for sale. Your friend has sold all his beef and has gone to the pool to bathe." "Do not refuse my request; if you have a piece of beef in the house, give it to me." "There is not a piece of beef in the house, except a piece which your friend has set aside for his own supper." Thought the friend of the cow-killer, "If there is not a piece of beef in the house except a piece which my friend has set aside for his own supper, and if he will not eat unless he can have meat to eat, he will certainly not give me this piece of beef." So he took the piece of beef himself and went off with it. After the cow-killer had bathed, he returned home. When his wife set before him rice which she had boiled for him, seasoned with leaves of her own cooking, he said to her, "Where is the meat?" "Husband, there is none." "Did I not give you meat to cook before » Cf. Stories i. 10, v. 1 c, xii. 1 c, and xxiv. 11. Text: N iii. S32-338. -N. 3. 33420] The cow-killer and his son 117 I left the house?" "A friend of yours came to the house and said to me, 'A guest has come to my house; let me have a Kttle of the beef which you have for sale.' I said to him, 'There is not a piece of beef in the house, except a piece which your friend has set aside for his own supper, and he will not eat unless he can have meat to eat.' But in spite of what I said to him, he took the piece of beef himself and went off with it." "Unless I have meat to eat with it, I will not eat rice; take it away." "What is to be done, husband.? Pray eat the rice." "That I will not." Having caused his wife to remove the rice, he took a knife in his hand and left the house. Now an ox was tethered in the rear of his house. The man went up to the ox, thrust his hand into the mouth of the ox, jerked out his tongue, cut it off at the root with his knife, and returned to the house with it. Having had it cooked on a bed of coals, he placed it on the boiled rice and sat down to eat his supper. He first ate a mouthful of rice, and then placed a piece of meat in his mouth. That very moment [334] his own tongue was cleft in twain and fell out of his mouth into the dish of rice. That very moment he received retribution similar in kind to the sin which he had committed. With a stream of blood flowing from his mouth, he entered the court of his house and crawled about on his hands and knees, bellowing just like an ox. At this time the cow-killer's son stood close by, watching his father. His mother said to him, "Son, behold this cow-killer crawling about the court of the house on his hands and knees, bellowing like an ox. This punishment is likely to fall upon your own head. Pay no attention to me, but seek safety in flight." The son, terrified by the fear of death, bade farewell to his mother and fled. Having made good his escape, he went to Takkasila. As for the cow-killer, after he had crawled about the court of the house for a time, bellowing like an ox, he died, and was reborn in the Avici Hell. The ox also died. Having gone to Takkasila, the cow-killer's son became apprenticed to a goldsmith. One day his master, as he set out for the village, said to him, "You are to make such and such an ornament." So saying, his master departed. The apprentice made the ornament according to the directions he received. When his master returned and looked at the ornament, he thought to himself, "No matter where this youth may go, he will be able to earn his living anywhere." So when the apprentice came of age, the goldsmith gave him his daughter in marriage. He increased with sons and daughters. When his sons came of age, they acquired the various arts, and subsequently going to Savatthi to live, established households of their own, and became faithful followers of the Buddha. Their father remained in Takkasila, spent his days without performing a single work of merit, [335] and finally reached old age. His sons thought to themselves, "Our father is now an old man," and sent for him to come and live with them. Then they thought to themselves, "Let us give alms in behalf of our father." Accordingly they invited the Congregation of Monks presided over by the Buddha to take a meal with them. On the following day they provided seats in their house for the Congregation of Monks presided over by the Buddha, served them with food, showing them every attention, and at the conclusion of the meal said to the Teacher, "Reverend Sir, this food which we have presented to you is the food whereby our father lives; render thanks therefor to our father." The Teacher thereupon addressed him and said, "Lay disciple, you are an old man. Your body has ripened and is like a withered leaf. You have no good works to serve as provisions for the journey to the world beyond. Make for yourself a refuge. Be wise; be not a simpleton." Thus spoke the Teacher, pronouncing the words of thanksgiving; and having thus spoken, pronounced the following Stanzas, 235. Now art thou as a withered leaf; death's messengers await thee; Thou standest at the point of departure; thou hast no provisions for the journey. 236. Make for thyself an island; haste thee to struggle; be wise; When thy infirmities have been blown away, and thou hast freed thyself from the evil passions, thou shalt go to the heavenly place of the Elect. [336] At the conclusion of the lesson the lay disciple was established in the Fruit of Conversion; the assembled company also profited by the lesson. They invited the Teacher also for the following day and gave alms to him. When the Teacher had finished his meal, and it was time for him to pronounce the words of thanksgiving, they said to him, "Reverend Sir, this food which we have presented to you is the food whereby our father lives; render thanks therefor to him alone." So the Teacher thanked him, pronouncing the two following Stanzas, [337] 237. Thy life is now brought to a close; thou art come into the presence of Death; Thou hast no abiding-place by the way; thou hast no provisions for the journey. 238. Make for thyself an island; haste thee to struggle; be wise. When thy infirmities have been blown away, and thou hast freed thyself from the evil passions, thou shalt no more come unto birth and old age. -N. 3. 3408] Little by little 119

[XVIII. 2] XVIII. 2. LITTLE BY LITTLE One after another. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman. [338] The story goes that early one morning this Brahman went out of the city, stopped at the place where the monks put on their robes, and stood and watched them as they put on their robes. Now this place was thickly overgrown with grass. As one of the monks put on his robe, the skirt of the robe dragged through the grass and became wet with drops of dew. Thought the Brahman, [339] "The grass should be cleared away from this place." So on the following day he took his mattock, went thither, cleared the place, and made it as clean and smooth as a threshing-floor. The day after, he went to that place again. As the monks put on their robes, he observed that the skirt of the robe of one of the monks dropped to the ground and dragged in the dust. Thought the Brahman, "Sand should be sprinkled here." So he brought sand and sprinkled it on the ground. Now one day before breakfast the heat was intense. On this occasion he noticed that as the monks put on their robes, sweat poured from their bodies. Thought the Brahman, "Here I ought to cause a pavilion to be erected." Accordingly he caused a pavilion to be erected. Again one day, early in the morning, it rained. On this occasion also, as the Brahman watched the monks, he noticed that their robes were wetted by the drops of rain. Thought the Brahman, "Here I ought to cause a hall to be erected." So there he caused a hall to be erected. When the hall was finished, he thought to himself, "Now I will hold a festival in honor of the completion of the hall." Accordingly he invited the Congregation of Monks presided over by the Buddha, [340] seated the monks within and without the hall, and gave alms. At the conclusion of the meal he took the Teacher's bowl to permit him to pronounce the words of thanksgiving. "Reverend Sir," said he, "as I stood in this place when the monks were putting on their robes and watched them, I saw this and that, and I did this and that." And beginning at the beginning, he told the Teacher the whole story. The Teacher listened to his words and then said, "Brahman, a wise man by doing good works, time after time, little by little, gradually removes the stains of his own evil deeds." So saying, he pronounced the following Stanza, 239. One after another, little by little, time after time, a wise man Should blow away his own impurities, even as a smith blows away the impurities of silver.

[XVIII. 3] XVin. 3. THE LOUSE THAT WOULD HAVE HIS OWN Even as rust which springs from iron. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk named Elder Tissa. [341] The story goes that a certain youth of respectable family, who lived at Savatthi, retired from the world, became a monk, and made his full profession, becoming known as Elder Tissa. Subsequently, while he was in residence at a monastery in the country, he received a coarse cloth eight cubits in length. Having completed residence, he celebrated the Terminal Festival, and taking his cloth with him, went home and placed it in the hands of his sister. Thought his sister, "This robe-cloth is not suited to my brother." So with a sharp knife she cut it into strips, pounded them in a mortar, whipped and beat and cleaned the shoddy, and, spinning fine yarn, had it woven into a robe-cloth. The Elder procured thread and needles, and assembling some young monks and novices who were skilled makers of robes, went to his sister [342] and said, "Give me that cloth; I will have a robe made out of it." She took down a robe-cloth nine cubits in length and placed it in the hands of her youngest brother. He took it, spread it out, and said, "My robe-cloth was a coarse one, eight cubits long, but this is a fine one, nine cubits long. This is not mine; it is yours. I don't want it. Give me the same one I gave you." "Reverend Sir, this cloth is yours; take it." He refused to do so. Then his sister told him everything she had done and gave him the cloth again, saying, "Reverend Sir, this one is yours; take it." Finally he took it, went to the monastery and set the robe-makers to work. His sister prepared ricegruel, boiled rice, and other provisions for the robe-makers, and on the day when the cloak was finished, gave them an extra allowance. Tissa looked at the robe and took a liking to it. Said he, "To-morrow I » Text: N iii. 341-344. -N.3.34319] The louse that would have his own 121 will wear this robe as an upper garment." So he folded it and laid it on the bamboo rack. During the night, unable to digest the food he had eaten, he died, and was reborn as a louse in that very robe. When his sister learned that he was dead, she flung herself at the feet of the monks, rolled on the ground, and wept. When the monks had performed the funeral rites over his body, they said, "Since there was no one to attend him in his sickness, this robe belongs to the Congregation of Monks; let us divide it among us." Thereupon that louse screamed, "These monks are plundering my property ! " And thus screaming, he ran this way and that. The Teacher, even as he sat in the Perfumed Chamber, heard that sound by Supernatural Audition, and said to Elder Ananda, "Ananda, tell them to lay aside Tissa's robe for seven days." The Elder caused this to be done. At the end of seven days that louse died and was reborn in the Abode of the Tusita gods. [343] On the eighth day the Teacher issued the following order, "Let the monks now divide Tissa's robe and take their several portions." The monks did so. Having so done, the monks began the following discussion: "Why was it that the Teacher caused Tissa's robe to be put aside for seven days, and on the eighth day permitted us to divide it among us and take our several portions.'" The Teacher approached and asked, "Monks, what are you discussing now as you sit here all gathered together.'" When they told him, he said, "Monks, Tissa was reborn as a louse in his own robe. When you set about to divide the robe among you, he screamed, *They are plundering my property.' And thus screaming, he ran this way and that. Had you taken his robe, he would have cherished a grudge against you, and because of this sin would have been reborn in Hell. That is the reason why I directed that the robe should be laid aside. But now he has been reborn in the Abode of the Tusita gods, and for this reason I have permitted you to take the robe and divide it among you." Again said the monks, "Reverend Sir, a grievous matter indeed is this thing which is called Craving." "Yes, monks," replied the Teacher, "Craving is indeed a grievous matter among living beings here in the world. Even as rust which springs from iron eats away the iron and corrodes it and renders it useless, so also this thing which is called Craving, when it arises among living beings here in the world, causes these same living beings to be reborn in Hell and plunges them to ruin." So saying, the Teacher pronounced the following Stanza, 240. Even as rust which springs from iron no sooner appears than it eats away the iron. Precisely so in the case of transgressors, their own evil deeds bring them to an evil end.

[XVIII. 4] XVIII. 4. PRIDE GOETH BEFORE A FALL Non-repetition mars the Sacred Word. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Laludayi. [344] AtSavatthi, we are told, five crores of Noble Disciples [345] gave alms before breakfast, and after breakfast, taking ghee, oil, honey, molasses, garments, and other requisites, went to the monastery and listened to the Law. When they departed, after listening to the Law, they praised the virtues of Elders Sariputta and Moggallana. The Elder Udayi overheard their talk and said to them, "It is because you have heard only these Elders preach the Law that you talk as you do; I wonder what you would say if you were to hear me preach the Law." Those who heard his remark thought to themselves, "This must be some preacher of the Law; we ought without fail to hear this Elder also preach the Law." So one day they made the following request of the Elder, "Reverend Sir, to-day is the day when we are wont to go and listen to the Law. After we have presented alms to the Congregation of Monks, be good enough, Reverend Sir, to preach the Law to us by day." The Elder accepted the invitation. When it was time for them to listen to the Law, they went to the Elder and said, "Reverend Sir, preach the Law to us." So Elder Udayi sat down in the seat, took a painted fan in his hand, waved it back and forth, but not knowing a single word of the Law, said, "I will intone the Sacred Word; let some one else preach the Law." So saying, he descended from the seat. The disciples caused someone else to preach the Law, and again assisted him to mount the seat to intone the Sacred Word. But again the second time, the Elder, who knew no more about intoning than he did about preaching, said, "I will recite the Sacred Word at night; let some one else intone the Sacred Word now." The disciples therefore caused another to intone the Sacred Word and at night brought the Elder in again. » Cf. Story xi. 7, and Jataka 153: ii. 9-12. Text: N iii. 344-348. -N. 3. 3479] Pride goeth before a fall 123 But at night also he knew as little how to intone, and said, "I will recite at dawn; let someone else recite at night." So saying, he descended from the seat [346]. The disciples caused another to recite the Sacred Word at night and at dawn brought the Elder in again. But once more he failed. Thereupon the multitude took up clods of earth, sticks, and other missiles, and threatened him, saying, "Simpleton, while we were talking about the virtues of Elders Sariputta and Moggallana, you said this and that. Why don't you say something now.?" The Elder took to flight, and the multitude ran after him. As he ran, he fell into a certain cesspool. The multitude talked over the incidents of the day, saying, "As Laludayi listened to our praise of the virtues of Elders Sariputta and Moggallana, he became jealous, declared himself to be a preacher of the Law, and when people rendered him honor and said to him, 'We would hear the Law,' he sat down in the Seat of the Law four times, although he knew not a single word suitable to recite. Then, when we said to him, 'Yet you put yourself on an equality with our Noble Elders Sariputta and Moggallana,' and took up clods of earth, sticks, and other missiles, and threatened him, he ran away and fell into a cesspool." The Teacher drew near and asked them, "Monks, what are you talking about now, as you sit here all gathered together?" When they told him, he said, "Monks, this is not the first time he has wallowed in a cesspool; he did the same thing in a previous state of existence also." So saying, he pronounced the following Stanzas, I am a beast, master. And, master, you are a beast too. Come, lion, turn around. Why do you flee in fear.- Boar, you are filthy, your bristles are foul, with bad smells you reek. If you desire to fight, I yield you the victory, master. [347] After relating this Jataka in detail, the Teacher said, "At that time the lion was the Elder Sariputta and the boar was Laludayi." Having finished the lesson, the Teacher said, "Monks, Udayi had learned only the merest fragment of the Law, but he never repeated the Texts. No matter how much or how little one may learn of the Sacred Word, not to repeat it is a grievous fault." So saying, he pronounced the following Stanza, 241. Non -repetition mars the Sacred Word; inactivity mars the household life; Sloth is a blemish on beauty; heedlessness is a blemish on the watchman.

[XVIII. 5] XVIII. 5. THE WICKEDNESS OF WOMEN Lewdness is a blemish on a woman. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to a certain youth of respectable family. [348] The story goes that this youth married a young woman of equal birth. From the day of her marriage his wife played the adulteress. Embarrassed by her adulteries, the youth had not the courage to meet people face to face. [349] After a few days had passed, it became his duty to wait upon the Buddha. So he approached the Teacher, saluted him, and sat down on one side. "Disciple, why is it that you no longer let yourself be seen.?" asked the Teacher. The youth told the Teacher the whole story. Then said the Teacher to him, "Disciple, even in a former state of existence I said, 'Women are like rivers and the like, and a wise man should not get angry with them.' But because rebirth is hidden from you, you do not understand this." In compliance with a request of the youth, the Teacher related the following Jataka: 2 Like a river, a road, a tavern, a hall, a shed. Such are women of this world : their time is never known. "For," said the Teacher, "lewdness is a blemish on a woman; niggardliness is a blemish on the giver of alms; evil deeds, because of the destruction they cause, both in this world and the next, are blemishes on all living beings; but of all blemishes, ignorance is the worst blemish." So saying, the Teacher pronounced the following Stanzas, 242. Lewdness is a blemish on a woman; niggardliness is a blemish on a giver; Evil ways are blemishes, both in this world and the next. 243. But worse than any ordinary blemish, the worst, indeed, of all blemishes, is ignorance; Rid yourselves of this blemish, monks, and be without blemish.

[XVIII. 6] XVIII. 6. COURTESY AND RUDENESS' Easy is the life. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Culla Sari, a co-resident of Elder Sariputta. [351] » Cf. Jataka 65: i. 301-302. Text: N iii. 348-351. « Jaiaka 65: i. 301-302. » Text: N iii. 351-355. -N. 3. 35516] Courtesy and rudeness 125 The story goes that one day this monk administered medical treatment, in return for which he received a portion of choice food. As he went out with this food, he met an Elder on the road and said to him, "Reverend Sir, here is some food which I received for administering medical treatment. Nowhere else will you receive food like this. Take it and eat it. Henceforth, whenever I receive such food as this in return for administering medical treatment, I will bring it to you." The Elder listened to what he said, but departed without saying a word. The monks went to the monastery and reported the matter to the Teacher. Said the Teacher, "Monks, he that is shameless and impudent like a crow, he that practices the twenty-one varieties of impropriety, lives happily. But he that is endowed with modesty and fear of mortal sin, lives in sorrow.*' So saying, he pronounced the following Stanzas, 244. Easy is the life of the man who is shameless, bold like a crow, a backbiter. Insolent, impudent, corrupt. [352] 245. Hard is the life of the man who is modest, ever seeking what is pure. Free from attachment, contained, blameless in conduct, possessed of vision clear.

[XVIII. 7] XVIII. 7. ALL OF THE PRECEPTS ARE HARD TO KEEP 1 He that destroys life. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred lay disciples. [355] For of these five hundred lay disciples, one kept only the precept of abstinence from the taking of life; another, another precept, and so on. One day they fell into a dispute, each of them saying, "It is a hard thing I have to do; it is a hard precept I have to keep." And going to the Teacher, they saluted him and referred the whole matter to him. The Teacher listened to what they had to say, and then, without naming a single precept as of lesser importance, said, "All of the precepts are hard to keep." So saying, he pronounced the following Stanzas, 246. He that destroys life, he that utters falsehood, He that takes what is not given to him in this world, he that goes in unto another man's wife, [356] 247. And the man that is addicted to the drinking of liquor and spirits. Such a man, even in this present world, digs up his own root. 248. Know this, O man, that the unrestrained are fallen upon evU ways; Let not greed and wrongdoing subject thee to suffering for long.

[XVIII. 8] XVIII. 8. THE FAULT-FINDING NOVICE People give. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a novice named Tissa. [357] It is said of the novice Tissa that he used to go about finding fault with the gifts of the householder Anathapindika, and of the female lay disciple Visakha, and even of the five crores of Noble Disciples; he even went so far as to find fault with the Gifts beyond Compare. Whenever he received cold food in their refectory, he would complain because it was cold; whenever he received hot food, he would complain because it was hot. Whenever they gave but a little, he would blame them, saying, "Why do they give so very little.?*' And whenever they gave abundant alms, he would also blame them, saying, "I suppose they had no place in their house to put it;" or, "Surely they should give the monks only so much as they require to support life; so much gruel and boiled rice as this is absolutely wasted." But with reference to his own kinsfolk, he would say, "Oh, the house of our kinsfolk is a veritable tavern for all the monks who come from all the four quarters!" [358] Thus did he sing the praises of his kinsfolk. Now Tissa was in reality the son of a certain gatekeeper. While accompanying some carpenters on a journey through the country, he retired from the world on his arrival at Savatthi and became a monk. When the monks observed that he was thus finding fault with the gifts and other good works of men, they thought to themselves, "Let us find out the truth about him." So they asked him, "Brother, where do your kinsfolk live." "In such and such a village," replied Tissa. The monks accordingly sent a few novices there to investigate. The novices went there and asked the villagers who provided them with seats and food in the rest-house, "There is a novice named Tissa -N. 3. 3604] The fault-finding novice 127 who came from this village and retired from the world; who are his kinsfolk?" Thought the villagers, "There is no youth who has left any gentleman's household in this village and retired from the world; what are these novices saying ?" So they said to the novices, "Reverend Sirs, we have heard of a certain gatekeeper's son who traveled with a company of carpenters and retired from the world; without doubt he is the novice you have reference to." When the young monks learned that Tissa had no kinsfolk of consequence there, they returned to Savatthi and informed the monks what they had learned, saying, "Reverend Sirs, Tissa goes around chattering without suflBcient cause." The monks reported the matter to the Tathagata. Said the Teacher, "Monks, this is not the first time he has gone about uttering words of disparagement and empty boasting; in a previous state of existence also he was a braggart." Then, in response to a request of the monks, the Teacher related the following Story of the Past: One may boast ever so much, living in a foreign land, But another will foUow and spoil it all; eat your food, therefore, Katahaka. Having related this Katahaka Jataka in detail, the Teacher said, "Monks, if any man is annoyed because others give either little or much, or coarse or fine food, or because they give nothing to him when he has given to others, [359] such a man will not attain Trance or Insight or the Paths and the Fruits." So saying, he preached the Law by pronouncing the following Stanzas, 249. People give according to their faith, according to their pleasure; Whoever allows himself to be annoyed because food and drink are given to others. Such a man will not attain Tranquillity either by day or by night. 250. But if a man will exterminate discontent, and tear it out by the roots, and utterly destroy it. Then he will attain Tranquillity both by day and by night.

[XVIII. 9] XVIII. 9. THE INATTENTIVE LAYMEN There is no fire like lust. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five lay disciples. [360] The story goes that these five men went to the monastery desiring to hear the Law, and having saluted the Teacher, sat down respectfully on one side. Now in the case of the Buddhas, no such thought ever enters their mind as the following, "This man is a Khattiya, this man is a Brahman, this is a rich man, this is a poor man; I will preach the Law to this man in such wise as to exalt him; I will not do so, however, in the case of this other man." It matters not with reference to what subject the Buddhas preach the Law. They place reverence for the Law before all else, and preach the Law as though they were bringing down the Celestial River from the sky. But though the Tathagata preached the Law in this wise to the five men who sat about him, one of the five, even as he sat there, fell asleep, another sat and dug the earth with his finger, another sat and shook a tree, another gazed at the sky. Only one listened attentively to the Law. As Elder Ananda stood there fanning the Teacher, he observed the conduct of the five men and said to the Teacher, "Reverend Sir, you are preaching the Law even as thunders the thunder which accompanies a heavy rain, but even as you preach the Law, these men sit doing this and that." "Ananda, do you not know these men .? " "No, Reverend Sir, I do not." "Of these five men, he that sits there sound asleep, was reborn as a snake in five hundred states of existence, and in each of these states of existence laid his head in his coils and fell asleep; therefore at the present time also he is sound asleep; [361] not a sound I make enters his ear." "But, Reverend Sir, tell me, was this in successive states of existence or at intervals?" "Ananda, at one time this man was reborn as a human being, at another time as a god, and at another time as a snake. Indeed it would be impossible, even with the knowledge of omniscience, to determine exactly the number of times he has undergone rebirth at intervals. But in five hundred successive states of existence he was reborn as a snake and fell asleep; not even yet is he sated with sleep. "The man who sits there scratching the earth with his finger was reborn in five hundred successive states of existence as an earthworm, and burrowed into the earth; hence he digs the earth at the present time also, and fails to hear my voice. "The man who sits there shaking a tree was reborn in five hundred successive states of existence as a monkey, and from sheer force of habit acquired in previous states of existence, still continues to shake a tree, and the sound of my voice does not enter his ears. "The Brahman who sits there gazing at the sky was reborn in five -N. 3. 36220] The inattentive laymen 129 hundred successive states of existence as an astrologer, and therefore to-day also gazes at the sky just the same, and the sound of my voice does not enter his ears. "The man who sits there listening attentively to the Law -was reborn in five hundred successive states of existence as a Brahman versed in the Three Vedas, devoted to the repetition of the Sacred Texts, and therefore listens attentively to-day also, as though he were putting together a Sacred Text." "But, Reverend Sir, your preaching of the Law cleaves the skin and penetrates to the marrow of the bones. Why is it that while you are preaching the Law, they do not listen attentively ? " " Ananda, you evidently imagine that my Law is easy to listen to." "Why, Reverend Sir, do you mean that it is difficult to listen to?" "Precisely so, Ananda." [362] "Why is that. Reverend Sir?" "Ananda, these living beings, during countless thousands of cycles of time, never heard of the Buddha, the Law, and the Order, and therefore are unable now to listen to this Law which I preach. Li the round of existences without conceivable beginning, these living beings have been accustomed to listen to the speech of animals in its countless forms. Therefore they spend their time in places where men drink and amuse themselves, and therefore sing and dance; it is impossible for them to listen to the Law." "But, Reverend Sir, for what reason is it that they are unable to listen to the Law " The Teacher answered him as follows, "Ananda, they are unable to do so by reason of lust, by reason of hatred, by reason of delusion. For there is no fire like the fire of lust, consuming living beings as it does, without leaving so much as ashes behind. To be sure, the world-conflagration which closes an epoch burns up the world without leaving anything behind, but this is a fire which breaks out only on the appearance of the seven suns, and this fire bums only at times and at seasons. But as for the fire of lust, there is no time when the fire of lust does not burn. Therefore I say that there is no fire like the fire of lust, no grip like hatred, no snare like delusion, and no river like Craving." So saying, the Teacher pronounced the following Stanza, 251. There is no fire like lust, there is no grip like hatred, There is no snare like delusion, there is no river like Craving.

[XVIII. 10] XVIII. 10. TREASURER RAM i Easy to see are the flaws of another. This religious instruction was given by the Teacher while he was in residence at Jatiyavana near Bhaddiya with reference to Treasurer Ram. [363] 10 a. Frame-Story begun : The Buddha visits Treasurer Ram As the Teacher journeyed through the country of the Anguttaras, he observed that the dispositions requisite for attaining the Fruit of Conversion were possessed by Treasurer Ram, and his wife Candapaduma, and his son Treasurer Dhananjaya, and his daughter-inlaw Sumana Devi, and his granddaughter Visakha, and his slave Punna. After making this observation he continued his journey to the city Bhaddiya, and took up his residence at Jatiyavana. Treasurer Ram heard that the Teacher had arrived. [364] But how did Treasurer Ram get his name.' 10 b. Digression : Treasurer Ram and his golden rams Behind his house, the story goes, in a yard eight karlsas in extent, pranced up and down some golden rams as big as elephants or horses or bulls, cleaving the earth asunder, and smiting back with back. Now whenever Treasurer Ram had need of ghee or oil or honey or molasses or other kinds of food, or whenever he had need of garments or coverlets or gold bullion or gold coin or aught else, he would place balls of thread of the five colors in their mouths; and when he removed the ball from the mouth of even a single ram, there would come out of the mouth of that ram a supply of ghee and oil and honey and molasses and garments and coverlets and gold bullion and gold coin sufficient for all the inhabitants of the Land of the Rose-apple. This is how he came to be called Treasurer Ram. But what was his deed in a previous birth? 10 c. Story of the Past : How Treasurer Ram came to possess golden rams It appears that in the dispensation of the Buddha Vipassi he was the nephew of a householder named Avaroja, and that he was himself -N. 3. 365 17] Treasurer Ram 131 named Avaroja after his uncle. Now the uncle undertook to build a Perfumed Chamber for the Teacher. And the nephew went to the uncle and said to him, "Uncle, let both of us join forces and build the Perfumed Chamber together." But this his uncle declined to do, saying to him, "I prefer not to share the work with others, but to build the Perfumed Chamber by myself unaided." Then the nephew thought to himself, "As soon as the Perfumed Chamber is erected here, an elephant-stable should be erected there." Accordingly he caused building-materials to be brought from the forest, and erected one pillar inlaid with gold, another pillar inlaid with silver, and another pillar inlaid with gems. In like manner all the pillars were inlaid with gold and silver and gems; and in like manner the pillars and the beams and doorways and windows and rafters and roof and tiles were inlaid with gold and silver and gems. Thus, on a site opposite the Perfumed Chamber, did he erect for the Tathagata an elephant-stable, employing the seven precious minerals for the purpose. Over the elephant-stable was a potsherd of solid ruddy gold, and the peaks of the turrets were made of coral. [365] In the center of the elephant-stable he erected a jeweled pavilion; and beneath it he placed the Seat of the Law, whose feet were of solid ruddy gold and whose four uprights were likewise of solid ruddy gold. In addition, he wrought four golden rams and placed them beneath the feet of the Seat; and two golden rams, which he placed beneath the foot-rest; and six golden rams which he placed in a circle about the pavilion. The lower part of the Seat of the Law, he had woven with cords of thread, the middle part of threads of gold, and the upper part of silver threads. The back of the Seat was of sandalwood. When he had thus completed the elephant-stable, he held a festival in honor of the opening of the stable, invited the Teacher, together with sixty-eight hundred thousand monks, gave alms for four months, and on the last day gave a set of three robes to each of the monks, the cost of the robes presented to each novice coming to a hundred thousand pieces of money. Having performed this work of merit in the dispensation of the Buddha VipassI, he passed from this state of existence, and after undergoing birth and rebirth in the Worlds of the Gods and the world of men, he was reborn in this present dispensation at Benares in the household of a treasurer possessed of great wealth, becoming known later as treasurer of Benares. 10 d. Story of the Past: How Treasurer Ram and his family came to possess magical power One day as he was on his way to the royal palace to wait upon the king, he met the king's house-priest and said to him, "Teacher, are you considering what the stars portend ?" "I am indeed considering this; what else have we to do?" "Tell me then, how is the country faring?" "Some calamity is due to occur." [366] "What kind of calamity?" "Treasurer, there is to be a famine." "When will it happen?" "Three years hence." When the treasurer heard this, he caused more abundant crops to be sown than ever before, spent all the wealth he possessed buying grain, caused twelve hundred and fifty granaries to be erected, filled all the granaries with rice, and when the granaries were filled to overflowing, filled chatties and other vessels, and dumped the rest on the ground and buried it in a pit. What remained he mixed with clay and used to plaster walls. When, some time later, the famine arrived, he made use of the grain which had been stored for this purpose; and when the grain which he had stored in granaries, chatties, and other vessels had been exhausted, he suromoned the members of his retinue and said to them, "Dear friends, go into the mountains and there obtain sustenance. As soon as there is abundance of food once more, return to me, if you so desire. But if you do not wish to return, remain wherever you like." They did as he suggested. Now the treasurer had a single steward, a slave named Punna, who remained behind with him. The treasurer's wife also remained behind with him, and so likewise did his son and his daughter-in-law, making five persons in all. [367] When the grain which had been buried in pits in the earth was exhausted, they tore down the clay walls, moistened the clay, and supported themselves on the grain taken therefrom. When the famine spread and the supply of clay was exhausted, the treasurer's wife broke in pieces the clay which still remained in the walls, moistened it, obtained from the clay half an alhaka of rice, pounded it, and obtained therefrom a nali of rice. Then thinking to herself, "In time of famine there are many thieves,' for fear of thieves, she put the rice in a jar, closed the jar, and dug a hole in the earth and buried it. When the treasurer returned from waiting upon the king, he said to his wife, "My dear wife, I am hungry; is there anything to eat?' -N. 3. 3692] Treasurer Ram 133 His wife, instead of saying, "There is nothing in sight," said, "Husband, there is one nali of rice." "Where is it?" "I dug a hole in the earth and buried it for fear of thieves." "Well then, remove it and cook some of the rice." "If I prepare rice-gruel, there will be enough for two meals, but if I boil the rice there will be enough for only a single meal. How shall I cook the rice, husband .' " "There is nothing else for us to do but eat boiled rice and die; only do boil some rice." So his wife prepared the rice by boiling it; and dividing the boiled rice into five portions and taking out of the boiler a portion sufficient to fill the treasurer's bowl, she set it before him. At that moment on Mount Gandhamadana a Private Buddha [368] arose from a state of trance. (When a Private Buddha is in a state of trance, by reason of the state of trance the pangs of hunger do not oppress him; but so soon as he has arisen from a state of trance, intense hunger attacks him and sets on fire, as it were, the mucous membrane of the stomach. So they look for a place where they may get something, and go thither. Persons who give alms to Private Buddhas on a day when they arise from a state of trance may attain thereby the post of commander-in-chief or some other grade of advancement.) When, therefore, this Private Buddha had with supernatural vision surveyed the world, he thought, "A dreadful famine has arisen in the Land of the Rose-apple, and in the treasurer's house five persons have only a nali of boiled rice cooked. Have these five persons faith, and will they bestow favor on me." Perceiving that they possessed faith and that they would bestow favor on him, he took bowl and robe and went and showed himself standing before the door of the house of the great treasurer. When the treasurer saw the Private Buddha, he rejoiced at heart, for he thought to himself, "It is because I gave no alms in times past that I have experienced so dreadful a famine. This portion of boiled rice may keep me for one day, but if I give it to this Private Buddha it will avail to my salvation in countless millions of cycles of time." With this thought in his mind he removed the bowl of rice, approached the Private Buddha, saluted him with the Five Rests, escorted him into the house, provided him with a seat, bathed his feet, placed them on a golden foot-rest, and then took the vessel of rice and poured the rice into the bowl of the Private Buddha. When he had poured half of the rice into the bowl of the Private Buddha, the Private Buddha covered the bowl with his hand. [369] Said the treasurer, "Reverend Sir, we five persons possessed a nali of rice between us, and of the boiled rice prepared therefrom, this is one portion, and it is impossible to divide this in two. I ask you not to bestow a blessing upon me in this present world; I desire to give you all of the rice without reserve." With these words he gave him all of the rice, making the following Earnest Wish as he did so, "Reverend Sir, in the various places where I shall be reborn, may I never again behold such a famine as this. Henceforth may I have the means to give seed-rice to all the inhabitants of the Land of the Rose-apple. May I never be obliged to work for my living. Having caused my twelve hundred and fifty granaries to be swept, having bathed my head, having sat down at the doors of my granaries, at the moment when I look up, may a shower of ruddy rice fall from heaven and fill all my granaries. In the various places where I shall be reborn, may this very woman be my wife, this very youth my son, this very girl my daughter-in-law, and this very man my slave." The treasurer's wife thought to herself, "It is out of the question for me to eat, so long as my husband is oppressed with hunger." So she gave her own portion to the Private Buddha, making the following Earnest Wish, "Reverend Sir, in the various places where I shall be reborn, may I never again behold such a famine as this. May I have the power, by setting before me a pint-pot of boiled rice, to give to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, so long as I do not get up, may the pot be replenished with just as much boiled rice as has been taken out. May this very man be my husband, this very youth my son, this very girl my daughter-in-law, and this very man my slave." The treasurer's son also gave his own portion of boiled rice to the Private Buddha, making the following Earnest Wish, "May I never again behold such a famine as this. May I have the power with a single purse of a thousand pieces of money to give money to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, yet may this purse remain full. May this very woman and this very man be my mother and my father, this very woman be my wife, and this very man be my slave." The treasurer's daughter-in-law also gave her own portion of boiled rice to the Private Buddha, making the following Earnest Wish, "May I never again behold such a famine. May I have the power, by setting a basket of grain before me, to give seed-rice to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, yet may the grain in the basket remain undiminished. In -N.3.372i] Treasurer Ram 135 the various places where I shall be reborn, may this very woman and this very man be my mother-in-law and my father-in-law, this very man be my husband, and this very man be my slave." The slave also gave his own portion of boiled rice to the Private Buddha, making the following Earnest Wish, "May I never again behold such a famine. When I plow, may three furrows run on this side of me, three furrows on that side, and one in the midst, seven furrows in all, each an ammana wide." Although the slave could have had the post of commander-in-chief on that day by wishing for it, [371] yet by reason of his affection for his mistress and his master, he made the following Earnest Wish, "May this very woman and this very man be my mistress and my master." As each of these five persons concluded what he had to say, the Private Buddha said, "So be it," and pronounced the words of thanksgiving in the form of the Stanzas proper to a Private Buddha. Then, thinking to himself, "It is my duty to satisfy the longing of these living beings," he commanded, "May these living beings behold me until I reach Mount Gandhamadana." Straightway he soared away through the air, and they all stood and watched him. Having reached Mount Gandhamadana, he divided the boiled rice among five hundred Private Buddhas. By virtue of his supernatural power the boiled rice sufficed for all. The five persons still stood and watched. When midday was past, the treasurer's wife washed the pot in which she had boiled the rice, placed the cover on it, and put it away. The treasurer, worn out with hunger, lay down and fell asleep. When it was evening, he awoke and said to his wife, "Dear wife, I am very hungry; are there no lumps of burnt rice sticking to the bottom of the pot ? " Now his wife remembered very well that she had washed the pot and put it away, and knew that no rice remained. But for all that, she did not say, "There is none." On the contrary, she said, "I will uncover the pot and look and tell you." So saying, she rose from her seat, went to the closet where the pots were kept and removed the cover from the pot. Instantly the pot was filled with boiled rice possessing the fragrance of jasmine-buds; moreover the rice overflowed from the pot and thrust open the cover. As soon as the treasurer's wife saw what had happened, her body was suffused with joy. Said she to her husband, "Rise, husband; I did indeed wash the pot and place the cover on it and put it away; but here it is filled with boiled rice possessing the fragrance of jasminebuds. [372] It is worth while to do good deeds; it is worth while to give alms. Rise, husband, and eat." So saying, she gave boiled rice to both father and son. When they had risen from their seats, she sat down and ate with her daughter-in-law. After that she gave boiled rice also to the slave Punna. But in spite of the fact that rice was taken out of the boiler again and again, there was no diminution in the quantity of rice therein contained; as soon as one spoonful was taken out another spoonful appeared. On that day also the granaries and other receptacles were filled once more precisely as before. Thereupon the treasurer caused the following proclamation to be made throughout the city, "Rice has appeared in the treasurer's house; let all those who require seedrice come and take it." Thereupon men came to the treasurer's house and received seed-rice, all the inhabitants of the Land of the Rose-apple obtaining seed-rice at his hands. The treasurer passed from that state of existence, and after passing through the round of birth and rebirth in the Worlds of the Gods and the world of men, was reborn in the dispensation of the present Buddha in the city Bhaddiya in the family of the treasurer. His wife was also reborn in a family possessed of great wealth, and when she arrived at marriageable age, was married once more to the treasurer. By reason of his former deed of merit, the rams described above came into existence in the yard back of his house. His son was his former son, his daughter-in-law his former daughter-in-law, and his slave his former slave. 10 e. Treasurer Ram and his family exhibit their magical power One day the treasurer decided to test the power of his merit. Accordingly he caused his twelve hundred and fifty granaries to be swept clean, bathed his head, and sat down at the door of each of his granaries and looked up. Thereupon all of his granaries became filled with dusky rice of the kind before described. [373] Desiring to test the merit of the rest of his household also, he said to his wife and his son and his daughter-in-law and his slave, "You also test the power of your own merit." So his wife adorned herself with all her adornments, and before the very eyes of the multitude, measured out a pint-pot of rice, boiled the rice, and sitting down at the gate in a seat made ready for her, took a golden spoon and proclaimed, "Let those approach who have need of boiled rice." And she filled all the vessels presented to her, giving to all who came. All day long she -N.3.374161 Treasurer Ram 137 gave rice away, but every time she removed a spoonful of rice, an equal amount was restored. (It appears that in previous states of existence she had entertained the Congregation of Monks of previous Buddhas; also that on such occasions she had taken her pint-pot of rice with her left hand and her spoon with her right, and in just the same way had filled the bowls of the monks and given alms of boiled rice. As a result of this, the sign of the lotus was impressed upon her left hand, filling the palm thereof, and the sign of the moon was impressed upon her right hand, filling the palm. Moreover she had taken her straining-cup and filtered water for the Congregation of Monks and had walked back and forth, giving water to the monks; therefore the sign of the moon was impressed upon her right foot, filling the sole thereof, and the sign of the lotus was impressed upon her left, filling the sole thereof. For this reason they gave her the name Candapaduma, or Moon-Lotus.) His son likewise bathed his head, took a purse containing a thousand pieces of money, [374] and proclaimed, "Let those approach who have need of money." And he filled all the vessels that were offered to him, giving to all who came. But all the time a thousand pieces of money remained in his purse. Likewise his daughter-in-law adorned herself with all her adornments, took a basket of rice-paddy, seated herself in the open courtyard, and proclaimed, "Let those approach who have need of seed-rice." And she filled all the vessels that were oflFered to her, giving to all who came. The basket remained filled as before. His slave likewise adorned himself with all his adornments, yoked his oxen with golden yokes and golden straps, took a golden goadstick, made marks of the spread hand with scented ointment on his oxen, and fastened golden flower-cups to their horns. Having so done, he drove them to the field and began to plow. At once seven furrows were opened, three on one side, three on the other side, and one in the middle. Thus did the inhabitants of the Land of the Roseapple obtain from the house of the householder boiled rice and seedrice and gold both unwrought and wrought, each receiving as much as he had need of. 10 f. Frame-Story concluded: Treasurer Ram goes forth to meet the Buddha When the treasurer of magical power so great heard that the Teacher had come, he resolved to go forth to meet the Teacher and departed from his house. On the way he met a number of heretics who said to him, "Householder, how comes it that you, who believe in the Activity of Souls, go to the hermit Gotama, who does not?' Thus did the heretics seek to dissuade him from his purpose. But instead of paying any attention to them, he went and saluted the Teacher [375] and seated himself respectfully on one side. Thereupon the Teacher preached the Law to him in orderly sequence. At the conclusion of the Teacher's discourse the treasurer attained the Fruit of Conversion. He then informed the Teacher of the attempt of the heretics to turn him back by uttering dispraise of the Teacher. Said the Teacher, "Householder, as for these beings, they do not see their own fault, great though it be. Though the faults of others exist not, they talk of them as though they did exist. It is as though they were winnowing chaff." So saying, he pronounced the following Stanza, 252. Easy to see are the flaws of another, but hard to see are one's own. For a man winnows the defects of others like chaff, But covers his own, even as a dishonest gambler covers a losing throw.

[XVIII. 11] XVni. 11. THE FAULT-FINDING MONK If a man look to find flaws in another. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to an Elder named Fault-finder, Ujjhanasanni. [376] The story goes that this Elder used to go about finding fault with the monks, saying, "Thus does this monk put on his undergarment, thus does he put on his upper garment." The monks reported the matter to the Teacher, saying, "Reverend Sir, Elder So-and-so is doing thus and so." The Teacher replied, "Monks, he who attends strictly to whatever comes under the head of duty and admonishes others to do likewise, the same is not a faultfinder. But he who is minded to find fault, who seeks to find flaws in others, and who goes about talking accordingly, such a man will never attain a single one of the Specific Attainments such as Trance; only the Impurities increase within him." So saying, he pronounced the following Stanza, 253. If a man look to find flaws in another, if he be minded ever to find fault. The Impurities increase within him; such a man is far from Destruction of the Impurities. » Text: N iii. 376-377. -N. 3.37815 ] Is there a path through the air? 139

[XVIII. 12] XVIII. 12. IS THERE A PATH THROUGH THE AIR.? ' There is no path through the air. This religious instruction was given by the Teacher with reference to the Wanderer Subhadda. It was while the Teacher was lying on the Bed of the Great Decease in the Sal-forest of the Mallas at Upavattana in the city of Kusinara. [377] The story goes that in times long past, when Subhadda's younger brother gave alms nine times of the first-fruits of a certain crop, Subhadda himself had no desire to give alms and refused, but in the end did give alms. As the result of this, he failed to see the Teacher both in the First Period of Enlightenment and in the Second. In the Last Period of Enlightenment, however, when the Teacher was come to the time of the Great Decease, he thought to himself, " I have entertained doubts on three points and have asked the old monks to resolve my doubts for me. But because I have looked upon the monk Gotama as a novice, I have never asked him. [378] Now, however, the time of his Great Decease is come, and if I do not ask him now, I may be sorry hereafter." Accordingly he approached the Teacher. Elder Ananda sought to prevent him. But the Teacher gave him leave to approach, saying to the Elder, "Ananda, do not keep Subhadda away; let him ask me his question." Therefore Subhadda entered within the curtain, seated himself at the foot of the bed, and asked the Teacher the following questions, "Sir monk, is there such a thing as a path through the air.? Can one be called a monk who is an outsider? Are the Aggregates eternal ? " Thereupon the Teacher informed him that these things have no real existence, expounding the Law in the following Stanzas, 254. There is no path through the air; no outsider is a monk; Mankind delights in the Hindrances; the Tathagatas are free from the Hindrances. 255. There is no path through the air; no outsider is a monk; The Aggregates are not eternal; there is no variableness in the Buddhas. VAGGA

[XIX. 1] XIX. 1. THE UNJUST JUDGES » Not therefore is a man called a justice. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the ministers of justice. [380] For on a certain day the monks made their rounds for alms in a settlement at the north gate of Savatthi, and returning from their pilgrimage to the monastery, passed through the center of the city. At that moment a cloud came up, and the rain began to fall. Entering a hall of justice opposite, they saw lords of justice taking bribes and depriving lawful owners of their property. Seeing this, they thought, "Ah, these men are unrighteous! Until now we supposed they rendered righteous judgments." When the rain was over, they went to the monastery, saluted the Teacher, and sitting respectfully on one side, informed him of the incident. Said the Teacher, "Monks, they that yield to evil desires and decide a cause by violence, are not properly called justices; [381] they only that penetrate within a wrong and without violence render judgment according to the wrong committed, are properly called justices." So saying, he pronounced the following Stanzas, 256. Not therefore is a man called a justice because he decides a cause arbitrarily; Nay rather is it he that inquires into both right and wrong, he that is wise. 257. He that leads others without violence, justly and righteously. He that is protected of the Law, he that is intelligent, he alone is properly called a justice.

[XIX. 2] XIX. 2. THE BAND OF SIX Not therefore is a man called wise for his much speaking. 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. [382] -N.3.3851] The Band of Six 141 The story goes that the monks of the Band of Six used to go about from monastery to monastery and from village to village, creating disorder in the refectories. [383] One day some young monks and novices, after eating breakfast in the village, came to the monastery. The monks asked them, "Brethren, how did you like the refectory?" The visitors replied, "Brethren, do not ask us. The monks of the Band of Six say to themselves, 'We alone are intelligent, we alone are wise. We will smite these monks and pour sweepings on their heads and thus drive them out.' So saying, they grab us from behind and pour sweepings on our heads; thus have they thrown the refectory into disorder." The monks went to the Teacher and reported the matter to him. Said the Teacher, "Monks, I do not call him a wise man who speaks much and annoys others. Him alone I call a wise man who is patient and free from hatred and free from fear." So saying, he pronounced the following Stanza, 258. Not therefore ic a man called wise for his much speaking; He that is patient, free from hatred, free from fear, he alone is called wise.

[XIX. 3] XIX. 3. NOT THEREFORE IS A MAN PRAISED FOR HIS MUCH SPEAKING! Not therefore is a man versed in the Law. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder One-verse, Ekuddana, an Arahat. [384] The story goes that Elder Ekuddana dwelt quite alone in a certain forest-grove and that he knew but this one Solemn Utterance: To the monk of lofty thoughts, heedful, training himself in the ways of silence, To such a monk, tranquil and ever mindful, sorrows come not. On Fast-days Elder Ekuddana himself alone sounded the call to attend the preaching of the Law and uttered this Stanza, whereupon the deities shouted applause with a noise like that of the earth splitting open. Now it so happened that on a certain Fast-day two monks versed in the Tipitaka came to his place of abode, attended by a retinue of five hundred monks each. When he saw them, his heart was filled with joy, and he said to them, "You have done well to come here; to-day [385] we will listen to the Law." "But, brother, there are no persons here to listen to the Law." "Yes, there are. Reverend Sirs; on a day when the Law is expounded, this forest-grove is filled with the noise of the shouts of applause of the deities." One of the Elders recited the Law and the other expounded the Law, but not even a single deity gave applause. Said the Elders, "Brother, you said to us, 'On a day when the Law is expounded, the deities in this forest-grove give applause with a loud noise;' what does this mean?" "Brethren, on other days there has been just such a noise; I do not know what is the matter to-day." "Well then, brother, you just preach the Law." Elder Ekuddana took the fan, and sitting in his seat, pronounced that one Stanza. The deities shouted applause with a loud noise. Now the twice five hundred attending monks were highly offended at the deities and said, "The deities in this forest-grove show respect of persons in giving applause. Though monks versed in the Tipitaka uttered so much of the Law, they gave not so much as a world of approval; but just because a certain old Elder recited a single Stanza, they shouted applause with a loud noise." And going to the monastery, they reported the incident to the Teacher. [386] Said the Teacher, "Monks, I call not him versed in the Law who knows or utters much of the Law; but whosoever masters even a single Stanza and clearly understands the Truths, such a man is verily and indeed versed in the Law." So saying, he pronounced the following Stanza, 259. Not therefore is a man versed in the Law for his much speaking. But he that hears ever so little, and evidences his perception of the Law by his acts, He is indeed versed in the Law, for he fails not to heed the Law.

[XIX. 4] XrX. 4. CAN A YOUNG MONK BE AN "ELDER "?» Not therefore is a man an Elder. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Lakuntaka Bhaddiya. [387] For on a certain day this Elder went to wait upon the Teacher. As he departed, Thirty forest monks saw him. The monks went to the Teacher, saluted him, and sat down respectfully on one side. The Teacher, perceiving that they were ripe for Arahatship, asked them -N.3.389io] Can a young monk he an ''Elder"? 143 this question, "Did you see a certain Elder leave this place?" "No, Reverend Sir, we did not." "You did not?" "We saw a certain novice. Reverend Sir." "Monks, he was no novice; he was an Elder." "He was exceedingly young. Reverend Sir." "Monks, I do not call a man an Elder merely because he is old, because he sits in the seat of an Elder; but he who comprehends the Truths and is ever kind to others, he is an Elder indeed." So saying, he pronounced the following Stanzas, 260. Not therefore is a man an Elder because his head is gray; Though he be ripe in years, yet he is called 'Old-in-vain.'" 261. That man in whom dwell truth, righteousness, non-injury, temperance, and selfcontrol. He that has rid himseK of his faults and is steadfast, that man is truly called an Elder.

[XIX. 5] XIX. 5. WHAT IS AN ACCOMPLISHED GENTLEMAN? » Not through eloquence. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of monks. [388] For once upon a time certain Elders saw some young monks and novices dyeing robes and performing the other duties for their preceptors. Thereupon they said to themselves, "We ourselves are clever at putting words together, but for all that, receive no such attentions. Suppose [389] now we were to approach the Teacher and say to him, 'Reverend Sir, when it comes to the letter of the Sacred Word, we too are expert; give orders to the young monks and novices as follows, "Even though you have learned the Law from others, do not rehearse it until you have improved your acquaintance with it under these Elders."' Thus will our gain and honor increase." Accordingly they approached the Teacher and said to him what they had agreed upon. The Teacher listened to what they had to say and became aware of the following, "In this Religion, according to tradition, it is entirely proper to say just this. However, these Elders seek only their own gain." So he said to them, "I do not consider you 'accomplished' merely because of your ability to talk. But that man in whom envy and other evil qualities have been up- 1 Text: N iii. 388-390. rooted by the Path of Arahatship, he alone is truly accomplished." So saying, he pronounced the following Stanzas, 262. Not through eloquence or beauty of complexion Is a man accomplished, if at the same time he be envious, niggardly, deceitful. 263. But he that has cut ofiF and uprooted and removed all these faults. He that has rid himself of hatred, he that is intelligent, such a man is rightly called accomplished.

[XIX. 6] XIX. 6. IT IS NOT TONSURE THAT MAKES THE MONK* No tonsure can make a monk. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Hatthaka. [390] The story goes that whenever Hatthaka was defeated in an argument, he would say, "Pray come to such and such a place at such and such a time, and we will resume the discussion." He would then precede his opponent to the appointed place and say, "See! the heretics are so afraid of me that they dare not meet me; this is a confession of defeat on their part." This and much else of the same sort he would say. These were the tactics he invariably employed with one opponent after another, whenever he met defeat. The Teacher, hearing that Hatthaka was doing thus and so, sent for him [391] and asked him, "Hatthaka, is the report true that you are doing thus and so.*" "It is true," replied Hatthaka. Then said the Teacher, "Why do you do so. A man who utters such falsehoods has no right to the name of monk merely because he goes about with his head tonsured. But he that conquers sins both small and great, is a monk indeed." So saying, he pronounced the following Stanzas, 264. No tonsure can make a monk of a man who is undisciplined, who speaks falsehood ; If a man be affected with desire and cupidity, how can he be a monk? 265. But he that overcomes sins both small and great, wholly and entirely He is rightly called, from victory over sins, a monk. -N.3.3946] What is it that makes the monk? 145

[XIX. 7] XIX. 7. WHAT IS IT THAT MAKES THE MONK? i Not therefore is a man a monk. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman. [392] The story goes that this Brahman retired from the world and became a monk of an heretical order. As he went about on his rounds for alms, he thought to himself, "The monk Gotama addresses as "monks" his own disciples who go about on rounds for alms; he ought to address me also as a monk." Accordingly he approached the Teacher and said to him, "Sir Gotama, I also support life by going about on rounds for alms; address me also as a monk." But the Teacher said to him, "Brahman, I do not call a man a monk merely because he receives alms. For a man who adopts and practices all the forms is not therefore a monk. But he that weighs well all the Aggregates of Being and acts accordingly, he is a monk indeed." So saying, he pronounced the following Stanzas, 266. Not therefore is a man a monk because he receives alms from others. He that adopts the religion, forms and all, is not on that account a monk. 267. Whoever in this world casts out both merit and demerit, lives a life of chastity. Walks wisely through the world, he is a monk indeed.

[XIX. 8] XIX. 8. IT IS NOT SILENCE THAT MAKES THE SAGE Not because of silence. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the heretics. The story goes that whenever the heretics took a meal in a given place, [394] they would say to their hosts, "May tranquillity be your portion, may happiness be your portion, may your years increase. In such and such a place there is mud, in such and such a place there are thorns; to such a place you should not go." After this manner would they express their thanks and good wishes, and only after having so done, would they depart. But in the First Period of Enlightenment, before the saying of thanksgivings had been enjoined, the monks would depart from the refectory with never a word of » Text: N iii. 392-393. Text: N iii. 393-396. thanksgiving to their hosts. At this the people were offended and said, **We hear words of thanksgiving and good wishes from the heretics, but the reverend monks depart in utter silence." The monks reported this matter to the Teacher. Said the Teacher, "Monks, henceforth in refectories and other such places render thanks according to your good pleasure and speak pleasantly to your hosts as you sit beside them," Thus did the Teacher enjoin upon them the saying of thanksgivings, and they did according to his command. When the people heard the words of thanksgiving, they put forth the greater efforts, invited the monks to take meals in their houses, and went about bestowing abundant offerings upon them. Then were the heretics offended and said, " We are sages and keep silence, but the disciples of the monk Gotama deliver lengthy discourses in refectories and other such places." When the Teacher heard their remarks, he said, "Monks, I do not call a man a sage merely because he keeps silence. For there are some men who say nothing because of ignorance, others because of lack of confidence, while still others are so niggardly that they seek to prevent others from learning anything of importance which they themselves know. Therefore I say that a man is not called a sage merely because he keeps silence; rather is he called a sage because of suppression of evil." So saying, he pronounced the following Stanzas, 268. Not because of silence is a man a sage, if he be foolish and ignorant. But the wise man who takes to himself truth, even as one grasps a pair of scales, 269. And rejects those things that are evil, such a man is a sage, and for this reason is a sage. He that understands both worlds is therefore called a sage.

[XIX. 9] XIX. 9. NOBLE IS AS NOBLE DOES Not therefore is a man Noble. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain fisherman named Noble, Ariya. [397] For once upon a day the Teacher, perceiving that this fisherman was ripe for Conversion, after making his alms-pilgrimage in a settlement near the north gate, of Savatthi, set out thence to return, accompanied by the Congregation of Monks. At that moment this fisher- » Text: N iii. 396-398. -N.3.39951 Nohle is as noble does 147 man was engaged in catching fish with hook and Kne. But when he saw the Congregation of Monks presided over by the Buddha, he threw away his fishing-pole and stood still. The Teacher halted not far from him, and turning about, asked Elder Sariputta and the othej Elders their names, saying, "What is your name?" "What is your name ? " In reply the Elders told him their respective names, saying, "I am Sariputta," "I am Moggallana." Thereupon the fisherman thought to himself, "The Teacher asks the names of all the others; doubtless he will also ask me my name." The Teacher, knowing his wish, asked him, "Lay disciple, what is your name.'*" "Reverend Sir, my name is Noble," replied the fisherman. Then said the Teacher, "Lay disciple, men like you who take the lives of living beings are not to be called Noble. Nobles are rather those who never injure the multitude." So saying, he pronounced the following Stanza, 270. Not therefore is a man Noble because he injures living beings; A Noble is so called because he never injures living beings.

[XIX. 10] XIX. 10. BE NOT PUFFED UP i Not merely because of religious practices. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to several virtuous monks. [398] The story goes that some of these monks considered thus within themselves, "We have acquired virtue; we have taken upon ourselves the Pure Practices; we are exceedingly learned; we dwell in places of abode that are solitary and remote; we have developed the Supernatural Powers by Ecstatic Meditation. For us it would be no hard matter to attain Arahatship; indeed we can attain Arahatship any day we wish." Likewise those of the monks who had attained the Fruit of the Third Path, considered thus within themselves, "For us it would be no hard matter now to attain Arahatship." One day all of them [399] approached the Teacher, saluted him, and seated themselves respectfully on one side. The Teacher asked them, "But, monks, have you brought your religious duties to consummation?" The monks replied, "Reverend Sir, we have attained such and such degrees of sanctity. Therefore, whenever we wish, we are able to attain Arahatship. With this thought in our minds, we keep residence." When the Teacher heard their reply, he said, "Monks, it is never proper for a monk, merely because he has kept the precepts whole and undefiled, or because he has attained the bliss of the Third Path, to think, 'But little suffering is involved in our present existence.' On the contrary, not until he has attained Destruction of the Depravities, should he allow himself to think, *I have attained true bliss/" So saying, he pronounced the following Stanzas, 271. Not merely because of religious practices, nor yet because of much learning, Neither because of attainment of Tranquillity, nor because of living solitary and remote, 272. Win I the Bliss of Release, incapable of attainment by worldlings. Monk, rest not content until thou hast attained Destruction of the Depravities.

[XX. 1] XX. 1. THE EIGHTFOLD PATH IS THE BEST OF PATHS 1 The Eightfold Path is the best of Paths. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks. [401] The story goes that once upon a time the Teacher, after journeying through the country, returned to Savatthi and seated himself in the Hall of State. When he had taken his seat, these five hundred monks began to talk about the paths over which they had traveled, saying, "The path to such and such a village is smooth; to such and such a village, rough; to such and such a village, covered with pebbles; to such and such a village, without a pebble." After this manner did they discuss the paths over which they had traveled. The Teacher, perceiving that they were ripe for Arahatship, went to the Hall of State, and seating himself in the seat already prepared for him, 'asked, "Monks, what is the present subject of discussion as you sit here together .f*" When they told him, he said, "Monks, this is a path foreign to our interests; one who is a monk should address himself to the Noble Path, for only by so doing can he obtain Release from all Suffering." So saying, he pronounced the following Stanzas, [402] 273. The Eightfold Path is the best of Paths; the Four Sayings are the best of Truths; Freedom from desire is the best of states; he that has eyes to see is the best of men. 274. This is the only Path; there is none other that leads to Purity of Vision; Do ye enter upon this Path; so shall ye confound Mara. 275. Enter ye upon this Path, and ye shall make an end of suflFering; This is the Path which I preached so soon as I learned to remove the Arrow of Lust. 276. It is you who must put forth exertion; the Tathagatas are only guides; By meditation, those that enter up>on this Path win release from the bondfe of Mara. » Text: N iii. 401-404.

[XX. 2] XX. 2. IMPERMANENCE 1 The story goes that these five hundred monks, who had received a Subject of Meditation from the Teacher and who had striven and struggled with might and main in the forest without attaining Arahatship, returned to the Teacher for the purpose of obtaining a Subject of Meditation better suited to their needs. The Teacher inquired within himself, "What will be the most profitable Subject of Meditation for these monks.''" Then he considered within himself, "In the dispensation of the Buddha Kassapa these monks devoted themselves for twenty thousand years to meditation on the Characteristic of Impermanence; therefore the Characteristic of Impermanence shall be the subject of the single Stanza which I shall pronounce." And he said to them, "Monks, in the sphere of sensual existence and in the other spheres of existence all the Aggregates of Existence are by reason of unreality impermanent." So saying, he pronounced the following Stanza, 277. "Impermanent are all existing things." With wisdom who perceives this fact, Straightway becomes contemptuous of suffering. This is the Way of Salvation.

[XX. 3] XX. 3. SUFFERING 2 [The story relating to the Second Stanza is the same.] [406] On this occasion the Exalted One, knowing that these monks had devoted themselves to meditation on the Characteristic of Suffering, said to them, "Monks, all the Elements of Being press hard upon us, and are therefore occasions of suffering." So saying, he pronounced the following Stanzas, 278. "Involved in suffering are all existing things." With wisdom who perceives this fact. Straightway becomes contemptuous of suffering. This is the Way of Salvation. -N.3.4086] Impermanencey Suffering, Unreality 151 XX. 4. UNREALITY! [So also goes the story relating to the Third Stanza.] Only on this occasion the Exalted One, knowing that in a previous state of existence these monks had devoted themselves to meditation on the Characteristic of Unreality, said to them, "Monks, the Elements of Being are not self-determining, and are therefore unreal." So saying, he pronounced the following Stanza, [407] 279. "Unreal are all existing things." With wisdom who perceives this fact, Straightway becomes contemptuous of suflFering. This is the Way of Salvation.

[XX. 5] XX. 5. DO NOT POSTPONE UNTIL TO-MORROW « He that rises not when it is time to rise. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Padhanakammika Tissa. The story goes that five hundred youths of Savatthi retired from the world, became monks under the Teacher, obtained a Subject of Meditation from the Teacher, and withdrew to the forest. One of them fell away then and there, but the rest performed their meditations with such diligence that they attained Arahatship. Thereupon they returned once more to the Teacher to inform him of the blessing they had received. Now as they were going their rounds for alms in a village only a league from Savatthi, a certain lay disciple saw them, honored them with offerings of rice-gruel, boiled rice, and other kinds of food, and after listening to the words of thanksgiving which they pronounced, invited them to be his guests for the following day. On that same day [408] they went to Savatthi, put away their bowls and robes, and in the afternoon approached the Teacher, saluted him, and sat down. The Teacher expressed great pleasure at seeing them and exchanged friendly greetings with them. Thereupon the monk who had been their fellow and had there fallen away thought to himself, "The Teacher lacks suflBcient words with which to exchange friendly greetings with these monks. But to me, since I have not attained the Paths and the Fruits, he vouchsafes never a word. I will attain Arahatship this very day, and having so done, will approach the Teacher and cause him to speak to me." The monks took leave of the Teacher, saying, "Reverend Sir, as we were on our way hither, we were invited by a certain lay disciple to be his guests on the morrow. To-morrow, early in the morning, we shall go thither." As for their fellow-monk, he spent the entire night walking up and down. Finally, overcome by drowsiness, he stumbled against a certain stone seat at the end of the cloister and broke his thigh-bone, whereupon he screamed with a loud noise. His fellow-monks, recognizing the sound of his voice, ran hither and thither in great confusion. They lighted a light and rendered him such assistance as he needed. But even as they were ministering to his needs, the sun rose, and the result was that they had no opportunity to go to the village. Said the Teacher to them, "Monks, did you not go to the village to receive the promised offerings.?" "No, Reverend Sir," replied the monks, and told him of the incident. Then said the Teacher, "Monks, [409] this is not the first time he has prevented you from receiving promised offerings; he did the same thing also in a previous state of existence." Then, in compliance with a request of the monks, the Teacher related the following Story of the Past : Whoever postpones until afterwards the doing of duties that should be done before. Repents afterwards, like the man who broke the green twigs of the Varana-tree. Having related the Jataka in detail, the Teacher said, "At that time these monks were the five hundred youths, the lazy youth was this monk, and the teacher was the Tathagata." In concluding his lesson the Teacher said, "Monks, whoever does not rise when it is time to rise, whoever is weak of will and indolent, such a man never develops Trance or any other of the Specific Attainments." So saying, he pronounced the following Stanza, 280. He that rises not when it is time to rise, young, strong, given over to laziness, Weak of will and thought, indolent, such a lazy man finds not the path to wisdom. » Jdtao 71:1.317-319. -N.3.4iii7l The pig-ghost 153

[XX. 6] XX. 6. THE PIG-GHOST » One should he guarded in word. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to a pig-ghost. [410] For one day Elder Moggallana the Great was descending from Mount Vulture Peak with Elder Lakkhana. Reaching a certain spot, he smiled. Thereupon Elder Lakkhana asked him, "Brother, what is the cause of your smile ? " Elder Moggallana the Great replied, "Brother, it is not the proper time for such a question. Wait until we are in the presence of the Teacher and then ask me.' [411] So saying, Elder Moggallana the Great, accompanied by Elder Lakkhana, made an alms-pilgrimage in Rajagaha. And returning from his alms-pilgrimage, he went to Veluvana, saluted the Teacher, and sat down. Then Elder Lakkhana asked him about the matter. Elder Moggallana the Great replied, "Brother, I saw a certain ghost. He was three-quarters of a league in size. His body was like the body of a human being. But his head was like the head of a pig, and out of his mouth grew a tail, and out of the tail oozed maggots. Thought I to myself, as I looked at him, 'Verily I never saw such a looking creature before.' It was because I §aw that ghost that I smiled." Said the Teacher, "Monks, they that are my disciples have indeed eyes to see. I also saw this creature as I sat on the Throne of Enlightenment. But I thought to myself, ' Should men not believe me, it would be to their woe.' Therefore, out of compassion for others, I said nothing about it. But now that I have Moggallana for my witness, I speak the truth boldly. Monks, Moggallana has spoken the truth." When the monks heard those words of the Teacher, they asked him, "But, Reverend Sir, what was his deed in a previous state of existence?" The Teacher replied, "Well then, monks, listen." And with reference to the ghost's former deed, he related the following 6 a. Story of the Past : The destroyer of friendships The story goes that in the dispensation of the Buddha Kassapa there were two Elders who Hved together in peace and harmony in a certain village monastery. One of them was sixty years of age, [412] and the other was fifty-nine. The younger used to carry the bowl and robe of the older and accompany him about; in fact he used to perform all the major and minor duties like a novice. Like two brothers sprung from the womb of the same mother, they lived together in peace and harmony. One day a certain preacher of the Law came to their place of residence. Now it was the day appointed for the hearing of the Law. The two Elders offered hospitality to the visitor and said to him, "Good man, preach the Law to us." So he preached the Law to them. Their hearts were gladdened at the thought, "We have gained a preacher." On the following day, taking him with them, they entered a neighboring village for alms. When they had finished their breakfast, they said to him, "Brother, preach the Law for a little while, beginning at the point where you stopped yesterday." Thus did they cause him to preach the Law to the people. The people, after listening to his preaching of the Law, invited him for the following day also. In this manner they made an alms-pilgrimage in all the villages round about where they were accustomed to receive alms, taking him with them and spending two days in each. The preacher of the Law thought to himself, "These two Elders are exceedingly soft. I may just as well drive both of them away and take up my residence in this monastery myself." In the evening he went to wait upon the Elders. When it was time for the monks to rise and go, he returned, approached the senior Elder, and said, "Reverend Sir, there is something I ought to say to you." "Say it, brother," replied the senior Elder. The preacher of the Law thought a little and then said, "Reverend Sir, what I have to say carries with it severe censure." And without telling a thing he departed, going immediately to the junior Elder and acting in precisely the same manner. On the second day he did the same thing again. On the third day [413] the two Elders were agitated beyond measure. The preacher of the Law approached the senior Elder and said to him, "Reverend Sir, there is something I ought to say, but I dare not say it in your presence." But the Elder pressed him for a reply, saying. -N. 3. 41415] The pig-ghost 155 "Never mind, brother; say what you have to say." Finally the preacher of the Law said, "But, Reverend Sir, has the junior Elder anything to do with you ? " " Good man, what say you? We are like sons sprung from the womb of the same mother; whatever one of us receives, the other receives also; all this time I have never seen a single thing in him that is wrong." "Is that so. Reverend Sir.?" "That is so, brother." "Reverend Sir, this is what the junior Elder said to me: 'Good man, you are of gentle birth, but as for this senior Elder, if you intend to have anything, to do with him, and if you believe him to be modest and amiable, you had better look out.' And this he has said repeatedly to me ever since the day I came here." When the senior Elder heard these words, his heart was filled with anger. Indeed he was shattered even as a potter's vessel is shattered when struck with a stick. Then the preacher of the Law arose from where he sat, went to the junior Elder, and said the same thing to him. The junior Elder was shattered just as the senior Elder had been before him. Now although during all the years they had lived together neither of them had entered the village singly to receive alms, on the following day the junior Elder entered the village alone to receive alms, preceding his brother, and stopping at the Hall of State, while the senior Elder followed after. When the junior Elder saw his brother, he thought to himself, "Ought I to take his bowl and robe or not " [414] "I will not take them now," he decided. But no sooner had he done so than the thought came to him, "Hold! I have never done such a thing before. I ought not to omit my duty." So softening his heart, he approached the Elder and said to him, "Reverend Sir, give me your bowl and robe." Said the senior Elder, "Begone, you miscreant. You are not fit to take my bowl and robe." So saying, he snapped his fingers in contempt. Then said the junior Elder, "Yes, Reverend Sir, I also thought to myself, *I will not take your bowl and robe.'" Said the senior Elder, "Brother novice, do you think that I have any attachment for this monastery .'' " Said the junior Elder, "But, Reverend Sir, do you suppose that I have any attachment for this monastery . This is your monastery." So saying, he took bowl and robe and departed. Likewise the senior Elder departed. Instead of going out together, one of the Elders went out by the western door and went his way, while the other went out by the eastern door and went his way. The preacher of the Law said to them, "Do not so." The Elders replied, "You remain, brother." So the preacher of the Law remained. When the preacher of the Law entered the neighboring village on the following day, people asked him, "Reverend Sir, where are the reverend monks.''" "Brethren, do not ask me," replied the preacher of the Law. "The monks [415] who used to resort to your houses had a quarrel yesterday and left the monastery. I tried to prevent them from going, but was unable to do so." Now some of the people were simpletons and they remained silent. But others who were wise said, "During all this time we have never seen anything you might call a quarrel between the two reverend monks; if they have been frightened away, they must have been frightened away by this newcomer." And they were deeply affected with grief. As for the Elders, no matter where they went, they were unable to secure peace of mind. The senior Elder thought to himself, "Oh, what a grievous wrong it was that the novice did! The moment he saw this visiting monk, he said to him, 'Have nothing to do with the senior Elder.'" Likewise the junior Elder thought to himself, "Oh, what a grievous wrong it was that the senior Elder did ! The moment he saw this visiting monk, he said to him, 'Have nothing to do with this junior monk/" They were unable either to rehearse the Sacred Word or to fix tfeeir attention. After a hundred years had passed, both of them came to the same monastery in the western country and both received the same quarters. No sooner had the senior Elder entered and taken his seat on the bed, than the junior Elder came in. As soon as the senior Elder saw him, he recognized him and could not restrain his tears. The junior recognized the senior and with tear-filled eyes thought, "Shall I speak, or shall I not speak?" Then thinking, "That was not worthy of belief," he saluted the Elder and said, "Reverend Sir, [416] in all the time during which I took your bowl and robe and accompanied you about, did you ever know me to do anything improper in thought, word, or deed.''" "No, brother, I never did." "Then why did you say to the preacher of the Law, 'Have nothing to do with this man'?" "Brother, I never said such a thing. I was told, however, that you said that very thing about me." "Reverend Sir, neither did I ever say such a thing." At that moment they both realized, "He must have said this to cause a breach between us;" and each confessed his transgression against the other. So it happened that on that day two Elders, who -N.3.4188] The fig-ghost 157 for the space of a hundred years had not been able to secure peace of mind, became reconciled once more. And they said, "Let us go and drive him out of that monastery." So they set out and in due course arrived at the monastery. When the preacher of the Law saw the two Elders, he approached to take their bowls and robes. But the Elders snapped their fingers in his face and said to him, "You are not fit to reside in this monastery." Unable to endure the rebuke, the preacher of the Law instantly departed from the monastery and ran away. So, one who had practiced meditation for twenty thousand years was unable to endure a rebuke. Passing from that state of existence, he was reborn in the Avici Hell. After enduring torment there for the space of an interval between two Buddhas, he now endures suffering on Mount Vulture Peak with a body as described above. When the Teacher had related his former deed, he said, "Monks, a monk ought to be tranquil in thought, word, and deed." So saying, he pronounced the following Stanza, 281. One should be guarded in word and restrained in thought; likewise with the body one should do no wrong; Should one make clear these three paths of action, one will gain the Path made known by the sages.

[XX. 7] XX. 7. POTHILA THE EMPTY-HEAD From zeal springs knowledge. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Pothila. Pothila, it seems, bore the title Versed in the Tipitaka through the dispensations of all Seven Buddhas, and recited the Law to a company of five hundred monks. [418] One day the Teacher thought to himself, "It has not even occurred to this monk to win for himself Escape from Suffering; I will stir him up." From that time forward, whenever that monk came to wait upon him, he would say to him, "Come, Tucchapothila; salute, Tucchapothila; sit, Tucchapothila; go, Tucchapothila;" and when Pothila had risen from his seat and gone, he would say, "Tucchapothila has gone." Pothila thought to himself, "I am versed in the Three Pitakas and in the Commentaries thereon; moreover I recite the Law to five hundred monks, eighteen great companies. Yet the Teacher addresses me always as Pothila the Empty-head, Tucchapothila. It is doubtless because I have not developed the Trances that the Teacher thus addresses me.' Much stirred up, he said to himself, "I will straightway enter the forest and engage in meditation." Accordingly that very evening he put bowl and robe in order, and when it was dawn, set out, accompanying the monk who was the last of all to master the Law. The monks who sat in their cells repeating the Law did not notice that it was their teacher. Pothila went a distance of a hundred and twenty leagues, finally arriving at a forest hermitage where thirty monks resided. Approaching the monks, he saluted the Elder of the community and said to him, "Reverend Sir, be my refuge." "Brother, you are a preacher of the Law; it is we [419] who have something to learn from you. Why do you speak thus." "Reverend Sir, do not act thus; be my refuge." As a matter of fact, all of those monks were Arahats. The senior Elder thought to himself, "This monk, by reason of great learning, is affected with pride," and therefore sent him to a junior Elder. Pothila said the same thing to the junior Elder. In like manner each of the monks sent him to his junior; finally they sent him to the youngest of all, a seven-year-old novice, who was sitting in his day-quarters doing needlework. Thus did they humble his pride. His pride humbled, Pothila raised his clasped hands in an attitude of reverent supplication to the novice and said to him, "Good Sir, be my refuge." "Oh, teacher," replied the novice, "what say you.? You are of mature age and of great learning; it is I who have something to learn from you." "Do not act thus, good sir; only be my refuge." "Reverend Sir, if you will patiently endure admonition, I will be your refuge." "I will do so, good sir; if you say to me, 'Enter the fire,' I will enter the fire." Thereupon the novice pointed out a pool of water not far off and said to him, "Reverend Sir, plunge into this pool, robes and all." For although the novice knew full well that Pothila had on under and upper garments of great value, robes of double fold, [420] he spoke thus to ascertain whether he was tractable or not. No sooner were the words spoken than the Elder plunged into the water. When the novice saw that the skirts of Pothila's robes were dripping he said, "Come hither, Reverend Sir." No sooner did the novice speak than Pothila came and stood before him. Said the novice to -N.3.42120] Pothila the Empty-head 159 Pothila, "Reverend Sir, if there are six holes in a given ant-hill, and a lizard enters the ant-hill by one of these holes, he that would catch the lizard stops up five of the six holes, leaving the sixth hole open, and catches the lizard in the hole by which he entered. Precisely so should you deal with the six doors of the senses; close five of the six doors, and devote your attention to the door of the mind." To the monk, learned as he was, the words of the novice were as the lighting of a lamp. "Let that suflSce, good sir," said he; and concentrating his attention on the material body, he began to meditate. The Teacher, even as he sat at a distance of a hundred and twenty leagues, surveyed that monk, and thinking to himself, "This monk must so establish himself as to become a man of great wisdom," sent forth a luminous image of himself, which went and spoke with the monk, as it were, pronouncing the following Stanza, 282. From meditation springs wisdom; from lack of meditation, wisdom dwindles away. He that knows this twofold path of gain and loss Should so settle himself that wisdom may increase. [421] At the conclusion of the Stanza Pothila was established in Arahatship.

[XX. 8] XX. 8. THE OLD MONKS AND THE OLD WOMAN ' Cut down the forest. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of old monks. The story goes that in the days when they were living in the world they were rich and wealthy householders of Savatthi. Intimate friends one of another, they banded themselves together for the performance of good works. Hearing the Teacher preach the Law, they said to themselves, "We are old men; why should we remain laymen any longer.?" Accordingly they asked the Teacher to admit them to the Order, and retiring from the world, adopted the monastic life. Now by reason of their advanced years they were unable to learn the Law by heart, and therefore built a hermitage of leaves and grass on the outskirts of the monastery, and lived there together. On their alms-pilgrimages they generally went to the houses of their sons and wives and there took their meals. [422] Now one of the old monks had a former wife named Madhurapacika, and she was a good friend to them all. Therefore they all used to take the food they received to her house, and sit down there and eat it, and Madhurapacika would give them of her store of sauces and curries. In the course of time she was attacked by some disease or other and died. Thereupon those aged Elders assembled in the hut of one of their fellow Elders, and falling on each other's necks, wept and lamented, saying, "Madhurapacika the lay disciple is dead." Thereupon the monks came running up from all quarters and asked, "Brethren, what is the matter.'*" The old monks replied, "Reverend Sirs, the former wife of our comrade is dead. She was a most generous benefactress of ours. Where shall we ever find another like her now. That is why we are weeping." The monks fell to discussing the incident in the Hall of Truth. In came the Teacher and asked, "Monks, what are you discussing now, as you sit here all gathered together .f*" When they told him, he said, "Monks, this is not the first time they have so conducted themselves; the same thing happened in a previous state of existence also. 8 a. Story of the Past : Kaka Jataka "In a previous state of existence they were all reborn as crows. As she was walking along the shore of the sea, a wave of the sea picked her up and flung her into the sea, and there she perished, whereupon they all wept and lamented. [423] 'We will pull her out again,' said they, and forthwith set to work with their beaks to bale out the great ocean; finally they wearied of their task." Our jaws are tired, our mouths are parched. We try, but cannot lower. The great ocean fills right up again. After the Teacher had related this Kaka Jataka in detail, he addressed the monks as follows, "Monks, inasmuch as you have incurred this suffering because of the forest of lust, hatred, and delusion, it behooves you to cut down this forest; by so doing you will obtain Release from Suffering." So saying, he pronounced the following Stanzas, 283. Cut down the forest, not alone a single tree, for from the forest springs fear; Cut down the forest of lust and its undergrowth, monks, and ye shall be free from lust. -N.3.4268] The old monks and the old woman 161 284. For so long as man allows even the slightest particle of lust after women to remain unextirpated. So long is he in bondage, even as a calf that drinks his mother's milk is in bondage to the cow.

[XX. 9] XX. 9. "THE GRASS WITHERETH, THE FLOWER FADETH"! Cut off the love of self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk who was a co-resident of Elder Sariputta, [425] It appears that a youth of handsome mien, the son of a goldsmith, retired from the world and became a monk under Elder Sariputta. Thought the Elder to himself, "In young fellows passion is strong;' accordingly, to enable the youth to ward off the attacks of lust, he directed him to meditate upon the Impurity of the Body. Now this form of meditation was not suited to the needs of the young monk, and the result was that after entering the forest and struggling and striving for the period of a month, he did not even get so far as to focus his mind. So the young monk returned to the Elder, and when the latter asked him, "Brother, is your Subject of Meditation well in hand.''" told him the actual state of affairs. Then said the Elder to him, "One must never give up, saying, *My Subject of Meditation does not succeed.' " So he carefully taught him the same Subject of Meditation once more. Even the second time the young monk could not develop anything in the way of Specific Attainment, and returned and informed the Elder. [426] But the Elder taught him the same Subject of Meditation once more, telling him the whys and wherefores and illustrating the subject with similes. Back came the young monk with the information that he had failed in his meditations again. Thought the Elder to himself, "An active monk, when the lusts of the flesh and so on are in him, knows that they are; and when they are not in him, he knows that they are not. Now this monk is active, not inactive; he is on the Path, not off the Path. At the same time I fail to understand his thoughts and inclinations. He will doubtless yield to the Buddha's teaching." So taking the young monk with him, he approached the Teacher in the evening, and told hiin the whole story, saying, "Reverend Sir, this young monk is a coresident of mine, and in this wise I taught him this Subject of Meditation." The Teacher said to him, "As for knowledge of thoughts and inclinations, this is a power appertaining only to the Buddhas, to those that fulfilled the Perfections and obtained Omniscience, causing the ten thousand worlds to shout for joy." Then the Teacher pondered within himself, "From what family did this youth retire to become a monk." Perceiving that it was from the family of the goldsmith, the Teacher surveyed the previous states of existence of the youth and saw that in five hundred successive states of existence that youth had been reborn in the family of that goldsmith only. Thought the Teacher to himself, "For a long period of time this youth has done the work of a goldsmith; many a time, saying, * I will make kanikara-flowers and lotus-flowers,' he has wrought only ruddy gold. Meditation on repulsive and disagreeable objects is not suited to him; a pleasant subject is the only Subject of Meditation appropriate to his case." So the Teacher said to Elder Sariputta, "Sariputta, as for this monk to whom you assigned a Subject of Meditation, and who was wearied and oppressed therewith for a period of four months, you will see him attain Arahatship this very day, after breakfast. Go your way." So saying, the Teacher dismissed Elder Sariputta. [427] Thereupon the Teacher created by supernatural power a golden lotus as big as a cart-wheel, caused the leaves thereof and the stalks thereof to drip drops of water, and gave this lotus to the young monk, saying, "Monk, take this lotus-flower, go to the boundary of the monastery, and set it up on a heap of sand. Then sit down crosslegged before it, and by way of preliminary practice, repeat the words, * Blood-red! blood-red!'" In the very act of taking the lotus-flower from the hand of the Teacher, his heart became tranquil. The young monk went to the boundary of the monastery, made a heap of sand, thrust the stalk of the lotus into it, and sitting down crosslegged before it, began the preliminary practice, saying, "Blood-red! blood-red!" At that moment the Obstacles vanished, and the Preliminary Trance set in. Thereupon he developed the First Trance, and bringing it under control by the Five Modes, even as he sat there, attained the Second and the Third Trance. When he had brought the Fourth Trance under control, he sat there diverting himself with the diversion of the trance. The Teacher, aware that he had entered upon the Trances, considered within himself, "Will -N. 3. 4294] 'The grass withereth, the flower fadeth'' 163 he, by himself unaided, succeed in developing Specific Attainment to the uttermost?" Perceiving that he would not be able so to do, he commanded, "Let this lotus-flower wither." Straightway that lotus-flower turned as black as a withered lotus crushed in the hands. The young monk, arising from trance and surveying the flower, thought to himself, "How is it that this lotus-flower appears as though smitten by old age? If those things which have no attachment for the world are thus overpowered by old age, there is no question at all that beings attached to the world will be similarly overpowered." Thus did he come to see the Mark of Impermanence. [428] And so soon as he saw the Mark of Impermanence, he saw likewise the Mark of Suffering and the Mark of Unreality. And straightway the three Characteristics of Existence appeared to him as though set on fire, or as carrion tied to his neck. At that moment a party of young boys descended into a certain pool not far from him, broke off lotus-flowers, and made a pile of them on the bank. The young monk looked first at the lotus-flowers in the water and then at those which lay on the bank. The lotusflowers in the water appeared to him exceedingly beautiful as they raised their heads aloft dripping with water; those that lay on the bank were withered at the tips. Thought the young monk to himself, "If old age thus smites those things which have no attachment for the world, is it not much more likely to smite beings who have attachment for the world ? " Then did he see yet more clearly the Marks of Impermanence, Suffering, and Unreality. The Teacher perceived within himself, "Now is the Subject of his Meditation fully manifested to this monk." And even as he sat in the Perfumed Chamber, he sent forth a luminous image of himself which brushed the young monk's face. "What was that ? " thought the young monk. Looking about, he seemed to see the Teacher approach and stand face to face with him. Rising from his seat, he extended his clasped hands in an attitude of reverent supplication. The Teacher, minded to do him good, pronounced the following Stanza, 285. Cut off the love of self, even as you would break off an autumnal lotus with your hand. Advance along the Path to Tranquillity. The Happy One has pointed the way to Nibbana. [429] At the conclusion of the lesson that monk was established in Arahatship.

[XX. 10] XX. 10. THOU SHALT SURELY DIE » Here I will dwell during the rain. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Merchant Great- Wealth, Mahadhana. The story goes that he loaded five hundred carts with cloths dyed with safflower, and set out from Benares to trade. When, on his return to Savatthi, he reached the bank of the river, he thought, "To-morrow I will cross the river," and unyoked his carts right there and spent the night. During the night a severe storm came up and all night long it rained. For seven days the river was at flood; for seven days the citizens kept holiday. The result was that the merchant had no opportunity to dispose of his crimson cloths. Thought the merchant to himself, "I have come a long distance and if I go back again I shall be delayed; right here will I dwell during the rain, during the winter and summer, [430] doing my work and selling these cloths." As the Teacher made his alms-pilgrimage through the city, he became aware of the merchant's intention and smiled. Thereupon Elder Ananda asked him why he smiled. The Teacher replied, "Ananda, did you see Merchant Great-Wealth.''" "Yes, Reverend Sir." "Not realizing that the end of his life is near, he has made up his mind to dwell right here during this entire year for the purpose of selling his goods." "But Reverend Sir, is the end of his life at hand.'' " "Yes, Ananda; only seven days longer will he live and then he will fall into the mouth of a fish." So saying, the Teacher pronounced the following Stanzas, Bestir yourself, and do what should be done this very day. Who knows but on the morrow death may come? For are we not ever in conflict with Death and his mighty host? Happy is the man who lives thus zealous by day and by night, imwearied. Though he live but a single night. Thus proclaims the tranquil sage. "Reverend Sir, I will go tell him." "By all means go, Ananda." The Elder went to the inclosure formed by the carts and made his round for alms. The merchant reverently presented him with food. Then said the Elder to the merchant, "How long a time do you expect to remain here?" "Reverend Sir, I have come a long distance, and -N.3.4327] Thou shall surely die 165 if I go back again, I shall suffer delay; I shall remain here during this entire year, and when I have sold my goods, I shall go on." "Layman, though the end of one's life be near, yet is it hard to realize; one should be heedful." "Why, Reverend Sir, is the end of my life at hand?" "Yes, layman, it is; only seven days more [431] will your life continue." Overcome with emotion, the merchant invited the Congregation of Monks presided over by the Buddha to be his guests. For seven days he gave alms and finally took the Teacher's bowl to permit him to pronounce the words of thanksgiving. Said the Teacher, in pronouncing the words of thanksgiving, "Disciple, a wise man should never allow himself to think, 'Right here will I dwell during the rain, during the winter and summer. I will do this work and I will do that work.' Rather should a man meditate on the end of his own life." So saying, the Teacher pronounced the following Stanza, 286. "Here will I dwell during the rain, during the winter and summer." Thus the simpleton imagines, knowing not that he must die. At the conclusion of the lesson the merchant was established in the Fruit of Conversion; the assembled company also profited by the lesson. The merchant accompanied the Teacher on his way for a short distance and then turned back. "I feel as if I had some trouble in my head," said he, and laid himself on his bed. No sooner had he lain down than he died, and was reborn in the World of the Tusita gods.

[XX. 11] XX. 11. THE BEREAVED MOTHER AND THE PINCH OF MUSTARD-SEED 1 // a man be passionately devoted to sons or flocks and herds. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Kisa Gotami. [432] The Story of Kisa Gotami is contained in the Sahassa Vagga, and is related in detail in the Commentary on Stanza 114. Though one should live a hundred years, the Region of the Deathless never seeing, Yet were it better far to live a single day, the Region of the Deathless seeing.' For at that time the Teacher said, "Kisa Gotami, didst thou get the pinch of white mustard-seed?" "Nay, Reverend Sir, that did I not. In the entire village the dead are more in number than the living." Then said the Teacher, "Vainly didst thou imagine that thou alone hadst lost a child. But this is an eternal law for all beings. For the Prince of Death, like to a raging torrent, drags along and flings into the sea of ruin all living beings; still are their longings unfulfilled." So saying, he preached the Law by pronouncing the following Stanza, 287. K a man be passionately devoted to sons or flocks and herds, if his mind be completely absorbed therein. The Prince of Death will take and bear him away, even as a raging torrent sweeps away a sleeping village. [433] At the conclusion of the lesson Kisa Gotami was established in the Fruit of Conversion; the assembled company also profited by the lesson.

[XX. 12] XX. 12. THE WOMAN WHO WAS BEREFT OF ALL HER FAMILY Sons are no refuge. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Patacara. The story of Patacara is contained in the Sahassa Vagga and is related in detail in the Commentary on Stanza 113. Though one should live a hundred years and never see the rise and set of beings, Yet were it better far to live but a single day and see the rise and set of beings. Now at that time the Teacher, perceiving that the sorrow of Patacara was assuaged, said to her, "Patacara, to one that goeth to the world beyond, nor sons nor father nor kinsfolk can ever be a refuge or a shelter or a retreat. Therefore, even though they live, they exist not. But he that is wise should clarify his virtue; so should he make clear the path that leads toNibbana." So saying, he preached the Law by pronouncing the following Stanzas, 288. Sons are no refuge, nor a father, nor kinsfolk; There is no refuge in kinsfolk, for one who has been overtaken by Death. -N. 3. 4359] The woman who was her eft of all her family 167 289. The man who is wise, who lives under the restraint of the moral law, understanding this power of circumstances. Should quickly clear the path to Nibbana. [435] At the conclusion of the lesson Patacara was established in the Fruit of Conversion; many others likewise obtained the Fruit of Conversion and the Fruits of the Second and Third Paths.

[XXI. 1] XXL L THE ASCENT OF THE GANGES ' If by renouncing some trifling pleasure. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to his own former deed. [436] For once upon a time the city Vesali was a city of splendor and magnificence and great wealth; numerous were the folk that dwelt therein, and the streets thereof were thronged with inhabitants; therein resided seven thousand and seven hundred and seven princes of the Khattiyas, who reigned by turns. Each of the seven thousand and seven hundred and seven princes was provided with a separate place of residence; so many palaces were there, so many pagodas, and, that each might take his pleasure out of doors, so many parks and pools. But after a time the supply of food gave out and the crops failed and a famine ensued. As a result of the famine, first the poorer inhabitants died; and when their corpses were cast away here and there, the stench was so great as to attract large numbers of evil spirits. Afflicted by the evil spirits, a yet larger number of the inhabitants died; [437] and so offensive was the stench of their corpses that the inhabitants were attacked by intestinal disease. Thus did three plagues arise: the plague of famine, the plague of evil spirits, and the plague of disease. Thereupon the inhabitants of the city met together and said to the king, "Great king, three plagues have arisen in this city; during the reigns of the past seven kings no such plagues as these have arisen; no such plagues as these have arisen in the past during the reign of any righteous king." So the king convoked a general assembly in the town-hall and said, "Whether there be any unrighteousness in me, judge ye." Thereupon the inhabitants of Vesali inquired into -N. 3. 4392] The Ascent of the Ganges 169 the past deeds of the king from first to last, and finding no fault in him, said, "Great king, we find no fault in you." Then they took counsel together, saying, "By what means can these plagues with which we are afflicted be abated?" Some of them advocated the offering of sacrifice and the saying of prayers and the holding of public festivals, but in spite of all their rites and ceremonies, they were unable to abate the plagues. Others suggested the following plan of action, "There are six teachers possessed of great supernatural power; let them but come hither and the plagues will instantly subside." Others said, "A Supremely Enlightened One has arisen in the world, for he, the Exalted One, preaches the Law which avails for the welfare of all living beings, [438] and he possesses great magical power and great supernatural power; if he but come hither these plagues will instantly subside." All applauded the suggestion of these last and said, "Where does this Exalted Being now dwell.'*" Now at this time, since the beginning of the season of the rains was near at hand, the Teacher was in residence at Veluvana, in fulfillment of the promise which he had given to King Bimbisara. And at that time a Licchavi prince named Mahali, who was a member of King Bimbisara's company and had attained the Fruit of Conversion with King Bimbisara, was seated in that assembly. Therefore the residents of Vesali prepared splendid presents and sent the Licchavi prince Mahali to the king, together with the son of the house-priest, saying to them, "Obtain the favor of King Bimbisara and fetch hither the Teacher." Accordingly the Licchavi prince Mahali and the son of the house-priest went to the king, presented the gifts, made known their errand, and uttered the following request, "Great king, send the Teacher to our city." But the king, instead of granting their request, said simply, "You are men of intelligence and can of yourselves obtain this favor." So they approached the Exalted One, saluted him, and made the following request of him, "Reverend Sir, three plagues have arisen at Vesali. If you but go thither, they will subside. Come, Reverend Sir, let us go thither." The Teacher listened to their request and pondering within himself, became aware of the following, "So soon as the opening words of the Jewel Sutta are recited at Vesali, the protection it affords will touch hundreds of thousands of millions of worlds. At the conclusion of the Sutta, eighty-four thousand living beings [439] will obtain Comprehension of the Law and the plague will subside." So he acceded to their request. When King Bimbisara heard that the Teacher had consented to visit Vesali, he caused the news to be proclaimed throughout the city, and approaching the Teacher, asked him, "Reverend Sir, is it true that you have consented to visit VesaH?" "Yes, great king," replied the Teacher. "In that case, Reverend Sir," said the king, "pray wait until I prepare a road for you." So the king caused the ground from Rajagaha to the Ganges, a distance of five leagues, to be made smooth, erected a rest-house at the end of each league, and when everything was in readiness, sent word to the Teacher that it was time for him to come. The Teacher set out on his journey, accompanied by five hundred monks. Each league of the journey the king caused flowers of the five colors to be spread knee-deep, and flags and banners and standards to be set up; he caused two white parasols, a lower and a higher, to be held over the head of the Exalted One; likewise he caused a white parasol to be held over the head of each monk. And surrounded by his retinue, he honored the Teacher with flowers and perfumes, and lodged him for one night in each rest-house, bestowing rich offerings upon him. In five days he conducted him to the bank of the Ganges. So soon as the king reached the bank of the Ganges, he adorned a boat and sent the following message to the inhabitants of Vesali, "Let them prepare a road and come forth to meet the Teacher." Thereupon the inhabitants of Vesali thought, "We will render the Teacher twice the honors rendered by the king." So between Vesali and the Ganges, a distance of three leagues, [440] they made the ground smooth, and procuring parasols both lesser and greater, they prepared to honor the Teacher with four white parasols, and each of his monks with two. Having made these preparations, they came forth and stood waiting on the bank of the Ganges. King Bimbisara fastened two boats together, erected a pavilion thereon, festooned the pavilion with flowers, and prepared for the Buddha a seat of all kinds of jewels. The Exalted One seated himself therein, and when the monks embarked, they too sat down in a circle around him. The king followed the float, descending into the water to his neck. Then he said, "Reverend Sir, until the Exalted One returns, I shall remain right here on the bank of the Ganges." So saying, he pushed off the float and turned back. Having voyaged a distance of a league up the Ganges, the Teacher reached the boundary of the territories of the Vesaliyas. The Licchavi princes came forth to meet the Teacher, and enter- -N. 3. 4423] The Ascent of the Ganges 171 ing into the water up to their necks, they drew the vessel to the bank and assisted the Teacher to disembark from the vessel. The moment the Teacher disembarked from the vessel and set foot on the ground, a severe storm came up and there was a heavy fall of rain. Everywhere flowed streams of water knee-deep or thigh-deep or waist-deep, and washed all the corpses into the Ganges, so that the whole region round about was cleansed and made pure and sweet. The Licchavi princes lodged the Teacher at intervals of a league along the road, bestowing upon him twice the offerings bestowed upon him by the king. In three days [441] they conducted him to Vesali. Sakka king of the gods drew near, accompanied by a troop of deities. With the gathering together of deities so powerful, the evil spirits fled, for the most part. In the evening the Teacher stood at the gate of the city and addressed the Elder Ananda as follows, "Ananda, receive from me this Jewel Sutta and recite it as Protection within the three walls of the city Vesali, making the rounds of the city with the Licchavi princes." The Elder received the Jewel Sutta from the lips of the Teacher, took water in the Teacher's stone bowl, and then went and took his stand at the gate of the city. And standing there, he meditated on all the Merits of the Buddha, beginning with his Resolve; considering in turn the Ten Perfections of the Tathagata, the Ten Minor Perfections, and the Ten Major Perfections; the Five Great Sacrifices; the Three Meritorious Acts, in behalf of the world, in behalf of his kinsmen, and for the sake of Enlightenment; his Descent into the Womb in the last state of his existence; his Birth; the Great Retirement, the Great Exertion, his conquest of Mara on the throne of Enlightenment, his attainment of Omniscience, and the Nine Transcendent Conditions. And when he had so done, he entered the city and during the three watches of the night went about within the three walls of the city reciting the Jewel Sutta as Protection. The moment he uttered the word "Whatsoever" (stanza 3) and threw the water upwards, it fell upon the evil spirits. From the third stanza on, drops of water resembling tiny balls of silver rose into the air and fell upon the sick men. Straightway the sickness of those men was cured, and rising to their feet in all quarters, they surrounded the Elder. [442] So soon as the word "Whatsoever" was uttered, the evil spirits who formerly infested such places as heaps of firebrands and piles of sweepings and pinnacles and walls, touched by the drops of water, strove to escape by one door after another. Now although there were many thousand doors, there was not room enough for them to escape by the doorways, and therefore they broke down the walls and thus made theu escape. The populace smeared the town-hall which stood in the midst of the city with all the perfumes, and erected overhead a canopy adorned with golden stars and other ornaments, and having prepared a Seat for the Buddha, announced to the Teacher that all things were in readiness. So the Teacher seated himself in the Seat prepared for him, and the Congregation of Monks and the host of Licchavi princes sat down in a circle about the Teacher, and Sakka king of the gods, surrounded by a company of deities, stood in a suitable place. The Elder went about the entire city, returned with a great multitude whose diseases had been cured, and having saluted the Teacher, sat down. The Teacher surveyed the company and recited the Jewel Sutta once more. At its close, eighty-four thousand living beings obtained Comprehension of the Law. Thus in like manner on the following day and for seven days thereafter he recited the same Sutta. And then, perceiving that all the plagues had been abated, he addressed himself to the host of Licchavi princes, and departed from VesaK. The Licchavi princes rendered double honors to the Teacher, and again in three days conducted him to the bank of the river Ganges. The Naga kings reborn in the Ganges thought to themselves, "Men render honor to the Tathagata; shall we not do the same.''" [443] Accordingly they created boats of gold and silver and precious stones, caused couches to be prepared of gold and silver and precious stones, caused the surface of the river to be covered with lotus flowers of the five colors, and then requested the Teacher to enter their respective boats, saying to him, "Reverend Sir, be favorable to us likewise." Thereupon deities one and all, beginning with the deities of earth and extending to the deities of the highest Brahmaworld, said to themselves, "Both men and Nagas are rendering honor to the Tathagata; shall we not do the same.''" Accordingly deities one and all did honor to him. Thereupon Nagas raised parasol after parasol, each a league in height, and below them other Nagas did the same. Likewise deities of earth dwelling in trees and jungles and mountains, and deities dwelling in the sky; from the World of the Nagas to the World of Brahma, the deities contained within the circle of the Cakkavala one and all raised parasol after parasol. Between the parasols were flags, and between the flags were banners, and at intervals were -N.3.4455] The Ascent of the Ganges 173 marks of hospitality, — festoons and perfumes and incense. The miale deities adorned with all the adornments, in festive array, soared through the sky making loud acclaim. (Tradition has it that there have been three great Assemblages, the Assemblage on the occasion of the Twin Miracle, the Assemblage on the occasion of the Descent of the Gods, and this Assemblage on the occasion of the Ascent of the Ganges.) On the other side of the river Bimbisara, having made ready offerings double those presented by the Licchavi princes, [444] stood watching the Exalted One as he approached. When the Teacher looked upon the splendid gifts offered by the kings on both sides of the Ganges and perceived the motive which actuated the Nagas and other deities, he put forth his magical power and created in each boat a counterfeit Buddha with a retinue of five hundred monks. Thus did a Buddha sit under each white parasol and under each wishing-tree and under each wreath of flowers, surrounded by a host of Nagas. Likewise in every place among the deities of the earth and the deities of the sky, he created by supernatural power a counterfeit Buddha with his proper retinue. Thus there was, as it were, one festival and one holiday within the whole circle of the Cakkavala; in gracious condescension, as a favor to the Nagas, a Buddha embarked in each jeweled boat; and as a favor to the monks, a Buddha embarked in each jeweled boat. The Naga-kings escorted within the Abode of the Nagas the Congregation of Monks presided over by the Buddha, listened all night long to a discourse on the Law delivered by the Teacher, and on the following day served the Congregation of Monks presided over by the Buddha with celestial food both hard and soft. After delivering the address of thanksgiving, the Teacher departed from the Abode of the Nagas, and with five hundred boats crossed the river Ganges, honored by the deities of all the Cakkavalas. The king came forth to meet the Teacher, assisted him to disembark from the boat, and rendering him honor double that bestowed upon him by the Licchavi princes when he arrived, conducted him in the same way as before in five days to Rajagaha. [445] On the following day, after the monks had returned from their rounds for alms, as they sat together in the evening in the Hall of Truth, they began the following discussion: "Oh, how great is the supernatural power of the Buddhas ! Oh, how firm is the faith of gods and men in the Teacher! For a distance of eight leagues along the Ganges, both on this side of the river and on the other side, because of their faith in the Buddha, kings rendered smooth the surface of the earth and sprinkled sand, and spread flowers of various kinds kneedeep; through the supernatural power of the Nagas the surface of the Ganges was covered with lotuses of the five kinds; as far as the highest heaven parasol after parasol was raised aloft; the whole round world was, as it were, uninterrupted decoration and holiday." The Teacher drew near and asked them, "Monks, what is it that you are discussing now as you sit here together ? " When they told him, he said, "Monks, it is not true that honors and offerings have accrued to me through my supernatural power as Buddha, or through the supernatural power of Nagas and deities and Brahma; on the contrary it is through the supernatural power of a slight offering I made in a previous state of existence that these honors and offerings have accrued to me." Thereupon the monks asked him what he meant; and in response to their request to make the matter plain, he related the following 1 a. Story of the Past: The Brahman Samkha Once upon a time, long, long ago, there dwelt at Takkasila a Brahman named Samkha, and he had a son named Susima, a youth about sixteen years of age. One day Susima went to his father and said to him, "My dear father, I wish to go to Benares and rehearse the Sacred Word." His father said to him, "Very well, my dear son; such and such a Brahman is a friend of mine; [446] go and study under him." "Very well," replied the son, accepting the suggestion. In due course he reached Benares, approached that Brahman, and told him that his father had sent him to him. The Brahman, learning that the youth was the son of his friend, accepted him as a pupil, and so soon as the weariness of the journey had worn off, on an auspicious day, began to make him repeat the Sacred Word to him. Now the youth learned a great deal in a short time and retained in his memory without loss everything he had learned, even as lion-oil placed in a golden vessel is retained without loss. The result was that in no long time he learned from the lips of his teacher all there was to be learned. He repeated the Sacred Word accurately and understood the beginning and middle of the teaching he had received, but not the end. So he approached his teacher and said to him, "I understand only the beginning and middle of this teaching, but not the end." His -N. 3. 4483] The Ascent of the Ganges 175 teacher replied, "My dear pupil, I also do not understand the end.' Then the youth asked his teacher, "But, teacher, who does know the end?" His teacher replied, "My dear pupil, here in Isipatana reside sages who may know; approach them and ask them." So the youth approached the Private Buddhas and asked them, "Is it true that you know the end of this teaching ? " "Yes, we know." "Well then, teach it to me." "We will not teach it to anyone who is not a monk; if you need to know the end, become a monk." [447] "Very well," replied the youth, consenting, and forthwith retired from the world and became a monk of their order. "Just learn this," said they to the youth; "thus the lower garment is to be put on and thus the upper garment is to be put on." Thus did they teach him the minor duties. Remaining there as their pupil and learning all they had to teach him, because he possessed the requisite faculties, he attained in but a short time the enlightenment of a Private Buddha. His fame spread throughout the city of Benares even as the full moon in the sky, and he received the richest gain and the highest renown. Because the works he wrought were conducive to but a short term of life, he passed into Nibbana in but a short time. The Private Buddhas and the populace performed the funeral rites over his body, and having so done, gathered up the relics and erected a shrine over them at the gate of the city. Samkha the Brahman thought to himself, "My son has been gone a long time; I will find out what has become of him." So, desiring to see his son once more, he departed from Takkasila and in due course arrived at Benares. Seeing a great concourse of people, he thought to himself, "Doubtless some one in this throng will know what has become of my son." Accordingly he approached the crowd and asked, "A youth named Susima came here some time ago; is it possible that you know what has become of him.f" "Yes, Brahman, we know. He studied the Three Vedas under such and such a Brahman, retired from the world and became a monk, attained the Enlightenment of a Private Buddha, and passed into Nibbana; this shrine which has been erected here is his shrine." Thereupon the Brahman smote the earth with his hand, and weeping [448] and lamenting, went to the inclosure about the shrine. He tore up the grass, brought sand in his outer garment and spread it over the inclosure about the shrine, sprinkled the ground with water from his water-pot, scattered wild flowers as a mark of respect, spread aloft his robe as a banner, planted his own parasol over the mound, and having so done, departed. Story of the Past concluded. When the Teacher had related this Story of the Past, he said, "At that time, monks, I was the Brahman Samkha, and it was I who uprooted the grass which grew in the inclosure about the shrine of the Private Buddha Suslma. As the fruit of this act of mine, these princes cleared a path eight leagues long of stumps of trees and brambles and made it smooth and even. It was I who spread sand there; and as the fruit of this act of mine, these princes spread sand over a path eight leagues long. It was I who scattered wild flowers there as a mark of respect; and as the fruit of this act of mine, various kinds of flowers were scattered over a path eight leagues long, and the water of the Ganges was covered for a distance of a league with lotuses of the five kinds. It was I who sprinkled the ground with water from my water-pot; and as the fruit of this act of mine, there was a shower of rain in Vesali. It was I who raised a banner aloft and planted a parasol; and as the fruit of this act of mine, the whole circle of the Cakkavala as far as the highest heaven, was gay with one mass of flags and banners and with parasol after parasol. Monks, these offerings and honors did not accrue to me through my supernatural power as Buddha, nor yet through the supernatural power of Nagas and deities and Brahma; on the contrary it was through the supernatural power of a slight offering I made in a previous state of existence." So saying, he expounded the Law by pronouncing the following Stanza, [449] 290. If by renouncing some trifling pleasure one can obtain pleasure abounding, A wise man should consider pleasure abounding and renounce the trifling pleasure.

[XXI. 2] XXI. 2. "NOT HATRED FOR HATRED" Whoever by causing suffering to others. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain woman who ate the eggs of a hen. The story goes that in a certain village named Pandupura, not far from the city of Savatthi, there dwelt a certain fisherman. One day as he was on his way to Savatthi, he saw some tortoise's eggs lying on the bank of the river Aciravati. Taking these with him, he went to » Cf. Story i. 4, and Rogers, Buddhaghoaha's Parables, xi: 103-104. Text: N iiL -N.3.4519] ''Not hatred for hatred'' 177 Savatthi, where he stopped at a certain house and had them cooked. As he was eating the eggs, he gave a single egg to a girl who Hved in that house. [450] The girl ate the eggy and after she had done so, would have nothing more to do with hard food. So her mother took a single egg from the nest of a hen and gave it to her to eat. She ate the egg, and her liking for this kind of food became so strong that after that she would herself take hen's eggs and eat them. The hen, observing that every time she laid eggs the girl would take them and eat them, took offense and conceived a grudge against her. And she made the following Earnest Wish, "When I have passed out of this state of existence, may I be reborn as an ogress able to devour your children." So when the hen died, she was reborn in that very house as a cat. When the girl died, she was reborn in that very house as a hen. The heri laid eggs, and the cat came and ate them. Again the second time she ate them, and again the third. Then said the hen, "Three times you have eaten my eggs, and now you desire to eat me too. When I have passed out of this state of existence, may I be able to devour you and your children." When she passed out of that state of existence, she was reborn as a leopardess. When her enemy died, she was reborn as a doe. When the doe brought forth young, the leopardess came and ate both the young and the doe. Thus in each of five hundred successive states of existence they devoured each other and brought suffering one upon another. Finally one of them was reborn as an ogress and the other as a young woman of family at Savatthi. (From this point on the story runs the same as that given in the Commentary on the Stanza beginning, "For it is not by hatred that hatreds are quenched." Only in this case the Teacher, after pronouncing the words "Hatred is quenched by love, not by hatred," expounded the Law for the benefit of both women by pronouncing the following Stanza,) 291. Whoever by causing suffering to others seeks to win happiness for himself. Becomes entangled in the bonds of hate; such a man is never freed from hatred. [451] At the conclusion of the lesson, the ogress became established in the Refuges, took upon herself the Five Precepts, and was freed from hatred. Her enemy was established in the Fruit of Conversion. The assembled company also profited by the lesson. 178 Book 21y Story . Dhammapada 294-295 [N.3.45111-

[XXI. 3] XXI. 3. THE MONKS WHO WERE GIVEN TO VANITIES For that which should be done. This religious instruction was given by the Teacher while he was in residence at Jatiya Grove near Bhaddiya with reference to the monks of Bhaddiya. It seems that these monks were in the habit of ornamenting their shoes, even as says the Sacred Word: "Now at that time the monks of Bhaddiya were in the habit of wearing ornamental shoes of various kinds. They made or caused to be made shoes of tina-grass; they made or caused to be made shoes of munja-grass; they made or caused to be made shoes of babbaja-grass, of the leaves of the date-palm, of kamala-grass; they made or caused to be made woolen shoes. They neglected instruction, questioning, higher morality, higher meditation, higher wisdom." [452] When the monks learned that these monks were given to this mode of conduct, they were offended and informed the Teacher. Thereupon the Teacher rebuked those monks, saying to them, "Monks, you came here for one purpose, but have devoted yourselves to another." So saying, he preached the Law to them by pronouncing the following Stanzas, 292. For that which should be done is left undone; And that is done which should be left undone; The Impurities of the arrogant and heedless ever increase. 293. But they that ever devote themselves to Meditation on the Body, They follow not after that which should be left undone, But persevere in that which should be done; The Impurities of the thoughtful and intelligent come to an end. [453] At the conclusion of the lesson, those monks were established in Arahatship; the assembled company also profited by the lesson.

[XXI. 4] XXI. 4. THE MONK WHO HAD KILLED HIS MOTHER AND FATHER 2 After killing a mother. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Lakuntaka Bhaddiya. -N.3.45518] The monk who had killed his parents 179 For once upon a day several visiting monks drew near to the Teacher as he sat in his day-quarters, saluted him, and sat down respectfully on one side. At that moment Elder Lakuntaka Bhaddiya passed by not far from the Exalted One. The Teacher, knowing the disposition of mind of those monks, looked at the Elder and said to the monks, "Look, monks! There is a monk who has killed mother and father and free from pain he goes ! " " What is this the Teacher says " exclaimed those monks, looking each other in the face, while doubt sprang up within them. And they said to the Teacher, "Reverend Sir, what say you " Then the Teacher preached the Law to them by pronouncing the following Stanza, 294. After killing a mother and a father, and two kings of the Warrior caste, After destroying a kingdom with its inhabitants, scatheless goes the Brahman. [454] At the conclusion of the lesson those monks were established in Arahatship. (The story relating to the second stanza is like the preceding. At that time also the Teacher spoke with reference to Elder Lakuntaka. Preaching the Law to those monks, the Teacher pronounced the following Stanza:) 295. After killing a mother and a father, two Brahman kings, And an eminent man besides, scatheless goes the Brahman.

[XXI. 5] XXL 5. THE YOUTH AND THE DEMONS Well awake. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to the son of a wood-carter. [455] There lived at Rajagaha two youths who spent most of their time playing ball. One of them was the son of a true believer, the other the son of a heretic. The son of the true believer used to practice Meditation on the Buddha as he threw the ball, and would say as he threw the ball, "Praise be to the Buddha!" The other youth used to proclaim the merits of the heretics and would say as he threw the ball, "Praise be to the Arahats!" Of the two youths, the son of the true believer invariably won, while the other youth invariably lost. The son of the heretic observed the actions of his rival, [456] and said to himself, "This youth practices such and such a form of meditation and says such and such words as he throws the ball, and by so doing invariably gets the best of me; I also will do likewise." Accordingly he began to familiarize himself with Meditation on the Buddha. Now one day his father yoked his cart and set out to procure firewood, taking his son with him. After filling his cart with firewood in the forest, he set out to return. On his way back he stopped outside of the city near a burning-ground in a pleasant place where there was water, unyoked his oxen, and dealt out the food. In the evening his oxen followed a herd of cattle into the city. The cart-driver started after his oxen, entered the city, found his oxen while it was still evening, and taking them with him, set out to depart from the city. But he could not find the gate; indeed, before he reached the gate, it had been closed. When it was night-time, his son lay down under the cart all by himself and fell asleep. Now Rajagaha was ordinarily haunted by many evil spirits, and it was near a burning-ground that the youth lay down to sleep. As he lay there, two evil spirits caught sight of him. One of them preyed upon the burning-ground and was a holder of false views, while the other was an orthodox believer. Said the holder of false views to the orthodox believer, "This man is our prey; let us eat him." The orthodox believer replied, "Enough! get rid of that idea!" But in spite of the efforts of the orthodox believer to prevent him, the holder of false views disregarded his words, and taking hold of the youth by the feet, tried to drag him away. [457] At that instant, as the result of the youth's thorough familiarity with the practice of Meditation upon the Buddha, the youth exclaimed, "Praise be to the Buddha!" Thereupon the evil spirit, terrified with great fear, stepped back. Said the orthodox believer, "We have done what we ought not to have done; we shall pay the penalty for this." So saying, the orthodox believer stood guard over the youth, while the holder of false views entered the city, filled the king's dish with food, and brought it back with him. Then both of the evil spirits ministered to the youth as would a mother and a father, assisting him to rise and giving him food to eat. Finally, through their supernatural power as demons, they cut letters on the king's dish, telling what they had done, saying to themselves, "Let the king see these letters, but no one else." And placing the dish in the wood-cart, they stood guard over the cart all night long and then went their way. -N.3.45819] The youth and the demons 181 On the following day the cry went forth, "The king's dish has been removed from the palace by thieves." Thereupon the people closed the gates of the city and searched the city. But not finding the dish within the city, they went out of the city, and after looking everywhere,, found the golden dish in the wood-cart. Then they took the youth prisoner, saying, "Here is the thief," and brought him before the king. When the king saw the letters, he asked the youth, "Friend, what does this mean ? " "I know not, your majesty," replied the youth, *'My mother and father came by night and brought me food and stood guard over me. I thought to myself, *My mother and father are guarding me from harm;' and free from fear, I fell asleep. That is all I know about it." At that moment the mother and father of the youth came to that place. When the king heard what had happened, he took those three persons with him, [458] went to the Teacher, and told him the whole story. "Reverend Sir," he asked, "Is Meditation on the Buddha alone a protection, or are Meditation on the Law and other forms of meditation also means of protection . " The Teacher replied, "Great king. Meditation on the Buddha is not the sole means of protection, but those whose thoughts have been well disciplined by any of the Six Forms of Meditation have no need of any other protection or means of defense, nor of spells or herbs." So saying, he enumerated the Six Forms of Meditation by pronouncing the following Stanzas, 296. Well awake and watchful ever are the disciples of Gotama, They that meditate constantly, both by day and by night, on the Buddha. 297. Well awake and watchful ever are the disciples of Gotama, They that meditate constantly, both by day and by night, on the Law. 298. Well awake and watchful ever are the disciples of Gotama, They that meditate constantly, both by day and by night, on the Order. 299. Well awake and watchful ever are the disciples of Gotama, They that meditate constantly, both by day and by night, on the body. 300. Well awake and watchful ever are the disciples of Gotama, They whose minds delight, both by day and by night, in non-injury.

[XXI. 6] XXI. 6. THE VAJJIAN PRINCE WHO BECAME A MONKi Fraught with hardship is the life of a monk. This religious instruction was given by the Teacher while he was in residence at Mahavana near Vesali with reference to a certain Vajjian prince who became a monk. [460] The story concerning him is as follows : A certain Vajjian prince who had become a monk took up his residence at Vesali in a certain forest-grove. It so happened that at that time there was a festival in progress at Vesali which lasted through the night. When this monk heard the noise and tumult of the beating of drums and the playing of musical instruments at Vesali, he wept and lamented, and uttered on that occasion the following Stanza, Alone we reside in the forest, like a log thrown away in the wood. On such a night as this, who is worse off than we? It appears that this monk had formerly been a prince in the kingdom of the Vajjians, and that when his turn came to rule, he renounced his kingdom and became a monk. [461] On the night of full moon of the month Kattika, the entire city of Vesali was decked with flags and banners, making it coterminous with the realms of the Four Great Kings, and the festival began. As the festival continued through the night, he listened to the noise of the beating of drums and the striking of other musical instruments and the sound of the playing of lutes. When the seven thousand and seven hundred and seven princes of Vesali, and a like number of young princes and commanders-in-chief, all dressed and adorned in festive array, entered the street for the purpose of taking part in the festivities, he himself walked through his great cloister sixty cubits long, beheld the moon poised in mid-heaven, stopped near the seat at the end of the cloister and surveyed his own person, for lack of festive garments and adornments resembling a log of wood thrown away in the forest. And then and there he thought to himself, "Is there any one worse off than we?" Under ordinary circumstances he possessed the merits and virtues of a forest-dweller, but on this occasion was oppressed with discontent, and therefore spoke thus. Thereupon the forest-spirit who inhabited -N. 3. 46411 ] The Vajjian prince who became a monk 183 that forest-grove formed the resolution, "I will stir up this monk/* and uttered in reply the following Stanza, Alone you reside in the forest, like a log thrown away in the wood. Many envy you, even as denizens of Hell envy him that goes to Heaven. The discontented monk heard this Stanza, and on the following day approached the Teacher, saluted him, and sat down respectfully on one side. Aware of what had happened, [462] and desiring to make plain the hardships of the household life, the Teacher summed up the Five Eands of Suffering in the following Stanza, 302, Fraught with hardship is the life of a monk, and hard to enjoy. Fraught with hardship is life in the world. Houses are painful to live in. Painful is it to dwell together with unequals. Suffering follows wayfarers in the round of existences. Therefore one should not be such a wayfarer; one should not let suffering follow him.

[XXI. 7] XXI. 7. CITTA THE FAITHFUL LAYMAN If a man be faithful. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the householder Citta. [464] This story has been related in detail in the Bala Vagga in the Commentary on the Stanza beginning, "The fool will seek for false reputation." The Stanza likewise occurs there. For it is there said : "Now, Reverend Sir, was it solely because he came to visit you, that he received all this honor . Or would he also have received it had he gone elsewhere.'" "Ananda, he would have received it just the same, no matter whether he had come to visit me or had gone elsewhere. For this disciple is faithful and believing and virtuous. Such a disciple as this may go to what place he will, and there, no matter where it may be, will receive gain and honor." So saying, he pronounced the following Stanza, 303. If a man be faithful, endued with virtue, possessed of fame and wealth. He may go to what place he will, and there, wherever it may be, he is honored.

[XXI. 8] XXI. 8. CULLA SUBHADDA THE VIRTUOUS From afar shine the good. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to CuUa Subhadda, daughter of Anathapindika. [465] The story goes that from the time Anathapindika was a mere boy, he had as his most intimate friend a treasurer's son named Ugga, who lived in the city of Ugga. They acquired the arts in the house of the same teacher, and while there studying together, made the following agreement, "When we grow up and get married and sons and daughters are born to us, in case one of us chooses the daughter of the other to be the wife of his son, the other shall give him his daughter." When the two youths reached manhood, they assumed the post of treasurer, each in his own city. Now on a certain occasion Treasurer Ugga set out for Savatthi with five hundred carts on a trading expedition. Thereupon Anathapindika addressed his daughter Culla Subhadda, enjoining upon her the following command, "Dear daughter, your father Treasurer Ugga has come to visit us; it rests upon you to do for him everything that etiquette requires." "Very well," replied Culla Subhadda, promising to obey her father's command. So from the day of Ugga's arrival Culla Subhadda with her own hand prepared for him sauces and curries and other things to eat, and procured garlands and perfumes and ointments and other things for his comfort. [466] When it was meal-time, she had water prepared for his bath and after the bath performed for him faithfully all of the various duties. When Treasurer Ugga observed how excellent was her conduct, his heart was filled with joy. One day as he sat chatting pleasantly with Anathapindika, he reminded the latter of the agreement which the two had made when they were youths and then and there chose Culla Subhadda to be the wife of his .son. Now Ugga, as the result of his bringing up, was a holder of false views, and therefore Anathapindika told the Possessor of the Ten Forces about the matter. The Teacher, seeing that Treasurer Ugga possessed the faculties requisite for Conversion, gave his consent. So Treasurer Anathapindika, after talking the matter over with his wife, accepted the offer of Treasurer Ugga and set the day for the marriage of his daughter. -N.3.46717] Culla Subhadda the virtuous 185 As did Treasurer Dhananjaya, when he gave his daughter Visakha in marriage and sent her away, so also did Treasurer Anathapindika give splendid gifts. And addressing his daughter Subhadda, he gave her Ten Admonitions, just as Treasurer Dhananjaya gave his daughter Visakha Ten Admonitions, saying, "Dear daughter, while you live in the house of your father-in-law, the inside fire is not to be taken outside;" and so forth. Likewise he provided his daughter with eight laymen as sponsors, saying to them, "If any fault appears in my daughter in the place to which she is going, you are to clear her of that fault." And on the day when he sent her away, he gave splendid gifts to the Congregation of Monks presided over by the Buddha, and as if to show and publish to the world the abundant fruit of the good deeds which his daughter had done in previous states of existence, sent his daughter away in splendid state. In due course she arrived at the city of Ugga, whereupon the household of her father-in-law, together with a great multitude besides, [467] came forth to meet her. Like Visakha, she entered the city standing in her chariot, showing herself to all the city, that all might behold the splendor and magnificence of her state. Accepting the presents which the citizens sent to her, she sent presents to them, having due regard to the condition and tastes of each, and made the whole city resound with praises of her virtues and her charm. Now it was the practice of her father-in-law to entertain the Naked Ascetics on holidays and festivals, and on such occasions he would send word to her saying, "Let her come and do reverence to our monks." But by reason of her modesty Subhadda could not bear to look upon the Naked Ascetics and therefore refused to come. Again and again her father-in-law sent word to her to come, and again and again she refused to do so. Finally he became exceedingly angry and issued the command, "Put her out of the house." But she replied, "No one may convict me of guilt without just cause." And forthwith summoning her sponsors, she laid the facts before them. They found her free from blame and apprised the treasurer. Her father-in-law told his wife about the matter, saying, "This woman refuses to do reverence to my monks, because she says they 'lack modesty.'" Thereupon his wife said, "What manner of men are these monks of hers, that she praises them so highly ? " And summoning Subhadda, she said to her. In reply to the question of her mother-in-law, Subhadda proclaimed the merits and virtues of the Buddha and of the disciples of the Buddha, as follows, Tranquil are their senses, tranquil are their minds, tranquil they walk, tranquil they stand. Their eyes are cast down; but little do they say. Such are my monks. Their deeds are pure, their words are pure. Their thoughts are pure. Such are my monks. [468] Spotless are they like shell-pearls, pure within and without. Full of good qualities. Such are my monks. The world is elated by gain and depressed by loss; But they are indiflFerent both to gain and to loss. Such are my monks. The world is elated by fame and depressed by lack of fame; But they are indifferent both to fame and to lack of fame. Such are my monks. The world is elated by praise and depressed by blame; But they assume the same attitude both to praise and to blame. Such are my monks. The world is elated by pleasure and depressed by suffering; But they are unmoved both in pleasure and in suffering. Such are my monks. With these words and much else to the same effect, did Subhadda satisfy her mother-in-law. Thereupon her mother-in-law asked her, "Would it be possible to let us also see your monks .'" "That would be entirely possible," replied Subhadda. "Well then," replied her mother-in-law, "arrange matters so that we may see them." "Very well," said Subhadda. Thereupon Subhadda prepared rich offerings for the Congregation of Monks presided over by the Buddha, took her stand on the topmost floor of the palace, faced in the direction of Jetavana, did reverence with the Five Rests, called to mind the merits of the Buddha, honored the Buddha with scents and perfumes and flowers and incense, and threw into the air eight handfuls of jasmine-flowers, saying as she did so, "Reverend Sir, I invite the Congregation of Monks presided over by the Buddha for to-morrow; let the Teacher understand by this token that he has been invited." [469] The flowers proceeded through the air of their own accord, and forming a flower-canopy, stood over the Teacher as he preached the Law in the midst of the Fourfold Congregation. At that moment Anathapindika, who had been listening to the Teacher's sermon, invited the Teacher to be his guest on the morrow. The Teacher replied, "Householder, I have accepted an invitation for the morrow." "But, Reverend Sir," replied Anathapindika, "no -N.3.47115] Culla Subhadda the virtuous 187 one came here before me; whose invitation did you accept?" Said the Teacher, "Culla Subhadda invited me, householder." "But, Reverend Sir, does not Culla Subhadda live a long way off, a matter of a hundred and twenty leagues from here?" "Yes," said he; "butthe good, even though they dwell afar off, manifest themselves as if they stood face to face." So saying, he pronounced the following Stanza, 304. From afar are manifest the good, like the Himalaya moim tains; They that lack goodness are not seen here, Uke arrows shot in darkness. [470] Sakka king of the gods, aware that the Teacher had accepted Culla Subhadda's invitation, gave the following order to the god Vissakamma, "Create five hundred pagodas, and on the morrow conduct the Congregation of Monks presided over by the Buddha to the city of Ugga." So on the following day the god Vissakamma created five hundred pagodas and took his stand at the gate of Jetavana. The Teacher selected five hundred Holy Arahats, and together with his retinue seated in pagodas, proceeded through the air to the city of Ugga. Treasurer Ugga too, with his retinue, as Subhadda directed, stood looking down the road by which the Tathagata was to come. When he saw the Teacher approach in all his splendor and majesty, [471] his heart was filled with joy. He rendered him high honor with garlands and other offerings, welcomed him to his house, saluted him, gave him abundant gifts, invited him again and again to be his guest, and for seven days gave him rich offerings. And the Teacher, minded to do him good, preached the Law to him. Beginning with Treasurer Ugga, eighty-four thousand living beings obtained Comprehension of the Law. By way of showing favor to Subhadda, the Teacher directed Elder Anuruddha to remain behind, saying to him, "You remain right here." So saying, he returned to Savatthi. From that time on, the city of Ugga was a faithful, believing city.

[XXI. 9] XXL 9. THE SOLITARY IMONK » He that sits alone. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk named Elder Solitary. It appears that this Elder was known to the fourfold community as one who sat alone and walked alone and stood alone. Now the monks told the Tathagata about him, saying, "Reverend Sir, such and such is the practice of this Elder. "Well done! well done!' exclaimed the Teacher, [472] applauding him. "He that is a monk ought to live as a solitary." And praising the life of solitude, he pronounced the following Stanza,

[XXII. 1] XXII. 1. MURDER OF SUNDARl He who declares that to have happened which happened not. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the wandering nun Sundarl. [474] The story is given at length in the Udana, beginning with the words, "Now at that time the Exalted One was honored and revered, respected and reverenced;" the following is a synopsis thereof: It is said that when the Exalted One and the Congregation of Monks were receiving gain and honor equal in extent to the mighty flood formed by the confluence of the five great rivers, the heretics, who had by reason of him lost the gain and honor which had been theirs before and who had now become lusterless as fireflies at the time of the rising of the sun, assembled and took counsel together as follows, "From the time when the monk Gotama arose in the world, we have lost the gain and honor which we received before, and now no one knows even whether we exist or not. With whom, pray, can we make common cause to cast reproach upon the monk Gotama in such wise as to destroy the gain and honor which are now his? " Then the following thought occurred to them, "By making common cause with the wandering nun Sundari, we shall be able to gain our end." One day when Sundari entered the monastery of the heretics and saluted them, they said never a word to her. [475] She spoke to them again and again, but receiving no reply, asked them, "Noble sirs, has anybody done you any harm?" "Sister, do you not see the monk Gotama going about doing us harm and depriving us of the gain and honor which we formerly received?" "What ought I to do in this matter?" "Sister, you are exceedingly beautiful and fair to look upon. Bring disgrace upon the monk Gotama, let the people repeat your gossip, and so deprive him of the gain and honor that are his." "Very well," replied Sundarl, promising to do so. Every evening after that, at the time when the people were entering the city after listening to the Teacher's sermon, she would walk in the direction of Jetavana with garlands, perfumes, ointments, camphor, bitter fruits, and so forth. When they asked her, "Where are you going.*" she would reply, "To the monk Gotama's, for it is my habit to spend the night alone with him in the Perfumed Chamber." After spending the night in a certain monastery belonging to the heretics, she would start back early in the morning along the Jetavana road and walk in the direction of the city. When they asked her, "Where are you going, Sundari.?" she would reply, "I have spent the night alone with the monk Gotama in the Perfumed Chamber, and having permitted him to take his fill of pleasure, am now on my way back." After a few days had passed, the heretics [476] gave money to some villains and said to them, "Go kill Sundari and throw her body on the pile of withered garlands and rubbish near the Perfumed Chamber of the monk Gotama." The villains did as they were commanded. Thereupon the heretics raised a hue and cry, saying, "We cannot find Sundarl," and reported the matter to the king. "Whom do you suspect.''" asked the king. The heretics replied, "For the last few days she has spent her nights at the Jetavana; but as for what happened to her there, that we know not." "Well then," said the king, "go and search for her." Having thus secured the permission of the king, they gathered together their own supporters, went to the Jetavana, made a search, and found the body of Sundari lying among the withered garlands and rubbish. Placing her body on a litter, they carried it into the city and then went and made the following report to the king, "The disciples of the monk Gotama thought to themselves, 'We will cover up the evil deed committed by the Teacher.' Therefore they caused Sundari to be killed and threw her body among the withered garlands and rubbish." Said the king, "Very well, go through the streets of the city." Thereupon the heretics went through the streets of the city crying out, "Behold the deed of the monks who are the disciples of the Sakyan prince! " This and much else to the same effect did the heretics proclaim throughout the city, and having so done, returned to the gate of the royal palace. The king caused the body of Sundari to be placed on a platform in the burning-ground, and set a guard over it. -N.3.4796] Murder of Sundari 191 Most of the people of Savatthi, except the Noble Disciples, took up the cry, "Behold the deed of the monks who are the disciples of the Sakyan prince!" And within the city and without the city, in the parks and in the woods, [477] they went about reviling the monks. The monks reported the matter to the Tathagata. Said the Teacher, "Well then, do you thus reprove these men." So saying, he pronounced the following Stanza, 306. He who declares that to have happened which happened not, goes to hell, and also he who having done a thing, says, "I did it not;" Both these men are the same after death; they are men of evil deeds in the next world. [478] The king sent out his men, saying to them, "Find out whether others did not kill Sundari." Now those villains spent their money on strong drink, and while they were drinking, fell to quarreling with each other. Said one to another, "You killed Sundari with one blow, and having killed her, threw her body on the pile of withered garlands and rubbish. And with the money you got for it you are drinking strong drink! Very well! very well!" The king's men seized those villains and brought them before the king. The king asked them, "Did you kill Sundari.'*" "Yes, your majesty." "Who hired you to kill her.f*" "The heretics, your majesty." Thereupon the king caused the heretics to be summoned before him and said to them, "Go through the city and proclaim as follows, 'We caused this woman Sundari to be killed because of desire to cast reproach upon the monk Gotama; there is no fault in the monk Gotama, or in the disciples of Gotama.'" The heretics did as they were commanded, and then the foolish multitude believed. The heretics received the punishment for murder, and from that time on, the honor rendered to the Buddhas increased the more.

[XXII. 2] XXII. 2. THE SKELETON-GHOST 1 Many who wear the yellow robe. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to persons oppressed by the power of the fruit of the evil deeds committed by them. [479] For as Venerable Moggallana the Great was descending Mount Vulture Peak with Elder Lakkhana, he saw, among others, forms of ghosts consisting of skeletons, and smiled at the sight of them. When Elder Lakkhana asked him why he smiled, he said, "Brother, this is not the proper time for you to ask me such a question. Wait until we are in the presence of the Tathagata and then ask me. So when they were in the presence of the Tathagata, Elder Lakkhana repeated his question. In reply. Elder Moggallana the Great told him that he had seen ghosts consisting of skeletons. "Brother," said he, "just now, as I was descending Mount Vulture Peak, I saw a monk soaring through the air, and his body was all aflame." Continuing in the same strain, he mentioned five of their associates whom he had seen on fire, bowls, robes, girdles, and all. Thereupon the Teacher told the monks of the wickedness of certain monks who retired from the world in the dispensation of the Buddha Kassapa and failed to act according to their profession. And pointing out the fruit of evil deeds to the monks who at that moment sat there before him, he pronounced the following Stanza, 307. Many about whose neck hangs the yellow robe, are evildoers and uncontrolled; Evildoers by reason of their evil deeds, they are reborn in Hell.

[XXII. 3] XXII. 3. MAGIC FOR MEAT » Better were it to swallow an iron hall. This religious instruction was given by the Teacher while he was in residence at Mahavana near Vesali with reference to the Vaggumudatlriya monks. [480] This story occurs in the Parajika in the section entitled "On laying claim to supernatural gifts." At that time the Teacher said to those monks, "But, monks, is it true that for the sake of the belly you have before laymen praised each other as possessors of supernatural gifts.''" "Yes, Reverend Sir," they replied. Thereupon the Teacher reproved those monks in varied terms, and having so done, pronounced the following Stanza, [481] 308. Better were it to swallow an iron ball, red-hot, like a flame of fire. Than that one who is corrupt and lacks self-control should live on the charity of the land. » Cf. Vinaya, Parajika, iv. 1: iii. 87-91. Text: N iii. 480-481. -N.3.48391 The man whom women loved 193

[XXII. 4] XXII. 4. THE MAN WHOM WOMEN LOVED » Four misfortunes. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Khema, a treasurer's son, nephew of Anathapindika. E[hema is said to have been an exceedingly handsome youth. All the women who saw him became so overmastered with desire that they were unable to control themselves. Khema was given to running after other men's wives. One night the king's men took him prisoner and brought him before the king. Thought the king, "I feel shame for the great treasurer." So without saying a word to him, he let him go. But for all that, Khema did not abandon his evil practices. [482] A second time and a third time the king's men took him prisoner and brought him before the king, and each time the king just let him go. When the great treasurer heard what had happened, he went to the Teacher with his son, made him tell his story, and said to the Teacher, "Reverend Sir, preach the Law to this youth." Thereupon the Teacher aroused his conscience and showed him the wrong involved in running after other men's wives by pronouncing the following Stanzas, 309. Four misfortunes befall the heedless man who runs after other men's wives: First, he acquires demerit; secondly, he sleeps in discomfort; thirdly, he incurs blame; fourthly, he goes to Hell. 310. Acquisition of demerit, an evil future state, brief pleasure for the frightened man and woman, Severe punishment inflicted by the king; — therefore a man should not run after another man's wife. [483] 4 a. story of the Past : IQiema's Earnest Wish What was his former deed.' It is said that in the dispensation of the Buddha Kassapa he was a champion wrestler, and that one day he planted two colored banners on the golden shrine of the Buddha, and made the following Earnest Wish, "May all the women who look upon me, except my kinswomen and blood-relatives, fall in love with me." This was his former deed. By reason of this, in the various places where he was reborn, other men's wives who saw him were unable to control themselves.

[XXII. 5] XXII. 5. THE PRESUMPTUOUS MONK» Even as a blade of grass. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain insolent monk. The story goes that a certain monk thoughtlessly broke oflF a single blade of grass. His conscience troubled him about it, and so he went to a certain other monk, told him what he had done, and asked him the following question, "Brother, what happens to a monk who breaks off a blade of grass.''" The other monk replied, "Evidently you think something happens to a man who breaks off a blade of grass, but such is not the case. One has but to confess what he has done and he is free." So saying, [484] he himself seized a clump of grass with both his hands and pulled it up. The monks reported the incident to the Teacher. The Teacher rebuked that monk soundly, and preaching the Law, pronounced the following Stanzas, 311. Even as a blade of grass awkwardly grasped cuts the hand, So the work of a monk, badly handled, drags down to Hell. 312. A loose deed or a corrupt course Or dubious chastity, brings no great fruit. 313. If there is aught to be done, one should do it, one should do it with all his might. For a lax wandering-ascetic but scatters dust the more.

[XXII. 6] XXII. 6. THE JEALOUS WOMAN It were better that an evil deed were left undone. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain jealous woman. [486] The story goes that the husband of this woman committed fornication with a certain female servant who lived in the house. Thereupon this jealous woman bound the servant hand and foot, cut off her nose and ears, threw her into a secret chamber, and closed the door. Then, in order that she might hide the evil deed which she had herself committed, she said to her husband, "Come, good husband, let us go to the monastery and listen to the Law." And taking her husband with her, she went to the monastery, and sat down and listened to the Law. » Text: N iii. 483-485. Text: N iii. 486-487. -N. 3. 4882] The jealous woman 195 It happened that some relatives of hers came to her house to pay her a visit. As soon as they opened the door and saw the outrage that had been committed, they released the female servant. Thereupon she went to the monastery, and standing in the midst of the fourfold company, informed the Possessor of the Ten Forces what had happened. The Teacher listened to what she had to say and then replied, "One ought never to do even a slight wrong, thinking, 'Others know nothing about this evil deed which I have committed.' Even though no one else knows about it, one should do only that which is good. For an evil deed, even though one hide it, brings remorse afterwards, but a good deed produces naught but happiness." So saying, he pronounced the following Stanza, 314. It were better that an evil deed were left undone, for an evil deed causes suffering afterwards; It were better to do a good deed, for after doing a good deed, one does not suffer. [487] At the conclusion of the lesson the layman and his wife were established in the Fruit of Conversion. And then and there they freed the female slave and made her a follower of the Law.

[XXII. 7] XXII. 7. FORTIFY YOURSELF LIKE A CITY Even as a frontier city. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of visiting monks. The story goes that these monks went to a certain frontier country, entered upon residence, and passed the first month pleasantly. In the second month, however, a band of thieves came and attacked the village to which they were accustomed to resort for alms, and carried away some of the inhabitants as prisoners. From that time on, the men were so busy fortifying that frontier city against thieves that they found no opportunity to minister properly to the needs of those monks. The result was that the monks spent their residence in great discomfort. When they had completed residence, they returned to Savatthi to see the Teacher, [488] saluted the Teacher, and sat down respectfully on one side. The Teacher, after exchanging the usual friendly greetings with them, asked them, "Monks, did you pass the time pleasantly?' "Reverend Sir," repHed the monks, "the first month we spent there was a very pleasant one. But in the second month a band of thieves attacked the village, and from that time on, the inhabitants were so busily engaged in fortifying the city that they found no opportunity to minister properly to our needs. The result was that we had a very uncomfortable time." Said the Teacher, "Never mind, monks; be not disturbed. It is a difficult matter to obtain a pleasant dwelling at all times. But just as those men guarded their city, so ought a monk to guard himself." So saying, he pronounced the following Stanza, 315. Even as a frontier city is well guarded both within and without. Even so one should guard himself; let not a moment slip. For they that let the moments slip, mourn, delivered over to Hell.