Buddhist Legends: Books 1–26

8 a. Story of the Past: Visākhā’s Earnest Wish

Monks, a hundred thousand cycles of time in the past, a Buddha named Padumuttara appeared in the world. The term of his life was a hundred thousand years, his retinue of Arahats numbered a hundred thousand, his city was named Haṁsavatī, his father was Sunanda, and his mother was Sujātā Devī. The female lay disciple who was his principal benefactress obtained from him the Eight Boons, and standing in the relation of a mother to him, provided the Teacher with the Four Requisites, going to wait upon him both in the evening and in the morning. Now she had a friend who invariably accompanied her to the monastery, and when this friend observed how intimately she conversed with the Teacher and how she was beloved by the Teacher, she considered within herself, “By what means may women become thus beloved of the Buddhas?”

So one day she asked the Teacher, “Reverend Sir, in what relation does this woman stand to you?” “She is the chief of my benefactresses.” [418] “Reverend Sir, by what means may women become the chief benefactresses of the Buddhas?” “By making an Earnest Wish for a hundred thousand cycles of time.” “Reverend Sir, would it be possible for a woman to attain this position by making an Earnest Wish at this moment?” “Yes, that would be possible.” “Well then, Reverend Sir, accept food at my hands for seven days with your hundred thousand monks.” The Teacher consented to do so.

So for seven days she gave alms to the Teacher. On the last day, taking the Teacher’s bowl and robe, she saluted the Teacher, and prostrating herself at his feet, made the following Earnest Wish, “Reverend Sir, I seek not through the giving of these alms any such reward as sovereignty over the gods; but may I receive the Eight Boons at the hands of a Buddha like you, may I stand in the relation of a mother to him, and may I be the foremost of the women entitled to provide him with the Four Requisites.”

Thought the Teacher, “Will her Earnest Wish be fulfilled?” After pondering the future in his mind and surveying a hundred thousand cycles of time, he said to her, “At the end of a hundred thousand cycles of time a Buddha named Gotama will arise in the world. At that time you will be a female lay disciple named Visākhā; you will receive the Eight Boons at his hands, you will stand in the relation of a mother to him, and you will be the foremost of the women entitled to provide him with the Four Requisites.”

Thus it was inevitable, so to speak, that she should receive this Attainment. After spending the remainder of the term of life allotted to her in the performance of works of merit, she passed out of that state of existence and was reborn in the World of the Gods. After passing through the round of existence in the Worlds of the Gods and the world of men, she was reborn in the dispensation of the Buddha Kassapa as Saṅghadāsī, the youngest of seven daughters of Kiki, king of Kāsi. She married and went to live with her husband’s family, and for a long period of time gave alms and performed other works of merit in company with her sisters.

One day she fell at the feet of the Supreme Buddha Kassapa and made the following Earnest Wish, “May I at some time in the future stand in the relation of mother to a Buddha like you, and may I be the foremost of the women entitled to provide him with the Four Requisites.” Thereafter she passed through the round of existence in the Worlds of the Gods and the world of men, and in her present state of existence [419] was reborn as the daughter of Treasurer Dhanañjaya, who was the son of Treasurer Ram. And in her present state of existence she has wrought many works of merit in my Religion. End of Story of the Past.

“Thus, monks, my daughter was not singing, but was breathing forth a Solemn Utterance as she saw the fulfillment of the prayer she had prayed.” And when he had thus spoken, the Teacher expounded the Law, saying, “Monks, even as out of a great heap of flowers of various kinds a skillful garland-maker makes all manner of garlands of flowers, even so the mind of Visākhā inclines to the doing of all manner of good deeds.” So saying, he pronounced the following Stanza,

53. Even as from a heap of flowers a man may make many garlands,

Even so he that is bom a mortal man should perform many good deeds.

IV. 9. ELDER ĀNANDA’S QUESTION

The perfume of flowers goes not against the wind. This religious instruction was given by the Teacher while he was in residence at Sāvatthi by way of reply to a question which the Elder Ānanda asked him. [420]

We are told that one evening, absorbed in meditation, the Elder pondered the following thought: “The Exalted One possesses the three perfumes of superlative excellence; namely, the perfume of sandal, the perfume of roots, and the perfume of flowers. Each of these perfumes, however, goes only with the wind. Is there possibly a substance whose perfume goes against the wind, or is there possibly a substance whose perfume goes both with the wind and against the wind?” Then the following thought occurred to him: “What is the use of my trying to determine this question all by myself? I will ask the Teacher, and the Teacher alone.” Accordingly he approached the Teacher and put the question to him. Therefore it is said:

“Now one evening the Venerable Ānanda arose from profound meditation and drew near to the place where sat the Exalted One, and when he had drawn near, [421] he addressed the Exalted One as

1 This story is almost word for word the same as Aṅguttara, i. 225---6. Text: N i. 420-423.

follows, ‘Reverend Sir, there are these three substances whose perfume goes only with the wind and not against the wind. What are the three? The perfume of roots, the perfume of sandal, and the perfume of flowers. These, Reverend Sir, are the three substances whose perfume goes only with the wind and not against the wind. But, Reverend Sir, is there possibly a substance whose perfume goes both with the wind and against the wind, or is there possibly a substance whose perfume goes both with the wind and against the wind?’

“Said the Exalted One in answer to the question, ‘Ānanda, there is a substance whose perfume goes with the wind, a substance whose perfume goes both with the wind and against the wind.’ ‘But, Reverend Sir, what is that substance whose perfume goes with the wind, that substance whose perfume goes both with the wind and against the wind?’ ‘Ānanda, if in any village or market-town in this world any human being, whether man or woman, seeks refuge in the Buddha, seeks refuge in the Law, seeks refuge in the Order; if he refrains from taking life, from taking that which is not given, from indulgence in the sins of the flesh and from lying, and avoids occasions of heedlessness through the use of liquor or spirits or other intoxicants; if he is virtuous; if he lives the life of a householder in righteousness, with a heart free from the stain of avarice; if he is liberal and generous, if he is open-handed, if he takes delight in giving, if he is attentive to petitions, if he takes delight in the distribution of alms, in all parts of the world monks and Brahmans utter his praise. If in such and such a village or market-town either a man or a woman seeks refuge in the Buddha, ... if he takes delight in the distribution of alms, deities and spirits utter his praise. If in such and such a [422] village or market-town either a man or a woman seeks refuge in the Buddha, ... if he takes delight in the distribution of alms, such acts as these, Ānanda, are the substance whose perfume goes both with the wind and against the wind, whose perfume goes both with and against the wind.’” So saying, he pronounced the following Stanzas,

54. The perfume of flowers goes not against the wind.

Nor that of sandal, nor that of Tagara or Mallikā flowers;

But the perfume of the righteous goes against the wind;

To every point a good man exhales fragrance.

55. Above and beyond all varieties of perfume.

Whether of sandal or of lotus

Or of Tagara or Vassikī flowers.

The perfume of virtue is preeminent.

IV. 10. SAKKA GIVES ALMS TO KASSAPA THE GREAT

Weak is this perfume. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to alms given to Elder Kassapa the Great. [423]

For one day Elder Kassapa the Great arose from a Trance of Cessation which had lasted seven days and started out with the intention of making an unbroken round for alms in Rājagaha. At the same time five hundred pink-footed nymphs who were the wives of Sakka king of gods roused themselves and prepared five hundred portions of alms, intending to give those alms to the Elder. Taking their alms, they halted on the road and said to the Elder, “Reverend Sir, accept these alms; do us a favor.” The Elder replied, “Begone, all of you. I intend to bestow my favor on the poor.” “Reverend Sir, do not destroy us; do us a favor.” But the Elder knew them and refused them again. [424] When they still showed unwillingness to depart and renewed their request, he said, “You do not know your place. Begone!” So saying, he snapped his fingers at them.

When the nymphs heard the Elder snap his fingers, they were unable to retain their composure, and not daring to remain where they were, took flight and returned once more to the World of the Gods. Said Sakka, “Where have you been?” “Sire, we went out, saying to ourselves, ‘We will give alms to this Elder who has just arisen from trance.’” “But did you succeed in giving your alms or not?” “He refused to accept our alms.” “What did he say?” “He said, ‘I intend to bestow my favor on the poor.’” “In what way did you go?” “In this way, Sire.” “Why should the likes of you seek to bestow alms on the Elder?” asked Sakka.

Sakka himself desired to give alms to the Elder. So he disguised himself as an old weaver worn out by old age, an old man with broken teeth, gray hair, and a bent and broken body. And transforming Wellborn the celestial nymph into just such an old woman, and creating by supernatural power a weavers’ lane, he sat spinning out thread. The Elder went towards the city, thinking to himself, “I will bestow favor on poor folk.” And seeing this street outside of the city, he looked all about and noticed those two persons. At that moment Sakka was spinning out the thread and Wellborn was feeding a

1 Derived from Udana, iii. 7: 29-30. Text: N i. 423-430.

shuttle. The Elder thought to himself, “These two persons are doing manual labor in old age; there are doubtless no persons in this city poorer than these two. [425] If they will give me but a ladleful, I will accept it and bestow my favor upon them.” Accordingly he went towards them.

When Sakka saw them approaching, he said to Wellborn, “My lady, my noble Elder approaches hither. Pretend not to see him; be silent; sit down. In an instant we shall deceive him and give him alms.” The Elder approached and stood at the door of the house. But they pretended not to see him, continued their work as if nothing had happened, and bided their time. Then said Sakka, “Methinks an Elder stands at the door of the house. Just go find out.” Said Wellborn, “My lord, you go find out yourself.”

Sakka went out of the house, saluted the Elder with the Five Rests, placed both hands on his knees, and wept. Then, straightening himself up, he said, “Which Elder are you?” Then, drawing back a little, he said, “My eyes are grown dim.” Then, placing his hand on his forehead, he looked up and said, “Alas! alas! it is a long, long time since our Elder Kassapa the Great has come to the door of my hut. Is there anything in the house?”

Wellborn pretended to be somewhat embarrassed, but immediately answered, “Yes, husband, there is.” Sakka took the Elder’s bowl, saying, “Reverend Sir, consider not whether the food be coarse or fine, but be gracious to us.” The Elder gave the bowl, thinking,“It matters not whether they give me pot-herb or a fistful of rice-dust, I will accept it and bestow my favor upon them.” [426] Sakka went into the house, took boiled rice from the rice-jar, filled the bowl, and placed it in the Elder’s hand.

Straightway that portion of alms, richly flavored with all manner of sauces and curries, filled the whole city of Rājagaha with its fragrance. The Elder thought to himself, “This man is weak, but his alms are as powerful as the food of Sakka. Who can he be?” Perceiving that it was Sakka, he said, “You have done a grievous wrong in depriving poor folk of the opportunity to acquire merit. By bestowing alms on me to-day, any poor man soever might obtain the post of commander-in-chief or the post of treasurer.” “Is there any man poorer than I, Reverend Sir?” “How do you come to be poor, enjoying as you do splendor of dominion in the World of the Gods?”

“Reverend Sir, this is the explanation. Before the Buddha appeared in the world I performed works of merit. When the Buddha appeared in the world, three deities of equal rank were reborn who, by the performance of works of merit, possessed greater glory than I, When these deities say in my presence, ‘Let us make holiday,’ and take female slaves [427] and go down into the street, I take to my heels and enter my house. The glory from their persons overspreads my person, but the glory from my person does not overspread their persons. Who, Reverend Sir, is poorer than I?” “If this be true, henceforth do not attempt to deceive me by giving alms to me.” “Have I acquired merit, or have I not acquired merit, by giving alms to you through deception?” “You have acquired merit, brother.” “If this be true, Reverend Sir, it is my bounden duty to perform works of merit.” So saying, Sakka saluted the Elder, and accompanied by Wellborn, walked sunwise about the Elder. Then, flying up into the air, he breathed forth the following Solemn Utterance:

Oh, almsgiving, the perfection of almsgiving.

Well bestowed on Kassapa!

Moreover, it is said in the Udana:

Once upon a time the Exalted One was in residence in the city of Rājagaha, at Veluvana monastery in Kalandakanivāpa. Now at this time Venerable Kassapa the Great was in residence at Pipphali Cave. For the space of seven days he sat in unbroken posture, absorbed in one of the forms of Ecstatic Meditation. Now on the expiration of those seven days Venerable Kassapa the Great arose from that trance, and straightway the thought occurred to him, “Suppose I were to go about Rājagaha for alms.” Now at that time five hundred celestial nymphs greatly desired that Venerable Kassapa the Great should receive alms from them. But Venerable Kassapa the Great refused those five hundred [428] celestial nymphs. And early in the morning he put on his undergarment, and taking bowl and robe, entered Rājagaha for alms.

Now at that time Sakka king of gods desired to give alms to Venerable Kassapa the Great. Therefore, taking the form of a weaver, he sat weaving thread, with Wellborn the Asura nymph filling a shuttle. Venerable Kassapa the Great approached the place where sat Sakka king of gods, and Sakka king of gods, seeing Venerable Kassapa the Great approaching, came forth from his place of abode, advanced to meet him, took his bowl, escorted him within the house, took boiled rice from the boiler, filled his bowl, and gave it to Venerable Kassapa the Great. The portion of rice was flavored with all manner of sauces and with all manner of curries, with an abundance of the choicest sauces and curries.

Thereupon the following thought occurred to Venerable Kassapa the Great, “Who is this being the supernatural power of whose magic is so great?” Then the following thought occurred to Venerable Kassapa the Great, “This is Sakka king of gods.” When he perceived this, he spoke thus to Sakka king of gods, “How [429] came you to do this, Kosiya? Do nothing of the sort again.” “Reverend Kassapa, we also have need of merit; we also must perform works of merit.” Then Sakka king of gods took leave of Venerable Kassapa the Great, walked sunwise about him, and flying up into the air, thrice breathed forth the following Solemn Utterance:

Oh, almsgiving, the perfection of almsgiving.

Well bestowed on Kassapa!

The Exalted One, even as he stood in the monastery, heard the sound of his voice and straightway addressed the monks, “Monks, behold Sakka king of the gods. Having breathed forth a Solemn Utterance, he is flying through the air.” “What has he done, Reverend Sir?” “He has given alms to my son Kassapa through deception. Having so done, he is proceeding through the air breathing forth a Solemn Utterance.” “Reverend Sir, how did he know that he ought to give alms to the Elder?” “Monks, both gods and men love him who gives alms as did my son.” So saying, he himself also breathed forth the same Solemn Utterance. Moreover, the following passage occurs in the Sutta:

With Divine Ear, purified, transcending that of man, the Exalted One heard Sakka king of gods, as he flew up into the air, thrice breathe forth the following Solemn Utterance in the sky:

Oh, almsgiving, the perfection of almsgiving.

Well bestowed on Kassapa! [430]

Now the Exalted One, seeing this thing, breathed forth at that time the following Solemn Utterance:

If a monk depend on his alms-bowl, if he support himself and support no other.

If he be tranquil and ever mindful, the gods love such a monk.

Having breathed forth this Solemn Utterance, he said, “Monks, Sakka king of gods, approaching my son with the perfume of virtue, gave alms to him.” So saying, he pronounced the following Stanza,

56. Weak is this perfume, this perfume of Tagara and of sandal;

The perfume of the virtuous is the finest that is wafted to the gods.

IV. 11. GODHIKA ATTAINS NIBBĀNA

If men are endowed with the virtues. This religious instruction was given by the Teacher while in residence at Veluvana near Rājagaha with reference to the attainment of Nibbāna by Elder Godhika. [431]

For while this Venerable Elder was in residence at Black Rock on Mount Isigili, heedful, ardent, resolute, having attained emancipation of the mind by the practice of meditation, he was attacked by a certain disease brought on by diligent application to duty, and fell away from a state of trance. A second time and a third time, and unto six times, did he enter into a state of trance and fall away therefrom. As he entered into a state of trance for the seventh time, he thought to himself, “Six times I have fallen away from a state of trance. Doubtful is the future state of him who falls away from a state of trance. Now is the time for me to use the razor.”

Accordingly he took the razor with which he shaved his hair, and lay down on his bed, intending to sever his windpipe. Māra perceived his intention and thought to himself, “This monk intends to use the razor. Those who use the razor are indifferent to life. Such men, having attained Insight, win Arahatship. But if I try to prevent him from carrying out his intention, he will pay no attention to my words. I will therefore induce the Teacher to prevent him.” So in the guise of an unknown he approached the Teacher and spoke thus, [432]

Mighty hero, mighty in wisdom, resplendent with mystic power and glory,

Thou that hast overcome all hatred and fear, I bow myself before thy feet, all-seeing one.

Mighty hero, thy disciple, though he has overcome death,

Desires and meditates death. Dissuade him, thou giver of light.

Exalted One, renowned among men, how shall thy disciple who delights in the Law

Come to his end without accomplishing his desire, while yet untrained?

At that moment the Elder drew his knife. The Teacher, perceiving that it was Māra, pronounced the following Stanza,

Thus do those that are steadfast, nor do they yearn for life.

Godhika has uprooted Craving and has attained Nibbāna.

1 This story is almost word for word the same as Samyutta, iv. 3. 3: i. 120-122. Cf. E. Windisch, Māra und Buddha, pp. 113-116. Text: N i. 431-434.

Now the Exalted One, accompanied by a large number of monks, entered the place where the Elder had lain down and used his knife. At that moment Māra, the Evil One, like a pillar of smoke or a mass of darkness, was searching in all directions for the Elder’s consciousness. Thought he, “Where has his rebirth-consciousness fixed itself?” The Exalted One pointed out to the monks the pillar of smoke and the mass of darkness and said to them, “Monks, that is Māra, the Evil One, searching for the consciousness of the goodly youth Godhika. Thinks he, ‘Where has the consciousness of the goodly youth Godhika fixed itself?’ But, monks, the consciousness of the goodly youth Godhika has not fixed itself. For, monks, the goodly youth Godhika has passed into Nibbāna.” Māra, unable to find the place where the consciousness of the Elder had fixed itself, assumed the form of a prince, [433] and taking in his hand a lute made of the light yellow wood of the vilva-tree, approached the Teacher and asked him,

Above, below, across, to all the points and intermediate points

Have I searched, but I cannot find him. Where has Godhika gone?

Said the Teacher to Māra,

This steadfast man, endowed with resolution, given to meditation, delighting ever in meditation.

Exerting himself by day and by night, longing not to live.

Has overcome the host of Māra and will return no more to be bom again.

Godhika has uprooted Craving and has attained Nibbāna.

When the Teacher had thus spoken, Māra, the Evil One, addressed the Exalted One with a Stanza.

Overwhelmed with disappointment, he dropped the girdle of his lute,

And with heavy heart that demon straightway disappeared.

Then said the Teacher, “Evil One, what have you to do with the place where the consciousness of the goodly youth Godhika has fixed itself? A hundred or a thousand like you could never find it.” So saying, he pronounced the following Stanza,

57. If men are endowed with the virtues, live the life of Heedfulness,

Are emancipated through perfect knowledge, Māra can never find the way to them.

IV. 12. SIRIGUTTA AND GARAHADINNA

As upon a heap of rubbish. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Garahadinna.

For at Sāvatthi once lived two friends, Sirigutta and Garahadinna. The former was a lay disciple of the Buddha, the latter an adherent of the Naked Ascetics, the Niganthas. [435] The Naked Ascetics used to say repeatedly to Garahadinna, “Go to your friend Sirigutta and say, ‘Why do you visit the monk Gotama? What do you expect to get from him?’ Why not admonish him thus, that he may visit us and give us alms?” Garahadinna listened to what they said, went repeatedly to Sirigutta, and wherever he found him, standing or sitting, spoke thus to him, “Friend, of what use to you is the monk Gotama? What do you expect to get by visiting him? Should you not visit my own noble teachers instead and give alms to them?”

Sirigutta listened to his friend’s talk and despite it kept silence for several days. One day, however, he lost his patience and said to Garahadinna, “Friend, you constantly come to me, and wherever you find me, standing or sitting, speak thus to me, ‘What do you expect to gain by visiting the monk Gotama? Visit my noble teachers instead and give alms to them.’ Now just answer me this question, ‘What do your noble teachers know?’” “Oh, sir, do not speak thus! There is nothing my noble teachers do not know. They know all about the past, the present, and the future. They know everybody’s thoughts, words, and actions. They know everything that can happen and everything that cannot happen.” “You don’t say so.” “Indeed I do.” “If this be true, you have committed a grievous fault in allowing me to remain ignorant of it all this time. [436] Not until to-day did I learn of the supernatural power of knowledge possessed by your noble teachers. Go, sir, and invite your noble teachers in my name.”

Garahadinna went to the Naked Ascetics, paid obeisance to them, and said, “My friend Sirigutta invites you for to-morrow.” “Did Sirigutta speak to you of himself?” “Yes, noble sirs.” They were pleased and delighted. Said they, “Our work is done. What gain will not accrue to us from the moment Sirigutta reposes faith in us?”

1 This story is referred to at Thera-Gdthd Commentary, ccxxx, and at MUinda-panhay 350i«. Text: N i. 434-447.

Now Sirigutta’s place of residence was a large one, and in one place there was a long empty space between two houses. Here, therefore, he caused a long ditch to be dug, and this ditch he caused to be filled with dung and slime. Beyond the ditch, at both ends, he caused posts to be driven into the ground, and to these posts he caused ropes to be attached. He caused the seats to be so placed, with the front legs resting on the ground and the back legs resting on the ropes, that the instant the heretics sat down they would be tipped over backwards and flung head first into the ditch. In order that no sign of a ditch might be visible, he had coverlets spread over the seats. He caused several large earthenware vessels to be washed clean, and their mouths to be covered with plaintain-leaves and pieces of cloth. And these vessels, empty though they were, he caused to be placed behind the house, smeared on the outside with rice-porridge, lumps of boiled rice, ghee, jaggery, and cake-crumbs.

Early in the morning Garahadinna went quickly to the house of Sirigutta and asked him, “Has food been prepared for my noble teachers?” “Yes, friend, food has been prepared.” “But where is it?” “In all these earthenware vessels is rice-porridge, in all these is boiled rice, in all these are ghee, jaggery, cakes, and other kinds of food. [437] Likewise have seats been prepared.” “Very well,” said Garahadinna, and went his way.

As soon as Garahadinna had departed, five hundred Naked Ascetics arrived. Sirigutta came forth from the house, paid obeisance to the Naked Ascetics with the Five Rests, and taking his stand before them and raising his clasped hands in an attitude of reverent salutation, thought to himself, “So you know all about the past, the present, and the future! So at least your supporter tells me. If you really do know all this, do not enter my house. For even if you enter my house, there is no rice-porridge prepared for you, nor boiled rice, nor any other kind of food. If you do not know all this and still enter my house, I will cause you to be flung into a ditch filled with dung, and will then cause you to be beaten with sticks.” Having thus reflected, he gave the following order to his men, “When you observe that they are about to sit down, take your places in the rear and pull the coverlets which are spread over the seats out from under, lest the coverlets be smeared with filth.”

Then said Sirigutta to the Naked Ascetics, “Come hither, Reverend Sirs.” The Naked Ascetics entered. They were about to sit down on the seats which had been prepared, when Sirigutta’s men called out to them, “Wait, Reverend Sirs. Do not sit down yet.” “For what reason?” “When your reverences enter our house, you must observe a certain etiquette in taking your seats.” “What must we do, brother?” “Each one of you must take his stand at the foot of the seat which has been prepared for him, and then you must all sit down at once.” We are told that Sirigutta had this done in order that no one of the Naked Ascetics should fall into the ditch by himself, and thus be able to warn the rest of his brethren not to sit down on the seats. [438]

“Very well,” said the Naked Ascetics. For they thought, “We ought to do whatever these men tell us to do.” So all of them took their places in order, each at the foot of the seat which had been prepared for him. Then Sirigutta’s men said to them, “Reverend Sirs, sit down quickly, all at once.” When Sirigutta’s men observed that they were about to sit down, they pulled the coverlets which were spread over the seats out from under. The Naked Ascetics sat down all at once. Thereupon the legs of the seats which rested on the ropes gave way, and the Naked Ascetics were immediately tipped over backwards and flung head first into the ditch. When the Naked Ascetics fell into the ditch, Sirigutta closed the door. As fast as they crawled out of the slime, he caused them to be beaten with sticks, calling out to them, “So you know all about the past, the present, and the future!” Finally he said, “This will suffice to teach them a lesson,” and caused the door to be opened. They escaped through the door and began to run away. But Sirigutta had previously made slippery the ground along the road they would have to take, by covering it with whitewash. The result was that they lost their foothold and fell again and again. Here again he caused them to be beaten with sticks. Finally he said, “This will suffice for you,” and let them go. “You have ruined us!” they wailed; “you have ruined us!” So saying, they went to the door of their supporter’s house.

When Garahadinna saw the sorry plight of the Naked Ascetics, he became very angry and said, “Sirigutta has ruined me. Even as they stretched out their hands and paid obeisance to him, he has beaten with sticks and brought humiliation upon my noble teachers, my Field of Merit, who are able to bestow the Six Worlds of the Gods at their own good pleasure.” [439] Forthwith he went to the royal palace and caused a fine of a thousand pieces of money to be inflicted upon Sirigutta. The king sent Sirigutta a summons. Sirigutta immediately went to the king, paid obeisance to him, and said, “Your majesty, will you wait until you have first investigated the matter, before inflicting punishment, or is it your intention to inflict punishment without an investigation?” “I intend to investigate the matter before I inflict punishment.” “Very well, your majesty. First investigate the matter, and then do as you think proper.”

Sirigutta then told the king the whole story from the beginning, saying, “Your majesty, my friend is an adherent of the Naked Ascetics. He used to come to me repeatedly, and wherever he found me, standing or sitting, used to say to me, ‘Friend, of what use to you is the monk Gotama? What do you expect to gain by visiting him?’” Sirigutta told the whole story, and having so done, said to the king, “Your majesty, if you think it right to inflict punishment in this case, do so.” Looking at Garahadinna, the king said, “Is what you have just told me the truth?” “It is the truth, your majesty.” Then said the king to Garahadinna, “Why did you take to yourself teachers who knew so little, and go about and say of your teachers to the disciple of the Tathāgata, ‘They know everything’? You have brought punishment on your own head, and on your own head only shall it descend.” So saying, the king ordered punishment to be inflicted upon Garahadinna. Likewise he caused the Naked Ascetics who resorted to his house to be beaten with sticks and expelled.

Garahadinna was very angry about this and for a fortnight afterwards refused to speak to Sirigutta. Finally he thought to himself, “It isn’t worth while for me to go about acting thus. What I should do is to bring humiliation upon the monks who resort to Sirigutta’s house.” Accordingly he went to Sirigutta and said to him, “Friend Sirigutta!” “What is it, friend?” [440] “There is quarrel, there is strife, between those that are called kinsmen and friends. You do not speak. Why do you act in this way?” “Friend, I do not speak to you because you do not speak to me. But, friend, whatever is done is done, and I will not on that account break off our friendship.” From that time on both stood in one place and sat in one place.

Now one day Sirigutta said to Garahadinna, “Of what use to you are the Naked Ascetics? What do you expect to gain by visiting them? Should you not approach my Teacher instead and give alms to my own noble monks?” That was the very thing Garahadinna longed to do. It was as though Sirigutta had scratched him on a spot that itched. Garahadinna asked Sirigutta, “What does your Teacher know?” “Oh, sir, do not speak thus! There is nothing beyond the range of my Teacher’s knowledge. He knows all about the past, the present, and the future. In sixteen different ways he comprehends the thoughts of all living beings.” “If this be true, I know not why you have not told me about it all this time. Very well. Go to your Teacher and invite him for to-morrow. I should like to entertain him. Beg him, with his five hundred monks, to accept my hospitality.”

Sirigutta approached the Teacher, paid obeisance to him, andj said, “Reverend Sir, my friend Garahadinna asks me to invite you| to his house. [441] He asks me to beg you, with your five hundred] monks, to accept his hospitality for to-morrow. Several days ago, however, I did such and such to the Naked Ascetics who resort to his house. I am not sure that he intends to seek revenge for what I did. But I am by no means certain that it is with a pure motive that he desires to give you alms. Consider the matter well. If you think proper, accept; if not, decline.” The Teacher considered within himself, “What does he intend to do to us?” Immediately he became aware of the following, “He will cause a great pit to be dug between two houses and will cause eighty cartloads of acacia-wood to be brought and dumped into the pit, completely filling it. Then he will set the wood on fire and seek to humiliate us by causing us to be thrown into this charcoal-pit.”

Again considering within himself, “Have I suflficient reason for going there or have I not?” the Teacher saw the following, “I will extend my foot and place it upon the charcoal-pit. Thereupon the matting, so placed as to cover the pit, will disappear, and a gigantic lotus as big as a wheel will spring up, rending the charcoal-pit asunder. Then I will set foot upon the pericarp of the lotus and will sit down in a seat, and my five hundred monks will likewise mount the lotus and sit down. A great multitude will assemble, and in this assemblage I will pronounce a discourse of thanksgiving consisting of two Stanzas. At the conclusion of the Stanzas eighty thousand living beings will obtain Comprehension of the Law, Sirigutta and Garahadinna will attain the Fruit of Conversion and will spend their great wealth in my Religion. For the sake of this goodly youth it is my duty to go there.” [442] Accordingly the Teacher accepted the invitation.

Sirigutta went and informed Garahadinna that the Teacher had accepted his invitation. Said he, “Prepare hospitality for the Prince of the World.” Garahadinna thought to himself, “Now I shall know what ought to be done to him.” So he caused a great pit to be dug between two houses and caused eighty cartloads of acacia-wood to be brought and dumped into the pit, completely filling it. Then he set the wood on fire, and putting bellows in position, caused them to be blown all night long, until the pile of acacia-wood was a mass of blazing charcoal. Across the top of the pit he caused unhewn logs to be laid and caused them to be covered with matting and smeared with cow-dung. On one side he caused a gangway to be built of the flimsiest kind of sticks. Thought he, “The moment they set foot on this framework the sticks will break, and they will topple over and fall into the charcoal-pit.” Behind the house he caused earthenware vessels to be placed, precisely as Sirigutta had done, and there also caused seats to be prepared.

Early in the morning Sirigutta went to Garahadinna’s house and said to him, “Friend, have you provided food?” “Yes, friend, I have.” “But where is it?” “Come and see,” said Garahadinna. And he took him and showed him the earthenware vessels, precisely as Sirigutta had done. “Very well, sir,” said Sirigutta. A great multitude assembled. When heretics invite the Buddha, a great multitude always assembles. The heretics assemble, saying to themselves, “We shall witness the discomfiture of the monk Gotama.” [443] The orthodox assemble, saying to themselves, “To-day the Teacher will preach the Law with might, and we shall see for ourselves the power of a Buddha and the grace of a Buddha.”

On the following day the Teacher, accompanied by five hundred monks, went to the house of Garahadinna and stood before the door. Garahadinna came forth from the house, paid obeisance to the monks with the Five Rests, and taking his stand before them and raising his clasped hands in an attitude of reverent salutation, thought to himself, “So, Reverend Sir, you know all about the past, the present, and the future! In sixteen different ways you comprehend the thoughts of all living beings! So at least your supporter tells me. If you really do know all this, do not enter my house. For even if you enter my house, you will find no rice-porridge or boiled rice or any other kind of food. Instead I will cause you to be flung into a charcoal-pit and will bring humiliation upon you.”

Having thus reflected, he took the Teacher’s bowl and said to him, “Come hither, Exalted One.” Then he said to the Teacher, “Reverend Sir, when you come to our house, you must observe a certain etiquette in coming.” “What must we do, brother?” “You must enter the house all by yourself, preceding the rest. After you have sat down, the rest may come in.” This, we are told, was the thought that occurred to him, “If the rest see him go in first and fall into the charcoal-pit, they will not venture near it. I will cause him alone to fall therein, and thereby confound him.” “Very well,” said the Teacher, and advanced to the pit all by himself. Garahadinna went as far as the charcoal-pit, then stepped back, and standing at a distance, said, “Go forward, Reverend Sir.”

The Teacher extended his foot and placed it over the charcoal-pit. Thereupon the matting disappeared, and lotus flowers as big as wheels sprang up, rending the charcoal-pit asunder. [444] The Teacher set foot on the pericarp of the lotus, and going forward, sat down on the Seat of the Buddha, miraculously prepared. The monks likewise went thereon and sat down. Fire, as it were, arose in the belly of Garahadinna. He approached the Teacher and said to him, “Reverend Sir, be unto me a refuge.” “What does this mean?” “There is no rice-porridge or boiled rice or any other kind of food in the house for the five hundred monks. What am I to do?” “But what have you done?” “Between two houses I caused a great pit to be dug, and this pit I caused to be filled with charcoal, thinking to myself, ‘I will cause the Teacher to fall therein and thus confound him.’ But instead of this, great lotus flowers have sprung up, rending the charcoal-pit asunder. And all the monks have set foot on the pericarp of the lotus and have gone forward and sat down on seats miraculously prepared. What am I to do?”

“Did you not just now point out to me certain earthenware vessels and say, ‘All these vessels are filled with rice-porridge; all these are filled with boiled rice,’ and so forth?” “What I said was false, master. The vessels are empty.” “Nevermind. Go look at the rice-porridge and other kinds of food in those vessels.” At that instant the vessels over which he spoke the word “rice-porridge” were filled with rice-porridge, the vessels over which he spoke the words “boiled rice” were filled with boiled rice, and so it happened likewise with the other vessels. [445]

When Garahadinna beheld this miracle, his body was suffused with joy and happiness and his heart believed. With profound reverence he waited on the Congregation of Monks presided over by the Buddha. The meal over, Garahadinna, indicating that he wished the Buddha to pronounce the words of thanksgiving, took his bowl. Said the Teacher in pronouncing the words of thanksgiving, “These beings, because they are without the Eye of Knowledge, know neither my merits, nor the merits of my disciples, nor the merits of the Religion of the Buddha. Inasmuch as they are without the Eye of Knowledge, they are blind. Only the wise have eyes.” the following Stanzas,

So saying, he pronounced

58. As upon a heap of rubbish cast out on the highway,

The lotus will grow, sweetly fragrant, delighting the heart,

59. Even so, among them that are as rubbish, blind folk, unconverted,

The disciple of the Supremely Enlightened shines with exceeding glory because of wisdom. [446]

At the conclusion of the religious instruction eighty thousand living beings obtained Comprehension of the Law. Both Garahadinna and Sirigutta attained the Fruit of Conversion and thereafter dispensed all of their wealth in alms in the Religion of the Buddha.

The Teacher rose from his seat and went to the monastery. In the evening the monks began a discussion in the Hall of Truth, “Oh, how wonderful are the virtues of the Buddhas! To think that lotus flowers should spring up and rend asunder a blazing mass of acacia-coals!” [447] The Teacher came in and asked them, “Monks, what is it you are sitting here now talking about?” When they told him, he said, “Monks, it is not at all wonderful that just now, when I, who am now a Buddha, was present, lotus flowers sprang up from a bed of coals. When my knowledge was not yet ripe and I was merely a Future Buddha, they sprang up also.” “At what time was that, Reverend Sir? Pray tell us the story.” In response to their requests, the Teacher related a Story of the Past.

I would gladly fall into Hell, heels up, head down.

I will do naught that is not honorable. Here, take alms!

And the Teacher related in detail the Khadirangara Jataka. 1

1 Jātaka 40: i. 226-234.

BOOK V.

THE SIMPLETON

BĀLA VAGGA

V. 1. THE KING AND THE POOR MAN WITH A BEAUTIFUL WIFE

Long is the night to him that watcheth. [1] This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Pasenadi Kosala and a certain other man.

1 This story, of which a late Burmese version is translated by Rogers in Buddha-ghosha’s Parables, chap, xv, pp. 125-135, illustrates on a large scale the literary methods and devices employed by the Hindu fiction writer in general, and by the redactors of the Dhammapada Commentary, the Jātaka Book, and the Peta-Vatthu Commentary in particular, in their manipulation of recurring psychic motifs. The structure of the story is unusually interesting. It consists of a principal story, or frame-story, and three embedded stories. Each of these four stories was originally quite independent, and the motif (or motifs) upon which each turns occurs repeatedly in Hindu and Buddhist fiction.

V. 1, the frame-story, is the story of the king and the poor man with a beautiful wife and turns on the David and Uriah motif (2 Samuel xi; cf. the story of King Cyrus and Queen Panthea, Xenophon’s Cyrop. vi). The same story occurs in Peta-Vatthu Commentary, iv. 1: 216--217-; iv. 15: 279---280-. As the king lies sleepless on his bed, resolved to kill the poor man in order to gain possession of his wife, he hears Four Ominous Sounds. The Brahmans tell him that the sounds portend his death, and prevail upon him to order the sacrifice of every kind of living creature. At this point the description of the sacrifice at Samyutta, i. 75-76, is introduced. The queen calms the king’s fears and conducts him to the Buddha, who interprets the sounds.

By way of interpretation of the sounds is introduced 1 a, the story of the four adulterers and of their torment in the Hell Pot. The Story of the Four Ominous Sounds from the Hell Pot bifurcates in the Jātaka Book, the result being the Story of the Present and the very similar Story of the Past, which together make up Jātaka 314: iii. 43-48. This story, together with the frame-story of v. 1, occurs also in Peta-Vatthu Commentary, iv. 15: 27923-280- 21613-2178, 280--282-- The order of stanzas in the Dhammapada Commentary and the Jātaka Book is: Du Sa Na So; in the Peta-Vatthu Commentary: Sa Na Du So. Dhammapala’s glosses on the stanzas are different from the glosses in the Jātaka Commentary. Dhammapala follows the Dhammapada Commentary version of the story rather than the Jātaka version, but handles his material just as freely as do the authors of the Dhammapada Commentary and the Jātaka Commentary. Cf. also Jātaka 418: iii. 428-434 (eight ‘sounds), and Jātaka 77: i. 334-346 (sixteen dreams). For a striking parallel in the Kandjur (thrice four sounds and eight dreams), see Introduction, § 12, paragraph 2. Cf. also Chavannes, Cinq cents Contes et Apologues, 411: iii. 102-111; 498: iii. 317-325. On the story of the Sixteen Dreams, see Hardy, Manual of Buddhism, pp. 314-317; also JRAS., 1893, pp. 509 ff.; and Winternitz, History of Buddhist Literature, p. 229, note 1. Cf. also Keith-Falconer,BidpaVs Fables, Introduction, pp. xxxi-xxxiii, and Translation, pp. 219-247. With the king’s repentence and the release of the victims the frame-story ends.

Then follow two Stories of the Past, 1 b and 1 c, the first depending on the frame-story and the second on the first. 1 b is the story of the king of Benāres and Queen Dinnā and turns on two well-known motifs, the Vow to a Tree-spirit and the Laugh and Cry. The first of these recurs in stories viii. 3 and viii. 9 of this collection; the second has been fully treated by Bloomfield, JAOS., 36. 68-79. 1 c is the story of the woman who killed a ewe and is in all respects similar to Jātaka 18: i. 166-168. Text: N ii. 1-19.

The story goes that on the day of a certain festival King Pasenadi Kosala mounted his magnificently adorned pure white elephant Puṇḍārika and with great pomp and kingly majesty marched sunwise round the city. When the dismissal took place, the populace, pelted with clods of earth and beaten with sticks, ran hither and thither, craning their necks to see what was going on. Royal pomp, we are told, is the reward kings receive for generous almsgiving, keeping the moral precepts, and performing works of merit.

On the topmost floor of a seven-storied palace the wife of a certain poor man opened a window, looked at the king, and then withdrew. To the king it was as if the full moon had entered a bank of clouds; in fact, so infatuated with her was he that he nearly fell off the back of the elephant. [2] Quickly completing the sunwise circuit of the city, he entered the royal precincts and said to a trusted minister, “Did you see, in such and such a place, a palace which I looked at?” “I did, your majesty.” “Did you see a certain woman there?” “I did, your majesty.” “Go and find out whether she is married or not.” He went, and learning that she was married, returned and said to the king, “She is a married woman.” Thereupon the king said to him, “Well then, summon her husband.” So the minister went and said to the husband, “Come, sir, the king summons you.” The husband thought to himself, “I have reason to fear for my life on account of my wife.” Not daring, however, to disobey the king’s command, he went to the palace, paid obeisance to the king, and stood waiting. The king said to him, “Hereafter you are to be my servant.” “Your majesty, I should prefer to earn a living by doing my own work. Let me pay you tribute.” “I don’t wish your tribute. From this day forth you are to be my servant.” So the king gave him a shield and a sword.

This, they say, was the thought in the king’s mind, “I will fix guilt upon him, kill him, and take his wife.” The husband, in fear and trembling of death, served the king most faithfully. As the fire of his passion increased, the king, finding no flaw in him, thought to himself, [3] “I will charge him with some fault and punish him with death.” So he summoned him and said to him, “Fellow, go a league hence to the bank of the river, and in such and such a place you will find red earth and water-lilies both white and blue. These you must bring back to me in the evening when I go to bathe. Should you fail to return at that moment, I will punish you.” (A servant is regarded as of less account than the four kinds of slaves. For slaves bought with money and other kinds of slaves have only to say, “My head aches,” or “My back aches,” to obtain relief from their duties. This is not the case, however, with servants. Servants must do whatever they are told to do.) The husband thought to himself, “The king’s order must be obeyed. I shall have to go, and no mistake. But red earth and water-lilies both white and blue are found only in the country of the dragons. Where can such as I get them?”

Terrified with the fear of death, he went home and said to his wife, “Wife, is my rice cooked?” “It is on the brazier, master.” Unable to wait until the rice was cooked, he bade her take some of the gruel out with a ladle, stuffed the rice, all dripping as it was, into a basket, hastily adding some curry, and hurried away on his league’s journey. Even as he hurried along, the rice was cooked.

He put aside a choice portion of rice and began to eat. As he was eating he saw a traveler and said to him, “Master, I have put aside a choice portion of rice. Take it and eat it.” The traveler took the rice and ate it. When the king’s servant had finished his meal, [4] he cast a handful of rice into the water, and having rinsed his mouth, cried out with a loud voice, “May the winged dragons, the guardian divinities of this pool, hear my prayer! The king, desiring to visit punishment upon me, has laid upon me this command, ‘Bring me red earth and water-lilies both white and blue.’ By giving rice to a traveler I have gained a thousand rewards, and by giving rice to the fish in this water I have gained a hundred rewards. I make over to you all the merit I have acquired by these actions. Bring me red earth and water-lilies both white and blue.” Three times did he utter these words with a loud voice.

Now the king of the dragons lived there; and when he heard those words, he disguised himself as an old man, and going to the king’s servant, said to him, “What is it that you say?” The king’s servant repeated his words. “Make over the merit to me,” said the dragon. “I do make it over to you, master,” said the man. Again the dragon said, “Make over the merit to me.” “I do make it over to you, master,” replied the man. When the king’s servant had repeated his words the third time, the dragon brought red earth and water-lillies both white and blue and gave them to the king’s servant.

The king thought to himself, “Many are the devices of men. If by any means he should obtain what I sent him for, my purpose might not succeed.” So he had the door closed very early and the seal brought to him. The king’s servant returned at the king’s bathing-time, but found the door closed. Summoning the porter, he ordered him to open the door. Said the porter, “It cannot be opened. The king had the seal brought to the royal apartments very early.” “I am the king’s messenger. Open the door,” said the king’s servant. But the door remained closed, and the king’s servant thought to himself, “There is no hope for me now. What shall I do?” [5]

He flung the lump of red earth on the threshold, hung the flowers over the door, and cried with a loud voice, “All ye that dwell in the city, be witnesses that I have executed the king’s order. The king is seeking without just cause to kill me.” Thrice he cried these words with a loud voice and then, thinking to himself, “Where shall I go now?” he concluded, “The monks are soft-hearted. I will go and sleep at the monastery.” (In times of prosperity people here in the world scarcely know even that monks exist, but when they are whelmed with adversity, they desire to go to a monastery. Therefore was it that the king’s servant, reflecting “I have no other refuge,” went to the monastery and lay down in a pleasant place to sleep.)

As for the king, he was unable to sleep that night, but was consumed with the fire of passion as he thought about that woman. Said he to himself, “When day breaks, I will kill that man and fetch the woman here to my palace.” At that moment he heard four sounds.

At that moment four men reborn in the Hell of the Iron Caldron, sixty leagues in measure, who, after boiling and bubbling like grains of rice in a red-hot kettle for thirty thousand years, had reached the bottom, and after thirty thousand more years had come again to the rim, lifted up their heads, looked at each other, tried to pronounce a Stanza apiece, but, unable to do so, gave utterance each to a single syllable, turned over, and flopped back again into the Iron Caldron.

The king, unable to sleep, immediately after the middle watch heard these sounds. [6] Frightened and terrified in mind, he pondered within himself, “Is my life to come to an end, or that of my chief consort, or is my kingdom to fall?” All the rest of the night he was unable to close his eyes; and when morning came, he sent for his house-priest and said to him, “Master, immediately after the middle watch I heard loud and terrible sounds. Whether they portend the end of my kingdom or of my queen or of myself I know not; therefore I sent for you.”

“Your majesty, what sounds did you hear?” “Master, I heard the sounds ‘Du, Sa, Na, So.’ Consider what they portend.” As for the Brahman, he was absolutely in the dark as to what the sounds meant. But fearing that, if he admitted his ignorance, he would lose both gain and honor, he answered, “It is a grave matter, your majesty.” “Master, be more specific.” “It means that you are to die.” The king’s fear doubled. “Master, is there no way to avert this?” “Yes, your majesty, there is. Have no fear. I know the three Vedas.” “But what must be done?” “By offering the sacrifice of every kind of living creature you can save your life, your majesty.” “What must we procure?” “A hundred elephants, a hundred horses, a hundred bulls, a hundred cows, a hundred goats, a hundred asses, a hundred thoroughbreds, a hundred rams, a hundred fowls, a hundred pigs, a hundred boys, and a hundred girls.” Thus did the Brahman direct the king to procure a hundred of every kind of living creature. [7] For, said he to himself, “If I direct the king to procure wild animals only, people will say, ‘He does that because he wants to eat them himself.’” Therefore was it that he included also elephants, horses, and human beings.

The king, thinking to himself, “I must save my life at any cost,” said to the Brahman, “Procure quickly every kind of living creature.” The king’s men received their orders and procured more than the required number. Moreover, it is said in the Kosala Samyutta, 1 “Now at that time a great sacrifice was prepared for King Pasenadi Kosala: five hundred bulls, five hundred steers, five hundred cows, five hundred goats, five hundred rams were led to the stake for the sacrifice. They that were his slaves or bond-servants or laborers, fearing punishment, fearing calamity, made preparations for the sacrifice, weeping and wailing. The populace, making lament for their kinsfolk, made a loud noise, a noise like that of the earth splitting open.”

Queen Mallikā, hearing that noise, went to the king and said, “Your majesty, how is it that your senses are disordered and weary?” [8] “How now, Mallikā. Know you not that a poisonous serpent has

1 SamyvMa, iii. 1. 9. 2-3: i. 75-76.

penetrated my ears?” “Why, what do you mean, your majesty?” “At night I heard such and such a sound, and when I asked the house-priest about it, he said to me, ‘It means that you are to die, but you can save your life by offering a sacrifice of every kind of living creature.’ Now I must save my life at any cost. Therefore was it that I ordered these living creatures to be procured.”

Said Queen Mallikā, “You are a simpleton, your majesty. You may have an abundant supply of food, you may feast upon viands flavored with all manner of sauces and curries cooked by the bucketful, you may rule over two kingdoms, but all the same you have very little sense.” “Why do you say that?” “Where did you ever hear of one man’s saving his life by the death of another? Just because a stupid Brahman told you to, is that any reason why you should overwhelm the populace with suffering? In a neighboring monastery resides the Teacher, the foremost personality in the world of men and gods, possessed of limitless knowledge as regards the past, the present, and the future. Ask him and do as he advises you.”

So the king went to the monastery in light conveyances with Mallikā, but was so terrified with the fear of death that he was unable to speak a word. He paid obeisance to the Teacher and stood respectfully at one side. The Teacher was the first to speak, saying to him, “Your majesty, how is it that you come here so late in the day?” The king gave no answer. Then said Mallikā to the Tathāgata, “Reverend Sir, immediately after the last watch he heard a sound, and he told the house-priest about it, and the house-priest said to him, ‘It means that you are to die, but you can avert such a calamity [9] by taking every kind of living creature and offering a sacrifice of their blood; in this way you can save your life.’ So the king ordered the living creatures to be procured. That is why I brought him to you here.” “Is this true, your majesty?” “Yes, Reverend Sir.” “What sound did you hear?” The king repeated the sound to him just as he had heard it. The moment the Tathāgata heard it, he was silent for a moment, and then said to him, “Your majesty, have no fear. This does not mean that you are to die. The sounds you heard were uttered by evildoers in torment to express their sufferings.” “Why, what did they do, Reverend Sir?” The Exalted One, requested to tell the story of their misdeeds, said, “Well then, your majesty, listen.” So saying, he related the following

1 a. Story of the Past: The Hell Pot

In times gone by, when men lived twenty thousand years, appeared the Exalted Kassapa. As he journeyed from place to place with twenty thousand monks freed from the Depravities, he arrived at Benāres. The residents of Benāres united by twos and threes and in larger groups and provided food for the visitors. At that time there were living at Benāres four sons of wealthy merchants. Each of them possessed four hundred millions of treasure, and they were boon companions. One day they took counsel together, saying, “We have much wealth in our houses. What shall we do with it? With a Buddha so great and so good journeying from place to place, shall we give alms, shall we perform works of merit, shall we keep the moral precepts?”

Not one of the four assented to this proposal. One said, “Let us spend our time drinking strong drink and eating savory meat. This would be a profitable way for us to spend our lives.” Another said, [10] “Let us spend our time eating fragrant rice three years old, with all manner of choice flavors.” Another said, “Let us have all manner of hard food cooked and spend our time eating it.” Another said, “Friends, there is only one thing for us to do, and it is this: The woman does not live who will refuse to do your will if you offer her money. Let us offer money to other men’s wives and commit adultery with them.” “Good, good!” cried all of them, agreeing to his proposal.

From that time on they sent money to beautiful women, one after another, and for twenty thousand years committed adultery. When they died, they were reborn in the Avici Hell, where they suffered torment during the interval between two Buddhas. Dying again, because the fruit of their evil deeds was not yet exhausted, they were reborn in the Hell of the Iron Caldron, sixty leagues in measure. After sinking for thirty thousand years, they reached the bottom, and after rising for thirty thousand years, they came again to the brim. Each one of them desired to pronounce a single Stanza, but all they could do was to utter a single syllable apiece. Then they flopped over and sank back again into the Iron Caldron.

“Your majesty, what was the first sound you heard?” “‘Du,’ Reverend Sir.” The Teacher, completing the Stanza left uncompleted by the evildoer, recited it in full as follows,

Du. An evil life we led, we who gave not what we had.

With all the wealth we had, we made no refuge for ourselves. [11]

Having made known the meaning of this Stanza to the king, the Teacher asked him what the other sounds were that he heard. When the king told him, he completed the remainder as follows,

Sa. Sixty thousand years in all have we completed;

We are boiling in Hell. When will the end come?

Na. There is no end. Whence comes an end? No end appears;

For then both you and I, sir, committed sin.

So. Be sure that when I go hence and am reborn as a human being,

I shall be bountiful, keep the moral precepts, and do much good.

When the Teacher had pronounced these Stanzas, one after another, and declared their meaning, he said, “Your majesty, those four men desired, each of them, to pronounce a single Stanza, but all they could do was to utter a single syllable apiece. Then they flopped over and sank back again into the Iron Caldron.” (Those evildoers, we are told, have been sinking in the Hell Pot ever since King Pasenadi Kosala heard those sounds, but not even yet have a thousand years elapsed.) 1

The king was profoundly moved by the discourse of the Teacher. Thought he to himself, “A grievous sin indeed is this sin of adultery. Those four adulterers were tormented in Hell during the interval between two Buddhas. Passing from that existence, they were reborn in the Hell of the Iron Caldron, sixty leagues in measure, and there endured torment for sixty thousand years. Even so the time of their release from suffering has not yet come. I also conceived a sinful passion for the wife of another [12] and got no sleep all night long. From this time forth I shall no more set my heart on another man’s wife.” And he said to the Tathāgata,

“Reverend Sir, to-day I know how long the night is.” Now the king’s servant was also seated there; and when he heard this remark, his faith was confirmed, and he said to the Teacher, “Reverend Sir, to-day the king has come to know how long the night is. Yesterday I myself came to know how long a league is.” The Teacher joined the words of both men and said, “For one man the night is long; for another a league is long; for a fool the revolution of being is long.” So saying, he taught the Law by pronouncing the following Stanza,

60. Long is the night to him that watcheth; long is a league to him that is weary;

Long is the revolution of being for simpletons that know not the Good Law. [14]

The king paid obeisance to the Teacher, and then went and released those living beings from their bonds. Thereupon both men and women,

1 On the bearing of this remark on the date of the work, see Introduction, § 8.

released from their bonds, bathed their heads and went to their own homes, extolling the virtues of Mallikā and saying, “Long live our gracious Queen Mallikā, through whom our lives were spared!”

In the evening the monks assembled in the Hall of Truth and began to discuss the incidents of the day. “How wise,” said they, “is this Mallikā! By her own wisdom has she saved the lives of all these people.” The Teacher, seated in his Perfumed Chamber, hearing the talk of the monks, came forth from the Perfumed Chamber, entered the Hall of Truth, sat down on the Seat of Wisdom, and asked them, “Monks, what is it that you are sitting here now talking about?” They told him. “Monks, this is not the first time Mallikā has saved the lives of a large number of people by her own wisdom. She did so in a former existence also.” And he made his meaning clear by relating the following