Buddhist Legends: Books 1–26

BOOK VI.

THE WISE MAN

PAṆḌITA VAGGA

VI. 1. A POOR MAN WINS SPIRITUAL TREASURE

Should one see, as it were, a revealer of hidden treasures. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Venerable Radha. [104]

We are told that before Radha became a monk he was a poor Brahman living at Sāvatthi. Deciding to live with the monks, he went to the monastery and took up his residence there, performing various duties such as cutting the grass, sweeping the cells, and preparing water for bathing the face. The monks treated him kindly, but were not willing to admit him to the Order. The result of this was that he began to lose flesh.

Now one day, early in the morning, the Teacher surveyed the world and seeing the Brahman, considered within himself what would become of him. Perceiving that he would become an Arahat, he went in the evening, feigning that he was making a tour of the monastery, to the Brahman’s quarters and said to him, “Brahman, what are you doing here?” “Performing the major and minor duties for the monks, Reverend Sir.” [105] “Do they treat you kindly?” “Yes, Reverend Sir, I receive sufficient food, but they are not willing to admit me to the Order.” Accordingly the Teacher convoked an assembly of the monks and questioned them about the matter, saying, “Monks, is there anyone who remembers any act of this Brahman?”

Said the Elder Sāriputta, “Reverend Sir, I remember something. When I was making my round in Rājagaha, he brought me a ladleful of his own food and gave it to me. I remember this good office of his.” Said the Teacher, “Sāriputta, is it not proper to release from suffering one who has performed such a service?” “Very well, Reverend Sir, I will receive him into the Order.” Sāriputta accordingly received him into the Order. He received a seat in the refectory in the outer circle of the seats. Even with rice-porridge and other kinds of food, he grew weary.

The Elder took him with him on his rounds and constantly admonished and instructed him, saying, “You must do this; you must not do that.” The monk was amenable to discipline and respectful, and followed his preceptor’s instructions so faithfully that in but a few days he attained Arahatship. The Elder went with him to the Teacher, paid obeisance to the Teacher, and sat down. The Teacher gave him a friendly welcome and said to him, “Sāriputta, is your pupil amenable to discipline?” “Yes, Reverend Sir, he is thoroughly amenable to discipline; no matter what fault I mention, he never shows resentment.” [106] “Sāriputta, if you could have pupils like this monk, how many would you take?” “I would take all I could get, Reverend Sir.”

Now one day the monks began a discussion in the Hall of Truth: “They say the Elder Sāriputta is grateful and thankful. When a poor Brahman gave him but a ladleful of food, he remembered his kindness and made a monk of him. Moreover the Elder Radha, patient of admonition, received a patient teacher.” The Teacher, hearing their talk, said, “Monks, this is not the first time Sāriputta has shown himself grateful and thankful. He showed the same disposition in a previous state of existence also.” And to illustrate his meaning, he related the Alinacitta Jataka, 1 found in the Second Book, as follows:

Because of Alinacitta, a mighty host was defeated;

Alinacitta captured alive the king of Kosala, dissatisfied with his army.

Even so a monk alert of will, directed aright,

By cultivating good qualities, by the attainment of Nibbāna,

Will in due time bring about the destruction of all Attachments.

Said the Teacher, “The Elder Sāriputta was at that time the solitary elephant which presented the pure white elephant his son to the carpenters, in recognition of the service they did him in healing his foot.” Having thus related the Jataka about the Elder Sāriputta, he said with reference to the Elder Radha, “Monks, when a fault is pointed out to a monk, he ought to be amenable to discipline like Radha; and when he is admonished, he should not take offense. Indeed he who gives admonition should be looked upon as one who points out where treasures are to be found.” So saying, [107] he joined the connection and, instructing them in the Law, pronounced the following Stanza,

1 Jataka 156: a. 17-23.

76. Should one see, as it were, a revealer of hidden treasures, one who points out what should be avoided,

Who administers reproof where there is occasion for reproof, a man of intelligence, one should follow so wise a man;

It will be better, not worse, for one to follow so wise a man.

VI. 2. THE INSOLENT MONKS

Let a man admonish and instruct. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Assajipunabbasuka monks. [109] But the story begins at Kīṭāgiri.

These monks, we are told, were two pupils of the Chief Disciples, but in spite of that fact were shameless and wicked. While they were in residence at Kīṭāgiri with their retinues of five hundred monks, they planted and caused to be planted flowering trees and were guilty of all manner of misconduct besides. They violated homes and procured thence the monastic requisites on which they lived. They rendered that monastery uninhabitable for the amiable monks.

Hearing of their doings, the Teacher determined to expel them from the Order. For this purpose he summoned the two Chief Disciples, together with their retinues, and said to them, “Expel those who will not obey your commands, but admonish and instruct those who will obey. He who admonishes and instructs is hated by those that lack wisdom, but is loved and cherished by the wise.” And joining the connection and instructing them in the Law, he pronounced the following Stanza,

77. Let a man admonish and instruct, and forbid what is improper;

For if he do so, he will be loved by the good, but hated by the wicked. [110]

Sāriputta and Moggallāna went there and admonished and instructed those monks. Some of them received the admonitions of the Elders and corrected their behavior, others returned to the house-life, while still others were expelled from the Order.

1 Derived from the Vinaya, Culla Vagga, i. 13: ii. 9”-1322. Text: N ii. 108-110.

VI. 3. CHANNA, ELDER

One should not cultivate the friendship of evildoers. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Channa.

The story goes that the Elder Channa once reviled the two Chief Disciples, saying, “Ever since I went forth with our Noble Master and made the Great Renunciation, I have looked at no one else; [111] but now these two Elders go about saying, ‘I am Sāriputta, I am Moggallāna; we are the Chief Disciples.’” Learning from the monks what the Elder Channa was doing, the Teacher sent for him and admonished him. For a moment he was silent, but immediately afterwards went out and resumed his abuse of the Elders. The Teacher sent for him and admonished him the second time and again the third time, saying, “Channa, in the two Chief Disciples you have friends who are good men, the best of men; make friends of such good men and follow only such.” So saying, he preached the Law by pronouncing the following Stanza,

78. One should not cultivate the friendship of evildoers; one should not cultivate fellows of the baser sort.

Cultivate the friendship of men that are good, cultivate the best of men.

But the Elder Channa, even after he had heard the Teacher’s admonition, went out and reviled and abused the Elders precisely as before. The monks reported the matter to the Teacher. [112] The Teacher said, “Monks, so long as I remain alive, you will not be able to teach Channa. After my decease, however, you will succeed.” When the Great Decease was at hand, the Venerable Ānanda asked the Teacher, “Reverend Sir, how shall we deal with the Elder Channa?” Then the Teacher directed Ānanda to inflict upon Channa the punishment known as “brahmadaṇḍa.” After the decease of the Teacher Channa was summoned. Ānanda pronounced sentence. Hearing the sentence, Channa was overwhelmed with sorrow and sadness at the thought of having fallen after being freed three times. He cried out, “Do not ruin me, Reverend Sir,” and thereafter performed his duties faithfully, in no long time becoming an Arahat endowed with the Supernatural Faculties.

1 Derived from the Vinayay Culla Vagga, xi. i. 12-16: ii. 290--29229. Cf. Dighay ii. 154”-22. See also Thera-Gdihd Commentary, Ixix. Text: N ii. 110-112.

VI. 4. KAPPINA THE GREAT, ELDER

He that drinks the Law sleeps happily. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Kappina the Great. The story from beginning to end is as follows:

4 a. Story of the Past: Weavers and householders

In times past, they say, Venerable Kappina the Great made his Earnest Wish at the feet of the Buddha Padumuttara, and after passing through successive births and rebirths was at length reborn as the senior weaver in a certain weavers’ village not far from Benāres. At this time a thousand Private Buddhas, who had resided eight months in the Himalaya, were spending the four months of the rainy season in the country; and on a certain occasion they came down into the vicinity of Benāres and sent eight Private Buddhas to the king, asking to be given work in return for lodging. [113]

Now just at this time the king was occupied with preparations for the plowing festival. When he heard that Private Buddhas had arrived, he came out and inquired their errand. Then he said to them, “Reverend Sirs, I have no time to-day to attend to your needs, for on the morrow we are to celebrate the plowing festival. But if you will come back again on the third day, I will do as you ask.” And without so much as inviting them to a meal, he turned and reentered his palace. The Private Buddhas remarked, “We will go to some other village,” and departed.

Just then the wife of the senior weaver, who was on her way to Benāres on some errand or other, saw the Private Buddhas, and saluting them, asked, “Reverend Sirs,how is it that you have come here at such an unsuitable time?” When she had learned all the facts, this woman, richly endowed with faith and intelligence, invited them to a meal, saying, “Reverend Sirs, take your meal with us to-morrow.” “But there are a great many of us, sister.” “How many are there of you, Reverend Sirs?” “A thousand.” “Reverend Sirs, there are just a thousand artisans in this village; each will give food to one

1 Parallels: Thera-Gāthā CommentaryyCcxxxv; Aṅguttara Commentary on Etadagga Vaggay Story of Mahd Kappina; Rogers, Buddhaghoskd’s Parables, viii, pp. 78-86. Text: N ii. 112-127.

guest; pray accept food from us; I will see to it that you are provided with quarters.”

The Private Buddhas accepted the invitation, and the woman entered the village and made proclamation, “I saw a thousand Private Buddhas and invited them to a meal; arrange seats for these noble persons [114] and likewise prepare broth, rice, and so forth.” She then had a pavilion erected in the center of the village, caused seats to be arranged, and on the following day provided the Private Buddhas with seats and served them with choice food. At the end of the meal, accompanied by all the women in that village, she saluted the Private Buddhas and said, “Reverend Sirs, promise us to remain here during these three months.”

Having obtained their promise, she returned to the village and made proclamation once more, “Men and women, let one man from each household among you go to the forest with axes and hatchets, fetch hither building materials, and erect quarters for our honored guests.” The villagers obeyed her injunction and built a thousand huts of leaves and grass with night-quarters and day-quarters, each man building one hut. And when the Private Buddhas entered upon residence in their respective huts, the villagers offered to minister faithfully to their needs, and faithfully did they minister to them. At the conclusion of the rainy season the woman persuaded each villager to prepare a set of robes for the particular Private Buddha who had passed the rainy season in his hut, and saw to it that each of her guests was provided with a set of robes worth a thousand pieces of money. At the conclusion of their residence the Private Buddhas returned thanks and departed.

Having performed this work of merit, the villagers passed from that state of existence and were reborn as a troop of deities in the World of the Thirty-three. After enjoying celestial glory in that state of existence, [115] they were reborn in the dispensation of the Buddha Kassapa as householders of Benāres. The senior weaver was the son of the senior householder, and the wife of the senior weaver was the daughter of the senior householder. All of those women also, on reaching marriageable age, married their former husbands.

Now one day those householders heard the announcement that the Teacher was to preach the Law at the monastery; therefore all of them, accompanied by their wives, went to the monastery to hear the Law. Scarcely had they entered the inclosure of the monastery when it began to rain. Persons who had intimate friends or kinsmen among the novices or monks found shelter in their cells; but the company of householders, having no friends or relatives at the monastery, were unable to gain entrance and were obliged to remain unprotected in the monastery inclosure.

The senior householder said to them, “See what a plight we are in; respectable persons ought to be ashamed to be in such a plight.” “But, sir, what are we to do?” “We have fallen into this plight because we are not on terms of intimacy with the monks; let us contribute money and build a monastery.” “Very well, sir.” The senior householder gave a thousand pieces of money, the other householders five hundred apiece, and each of the women two hundred and fifty. Having collected the money, [116] they began the erection of what is called a Great Monastery, crowned with a thousand pinnacles, to serve as a place of residence for the Teacher; and when, by reason of the great extent of the work they had undertaken, the money proved to be insufficient, each of those who had contributed before gave half as much again. When the monastery was completed, they held a festival in honor of the opening of the monastery and for seven days gave rich gifts to the congregation of monks presided over by the Buddha, presenting each of the twenty thousand monks with a set of robes.

But the wife of the senior householder, although she had already done the same as the rest had done, determined in her wisdom to do yet more. Said she, “I will do honor to the Teacher.” Accordingly she took a garment of the color of anoja flowers, worth a thousand pieces of money, and a casket of anoja flowers, and when it was time for the Teacher to return thanks, she honored him with a present of the anoja flowers; and then casting the garment at his feet, made this Earnest Wish, “Reverend Sir, in my future states of existence may my body be of the hue of the anoja flower and may my name be ‘Anojā.’” “So be it,” replied the Teacher, returning thanks. Having lived out their allotted term of life, all of them passed from that state of existence and were reborn in the World of the Gods.

4 b. Story of the Present: King Kappina and Queen Anojā

Passing from the World of the Gods, the senior householder was reborn in the royal household of the city Kukkuṭavatī. King Kappina the Great was his name. The rest of the company were reborn in the households of courtiers. The wife of the senior householder was reborn in the royal household of the kingdom of Maddā in the city of Sāgala. Her body was of the hue of the anoja flower, and “Anojā” was the name they gave her. [117] When she reached marriageable age she was married to King Kappina and became known as Queen Anojā. The rest of the women were reborn in the households of courtiers, and when they reached marriageable age were married to the sons of those same courtiers.

All of them enjoyed glory like the glory of the king. Whenever the king rode in procession, mounted on his elephant and adorned with all his adornments, they also rode in procession in like state; whenever the king went about on his horse or in his chariot, they also went about in like manner. Thus it was that since as one company they had performed works of merit, as one company also they enjoyed equal glory.

Now the king had five horses, Vāla, Puppha, Vāḷavāhana, Pupphavāhana, and Supatta. One of these horses, Supatta, he alone rode; the other four he allowed riders to use for carrying messages. Early one morning after breakfast he sent out the four riders with this command, “Ride forth and scour the country for two or three leagues about and if you learn of the appearance of the Buddha or the Law or the Order, come back and bring me the good news.” The riders rode forth from the four gates and scoured the country for two or three leagues about, but returned with no news.

One day the king mounted his horse and accompanied by a retinue of courtiers, proceeded to his pleasure-garden. Seeing five hundred weary-looking traders entering the city, he said, “These men are weary from a journey; perhaps we shall hear some good news from them.” [118] So he summoned them and asked them, “Whence do you come?” “Your majesty, there is a city called Sāvatthi a hundred and twenty leagues from here; thence do we come.” “Is there any news from your country?” “None other than this, your majesty, that the Supremely Enlightened One, the Buddha, has appeared.”

Straightway the king’s whole body was thrilled with the five sorts of joy; for a moment he hesitated, for he was unable to collect his thoughts; then he said, “Friends, what is it that you say?” “The Buddha has appeared, your majesty.” Twice and thrice did the king hesitate and speak as before. And again a fourth time he said, “Friends, what is it that you say?” “The Buddha has appeared, your majesty.” “Friends, I give you a hundred thousand pieces of money; is there any other news besides?” “Yes, your majesty, there is; the Law has appeared.”

When he heard this also, the king hesitated and spoke three times as before, and when for the fourth time he heard the word “Law,” he said, “Here, I give you a hundred thousand pieces of money.” Then he asked them, “Friends, is there any other news besides?” “Yes, your majesty, there is; the Order has appeared.” When the king heard this also, he hesitated and spoke three times as before, and when for the fourth time he heard the word “Order,” he said, “Here, once more do I give you a hundred thousand pieces of money.”

Having so done, he surveyed his thousand courtiers and asked them, “Friends, what is your pleasure?” “Your majesty, what is your pleasure?” “Friends, I have heard the good news, ‘The Buddha has appeared, the Law has appeared, the Order has appeared;’ therefore I shall not return to my palace again, but for the sake of the Teacher I shall go and become a monk under him.” “Your majesty, we too will become monks with you.”

The king caused a message to be written on a plate of gold and said to the merchants, [119] “Queen Anojā will give you three hundred thousand pieces of money so soon as you give her this message, ‘The King’s dominion is given into your hands; enjoy the glory thereof at your good pleasure.’” And he added, “Should she ask you, however, where the King is, tell her that for the sake of the Teacher he has departed to become a monk under him.” The king’s courtiers also sent similar messages to their wives. And as soon as the king had dismissed the traders, he departed with his retinue of a thousand courtiers.

Early in the morning of that day the Teacher surveyed the world, and seeing King Kappina the Great with his retinue, became aware of the following, “Yonder Kappina the Great has heard from the traders of the appearance of the Three Jewels, has rewarded them with three hundred thousand pieces of money for bringing him word, has renounced his kingdom, and purposes on the morrow, accompanied by his retinue of a thousand courtiers, to retire from the world for my sake and become a monk; he and his retinue will attain Arahatship together with the Supernatural Faculties; it behooves me to go to meet him.” Accordingly on the following day, like a Universal Monarch going forth to meet the headman of a little village, he took bowl and robe and went forth, and having traveled two hundred leagues he sat down on the bank of the river Candabhāgā under a banyan-tree, and there he remained, diffusing rays of six colors.

As the king proceeded on his way he came to a certain river. “What river is this?” he asked. “The river Aravaccha, your majesty.” “How deep is it and how wide is it, friends?” [120] “It is one league deep and two leagues wide, your majesty.” “Is there a boat here, or a raft?” “There is not, your majesty.” “While we are looking for boats and rafts, birth is bringing us to old age and old age is bringing us to death. Free from doubt, I have renounced the world for the sake of the Three Jewels; by their supernatural power may this water be to me unlike water.” Having thus considered the virtues of the Three Jewels, the king meditated upon the Buddha, saying, “He is the Exalted One, the Holy One, the Supremely Enlightened, Endowed with Knowledge and Righteousness.” While thus engaged in meditation the king and his retinue dashed over the surface of the river on their thousand horses, the Sindh horses springing upon the surface of the river as on a flat rock, without so much as wetting the tips of their hoofs.

Having crossed the river Aravaccha, the king proceeded until he came to yet another river. “What is the name of this river?” he asked. “The river Nīlavāhanā, your majesty.” “How deep is it and how wide is it?” “Half a league deep and half a league wide, your majesty.” The rest exactly as before, except that when the king saw this river he said, “Well has the Law been preached by the Exalted One,” and crossed by meditating on the Law. Having crossed the river Nīlavāhanā, the king proceeded until he came to yet a third river. “What is the name of this river?” he asked. “The river Candabhāgā, your majesty.” “How deep is it and how wide is it?” “A league deep and a league wide, your majesty.” The rest exactly as before, except that when the king saw this river he said, [121] “Devoted to righteousness is the Order of Disciples of the Exalted One,” and crossed by meditating on the Order.

After crossing the third river as the king continued his journey, he saw the rays of light of six colors which issued from the body of the Teacher; the branches and forks and leaves of the banyan-tree appeared as though made of pure gold. The king thought to himself, “This radiance is not that of the moon or sun, nor yet that of any mighty Nāga or Garuda; it must be that, setting out as I have for the sake of the Teacher, I have been seen by the great Gotama Buddha.” Accordingly he dismounted at once from his horse and inclining his body to the direction of the rays, approached the Teacher; and penetrating the circle of the Buddha’s rays as one might plunge into a sea of vermilion, he paid obeisance to the Teacher and with his retinue of a thousand courtiers seated himself respectfully on one side.

The Teacher preached the Law in orderly sequence, and at the conclusion of his discourse the king and his company of courtiers were established in the Fruit of Conversion, whereupon all of them arose with one accord and requested to be admitted to the Order. The Teacher considered within himself, “Will these noblemen receive bowls and robes created by magic?” and became aware of the following, “These noblemen gave a thousand robes to a thousand Private Buddhas, and in the dispensation of the Buddha Kassapa also gave twenty thousand robes to twenty thousand monks; it is not wonderful that they should receive bowls and robes created by magic.” Therefore he extended his right hand and said, [122] “Come, monks, take up the religious life, that you may utterly extinguish suffering.” Straightway they were provided with the eight monastic requisites, becoming as it were Elders a century old, and first soaring into the air, they returned to earth, paid obeisance to the Teacher, and sat down.

The traders went to the royal palace, announced that they had been sent by the king, and upon being invited to enter by the queen, entered, made obeisance, and stood respectfully on one side. The queen asked them, “Sirs, on what errand have you come?” “Your majesty, we were sent to you by the king, who gave us three hundred thousand pieces of money.” “Sirs, it is a large sum of money you mention; what did you do for the king that pleased him so greatly that he gave you that amount of money?” “Nothing much, your majesty; all we did was to bring the king a certain piece of news.” “Are you permitted to tell me also what it was?” “Yes, your majesty.” “Well then, sirs, tell me.” “Your majesty, ‘The Buddha has appeared in the world.’”

When the queen heard this, she was affected precisely as the king had been; her body was suffused with joy, and three times she failed to grasp the meaning of what she heard. When she heard the word “Buddha” the fourth time, she inquired, “What did the king give you when he heard this word?” “A hundred thousand pieces of money, your majesty.” “Sirs, the king did not reward you suitably when he gave you only a hundred thousand pieces of money for bringing him such a message; it is a poor present I give you in presenting you with three hundred thousand pieces of money. Did you bring the king any other message?” [123] “Such and such,” said they, repeating the two other messages. As before, the queen’s body was suffused with joy at each of the messages she heard; three times she failed to grasp the meaning of what she heard, but the fourth time she heard each message she presented them with three hundred thousand pieces of money. Thus in all they received twelve hundred thousand pieces of money.

Then the queen asked them, “Sirs, where is the king?” “Your majesty, he has departed, saying, ‘For the sake of the Teacher I will become a monk.’” “Did he send me any message?” “All his kingly power is given into your hands; enjoy the glory thereof at your own good pleasure.” “And where are his courtiers, sirs?” “Your majesty, they also went away, saying, ‘We will become monks with the king.’” Thereupon the queen summoned the wives of the courtiers and said to them, “Friends, your husbands have departed, saying, ‘We will become monks with the king;’ what will you do?” “But what message did they send to us, your majesty?” “They have given the glory they possess into your hands to enjoy according to your own good pleasure.” “But, your majesty, what do you intend to do?”

“Friends, he who but now was king made ready for the journey, and having honored the Three Jewels with three hundred thousand pieces of money and having cast off his glory as he would eject a mass of saliva, departed to become a monk. I also have learned of the appearance of the Three Jewels and have honored the Three Jewels with hundreds of thousands more. The glory which spells suffering to the king spells suffering to me also. Who would get down on his knees and take into his mouth a mass of saliva ejected by the king? I have no need of real glory; I also will go forth for the sake of the Teacher and become a nun.” “Your majesty, then we also will become nuns with you.” “Well and good, friends, if you are able.” “We are able, your majesty.” [124]

“Well then, come,” said the queen. So she caused a thousand chariots to be harnessed, mounted her chariot and departed, accompanied by her retinue. Coming to the first river on the journey, she asked the same questions the king had asked and received the same answers, whereupon she said to her companions, “Look for the way taken by the king.” They replied, “Your majesty, we see no footprints of Sindh horses.” Said the queen, “The king must have pronounced an Act of Truth, 1 saying, ‘For the sake of the Three

1 For a discussion of this charm, see my paper, The Act of Truth (Saccakiriya); a Hindu Spell and its Employment as a Psychic Motif in Hindu Fiction, JRAS., July, 1917. For other occurrences of the charm, see stories i. 3 a, xiii. 6 and xvii. 3 b.

Jewels I have renounced the world and so crossed. I also have renounced the world for the sake of the Three Jewels; by their supernatural power may this water be to me unlike water.” And meditating thus on the power of the Three Jewels, she ordered her thousand chariots to go forward. The water was like a flat rock, insomuch that not even the outer rims of the wheels were wetted. In like manner also she crossed the remaining two rivers.

When the Teacher became aware of her approach, he rendered the monks invisible that they might not be seen sitting with him. As she drew nearer and nearer and saw the rays of light issuing from the body of the Teacher, the same thought came to her as had previously come to the king. Having approached the Teacher, she paid obeisance to him, stood respectfully on one side, and asked him, “Reverend Sir, methinks Kappina the Great has come to you and told you that he has renounced the world for your sake. Where is he? Show him to us.” “Just sit down; you will presently see him even here.” [125] The hearts of all those women were filled with joy at the thought that while seated even there they should see their husbands. So they sat down.

The Teacher preached the Law in orderly sequence. At the conclusion of his discourse the queen and her retinue were established in the Fruit of Conversion. The Elder Kappina the Great and his retinue, who heard the Teacher preach the Law to the women, attained Arahatship together with the Supernatural Faculties. At that moment the Teacher showed the monks to the women. We are told that the reason why the Teacher did not show the monks to the women at the very moment when they arrived, was for fear that should they see their husbands with yellow robes and shaven heads, their minds would be disturbed and they would therefore be unable to attain the Path and the Fruits. Hence it was that he waited until the women were firmly grounded in faith to show them the monks in their state as Arahats.

When the women saw the monks, they paid obeisance to them with the Five Rests, and said, “Reverend Sirs, now have you reached the goal of your religious life.” Having so said, they paid obeisance to the Teacher, stood respectfully on one side, and requested to be admitted to the Order. We are told that when they made this request, some of the monks said, “The Teacher thought of the coming of Uppalavaṇṇā.” But the Teacher said to those female lay disciples, “Go to Sāvatthi and enter the religious life in the Convent of Nuns.”

So those female lay disciples started out on foot and journeyed from place to place, the populace everywhere offering them hospitality and bestowing honor upon them, and after a journey of a hundred and twenty leagues they reached the Convent of Nuns, were admitted to the Order, and attained Arahatship. The Teacher taking the thousand monks with him, flew through the air to Jetavana.

At Jetavana Venerable Kappina the Great went about the night-quarters and the day-quarters [126] breathing forth the solemn utterance, “Oh happiness! oh happiness!” The monks reported the matter to the Exalted One, saying, “Reverend Sir, Venerable Kappina the Great is going about saying, ‘Oh happiness! oh happiness!’ Presumably he is talking about the happiness of his own rule as king.” The Teacher sent for him and said to him, “Kappina, is it true, as they say, that you are breathing forth utterances regarding the happiness of love and the happiness of rule?” “Reverend Sir, the Exalted One himself knows whether or not I am breathing forth utterances regarding happiness of that kind.”

The Teacher said to the monks, “Monks, it is not with reference to the happiness of ruling that my son is breathing forth solemn utterances. He that drinks the Law delights in the Law. It is with reference to Nibbāna the Deathless that he is breathing forth these solemn utterances of joy.” And having so spoken, the Teacher joined the connection and instructed them in the Law by pronouncing the following Stanza,

79. He that drinks the Law sleeps happily, with mind serene;

The wise man ever delights in the Law as taught by holy men.

VI. 5. PANDITA THE NOVICE

Ditch-diggers lead the water. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the novice Pandita. [127]

5 a. Story of the Past: Sakka and the poor man

In times past, they say, Kassapa the Supremely Enlightened, accompanied by a retinue of twenty thousand monks freed from the

1 Parallel: Rogers, Buddhaghosa’s Parables, ix, pp. 87-97. Cf. Story x. 11. Text: N ii. 127-147.

Depravities, paid a visit to Benāres. Thereupon the residents, mindful of the fame they should acquire thereby, united in bands of eight or ten and presented the visiting monks with the customary offerings. Now it happened one day that the Teacher, in returning thanks at the end of the meal, spoke as follows:

“Lay disciples, here in this world one man says to himself, ‘It is my bounden duty to give only that which is my own. Why should I urge others to give?’ So he himself gives alms, but does not urge others to give. [128] That man, in his future states of existence receives the blessing of wealth, but not the blessing of a retinue. Another man urges others to give, but does not himself give. That man receives in his future states of existence the blessing of a retinue, but not the blessing of wealth. Another man neither himself gives nor urges others to give. That man in his future states of existence receives neither the blessing of wealth nor the blessing of a retinue, but lives as an eater of remnants. Yet another man not only himself gives, but also urges others to give. That man, in his future states of existence, receives both the blessing of wealth and the blessing of a retinue.”

Now a certain wise man who stood near heard this and thought to himself, “I will straightway so act as to obtain both blessings for myself.” Accordingly he paid obeisance to the Teacher and said, “Reverend Sir, to-morrow receive alms from me.” “How many monks do you wish me to bring?” “How many monks are there in your retinue, Reverend Sir?” “Twenty thousand monks.” “Reverend Sir, to-morrow bring all your monks and receive alms from me.” The Teacher accepted his invitation.

The man entered the village and announced, “Men and women, I have invited the congregation of monks presided over by the Buddha to take a meal here to-morrow; each and all of you give to as many monks as you are able.” Then he went about inquiring how many each could provide for. “We will supply ten,” “We will supply twenty,” “We will supply a hundred,” “We will supply five hundred,” they replied, each giving in proportion to his means. All of the pledges he wrote down in order on a leaf.

Now at that time there lived in this city a certain man who was so poor that he was known as Prince of Paupers, Mahāduggata. [129] The solicitor meeting him face to face, said also to him, “Sir Mahāduggata, I have invited the congregation of monks presided over by the Buddha for to-morrow; to-morrow the residents of the city will give alms; how many monks will you provide for?” “Sir, what have I to do with monks? Monks need rich men to provide for them. But as for me, I possess not so much as a small measure of rice wherewith to make porridge to-morrow; what have I to do with monks?”

Now it behooves a man who urges others to give to be circumspect; therefore when the solicitor heard the poor man plead his poverty as an excuse, instead of remaining silent, he spoke to him as follows, “Sir Mahāduggata, there are many people in this city who live in luxury, eating rich food, wearing soft clothes, adorned with all manner of adornments, and sleeping on beds of royal splendor. But as for you, you work for your living and yet get scarcely enough to fill your belly. That being the case, does it not seem to you likely that the reason why you yourself get nothing is that you have never done anything for others?” “I think so, sir.” “Well, why do you not do a work of merit right now? You are young, you have plenty of strength; is it not your bounden duty while you are earning a living to give alms according to your ability?” Even as the solicitor spoke, the poor man was overcome with emotion and said, “Write my name on the leaf for one monk; no matter how little I may earn, I will provide food for one monk.” The solicitor said to himself, “What is the use of writing one monk on the leaf?” and omitted to write down the name. [130]

Mahāduggata went home and said to his wife, “Wife, to-morrow the residents of the village will provide food for the congregation of monks. I also was requested by the solicitor to provide food for one monk; therefore we also will provide food for one monk to-morrow.” His wife, instead of saying to him, “We are poor; why did you promise to do so?” said, “Husband, what you did was quite right; we are poor now because we have never given anything; we will both work for hire and give food to one monk.” So both of them went out to look for work.

A rich merchant saw Mahāduggata and said to him, “Sir Mahāduggata, do you wish to work for hire?” “Yes, your honor.” “What kind of work can you do?” “Whatever you would like to have done.” “Well then, we are going to entertain three hundred monks; come, split wood,” and he brought an axe and a hatchet and gave them to him. Mahāduggata put on a stout girdle and exerting himself to the utmost, began to split wood, first tossing the axe aside and taking the hatchet, and then tossing the hatchet aside and taking the axe. The merchant said to him, “Sir, to-day you work with unusual energy; what is the reason for it?” “Master, I expect to provide food for one monk.” The merchant was pleased at heart and thought to himself, “It is a difficult task this man has undertaken; instead of remaining silent and refusing to give because of his poverty, he says, ‘I will work for hire and provide food for one monk.’”

The merchant’s wife also saw the poor man’s wife and said to her, “Woman, what kind of work can you do?” [131] “Whatever you wish to have done.” So she took her into the room where the mortar was kept, gave her a winnowing-fan, a pestle, and so on, and set her at work. The woman pounded the rice and sifted it with as much joy and pleasure as if she were dancing. The merchant’s wife said to her, “Woman, you appear to take unusual joy and pleasure in doing your work; what is the reason for it?” “Lady, with the wages we earn at this work we expect to provide food for one monk.” When the merchant’s wife heard this she was pleased and said to herself, “What a difficult task it is that this woman is doing!”

When Mahāduggata had finished splitting the wood, the merchant gave him four measures of rice as pay for his work and four more as an expression of good will. The poor man went home and said to his wife, “The rice I have received for my work will serve as a supply of provisions for us. With the pay you have earned procure curds, oil, wood, relishes, and utensils.” The merchant’s wife gave the woman a cup of ghee, a vessel of curds, an assortment of relishes, and a measure of clean rice. The husband and wife between them therefore received five measures of rice.

Filled with joy and satisfaction at the thought that they had received food to bestow in alms, they rose very early in the morning. Mahāduggata’s wife said to him, “Husband, go seek leaves for curry and fetch them home.” Seeing no leaves in the shop, he went to the bank of the river. And there he went about picking up leaves, singing for joy at the thought, “To-day I shall have the privilege of giving food to the noble monks.” [132]

A fisherman who had just thrown his big net into the water and was standing close by thought to himself, “That must be the voice of Mahāduggata.” So he called him and asked, “You sing as though you were overjoyed at heart; what is the reason?” “I am picking up leaves, friend.” “What are you going to do?” “I am going to provide food for one monk.” “Happy indeed the monk who shall eat your leaves!” “What else can I do, master? I intend to provide for him with the leaves I have myself gathered.” “Well then, come here.” “What do you wish me to do, master?” “Take these fish and tie them up in bundles to sell for a pada, a half-pada, and a penny.”

Mahāduggata did as he was told, and the residents of the city bought them for the monks they had invited. He was still engaged in tying up bundles of fish when the time came for the monks to go on their rounds for alms, whereupon he said to the fisherman, “I must go now, friend; it is time for the monks to come.” “Are there any bundles of fish left?” “No, friend, they are all gone.” “Well then, here are four redfish which I buried in the sand for my own use. If you intend to provide food for the monks, take them with you.” So saying, he gave him the redfish.

Now as the Teacher surveyed the world on the morning of that day, he observed that Mahāduggata had entered the Net of his Knowledge. And he considered within himself, “What is going to happen? Yesterday Mahāduggata and his wife worked for hire that they might provide food for one monk. Which monk will he obtain?” [133] And he came to the following conclusion, “The residents will obtain monks to entertain in their houses according to the names written on the leaf; none other monk will Mahāduggata obtain, save only me.” Now the Buddhas are said to show particular tenderness to poor men. So when the Teacher, very early in the morning, had attended to his bodily needs, he said to himself, “I will bestow my favor on Mahāduggata.” And he went into the Perfumed Chamber and sat down.

When Mahāduggata went into his house with the fish, the Yellowstone Throne of Sakka showed signs of heat. Sakka looked about and said to himself, “What can be the reason for this?” And he considered within himself, “Yesterday Mahāduggata and his wife worked for hire that they might provide food for one monk; which monk will he obtain?” Finally he came to the following conclusion, “Mahāduggata will obtain none other monk than the Buddha, who is sitting in the Perfumed Chamber with this thought in his mind, ‘I will bestow my favor on Mahāduggata.’ Now it is Mahāduggata’s intention to offer the Tathāgata a meal of his own making, consisting of porridge and rice and leaf-curry. Suppose I were to go to Mahā-duggata’s house and offer to act as cook?”

Accordingly Sakka disguised himself, went to the vicinity of his house and asked, “Would anyone like to hire a man to work for him?” Mahāduggata saw him and said to him, “Sir, what kind of work can you do?” “Master, I am a man-of-all-work; there is nothing I do not know how to do; among other things I know how to cook porridge and boil rice.” “Sir, we need your services, but we have no money to pay you.” “What work is it you have to do?” [134] “I wish to provide food for one monk and I should like to have some one prepare the porridge and rice.” “If you intend to provide food for a monk, it will not be necessary for you to pay me; is it not proper that I should perform a work of merit?” “If that is the case, very well, sir; come in.” So Sakka entered the poor man’s house, had him bring the rice and other articles of food, and then dismissed him, saying, “Go fetch the monk allotted to you.”

Now the solicitor of alms had sent to the houses of the residents the monks according to the names on the leaf. Mahāduggata met him and said to him, “Give me the monk allotted to me.” The solicitor immediately recollected what he had done and replied, “I forgot to allot you a monk.” Mahāduggata felt as if a sharp dagger had been thrust into his belly. Said he, “Sir, why are you ruining me? Yesterday you urged me to give alms. So my wife and I worked all day for hire, and to-day I got up early in the morning to gather leaves, went to the bank of the river, and spent the day picking up leaves; give me one monk!” And he wrung his arms and burst into tears.

People gathered about and asked, “What is the matter, Mahāduggata?” He told them the facts, whereupon they asked the solicitor, “Is it true, as this man alleges, that you urged him to hire himself out for service to provide food for a monk?” “Yes, noble sirs.” “You have done a grave wrong in that, while making arrangements for so many monks, you failed to allot this man a single monk.” The solicitor was troubled by what they said and said to him, “Mahāduggata, do not ruin me. [135] You are putting me to great inconvenience. The residents have taken to their several houses the monks allotted to them according to the names written on the leaf, and there is no monk in my own house whom I can take away and give to you. But the Teacher is even now sitting in the Perfumed Chamber, having just bathed his face; and without are seated kings, royal princes, commanders-in-chief, and others, waiting for him to come forth, that they may take his bowl and accompany him on his way. Now the Buddhas are wont to show particular tenderness to a poor man. Therefore go to the monastery, pay obeisance to the Teacher, and say to him, ‘I am a poor man, Reverend Sir; bestow your favor on me.’ If you have merit, you will undoubtedly obtain what you seek.”

So Mahāduggata went to the monastery. Now on previous occasions he had been seen at the monastery as an eater of remnants of food. Therefore the kings, royal princes, and others said to him, “Mahāduggata, this is not meal-time; why do you come here?” “Sirs,” he replied, “I know it is not meal-time; but I have come to pay obeisance to the Teacher.” Then he went to the Perfumed Chamber, laid his head on the threshold, paid obeisance to the Teacher with the Five Rests, and said, “Reverend Sir, in this city there is no man poorer than I. Be my refuge; bestow favor on me.”

The Teacher opened the door of the Perfumed Chamber, took down his bowl, and placed it in the poor man’s hands. It was as though Mahāduggata had received the glory of a Universal Monarch. Kings, royal princes, and others gasped at each other. [136] Now when the Teacher presents his bowl to a man, no one dares take it from him by force. But they spoke thus, “Sir Mahāduggata, give us the Teacher’s bowl; we will give you all this money for it. You are a poor man; take the money. What need have you of the bowl?” Mahāduggata said, “I will give it to no one; I have no need of money; all that I desire is to provide food for the Teacher.” All without exception begged him to give them the bowl, but failing to get it, desisted.

The king thought to himself, “Money will not tempt Mahāduggata to give up the bowl, and no one can take from him the bowl which the Teacher has given him of his own free will. But how much will this man’s alms amount to? When the time comes for him to present his alms, I will take the Teacher aside, conduct him to my house, and give him the food I have made ready.” This was the thought in his mind even as he accompanied the Teacher.

Now Sakka king of gods prepared porridge, rice, leaf-curry, and other kinds of food, made ready a seat worthy of the Teacher, and sat down awaiting the arrival of the Teacher. Mahāduggata conducted the Teacher to his house and invited him to enter. Now the house in which he lived was so low that it was impossible to enter without bowing the head. But the Buddhas never bow their heads in entering a house. When they enter a house, the earth sinks or the house rises. This is the fruit of the generous alms they have given. And when they have departed and gone, all becomes as before. Therefore the Teacher entered the house standing quite erect, [137] and having entered, sat down on the seat prepared by Sakka. When the Teacher had seated himself, the king said to Mahāduggata, “Sir

Mahāduggata, when we begged you to give us the Teacher’s bowl, you refused to do so. Now let us see what sort of alms you have prepared for the Teacher.”

At that moment Sakka uncovered the dishes and showed the porridge, rice, and other kinds of food. The perfume and fragrance thereof enveloped the whole city. The king surveyed the porridge, rice, and other foods, and said to the Exalted One, “Reverend Sir, when I came here, I thought to myself, ‘How much will Mahāduggata’s alms amount to? When he presents his alms, I will take the Teacher aside, conduct him to my house, and give him the food I have myself prepared.’ But as a matter of fact, I have never yet seen such provisions as these. If I remain here, Mahāduggata will be annoyed; therefore I will depart.” And having paid obeisance to the Teacher, he departed. Sakka presented the porridge and other food to the Teacher and faithfully ministered to his needs. After the Teacher had eaten his meal, he returned thanks, rose from his seat and departed. Sakka made a sign to Mahāduggata, who thereupon took the Teacher’s bowl and accompanied him.

Sakka turned back, stopped at the door of Mahāduggata’s house, and looked up at the sky. Thereupon there came down from the sky a rain of the seven kinds of jewels. The jewels filled all the vessels in his house and the very house itself. When there was no room left in the house, they took the children in their arms, carried them outside, and stood there. When Mahāduggata returned from accompanying the Teacher and saw the children standing outside the house, he asked, “What does this mean?” “Our whole house is filled with the seven kinds of jewels, insomuch that there is no room to go in.” Mahāduggata thought to himself, “To-day have I received the reward of the alms I have given.” Thereupon he went to the king, [138] made obeisance to him, and when the king asked him why he had come, said, “Your majesty, my house is filled with the seven kinds of jewels; accept this wealth.” The king thought, “This very day have the alms given to the Buddhas reached their consummation.” And he said to the man, “What must you have to remove the jewels?” “Your majesty, it will require a thousand carts to remove all of this wealth.” The king sent out a thousand carts and had the wealth removed and dumped in the palace court. It made a heap as high as a palm-tree.

The king assembled the citizens and asked them, “Is there any one in this city who possesses so much wealth as this?” “There is not, your majesty.” “What ought to be done for a man possessed of so much wealth as this?” “He should be given the post of treasurer, your majesty.” The king bestowed high honor upon him and gave him the post of treasurer. Then he pointed out the site of a house occupied by a former treasurer, and said to him, “Have the bushes that are growing there removed, build a house, and reside in it.”

As the ground was being cleared and leveled, urns of treasure came to light with their brims touching each other. When Mahāduggata reported this to the king, the latter said, “It is through your merit that these urns have come to light; you alone shall have them.” When Mahāduggata had completed the house, he gave alms for seven days to the congregation of monks presided over by the Buddha. Thereafter, having lived out his allotted term of life in the performance of works of merit, Mahāduggata was reborn at the end of his life in the World of the Gods. After enjoying celestial glory for the space of the interval between the appearances of two Buddhas, he passed from that state of existence in the dispensation of the present Buddha, [139] and was conceived in the womb of the daughter of a rich merchant of Sāvatthi, a retainer of the Elder Sāriputta.

5 b. Story of the Present: Pandita, the seven-year-old novice

When the mother and father of the merchant’s daughter learned that she had conceived a child in her womb, they saw to it that she received the treatment necessary for the protection of the embryo. After a time the longing of pregnancy came upon her and she thought to herself, “Oh that I might make offerings of the choicest portions of redfish to the five hundred monks headed by the Captain of the Faith; oh that I might put on yellow robes, sit down in the outer circle of the seats, and partake of the food left uneaten by these monks!” She expressed her longing to her mother and father and fulfilled her longing, whereupon it subsided. Thereafter she held seven festivals more, and provided the five hundred monks headed by the Captain of the Faith with the choicest portions of redfish. (All is to be understood precisely as in the Story of the Youth Tissa.) 1 This was the fruit of his offering of the choicest portions of redfish in his former existence as the poor man, Mahāduggata.

Now on the day appointed for the naming of the child the mother said to the Elder, “Reverend Sir, confer the moral precepts on your

1 Story V. 15.

servant.” Said the Elder, “What is the name of this child?” “Reverend Sir, from the day this child came into existence in my womb, those of this household who were stupid and deaf and dumb became wise; therefore the name of my child shall be Youth Wiseman, Pandita Daraka.” The Elder then conferred the moral precepts on the child.

Now from the day of his birth his mother resolved, “I will not interfere with the desire of my son.” When he was seven years old, [140] he said to his mother, “I desire to become a monk under the Elder.” She replied, “Very well, dear child; long ago I made up my mind not to interfere with your desire.” So she invited the Elder to her house, provided him with food, and said to him, “Reverend Sir, your servant desires to become a monk; I will bring him to the monastery this evening.” Having dismissed the Elder, she gathered her kinsfolk together and said to them, “This very day I shall render the honors appropriate to the occasion of my son’s leaving the life of a layman.” So she prepared rich gifts and taking the child to the monastery, committed him to the hands of the Elder, saying,“Reverend Sir, admit this child to the Order.”

The Elder spoke to him of the difficulties of the religious life. The boy replied, “I will carry out your admonitions, Reverend Sir.” “Well then,” said the Elder, “come!” So saying, he wetted his hair, taught him the Formula of Meditation on the first five of the constituent parts of the body, and received him into the Order. His mother and father remained at the monastery for seven days, making offerings consisting wholly of the choicest portions of redfish to the congregation of monks headed by the Buddha. Having so done, they returned home.

On the eighth day the Elder took the novice with him to the village. He did not, however, accompany the monks. Why was this? Not yet had the novice acquired a pleasing manner of taking his bowl and robe; not yet had he acquired a pleasing manner of walking, standing, sitting, and lying. Besides, the Elder had duties to perform at the monastery. So when the congregation of monks had entered the village for alms, the Elder went the rounds of the entire monastery, swept the places that had not been swept, filled the empty vessels with water for drinking and refreshment, and restored to their proper places the beds, chairs, and other articles of furniture that had been tossed about in disorder. Having so done, he entered the village. [141] It was because he did not wish to give the heretics who might enter the empty monastery a chance to say, “Behold the habitations of the disciples of the hermit Gotama!” that he set the entire monastery to rights before entering the village. Therefore on that particular day, having instructed the novice how to take his bowl and robe, he entered the village somewhat later than usual.

As the novice proceeded with his preceptor he saw a ditch by the roadside. “What is that, Reverend Sir?” he asked. “That is called a ditch, novice.” “What do they use it for?” “They use it to lead the water this way and that, for irrigating their grain fields.” “But, Reverend Sir, has the water reason or bile?” “It has not, brother.” “Reverend Sir, can they lead anything like this, which lacks reason, to whatever place they desire?” “Yes, brother.” The novice thought to himself, “If they can lead even such a thing as this, which lacks reason, to whatever place they wish, why cannot also they that have reason bring their own reason under control of their own will and strive for the attainment of Arahatship?”

Proceeding farther, he saw arrow-makers heating reeds and sticks over the fire and straightening them by sighting with them out of the corner of their eye. “What are these men, Reverend Sir?” he asked. “They are arrow-makers, brother.” “What are they doing?” “They are heating reeds and sticks over the fire and straightening them.” “Have these reeds the power of reason, Reverend Sir?” “They are without the power of reason, [142] brother.” The novice thought to himself, “If they can take these reeds, which are without the power of reason, and straighten them by heating them over the fire, why cannot also creatures who have reason bring their own reason under control and strive for the attainment of Arahatship?”

Proceeding yet farther, he saw carpenters fashioning spokes, rims, naves, and other parts of wheels. “Reverend Sir, what are these men?” he asked. “These men are carpenters, brother.” “What are they doing?” “Out of pieces of wood they make wheels and other parts of carts and other vehicles, brother.” “But do these objects possess reason, Reverend Sir?” “No, brother, they are without the power of reason.” Then this thought occurred to the novice, “If they can take these senseless logs of wood and make wheels and so forth out of them, why cannot also creatures who have the power of reason bring their own reason under control and strive for the attainment of Arahatship?”

Having seen all these things, the novice said to the Elder, “Reverend Sir, if you will be so good as to take your bowl and robe, I should like to turn back.” The Elder, not allowing himself to think, “This young novice who has but just been received into the Order addresses me as if I were a lesser Buddha,” said, “Bring them, novice,” and took his own bowl and robe. The novice paid obeisance to the Elder and turned back, saying, “Reverend Sir, when you bring me food, be kind enough to bring me only the choicest portions of redfish.” “Where shall we get them, brother?” “Reverend Sir, if you cannot obtain them through your own merit, you will succeed in obtaining them through my merit.”

The Elder thought to himself, “Should this young novice sleep out of doors some danger may befall him.” [143] Therefore he gave him a key and said to him, “Open the door of the cell where I reside, go in, and remain there.” The novice did so. Sitting down, he strove to gain a knowledge of his own body and to master the thought of his own personality. Through the power of his virtue Sakka’s seat showed signs of heat. Sakka considered within himself, “What can be the cause of this?” and came to the following conclusion, “The novice Pandita has given his preceptor his bowl and robe and turned back, saying, ‘I will strive for the attainment of Arahatship;’ therefore I also ought to go there.”

So Sakka addressed the Four Great Kings, saying, “Drive away the birds that make their homes in the monastery park and guard the approaches from all quarters.” And he said to the moon-deity, “Hold back the disk of the moon;” and to the sun-deity, “Hold back the disk of the sun.” Having so said, he went in person to the place where hung the rope for opening and closing the door and stood on guard. There was not so much as the sound of a withered leaf in the monastery. The novice’s mind was tranquil, and in the course of his meal he mastered the thought of his own personality and obtained the Three Fruits.

The Elder thought, “The novice is seated in the monastery, and I can obtain food in such and such a house to assist him in his preparation.” So he went to the house of a certain supporter, whose love and respect for him he well knew. Now the members of this household had obtained some redfish that very day and were seated, watching for the Elder to come. When they saw him coming, [144] they said to him, “Reverend Sir, those who came here have done you a good turn.” And they invited him in, gave him broth and hard food, and presented him with alms consisting of the choicest portions of redfish. The Elder allowed the purpose of his visit to be known, whereupon the members of the household said to him, “Eat your meal, Reverend Sir, and you shall also receive food to take with you.” So when the Elder had finished his meal, they filled his bowl with food consisting of the choicest portions of redfish and gave it to him. The Elder, thinking to himself, “The novice must be hungry,” hastened back to the monastery with all speed.

Very early on the morning of that day the Teacher ate his breakfast and went to the monastery. And he considered within himself, “The novice Pandita has given his preceptor his bowl and robe and turned back, saying, ‘I will strive for the attainment of Arahatship. Will he reach the goal of his religious life?” Perceiving that he he attained the Three Fruits, he considered, “Is he or is he not predestined to attain Arahatship?” Perceiving that he was, he considered, “Will he or will he not be able to attain Arahatship even before he has finished his breakfast?” And straightway he perceived that he would. Then the following thought occurred to him, “Sāriputta is hastening to the monastery with food for the novice and may perhaps interfere with his meditations. I will therefore sit down in the battlemented chamber on guard. When Sāriputta arrives, I will ask him four questions. While these questions are being answered, the novice will attain Arahatship, together with the Supernatural Faculties.”

So he went and took his stand in the battlemented chamber, and when the Elder arrived, the Teacher asked him four questions, each of which the Elder answered correctly. These were the questions and answers. [145] The Teacher asked Sāriputta, “Sāriputta, what have you brought?” “Food, Reverend Sir.” “What does food produce, Sāriputta?” “Sensation, Reverend Sir.” “What does sensation produce, Sāriputta?” “Material form, Reverend Sir.” “What does material form produce, Sāriputta?” “Contact, Reverend Sir.”

This is the meaning of these questions: When a hungry man eats food, the food banishes his hunger and brings a pleasurable sensation. As a result of the pleasurable sensation which comes to a man who is satisfied by the eating of food, his body takes on a beautiful color; and for this reason it is said that sensation produces material form. Now the man who is satisfied by the material form which is the product of the food he has eaten, that man is filled with joy and delight; and with the thought in his mind, “Now I have attained happiness,” whether he lies down or sits down obtains pleasurable contact.

While these four questions were being answered, the novice attained Arahatship, together with the Supernatural Faculties. Then the Teacher said to the Elder, “Go, Sāriputta, give the food to your novice.” The Elder went and knocked at the door. The novice came out, took the bowl from the Elder’s hands, set it aside, and began to fan the Elder with a palm-leaf fan. The Elder said to him, “Novice, eat your breakfast.” “But you, Reverend Sir?” “I have eaten my breakfast; you eat yours.” Thus did a child seven years old, already a monk, on the eighth day, like a freshly blossomed water-lily, reflecting upon the subjects of self-examination, [146] sit down and eat his breakfast.

When he had washed his bowl and put it away, the moon-deity released the moon and the sun-deity the sun; the Four Great Kings abandoned their watch over the four quarters; Sakka the king of the gods gave up his post at the rope of the door; and the sun vanished from mid-heaven and disappeared.

The monks were annoyed and said, “Unwonted darkness has come on; the sun has disappeared from mid-heaven, and the novice has only just eaten his breakfast; what does this mean?” The Teacher, aware of what they were saying, came and asked, “Monks, what are you saying?” They told him. He replied, “Yes, monks, while this novice, fruitful in good works, was striving for the attainment of Arahatship, the moon-deity held back the disk of the moon and the sun-deity the disk of the sun; the Four Great Kings stood on guard over the four quarters in the monastery park; Sakka king of the gods kept watch over the rope of the door, and I myself, although a Buddha, was unable to remain in an attitude of repose, but went to the battlemented chamber and stood guard over my son. Wise men who observe ditch-diggers leading the water, arrow-makers straightening their arrows, and carpenters fashioning wood meditate on these things, obtain the mastery over themselves, and attain Arahatship.” [147] And joining the connection, he instructed them in the Law by pronouncing the following Stanza,

80. Ditch-diggers lead the water, arrow-makers straighten their shafts.

Carpenters straighten the wood; wise men control themselves.