Buddhist Legends: Books 1–26

VI. 6. UNSHAKEN AS A ROCK

Even as a solid rock. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Lakuntaka Bhaddiya. [148]

1 Text: N ii. 148-149.

The story goes that certain novices and others yet unconverted, on seeing the Elder, used to pull his hair and tweak his ears and nose, saying, “Uncle, you tire not of Religion? You take delight in it?” But the Elder showed no resentment, took no offense. The monks discussed the matter in the Hall of Truth, saying, “Behold, brethren, when novices and others, seeing Elder Lakuntaka Bhaddiya, plague him thus and so, he shows no resentment, takes no offense.” The Teacher came in and asked, “Monks, what are you talking about?” They told him. He replied, “Yes, monks, they that have rid themselves of the Depravities show no anger or resentment, but are unmoved, unshaken, like solid rock.” So saying, he joined the connection, and instructing them in the Law, pronounced the following Stanza,

81. Even as a solid rock is not moved by the wind.

So wise men are not stirred by blame or praise.

VI. 7. AFTER THE STORM, CALM

Even as a lake. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Mother of Kāṇā. The story is found in the Vinaya. 2 [149]

For at that time the Mother of Kāṇā was forced to send her daughter to her husband’s house empty-handed because on four different occasions she gave cakes she had fried to four monks; and in accordance with the precept laid down by the Teacher in such cases, Kāṇā’s husband had taken to himseff another wife. When Kāṇā learned the circumstances, she said to herself, “These monks have ruined my married life.” And from that time on she reviled and abused every monk she saw. Indeed the monks did not dare to go into the street where she lived.

The Teacher, knowing what had happened, went there. The Mother of Kāṇā caused the Teacher to sit down in a seat already provided and gave him rice-porridge and hard food. After the Teacher had eaten his breakfast, he asked, “Where is Kāṇā?” “Reverend Sir, when she saw you, she was troubled and is now weeping.” “For what reason?” “Reverend Sir, [150] she has been reviling and abusing

1 Derived from Jātaka 137: i. 477-480. Text: N ii. 149-153. 2 Vinaya, Pācittiyay xxxiv. 1: iv. 78-79. By “the story” is meant so much of the story as is outlined in the sentence following.

the monks. Therefore when she saw you, she was troubled and is now weeping.”

The Teacher caused her to be summoned and said to her, “Kāṇā, why was it that when you saw me you were troubled and hid yourself and wept?” Then her mother told the Teacher what she had done. Said the Teacher to her, “But, Mother of Kāṇā, did you give my disciples what they took, or did you not?” “I gave them what they took, Reverend Sir.” “If my disciples came to the door of your house while going their rounds for alms and accepted the alms which you gave them, what blame rests upon my disciples for so doing?” “Their reverences are in no wise to blame, Reverend Sir; she alone is to blame.”

Turning to the daughter, the Teacher said, “Kāṇā, I learn that my disciples came to the door of your house while they were going their rounds for alms and that your mother gave them some cakes; what blame rests upon my disciples for so doing?” “Their reverences are in no wise to blame, Reverend Sir; she alone is to blame.” Then Kāṇā paid obeisance to the Teacher and begged him to forgive her. The Teacher preached the Law to her in orderly sequence, and she obtained the Fruit of Conversion. The Teacher then rose from his seat and set out for the monastery.

On his way to the monastery he passed through the palace court. The king saw him and said to one of his courtiers, “That is the Teacher, is it not?” “Yes, your majesty.” So the king sent the courtier out, saying to him, “Go tell the Teacher that I am on my way to pay my respects to him.” As the Teacher stood in the palace court, the king approached him, paid obeisance to him, and said, “Reverend Sir, where have you been?” “I have been to the house of the Mother of Kāṇā, your majesty.” “Why did you go there, Reverend Sir?” “I was informed that Kāṇā was reviling the monks; it was for that reason that I went.” “Did you put a stop to her abuse, Reverend Sir?” “Yes, your majesty, she has ceased her abuse and has become mistress of wealth that transcends the world.” [151] “Very well, Reverend Sir, you have made her mistress of wealth that transcends the world; I will make her mistress of the wealth that is in the world.”

So the king paid obeisance to the Teacher, returned to his palace, sent a great covered carriage for Kāṇā, adorned her with all the adornments, made her as his own oldest daughter, and proclaimed, “Let those who are able to support my daughter take her.” Now a certain great noble who was concerned with everything, replied, “Your majesty, I am able to support the king’s daughter.” So saying, he took her to his home, endowed her with all his lordly power and wealth, and said to her, “Do works of merit according to your own good pleasure.”

Thenceforth, having posted men at the four doors, Kāṇā ministered to all the monks and nuns who came to her house, seeking yet more, but failing to find them. Abundant supplies of food, both hard and soft, were always ready in Kāṇā’s house and flowed through her door like a great flood.

The monks began a discussion in the Hall of Truth: “Long ago, brethren, four aged Elders offended Kāṇā. But Kāṇā, offended though she was, received the blessing of faith at the hands of the Teacher. The Teacher again made the door of her house worthy for the monks to approach. Now she cannot find as many monks and nuns as she would like to provide for. Oh, how wonderful is the power of the Buddhas!” The Teacher came in and asked them, “Monks, what is it you are sitting here now talking about?” [152] They told him. He replied, “Monks, this is not the first time those four aged Elders offended Kāṇā; the same thing happened in a previous state of existence also. This is not the first time I have persuaded Kāṇā to obey my words; I did the same thing in a previous state of existence also.” The monks desired to hear more about the matter. So at their request, the Teacher related the Babbu Jataka, as follows;

Where one cat is found, there a second appears.

And a third, and a fourth; this is the hole those cats sought.

Having related the Jataka in detail, the Teacher identified the characters as follows, “At that time the four aged Elders were the four cats, the mouse was Kāṇā, and the gem-cutter was I myself. Thus, monks, in times past also Kāṇā, whose heart was sad and whose mind was turbid, became through my words possessed of a mind limpid as a lake of still water.” And joining the connection, he instructed them in the Law by pronouncing the following Stanza,

82. Even as a lake, deep, limpid, clear,

So do wise men become calm after listening to the laws.

VI. 8. A PACK OF VAGABONDS

Everywhere good men practice renunciation. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks. The story begins at Verañjā. [153]

For in the First Period of Enlightenment the Exalted One paid a visit to Verañjā, and, at the invitation of the Brahman Verañjā, went into residence there for the rainy season with five hundred monks. Now the Brahman Verañjā came under the spell of Māra to such an extent that not for a single day did he give a thought to the Teacher. Moreover there was a famine in Verañjā. The monks [154] went throughout and about Verañjā for alms, but, receiving none, became exhausted. Thereupon horse-dealers provided them with steamed grain in pattha measures. Elder Moggallāna the Great, seeing that they were exhausted, desired to feed them sap of the earth and sought permission for them to enter Uttarakuru for alms, but the Teacher refused his request. Not for a single day were the monks anxious about food, but continued to live entirely free from desire.

After the Teacher had resided there for three months, he notified the Brahman Verañja of his intention to leave and the Brahman did him honor and reverence. The Teacher established him in the Refuges, and departed. After journeying from place to place, the Teacher reached Sāvatthi in due course at a certain time, and took up his residence at Jetavana. The residents of Sāvatthi presented food to the Teacher in honor of his arrival.

Now at that time, by the kindness of the monks, five hundred eaters of refuse lived within the monastery inclosure. After eating remnants of choice food left by the monks, they would lie down to sleep. When they arose, they would go to the bank of the river and shout and jump and wrestle and play. Both within and without the monastery, they did nothing but misbehave.

The monks discussed their actions in the Hall of Truth: [155] “Brethren, only look at those eaters of refuse! When there was a famine in Verañjā, they were guilty of no impropriety. But now,

1 Derived from Jātaka 183: ii. 95-97. The Jātaka in turn is derived from the Vinaya, Pārājika, i. 1-4: iii. 1-11. Text: N ii. 153-157.

after eating all sorts of choice food, they go about indulging in all manner of improprieties. But at Verañjā the monks lived peacefully and at the present time also they are living in peace and quiet.”

The Teacher entered the Hall of Truth and asked the monks what they were discussing. When they told him, he said, “In former times also these men were guilty of the same conduct. In former times, reborn as five hundred asses, they took leavings of liquor made of the moist juices of the grape, drunk by five hundred thoroughbreds of Sindh, and kneading the leavings with water and straining them through towels, they drank this juiceless, vile drink, called “strained water.” And straightway becoming as drunk as though they had drunk wine, they went about shouting.

From drinking “strained water,” a juiceless, vile drink, the asses became drunk. But the Sindh horses, which drank the choice liquor, did not become drunk. [156]

O King, a low fellow who drinks but little, no sooner touches his drink than he is drunk.

But a man who is well-born and patient does not become drunk by drinking the finest liquor.

Having related this Valodaka Jataka 1 in detail, the Teacher said, “Thus, monks, good men, renouncing the evil principle of desire, are not subject to change in times of happiness or of sorrow.” And joining the connection, he instructed them in the Law by pronouncing the following Stanza,

83. Everywhere good men practice renunciation; good men talk not as if given to sensual pleasure;

Wise men, touched either by happiness or by sorrow, show no change. [157]

VI. 9. HUSBAND AND WIFE

Not for his own sake. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Dhammika.

In Sāvatthi, we are told, a certain lay disciple lived the life of a householder righteously and justly. Desiring to become a monk, he said to his wife one day as he sat chatting with her pleasantly, “Dear wife, I desire to become a monk.” She replied, “Husband, wait [158] until I give birth to the child that is in my womb.” He

1 Jataka ISS: ii. 95-97.

2 Cf. story xxiv. 4 a. Text: N ii. 157-159.

waited until the child was old enough to walk and then asked her again. She replied, “Husband, wait until this child comes of age.” So he said to himself, “What difference does it make to me whether she gives me her permission or not? I will secure Release from Suffering for myself.”

Accordingly he retired from the world and became a monk. Having obtained a Subject of Meditation, by striving and struggling, he reached the consummation of his own religious life. Then he returned once more to Sāvatthi to see his family and preached the Law to his son. Thereupon his son retired from the world, became a monk, and in no long time attained Arahatship. His former wife thought to herself, “Both of those for whom I desired to live the household life, have become monks; what interest has this life for me any longer? I will become a nun.” Accordingly she went forth and became a nun, and in no long time she also became an Arahat.

One day the monks began a discussion in the Hall of Truth: “Our brother disciple Dhammika, because he was firmly established in the Law, after he had retired from the world, became a monk, and, attaining Arahatship, set an example for his son.” The Teacher came in and asked, “Monks, what are you sitting here now talking about?” They told him. Said he, “Monks, a wise man should desire success neither for his own sake nor for the sake of another. [159] A righteous man should seek refuge only in the Law.” And joining the connection and instructing them in the Law, he pronounced the following Stanza,

84. Not for his own sake, not for the sake of another, should a man desire son or wealth or kingdom;

He should not seek to gain success for himself by unjust means; so will he be upright, wise, and righteous.

VI. 10. “FEW THERE BE THAT FIND IT”1

Of all men there are few. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the subject of hearing the Law.

We are told that the residents of a certain street in Sāvatthi banded themselves together, [160] gave alms in common, and determined to spend the entire night in hearing the Law. But they were unable to listen to the Law all night long. Some were overcome with

1 Text: N ii. 159-161.

sexual passion and returned home again; others were overcome with hatred; others, falling prey to sloth and torpor, sat down in their places, nodded, and failed to hear the Law.

On the following day the monks heard of the incident and discussed it in the Hall of Truth. The Teacher came in and asked them, “Monks, what are you sitting here now talking about?” They told him. “Monks, creatures here in this world are for the most part attached to existence, and live clinging to the three modes of existence. Those that go to the other shore are few in number.” And joining the connection and instructing them in the Law, he pronounced the following Stanzas,

85. Of all men there are few that go to the other shore;

The rest of mankind merely run up and down the bank.

86. But those who conform to the Law, when the Law is rightly preached,

Those men will cross to the farther shore of the Kingdom of Death, hard to cross though it be.

VI. 11. ABANDON THE DARK STATE

Abandoning the dark state. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to fifty visiting monks. [161]

Fifty monks who had passed the rainy season in the kingdom of Kosala came to Jetavana at the close of the rainy season for the purpose of seeing the Teacher; and having paid obeisance to the Teacher, sat down respectfully on one side. The Teacher, after listening to the story of their experiences, instructed them in the Law by pronouncing the following Stanzas,

87. Abandoning the dark state, the wise man should adopt the bright state.

Leaving home, he should go forth to the homeless life. In solitude, where enjoyment is hard to find, [162]

88. There he should seek enjoyment, by forsaking the lusts of the flesh, with nothing he may call his own;

The wise man should rid himself of the impurities of the heart.

89. Those whose minds have been well trained in the Seven Elements of Knowledge,

Those who have freed themselves from Attachment, and rejoice in that freedom.

Those who have rid themselves of the Contaminations, and are full of light, they have passed into Nibbāna, even in this world.

1 Text: N ii. 161-163.

BOOK VII.

THE ARAHAT

ARAHANTA VAGGA

VII. I. THE TATHĀGATA SUFFERS NOT

For him who has completed his journey. This religious instruction was given by the Teacher while he was in residence at Jivaka’s Mango-grove with reference to a question asked by Jivaka. The Story of Jivaka is related in detail in the Khandhaka. 2 [164]

Now on a certain occasion Devadatta joined forces with Ajātasattu, climbed Vulture Peak, and out of the wickedness of his heart, saying to himself, “I will kill the Teacher,” hurled down a rock. Two mountain crags caught the rock and splintered it; but one of the flying pieces struck the foot of the Exalted One and caused blood to flow. The Teacher suffered intense pains and was removed by the monks to Maddakucchi. Desiring to go on to Jivaka’s Mango-grove, the Teacher said to the monks, “Carry me thither.” So the monks took the Teacher and carried him to Jivaka’s Mango-grove.

When Jivaka heard the news, he immediately went to the Teacher and to heal the wound [165] applied an astringent. Then he bound up the wound and said to the Teacher, “Reverend Sir, I have a patient in the city. As soon as I have visited him, I will return. Let this dressing remain exactly as it is until I return.” So saying, Jivaka went and treated his patient. But the gate was closed when he returned, and he was therefore unable to enter. Thereupon the following thought occurred to him, “I have committed a grievous fault. I applied an astringent to the foot of the Tathāgata and bound up his wound, just as I should have bound up the wound of any other man. It is now time to remove the bandage. For if the bandage remains unbound all night long, the Exalted One will suffer intense pain.”

At that moment the Teacher addressed the Elder Ānanda, “Ānanda, Jivaka returned late in the evening and was unable to enter the gate. This was the thought in his mind, ‘Now it is time to remove

1 Text: N ii. 164-166.

the bandage.’ Therefore remove the bandage.” The Elder removed the bandage, whereupon the scar disappeared like bark from a tree. At early dawn Jivaka hastened to the Teacher’s side and asked, “Reverend Sir, did you suffer intense pain?” Said the Teacher, “Jivaka, all suffering is extinguished for the Tathāgata, even as when he sat on the Throne of Enlightenment.” And joining the connection and preaching the Law, he pronounced the following Stanza,

90. For him who has completed his journey, for him who is free from sorrow.

For him who has freed himself from the bonds which beset him on all sides.

For him who has shaken off all the fetters, for such a one, no suffering is possible.

VII. 2. FREE FROM ATTACHMENT

They that are mindful, exert themselves. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to the Elder Kassapa the Great. [167]

For on a certain occasion, after keeping residence during the season of the rains at Rājagaha, the Teacher caused the following announcement to be made to the monks, “At the expiration of a fortnight the Teacher will go forth on a pilgrimage for alms.” We are told that this is a practice of the Buddhas when they desire to go forth on an alms-pilgrimage with the monks. The following consideration presents itself to their minds, “Under these circumstances the monks will scald their bowls and dye their robes and will make the pilgrimage pleasantly.” This, then, was the reason why the Teacher caused the announcement to be made to the monks, “At the expiration of a fortnight I will go forth on a pilgrimage for alms.”

But while the monks were scalding their bowls and dyeing their robes, the Elder Kassapa the Great washed his robes. The monks were offended at this and said, “Why does the Elder wash his robes? Within and without this city dwell a hundred and eighty million people. So many of these as are not the Elder’s kinsfolk are his supporters; and so many as are not his supporters are his kinsfolk. All these people show honor and reverence to the Elder by providing him with the Four Requisites. If he rejects all their good offices, where will he go? Even were he to go, he would not go farther than

1 Text: N ii. 167-170.

Mapamada Cave.” (Mapamada Cave, by the way, acquired its name in the following way: Whenever the Teacher reached this cave, he would say to the monks who were to return, “Now you may return; be not heedless, mā pamajjittha.” Thus this cave came to be called Māpamāda Cave.)

Likewise the Teacher thought as he set out on his pilgrimage, [168] “Within and without this city dwell a hundred and eighty million people, and on occasions of public festivals or disasters, there the monks must go. It is therefore out of the question to leave the monastery empty. But shall I direct all of them to return?” Then the following thought occurred to him, “These people are either kinsfolk or retainers of Kassapa; therefore it is Kassapa whom I should direct to return.” Accordingly he said to the Elder, “Kassapa, it is out of the question to leave the monastery empty, for there is need of monks on occasions of public festivals or disasters; therefore take your own retinue with you and return.” “Very well, Reverend Sir,” replied the Elder and taking his own retinue with him, he returned.

The monks were offended at this and said, “Did you observe, brethren? Did we not just say, ‘Why is Kassapa the Great washing his robes? He will not accompany the Teacher.’ Everything has happened just as we said it would.” When the Teacher heard the talk of the monks, he turned around, stood still, and said, “Monks, what is this you are saying?” “We are talking about Elder Kassapa the Great, Reverend Sir,” replied the monks, and then repeated their conversation word for word. The Teacher listened to what they had to say and then replied, “Monks, you say, ‘Kassapa is attached to his households and his requisites.’ As a matter of fact, he turned back because it was his desire to obey my command. For in a previous state of existence he made an Earnest Wish and became, like the moon, free from attachment. He made the Earnest Wish, ‘May I be able to approach the households of supporters.’ [169] Kassapa has no attachment for a household or a requisite. Beginning with Kassapa, I preached to all a Path like that of the moon, the Path of the Stock of the Elect.”

The monks asked the Teacher, “Reverend Sir, when did the Elder make his Earnest Wish?” “Monks, do you wish to hear?” “Yes, Reverend Sir.” Said the Teacher to them, “Monks, a hundred thousand cycles of time in the past, the Buddha Padumuttara appeared in the world.” Beginning with these words, the Teacher related the whole story of the Elder’s deed in a previous state of existence, beginning with his Earnest Wish in the dispensation of the Buddha Padumuttara. (The story is related in detail in the Sacred Text of the Elders.) 1 When the Teacher had related in detail this deed of the Elder in a previous state of existence, he said, “Thus, monks, beginning with my son Kassapa, I preached to all a Path like that of the moon, the Path of the Stock of the Elect. My son has no attachment for requisites or households or monasteries or cells. My son has no attachment anywhere, but is like a royal goose which goes down into a lake and swims therein and abides therein.” And joining the connection and preaching the Law, he pronounced the following Stanza,

91. They that are mindful, exert themselves, they take not pleasure in an abode;

As geese leave a lake, so also do they leave house and home.

VII. 3. A MONK STORES FOOD

They that possess not stores of food. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Venerable Belaṭṭhisīsa. [171]

The story goes that this Venerable Elder, finding it annoying to seek alms regularly, made a round for alms through one street in a village, and after eating his breakfast, made another round through a second street, taking boiled rice without sauce or curry, carrying it to the monastery and storing it away. After spending a few days in the bliss of Ecstatic Meditation, he had need of the food and therefore ate it. When the monks found out what he had done, they were offended and reported the matter to the Exalted One. On this occasion the Teacher promulgated the rule forbidding monks to store away food for future use. But since the Elder committed the fault before the rule had been promulgated, and because he was satisfied with but little, the Teacher declared him to be free from guilt. And joining the connection and preaching the Law, he pronounced the following Stanza,

92. They that possess not stores of food, they that know their food aright.

They whose resort is the Void, the Uncaused, Deliverance,

Their going is hard to follow, like the flight of birds through the air.

1 Cf. Thera-Gdthd Commentary- cclxi, and Aṅguttara Commentary on Etadagga Vagga, Story of Mahd Kassapa, p. 100.

2 Derived from the Vinayay Padttiya, xxxviii. 1: iv. 86-87. Text: N ii. 170-173.

VII. 4. THE MONK AND THE GODDESS

He who has rid himself of the Contaminations. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to the Elder Anuruddha. [173]

For one day, the Elder, whose robes were worn out, was seeking fresh robes on refuse-heaps and in other similar places. Now in the Elder’s third previous existence he had a wife who had been reborn in the World of the Thirty-three as the goddess Jalini. When the goddess Jalini saw the Elder seeking cloths for robes, she resolved to aid him. So taking three celestial cloths thirteen cubits long and four cubits wide, and thinking to herself, “If I display these cloths in this manner, the Elder will not take them,” she went to a certain refuse-heap in front of the heap where the Elder was seeking cloths and laid them down in such a way that only the hems were visible. [174]

As the Elder proceeded on his way seeking cloths, he saw the hems of the celestial garments, whereupon he took hold of them and pulled them out. When he saw that they possessed the dimensions above described, he said to himself, “This indeed is a most remarkable refuse-heap!” And taking them with him, he went his way. On the day he was to make his robes, the Teacher, accompanied by his retinue of five hundred monks, went to the monastery and sat down; likewise did the eighty Chief Elders sit down there also. For the purpose of sewing the robes. Elder Kassapa the Great sat at the foot. Elder Sāriputta in the midst, and Elder Ānanda at the head. The company of monks spun out the thread, the Teacher threaded the needle, and Elder Moggallāna the Great went hither and thither supplying whatever else might be needed.

The goddess entered the village and incited the inhabitants to give alms, saying, “They are making robes for my noble Elder Anuruddha. The Teacher, surrounded by the eighty Chief Disciples, and accompanied by his retinue of five hundred monks, has gone to the monastery and sat down therein. Take rice-porridge and other provisions and go to the monastery.” During the meal Elder Moggallāna the Great brought large pieces of rose-apple, but the five hundred monks were unable to eat it. Sakka drew a circle about the place where they were making the robes; the earth was as if dyed with

1 Text: N ii. 173-175.

lac; there was a great heap of food both soft and hard remaining over and above to the monks who had eaten.

The monks were offended, and said, [175] “Why should such a quantity of food be provided for so few monks? Judging by the quantity, Anuruddha’s kinsfolk and retainers must have been told, ‘Bring this quantity.’ Elder Anuruddha doubtless wishes to show how many relatives and supporters he has.” The Teacher asked the monks what they were talking about. When they told him, he said, “But, monks, you do not think that this was brought by any orders of Anuruddha, do you?” “Yes, Reverend Sir; we do.” “Monks, my son Anuruddha does not talk thus. They that have rid themselves of the Depravities do not spend their time talking about Requisites; nay, these provisions were produced by the supernatural power of a goddess.” And joining the connection and preaching the Law, he pronounced the following Stanza,

93. He who has rid himself of the Contaminations, he who relies not upon food,

He whose resort is the Void, the Uncaused, Deliverance,

His going is hard to follow, like the flight of birds through the air.

VII. 5. SAKKA HONORS A MONK

If a man’s senses. This religious instruction was given by the Teacher while he was in residence at Pubbārāma with reference to Elder Kaccayana the Great. [176]

For once upon a time, on the occasion of the terminal festival, the Exalted One sat on the ground floor of the mansion of the Mother of Migāra, surrounded by a company of eminent lay disciples. At this time Elder Kaccayana the Great resided in the Avanti country. Now this Venerable Elder, although obliged to come from a great distance, regularly attended the preaching of the Law. Therefore, when the Chief Elders sat down, they always left a seat for Elder Kaccayana the Great.

Sakka king of gods drew near with his celestial retinue from the two Worlds of Gods, and honored the Teacher with celestial perfumes and garlands. Not seeing Elder Kaccayana the Great, he thought to himself, “Why is my noble Elder nowhere seen? It would be well if he were to draw near.” At that very moment the Elder drew near,

1 Text: N ii. 176-177.

and showed himself sitting in his proper seat. When Sakka saw the Elder, he grasped him firmly by the ankles and said, “It is indeed well that my noble Elder has come; that my noble Elder should come, was the very thing I wished for.” So saying, he rubbed the Elder’s feet with both hands, honored him with perfumes and garlands, and having paid obeisance to him, stood respectfully on one side.

The monks were offended and said, [177] “Sakka shows respect of persons in rendering honor. Such honor as this, he has not rendered to the rest of the Chief Disciples. The moment he saw Kaccayana the Great, he grasped him by the ankles and said, ‘It is indeed well that my noble Elder has come; that my noble Elder should come, was the very thing I wished for.’ So saying, he rubbed the Elder’s feet with both hands, honored him with perfumes and garlands, and having paid obeisance to him, stood respectfully on one side.” The Teacher, hearing their talk, said, “Monks, those monks who, like my son Kaccayana the Great, keep the doors of their senses guarded, are beloved both of gods and men.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,

94. If a man’s senses have been brought to a state of tranquillity,

Like horses well broken in by a charioteer,

If he has put away pride, if he is free from the Contaminations,

For such a man the gods cherish deep affection.

VII. 6. A FANCIED SLIGHT

Like the earth, he is not troubled. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sāriputta. [178]

For once upon a time, at the conclusion of the rains. Elder Sāriputta, desiring to go forth on an alms-pilgrimage, took leave of the Teacher, paid obeisance to him, and departed with his own retinue. Many other monks took leave of the Elder. In dismissing the monks the Elder mentioned the personal and family name of all of the monks who were known by personal and family names. A certain monk who was not known by a personal and family name said, “Oh, that the Elder would greet me by a personal and family name in dismissing me.” But in the great throng of monks the Elder did not

1 This story is derived from Aṅguttaray iv. 37314-3785. Text: N ii. 178-182.

notice him. Thereupon the monk said to himself, “He does not greet me as he does the other monks,” and straightway conceived a grudge against the Elder.

Besides that, the hem of the Elder’s garment brushed against the monk, and this also served to intensify the hatred the monk felt towards the Elder. So soon as he knew that the Elder had passed beyond the entrance to the monastery, he approached the Teacher and said to him, “Reverend Sir, Venerable Sāriputta, doubtless thinking to himself, ‘I am your Chief Disciple,’ struck me a blow that almost broke the chain of my ear. Having so done, without so much as begging my pardon, he set out on his alms-pilgrimage.” The Teacher caused the Elder to be summoned. Thereupon Elder Moggallāna the Great and Elder Ānanda thought to themselves, “The Teacher does not know that our oldest brother did not really strike this monk; the Elder will of course roar a lion’s roar.” [179] Accordingly they decided to convoke an assembly. With key in hand, they opened the doors of the cells, saying, “Approach, Venerable Sirs! Approach, Venerable Sirs! So soon as Venerable Sāriputta is face to face with the Exalted One, he will roar the roar of a lion.” So saying, they convoked a full assembly of the monks.

Elder Sāriputta came with the rest, saluted the Teacher, and sat down respectfully on one side. When the Teacher questioned him about the incident, the Elder, instead of saying, “I did not strike that monk,” recited his own virtues. Said he, “Reverend Sir, in case any monk has not meditated on the body, he should here find a companion-monk and forsaking him not, go forth on pilgrimage.” Then he said, “Reverend Sir, it is as when they cast on the earth what is clean and then cast on the earth what is unclean.” He compared his own tranquillity of mind to that of the earth, to that of the severed horns of a bull, to that of a Candala youth, to water, fire, wind, removal of impurity; he compared the oppression he suffered through his own body to the oppression of snakes and corpses; he compared the maintenance of his own body to that of protuberances of fat. As the Elder described his own virtues in terms of these nine similes, the great earth shook, nine times in succession, to its ocean boundary. As he employed the similes of the removal of impurity, the Candala youth, and the protuberances of fat, those monks who had not yet attained the Fruit of Conversion were unable to restrain their tears; while those who had attained Arahatship were filled with religious emotion.

As the Elder recited his own virtues, [180] remorse pervaded the whole body of the monk who had unjustly slandered him. And straightway he fell at the feet of the Exalted One, admitted that he was guilty of slander, and confessed his fault. The Teacher addressing the Elder, said, “Sāriputta, pardon this deluded man, lest his head split into seven pieces.” Thereupon the Elder crouched before the monk, and extending his clasped hands in an attitude of reverence, said to him, “Reverend Sir, I freely pardon this Venerable monk. Let this Venerable monk also pardon me if I have in any way offended against him.” Thereupon the monks said, “Behold, brethren, the surpassing goodness of the Elder! He cherishes neither anger nor hatred against this lying, slanderous monk. Instead, he crouches before him, extends his hands in an attitude of reverence, and asks his pardon.” When the Teacher heard the talk of the monks, he said, “Monks, what are you talking about?” When they told him, he said, “Monks, it is impossible for Sāriputta and his like to cherish anger or hatred. Sāriputta’s mind is like the great earth, like a threshold, like a pool of still water.” So saying, [181] he joined the connection, and preaching the Law, pronounced the following Stanza,

95. Like the earth, he is not troubled; like a threshold, such is the virtuous;

He is like a pool of water free from mud. The rounds of existence do not exist for such a man.

VII. 7. THE LOSS OF AN EYE

His thoughts are calm. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a novice of the Elder Tissa. [182]

The story goes that a certain youth of station, residing at Kosambi, retired from the world and became a monk in the Religion of the Teacher. After making his full profession, he was known as Elder Kosambivasi Tissa. After he had kept residence during the season of the rains at Kosambi, his supporter brought a set of three robes and offerings of ghee and jagghery and laid them at his feet. Said the Elder to him, “What are these, lay disciple?” “Reverend Sir, have you not kept residence with me during the season of the rains?

1 Text: N ii. 182-186.

Those who keep residence in our monastery always receive these offerings; pray accept them, Reverend Sir.” “Never mind, lay disciple, I have no need of them.” “Why is that, Reverend Sir?” “I have no novice to perform the usual offices for me, brother.” “Reverend Sir, if it be true that you have no novice to minister to your needs, my son will become your novice.” The Elder graciously accepted the offer. The lay disciple brought his own son, but seven years old, to the Elder, and committed him into the Elder’s hands, saying, “Pray receive him into the Order, Reverend Sir.” The Elder moistened the boy’s hair, taught him the Formula of Meditation on the first five of the Constituent Parts of the Body, [183] and received him into the Order. The instant the razor touched his hair, he attained Arahatship, together with the Supernatural Faculties.

The Elder, having received the youth into the Order, remained there for a fortnight. Then, deciding to visit the Teacher, he directed the novice to take the requisites, and set out on his journey. On the way he entered a certain monastery. The novice obtained lodging for the Elder and looked after it for him. While he was thus engaged, it grew dark and he was therefore unable to provide a lodging for himself. When the time came for the novice to wait upon the Elder, the novice approached the Elder and sat down. The Elder asked the novice, “Novice, have you not neglected to provide yourself with lodging?” “Reverend Sir, I have had no opportunity to look after a lodging for myself.” “Well then, remain with me. It will inconvenience you to lodge outside in the place reserved for visitors.” So saying, the Elder taking him with him, entered his own lodging. Now the Elder had not yet attained the Fruit of Conversion, and as soon as he lay down, fell asleep. Thereupon the novice thought to himself, “To-day is the third day during which I have occupied the same lodging with my preceptor. If I lie down to sleep the Elder will commit the offense of sleeping in common. Therefore I will spend the night sitting up.” So assuming a cross-legged posture near the bed of his preceptor, he spent the night sitting up.

The Elder rose at dawn and said to himself, “I must cause the novice to go out.” So he took a fan which was placed at the side of the bed, struck the mat of the novice with the tip of the palm-leaf, and then, tossing the fan into the air, said, [184] “Novice, go out.” The handle of the fan struck the novice in the eye and straightway put out his eye. “What did you say, Reverend Sir?” said the novice. “Rise and go out,” was the reply. The novice, instead of saying, “Reverend Sir, my eye has been put out,” covered his eye with one hand and went out. Moreover, when it was time for him to perform his duties as novice, he did not say, “My eye has been put out,” nor did he remain seated, but covering his eye with one hand and taking a hand-broom in the other hand, he swept out the privy and the wash-room, after which, setting out water for washing the face, he swept out the Elder’s cell.

When he advanced to present the toothstick to the Elder, he presented it to him with only one hand. His preceptor said to him, “This novice is not properly trained. Is it proper for a novice to present a toothstick to teachers and preceptors with one hand?” “Reverend Sir, I know perfectly well what is the proper form, but one of my hands is not disengaged.” “What is the matter, novice?” Then the novice told him the whole story, beginning at the beginning. When the Elder heard his story, he was deeply moved and said to himself, “Oh, what a grievous thing I have done!” Then he said to the novice, “Pardon me, most excellent youth; I did not know this. Be my refuge.” And extending his clasped hands in an attitude of reverent salutation, he crouched on the ground before the feet of a seven-year-old novice. Then said the novice to him, “It was not for this purpose, Reverend Sir, that I spoke. [185] I said this for the purpose of sparing your feelings. You are not to blame in this matter and neither am I. The round of existences alone is to blame for this. It was because I wished to spare you remorse that I did not tell you the real facts.”

The novice tried to comfort the Elder, but he would not be comforted. Overcome with remorse, he took the novice’s requisites and proceeded to the Teacher. As the Teacher sat, he observed him approaching. The Elder went to the Teacher, saluted him, and exchanged friendly greetings with him. The Teacher asked him, “Monk, is everything well with you? I trust that you have suffered no excessive discomfort.” The Elder replied, “All is well with me, Reverend Sir. I have suffered no excessive discomfort. But here is a young novice whose good qualities surpass anything I have ever seen.” “Why, what has he done, monk?” Thereupon the Elder told him the whole story, beginning at the beginning and concluding as follows, “Reverend Sir, when I asked him to pardon me, he said this to me, ‘You are not to blame in this matter and neither am I. The round of existences alone is to blame for this. Be not disturbed.’ Thus he tried to comfort me, appearing to cherish neither anger nor hatred towards me. His good qualities surpass anything I have ever seen.” Said the Teacher to the Elder, “Monk, those who have rid themselves of the Depravities cherish neither anger nor hatred towards anyone. On the contrary, their senses are in a state of calm and their thoughts are in a state of calm.” So saying, he joined the connection and preaching the Law, pronounced the following Stanza,

96. His thoughts are calm, his speech is calm, his deeds are calm;

Such is the calm of one who has obtained Deliverance by Right Knowledge.

1 Cf. Story ix. 10.

VII. 8. NOT BY THE FAITH OF ANOTHER

That man who is free from credulity. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sāriputta. [186]

For one day thirty forest-dwellers approached the Teacher, paid obeisance to him, and sat down. The Teacher, seeing that they possessed the requisite faculties for attaining Arahatship, addressed Elder Sāriputta as follows, “Sāriputta, do you believe that the quality of faith, when it has been developed and enlarged, is connected with the Deathless and terminates in the Deathless?” In this manner the Teacher questioned the Elder with reference to the Five Moral Qualities.

Said the Elder, “Reverend Sir, I do not go by the faith of the Exalted One in this matter, that the quality of faith, when it has been developed and enlarged, is connected with the Deathless and terminates in the Deathless. But of course, Reverend Sir, those who have not known the Deathless or seen or perceived or realized or grasped the Deathless by the power of reason, such persons [187] must of necessity go by the faith of others in this matter; namely, that the faculty of faith, when it has been developed and enlarged, is connected with the Deathless and terminates in the Deathless.” Thus did the Elder answer his question.

When the monks heard this, they began a discussion: “Elder Sāriputta has never really given up false views. Even to-day he refused to believe even the Supremely Enlightened One.” When the Teacher heard this, he said, “Monks, why do you say this? For I

1 Text: N ii. 186-188.

asked Sāriputta the following question, ‘Sāriputta, do you believe that without developing the Five Moral Qualities, without developing Tranquillity and Spiritual Insight, it is possible for a man to realize the Paths and the Fruits?’ And he answered me as follows, ‘There is no one who can thus realize the Paths and the Fruits.’ Then I asked him, ‘Do you not believe that there is such a thing as the ripening of the fruit of almsgiving and good works? Do you not believe in the virtues of the Buddhas and the rest?’ But as a matter of fact, Sāriputta walks not by the faith of others, for the reason that he has, in and by himself, attained states of mind to which the Paths and the Fruits lead, by the power of Spiritual Insight induced by Ecstatic Meditation. Therefore he is not open to censure.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,

97. That man who is free from credulity, who knows the Uncreate, who has brought rebirth to an end.

Who has put an end to every occasion of good and evil, who has renounced all desires, that man is the greatest of men.

VII. 9. ELDER REVATA OF THE ACACIA FOREST

In a village. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Khadiravaniya Revata. [188]

9 a. Revata becomes a monk

When the Venerable Sāriputta renounced eighty-seven crores of treasure and became a monk, three sisters of his, Cala, Upacala, and Sisupacala, and two brothers, Canda and Upasena, entered the Religious Life and the youth Revata alone remained at home. His

1 This story is made up of three independent stories, with a fourth story implied. In 9 a (text: ii. 188---192-) Revata becomes a monk and retires to the forest. Parallels: Thera-Gdthd Commentary, xlii; Aṅguttara Commentary on Etadagga Vagga, Story of Revata. In 9 b (text: ii. 192--195-3) -j-- Buddha visits Revata, and the monks are entertained by forest-spirits through Sīvali’s merit. Parallels: Thera-Gdthd Commentary, Ix; Aṅguttara Commentary on Etadagga Vagga, Story of Slvali. 9 c (text: ii. 196-200) is the story of Sīvali’s past deeds. Parallels: Jātaka 100: i. 409; Aṅguttara Commentary on Etadagga Vagga, Story of Slvali. For the story of Sīvali’s birth, see Dhammapada Commentary, xxvi. 31; Uddna, ii. 8: 15-18; Jātaka 100: i. 407-408; Thera-Gdthd Commentary, Ix; Aṅguttara Commentary on Etadagga Vagga, Story of Sīvali. Text: N ii. 188-200.

mother thought to herself, [189] “My son Upatissa has renounced all this wealth and become a monk; three sisters of his and two brothers of his have entered the Religious Life; Revata alone remains at home. Should he make a monk of Revata also, all this wealth will be lost and the family stock will be uprooted. I will get him married while he is yet a mere boy.”

On his return the Elder Sāriputta addressed the monks as follows, “Brethren, should Revata come here desiring to become a monk, you are to make a monk of him the moment he arrives; my mother and father hold false views; why should their permission be asked? I myself am Revata’s mother and father.”

When the boy Revata was only seven years old, his mother made preparations for his marriage. She selected a girl of good family, appointed a day for the wedding, adorned the boy with handsome garments and costly ornaments, and accompanied by a large retinue, accompanied him to the house of the girl’s parents. The kinsfolk of both parties were present at the festivities, and placing their hands in a bowl of water, pronounced blessings and wished them prosperity, saying to the bride, “May you behold the Truth your grandmother beheld; may you live long, even as your grandmother.”

The youth Revata thought to himself, “What do they mean by ‘the Truth her grandmother beheld’?” And he asked them, “Which woman is her grandmother?” They said to him, “Sir, do you not see that woman a hundred and twenty years old with broken teeth and gray hair, [190] full of wrinkles, her body marked with moles, crooked as a A-shaped rafter? That is her grandmother.” “But will my wife look like that some day?” “Sir, she will if she lives.” Revata thought to himself, “Can it be that even so beautiful a body as that of my wife will so change for the worse through old age? This must be what my brother Upatissa saw. This very day it behooves me to run away and become a monk.”

Kinsmen assisted the youth and his bride to enter a carriage, and they started out all together. When they had gone a little way, Revata informed them that he wished to relieve himself and said, “Just stop the carriage and I will step out and return immediately.” He stepped out of the carriage, went into a certain thicket, remained there a little while, and then returned. A second and a third time he made the same excuse, stepped down from the carriage, and climbed back again. His kinsmen made up their minds, “Doubtless these calls of nature are habitual with him,” and therefore did not keep close watch of him. When they had gone a little way farther, he made the same excuse, stepped down out of the carriage, and saying, “You drive on ahead; I will follow after you slowly,” disappeared in the direction of a thicket. When his kinsmen heard him say, “I will follow after you,” they drove on ahead. [191]

Now in this region lived thirty monks; and when Revata had made good his escape, he went to them, paid obeisance to them, and said, “Reverend Sirs, receive me into the Order.” “Brother, you are adorned with all the adornments; we know not whether you are a king’s son or a courtier’s son; how can we receive you into the Order?” “Don’t you recognize me, Reverend Sirs?” “We do not, brother.” “I am the youngest brother of Upatissa.” “Who is this ‘Upatissa’?” “It is just as I say, Reverend Sirs; the reverend monks call my brother ‘Sāriputta,’ and therefore do not know who is meant when the name ‘Upatissa’ is mentioned.” “Why, are you the youngest brother of Sāriputta?” “Yes, Reverend Sir.” “Well then, come! This is the very thing your brother enjoined upon us.” So they removed his jewels, received him into the Order, and sent word to the Elder.

When the Elder received the message, he said to the Exalted One, “Reverend Sir, since the forest-monks have sent me word, ‘Revata has been received into the Order,’ I should like to go and see him and then return.” The Teacher withheld his permission, saying to him, “Remain here for the present, Sāriputta.” But after a few days the Elder made the same request, and the Teacher withheld his permission as before, saying, “Remain here for the present, Sāriputta; we will go there together later.”

The novice said to himself, “If I continue to reside here, [192] my kinsmen will follow me and summon me to return home.” Therefore he obtained from the monks a Formula of Meditation as far as Arahatship, took bowl and robe, and set out on his alms-pilgrimage. After journeying a distance of thirty leagues he came to an acacia forest, and there he took up his residence for the season of the rains. Before the three months of the rainy season had passed, he attained Arahatship together with the Supernatural Faculties.

9 b. The Buddha visits Revata

After the terminal festival the Elder Sāriputta again requested the Teacher to permit him to go to his brother. The Teacher said, “We too will go, Sāriputta,” and set out with five hundred monks. When they had gone a little way, the Elder Ānanda, standing at a fork in the road, said to the Teacher, “Reverend Sir, there are two roads to the place where Revata resides: one is protected and is sixty leagues long and men live thereon; the other is a direct route, thirty leagues long, infested by evil spirits; which one shall we take?” “Well, Ānanda, did Sīvali accompany us?” “Yes, Reverend Sir.” “If Sīvali is with us, take the direct route by all means.” We are told that the Teacher did not say, “I will see to it that you are provided with broth and rice; take the short route,” because he knew within himself, “This is the place where each of these monks will receive gifts that are the fruit of a work of merit;” therefore he said, “If Sīvali is with us, take the direct route.”

As soon as the Teacher set foot on that road, the forest-deities, thinking to themselves, “We will do honor to the noble Elder Sīvali,” erected rest-houses a league apart, all along the route; and permitting the monks to go no farther than a league, they rose early in the morning, [193] and taking heavenly broth, rice, and other provisions, they went about asking, “Where is the noble Elder Sīvali seated?” The Elder presented to the Congregation of Monks presided over by the Buddha the alms they brought him. Thus the Teacher, together with his retinue, went a long and difficult journey of thirty leagues, enjoying the fruit of the merit acquired by one Elder, Sīvali.

As soon as the Elder Revata learned that the Teacher was approaching, he created by magic a Perfumed Chamber for the Exalted One, and likewise for the monks five hundred pinnacled residences, five hundred covered walks, and five hundred night-quarters and day-quarters. The Teacher spent an entire month there as his guest, enjoying during his stay the fruit of the merit of a single Elder, Sīvali.

But there were two old monks living there who, when the Teacher entered the acacia forest, said to themselves, “How will this monk be able to perform his meditations while engaged in all this new work? The Teacher shows favoritism to one who is the youngest brother of Sāriputta in coming to live with the builder of all this new work.”

As the Teacher surveyed the world on the morning of that day, he saw those two monks and became aware of their disposition of mind. So when he had resided there for a month and the day came for him to depart, he resolved that those monks should forget to take with them their measure of oil and their water-vessel and their sandals.

Accordingly when he came to depart, withdrawing just beyond the entrance to the monastery, he sent forth his magical power. [194]

Straightway those monks exclaimed, “I have forgotten this and that;” “I have forgotten it too;” and both turned to retrace their steps. But they were unable to find the place where they had left their belongings, and as they wandered about, the thorns of the acacia-trees pierced their feet. Finally they saw their belongings hanging on the branch of an acacia-tree and taking them with them, departed.

The Teacher with the Congregation of Monks remained for yet another month, enjoying the fruit of the merit of the Elder Sīvali, and then went into residence at Pubbārāma. Those two old monks bathed their faces early in the morning and said, “Let us go to the house of Visākhā the giver of alms to pilgrims and drink broth.” So they went there and sat down, drinking broth and eating hard food. Visākhā asked them, “Reverend Sirs, did you accompany the Teacher to the place where the Elder Sīvali resides?” “Yes, lay disciple.” “A charming place, Reverend Sirs, where the Elder resides.” “Where does its charm come in? It’s a jungle of acacia-trees full of white thorns, lay disciple, fit only for ascetics to live in.”

Shortly afterwards two young monks came to the door. The lay disciple provided them with broth and hard food and asked them the same question. They replied, “Lay disciple, it is impossible to describe in words the Elder’s place of residence; it is like the heavenly palace Sudhamma, formed by magical power.” The lay disciple thought to herself, “The visiting monks who came first said one thing and these monks say quite another. It must be that when the Teacher sent forth his magical power, the visiting monks who came first forgot something and had to go back again; on the other hand these monks [195] must have gone there at the time when it was fashioned and perfected by magical power. Knowing the true explanation by her own wisdom, she waited, saying, “I will ask the Teacher when he comes.”

At that very moment the Teacher, surrounded by the Congregation of Monks, came to the house of Visākhā and sat down in the seats prepared for them. Visākhā reverently ministered to the Congregation of Monks presided over by the Buddha and at the end of the meal paid obeisance to the Teacher and asked him the following question, “Reverend Sir, some of the monks who accompanied you say, ‘The place where the Elder Revata resides is a forest, a jungle of acacias;’ others say that it is a charming place; what is the explanation of this?” The Teacher replied, “Lay disciple, whether it be in a village or in a forest, or in what place soever Arahats reside, that place is full of delight.” And joining the connection, he preached the Law by pronouncing the following Stanza,

98. In a village it may be, or in a forest, on the sea, or on dry land;

No matter where the Arahats reside, that spot is full of delight. [196]

At another time the monks began a discussion. “Brethren, why was it that the Elder Sīvali remained for seven days and seven months and seven years in his mother’s womb? Why was it that he was tormented in Hell? How did he come to reach the pinnacle of gain and honor?” The Teacher heard the discussion, asked them what it was about, and when they told him, related the story of the Venerable Elder’s deed in a former existence.

9 c. Story of the Past: The offering of honey and the siege of a city

Monks, ninety-one cycles of time ago the Exalted Vipassī appeared in the world, and on a certain occasion making an alms-pilgrimage in the country, returned to the city of his father. The king prepared hospitable offerings for the Congregation of Monks presided over by the Buddha and sent word to the citizens, “Come and share in my offerings.” Having done so, they made up their minds, “We will give offerings yet more abundant than those given by the king.” So they invited the Teacher, prepared offerings on the following day, and sent an invitation to the king. The king came and seeing their offerings, invited the Teacher for the following day, saying to himself, “I will give offerings yet more abundant than these.” But the king could not outdo the citizens, nor the citizens the king; the sixth time the citizens resolved, “To-morrow we will give such offerings that it will be impossible for the king to say that this or that is lacking in our offerings.” So on the following day they prepared offerings, and looking to see what might be lacking, [197] they observed that there was plenty of honey in cooked form, but no fresh honey. Therefore they sent men out of the four gates of the city to seek fresh honey, providing each man with a thousand pieces of money.

Now it happened that a certain countryman, going to see the village headman, caught sight of a honeycomb on the branch of a tree by the side of the road. Driving the flies away, he cut off the branch and taking honeycomb, branch and stick, he entered the city, intending to give it to the village headman. One of the men who had been sent out to seek fresh honey saw him and asked him, “Sir, is that honey for sale?” “No, master, it is not for sale.” “Never mind, take this penny and give me the honey.” The countryman thought to himself, “This honeycomb is not worth even a farthing, but this man offers me a penny for it. I suppose he has a great many pennies; I had best raise the price.” So he replied, “I will not give it to you for that.” “Well then, take twopence.” “I will not give it to you for so little as twopence.” The countryman continued to raise the price until finally the man offered him a thousand pieces of money, whereupon he let him have the honey.

Then he said to the man, [198] “Are you crazy, or have you no way of spending your money? This honey isn’t worth a farthing, but you offer me a thousand pieces of money for it; what is the explanation of this?” “That is perfectly true, sir; but I have some use for this honey and I will tell you what it is.” “What is it, master?” “We have prepared bounteous offerings for the Buddha Vipassī and his retinue of sixty-eight thousand monks, but we have no fresh honey; that is why I want it.” “If that is the case, I will not sell it for a price; if I may receive the merit of the offering, I will give it to you.” When the man returned and related the incident to the citizens, the citizens, impressed with the firm faith of the giver, assented, saying, “Good! good! let Kim receive the merit of the offering.”

So the citizens provided seats for the Congregation of Monks presided over by the Buddha, gave them broth and hard food, and then had a great silver vessel brought and strained the honeycomb. The same man also brought a pot of curds as a present, poured the curds also into the vessel, mixed them with the honey, and offered the food to the Buddha and to the Congregation of Monks over which he presided. All took as much as they required and there was more than enough for all. [199]

(We must not ask ourselves the question, “How was it that so little food sufficed for so many?” For this was brought about by the supernatural power of the Buddha; and the power of a Buddha is inconceivable. “He who ponders the Four Inconceivables will go mad.”)

Having wrought a good work so slight, the countryman was reborn, when the term of life allotted to him had come to an end, in the World of the Gods. After passing through the round of existence for a very long period of time, he passed at length from the World of the Gods and was reborn as the Prince Royal of Benāres. On the death of the king his father, he succeeded to the throne. Straightway resolving, “I will take a certain city,” he invested the city and sent word to the citizens, “Give me battle or the kingdom.” They replied, “We will give neither battle nor the kingdom.” So saying, they went forth from the lesser gates, procured firewood, water, and so forth, and did all that was necessary to maintain a defense. The king guarded the four principal gates and besieged the city for seven months and seven years.

Now his mother asked what her son was doing, and on learning the facts, said, “My son is a simpleton. Go tell him to close the lesser gates and blockade the city completely.” When the king received his mother’s message, he did as she told him to. The citizens were unable any longer to leave the city, and on the seventh day killed their own king and gave the kingdom to the hostile king. Because he committed this act, he was reborn at the end of his life in the Hell of Avici. [200] After suffering torment in this Hell until this great earth was elevated a league, because he closed the four lesser gates, he passed from that existence, was conceived in the womb of his mother, and remained in her womb for seven months and seven years, lying across the mouth of the womb for seven days. Thus, monks, through the demerit acquired by Sīvali in besieging the city at that time, he was tormented in Hell for so long a period; and because he closed the lesser gates, when he was conceived in the womb of his mother, he remained in her womb for so long a time; because he gave the fresh honey in alms, he reached the pinnacle of gain.

Again another day the monks began a discussion. “How great was the novice’s gain! How great was the merit through which one man was able to erect for five hundred monks five hundred pinnacled residences!” The Teacher came in and asked them, “Monks, what is it that you are sitting here now talking about?” When they told him, he said to them, “Monks, my son is attached neither to good nor to evil; he has renounced both.” So saying, he pronounced the following Stanza in the Brahmana Vagga,

412. Whosoever in this world has escaped from the bonds of good and of evil.

Whosoever is free from sorrow, free from defilement, free from impurity, him I call a Brahman.