Buddhist Legends: Books 1–26

X. 5. VISĀKHĀ AND HER COMPANIONS KEEP FAST-DAY

As with a staff. This religious instruction was given by the Teacher while he was in residence at Pubbārāma with reference to the manner in which Fast-day was kept by Visākhā and her female lay disciples. [59]

At Sāvatthi, we are told, on a certain great Fast-day, five hundred women took upon themselves the obligations of Fast-day and went to the monastery. Visākhā approached the oldest women of the company and asked, “Women, for what purpose have you assumed the obligations of Fast-day?” They replied, “Because we seek a heavenly reward.” When she put the question to the women who had reached middle life, they replied, “To obtain release from the power of our husbands.” When she asked the young women, they replied, “That we may conceive a child as soon as possible.” Finally she asked the maidens, who replied, “That we may obtain husbands while we are still young.”

When Visākhā had heard the replies of all, she then went to the Teacher, taking the women with her, and told him each of the replies in order. The Teacher listened to the replies and then said, “Visākhā, in the case of living beings here in the world, birth, old age, sickness, and death are like cowherds with staves in their hands. Birth sends them to old age, and old age to sickness, and sickness to death; they cut life short as though they cut with an axe. But despite this, there are none that desire absence of rebirth; rebirth is all they desire.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,

135. As with a staff a cowherd drives his cows to pasture,

Even so old age and death drive the life of living beings.

X. 6. THE BOA-CONSTRICTOR GHOST

In the act of committing evil deeds. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to a ghost in the form of a boa-constrictor. [60]

1 Text: N iii. 58-60.

2 The Story of the Present is derived from a, xix: ii. 254 ff. Text: N iii. 60-64.

For once upon a time Elder Moggallāna the Great was descending from Vulture Peak with Elder Lakkhana, when by Supernatural Vision he beheld a ghost twenty-five leagues long in the form of a boa-constrictor. Flames of fire proceeded from his head and descended on his extremities; flames of fire proceeded from his extremities and descended on his head; flames of fire proceeded from both sides of him and descended on his middle. When the Elder beheld that ghost he smiled; and when the Elder Lakkhana asked him why he smiled, he replied, “Brother, it is not the proper time to answer that question; wait until we are in the presence of the Teacher, and then ask me.” [61]

When, therefore. Elder Moggallāna the Great had completed his round for alms in Rājagaha, and had come into the presence of the Teacher, Elder Lakkhana repeated his question. Elder Moggallāna the Great replied as follows, “At that spot, brother, I saw a ghost, and his outward appearance was such and such. When I saw him, I thought to myself, ‘No such ghost as that did I ever see before.’ That is why I smiled.” Then said the Teacher, “Monks, my disciples indeed possess eyes and use them.” Continuing, he confirmed the statement of the Elder and added, “I saw that very ghost as I sat on the Throne of Enlightenment. However, the thought came into my mind, ‘If any refuse to believe my word, it may be to their detriment.’ Therefore I said nothing about it. But now that I have Moggallāna for my witness, I do say it.” When he had thus spoken, in response to a request of the monks, he explained what the ghost had done in a previous state of existence.

6 a. Story of the Past: The treasurer Sumangala and the thief

The story goes that in the dispensation of the Buddha Kassapa a treasurer named Sumangala spread the ground with bricks of gold for a space of twenty usabhas, expended an equal amount of treasure in building a monastery, and an equal amount in giving a festival in honor of the opening of the monastery. One day, very early in the morning, as he was on his way to pay his respects to the Teacher, he saw hidden in a certain rest-house at the gate of the city a certain thief, his feet spattered with mud, his robe drawn over his head. The treasurer said to himself, “This man with feet all spattered with mud must be some night-prowler in hiding.” Upon seeing the treasurer, the thief opened his mouth and said, “Never mind, I know how to get even with you!” And conceiving a grudge against the treasurer, he burned his field seven times, cut off the feet of the cattle in his cattle-pen seven times, and burned his house seven times.

But in spite of all this, he was unable to satisfy his grudge against the treasurer. So he made friends with the treasurer’s page and asked him, [62] “What is your master the treasurer especially fond of?” “There is nothing he thinks more of than the Perfumed Chamber,” replied the page. “Very well,” thought the thief, “I will burn up the Perfumed Chamber and thus satisfy my grudge.” Accordingly, when the Teacher entered the city for alms, he broke all the vessels used for drinking and eating and set fire to the Perfumed Chamber. When the treasurer heard the cry, “The Perfumed Chamber is on fire!” he immediately went thither, but before he arrived at the Perfumed Chamber it had burned to the ground.

As the treasurer looked at the Perfumed Chamber lying in ashes, he felt not so much grief as could be measured with the tip of a hair; but doubling his left arm, he clapped with his right as loud as he could. Those who stood near asked him, “Master, how comes it that after expending all this money in building a Perfumed Chamber you clap your hands when it burns to the ground?” Said the treasurer, “Friends, through fire and other mishaps I have been permitted to expend all this wealth in the cause of the Buddha. I clapped my hands because of the joy that filled my heart at the thought, ‘I shall once more be permitted to expend an equal amount of money in rebuilding the Perfumed Chamber.’” So the treasurer spent as much money again in rebuilding the Perfumed Chamber; and having so done, presented it as an offering to the Teacher and his retinue of twenty thousand monks.

When the thief saw that, he thought to himself, “Apparently I shall not be able to discomfit this man unless I kill him. Very well, I will kill him.” So he fastened a knife in the fold of his undergarment, and thus armed, went about the monastery for a period of seven days. But he found no opportunity to kill his man. During these seven days the great treasurer gave gifts to the Congregation of Monks presided over by the Buddha. Finally he paid obeisance to the Teacher and said, “Reverend Sir, [63] a certain thought dwells in my mind, and it is this, ‘Seven times a certain man has burned my field, seven times he has cut off the feet of my cattle, and seven times he has burned my house. That man also must have set fire to the Perfumed Chamber just now.’ I make over to that man the first-fruits of the merit of this offering.”

When the thief heard that, he thought to himself, “It was indeed a grievous sin that I committed. But although I am so grievous a sinner, this man cherishes no ill-will at all towards me. Instead, he makes over to me alone the first-fruits of the merit of this offering. Compared to this man, I appear to great disadvantage. If I do not ask so magnanimous a man as this to pardon me, punishment from the king may fall upon my head.” So he went and prostrated himself at the feet of the treasurer, saying, “Pardon me, master.” “What do you mean?” asked the treasurer. The thief replied, “All this evil have I done; pardon me for it.” Thereupon the treasurer asked him about each particular thing, saying, “Did you do this to me? Did you do that?” “Yes, master,” replied the thief, “all this I did myself.” “But,” said the treasurer, “I never saw you before. Why did you take a dislike to me and do what you have done?”

The thief replied, “One day as you were coming out of the city, you said something and I remembered it; that is why I took a dislike to you.” The treasurer immediately remembered that he had said that very thing, and straightway asked the thief to pardon him, saying, “Yes, friend, I did say that; pardon me for it.” Then he said, “Rise, friend, I pardon you; go your way, friend.” Then said the thief, “Master, if you pardon me, let me be a slave in your house, together with my children and my wife.” The treasurer replied, “Friend, because of what I said, you caused this damage. [64] But it would be impossible for me to hold converse with you if you were to dwell in my house. Nor have I need that you should dwell in my house. I pardon you freely. Go your way, friend.” End of Story of the Past.

Said the Teacher in conclusion, “Because the thief committed this evil deed, at the end of his allotted term of life, he was reborn in the Avici Hell. After suffering torment there for a long period of time, because the fruit of his evil deed is not yet exhausted, he is now suffering torment on Vulture Peak.”

After the Teacher had related the evil deed of the ghost in a previous state of existence, he said, “Monks, in the act of committing wicked deeds, simpletons do not realize their wickedness. Afterwards, however, they are consumed by the wicked deeds they have themselves committed, and are like burning forests which they themselves have set on fire.” So saying, he joined the connection, and preaching the Law pronounced the following Stanza,

136. In the act of committing wicked deeds, the simpleton does not realize their wickedness;

But the stupid man is consumed by his own wicked deeds, as if burnt with fire.

X. 7. DEATH OF MOGGALLĀNA THE GREAT

Whosoever visits punishment. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Elder Moggallāna the Great. [65]

For once upon a time the heretics met together and said to each other, “Brethren, do you know the reason why the gifts and offerings to the monk Gotama have waxed great?” “No, we do not know; but do you know?” “Indeed we do know; it has all come about through one Moggallāna the Great. For Moggallāna the Great goes to heaven and asks the deities what deeds of merit they performed; and then he comes back to earth and says to men, ‘By doing this and that men receive such and such glory.’ Then he goes to Hell and asks also those who have been reborn in Hell what they did; and comes back to earth and says to men, ‘By doing this and that men experience such and such suffering.’ Men listen to what he says, and bring rich gifts and offerings. Now if we succeed in killing him, all these rich gifts and offerings will fall to us.”

“That is a way indeed!” exclaimed all the heretics. So all the heretics with one accord formed the resolution, “We will kill him by hook or by crook.” Accordingly they roused their own supporters, procured a thousand pieces of money, and formed a plot to kill Moggallāna the Great. Summoning some wandering thieves, they gave them the thousand pieces of money and said to them, “Elder Moggallāna the Great lives at Black Rock. Go there and kill him.” The money attracted the thieves and they immediately agreed to do as they were asked. “Yes, indeed,” said the thieves; “we will kill the Elder.” So they went and surrounded the Elder’s place of abode.

The Elder, knowing that his place of abode was surrounded, slipped out through the keyhole and escaped. The thieves, not seeing the Elder that day, came back on the following day, and again surrounded the Elder’s place of abode. [66] But the Elder knew, and so he broke through the circular peak of the house and soared away into the air. Thus did the thieves attempt both in the first month and in the second

1 This story is in general similar to the Introduction to Jātaka 522: v. 125-126; but there are important differences. For example, in the Jātaka version, Moggallāna escapes on each of six successive days by flying up into the air; and instead of killing his father and mother, relents at the last moment and spares their lives. Cf. Hardy, Manual of Buddhism, pp. 349-351; Warren, p. 222. Text: N iii. 65-71.

month to catch the Elder, but without success. But when the third month came, the Elder felt the compelling force of the evil deed he had himself committed in a previous state of existence, and made no attempt to get away.

At last the thieves succeeded in catching the Elder. When they had so done, they tore him limb from limb, and pounded his bones until they were as small as grains of rice. Then thinking to themselves, “He is dead,” they tossed his bones behind a certain clump of bushes and went their way. The Elder thought to himself, “I will pay my respects to the Teacher before I pass into Nibbāna.” Accordingly he swathed himself with meditation as with a cloth, made himself rigid, and soaring through the air, he proceeded to the Teacher, paid obeisance to the Teacher, and said to him, “Reverend Sir, I am about to pass into Nibbāna.” “You are about to pass into Nibbāna, Moggallāna?” “Yes, Reverend Sir.” “To what region of the earth are you going?” “To Black Rock, Reverend Sir.” “Well then, Moggallāna, preach the Law to me before you go, for hereafter I shall have no such disciple as you to look upon.” “That will I do, Reverend Sir,” replied Moggallāna. So first paying obeisance to the Teacher, he rose into the air, performed all manner of miracles just as did the Elder Sāriputta on the day when he passed into Nibbāna, preached the Law, paid obeisance to the Teacher, and then went to Black Rock forest and passed into Nibbāna.

Immediately the report spread all over the Land of the Rose-apple, “Thieves have killed the Elder.” Immediately King Ajātasattu sent out spies to search for the thieves. Now as those very thieves were drinking strong drink in a tavern, one of them struck the other on the back and felled him to the ground. Immediately the second thief reviled the first, saying, “You scoundrel, why did you strike me on the back and fell me to the ground?” [67] “Why, you vagabond of a thief, you were the first to strike Moggallāna the Great.” “You don’t know whether I struck him or not.” There was a babel of voices crying out, “’Twas I struck him, ’Twas I struck him.”

Those spies heard what the thieves said, captured all the thieves, and made their report to the king. The king caused the thieves to be brought into his presence and asked them, “Was it you that killed the Elder?” “Yes, your majesty.” “Who, pray, put you up to it?” “The Naked Ascetics, your majesty.” The king had the five hundred Naked Ascetics caught, placed them, together with the five hundred thieves, waist-deep in pits which he had dug in the palace-court, caused their bodies to be covered over with bundles of straw, and then caused the bundles of straw to be lighted. When he knew that they had been burned to a crisp, he caused their bodies to be plowed with iron plows and thus caused them all to be ground to bits.

The monks began a discussion in the Hall of Truth: “Elder Moggallāna the Great met death which he did not deserve.” At that moment the Teacher approached and asked them, “Monks, what are you saying as you sit here all gathered together?” When they told him, he said, “Monks, if you regard only this present state of existence, Moggallāna the Great did indeed meet death which he did not deserve. But as a matter of fact, the manner of death he met was in exact conformity with the deed he committed in a previous state of existence.” Thereupon the monks asked the Teacher, “But, Reverend Sir, what was the deed he committed in a previous state of existence?” In reply the Teacher related his former deed in detail, saying, [68]

7 a. Story of the Past: The son who killed his parents

The story goes that once upon a time in the distant past a certain youth of station performed with his own hand all of the household duties, such as pounding rice and cooking, and took care of his mother and father to boot. One day his mother and father said to him, “Son, you are wearing yourself out by performing all of the work both in the house and in the forest. We will fetch you home a certain young woman to be your wife.” The son replied, “Dear mother and father, there is no necessity of your doing anything of the sort. So long as you both shall live I will wait upon you with my own hand.” In spite of the fact that he refused to listen to their suggestion, they repeated their request time and again, and finally brought him home a young woman to be his wife.

For a few days only she waited upon his mother and father. After those few days had passed, she was unable even to bear the sight of them and said to her husband with a great show of indignation, “It is impossible for me to live any longer in the same house with your mother and father.” But he paid no attention to what she said. So one day, when he was out of the house, she took bits of clay and bark and scum of rice-gruel and scattered them here and there about the house. When her husband returned and asked her what it meant, she said, “This is what your blind old parents have done; they go about littering up the entire house; it is impossible for me to live in the same place with them any longer.” Thus did she speak again and again. The result was that finally even a being so distinguished as he, a being who had fulfilled the Perfections, broke with his mother and father.

“Never mind,” said the husband, “I shall find some way of dealing with them properly.” So when he had given them food, he said to them, “Dear mother and father, in such and such a place [69] live kinsfolk of yours who desire you to visit them; let us go thither.” And assisting them to enter a carriage, he set out with them. When he reached the depths of the forest, he said to his father, “Dear father, hold these reins; the oxen know the track so well that they will go without guidance; this is a place where thieves lie in wait for travelers; I am going to descend from the carriage.” And giving the reins into the hands of his father, he descended from the carriage and made his way into the forest.

As he did so, he began to make a noise, increasing the volume of the noise until it sounded as if a band of thieves were about to make an attack. When his mother and father heard the noise, they thought to themselves, “A band of thieves are about to attack us.” Therefore they said to their son, “Son, we are old people; save yourself, and pay no attention to us.” But even as his mother and father cried out thus, the son, yelling the thieves’ yell, beat them and killed them and threw their bodies into the forest. Having so done, he returned home. End of Story of the Past.

When the Teacher had related the foregoing story of Moggallāna’s misdeed in a previous state of existence, he said, “Monks, by reason of the fact that Moggallāna committed so monstrous a sin, he suffered torment for numberless hundreds of thousands of years in Hell; and thereafter, because the fruit of his evil deed was not yet exhausted, in a hundred successive existences he was beaten and pounded to pieces in like manner and so met death. Therefore the manner of death which Moggallāna suffered was in exact conformity with his own misdeed in a previous state of existence. Likewise the five hundred heretics who with the five hundred thieves offended against my son who had committed no offense against them, suffered precisely that form of death which they deserved. For he that offends against the offenseless, incurs misfortune and loss through ten circumstances.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanzas, [70]

137. Whosoever visits punishment upon those that deserve not punishment,

Whosoever offends against those that are without offense,

Such an one will right quickly come to one of ten states:

138. He will incur cruel suffering, or infirmity or injury of the body.

Or severe sickness, or loss of mind,

139. Or misfortune proceeding from the king, or a heavy accusation.

Or death of relatives, or loss of treasures,

140. Or else the fire of lightning will consume his houses;

Upon dissolution of the body such a simpleton will go to Hell.

X. 8. THE MONK OF MANY POSSESSIONS

Neither going naked. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk of many possessions. [72]

The story goes that on the death of his wife a certain householder of Sāvatthi retired from the world and became a monk. When he became a monk, he caused a cell to be built for his express use, and likewise a fire-room and a store-room. And having caused the whole store-room to be filled with ghee, honey, oil, and other provisions, in spite of the fact that he had become a monk, he sent for his own slaves, had them cook food to his liking, and would eat only this food. Likewise he possessed many requisites, wearing one set of robes at night and another in the daytime. He lived in the immediate neighborhood of the monastery.

One day as he was drying his robes and bedding, some monks who were going about in search of lodging saw them and asked him, “Whose are these requisites, brother?” “They belong to me,” replied the monk. “Brother, the Exalted One permits a monk to possess only three robes; but you, although you have retired from the world and become a monk under the dispensation of a Buddha who is satisfied with but little, have taken upon yourself to possess these many requisites.” So saying, they led him to the Teacher [73] and reported the matter to him, saying, “Reverend Sir, here is a monk whose possessions are excessively numerous.” The Teacher asked him, “Monk, is the report true concerning you?” “Yes, Reverend Sir, it is all true.” “But how comes it that you, monk, in spite of the fact that

1 This story is almost word for word the same as Jātaka 6: i. 126-133. Text: N iii. 72-78.

I have expressly taught that one should be satisfied with but little, have possessed yourself of so many requisites?”

Angered by so little as this, the monk exclaimed, “Well then, I will go about in this manner.” Forthwith casting off his outer garment, he stood in the midst of the assemblage wearing but one robe. The Teacher, remaining his support, said to him, “Assuredly, monk, in a previous state of existence you sought to preserve your modesty and fear of mortal sin; for even when you were a water-sprite, you dwelt for twelve years striving to preserve your modesty and fear of mortal sin. How comes it that now, having retired from the world and become a monk under the dispensation of so august a Buddha, you have cast off your outer garment, thrown aside your modesty and fear of sin, and stand thus in the midst of the fourfold assemblage?” When the monk heard those words of the Teacher, he recovered his sense of modesty and fear of mortal sin, wrapped his outer robe about him again, saluted the Teacher, and seated himself respectfully at one side. The monks asked the Exalted One to explain the matter; and in response to their request, the Exalted One related in detail the following

8 a. Story of the Past: Mahimsasa and the princes Moon and Sun

The story goes that at a time far back in the past the Future Buddha obtained a new existence in the womb of the chief consort of the king of Benāres. On the day appointed for the naming of the child, they gave him the name Mahimsasa. Afterwards he had a younger brother named Moon, Canda. The mother died, and the king took to himself another chief consort. When she gave birth to a son, they gave him the name Sun, Suriya. When the king saw his son, he was greatly pleased and said to the mother, “I grant your son a boon.” The mother replied, “I will make my choice at such time as I wish.”

When her son had grown up, [74] she said to the king, “Your majesty, when my son was born, you granted him a boon. Give my son the kingdom.” But this the king refused to do, saying, “My two sons walk abroad resplendent as flames of fire. It is impossible for me to give your son the kingdom.” In spite of the king’s refusal, the queen repeated her request several times. The king, observing this, thought to himself, “She may do some harm to my sons.” So he summoned his two sons and said to them, “My dear sons, when Suriya was born, I granted him a boon. The queen has just asked me to give him the kingdom. Now I am not willing to give him the kingdom, and I therefore fear that his mother may do you some harm. Do you therefore go live in the forest, and when I am dead, come back and take the kingdom.” So saying, the king sent his two sons to the forest.

The two sons, bowing to their father, came down from the terrace. As they passed through the palace-court. Prince Suriya, who was playing there, saw them, learned what had happened, and departed with them. When they reached the Himalaya, the Future Buddha left the beaten track and seating himself under a tree, said to Prince Suriya, “Dear brother, go to a certain lake, bathe therein, drink the water thereof, and fetch us water in lotus-leaves.” (Now that lake had been given to a certain water-sprite by Vessavana, and Vessavana had said to him, “You may devour all those who descend into this lake except only those that know what is godlike.” From that time on, the water-sprite asked all those who descended into that lake whether they knew what was truly godlike, and all those who did not know he was wont to devour.) [75]

With never a thought of trouble. Prince Suriya descended into the lake. The water-sprite asked him, “Do you know what is truly god-like?” He answered, “The moon and the sun are truly godlike.” Said the water-sprite, “You do not know what is truly godlike.” Forthwith the water-sprite dragged him under the water and imprisoned him in his own habitation. The Future Buddha, observing that Prince Suriya tarried, sent forth Prince Canda. The water-sprite asked Prince Canda also whether he knew what was truly godlike. Prince Canda replied, “The four cardinal points are truly godlike.” The water-sprite dragged him also under the water and imprisoned him in the same place.

The Future Buddha, observing that Prince Canda tarried also, thought to himself, “Some accident must have happened,” and immediately set out for the lake himself. Observing that the footsteps of two persons led down into the lake, he came to the conclusion, “This lake is haunted by a water-sprite.” Forthwith he girded himself with his sword, took bow in hand, and stood waiting. When the water-sprite saw that he did not descend into the lake, he disguised himself as a woodman, drew near and said, “Fellow, you must be tired with your journey. Why do you not descend into this lake, bathe therein, drink the water thereof, eat the film and stalk of the lotus, and deck yourself with flowers?”

The instant the Future Buddha saw him, he knew, “That is an ogre!” So he said to him, “It was you that seized my brothers!” “Yes,” said the ogre, “I did.” “Why did you do so?” “I catch all that descend into this lake.” “You catch all?” “I catch all, except only those that know what is truly godlike.” “But do you really wish to know who are truly godlike?” “Yes,” replied the water-sprite, “I do.” “I will tell you.” “Very well, then, tell me.” “I cannot tell you while my body remains unwashed.” The ogre immediately [76] bathed the Future Buddha, gave him water to drink, adorned him with rich apparel, and assisting him to mount a couch in the center of a richly adorned pavilion, himself sat down at the foot. Then said the Future Buddha to him, “Listen attentively.” So saying, he pronounced the following Stanza,

They that possess modesty and fear of sin, they that are endowed with righteousness.

They that are good and upright men in this world, they alone are called “godlike.”

When the ogre heard this religious instruction, he believed and said to the Future Buddha, “Wise man, I believe you. I will give you one of your brothers. Which one shall I bring?” “Bring me my youngest brother.” “Wise man, you, and you alone, know what is truly godlike; but what is godlike you do not practice.” “Why do you say that?” “Because, by leaving out your oldest brother and directing me to bring your youngest brother, you are doing the reverse of honoring your oldest brother.” “Ogre, not only do I know what is truly godlike, but I also practice the same. Indeed it was solely because of my youngest brother that we entered this forest. For it was on his account that his mother asked our father for the kingdom, and when our father refused to give her what she asked for, to make sure of our safety, he permitted us to dwell in the forest and that prince followed us and accompanied us. If I return and say, ‘A certain ogre devoured him in the forest,’ nobody will believe me. For this reason, therefore, terrified with the fear of rebuke, I bid you bring him only to me.”

The ogre believed the Future Buddha and said to him, “Well said, wise man! You, and you alone, know what things are truly godlike.” So saying, the ogre brought both of the brothers and gave them to the Future Buddha. Then the Future Buddha discoursed to him on the disadvantages of the state of being an ogre, and established him in the Five Precepts. The Future Buddha continued to dwell in that forest, and the ogre provided ample protection for him.

When the king his father died, he returned to Benāres with the ogre, [77] took the kingdom, and gave Prince Canda the post of viceroy and Prince Suriya the post of commander-in-chief. Moreover he had a shelter built for the ogre in a pleasant place, and saw to it that the ogre received gifts and offerings in abundance.

When the Teacher had completed this religious instruction, he identified the characters in the Jataka as follows, “At that time the ogre was the monk of many possessions. Prince Suriya was Ānanda, Prince Canda was Sāriputta, and Prince Mahimsasa was I myself.” Having thus related the Jataka, the Teacher said, “Thus, monk, in a previous state of existence you sought those things that are truly godlike, and your walk was that of a man endowed with sense of modesty and fear of mortal sin. But just now you did an unbecoming thing, when you stood before me in the midst of the fourfold assemblage in this fashion and said, ‘I want little.’ A monk is a monk not solely because he throws a robe around him.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,

141. Neither going naked, nor matted locks, nor filth, nor fasting, nor sleeping on the bare ground.

Nor rubbing with dust, nor sitting on the haunches, can purify that mortal who has not overcome doubt.

X. 9. SANTATI THE KING’S MINISTERS

Even though a man be richly adorned. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the king’s minister Santati. [78]

For once upon a time Santati returned from suppressing disorder on King Pasenadi Kosala’s frontier, and the king was so pleased that he turned over his kingdom to him for seven days and gave him a woman who danced and sang. For seven days Santati steeped himself in liquor, and on the seventh day, adorned with all the adornments, he mounted the back of the state elephant and set out for the bathing-place. As he passed out of the gateway, he saw the Teacher entering the city for alms. Remaining seated as he was on the back of the elephant, he nodded his head by way of salute to the Teacher and passed on.

The Teacher smiled. “Why do you smile, Reverend Sir?” asked

1 Cf. the similar story of Prince Abhaya, xiii. 4. Text: N iii. 78-84.

Elder Ānanda. [79] Said the Teacher, explaining the reason for his smile, “Ānanda, just look at the king’s minister Santati! This very day, adorned as he is with all the adornments, he will come into my presence, and at the conclusion of a Stanza consisting of four verses he will attain Arahatship. He will then assume a sitting posture at a height of seven palm-trees above the earth and will then and there pass into Nibbāna.”

The populace heard the words that passed between the Teacher and the Elder. Those of the crowd who held false views thought to themselves, “Look at the way the monk Gotama acts! Whatever comes into his head he speaks with his mouth! This very day, so he says, that drunken sot, adorned as he is with all the adornments, will come into his presence and listen to the Law and pass into Nibbāna! But that is precisely what will not happen; this very day we shall catch him in a lie.” On the other hand the orthodox thought to themselves, “Oh how great and how marvelous is the supernatural power of the Buddhas! To-day we shall have the privilege of beholding the grace of the Buddha and the grace of the king’s minister Santati.”

Santati the king’s minister spent a portion of the day at the bathing-place sporting in the water, and then entered his pleasure garden and sat down in his drinking-hall. Straightway that woman came down to the center of the stage and began to display her skill in dancing and singing. Now she had fasted for seven days that she might display more perfect grace of body; and the result was that on that particular day, as she was displaying her skill in dancing and singing, knife-like pains arose in her belly and as it were cut the flesh of her heart asunder. And then and there with open mouth and open eyes she died.

Said Santati the king’s minister, “Look to the lady!” “She is dead, master,” was the reply. [80] As soon as Santati the king’s minister heard those words, he was overwhelmed with mighty sorrow; and in an instant the liquor he had drunk during the preceding week vanished away like a drop of water on a red-hot potsherd. Said he to himself, “With the single exception of the Teacher, who is likely to be able to extinguish this my sorrow?”

So in the evening, surrounded by his force of men, he went to the Teacher; and having saluted him, spoke as follows, “Reverend Sir, such and such sorrow has come upon me. I have come to you because I know that you will be able to extinguish my sorrow. Be my refuge.” Then said the Teacher to him, “You have indeed come into the presence of one who is able to extinguish your sorrow. On the numberless occasions when this woman has died in this very manner and you have wept over her, you have shed tears more abundant than all the water contained in the Four Great Oceans.” So saying, he pronounced the following Stanza,

What is past, — let that seem best. Before thee let there be nothing.

And if thou wilt not grasp what lies between, thou shalt walk in peace.

At the conclusion of the Stanza, Santati the king’s minister attained Arahatship, together with the Supernatural Faculties. Thereupon he surveyed his own aggregate of life, and perceiving that he had but a little while to live, said to the Teacher, “Reverend Sir, permit me to pass into Nibbāna.” The Teacher, although he himself knew what had been Santati’s meritorious deed in a previous state of existence, bethought himself, “The heretics who have gathered themselves together for the purpose of catching me in a lie will not succeed in doing so; and the orthodox who have assembled with the thought in their minds, ‘We shall behold the grace of the Buddha and the grace of Santati the king’s minister,’ when they hear about the meritorious deed he performed in a previous state of existence, will increase in esteem for works of merit.” [81]

Therefore the Teacher said to Santati the king’s minister, “Well then, rehearse to us all the meritorious deed you did in a previous state of existence. Do not, however, rehearse it to us standing on the ground, but rehearse it to us poised in the air at a height of seven palm-trees above the ground.” “Very well,” replied Santati the king’s minister. So saluting the Teacher, he rose into the air to the height of one palm-tree and then descended to the ground. Then he saluted the Teacher once more, and rising gradually to the height of seven palm-trees above the ground, he seated himself cross-legged in the air, and said, “Listen, Reverend Sirs, to the meritorious deed I performed in a previous state of existence.” So saying, he related the following

9 a. Story of the Past: The preacher of the Law and the King

Ninety-one cycles of time ago, in the dispensation of the Buddha Vipassī, I was reborn in a certain household in a city named Bandhumati. And the following thought occurred to me, “What labor will do away with the want and sufferings of others?” While I was pondering this thought, I observed the labors of those who went about proclaiming the Law, and from that time forth I labored at that very task. I incited others to perform works of merit, and I performed works of merit myself. On fast-days I took upon myself the obligations of fast-day; I gave alms; I listened to the Law. And I went about proclaiming, “There are no jewels comparable to the Three Jewels which are named the Buddha, the Law, and the Order; therefore do honor to the Three Jewels.”

Now the great King Bandhumati, father of the Buddha, hearing my voice, sent for me and asked me, “Friend, on what business are you going about?” I replied, “Your majesty, I am going about proclaiming the virtues of the Three Jewels, and inciting the populace to perform works of merit.” “What vehicle do you use on your travels?” asked the king. I replied, “I travel about on my two legs, your majesty.” [82] Thereupon the king said, “Friend, it is not fitting that you should go about in that fashion. Deck yourself with this string of flowers and seat yourself on the back of a horse and go about in this fashion.” So saying, he gave me a string of flowers similar in appearance to a string of pearls, and at the same time he gave me a horse.

After the king had done me this kindness, I went about as before proclaiming the Law. Thereupon the king summoned me again and asked me, “Friend, on what business are you going about?” “The same as before, your majesty,” I replied. “Friend,” said the king, “a horse is not good enough for you; sit herein as you go about.” So saying, he presented me with a chariot drawn by four Sindh horses. Again the third time the king heard my voice, whereupon he sent for me and asked me, “Friend, on what business are you going about?” “The same as before, your majesty,” I replied. “Friend,” said the king, “a chariot is not good enough for you.” And forthwith he presented me with great wealth and a splendid set of jewels, and at the same time he gave me an elephant. Accordingly I decked myself with all my jewels and seated myself on the back of the elephant, and in this manner for eighty thousand years I went about performing the meritorious work of proclaiming the Law. And during all that time there was diffused from my body the fragrance of sandal and from my mouth the fragrance of the lotus. This was my meritorious deed in a previous state of existence. End of Story of the Past.

As Santati the king’s minister thus related the story of his meritorious deed in a previous state of existence, sitting cross-legged in the air, he applied himself to meditation on the element of fire; and having thus induced a state of trance, he entered therein and straightway passed into Nibbāna. Instantly flames of fire burst from his body and consumed his flesh and blood, and his relics floated down like jasmine flowers. The Teacher spread out a pure white cloth, [83] and his relics fell therein, and the Teacher deposited them at a crossing of four highways, caused a shrine to be erected over them and said, “By doing reverence to these relics the populace will earn much merit.” The monks started up a discussion in the Hall of Truth, “Santati the king’s minister attained Arahatship at the conclusion of the Stanza, and though adorned and dressed in state, sitting cross-legged in the air, passed into Nibbāna. Ought one to speak of him as a ‘hermit’ or as a ‘Brahman’?” At that moment the Teacher entered and asked the monks, “Monks, what is it that engages your attention as you sit here all gathered together?” When they told him, he said, “Monks, it is proper to speak of my son as a ‘hermit,’ and it is equally proper to speak of him as a ‘Brahman.’” So saying, he preached the Law by pronouncing the following Stanza,

142. Even though a man be richly adorned, if he walk in peace.

If he be quiet, subdued, restrained, and chaste.

And if he refrain from injuring any living being.

That man is a Brahman, that man is a hermit, that man is a monk.

X. 10. THE MONK AND THE RAGGED GARMENT

Is there a man in this world so restrained by modesty? This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Pilotika. [84]

For one day Elder Ānanda saw a certain youth going along, clad in a ragged undergarment, with a potsherd in his hand. Said the Elder to the youth, “Is not the monastic life superior to the kind of life you lead?” Said the youth to the Elder, “Reverend Sir, who will make a monk of me?” “I will make a monk of you,” said the Elder. So taking him with him, he bathed him with his own hand, and giving him a Subject of Meditation, made a monk of him. Now the youth spread out the cloth which he had worn as an undergarment, looked about him, and seeing no place to which he might resort for the purpose of straining water, placed the cloth and the potsherd on the branch of a certain tree. Having been admitted to the Order and having

1 Cf. story XXV. 10. Text: N iii. 84-87.

made his full profession, he enjoyed to the full the rich offerings which accrue to the Buddhas, and went about clad in robes of great price. After a time he became fat and discontented. Thought he to himself, “What is the use of my going about clad in robes which are the pious offerings of the people? I will clothe myself once more in the same old cloth I used to wear.” Accordingly he went to the place where he had left the cloth and recovered it. [85] Having so done, he said to himself, “You shameless, unblushing simpleton, you have thrown away the privilege of wearing rich apparel, have clothed yourself in these rags, and with potsherd in hand, are about to go forth for alms.” And taking this thought for his Subject of Meditation, all by himself he admonished himself. Now even as he admonished himself, his mind became tranquil. Then and there he put away that cloth and went back again to the monastery. After a few days, however, he became discontented once more, said the same thing to himself, and then went back again to the monastery. Again the third time the same thing happened. When the monks saw him going back and forth in this manner, they asked him, “Brother, where are you going?” “I am going to my teacher, brethren,” he replied. Thus did he take his own old ragged garment for his Subject of Meditation, by this means conquer himself, and in a few days attain Arahatship.

Said the monks, “Brother, do you no longer go to your teacher? This is not the path you have been accustomed to travel.” “Brethren,” replied the monk, “when I was attached to the world, I walked with a teacher. But now that I have cut off the ties that bind me to the world, I no longer go to him.” The monks reported the matter to the Teacher, saying, “Reverend Sir, the Elder Pilotika does not speak the truth.” “What did he say, monks?” replied the Teacher. “He said this and that, Reverend Sir.” When the Teacher heard that, he said, “Monks, what he says is quite true. When my son was attached to the world, he went to a teacher. But now he has cut off the ties that bound him to the world, has himself restrained himself, and has attained Arahatship.” So saying, he pronounced the following Stanzas,

143. Is there a man in this world so restrained by modesty

That he wards off reproach as a well-bred horse the whip? [86]

144. Even as a well-bred horse touched by the whip, so be ye ardent and active.

By faith, by virtue, by resolution, by meditation, by understanding of the Law,

Possessing perfect knowledge and behavior, thoughtful, you will rid yourselves of this great suffering.

X. 11. SUKHA THE NOVICE

Ditch-diggers lead the water. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the novice Sukha. [87]

11 a. Story of the Past: The treasurer Gandha, the laborer Bhattabhatika, and the Private Buddha

Once upon a time there lived in Benāres a youth named Gandha, and he was the son of the principal treasurer of the city. When his father died, the king sent for him, and after comforting him, bestowed high honor upon him, giving him the post of treasurer which his father had held before him. From that time on he was known as the treasurer Gandha.

One day the steward of his property opened the door of his strongroom and said to him, “Master, now you are the possessor of all this wealth which once belonged to your father, and of all this wealth which once belonged to your grandfather and to those who went before him.” And when he had so said, he brought out store after store of treasure and showed them to him. The treasurer looked at the stores of treasure and said, “But why did they not take this treasure with them when they went to the other world?” “Master, there are none that can take their treasure with them when they go to the other world. All that men take with them when they die is their works, whether they be good or whether they be evil.”

When the treasurer heard this saying, he thought to himself, “What a piece of folly for them to amass all these treasures and then to go away and leave them! As for me, I will take them with me when I go.” This was the thought that passed through the treasurer’s mind. But instead of saying to himself, “I will give alms; [88] I will render honor to whom honor is due,” he reflected, “I will eat up all this wealth before I go.”

Accordingly he spent a hundred thousand pieces of money in building a bath-house of crystal. At a cost of a hundred thousand pieces of money he had made a bath-seat of crystal. At a cost of a hundred thousand pieces of money he had made a couch whereon to

1 With the Story of the Present (x. 116), cf. story vi. 5, Pandita the Novice. Text: N iii. 87-99.

sit. At a cost of a hundred thousand pieces of money he had made a bowl for his food. At a cost of a hundred thousand pieces of money he caused to be erected a pavilion over his dining-hall. At a cost of a hundred thousand pieces of money he had made a copper-plated receptacle for his bowl. At a cost of a hundred thousand pieces of money he had a magnificent window built in his house. For his breakfast he spent a thousand pieces of money, and for his evening meal he spent a thousand pieces of money. And for the purpose of providing himself with food at midday on the day of full moon he spent a hundred thousand pieces of money.

On the day when he intended to eat this food, he spent a hundred thousand pieces of money in decorating the city, caused a drum to be beaten and the following proclamation to be made, “Let all behold the manner in which the treasurer Gandha eats his meals.” Straightway the populace assembled, bringing with them beds and couches. And the treasurer Gandha, having first bathed in his bath-house which had cost him a hundred thousand pieces of money, in perfumed water drawn from sixteen vessels, seated himself on his couch which had cost him a hundred thousand pieces of money. Having so done, he opened his magnificent window and displayed himself to view, seated on that couch. And his servants placed his bowl in that copper-plated receptacle and served him with food. In such splendor, surrounded by a company of dancers, did the treasurer Gandha enjoy that feast.

A short time afterwards a certain villager came to the city with a cart filled with firewood and so forth, and for the purpose of sparing himself unnecessary expense found lodging in the house of a friend of his. Now it so happened that it was the day of full moon; [89] and on this day men went about the city beating drums and crying out, “Let all behold the splendor in which the treasurer Gandha takes his meals.” The villager’s friend said to him, “Have you ever seen the splendor in which the treasurer Gandha takes his meals?” “No, my friend,” said the villager. “Well then, come, let us go; there is the drum making the rounds of the city; we shall see great splendor and magnificence.” So the city man took the countryman with him, and they went out together. The populace climbed on beds and couches and looked on.

Just then the villager smelt the savor of food and said to the city man, “I feel thirsty for that bowl of rice.” “Friend, do not wish for that; you could never get it.” “Friend, if I do not get it, I shall not be able to live any longer.” The city man, unable to restrain the villager, standing in the outer circle of the crowd, cried out thrice with a loud voice, “I bow myself before you, master.” “Who is that?” said the treasurer. “It is I, master.” “What is the matter?” “There is a certain villager here who thirsts for the rice in your bowl. Pray give him just a morsel of rice.” “He cannot have it.” “Friend, did you hear what he said?” “Yes, I heard. If I can have some of the rice, I can live; but if I cannot have it, I shall surely die.”

Thereupon the city man cried out again with a loud voice, “Master, this villager says that if he cannot have some of your rice, he will surely die. Spare his life, I pray you.” “Sirrah, every morsel of rice is worth a hundred pieces of money, two hundred pieces of money. If I give rice to everyone who asks for it, [90] what shall I have to eat myself?” “Master, if this villager cannot have some of your rice, he will die. Spare his life, I pray you.” “He cannot have it. However, if it be really true that unless he receives some of the rice he will die, let him work for hire for me for the space of three years. If he will do that, I will let him have the bowl of rice.”

When the villager heard that, he said to his friend, “So be it,friend.” Then he took leave of son and wife, saying to them, “I intend to work for hire for three years in order to obtain this bowl of rice.” And having so said, he entered the treasurer’s house. During his term of service he performed all of his duties most faithfully; whether in the house or in the forest, whether by day or by night, all the duties which fell to him were performed just as they should have been. He became known to all the residents of the city as Food-earner, Bhattabhatika.

When his term of service was completed, the treasurer’s steward said to his master, “Bhattabhatika’s term of service is now completed; it was a difficult task he performed for the space of three years in working for hire; not a single piece of work he undertook was done amiss.” Thereupon the treasurer gave him two thousand pieces of money for his evening meal and a thousand pieces of money for his breakfast, making three thousand pieces of money in all. And he gave orders to all the members of his household, except his own dear wife Cintamani, to wait on that day upon Bhattabhatika only, saying, “To-day you are to render precisely the same attentions to him as you have been accustomed to render to me.” So saying, he bestowed his own state upon Bhattabhatika.

So Bhattabhatika bathed in the same kind of water as that in which the treasurer had been accustomed to bathe, and in the same bath-house, and sat on the treasurer’s bath-seat after his bath, [91] and put on the treasurer’s garments, and sat down upon the treasurer’s couch. And the treasurer caused a man to go about the city beating a drum and crying out, “Bhattabhatika worked for hire in the house of the treasurer Gandha for the space of three years, and by so doing obtained for himself a bowl of rice. Let all look upon the splendor and magnificence in which he eats his meal.” The populace climbed beds and couches and looked on. Every place Bhattabhatika looked at quaked and shook; dancers stood in attendance about him; servants brought the bowl of rice to him and set it before him.

When it was time for him to wash his hands, a certain Private Buddha on Mount Gandhamādana arose from a state of trance which had lasted seven days, and considering within himself, “Where shall I go to-day to receive alms?” beheld Bhattabhatika. Then this thought occurred to him, “This man has worked for hire for three years and by so doing has received a bowl of rice; has this man faith or not?” Perceiving that he had faith, the Private Buddha considered further, “Even they that have faith do not always take the trouble to bestow favor; will this man take the trouble to bestow his favor upon me?” Immediately he became aware of the following, “He will surely bestow favor upon me, and by bestowing favor upon me he will earn for himself a rich reward.” So the Private Buddha put on his upper robe, took his bowl in his hand, and soaring through the air, alighted in the midst of the assembly and showed himself standing before his very face.

When Bhattabhatika saw the Private Buddha, he thought to himself, “Because I have not previously bestowed alms, it has been necessary for me to work for hire in the house of another for three years in order to obtain the bowl of rice. This rice which I have just received will keep me for a night and a day; but if I give this to this noble person, it will keep me for countless millions of cycles of time. [92] I will give it to this noble person and to none other.” Thereupon Bhattabhatika, who had earned possession of the bowl of rice by working for hire for three years, without so much as putting a morsel of rice in his mouth, suppressed his thirst, took the bowl in his own hands, and went to the Private Buddha and placed the bowl in the hands of another. Then he saluted the Private Buddha with the Five Rests, and taking the bowl in his left hand, with his right hand poured the rice into the bowl of the Private Buddha. When half of the rice had been emptied into his bowl, the Private Buddha covered the bowl with his hand. Bhattabhatika, however, said to him, “Reverend Sir, one portion cannot be divided into two. I ask you not to bestow favor upon me in this present life, but to bestow favor upon me in the life to come. I desire to keep nothing for myself, but to give you all without reserve.” And without keeping back anything at all for himself, he gave all without reserve to the Private Buddha, thereby earning much merit for himself. When he had so done, giving all he possessed, he saluted the Private Buddha again and said to him, “Reverend Sir, all because of this bowl of rice I worked for hire in the house of another for three years and endured much suffering. May happiness alone be my portion henceforth in the various places where I shall be reborn. Grant that I may be a partaker of the same Truth which you have seen.” “So be it,” said the Private Buddha, adding, “May all your desires be granted, even as the wishing-jewel grants them; may all your longings be fulfilled, even as the moon at the full.” And by way of thanksgiving he pronounced the following Stanzas,

May what you seek and wish for quickly be obtained;

May all your longings be fulfilled, even as the moon on full-moon day.

May what you seek and wish for quickly be obtained;

May all your longings be fulfilled, even as the wishing-jewel fulfills them. [93]

Then the Private Buddha formed the resolution, “May this multitude stand watching me until I reach Mount Gandhamādana.” Straightway he flew through the air to Gandhamādana, and the multitude stood watching him. When he reached Gandhamādana, he divided the food among five hundred Private Buddhas; each received enough for himself. (The question must not be asked, “How could so small a portion of alms suffice for so many?” There are four Inconceivables, and the Power of a Private Buddha is one of them.) When the multitude saw him dividing the food among the Private Buddhas, they sent up thousands of shouts of applause, insomuch that the noise thereof was like the noise of simultaneous bursts of thunder.

When the treasurer Gandha heard the shouts, he thought to himself, “Bhattabhatika has been unable to endure the splendor and glory which I bestowed upon him. Therefore this multitude has assembled and is making sport of him.” So he sent out men to investigate the matter. The men returned and told the treasurer what had happened, saying, “Master, in like manner may they endure splendor and glory.” When the treasurer heard this, his body was suffused with the five sorts of joy. Said he, “Oh, what a laborious task it was that this man performed! And to think that during all the time that I enjoyed this splendor and glory I should never have taken the trouble to give anything!” So he summoned Bhattabhatika and asked him, “Is the report true that you have done this and that?” “Yes, master.” “Well! take these thousand pieces of money and make over to me the merit that you have earned by bestowing this gift.” Bhattabhatika did so, and the treasurer divided all of his possessions into two parts and gave Bhattabhatika one of the portions.

(There are four Attainments: Attainment of Substance, Attainment of Requisites, Attainment of Consciousness, and Attainment of Extraordinary Power. [94] For example, an Arahat, or a person who has attained the Fruit of the Third Path, after he has arisen from a Trance of Cessation, is a worthy recipient of offerings. Attainment of Substance means acquisition of substance by such a person. By Attainment of Requisites is meant acquisition of requisites by righteous living and just dealing. By Attainment of Consciousness is meant a state of consciousness resulting from knowledge and associated with feelings of joy. It proceeds from the giving of alms in the three divisions of time: past, present, and future. Attainment of Extraordinary Power means acquisition of the state of a worthy recipient of offerings, after he has arisen from trance. Now this Arahat, this Private Buddha, deserved to receive offerings from Bhattabhatika, and the requisites the latter received by working for hire were the natural result of his righteousness. The Attainment of Consciousness was the result of a consciousness purified in the three divisions of time. The Private Buddha, as soon as he arose from trance, manifested the Attainment of Extraordinary Power. Thus arise the four Attainments; and through their supernatural power, even in this present life, men obtain splendor and glory. Therefore it was that Bhattabhatika received splendor and glory at the hands of the treasurer.)

Some time later, the king, hearing what Bhattabhatika had done, sent for him, gave him a thousand pieces of money in exchange for his bowl, bestowed rich treasure upon him, and gave him the post of treasurer. Thus he came to be called Treasurer Bhattabhatika.

Bhattabhatika became warm friends with the treasurer Gandha and ate with him and drank with him and slept with him. Having lived out his allotted term of life, he passed from that existence and was reborn in the World of the Gods. After enjoying celestial bliss in the World of the Gods for the space of an interval between two Buddhas, he obtained a new existence in the dispensation of this present Buddha in the city Sāvatthi in the household of a supporter of the Elder Sāriputta. [95]