Buddhist Legends: Books 1–26

1 b. The prince entertains the Buddha

The prince decided to give a festival in honor of the completion of the palace and invited the Teacher. First smearing the palace with loam mixed with the four kinds of perfumes, he spread mats and carpets on the floor, beginning at the threshold. He was childless, it appears, and for this reason spread the floor with mats and carpets; for he thought to himself, “If I am destined to obtain a son or a daughter, the Teacher will tread on them.” When the Teacher arrived, the prince saluted him with the Five Rests, took his bowl, and said to him, “Pray enter, Reverend Sir.” The Teacher refused to enter. A second and again a third time the prince requested him to enter. The Teacher, however, absolutely refused to enter, but looked at the Elder Ānanda.

The Elder knew, merely by the look in the Teacher’s eye, that he was unwilling to tread on the cloths which had been laid on the floor. Therefore he bade the prince have the cloths rolled up, saying, “Prince, let them roll up the cloths; the Exalted One will not step on those cloths; the Tathāgatas in view the generations that will follow.” The prince rolled up the cloths, escorted the Teacher within, honored him with offerings of rice-porridge and hard food, saluted the Teacher, and sitting on one side, said to him, “Reverend Sir, I am your devoted servitor. Thrice have I sought refuge in you. I sought refuge in you the first time (I am told), while I yet remained in my mother’s womb; the second time, when I was a mere boy; the third time, when I reached the age of reason. This being the case, why were you unwilling to step on my mats and carpets?” “Prince, with what thought in mind did you spread the floor with those cloths?” “Reverend Sir, the thought in my mind was this, ‘If I am destined to obtain a son or a daughter, the Teacher will step on these cloths.’” Then said the Teacher, “It was for that very reason that I refused to step on those cloths.” “But, Reverend Sir, [137] is it my destiny never to obtain a son or a daughter?” “Precisely so, prince.” “What is the reason for this?” “Because you were guilty of the sin of heedlessness in a former existence.” “At what time, Reverend Sir?” In response to his request the Teacher explained the matter by relating the following

1 c. Story of the Past: The man who ate bird’s eggs

Once upon a time, the story goes, several hundred men put to sea in a large vessel. When they reached mid-ocean, they suffered shipwreck, and all on board lost their lives then and there, with the exception of two persons, a husband and wife, who clung to a plank and escaped to a neighboring island. Now in this island there was a large flock of birds. Husband and wife, overcome with hunger and seeing nothing else to eat, cooked the eggs of these birds over a bed of coals and ate them. When the eggs proved insufficient to satisfy their hunger, they caught the young of these birds and ate them. Thus did they eat in youth, in middle life, and in old age; in not a single period of their lives were they heedful; nor was either of the two heedful.

When the Teacher had shown the prince this misdeed of his in a previous state of existence, he said, “Prince, if in a single one of the three periods of your life in that previous state of existence, you and your wife had been heedful, you would have obtained a son or a daughter in one of the three periods of your present life. Nay more, if either one of you had been heedful, as the result thereof you would have obtained a son or a daughter. Prince, if a man hold his life dear, he should guard his life with heedfulness during the three periods of his life. Failing that, he should at least guard himself during one of the three periods of his life.” And when he had thus spoken, he pronounced the following Stanza,

157. If a man value his life, he should ever guard it and guard it well.

During one of the three watches a wise man should be watchful.

XII. 2. THE GREEDY MONK

A man should first direct himself. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Upananda, the Sakyan prince. [139]

The story goes that this Elder, who was skilled to teach the Law, after listening to a discourse on the subject of being satisfied with but a little, accepted a large number of robes with which several monks who had taken upon themselves the Pure Practices honored him, and besides that took all the utensils which they had left and carried them off with him. As the season of the rains was near at hand, he went off into the country. He stopped at a certain monastery to preach the Law, and the novices and probationers liked the way he talked so well that they said to him, “Spend the rainy season here, Reverend Sir.” “What allowance is made to a monk who spends the season of the rains here?” asked the Elder. “A single cloak,” was the reply. The Elder left his shoes there and went on to the next monastery. [140] When he reached the second monastery, he asked the same question, “What allowance is made here?” “Two cloaks,” was the reply.

1 This story is a free version of Jātaka 400: iii. 332-336. Cf. Tibetan Tales, xxxiv, pp. 332-334. Text: N iii. 139-142.

There he left his walking-stick. Then he went on to the third monastery and asked the same question, “What allowance is made here?” “Three cloaks,” was the reply. There he left his water-pot.

Then he went on to the fourth monastery and asked the same question, “What allowance is made here?” “Four cloaks,” was the reply. “Very good,” said the Elder, “I will take up my residence here;” and there he went into residence. And he preached the Law to the laymen and monks who resided there so well that they honored him with a great number of garments and robes. When he had completed residence, he sent a message to the other monasteries, saying, “I left my requisites behind me, and must therefore have whatever is required for residence; pray send them to me.” When he had gathered all of his possessions together, he put them in a cart and continued his journey.

Now at a certain monastery two young monks who had received two cloaks and a single blanket found it impossible to make a division satisfactory to both of them, and therefore settled themselves beside the road and began to quarrel, saying, “You may have the cloaks, but the blanket belongs to me.” When they saw the Elder approaching, they said, “Reverend Sir, you make a fair division and give us what you think fit.” “Will you abide by my decision?” “Yes indeed; we will abide by your decision.” “Very good, then.” So the Elder divided the two cloaks between the two monks; then he said to them, “This blanket should be worn only by us who preach the Law;” and when he had thus said, he shouldered the costly blanket and went off with it.

Disgusted and disappointed, the young monks went to the Teacher and reported the whole occurrence to him. Said the Teacher, “This is not the first time [141] he has taken what belonged to you and left you disgusted and disappointed; he did the same thing also in a previous state of existence.” And he related the following:

2 a. Story of the Past: The otters and the jackal

Once upon a time, long long ago, two otters named Anutīracārī and Gambhīracārī, caught a big redfish and fell to quarreling over it, saying, “The head belongs to me; you may have the tail.” Unable to effect a division satisfactory to both of them, and catching sight of a certain jackal, they appealed to him for a decision, saying, “Uncle, you make such a division of this fish as you think proper and render an award.” Said the jackal, “I have been appointed judge by the king, and am obliged to sit in court for hours at a time; I came out here merely to stretch my legs; I have no time now for such business.” “Uncle, don’t say that; make a division and render an award.” “Will you abide by my decision?” “Yes indeed, uncle, we will abide by your decision.” “Very good, then,” said the jackal. The jackal cut off the head and laid that aside, and then cut off the tail and laid that aside. When he had so done, he said to them, “Friends, that one of you who runs along the bank (Anutīracārī) shall have the tail, and that one of you who runs in the deep water (Gambhīracārī) shall have the head; as for this middle portion, however, this shall be mine, inasmuch as I am a justice.” And to make them see the matter in a better light, he pronounced the following Stanza,

Anutīracārī shall have the tail, and Gambhīracārī shall have the head;

But as for this middle portion, it shall belong to the justice.

Having pronounced this Stanza, the jackal picked up the middle portion of the fish and went off with it. As for the otters, they were filled with disgust and disappointment, and stood and eyed the jackal as he went away. End of Story of the Past.

When the Teacher had finished this Story of the Past, he said, “And thus it was that in times long past this Elder filled you with disgust and disappointment.” Then the Teacher consoled those monks and rebuked Upananda, saying, “Monks, a man who admonishes others should first direct himself in the way he should go.” And when he had thus spoken, he pronounced the following Stanza,

158. A man should first direct himself in the way he should go.

Only then should he instruct others; a wise man will so do and not grow weary.

XII. 3. “BE YE DOERS OF THE WORD”1

If a man will make himself. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Padhanika Tissa. [142]

This Elder, we are told, obtained a Subject of Meditation from the Teacher, and taking five hundred monks with him, entered upon

1 This story is a very free version of the Introduction to Jātaka 119: i. 435. Text: N iii. 142-144.

residence in a forest. But first he admonished the monks, saying, “Brethren, you have obtained a Subject of Meditation from the Living Buddha; therefore be heedful in meditation.” So saying, he lay down and went to sleep. Those monks walked up and down during the first watch, and in the middle watch entered the monastery. When the Elder, who was sleeping, woke up, he went to those monks and said to them, “Did you come here thinking to yourselves, ‘We will lie down and go to sleep’? [143] Leave the monastery immediately, and devote yourselves to meditation.” So saying, he himself went back again, lay down, and went to sleep.

The other monks walked up and down during the middle watch, and in the last watch entered the monastery. The Elder woke up again, went to them, drove them out of the monastery, and then himself went back again, lay down, and went to sleep. Since the Elder did this repeatedly, those monks were not able to concentrate their attention, either on the recitation of the Sacred Word or on their meditations, and as a result, their minds were distraught. Finally they said to themselves, “Our teacher must be exceedingly energetic. Let us watch him.” When they discovered what he was doing, they said, “We are lost, brethren; our teacher declaims empty declamations.” So tired were the monks from the little sleep they got that not a single monk was able to develop Specific Attainment.

Having completed residence, they went back to the Teacher. The Teacher, after exchanging the usual friendly greetings with them, asked them, “Monks, did you observe heedfulness? Did you perform your meditations faithfully?” Then the monks told him the whole story. Said the Teacher, “Monks, this is not the first time this Elder has made your efforts miscarry; he did the same thing before.” So saying, in compliance with their request, he related the Akalaravi-kukkuta Jataka: 1

Brought up by no mother or father, dwelling in the house of no teacher.

This cock knows neither the right time nor the wrong time to crow.

Said the Teacher, “At that time that cock was this very Elder Padhanika Tissa, those five hundred monks were these very novices, and the world-renowned teacher was I myself.”

Having related this Jataka, the Teacher said, “Monks, if a man is to admonish others, he must first subdue himself; for if, under these circumstances, he admonish others, [144] being well subdued

1 Jataka 119: i. 436.

himself, he can subdue others.” So saying, he pronounced the following Stanza,

159. If a man will make himself what he instructs others to be.

Being himself well-subdued, he may subdue others;

For, as the saying goes, it is a hard thing for a man to subdue himself.

XII. 4. “AND HATE NOT HIS FATHER AND MOTHER”1

For self is the refuge of self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the mother of Elder Kumāra Kassapa.

4 a. Birth of Kumāra Kassapa

The story goes that she was the daughter of a treasurer in the city of Rājagaha. From the time she reached the age of reason, she sought permission to become a nun, but although she asked her mother and father again and again, she failed to obtain from them permission to enter the Order. [145] On reaching marriageable age, she married, went to live in her husband’s household, and amid the cares of the household life proved a devoted wife. Now in no long time she conceived a child in her womb. But she knew not that she was pregnant. Winning the favor of her husband, she asked to enter the Order and obtained his permission to do so. So, not knowing that she was pregnant, he conducted her with great pomp to the community of nuns, and obtained for her admission to the Order at the hands of the nuns belonging to the faction of Devadatta.

After a time the nuns observed that she was pregnant. Said they, “What does this mean?” She replied, “Noble sisters, I know not what this may mean, but this I know for certain, that my chastity is unimpaired.” So the nuns conducted her to Devadatta, and said to him, “This nun retired from the world through faith. We know not when she conceived this child. What, therefore, shall we do?” Devadatta thought only, “Let not reproach be cast upon the nuns who receive instruction from me.” Therefore he said, “Expel her from the Order.” When the young nun heard those words of Devadatta, she said, “Noble sisters, do not ruin me. But I did not retire from the world at the instance of Devadatta. Come, conduct me to the Teacher at Jetavana.”

1 This story follows closely the Introduction to Jataka 12: i. 145-149. The Jataka version, however, lacks the account of the meeting between Kumāra Kassapa and his mother. Compare Aṅguttara Commentary on Etadagga Vagga, Story qf Kumāra Kassapa, p. 173. Text: N iii. 144-149.

Accordingly they took her with them, went to Jetavana, and laid the matter before the Teacher. Now, although the Teacher knew that she had conceived the child when she was living in the world, yet, for the purpose of disproving the false accusation, he summoned King Pasenadi Kosala, Mahā Anāthapiṇḍika, Culla Anāthapiṇḍika, Visākhā the female lay disciple, and other great personages, giving the following orders to the Elder Upāli, “Go clear this young woman of the charge against her in the midst of the Fourfold Assembly.”

The Elder caused Visākhā to be summoned before the king and put the case in her hands. Visākhā caused a curtain to be drawn about the young woman, and within the curtain made an examination of her hands, feet, [146] navel, belly, and extremities. Then she computed the months and days, and perceiving that the young woman had conceived the child when she was living in the world, informed the Elder of that fact. Thereupon the Elder proclaimed her innocence in the midst of the Fourfold Assembly. After a time she brought forth a son, strong and mighty, for whom she had prayed at the feet of the Buddha Padumuttara.

Now one day, as the king was passing near the community of nuns, he heard the cry of a child. “What is that?” he asked. “Your majesty,” they replied,“a certain nun has given birth to a child; that is the sound of his voice.” So the king took the boy to his own house and committed him to the care of his daughters. On the day appointed for the naming of the child, they gave him the name Kassapa. But because he had been brought up in princely state all the people called him Prince Kassapa, Kumāra Kassapa.

One day on the playground he struck some boys. They cried out, “We have been struck by that Motherless-Fatherless.” Kassapa immediately ran to the king and said to him, “Your majesty, they say I have neither mother nor father; tell me who my mother is.” The king pointed to his daughters and said, “There are your mothers.” But the boy replied, “I have not so many mothers as that; by right I should have only one mother; tell me who she is.” The king thought to himself, “It is impossible to deceive this boy.” So he said to him, “Dear boy, your mother is a nun, and I brought you here from the nuns’ convent.”

No more than this was needed to arouse deep emotion in the heart of the boy. He immediately said, “Dear friend, obtain for me admission to the Order.” “Very well, dear boy,” replied the king. So with great pomp he conducted the boy to the Teacher and had him admitted to the Order. After he had made his full profession he became known as Elder Kumāra Kassapa. Receiving a Subject of Meditation from the Teacher, he retired to the forest. But although he strove and struggled with might and main, he was unable to develop Specific Attainment. So, thinking to himself, “I will obtain a Subject of Meditation from the Teacher better suited to my needs,” he returned to the Teacher and took up his residence in Andha Grove.

(Now a monk who, in the time of the Buddha Kassapa, had performed his meditations alone and had attained the Fruit of the Third Path, and had been reborn in the World of Brahma returned from the World of Brahma, and asked Kumāra Kassapa fifteen questions, but sent him away with the words: “None other than the Teacher can resolve these questions. Go to the Teacher and get their solution.” Kumāra Kassapa did so, and at the end of the answers to the questions attained Arahatship.) 1 [147]

4 b. “And hate not his father and mother”

Now for twelve years following Kassapa’s retirement from the world, tears streamed from the eyes of the nun his mother. With face wet with the tears she shed because of the suffering caused her by separation from her son, she went on her rounds for alms. One day she saw her son the Elder in the street. Crying out, “My son! my son!” she ran to meet him, and falling at his feet, rolled on the ground. Milk streamed from her breasts, and her robe was wet, as she rose from the ground and took the Elder in her arms.

The Elder thought to himself, “If she receives kindly words from me, it will mean her undoing; therefore I will speak harshly to her.” So he said to her, “What are you about? Can you not away with human affection?” Thought the mother, “How like a brigand he talks!” And she said to him, “Dear son, what say you?” But he only repeated again the same harsh words. Thereupon she thought, “Ah, because of him I have not been able to restrain my tears for twelve years! But he has hardened his heart towards me; why should I have anything to do with him any more?” And then and there,uprooting affection for her son, on that very day she attained Arahatship.

1 See Majjhima 23: i. 142-145.

Some time afterwards the monks began a discussion in the Hall of Truth: “Devadatta all but destroyed Kumāra Kassapa, endowed with the faculties requisite for Conversion, and the nun his mother; but the Teacher became their refuge. Oh, how great is the compassion of the Buddhas for the world!” [148] At that moment the Teacher approached and asked them, “Monks, what subject are you discussing now, as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time I have been their refuge and defense. I was their refuge in a previous state of existence also.” So saying, he related the Nigrodha Jataka 1 in detail:

Follow only the Banyan deer; abide not with the Branch.

Better death with the Banyan deer than life with the Branch.

Then said the Teacher, identifying the characters in the Jataka, “At that time the Branch deer was Devadatta, and the herd of the Branch deer was the retinue of Devadatta; the doe that reached her turn was the nun; her fawn was Kumāra Kassapa; and the Banyan deer, the king of the deer, who offered his life for the doe with young, was I myself.”

And praising the nun for uprooting affection for her son and for establishing herself as a refuge for herself, he said, “Monks, inasmuch as the goal of heaven or the goal of the Paths which one man has earned for himself cannot become the property of another, therefore self is the refuge of self. How can one man be the refuge of another?” So saying, he pronounced the following Stanza,

160. For self is the refuge of self.

Indeed, how can one man be the refuge of another?

For by his own well-tamed self

A man gains for himself a refuge which is hard to gain.

XII. 5. KILLING OF MAHĀ KĀLA

The evil done by self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain lay disciple named Mahā Kāla, who had attained the Fruit of Conversion. [149]

1 Jataka 12: i. 149-153.

2 Cf. story xii. 9, and Thera-Gdthd Commentary, cxxi and ccxliv. Text: N iii. 149-152.

The story goes that on the eighth day of the month Mahā Kāla took upon himself the obligations of Fast-day, and spent the entire night at the monastery listening to the Law, Now during the night some thieves broke into a certain house and began to gather up spoils. The owners, awakened by the rattling of iron vessels, set out in pursuit of the thieves. Finding that they were pursued, the thieves began to throw away what they had stolen, but the owners pursued them all the same. When the pursuers came in sight, the thieves scattered in all directions, one of them taking the road leading to the monastery.

Now early in the morning, Mahā Kāla, who had listened all night long to the preaching of the Law, was bathing his face on the bank of the monastery pool. As the thief came along, he threw his spoils down before Mahā Kāla and then continued his flight. When the men who were pursuing the thieves came up and saw the stolen goods lying before Mahā Kāla, they said to him, “So you are the man who broke into our house and stole our property! Yet here you are acting as though you had been listening to the Law!” [150] And seizing him, they beat him to death, and having thrown his dead body aside, departed.

Early in the morning when the young monks and novices set out from the monastery with water-pots in hand, they discovered the dead body of Mahā Kāla. And straightway they reported the matter to the Teacher, saying, “This lay disciple spent the night at the monastery listening to the Law and met death contrary to his deserts.” The Teacher replied, “It is quite true, monks, that Kāla’s death was quite undeserved, if one considers only the present state of existence. But what he received was in exact conformity with an evil deed he committed in a previous state of existence.” Then, in compliance with a request of the monks, the Teacher related the following

5 a. Story of the Past: The soldier and the man with a beautiful wife

Long, long ago, the story goes, there was a certain frontier village in the country of the king of Benāres, and a forest hard by, and at the entrance to the forest a band of thieves used to lie in wait for travelers. The king accordingly posted one of his soldiers at the entrance to the forest, and for a certain consideration this soldier would escort travelers into the forest and back again.

One day a certain man, accompanied by a beautiful wife, approached the entrance to the forest in a small carriage. When the king’s soldier saw this woman, he fell in love with her. Therefore, when the man said to him, “Sir, escort us through the forest,” the soldier replied, “It is too late now; early in the morning I will escort you through the forest.” But the traveler said, “We are in good season, sir; pray escort us through the forest immediately.” “Sir, you must turn back; you will find food and lodging in our house.” The traveler did not wish to turn back, but the soldier gave a sign to his men, and they turned the carriage around. And in spite of the traveler’s protests, the soldier lodged the man and his wife in the gate-house and caused food to be prepared for them.

Now the soldier had a precious stone in his house, and this he caused to be placed in the traveler’s carriage. When it was daybreak, he caused a sound to be made as though thieves were entering his house. Immediately afterwards his men came and reported to him, “Master, your precious stone has been carried off by thieves.” Thereupon the soldier posted guards at the gates of the village and gave orders to them as follows, “Search everybody who comes out of the village.”

Early in the morning the traveler harnessed his carriage [151] and set out. The soldier’s hirelings stopped the carriage, searched it, and finding concealed therein the very stone which they themselves had placed there, reviled the traveler, saying, “It was you who stole the jewel, and having stolen it, are now running away.” And having beaten the traveler soundly, they brought him before the headman of the village and said to him, “Master, we have caught the thief.” Said the village headman, “After my good friend had lodged him in his house and given him food to eat, he stole his jewel and tried to run away. Take away this wicked fellow.” And he had him beaten to death and his dead body cast away.

This was his deed in a previous state of existence. When he passed out of that state of existence, he was reborn in the Avici Hell, and after suffering torment in hell for a long period of time, because the fruit of his evil deed was not yet exhausted, he was beaten to death in this manner in a hundred existences. End of Story of the Past.

When the Teacher had thus related the evil deed committed by Mahā Kāla in a previous state of existence, he said, “Monks, it is only the evil which living beings here in the world commit that crushes them in the four states of suffering.” So saying, he pronounced the following Stanza,

161. The evil done by self, begotten by self, originating in self.

Grinds a fool even as a diamond grinds a hard jewel.

XII. 6. DEVADATTA SEEKS TO SLAY THE TATHĀGATA

He whose wickedness has passed all hounds. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Devadatta. [152]

For on a certain day the monks began a discussion in the Hall of Truth: “Brethren, Devadatta, whose habit is wickedness, whose nature is evil, as evil desire waxed strong in him, solely because of his wicked nature, wormed himself into the favor of Ajātasattu, bestowed rich gain and high honor upon him, incited him to the murder of his father, and afterwards, conspiring with him, went about seeking by some means or other to slay the Tathāgata.”

At that moment the Teacher drew near and asked them, “Monks, what are you discussing now as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time Devadatta has gone about seeking by some means or other to slay me; he did the same thing in a previous state of existence also.” So saying, he related the Kurunga Miga and other Jātakas. Then he said, “Monks, when a man allows his wickedness to pass beyond all bounds, the evil desire which springs up because of his wickedness, like a creeper which wraps itself about a Sal-tree and finally crushes it, flings him forth to Hell or to one of the other states of suffering.” So saying, he pronounced the following Stanza, [153]

162. He whose wickedness has passed all bounds, even as a creeper overspreads a Sal-tree,

Makes himself that which his enemy would wish him to be.

1 Cf. story i. 12 6. Text: N iii. 152-153.

XII. 7. DEVADATTA SEEKS TO CAUSE A SCHISM IN THE ORDER

Easy to do. This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to Devadatta’s going about for the purpose of causing a schism in the Order. [154]

For on a certain day Devadatta went about to cause a schism in the Order, and seeing Venerable Ānanda going his round for alms, informed him of his intention. When the Elder heard what Devadatta said, he went to the Teacher and said this to the Exalted One: “Reverend Sir, this very morning I put on my undergarment, and taking bowl and robe, entered Rājagaha for alms. And, Reverend Sir, as I was going about Rājagaha for alms, Devadatta saw me. And seeing me, he drew near to where I was, and having drawn near to where I was, said this to me, ‘From this day forth, brother Ānanda, I shall keep Fast-day and carry on the business of the Order apart from the Exalted One, apart from the Order of Monks.’ To-day, Exalted One, Devadatta will rend the Order asunder, and will by himself keep Fast-day and carry on the business of the Order.” Thereupon the Teacher breathed forth the following Solemn Utterance,

Easy to do for the good is the good; the good is hard for the evil to do;

Evil is easy for the evil to do; evil is hard for the noble to do.

Then said the Teacher, “Ānanda, what is not good for one, is easy to do; what is good for one, is hard to do.” So saying, he pronounced the following Stanza,

163. Easy to do are those things which are not good, and those things which are hurtful to oneself;

But that which is salutary and good is exceedingly hard to do.

XII. 8. THE JEALOUS MONK

He that reviles the Religion of the Holy. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Kāla. [155]

1 This story is derived from the Vinaya, Culla Vagga, vii. 3. 17: ii. 198””--. Cf. also Uddna, v. 8: 60-61. Text: N iii. 154-155. 2 Text: N iii. 155-156.

In Sāvatthi, the story goes, a certain woman used to minister to this Elder with the tenderness of a mother for a son. Now the family who lived in the house next door went one day to hear the Teacher preach the Law, and when they returned, they uttered words of praise, saying, “Oh, how wonderful are the virtues of the Buddhas! Oh, how pleasing is the preaching of the Law!” After listening to their words of praise, this woman said to the Elder, “Reverend Sir, I too wish to hear the Teacher preach the Law.” But he dissuaded her from going, saying, “Do not go there.” Likewise on the second day and on the third day he dissuaded her from going, but in spite of his efforts to dissuade her, she still desired to hear the Teacher preach the Law.

Now why was it that he dissuaded her from going? This, we are told, was the thought in his mind, “If she hears the Teacher preach the Law, she will have no more use for me.” One day early in the morning, after she had eaten her breakfast, she took upon herself the obligations of Fast-day and went to the monastery, enjoining the following command upon her daughter, “Dear daughter, minister faithfully to the noble Elder.” When the Elder came to the house, the daughter served him with food. “Where has the eminent female lay disciple gone?” asked the Elder. “She has gone to the monastery to hear the Law,” replied the daughter. [156]

When the Elder heard that, the fire of hatred flamed up in his belly and consumed him. “Now she has broken with me,” exclaimed the Elder, and went quickly to the monastery. When he saw the woman listen to the Teacher preaching the Law, he said to the Teacher, “Reverend Sir, this stupid woman does not understand your subtle discourse on the Law. One ought rather to preach to her on the duty of almsgiving and on the moral precepts.” But the Teacher, perceiving his motive, said, “Vain man, because of your own false views, you revile the Religion of the Buddhas. But in so doing you strive only to your own hurt.” So saying, he pronounced the following Stanza,

164. He that reviles the Religion of the Holy, the Noble, the Righteous,

Such a simpleton, by reason of his false views,

Brings forth fruit to his own destruction, like the fruit of the katthaka reed.

XII. 9. COURTEZANS SAVE A LAYMAN’S LIFE

By self alone is evil done. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the lay disciple Culla Kāla. [157]

For on a certain day, just as in the story of Mahā Kāla, tunnel thieves were pursued by the owners of the stolen property. Now early in the morning the lay disciple Culla Kāla, who had spent the night at the monastery listening to the Law, came out of the monastery and set out on the road to Sāvatthi. The thieves threw down the stolen property in front of that lay disciple and continued their flight. When the men pursuing the thieves saw the lay disciple, they cried out, “There is the man who played thief last night, acting as though he had been listening to the Law. Catch him!” So saying, they seized the lay disciple and beat him.

Now some courtezans, on their way to the bathing-place on the river, saw the lay disciple and said to his captors, “Sirs, go your way; this man did nothing of the sort.” So saying, they obtained his release. Thereupon the lay disciple went to the monastery and told the monks what had happened, saying, “Reverend Sirs, I should have been killed by some men, had not some courtezans saved my life.” The monks repeated the story to the Tathāgata. The Teacher listened to the story and said, “Monks, the lay disciple Culla Kāla’s life was indeed saved, both through the intercession of courtezans and because he was himself guiltless. For living beings here in the world, by reason of the evil deeds which they themselves commit, of themselves suffer in hell and in the other states of suffering. But they that do good works of themselves obtain Salvation and go to heaven and to Nibbāna.” So saying, he pronounced the following Stanza,

165. By self alone is evil done, by self alone does one suffer.

By self alone is evil left undone, by self alone does one obtain Salvation.

Salvation and Perdition depend upon self; no man can save another.

1 Cf. story xii. 5,and Thera-Gdthd Commentary, cxxi and ccxliv. Text: N iii. 157-158.

XII. 10. BY RIGHTEOUSNESS MEN HONOR THE BUDDHA

Let a man not neglect his own good for that of another. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Attadattha. [158]

For when the Teacher was about to pass into Nibbāna, he said to his disciples, “Monks, four months hence I shall pass into Nibbāna.” Thereupon seven hundred monks who had not yet attained the Fruit of Conversion were deeply moved, and never leaving the Teacher’s side, whispered to each other, “Brethren, what are we to do?” But Elder Attadattha thought to himself, “The Teacher says that four months hence he is to pass into Nibbāna. Now I have not yet freed myself from the power of the evil passions. Therefore so long as the Teacher yet remains alive, I will strive with all my might for the attainment of Arahatship.” Accordingly Elder Attadattha went no more with the monks.

Now the monks said to him, “Brother, why is it that you thus avoid our company and no more talk with us?” And conducting Elder Attadattha to the Teacher, they laid the matter before him, saying, “Reverend Sir, this Elder does thus and so.” The Teacher asked Elder Attadattha, “Why do you act thus?” The Elder replied, “Reverend Sir, you have said that [159] four months hence you are to pass into Nibbāna; and I have determined that so long as you yet remain alive, I will strive with all my might for the attainment of Arahatship.”

The Teacher applauded him for his wise decision and said to the monks, “Monks, whosoever sincerely loves me should be like Elder Attadattha. For truly they honor me not who honor me with perfumes and garlands. They only honor me who fulfill the higher and the lower Law; therefore others also should follow the example of Elder Attadattha.” So saying, he pronounced the following Stanza,

166. Let a man not neglect his own good for the good of another, however important.

A man should learn what is good for himself and apply himself thereto with diligence.

1 Cf. stories xv. 7 and xxv. 4, and Digha 16: ii. 138. Text: N iii. 158-160.

BOOK XIII.

THE WORLD

LOKA VAGGA

XIII. 1. A YOUNG GIRL JESTS WITH A YOUNG MONK

One should not follow a life of evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain young monk. [161]

The story goes that one day, early in the morning, a certain Elder went with a young monk to the house of Visākhā. Now in the house of Visākhā there was continual distribution of cakes and rice-gruel. The Elder, having drunk rice-gruel there, provided a seat for the young monk, and himself went on to another house. Now at that time the daughter of Visākhā’s son was acting for her grandmother in ministering to the needs of the monks. As she was straining water for the young monk, seeing the reflection of her own face in the water-vessel, she laughed; the young monk looked at it and also laughed.

Seeing him laughing, she said, “A cut-head is laughing.” At that the young monk abused her, saying, “You are a cut-head, and your mother and father are cut-heads too.” At this she ran weeping into her grandmother’s kitchen. “What is the matter, dear granddaughter?” She told her grandmother the whole story. Visākhā immediately went to the young monk and said to him, “Reverend Sir, be not offended. You misunderstand that remark. [162] It is an expression of profound respect for a noble monk with hair and nails cut close, who, as he goes his round for alms, holds in the folds of under and upper garments cut short a potsherd cut and broken.” The young monk replied, “Quite true, lay disciple; you understand that it is in accordance with my rule that the hair of my head and so forth are cut short. But was it proper for this girl to insult me by saying to me, ‘You are a cut-head’?” Visākhā was unable to quiet either the young monk or the young girl.

At that moment the Elder approached and asked, “What does this mean, lay disciple?” Having learned the facts, the Elder admonished the young monk as follows, “Begone, brother; that is no insult to a monk with hair and nails and robes cut short, who goes his round for

1 Text: N iii. 161-163.

alms with potsherd cut and broken. Hold your peace.” “Quite true, Reverend Sir; but why, instead of rebuking your own female lay disciple, do you rebuke me? Is it to be regarded as the proper thing to insult a monk by saying to him, ‘You are a cut-head’?” At that moment the Teacher approached. “What does this mean?” he asked. Visākhā told him the whole story, beginning at the beginning. The Teacher, perceiving that the young monk possessed the faculties requisite to attain the Fruit of Conversion, thought to himself, “I must follow up this young monk.” Therefore he said to Visākhā, “But, Visākhā, is it proper for your granddaughter, merely because my disciples go about with hair and so forth cut short, on that account to insult them by calling them cut-heads?” The young monk immediately sprang to his feet, and extending his clasped hands in an attitude of reverent supplication, said, “Reverend Sir, you alone correctly understand this matter; neither our preceptor nor our eminent female lay disciple understands it correctly.” The Teacher, perceiving that the young monk was in harmony with himself, said, “An attitude of ridicule with reference to the pleasures of sense is a low attitude, and an attitude that is low one ought never to take, nor should one dwell together with heedlessness.” So saying, he pronounced the following Stanza, [163]

167. One should not follow a life of evil, one should not dwell together with heedlessness.

One should not follow false views, one should not look with high regard upon the world.

XIII. 2. THE BUDDHA VISITS KAPILA

A man should exert himself. This religious instruction was given by the Teacher while he was in residence at Banyan Grove with reference to his own father.

For at a certain time the Teacher made his first journey to the city Kapila, and when he arrived there, his kinsmen came forth to meet him and to greet him. On that occasion, in order to break the overweening pride of his kinsfolk, he created by supernatural power a cloister of jewels in mid-air, and in this cloister walked up and down preaching the Law. The hearts of his kinsfolk were straightway endowed with faith, and beginning with the great king Suddhodana, all

1 Cf. i. 9 a. Text: N iii. 163-165.

did reverence to him. Thereupon there fell upon the assemblage of his kinsfolk a shower of rain, with reference to which there arose a discussion among the multitude. Said the Teacher, “Monks, this is not the first time a shower of rain has fallen upon an assemblage of my kinsfolk; the same thing happened in a previous state of existence also.” [164] So saying, he related the Vessantara Jātaka. 1 Having heard him preach the Law, his kinsfolk departed, not even one extending an invitation to the Teacher. Likewise the king, although the thought occurred to him, “If my son does not come to my house, where will he go?” went home without inviting him. When he reached the royal residence, however, he caused rice-gruel and other kinds of food to be prepared for twenty thousand monks, and likewise seats to be provided for them.

On the following day, as the Teacher entered the city to receive alms, he considered within himself, “Did the Buddhas of the past, upon entering the city of their father, straightway enter the house of their kinsfolk, or did they go from house to house in regular order receiving alms?” Perceiving that they always went from house to house, the Teacher likewise began at the first house and went from house to house receiving alms. They brought word of this to the king. The king went quickly out of his residence, adjusting his cloak as he went, and prostrating himself before the Teacher, said, “Son, why do you mortify me? I am overwhelmed with shame to see you going from house to house receiving alms. In this very city it would be improper for you to go from house to house in a golden litter receiving alms. Why do you put me to shame?” “Great king, I am not putting you to shame; I am merely keeping up the tradition of my lineage.” “But, my dear son, is it a tradition of my lineage to gain a livelihood by going from house to house receiving alms?” “No, great king, that is not a tradition of your lineage. But it is a tradition of my lineage, for countless thousands of Buddhas have gone from house to house receiving alms, and have so gained their sustenance.” So saying, he preached the Law by pronouncing the following Stanzas,

168. A man should exert himself, and should not live the life of Heedlessness.

A man should live righteously; for by living righteously

A man rests happily, both in this world and in the next.

169. A man should live righteously, not unrighteously;

For by living righteously a man rests happily, both in this world and in the next.

1 Jdtaica 547: vi. 479-593.

At the conclusion of the lesson the king was established in the Fruit of Conversion; the assembled company also profited by the lesson.

XIII. 3. FIVE HUNDRED MONKS ATTAIN INSIGHT

As a bubble. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks who obtained Insight. [165]

It appears that five hundred monks obtained a Subject of Meditation from the Teacher, retired to the forest, and devoted themselves to meditation. But although they strove and struggled with might and main, they were unable to develop Specific Attainment. Thereupon they thought to themselves, “We will obtain a Subject of Meditation better suited to our needs.” With this thought in mind, they set out to return to the Teacher. On the way they saw a mirage. Concentrating their attention on the mirage, they developed Specific Attainment. [166] The moment they entered the precincts of the monastery, it began to rain. Standing here and there on the terraces, they watched the bubbles formed by the force of the downpour, rising and bursting. Thereupon the following thought occurred to them, “Even as a bubble, so also does this personality of ours rise and burst.” Immediately they concentrated their attention on this thought. The Teacher, sitting in the Perfumed Chamber, sent forth a luminous image of himself, and as it were looking into the faces of those monks, spoke with them, pronouncing the following Stanza,

170. As a bubble, as a mirage, so should one view the world;

If a man so look upon the world, the King of Death sees him not.

At the conclusion of the lesson those monks, even in the place wherein they stood, attained Arahatship.

XIII. 4. PRINCE ABHAYA LOSES HIS NAUTCH-GIRL

Come, look upon this world. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Prince Abhaya.

1 Cf. story iv. 2. Text: N iii. 165-166.

2 Cf. the similar story of Santati, x. 9. Text: N iii. 166-167.

The story goes that Prince Abhaya suppressed an uprising on the frontier, which so pleased his father Bimbisāra that when the prince returned, the King gave him a nautch-girl skilled in dancing and singing, [167] and conferred the kingdom on him for seven days. Accordingly for seven days the prince did not leave the house, but remained within enjoying the splendor of majesty. On the eighth day he went to the bathing-place on the river and bathed. Having so done, he entered his pleasure garden, sat down, like Santati the king’s minister, and watched that nautch-girl dance and sing. As soon, however, as that nautch-girl began to dance and sing, at that moment, just as in the case of the nautch-girl belonging to Santati the king’s minister, cutting pains arose within her, and then and there she died.

Prince Abhaya was overwhelmed with sorrow at the death of his nautch-girl. Immediately the thought came to him, “With the single exception of the Teacher, there is no one who can extinguish this my sorrow.” So he approached the Teacher and said to him, “Reverend Sir, extinguish my sorrow.” The Teacher comforted him by saying, “Prince, in the round of existences without conceivable beginning, there is no counting the number of times this nautch-girl has died in this manner, and no measuring the tears you have shed as you have wept over her.” Observing that the prince’s grief was assuaged by the lesson, he said, “Prince, do not grieve; only simple-minded folk allow themselves to sink in the sea of grief.” So saying, he pronounced the following Stanza,

171. Come, look upon this world; it resembles the gaudy chariot of a king;

In it simpletons sink down, but the discerning cherish no attachment for it.

XIII. 5. THE MONK WITH A BROOM

He who, heedless before. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sammuñjani. [168]

Elder Sammuñjani, it appears, went about sweeping continually, both in the morning and in the afternoon, taking no account whatever of the time. One day he took his broom, went to the cell where Elder Revata spent the day, and found him sitting there as usual. Thereupon he thought to himself, “This great idler enjoys the pious

1 Text: N iii. 168-169.

offerings of the faithful, and then returns and sits in his cell. Why should he not take a broom and sweep at least one room?” Elder Revata thought to himself, “I will give him an admonition.” So he said to him, “Come here, brother.” “What is it, Reverend Sir?” “Go and bathe and then return to me.” Elder Sammunjani did so.

On his return he seated himself respectfully beside Elder Revata, who thereupon admonished him as follows, “Brother, a monk ought not to go about sweeping all the time. Early in the morning he should of course sweep the rooms, and then he should go forth for alms. Returning from his alms-pilgrimage, he should enter the monastery, seat himself either in the night-quarters or in the day-quarters, and rehearse the Thirty-two Constituent Parts of the Body, grasping firmly the thought of the perishableness of the body. In the evening he should rise from his seat and sweep the rooms again. But he should not spend the whole day sweeping; rather should he allow himself a certain amount of leisure,” Elder Sammunjani adhered scrupulously to the admonition of Elder Revata, and in no long time attained Arahatship.

After that, however, all the rooms remained full of rubbish. Therefore the monks said to Elder Sammunjani, “Brother, all the rooms remain full of rubbish; why do you not sweep them?” “Reverend Sirs, I used to do that in the days when I was heedless; now, however, I have become heedful.” The monks reported the matter to the Teacher, saying, “This Elder does one thing and says another.” But the Teacher replied, “Monks, my son the Elder spoke the truth; formerly, in the days of his heedlessness, my son spent the whole time sweeping, but now he spends his time in the enjoyment of the bliss of the Paths and the Fruits, and therefore sweeps no more.” So saying, he pronounced the following Stanza, [169]

172. He who, heedless before, heedless is no more,

Illumines this world as does the moon freed from a cloud.

XIII. 6. CONVERSION OF THE ROBBER FINGER-GARLAND

He whose past misdeeds. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Finger-Garland, Aṅgulimala.

1 Majjhima, 86: ii. 97-105. Cf. Hardy, Manual of Buddhism, pp. 257-261; and Chavannes, Cinq cents Conies et Apologues, 41: i. 143-154.

Thus have I heard: Once upon a time the Exalted One was in residence in Sāvatthi, at Jetavana, in Anāthapiṇḍika’s Grove. Now at that time there lived in the realm of King Pasenadi Kosala a robber named Finger-Garland, Aṅgulimāla. He was cruel, red-handed, given to killing and slaying, devoid of compassion for all living beings. He wrought such havoc with villages that villages they were no more, [M. ii. 98] such havoc with towns that towns they were no more, such havoc with districts, that districts they were no more. He killed man after man, and wore a garland made of their fingers.

Now one morning the Exalted One put on his undergarment, took bowl and robe, and entered Sāvatthi for alms. Having made his round for alms in Sāvatthi, he returned from his round; and after eating his breakfast, put his lodgings in order, took bowl and robe, and struck into the highway where lurked the robber Aṅgulimāla. Cowherds, herdsmen, and farmers ran up and saw the Exalted One strike into the highway where lurked the robber Aṅgulimāla, and seeing him, addressed the Exalted One as follows:

“Monk, strike not into this road. On this road, monk, lurks a robber named Aṅgulimāla. He is cruel, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man and wears a garland made of their fingers. For, monk, many a time ten men, or twenty men, or thirty men, or forty men band themselves together and strike into this road, and all of them perish at the hands of the robber Aṅgulimāla.” In spite of their warning the Exalted One continued on his way in silence.

Again the second time cowherds, herdsmen, and farmers ran up and addressed the Exalted One as follows: “Monk, strike not into this road . . . and all of them perish at the hands of the robber Aṅgulimāla.” The Exalted One a second time continued on his way in silence.

Again, the third time cowherds, herdsmen, and farmers ran up and addressed the Exalted One as follows: “Monk, strike not into this road . . . and all of them perish at the hands of the robber Aṅgulimāla.” The Exalted One a third time continued on his way in silence.

Now the robber Aṅgulimāla saw the Exalted One approaching from afar. When he saw him, the following thought occurred to him: “How wonderful! How marvelous! For many a time ten men, or twenty men, or thirty men, or forty men band themselves together [M. ii. 99] and strike into this road, and all of them perish at my hands. But here is a monk approaching alone, without a single companion, as if he had conquered, methinks. Suppose now I were to deprive this monk of life!” So the robber Aṅgulimāla took sword and shield, girded himself with bow and quiver, and followed close behind the Exalted One.

Then did the Exalted One effect such an exercise of supernatural power that although the robber Aṅgulimāla hurried with all his might, and the Exalted One walked at his usual gait, the robber Aṅgulimāla was unable to catch up with the Exalted One. Then to the robber Aṅgulimāla occurred the following thought: “How wonderful! how marvelous! Heretofore I have overtaken and caught an elephant, even when running; I have overtaken and caught a horse, even when running; I have overtaken and caught a chariot, even when running; I have overtaken and caught a deer, even when running. But although I am hurrying with all my might and this monk is walking at his usual gait, I am unable to catch up with him.” Accordingly Aṅgulimāla stood still and said to the Exalted One, “Stand still, monk! stand still, monk!” “I stand still, Aṅgulimāla. Do you also stand still!”

Then to the robber Aṅgulimāla occurred the following thought: “These hermits of the Sakiya prince speak the truth, utter the truth. But this monk says, even in the act of walking, ‘I stand still, Aṅgulimāla. Do you also stand still!’ Suppose now I were to ask this monk a question!” Accordingly the robber Aṅgulimāla addressed the Exalted One with a Stanza,

Even as you walk, monk, you say, “I stand still,”

And to me who stand still you say, “You stand not still.”

Therefore, monk, I ask you this question:

“How stand you still, and I stand not still?”

I stand steadfast, Aṅgulimāla, evermore;

For I am merciful to all living beings.

But you are merciless to living beings.

Therefore I stand still and you stand not still. [M. ii. 100]

Long have I revered the monk, the mighty sage, who has entered the great forest.

Therefore, having heard your Stanza on the Law, I will renounce evil deeds forever.

So saying, the robber flung sword and weapon over the abyss, down the precipice, into the chasm.

The robber bowed before the feet of the Happy One, and then and there requested to be admitted to the Order.

Compassionate is the Buddha, the mighty sage who is the Teacher of the world of men and the Worlds of the Gods. “Come, monk!” straightway said he to the robber; and this alone sufficed to make him a monk.

Now the Exalted One set out on a journey to Sāvatthi with the Venerable Aṅgulimāla as attendant monk, and after journeying from place to place, arrived in due course at Sāvatthi. And there did the Exalted One take up his residence, in Sāvatthi, at Jetavana, in Anāthapiṇḍika’s Grove. Now at that time a great multitude assembled at the gate of the palace of King Pasenadi Kosala and raised a hue and cry: “Your majesty, there is a robber in your kingdom, named Aṅgulimāla. He is bloodthirsty, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man, and wears a garland made of their fingers. Let your majesty subdue him.”

Then did King Pasenadi Kosala set out from Sāvatthi early in the day with five hundred horses and proceed in the direction of the Grove. Proceeding in his carriage as far as the road was passable for a carriage, he alighted from his carriage, and proceeding on foot, drew near to the place where the Exalted One was. And having drawn near, [M. ii. 101] he saluted the Exalted One and sat down respectfully on one side. And as King Pasenadi Kosala sat there respectfully on one side, the Exalted One addressed him as follows: “What is it that troubles you, mighty king? Is King Seniya Bimbisāra of Magadha provoked at you? Or the Licchavi princes of Vesah? Or some other of your royal adversaries?”

“No, Reverend Sir, King Seniya Bimbisāra of Magadha is not provoked at me. Nor the Licchavi princes of Vesah. Nor any other of my royal adversaries. Reverend Sir, there is a robber named Aṅgulimāla in my kingdom. He is bloodthirsty, red-handed, given to killing and slaying, devoid of compassion for all living beings. He has wrought such havoc with villages that villages they are no more, such havoc with towns that towns they are no more, such havoc with districts that districts they are no more. He kills man after man, and wears a garland made of their fingers. And, Reverend Sir, I cannot subdue him.”

“But, mighty king, suppose you were to see Aṅgulimāla with his hair and his beard shaven, clad in yellow robes, retired from the house-life to the houseless life, abstaining from the taking of life, abstaining from the taking of that which is not given, abstaining from the uttering of falsehood, eating but one meal a day, living the life of chastity, living the life of virtue, living the life of righteousness; what then should you do to him?”

“Reverend Sir, we should salute him, we should rise to greet him, we should invite him to occupy a seat, we should ask for the privilege of supplying him with robes, food, lodging, and medicine. We should provide protection, defense, and keeping for him according to the Law. But, Reverend Sir, how is it possible that one so wicked, one so utterly devoted to evil ways, should become so perfectly restrained by the precepts of morality?”

Now at that time the Venerable Aṅgulimāla was sitting not far from the Exalted One. Then did the Exalted One stretch forth his right arm and address King Pasenadi Kosala as follows: “This, mighty king, is Aṅgulimāla!”

Then was King Pasenadi Kosala stricken with fear, his limbs trembled, and his hair stood on end. Now when the Exalted One perceived that King Pasenadi Kosala was stricken with fear, that his limbs trembled, and that his hair stood on end, he addressed King Pasenadi Kosala as follows: “Fear not, great king; fear not, great king; you have nothing to fear from him.” Thereupon, whereas before King Pasenadi had been stricken with fear, [M. ii. 102] his limbs trembled, and his hair stood on end, straightway his agitation subsided. Then did King Pasenadi Kosala draw near to the place where sat Venerable Aṅgulimāla, and having drawn near, addressed the Venerable Aṅgulimāla as follows: “Reverend Sir, is not this our noble Elder Aṅgulimāla?” “Even so, mighty king.” “Of what clan, Reverend Sir, is our noble Elder’s father? Of what clan is his mother?” “My father, mighty king, is a Gagga; my mother is a Mantani.”

“Reverend Sir, may it please my noble Elder Gagga, son of Mantani: I shall exert myself to the utmost to provide for my noble Elder Gagga, son of Mantani, robes, food, lodging, and medicine.” Now at that time the Venerable Aṅgulimāla had adopted the practices known as the forest-practice, the alms-practice, the refuse-rag-practice, and the three-robe-practice. Accordingly the Venerable Aṅgulimāla answered King Pasenadi Kosala as follows: “Enough, mighty king! My set of three robes is complete.”

Then did King Pasenadi Kosala draw near to the place where sat the Exalted One, and having drawn near, he saluted the Exalted One and sat down respectfully on one side. And sitting thus on one side. King Pasenadi Kosala addressed the Exalted One as follows: “It is wonderful. Reverend Sir! it is marvelous, Reverend Sir! how the Exalted One is the subduer of the unsubdued, the calmer of the uncalmed, the extinguisher of the unextinguished! For, Reverend Sir, the Exalted One has subdued even without the rod, even without the sword, him whom we ourselves were unable to subdue even with the rod, even with the sword! But now, Reverend Sir, we must be going, for we have many things to do, many things to attend to.” “As you please, mighty king!” Then did King Pasenadi Kosala rise from his seat, salute the Exalted One, encircle him sunwise, and depart.

Now one morning the Venerable Aṅgulimāla put on his undergarment, took bowl and robe, and entered Sāvatthi for alms. And as the Venerable Aṅgulimāla made his unbroken round of Sāvatthi from house to house, he saw a certain woman in the throes and agonies of childbirth. When he saw her, [M. ii. 103] the following thought occurred to him: “Alas, how living beings suffer! Alas, how living beings suffer!”

Now when the Venerable Aṅgulimāla had made his round for alms in Sāvatthi, he returned from his round, and after eating his breakfast, drew near to the place where sat the Exalted One. And having drawn near, he saluted the Exalted One and sat down respectfully on one side. Now as the Venerable Aṅgulimāla sat respectfully on one side, he addressed the Exalted One as follows: “This very morning, Reverend Sir, I put on my undergarment, took bowl and robe, and entered Sāvatthi for alms. And as I made my unbroken round of Sāvatthi from house to house, I saw a certain woman in the throes and agonies of childbirth. And when I saw her, the following thought occurred to me: ‘Alas, how living beings suffer! Alas, how living beings suffer!’”

“Well then, Aṅgulimāla, draw near to Sāvatthi, and having drawn near, address that woman as follows: ‘Sister, from the day I was born, I am not conscious of having deliberately deprived any living being of life. If this be true, may health be to you, health to your unborn child.’” “But, Reverend Sir, that would be a deliberate falsehood; for, Reverend Sir, I have deliberately deprived a great many living beings of life.” “Well then, Aṅgulimāla, draw near to Sāvatthi, and having drawn near, address that woman as follows: “Sister, from the day I was born of the Noble Birth, I am not conscious of having deliberately deprived any living being of life. If this be true, may health be to you, health to your unborn child.’”

“Very well,” replied the Venerable Aṅgulimāla. And obeying the command of the Exalted One, the Venerable Aṅgulimāla drew near to Sāvatthi, and having drawn near, addressed that woman as follows: “Sister, from the day I was born of the Noble Birth, I am not conscious of having deliberately deprived any living being of life. If this be true, may health be to you, health to your unborn child.” Straightway there was health to that woman, health to her unborn child. 1

Now the Venerable Aṅgulimāla, living in solitude, withdrawn from the world, heedful, ardent, resolute, in no long time, even in this life, himself abode in the knowledge, realization, and attainment of that supreme goal of the holy life for the sake of which goodly youths retire once and for all from the house-life to the houseless life. This did he know: “Birth is at an end, lived is the holy life, duty is done: I am no more for this world.” [M. ii. 104] Thus was the Venerable Aṅgulimāla numbered among the Arahats.

Now one morning the Venerable Aṅgulimāla put on his undergarment, took bowl and robe, and entered Sāvatthi for alms. At that time one man threw a clod of earth and hit the Venerable Aṅgulimāla’s body, another man threw a stick and hit the Venerable Aṅgulimāla’s body, another man threw a stone and hit the Venerable Aṅgulimāla’s body. Then did the Venerable Aṅgulimāla, with broken head, streaming with blood, with broken bowl, with mantle rent, draw near to the place where sat the Exalted One. The Exalted One saw the Venerable Aṅgulimāla approaching from afar; and seeing him, addressed the Venerable Aṅgulimāla as follows: “Endure, Brahman! Endure, Brahman! Brahman, you are suffering in this present world the fruit of evil deeds, in consequence of which you might have been tormented in Hell for many years, for many hundreds of years, for many thousands of years!”

Now the Venerable Aṅgulimāla, living in solitude, living in seclusion, experiencing the Bliss of Release, breathed forth at that time the following Solemn Utterances:

1 Cf. Dhammapada Commentary, xxvi. 31: iv. 192-194; Jdtaka 100: i. 407-408; and Uddna, ii. 8: 15-18. For a discussion of this charm, see my paper. The Act of Truth (Saccakiriya); a Hindu Spell and its Employment as a Psychic Motif in Hindu Fiction- JRAS., 1917, 429-467. For other occurrences of the charm, see vi. 4 b and xvii. 3 b.

172. He who, heedless before, heedless is no more,

Illumines this world as does the moon freed from a cloud.

173. He whose past misdeeds are covered by good deeds,

Illumines this world as does the moon freed from a cloud.

382. The monk who, while still young, devotes himself to the Religion of the Buddha,

Illumines this world as does the moon freed from a cloud.

Let my foes give ear to the preaching of the Law,

Let my foes devote themselves to the religion of the Buddha,

Let my foes cultivate those good men

Who take upon themselves only the Law. [M. ii. 105]

Let my foes hear the Law from those that preach patience.

From those that extol the cherishing not of ill-will;

And unto it in time let them conform.

Of a surety no such man will do me harm, nor yet harm any other;

He will attain Sublime Tranquillity, he will protect all living beings.

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

Carpenters straighten the wood, wise men control themselves.

There are some that subdue with the rod, or with hooks and whips;

But I was subdued without the rod, without the sword, by the Buddha himself.

“Injurer” was my name of yore, in the days when I wrought injury;

But now I am truly named “Non-Injurer”; no living being do I injure.

A robber was I in days of yore, Aṅgulimāla my name.

Borne on by a mighty flood, I sought refuge in the Buddha.

Red-handed was I in days of yore, Aṅgulimāla my name.

Behold! I have sought refuge in the Buddha.

The Eye of Existence has been torn from its sockets.

Having done many evil deeds which lead to Hell,

I have been touched by the fruit thereof. Now, free from debt, I eat my food.

26. Simpletons, folk of little intelligence, are given to heedlessness.

But the man of intelligence preserves heedfulness as his most precious treasure.

27. Abandon not yourselves to heedlessness, nor to the lusts of the flesh and the pleasures of sense.

For he that is heedful and faithful in the Practice of Meditation shall attain great happiness.

Welcome, not unwelcome, was the counsel which I followed; not ill-advised was I.

Of all the states which have fallen to my lot I have entered into that which is the best.

Welcome, not unwelcome, was the counsel which I followed; not ill-advised was I.

I have attained Threefold Knowledge, I have kept the commandment of the Buddha.

[End of Aṅgulimāla Sutta]

[Dh. cm. iii. 16922] When the Venerable Aṅgulimāla had breathed forth these Solemn Utterances, he straightway passed into that mode of Nibbāna in which no trace of the elements of being remain. Thereupon the monks began a discussion in the Hall of Truth, saying, “Brethren, where has the Elder been reborn?” At that moment the Teacher drew near. “Monks,” said he, “what is the subject that engages your attention now as you sit here all gathered together?” [170] “Reverend Sir,” replied the monks, “we were discussing the place of rebirth of the Elder Aṅgulimāla.” “Monks,” said the Teacher, “my son has passed into Nibbāna.” “What, Reverend Sir! Passed into Nibbāna after murdering all those men!” “Yes, monks. In times past, because he lacked a good counselor, he committed all these evil deeds. But afterwards, when he obtained the support of a good counselor, he adopted the life of heedfulness. Even thus did he cover his past misdeeds with good deeds.” So saying, he pronounced the following Stanza,

173. He whose past misdeeds are covered by good deeds,

Illumines this world as does the moon freed from a cloud.