Buddhist Legends: Books 1–26

XIII. 7. THE WEAVER’S DAUGHTERS

Blind is this world. This religious instruction was given by the Teacher while he was in residence at Aggalava Shrine with reference to a certain weaver’s daughter.

For one day, when the Teacher came to Alavi, the residents of Ajavi invited him to a meal and gave alms. At the end of the meal the Teacher returned thanks, saying, “Practice meditation on death, saying to yourselves, ‘Uncertain is my life. Certain is my death. I shall surely die. Death will be the termination of my life. Life is unstable. Death is sure.’ [171] For they that have not practiced meditation on death will tremble and fear when their last hour cometh, and will die screaming screams of terror, even as a man who having no stick with him, on seeing a snake, is stricken with fear. But they that have practiced meditation on death will have no fear when their last hour cometh, but will be like a steadfast man who, seeing a snake even afar off, taketh it up with his stick and tosseth it away. Therefore practice meditation on death.”

1 This story is referred to at Milindapanha, 350”. Text: N iii. 170-176.

With a single exception all those who heard this discourse remained absorbed in their worldly duties as before. Only a single weaver’s daughter about sixteen years of age, said to herself, “Marvelous indeed is the speech of the Buddhas; it behooves me to practice meditation on death.” And she did naught else but practice meditation on death day and night. The Teacher left Alavi and went to Jetavana. The maiden did naught else for three years but practice meditation on death.

Now one day, as the Teacher surveyed the world at early dawn, he perceived that this maiden had entered the Net of his Knowledge. When he saw her, he considered within himself, “What will happen?” And he became aware of the following, “From the day when this maiden heard my discourse on the Law, she has practiced meditation on death for three years. I will now go to Alavi and ask this maiden four questions. On each of the four points she will answer me correctly, and I will congratulate her. I will then pronounce the Stanza, Blind is this world. At the conclusion of the Stanza she will be established in the Fruit of Conversion. By reason of her, my discourse will be profitable to the multitude besides.” So the Teacher, with his retinue of five hundred monks, departed from Jetavana, and in due course arrived at Aggalava monastery.

When the people of Alavi heard that the Teacher had come, they went to the monastery and invited him to be their guest. That maiden also heard that he had come, and her heart was filled with joy at the thought, “Hither is come, so men say, one that is my father, my master, my teacher, one whose countenance is like unto the full moon, the mighty Gotama Buddha.” And she reflected, “Now, for the first time in three years, I am to see the Teacher, the hue of whose body is as the hue of gold; [172] now I am to be permitted to behold his body, whose hue is as the hue of gold, and to hear him preach the Law Sublime, containing within itself all sweetness.”

But her father, on his way to the workshop, said to her, “Daughter, a garment for a customer is on the loom, and a span of it is yet incomplete. I must finish it to-day. Quickly replenish the shuttle and bring it to me.” Thought the maiden, “It was my desire to hear the Teacher preach the Law, but my father has thus addressed me. Shall I hear the Teacher preach the Law, or replenish the shuttle and carry it to my father?” Then this thought occurred to her, “If I should fail to bring my father the shuttle, he would strike me and beat me. Therefore I will first replenish the shuttle and give it to him, and wait until afterwards to hear the Law.” So she sat down on a stool and replenished the shuttle.

The people of Alavi waited upon the Teacher and provided him with food, and when the meal was over, took his bowl and stood waiting for him to return thanks. Said the Teacher, “I came hither a journey of thirty leagues for the sake of a certain maiden of family. As yet she finds no opportunity to be present. When she finds opportunity to be present, I will return thanks.” Having so said, he sat down and remained silent. Likewise did also his hearers remain silent. (When the Teacher is silent, neither men nor gods dare utter a sound.)

When the maiden had replenished the shuttle, she put it in her basket and set out in the direction of her father’s workshop. On her way she stopped in the outer circle of the congregation and stood gazing at the Teacher. The Teacher also lifted up his head and gazed at her. By his manner of gazing at her she knew, “The Teacher, sitting in such a congregation, signifies by gazing at me that he desires me to come, that his sole desire is that I come into his very presence.” So she set her shuttle-basket on the ground and [173] went into the presence of the Teacher.

(But why did the Teacher gaze at her? The following thought, we are told, occurred to him, “If this maiden go hence, she will die like unconverted folk, and uncertain will be her future state. But if she come to me, she will depart established in the Fruit of Conversion, and her future state will be certain, for she will be reborn in the World of the Tusita gods.” We are told that there was no escape from death for her that day.)

At the mere hint of his look she approached the Teacher, and penetrating the rays of light, of colors six in number, that shone from his body, she paid obeisance to him and stood respectfully at one side. No sooner had she paid obeisance to the Teacher and taken her stand beside him, seated in silence in the midst of the assemblage there gathered together, than he thus addressed her, “Maiden, whence comest thou?” “I know not, Reverend Sir.” “Whither goest thou?” “I know not, Reverend Sir.” “Thou knowest not?” “I know, Reverend Sir.” “Thou knowest?” “I know not, Reverend Sir.” Thus did the Teacher ask her four questions. The multitude were offended and said, “Look you, this daughter of a weaver talks as she pleases with the Supremely Enlightened. When he asked her, ‘Whence comest thou?’ she should have answered, ‘From the weaver’s house.’ And when he asked her, ‘Whither goest thou?’ she should have answered, ‘To the weaver’s workshop.’”

The Teacher put the multitude to silence and asked her, “Maiden, when I asked thee, ‘Whence comest thou?’ why didst thou say, “I know not’?” She answered, “Reverend Sir, thou thyself dost know that I come from the house of my father, a weaver. So when thou didst ask me, ‘Whence comest thou?’ I knew very well that thy meaning was, ‘Whence didst thou come when thou wast reborn here?’ But as for me, whence came I when I was reborn here, that know I not.” Then said the Teacher to her, “Well said, well said, O maiden! Thou hast answered correctly the question I asked thee.” [174]

Thus did the Teacher congratulate her, and having so done, asked her yet another question, “When I asked thee, ‘Whither goest thou?’ why didst thou say, ‘I know not’?” “Reverend Sir, thou thyself dost know that I go to the weaver’s workshop with shuttle-basket in hand. So when thou didst ask me, ‘Whither goest thou?’ I knew very well that thy meaning was, ‘When thou goest hence, where wilt thou be reborn?’ But as for me, where I shall be reborn when I have passed from this present existence, that know I not.” Then said the Teacher to her, “Thou hast answered correctly the question I asked thee.”

Thus did the Teacher congratulate her the second time, and having so done, asked her yet another question, “When I asked thee, ‘Knowest thou not?’ why didst thou say, ‘I know’?” “Reverend Sir, this I know, that I shall surely die; and therefore said I so.” Then said the Teacher to her, “Thou hast answered correctly the question I asked thee.”

Thus did the Teacher congratulate her the third time, and having so done, asked her yet another question, “When I asked thee, ‘Knowest thou?’ why didst thou say, ‘I know not’?” “This only do I know, Reverend Sir, that I shall surely die; but at what time I shall die, whether in the night or in the daytime, whether in the morning or at what other time soever, that know I not; and therefore said I so.” Then said the Teacher to her, “Thou hast answered correctly the question I asked thee.”

Thus did the Teacher congratulate her the fourth time, and having so done, addressed the assemblage as follows, “So many of you as failed to understand the words she spoke, ye only were offended. For they that possess not the Eye of Understanding, they only are blind; [175] they that possess the Eye of Understanding, they only see.” So saying, he pronounced the following Stanza:

174. Blind is this world; few are there here that see;

As few go to heaven as birds escape from a net.

At the conclusion of the discourse that maiden was established in the Fruit of Conversion.

Then the maiden took her shuttle-basket and went to her father. He was asleep even as he sat at the loom. Not observing that he was asleep, she presented the shuttle-basket. As she did so, the basket hit the tip of the loom and fell with a clatter. Her father awoke, and accidentally, as a result of taking hold of the loom, gave it a pull, whereupon the tip of the loom swung around and [176] struck the maiden in the breast. Then and there she died and was reborn in the World of the Tusita gods. Her father looked at her as she lay there, her whole body spotted with blood, and saw that she was dead.

Straightway there arose within him intense grief. Wailing, “There is none other that can extinguish my grief,” he went to the Teacher and told him what had happened. “Reverend Sir,” said he, “Extinguish my grief.” The Teacher comforted him, saying, “Grieve not, disciple, for in the round of existences without conceivable beginning, thou hast even thus, over the death of thy daughter, shed tears more abundant than the water contained in the four great oceans.” In this wise did the Teacher discourse on the round of existences without conceivable beginning. The disciple’s grief was assuaged, and he requested the Teacher to admit him to the Order. Afterwards he made his full profession and in no long time attained Arahatship.

XIII. 8. THIRTY MONKS

Swans follow the track of the sun. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to thirty monks.

For one day thirty monks residing in foreign parts came to visit the Teacher. Elder Ānanda saw those monks just as he was approaching the Teacher to wait upon him. So he thought to himself, “I will wait until the Teacher has exchanged friendly greetings with these monks, and then I will wait upon the Teacher.” [177] Accord-

1 Text: N iii. 176-177.

ingly he waited at the gate. When the Teacher had exchanged friendly greetings with them, he preached the Law to them in a pleasing manner. After listening to the Law all those monks attained Arahatship. Thereupon they soared aloft and departed through the air.

When they tarried, Elder Ānanda approached the Teacher and said, “Reverend Sir, thirty monks came here. Where are they?” “Gone, Ānanda.” “By what path did they go, Reverend Sir?” “Through the air, Ānanda.” “But, Reverend Sir, have they already rid themselves of the Depravities?” “Yes, Ānanda. After hearing me preach the Law, they attained Arahatship.” Now at that moment some swans came flying through the air. Said the Teacher, “Ānanda, he who has fully developed the Four Grades of Magical Power, flies through the air like a swan.” So saying, he pronounced the following Stanza,

175. Swans follow the track of the sun; they that possess magical power go through the air;

The resolute are conducted out of this world, having conquered Māra and his train.

XIII. 9. CIÑCĀ FALSELY ACCUSES THE BUDDHA

If a man break one commandment. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Ciñcā Māṇavikā. [178]

For in the First Period of Enlightenment the disciples of the Possessor of the Ten Forces multiplied and gods and men innumerable descended upon Holy Ground. And as the sum of his virtues became noised abroad, rich gain and high honor were bestowed upon him. But as for the heretics, lost to them were gain and honor alike, even as fireflies lose their brilliance before the coming of the sun. And they gathered in the street and cried out, “Is the monk Gotama the only Buddha? We also are Buddhas! Does that alone which is given to him yield abundant fruit?” That which is given to us returns abundant fruit also. Therefore to us do ye give alms; upon us do ye bestow honor.” With such words as these did they appeal to the multitude,

1 The Story of the Present is almost word for word the same as the Introduction to JdfaA;a 472: iv. 187-189. CL Hardy, Manual of Buddhism, pp. 284-286. Of the story of Prince Paduma and the queen, only a brief outline is given. Cf. the story of Sundarl, xxxii. 1; also Peer’s comparative study of the stories of Ciñcā and Sundari in J A., 1897, 288-317. Text: N iii. 178-183.

but for all their appeals, they got neither gain nor honor the more. Accordingly they met together in secret and considered within themselves, “By what means can we cast reproach upon the monk Gotama before men and so put an end to the gain and honor bestowed upon him?”

Now at that time there lived in Sāvatthi a certain wandering nun named Ciñcā Māṇavikā. She possessed surpassing beauty and loveliness; a very celestial nymph was she; from her body proceeded forth rays of light. Now a certain harsh counselor made this proposal, “With the assistance of this woman we shall be able to cast reproach upon the monk Gotama, and so put an end to the gain and honor bestowed upon him.” “That is the way!” exclaimed the heretics, agreeing to his proposal.

Ciñcā Māṇavikā went to the monastery of the heretics, saluted them, and stood waiting; but the heretics had nothing to say to her. Thereupon she said, “What fault do you find in me?” This question she repeated three times; then she said, “Noble sirs, I appeal to you for an answer. Noble sirs, what fault do you find in me? Why do you not speak to me?” “Sister,” replied the heretics, “know you not the monk Gotama, who goes about doing us harm, depriving us of gain and honor alike?” [179] “No, noble sirs, I know him not; but is there anything I can do to help you in this matter?” “Sister, if you wish us well, summon up your resources, contrive to cast reproach upon the monk Gotama, and so put an end to the gain and honor bestowed upon him.” “Very well, noble sirs,” replied Ciñcā Māṇavikā, “I will take all the responsibility; have no anxiety as to the outcome.” So saying, she departed.

From that time on, she employed all of her skill in the arts of a woman to effect her purpose. When the residents of Sāvatthi were returning from Jetavana after listening to the Law, she would put on a cloak of the color of cochineal, and bearing perfumes and garlands in her hands, would walk in the direction of Jetavana. “Where are you going at this time of day?” people would ask her. “What business of yours is it where I am going?” she would reply. She would spend the night near Jetavana at the monastery of the heretics, and early the following morning, when throngs of lay disciples were coming out of the city for the purpose of rendering the morning greeting to the Teacher, she would wend her way back and reenter the city. “Where have you spent the night?” people would ask her. “What business of yours is it where I have spent the night?” she would reply.

After the lapse of a month and a half, whenever they asked her this question, she would reply, “I spent the night at Jetavana alone with the monk Gotama in the Perfumed Chamber.” And by her answer she caused doubts and misgivings to spring up in the minds of those who were as yet unconverted. And, they said to themselves, “Is this true, or is it false?” When three or four months had gone by, she wrapped her belly about with bandages, to create the impression that she was pregnant, and dressing herself in a scarlet cloak, she went about, saying, “I have conceived a child by the monk Gotama.” Thus did she deceive utter simpletons.

When eight or nine months had gone by, she fastened a disk of wood to her belly, drew a cloak over it, [180] produced swellings all over her body by pounding her hands and feet and back with the jaw-bone of an ox, and pretending to be physically exhausted, went one evening to the Hall of Truth and stood before the Tathāgata. There, in his gloriously adorned Seat of Truth, sat the Tathāgata, preaching the Law. And standing there before him, Ciñcā Māṇavikā opened her lips and reviled him, saying,

“Mighty monk, mighty is the throng to which you preach the Law; sweet is your voice, soft are your lips. Nevertheless you are the one by whom I have conceived a child, and the time of my delivery is near at hand. But in spite of all this, you make no effort to provide a lying-in chamber for me, nor do you offer to provide me with ghee and oil and such other things as I need. And failing yourself to attend to this your duty, neither do you say to any one of your supporters, the king of Kosala, or Anāthapiṇḍika, or Visākhā, your eminent female lay disciple, ‘Do for this young woman what should be done for her.’ You know well enough how to take your pleasure, but you know not how to look after the child you have begotten.” Thus did she revile the Tathāgata in the midst of the congregation, even as a woman with a mass of dung in her hand might seek therewith to defile the face of the moon.

The Tathāgata stopped his discourse, and roaring like a lion, cried out, “Sister, as to whether what you have said be true or false, that is something which only you and I know.” “Yes, mighty monk, but who are to decide between the truth and the falsehood of what is known only to you and to me?” At that moment Sakka’s seat showed signs of heat. Thereupon Sakka pondered the cause, and became aware of the following, “Ciñcā Māṇavikā is falsely accusing the Tathāgata.” Thereupon Sakka said to himself, “I will clear up this matter,” and forthwith set out with four deities. The deities turned themselves into little mice. With one bite of their teeth these little mice severed the cords with which the disk of wood was fastened to the belly of the woman. At that moment the wind blew up the cloak which was wrapped about her, and the disk of wood fell upon her feet, [181] cutting off the toes of both of her feet.

Thereupon the multitude cried out, “A hag is reviling the Supremely Enlightened.” Forthwith they spat on her head, and taking clods of earth and sticks in their hands, drove her out of the Jetavana. As she passed out of sight of the Tathāgata, the great earth split apart, an abyss opened under her feet, and flames shot up from the Avīci Hell. Thus was she swallowed up, enveloped as it were in a scarlet blanket such as is presented by wealthy families, and reborn in the Avīci Hell. From that time the gain and honor of the heretics decreased, but the offerings presented to the Possessor of the Ten Forces increased more and more.

On the following day the monks began a discussion in the Hall of Truth: “Brethren, Ciñcā Māṇavikā, because she falsely accused the Possessor of Eminent Virtues, the Foremost Recipient of Offerings, the Supremely Exalted, came to utter ruin.” The Teacher approached and asked, “Monks, what are you sitting here now talking about?” When they told him, he said, “Monks, this is not the first time she has falsely accused me and come to utter ruin; she did the same thing in a previous state of existence also.” Having thus spoken, he said,

Unless a king discern clearly fault on the part of another,

After himself investigating carefully all of the facts.

Both small and great, he should not inflict punishment

So saying, he related in detail this Mahā Paduma Jātaka, 1 found in the Twelfth Nipāta.

9 a. Story of the Past: The lewd woman and the virtuous youth

At that time, it appears, Ciñcā Māṇavikā was reborn as one of the chief consorts of the king, fellow-wife of the mother of the Future Buddha, Prince Mahā Paduma. She invited the Great Being to lie with her, and when he refused to do so, disfigured her own body with her own hands, feigned sickness, and told the king, “Your son brought me to this pass because I would not lie with him.” [182] The king,

1 Jātaka 472: iv. 189-196.

hearing this, was filled with rage, and straightway flung the Great Being down Robbers’ Cliff. The deity dwelling in the mountain chasm cared for him and placed him safe and sound within the hood of the King of the Dragons. The King of the Dragons carried him to the Abode of the Dragons and honored him by conferring upon him half his kingly power. After the Great Being had dwelt there for a year, he conceived a desire to adopt the life of a religious. Accordingly he went to the Himalaya country, adopted the life of a religious, and in the course of time developed by the practice of Ecstatic Meditation the Supernatural Faculties.

Now a certain forester happened to see him there and reported the matter to the king. Thereupon the king went to him, exchanged friendly greetings with him, learned what had happened, and offered to bestow his kingdom upon the Great Being. The Great Being, however, declined his offer and admonished him as follows, “For my part, I have no desire to rule. But as for you, do you keep unimpaired the Ten Royal Virtues, avoid evil courses, and rule your kingdom justly.” Thereupon the king arose from his seat in tears and went back to the city. On the way thither he asked his ministers, “Through whose fault was I separated from one endowed with such uprightness?” “Your chief consort was to blame for this, your majesty.” Thereupon the king had her taken by the heels and flung head foremost down Robbers’ Cliff. And entering his city, thenceforth he ruled his kingdom justly. At that time Prince Mahā Paduma was the Great Being, and the fellow-wife of his mother was Ciñcā Māṇavikā. End of Story of the Past.

When the Teacher had made this matter clear, he said, “Monks, in the case of those who have broken one commandment, those who have ceased to speak the truth, who have become confirmed in falsehood, who have abandoned hope of the next world, there is no evil deed which they will not commit.” So saying, he pronounced the following Stanza,

176. If a man break one commandment, if he speak lies,

If he abandon the next world, there is no evil deed he will not commit.

XIII. 10. GIFTS BEYOND COMPARE

The niggardly go not. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Gifts beyond Compare. [183]

For once upon a time the Teacher returned from an alms-pilgrimage with his retinue of five hundred monks and entered the Jetavana. Thereupon the king went to the monastery and invited the Teacher to be his guest. On the following day he caused rich gifts to be prepared for the visiting monks and then summoned the citizens, saying, “Let them come hither and behold the gifts which I have prepared.” The citizens went thither and beheld the gifts which the king had prepared. On the following day the citizens invited the Teacher to be their guest, and having prepared offerings, sent word to the king, saying, “Let the king come hither and behold the offerings which we also have prepared.”

When the king saw the offerings which the citizens had prepared, he thought to himself, “These citizens have given more abundant offerings than I; I will therefore present offerings a second time.” Accordingly he prepared offerings on the following day; when the citizens saw the offerings which the king had prepared, they also prepared offerings on the next day. Thus it happened that neither the king was able to outdo the citizens, nor [184] the citizens the king. Six times in succession the citizens increased the amount a hundredfold and a thousandfold, preparing offerings on such a scale that no one might be able to say, “This or that is lacking in their offerings.” When the king realized what they were doing, he thought to himself, “If I cannot provide offerings more abundant than these citizens, what is the use of my living any longer?” And he lay down, thinking over ways and means.

As he lay there. Queen Mallikā approached him and asked him, “Your majesty, why do you lie here thus? What makes you look so worn and weary?” Said the king, “My lady, do you not know?” Said the queen, “My lord, I do not know.” So the king told her all about it. Then said Queen Mallikā to him, “My lord, be not disturbed; have you ever seen or heard of a king, a lord of the land, who has been outdone by his subjects? I will manage the offerings.”

1 Cf. Commentary on Digha, 19; also Hardy, Manual of Buddhism, pp. 297-898. Text: N iii. 183-189.

Thus spoke Queen Mallikā, and she spoke thus because she desired to provide Gifts beyond Compare. Then she said to the king, “Great king, give orders for the erection of a pavilion inclosing a circular space wherein monks shall sit to the number of five hundred, and let this pavilion be constructed out of the choicest wood of the Sal-tree; let the rest of the monks sit outside of this inclosed space. Order five hundred white parasols to be made, and let five hundred elephants take these parasols in their trunks and stand and hold them over the heads of the five hundred monks. Have eight or ten boats made of ruddy gold, and let them be placed in the center of the pavilion. Between every two monks let a young woman of the Warrior caste sit and crush perfumes. Let certain young women of the Warrior caste take fans in their hands, and let each young woman stand and fan two monks. Let other young women of the Warrior caste bring crushed perfumes in their hands and cast them into the golden boats. [185] Let other young women of the Warrior caste bring clusters of blue water-lilies, mingle them with the perfumes cast into the golden boats, and present the monks with scents. Now the citizens have neither daughters belonging to the Warrior caste, nor white parasols, nor elephants, so that by these means the citizens will be outdone by you. This is what you must do, great king.” The king replied, “Good, my lady! Your plan is a most excellent one.” And forthwith he gave orders that everything should be done just as the queen suggested.

It happened, however, that one monk lacked an elephant. When the king observed this, he said to Mallikā, “Dear wife, a single monk lacks a single elephant. What shall I do?” “What say you, my lord? Are there not five hundred elephants?” “Yes, my lady, there are. But the rest are rogue elephants, and when they see the monks, they are wont to become as wrathful as the monsoon winds.” “My lord, I know where a certain young rogue elephant might stand, holding a parasol with his trunk.” “Where shall we place him?” “Beside Venerable Elder Aṅgulimāla.” The king did so. Thereupon the young elephant thrust his tail between his legs, dropped both his ears, closed his eyes, and stood motionless. The multitude gazed at the elephant in wonderment, thinking to themselves, “What a way for so vicious an elephant to behave!”

The king waited upon the Congregation of Monks presided over by the Buddha. Having so done, he saluted the Teacher, and said to him, “Reverend Sir, whatsoever goods are in this refectory, whether they be worthy or unworthy, I present them all to you.” [186]

Now in this act of almsgiving fourteen crores of treasure were given away in one single day. Four objects of priceless value were placed at the disposal of the Teacher: a white parasol, a couch whereon to rest, a stand, and a footstool. No one who gave gifts to the Buddhas thereafter was able to equal the gifts which were then presented by the king, wherefore those gifts came to be known as Gifts beyond Compare. It seems that this happens once to all the Buddhas, and that a woman always manages this for all.

Now the king had two ministers named Kāla and Junha. Kāla thought to himself, “How the king’s fortune has diminished! In one single day fourteen crores of treasure have been spent! And these monks, after feasting upon these alms, will go away, lie down, and sleep! How the king’s fortune has been wasted!” But Junha thought to himself, “Oh, what splendid gifts the king has presented! No one who does not occupy a king’s station could make such a gift! Moreover, none make over the merit of their gifts to all living beings! As for me, I am thankful for these gifts which the king has presented!”

When the Teacher had finished his meal, the king took his bowl, that he might pronounce the words of thanksgiving. The Teacher thought to himself, “The king has given mighty gifts, like as when one sets in motion a mighty flood. Will the hearts of the populace be filled with faith, or will they not?” Perceiving the disposition of mind of those ministers, he became aware of the following, “If I pronounce words of thanksgiving appropriate to the gifts which the king has given, Kāla’s head will split into seven pieces, and Junha will be established in the Fruit of Conversion.” Therefore, out of pity for Kāla, he recited but a single Stanza consisting of four verses in honor of the king, who stood before him after giving gifts so splendid. Having so done, he arose from his seat and returned to the monastery. [187]

The monks asked Aṅgulimāla, “Brother, were you not afraid when you saw the rogue elephant standing before you, holding a white parasol?” “No, brethren, I was not afraid.” The monks said to the Teacher, “Reverend Sir, Aṅgulimāla utters falsehood.” The Teacher replied, “Monks, Aṅgulimāla has no fear. For monks like my son are of all the Noble who have rid themselves of the Depravities the noblest and have no fear.” So saying, he pronounced the following Stanza in the Brahmana Vagga,

422. The noble, the eminent, the manly, the wise, the conqueror,

The pure, the sinless, the enlightened, him I call a Brahman.

The king was bitterly disappointed. Thought he, “After I had given gifts to so numerous a company, and had taken my stand before the Teacher, the Teacher omitted to pronounce words of thanksgiving commensurate with my gifts, uttered but a single Stanza, and then arose from his seat and departed. It must be that instead of presenting gifts appropriate to the Teacher, I presented gifts that were inappropriate; it must be that instead of giving such things as were suitable for gifts, I gave such things as were unsuitable for gifts. It must be that the Teacher is angry with me, for it is his invariable practice to return thanks to anyone soever in terms commensurate with gifts presented.”

With this thought in mind, he went to the monastery, saluted the Teacher, and said this to him, “Reverend Sir, did I fail to give gifts such as I should have given, or err by giving, instead of such things as were suitable for gifts, things that were unsuitable for gifts?” [188] “Why do you ask, great king?” “You did not thank me in terms commensurate with the gifts which I had presented.” “Great king, the gifts you presented were indeed suitable; Gifts beyond Compare such as you presented can be presented but once to a single Buddha; gifts such as these are hardly to be presented a second time.” “But, Reverend Sir, why did you not thank me in terms commensurate with the gifts which I had presented?” “Because the assembled company was contaminated, great king.” “Reverend Sir, what fault was there in the company?” The Teacher then told him of the disposition of mind of the two ministers, and informed him that it was out of pity for Kāla that he refrained from returning thanks.

The king asked Kāla, “Is it true, Kāla, that you entertained these thoughts?” “It is true,” replied Kāla. Then said the king, “I never took what belonged to you, but with the assistance of son and wife, gave only what belonged to me. Wherein have I done you wrong? Begone! What I have given, I have given. But as for you, depart out of my kingdom.” Having thus banished Kāla from his kingdom, he summoned Junha and asked him, “Is the report true that you thought thus and so?” “It is true,” replied Junha. “You have done well, uncle,” replied the king. “I am content. Take my retinue, and bestow alms for seven days precisely as I have done.” Having yielded the kingdom to him for seven days, the king said to the Teacher, “Reverend Sir, behold what manner of thing this simpleton has done. After I had bestowed thus alms, he delivered this blow at me.” The Teacher replied, “Yes, great king; simpletons take no delight in alms presented by others and are therefore destined to future punishment. But wise men take delight in alms presented by others and therefore go to heaven.” So saying, he pronounced the following Stanza,

177. The niggardly go not to the World of the Gods; simpletons applaud not almsgiving;

But the wise man applauds almsgiving, and therefore wins happiness in the world beyond. [189]

At the conclusion of the lesson Junha was established in the Fruit of Conversion; the assembled multitude also profited by the lesson. Junha, having attained the Fruit of Conversion, bestowed alms for a period of seven days precisely as the king had done.

XIII. 11. VIRTUE BOUGHT AND PAID FOR

In comparison with sovereignty over the earth. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Kāla, son of Anāthapiṇḍika.

Tradition has it that Kāla, although the son of so distinguished a father, a treasurer endowed with faith, never showed any desire to visit the Teacher, or to see him when he came to his father’s house, or to hear the Law, or to perform services for the Order. Moreover, whenever his father said to him, “Dear son, do not do this,” he paid no attention to what he said. Now his father thought to himself, “If this son of mine adopts such an attitude as this and acts accordingly, the Avīci Hell will be his end. But it would not look well for me if my son went to Hell before my very eyes. Now there is no living being here in the world who may not be broken by gifts; I will therefore break him with gifts.” So he said to his son, “Dear son, take upon yourself the obligations of Fast-day, go to the monastery, listen to the Law, and then return. If you will do so, [190] I will give you a hundred pieces of money.” “You will really give me this, dear father?” “That will I, dear son.”

After his father had repeated his promise three times, Kāla took upon himself the obligations of Fast-day and went to the monastery. But caring not to listen to the Law, he lay down to sleep in a pleasant place and returned home early in the morning. Thereupon his father

1 Text: N iii. 189-192.

said, “My son has performed the obligations of Fast-day; bring him rice-porridge and other food straightway.” So saying, his father caused food to be brought and given to him. But Kāla said, “Unless I receive the money, I will not eat.” So saying, he steadfastly refused whatever was brought to him. His father, who could not endure forcing him to eat, ordered that the money be presented to his son. The son took the purse of money into his hands and ate the food that was brought to him.

On the following day the treasurer sent him forth, saying to him, “Dear son, I will give you a thousand pieces of money if you will stand before the Teacher, learn a single verse of the Law, and then return to me.” Accordingly Kāla went to the monastery and took his stand before the Teacher. But no sooner had he mastered a single verse than he desired to run away. The Teacher therefore caused him to misunderstand the true meaning of the verse. Kāla, failing to understand the verse, said to himself, “I will master the following verse.” Therefore, he remained and continued to listen. (Those who listen to the Law with a firm resolution to learn, listen attentively; and to those who thus listen, the Law gives the Fruit of Conversion and the remaining Fruits.) Kāla listened to the Law with a firm resolution to learn; but the Teacher, as before, caused him to misunderstand the true meaning. “I will master the following verse,” said Kāla. So he remained and listened and was established in the Fruit of Conversion.

On the following day he accompanied the Congregation of Monks presided over by the Buddha to Sāvatthi. When the great treasurer saw him, [191] he said to himself, “To-day the demeanor of my son pleases me.” And straightway the following thought occurred to the son, “I hope my father will not give me the money to-day in the presence of the Teacher. I hope he will conceal the fact that it was for the sake of pieces of money that I took upon myself the obligations of Fast-day.” (But the Teacher knew all the same that it was for the sake of pieces of money that Kāla took upon himself the obligations of Fast-day on the preceding day.)

The great treasurer presented rice-porridge to the Congregation of Monks presided over by the Buddha, and then presented the same to his son. Kāla sat down in silence, drank the porridge, ate the hard food, and then ate the boiled rice. When the Teacher had finished his meal, the great treasurer placed the purse containing a thousand pieces of money before his son and said, “Dear son, you will remember that I persuaded you to take upon yourself the obligations of Fast-day and to go to the monastery by promising to give you a thousand pieces of money; here are your thousand pieces of money.” When Kāla saw the thousand pieces of money presented to him in the very presence of the Teacher, he was greatly embarrassed and said, “I care naught for the money.” “Take the money, dear son,” said the father. But the son refused to touch it.

Then his father saluted the Teacher and said, “Reverend Sir, the demeanor of my son to-day pleases me.” “How is that, great treasurer?” “Day before yesterday I sent him to the monastery, saying to him, ’

I will give you a hundred pieces of money.’ Yesterday he refused to eat because I did not give him the money; but to-day, when I give him the money, he refuses to touch it.” The Teacher replied, “It is even so, great treasurer. To-day, in attaining the Fruit of Conversion, your son has attained that which surpasses the attainment of a Universal Monarch, the attainment of the World of the Gods, the attainment of the World of Brahma.” So saying, he pronounced the following Stanza,

178. In comparison with sovereignty over the earth, in comparison with going to heaven,

In comparison with supremacy over all the worlds, the Fruit of Conversion is of supreme excellence.

BOOK XIV.

THE ENLIGHTENED

BUDDHA VAGGA

XIV. 1. THE BUDDHA HAS NAUGHT TO DO WITH WOMEN

There is one whose victory. This religious instruction, originally given by the Teacher while upon the Throne of Enlightenment with reference to the daughters of Māra, was repeated in the kingdom of the Kurus to the Brahman Māgandiya. [193]

1 a. The Buddha spurns the maiden Māgandiyā

The story goes that a Brahman named Māgandiya, dwelling in the kingdom of the Kurus, had a daughter likewise named Māgandiyā, who possessed surpassing beauty. Many men of wealth and social position, both Brahmans and Khattiyas, desired her to wife and sent word to Māgandiya, saying, “Give us your daughter.” But he refused them all alike, saying, “You are not good enough for my daughter.”

Now one day, as the Teacher surveyed the world at early dawn, he perceived that Māgandiya had entered the Net of his Knowledge. Forthwith considering within himself, “What now will happen?” he perceived that both the Brahman and his wife were ripe for the Three Paths and Fruits. Now the Brahman tended the fire regularly every day without the village; accordingly the Teacher took bowl and robe early in the morning and went to that very place. The Brahman surveyed the majestic form of the Teacher and thought to himself, “There is no man in this world comparable to this man; [194] this man is suitable for my daughter; I will give my daughter to this man.” So he said to the Teacher, “Monk, I have a single daughter, and I have looked in vain to find a man suitable to be her

1 With xiv. 1 a cf. ii. 1. 5. The source of this story is Sutta Nipāta, iv. 9, or some derivative thereof, xiv. 1 b is derived from Niddnakathd, Jdtaka, i. TS-’-TO’”; translated by Rhys Davids, Buddhist Birth Stories, pp. 107-109. For close parallels to xiv. 1, see Divydvaddna, xxxvi, Part 1, pp. 515-529; also the Sanskrit fra.gment from Eastern Turkestan described by A. F. R. Hoernle, JRAS., 1916, 709 ff. Text: N iii. 19-199.

husband. I have not given her to any one. But you are suitable for her. I wish to give you my daughter to wife; wait right here until I fetch her.” The Teacher listened to his words, but expressed neither approval nor disapproval.

The Brahman went home and said to his wife, “Wife, to-day I saw a man suited to be the husband of our daughter; let us give her to him.” So the Brahman had his daughter arrayed in her beautiful garments, and taking daughter and wife with him, went to the place where he had talked with the Teacher. A great multitude also, agitated and excited, went forth with them. The Teacher, instead of remaining in the place mentioned by the Brahman, moved away and stood in another place, leaving a footprint where he had stood before. (It is said that when the Buddhas establish a footprint, saying, “Let So-and-so see this footprint,” the footprint appears only in a trodden place and not elsewhere; nowhere else can anyone see it.)

The Brahman’s wife, who accompanied him, asked him, “Where is this man?” The Brahman replied, “I said to him, ‘Remain in this place.’” Looking all about, the Brahman saw the footprint and pointed it out to his wife, saying, “This is his footprint.” Now the Brahman’s wife was familiar with the verses relating to signs and immediately said to the Brahman, “Brahman, this is no footprint of one who follows the Five Lusts.” The Brahman replied, “Wife, you are always seeing a crocodile in a drop of water. When I said to that monk, ‘I will give you my daughter,’ he accepted my proposal.” The Brahman’s wife replied, “Brahman, you may say what you like, but this is the footprint only of one who is free from lust.” So saying, she pronounced the following Stanza, [195]

In the footprint of a lustful man the instep will not show;

The footprint of a wicked man will be violently pressed down;

Of one infatuate, the footprint will be shuffling.

This is the sort of footprint made by one who has rolled back the Veil of Passion.

Then said the Brahman to his wife, “Wife, do not rattle on thus; come with me in silence.” Advancing a little way, he saw the Teacher, whereupon he pointed him out to his wife and said, “There is the man!” And approaching him, he said to him, “Monk, I will give you my daughter to wife.” The Teacher, instead of saying, “I have no need of your daughter,” said, “Brahman, I have something to say to you; listen to me.” The Brahman replied, “Say it, monk; I will listen.” Thereupon the Teacher related to the Brahman the story of his past life, beginning with the Great Retirement. The following is a synopsis of the story:

1 b. The Buddha spurns the daughters of Māra

The Great Being, having renounced the glory of dominion, mounted Kanthaka, and with Channa for companion, proceeded forth on the Great Retirement. As he approached the gate of the city, Māra, who stood near, said to him, “Siddhattha, return upon your way; seven days hence the magic wheel of a Universal Monarch will be manifested to you.” The Great Being replied, “I too know that, Māra, but I do not desire it.” “Then for what purpose are you going forth on the Great Retirement?” “That I may acquire Omniscience.” “Well then, if from this day forth you think a lustful or malevolent or cruel thought, I shall know what to do in your case.”

And from that time on, Māra pursued the Great Being for seven years, awaiting his opportunity. For six years the Teacher practiced austerities, and when, through his individual effort, he had attained Omniscience at the foot of the Bo-tree, he sat down at the foot of the Goatherd’s Banyan-tree, experiencing the bliss of emancipation. At that time Māra sat down by the highway, overwhelmed with sorrow at the thought, “All this time I have pursued him, seeking my opportunity, [196] but have found no flaw in him; now he has escaped from my power.”

Now Māra’s three daughters. Craving, Discontent, and Lust, said to themselves, “Our father is nowhere to be seen; where can he be now?” Looking all about, they saw him sitting there, whereupon they approached him and asked him, “Dear father, why are you so downcast and depressed?” He told them what was the matter. Then they said to him, “Dear father, be not disturbed; we will bring him under our control and fetch him hither.” “Dear daughters, it is not possible for anyone to bring this man under control.” “Dear father, we are women; we will bind him fast with the fetters of lust; so will we fetch him hither. As for you, be not disturbed.” And approaching the Teacher, they said to him, “Monk, we would be your humble slaves.” The Teacher paid no attention to their words, nor did he so much as open his eyes and look at them.

Said the daughters of Māra again, “Many and various are the tastes of men. Some like maidens, others like women in the prime of life, others like women who have reached middle life, while still others like women who have passed middle life. We will tempt him in various forms.” So one after another, they assumed the forms of women of various ages, creating by supernatural power each a hundred female forms. And in the guise of maidens, women who had not yet given birth to a child, women who had given birth to one child, women who had given birth to two children, women who had reached middle life, and women who had reached old age, they approached the Exalted One six times and said to him, “Monk, we would be your humble slaves.”

But neither did the Exalted One pay any attention to that, but remained free, even as though the elements of being had been utterly destroyed. [197] But when, after that, they did not retire, the Teacher said to them, “Depart; what do you see, that you strive thus? Such actions as these should be performed before those who have not rid themselves of the lusts and other evil passions. The Tathāgata, however, has rid himself of the lusts and other evil passions. Why will ye try to bring me into your control?” So saying, he pronounced the following Stanzas,

179. There is one whose victory cannot be turned to defeat,

Unto victory over whom no one in the world can attain.

The Buddha, unlimited in power, the trackless.

By what track can you lead him?

180. There is one in whom there is no Craving,

With its snares and poisons, to lead him whithersoever.

The Buddha, unlimited in power, the trackless.

By what track can you lead him? [198]

At the conclusion of the lesson many divinities obtained Comprehension of the Law, and the daughters of Māra then and there disappeared.

When the Teacher had completed his religious instruction, he said, “Māgandiya, when long ago I beheld these three daughters of Māra, possessed of bodies comparable to masses of gold, free from phlegm and the other bodily impurities, even then I had no desire for the pleasures of love. But as for your daughter’s body, it is a corpse filled with the thirty-two constituents, an impure vessel, as it were, painted without. Were my foot smeared with filth, and were she to lie on my threshold, I would not touch her even with the sole of my foot.” And when he had thus spoken, he pronounced the following Stanza,

Having seen Craving, Discontent, and Lust,

I had no desire for the pleasures of love.

What is this body, filled with urine and dung?

I should not be willing to touch it, even with my foot.

XIV. 2. THE TWIN MIRACLE

They that are devoted to meditation, they that are steadfast. This religious instruction was given by the Teacher at the gate of the city Sankassa with reference to many gods and men. But the story begins at Rājagaha. [199]

2 a. Piṇḍola Bhāradvāja performs a miracle

For once upon a time a treasurer of Rājagaha went to the river Ganges to sport in the water. To avoid the risk of losing his jewels and clothing and to prevent them from slipping away while his mind was otherwise occupied, he put them in an openwork wicker basket. Now a certain red-sandalwood tree which grew on the bank of the Ganges above, whose roots were washed by the waters of the Ganges, fell into the Ganges, was gradually broken up by the rocks in the river, and went to pieces. A fragment of the tree about the size of a water-jar, which had been ground by the rocks and washed by the waves until it was round and smooth, and which had been carried along by the current and in the course of time had become wrapped round and round with Sevala plants, finally drifted against the treasurer’s wicker basket, and was caught therein.

“What is this?” said the treasurer. “A fragment of a tree,” replied his companions. The treasurer ordered it brought to him.

1 Parallels: Jātaka 483: iv. 263-267; Divydvaddna, xii: 143-166; Hardy, Manual of Buddhism, pp. 300-313. The Cingalese version translated by Hardy follows closely the Dhammapada Commentary version. Materially different are the Jātaka and Divydvaddna versions. The Dhammapada Commentary version appears to be entirely independent of the Jātaka version. The Jātaka version is very brief (only about one fifth as long as the Dhammapada Commentary version), and lacks the account of the finding of the block of wood and the fashioning of the bowl, the creation of the jeweled walk, and the offers of the six disciples to perform miracles. The Dhammapada Commentary version gives a multitude of details not found in the Jātaka version, especially in its accounts of Pindola’s miracle, the Twin Miracle proper, and the preaching of the Abhidhamma in the World of the Thirty-three, xiv. 2 a (text: iii. 199---203=2) is an elaboration of Vinaya, Culla Vagga, v. 8: ii. 110-112. The Dhammapada Commentary version of the Twin Miracle, the Preaching of the Abhidhamma, and the Descent of the Deities, is referred to at Milindapanha, 349--, 350-’-. Text: N iii. 199-230.

“What kind of wood is it?” thought the treasurer. In order to find out for himself, he proceeded to pare it with the blade of an adze, and immediately discovered that it was a block of red sandalwood of the color of red lac. [200] Now the treasurer was neither orthodox nor heretical in his views, but was impartial to both. He thought to himself, “I have a great quantity of red sandalwood in my house; what shall I do with this?” Then the following thought occurred to him, “There are many men living in the world who say, ‘We are Arahats, we are Arahats.’ For my part, however, I know not a single Arahat. I will have the lathe in my house started up and a bowl turned; and this bowl I will suspend in the air by a cord from a series of bamboos, sixty cubits from the ground. Then I will make the following proclamation, ‘If any be an Arahat, let him fly through the air and take the bowl.’ If any shall succeed in taking the bowl, I will become his disciple, and my son and my wife likewise.” Accordingly he had a bowl turned, suspended it from a series of bamboos, and made the following proclamation, “If any in this world be an Arahat, let him fly through the air and take this bowl.”

Six religious teachers said to him, “This bowl is just the thing for us; give it to us.” But the treasurer replied, “Fly through the air and take it.” On the sixth day the naked ascetic Nathaputta said to his disciples, “Go say to the treasurer, ‘This bowl is just the thing for our teacher. Do not insist on our flying through the air for the sake of a mere trifle. Give us the bowl.’” [201] They went and delivered his message to the treasurer, who replied, “He only shall have the bowl who can fly through the air and take it.”

Nathaputta himself desired to go. Accordingly he gave orders to his disciples, “I will lift up a single hand and a single foot, and act as though I were about to fly up. Then you must say to me, ‘Teacher, what are you doing? Do not reveal hidden powers of Arahatship to the multitude merely for the sake of a wooden bowl.’ So saying, you must grasp me by the hands and feet, pull me down, and throw me on the ground.” Then Nathaputta went and said to the treasurer, “Great treasurer, this bowl is not at all the thing for others. Do not insist on my flying through the air for the sake of a mere trifle. Give me the bowl.” “Reverend Sir, fly through the air and take it; that is the only way.”

Then Nathaputta said to his disciples, “Well then, come away, come away.” So saying, he led them away. Then he said, “I shall now fly up into the air.” So saying, he lifted up a single hand and a single foot. Thereupon his disciples said to him, “Teacher, teacher, what is it you are doing? All for the sake of a wretched, miserable wooden bowl, why need you reveal hidden powers to the multitude?” Forthwith they grasped him by the hands and feet and dragged him down and threw him on the ground. Then he said to the treasurer, “Great treasurer, these my disciples will not permit me to fly up into the air; pray give me the bowl.” “Fly up and take it, Reverend Sir.” Thus did the six heretics strive for six days; but for all their striving, they did not succeed in obtaining the bowl.

On the seventh day the Venerable Elder Moggallāna the Great and the Venerable Elder Piṇḍolabhāradvāja set out to make an alms-pilgrimage in Rājagaha; and taking their stand on a flat rock, they proceeded to robe themselves. [202] Just at that moment some gamesters began the following conversation, “Friends, six religious teachers used to go about pretending to be Arahats. But when, seven days ago, the treasurer of Rājagaha suspended a bowl and said, ‘If any be an Arahat, let him fly through the air and take the bowl,’ not one of those who pretended to be Arahats could fly through the air. To-day we know for certain that there are no Arahats in the world.”

Hearing this talk, the Venerable Moggallāna the Great said to the Venerable Elder Piṇḍolabhāradvāja, “Brother, you have heard the conversation of these men; they talk as though they were challenging the Religion of the Buddha. Now you are possessed of great magical power, you are possessed of great supernatural power; go fly through the air and take this bowl.” “Brother Moggallāna, you are known far and wide as ‘Foremost of those that possess magical power;’ you take this bowl; if you take it, I will take it.” Moggallāna replied, “You go, brother.” Accordingly the Venerable Elder Piṇḍolabhāradvāja entered into the trance of the Supernatural Faculties, and arising from the trance, he encircled the flat rock three leagues in extent with the tip of his foot, and then raising it aloft as easily as if it were silk-cotton, he walked seven times about in a circle over the city of Rājagaha.

Now the city of Rājagaha was exactly three leagues in extent, and the rock appeared like a covering over the city. The residents of the city thought to themselves, “The rock will fall upon us and crush us,” and terrified with fear, they placed winnowing-baskets on their heads and hid themselves here and there. [203] The seventh time the Elder encircled the city he rent the flat rock asunder and showed

himself plainly before the people. When the multitude saw the Elder, they cried out, “Reverend Piṇḍolabhāradvāja, take firm hold of the rock; do not destroy us all.” Thereupon the Elder kicked the rock away from him, whereupon the rock settled in the same place in which it had lain before. And the Elder lighted on the top of the treasurer’s house.

When the Elder saw him, he prostrated himself on his breast and said, “Master, pray descend.” When the Elder had descended, the treasurer provided him with a seat, caused him to lower his bowl, filled it with the four sweet foods, and returned it to the Elder. The Elder took his bowl and set out in the direction of the monastery. Thereupon all those who, because of absence either in the forest or in the village, had not seen that miracle, gathered together and began to follow the Elder, saying to him, “Reverend Sir, show us also the miracle.” So the Elder repeated the miracle for them also, and having so done, continued his course to the monastery.

The Teacher, who was following the Elder, heard the noise of the multitude as they roared out their applause, and asked the Elder Ānanda, “Ānanda, who is it they are applauding?” “Reverend Sir,” replied the Elder Ānanda, “Piṇḍolabhāradvāja flew up into the air and took the bowl made of red sandalwood, and the multitude are applauding him.” So the Teacher summoned Bhāradvāja and said to him, “Is the report true that you have done this?” “Yes, Reverend Sir, it is true.” “Bhāradvāja, why did you do this?” Thereupon the Teacher rebuked the Elder, caused him to break that bowl to pieces, and directed him to give the fragments to the monks to grind into powder for sandal-paste. And he laid down a precept forbidding the exercise of the supernatural powers for such purposes in the future. [204]

2 b. The Buddha promises to perform a miracle

When the heretics heard that the monk Gotama had caused that bowl to be broken to pieces and that he had laid down a precept forbidding his disciples to perform miracles, they said, “Even if their lives depend upon it, the disciples of the monk Gotama will not disobey the precept which he has laid down. Moreover the monk Gotama will also keep that precept. Now is our chance!” So they went through the streets of the city proclaiming, “It is our wont to keep our own powers hidden, and it was for this reason that on a recent occasion we refused to display our own powers for the sake of a wooden bowl. But the disciples of the monk Gotama displayed their powers to the multitude all for the sake of a paltry bowl. The monk Gotama in his wisdom caused that bowl to be broken to pieces and laid down a precept forbidding his disciples to perform miracles. Henceforth we will perform miracles only with him.”

King Bimbisāra heard their talk, went to the Teacher, and said, “Reverend Sir, is the report true that you have forbidden your disciples to perform miracles?” “Yes, great king.” “The heretics are saying, ‘We will perform miracles with you;’ what do you intend to do about this?” “If they perform miracles, I will do the same.” “Have you not laid down a precept forbidding the performance of miracles?” “Great king, I have not laid down a precept for myself; the precept was intended to apply only to my disciples.” “Do you mean that the precept which you laid down was intended to apply to everyone but yourself?”

“Well, great king, I will answer that question by another. Great king, it is true, is it not, that you have a pleasure-garden in your kingdom?” “Yes, Reverend Sir.” “Great king, if the populace should eat the mangoes and other fruits in your garden, what would you do to them?” “I should inflict punishment upon them, Reverend Sir.” “But you would have the right to eat them yourself?” “Yes, Reverend Sir: I am not liable to punishment; I should have the right to eat whatever belongs to me.” “Great king, even as [205] your authority extends throughout your kingdom thirty leagues in extent, and you are not yourself liable to punishment for eating mangoes and other fruits in your own garden, while others are liable to punishment for so doing, even so my authority extends throughout hundreds of thousands of millions of worlds, and while I may overstep the precepts which I have myself laid down, others may not so do; therefore, great king, I shall perform a miracle.”

When the heretics heard these words, they said to each other, “Now we are lost; the monk Gotama declares that the precept which he laid down was intended to apply to his disciples, but not to himself, and he further declares that it is his intention to perform a miracle himself; what are we to do?” And they took counsel together. The king asked the Teacher, “Reverend Sir, when do you intend to perform this miracle?” “On the day of full moon of the month Asalhi, four months hence.” “Where will you perform it, Reverend Sir?” “Near Sāvatthi, great king.” (Now why did the Teacher appoint a place so far distant? Because Sāvatthi is the place where all the Buddhas have performed their great miracles; it was likewise to permit the assemblage of a great multitude. For these reasons the Teacher appointed a place far distant.)

The heretics, hearing these words, said to each other, “Four months hence the monk Gotama will perform a miracle at Sāvatthi. Henceforth, therefore, we must pursue him unremittingly. When the populace see us, they will ask, ‘What does this mean?’ and we will reply, ‘You will remember that we said, “We will perform a miracle with the monk Gotama;” now he is running away from us; but since we are not willing that he should get away from us, we are pursuing him.’”

When the Teacher had gone his round for alms in Rājagaha, he came forth from the city. The heretics likewise came forth in his train. Wherever he took his meal, there they lodged for the night; wherever he lodged for the night, there they took their breakfast. When the people asked them, “What does this mean?” they gave the same answer they had before agreed upon. [206] “We will see the miracle,” cried out the multitude, and followed after. In due course the Teacher reached Sāvatthi. The heretics accompanied him thither. On reaching the city they stirred up their retainers, obtained for themselves a hundred thousand pieces of money, caused a pavilion to be erected with pillars of acacia wood, and caused it to be covered with blue lotus flowers. Having so done, they sat down and said, “Here we will perform a miracle.”

King Pasenadi Kosala approached the Teacher and said, “Reverend Sir, the heretics have caused a pavilion to be erected; shall I also erect a pavilion for you?” “There is no need of so doing, great king; I have a pavilion-maker.” “Reverend Sir, who is there here besides me that can build a pavilion for you?” “Sakka king of the gods, great king.” “Reverend Sir, where will you perform the miracle?” “At the foot of the mango-tree which is called Ganda’s, great king.” The heretics heard the words, “He will perform the miracle at the foot of the mango-tree.” Straightway they tore up by the roots all of the mango-trees for a league around, even those that had sprung up that very day, and threw them all into the forest.