Buddhist Legends: Books 1–26

XIV. 7. WHENCE COME MEN OF NOBLE BIRTH?1

It is not easy to find. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a question asked by the Elder Ānanda.

One day as the Elder sat in his day-quarters, he thought to himself, [248] “The Teacher has told us whence come well-bred elephants, horses, and bullocks. ‘Noble elephants,’ said he, ‘are bred from the stock of Chaddanta or of Uposatha; 2 noble chargers from the stock of Valahaka, king of horses; and noble bullocks are raised in the Dekkan.’ But men of noble birth, — now whence pray come they?” He went to the Teacher, saluted him, and asked him about the matter. Said the Teacher, “Ānanda, your ‘men of noble birth’, — it is not everywhere that they are born. But in the Middle Country, three hundred leagues long in a straight line and nine hundred in a circuit, — there they are born. But when they are born, it is not in any family soever that they are born, but only in a family here and there of some Khattiya or Brahman noble.” So saying, he pronounced the following Stanza,

193. It is not easy to find a man of noble birth; it is not everywhere that such a man is born;

Wherever is born a man that is steadfast, the family prospers wherein he is born.

XIV. 8. WHAT IS THE PLEASANTEST THING IN THE WORLD?3

Pleasant is the rise of the Buddhas. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of monks. [249]

For one day five hundred monks sitting in the Hall of State began the following discussion, “Brethren, what is the pleasantest thing in this world?” Some said, “There is nothing that can compare with

1 Text: N iii. 247-249. « ggg Jātaka 479: iv. 232. » Text: N iii. 249-250.

the pleasure of ruling.” Others said, “There is nothing that can compare with the pleasures of love.” Still others said, “There is no pleasure that can compare with the pleasure of eating rice, meat, and so on.” The Teacher approached the place where they were sitting and asked them, “Monks, what are you sitting here now talking about?” When they told him, he replied, “Monks, what are you saying? All these pleasures which you are discussing belong to the Round of Suffering. On the other hand, the rise of a Buddha in this world, the hearing of the Law, and peace and harmony in the Order, these and these alone are pleasant.” So saying, he pronounced the following Stanza,

194. Pleasant is the rise of the Buddhas, pleasant is the preaching of the True Religion,

Pleasant is peace and unity in the Order; the devotion of those who live in harmony is pleasant.

XIV. 9. HONOR TO WHOM HONOR IS DUE

He that renders honor to whom honor is due. This religious instruction was given by the Teacher while he was making a journey with reference to the Buddha Kassapa’s golden shrine. [250]

One day the Tathāgata departed from Sāvatthi, accompanied by a large company of monks and set out for Benāres. On his way thither he came to a certain shrine near the village Todeyya. There the Happy One sat down, sent forth Ānanda, Treasurer of the Faith, and bade him summon a Brahman who was tilling the soil near by. [251] When the Brahman came, he omitted to pay reverence to the Tathāgata, but paid reverence only to the shrine. Having so done, he stood there before the Teacher. Said the Happy One, “How do you regard this place, Brahman?” The Brahman replied, “This shrine has come down to us through generations, and that is why I reverence it. Sir Gotama.” Thereupon the Happy One praised him, saying, “In reverencing this place you have done well, Brahman.”

When the monks heard this, they entertained misgivings and said, “For what reason did the Exalted One bestow this praise?” So in order to dispel their doubt, the Tathāgata recited the Ghatikara Suttanta in the Majjhima Nikaya. 2 Then by the supernatural power of his magic, he created in the air a mountain of gold, a double, as it

1 Text: N iii. 250-253. 2 MajjhiTna, 81: ii. 45-54.

were, of the golden shrine of the Buddha Kassapa, a league in height. Then, pointing to the numerous company of his disciples, he said, “Brahman, it is even more fitting to render honor to men who are so deserving of honor as these.” Then, in the words of the Sutta of the Great Decease, 1 he declared that the Buddhas and others, four in number, are worthy of shrines. Then he described in detail the three kinds of shrines: the shrine for bodily relics, the shrine for commemorative relics, and the shrine for articles used or enjoyed. So saying, he pronounced the following Stanzas,

195. He that renders honor to whom honor is due, whether they be the Buddhas or their disciples,

Those that have overpassed the Hindrances, those that have crossed the Sea of Sorrow,

196. He that renders honor to those that have found Nibbāna, to those that are without fear,

His merit cannot be measured by anyone. [253]

At the conclusion of the lesson the Brahman attained the Fruit of Conversion.

For the space of seven days the golden shrine, a league in height, remained poised in the air. There was a great concourse of people; for the space of seven days they did honor to the shrine in all manner of ways. At that time arose the schism of the holders of schismatic views. By the supernatural power of the Buddha that shrine returned to its original place; and in that place, at that very moment, there was a great stone shrine. Eighty-four thousand living beings in that company obtained Comprehension of the Law.

1 Dlgha, ii. 1421-143”.

BOOK XV.

HAPPINESS

SUKHA VAGGA

XV. 1. A QUARREL AMONG BRETHREN

Oh, happily let us live! This religious instruction was given by the Teacher while he was in residence among the Sakiyas with reference to the cessation of a quarrel among kinsmen. [254]

The story goes that the Sakiyas and the Koliyas caused the waters of the river Rohiṇī to be confined by a single dam between the city of Kapilavatthu and the city of Koliya, and cultivated the fields on both sides of the river. Now in the month Jetthamula the crops began to droop, whereupon the laborers employed by the residents of both cities assembled. Said the residents of the city of Koliya, “If this water is diverted to both sides of the river, there will not be enough both for you and for us too. But our crops will ripen with a single watering. Therefore let us have the water.”

The Sakiyas replied, “After you have filled your storehouses, we shall not have the heart to take ruddy gold and emeralds and black pennies, and, baskets and sacks in our hands, go from house to house seeking favors at your hands. Our crops also will ripen with a single watering. [255] Therefore let us have this water.” “We will not give it to you.” “Neither will we give it to you.” Talk waxed bitter, until finally one arose and struck another a blow. The other returned the blow and a general fight ensued, the combatants making matters worse by aspersions on the origin of the two royal families.

Said the laborers employed by the Koliyas, “You who live in the city of Kapilavatthu, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of those who, like dogs and jackals, have cohabited with

1 This story is a brief outline of the Introduction to Jdtaka 536: v. 412-416. Dh. cm., iii. 254’-255’’ is almost word for word the same as Jdtaka, v. 412’--413’’’, and Dh. cm., iii. 256--’ is almost word for word the same as Jdtaka, v. 414--”. The Dhammapada Commentary version then concludes very briefly, saying nothing about the relation of Jdtakas by the Buddha. Cf. Hardy, Manual of Buddhism, pp. 317-320. Text: N iii. 254-257.

their own sisters?” The laborers employed by the Sakiyas replied, “You lepers, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of destitute outcasts who have lived in jujube-trees like animals?” Both parties of laborers went and reported the quarrel to the ministers who had charge of the work, and the ministers reported the matter to the royal households. Thereupon the Sakiyas came forth armed for battle and cried out, “We will show what strength and power belong to those who have cohabited with their sisters.” Likewise the Koliyas came forth armed for battle and cried out, “We will show what strength and power belong to those who dwell in jujube-trees.”

As the Teacher surveyed the world at dawn and beheld his kinsmen, he thought to himself, “If I refrain from going to them, these men will destroy each other. It is clearly my duty to go to them.” Accordingly he flew through the air quite alone to the spot where his kinsmen were gathered together, and seated himself cross-legged in the air over the middle of the river Rohiṇī. [256] When the Teacher’s kinsmen saw the Teacher, they threw away their weapons and did reverence to him. Said the Teacher to his kinsmen, “What is all this quarrel about, great king?” “We do not know, Reverend Sir.” “Who then would be likely to know?” “The commander-in-chief of the army would be likely to know.” The commander-in-chief of the army said, “The viceroy would be likely to know.” Thus the Teacher put the question first to one and then to another, asking the slave-laborers last of all. The slave-laborers replied, “The quarrel is about water, Reverend Sir.”

Then the Teacher asked the king, “How much is water worth, great king?” “Very little, Reverend Sir.” “How much are Khattiyas worth, great king?” “Khattiyas are beyond price, Reverend Sir.” “It is not fitting that because of a little water you should destroy Khattiyas who are beyond price.” They were silent. Then the Teacher addressed them and said, “Great kings, why do you act in this manner? Were I not here present to-day, you would set flowing a river of blood. You have acted in a most unbecoming manner. You live in enmity, indulging in the five kinds of hatred. I live free from hatred. You live afflicted with the sickness of the evil passions. I live free from disease. You live in eager pursuit of the five kinds of sensual pleasure. I live free from the eager pursuit of aught.” So saying, he pronounced the following Stanzas,

197. Oh, happily let us live! free from hatred, among those who hate;

Among men who hate, let us live free from hatred.

198. Oh, happily let us live! free from disease, among those who are afflicted with disease;

Among men who are afflicted with disease, let us live free from disease.

199. Oh, happily let us live! free from longing, among those who are possessed with longing;

Among those who are possessed with longing, let us live free from longing.

XV. 2. MĀRA POSSESSES VILLAGERS

Oh happily let us live! This religious instruction was given by the Teacher while he was in residence in the Brahman village Pañcasālā with reference to Māra. [257]

For one day the Teacher perceived that five hundred maidens possessed the faculties requisite for attaining the Fruit of Conversion, and therefore went and took up his residence near this village. Now on a certain festival day those maidens went to the river and bathed, and having so done, adorned themselves with rich apparel and jewels and set out in the direction of the village. Accordingly the Teacher also entered that village and went about the village receiving alms. Now Māra took possession of the bodies of all the inhabitants of that village, [258] with the result that the Teacher received not so much as a spoonful of boiled rice. As the Teacher departed from that village with bowl clean as it had been washed, Māra took his stand at the gate of that village and said to him, “Monk, you received no alms?” “Embodiment of evil, why have you so wrought that I should receive no alms?” “Very well, Reverend Sir, enter the village again.” This thought, we are told, was in Māra’s mind, “If he enters the village again, I will take possession of the bodies of all the villagers and will cause them to clap their hands before his face, laugh in his face, and make all manner of fun of him.”

At that moment those maidens reached the gate of the village, and seeing the Teacher, saluted him and stood respectfully on one side. Then said Māra to the Teacher, “Reverend Sir, seeing that you received not a morsel of food, you must be oppressed with the pangs of hunger.” The Teacher replied, “Embodiment of evil, though to-day we received naught, yet shall we spend the day in the bliss

1 This story is derived from Samyvtta, iv. 2. 8: i. llS-114. Cf. E. Windisch, Māra und Buddha, pp. 102-104. Text: N iii. 257-259.

of joy, like Great Brahma in the Heaven of the Bright Gods.” So saying, he pronounced the following Stanza,

200. Oh, happily let us live! we who possess naught;

Let us live on the food of joy, like the Bright Gods.

XV. 3. DEFEAT OF THE KING OF KOSALA

Victory produces hatred. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the defeat of the king of Kosala. [259]

The story goes that the king of Kosala fought against his nephew Ajātasattu near the village Kasika and suffered defeat three times. As he returned from defeat the third time, he thought to himself, “Since I have not been able to subdue this milk-faced youth, what is the use of my living any longer?” So he refused to eat and took to his bed. The news of what he had done, spread throughout city and monastery. The monks reported the matter to the Teacher, saying, “Reverend Sir, report has it that the king, who thrice suffered defeat near the village Kasika and has just now returned from defeat, has refused to eat and has taken to his bed, saying, ‘Since I have not been able to defeat this milk-faced youth, what is the use of my living any longer?’” When the Teacher heard this report, he said, “Monks, by winning a victory, a man produces hatred; and he that is defeated is afflicted with suffering.” So saying, the Teacher pronounced the following Stanza,

201. Victory produces hatred; he that is defeated is afflicted with suffering;

He that has renounced both victory and defeat lives in tranquillity and happiness.

XV. 4. “LOOK NOT ON A WOMAN TO LUST AFTER HER”2

There is no fire like the fire of lust. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain maiden of respectable family. [260]

The story goes that the mother and father of this maiden arranged a marriage for her and invited the Teacher to be present on the wedding-day. So the Teacher, accompanied by the Congregation of Monks, went thither and sat down. The bride passed to and fro, straining water for the Congregation of Monks and performing the other duties. As the bride passed to and fro, the husband stood and gazed at her. As he gazed at her, he was overpowered by desire and lust arose within him. Overcome by nescience, he ministered neither to the Buddha nor to the Eighty Chief Elders, but made up his mind, “I will stretch forth my arms and embrace that woman.”

1 Text: N iii. 259-260. 2 Text: N ill. 260-261.

The Teacher perceived what was passing through his mind and so wrought that he no longer saw that woman. Seeing her no longer, he stood and gazed at the Teacher. As he stood there gazing at the Teacher, the Teacher said to him, “Youth, there is no fire like the fire of lust. [261] There is no sin like the sin of hatred. There is no suffering like the suffering involved in keeping up the Aggregates of Being. There is no happiness like the happiness of Nibbāna.” So saying, he pronounced the following Stanza,

202. There is no fire like the fire of lust;

There is no sin like the sin of hatred;

There are no sufferings like the sufferings of existence;

There is no happiness like Supreme Tranquillity.

At the conclusion of the lesson the maiden and the youth were established in the Fruit of Conversion. At that moment the Exalted One permitted them to see each other once more.

XV. 5. THE BUDDHA FEEDS THE HUNGRY

Hunger. This religious instruction was given by the Teacher while he was in residence at Alavi with reference to a certain lay disciple.

For one day, as the Teacher seated in the Perfumed Chamber at Jetavana [262] surveyed the world at dawn, he beheld a certain poor man at Alavi. Perceiving that he possessed the faculties requisite for attaining the Fruit of Conversion, he surrounded himself with a company of five hundred monks and went to Alavi. The inhabitants of Alavi straightway invited the Teacher to be their guest. That poor man also heard that the Teacher had arrived and made up his mind to go and hear the Teacher preach the Law. But that very

1 Text: N iii. 261-264.

day an ox of his strayed off. So he considered within himself, “Shall I seek that ox, or shall I go and hear the Law?” And he came to the following conclusion, “I will first seek that ox and then go and hear the Law.” Accordingly, early in the morning, he set out to seek his ox.

The residents of Alavi provided seats for the Congregation of Monks presided over by the Buddha, served them with food, and after the meal took the Teacher’s bowl, that he might pronounce the words of thanksgiving. Said the Teacher, “He for whose sake I came hither a journey of thirty leagues has gone into the forest to seek his ox which was lost. Not until he returns, will I preach the Law.” And he held his peace.

While it was still day, that poor man found his ox and straightway drove the ox back to the herd. Then he thought to himself, “Even if I can do nothing else, I will at least pay my respects to the Teacher.” Accordingly, although he was oppressed with the pangs of hunger, he decided not to go home, but went quickly to the Teacher, and having paid obeisance to the Teacher, sat down respectfully on one side. When the poor man came and stood before the Teacher, the Teacher said to the steward of the alms, “Is there any food remaining over and above to the Congregation of Monks?” “Reverend Sir, the food has not been touched.” “Well then, serve this poor man with food.” So when the steward had provided that poor man with a seat in a place indicated by the Teacher, he served him dutifully with rice-porridge and other food, both hard and soft. When the poor man had eaten his meal, he rinsed his mouth.

(We are told that with this single exception there is no other instance on record in the Three Piṭakas [263] of the Tathāgata’s having thus inquired about the supply of food.) As soon as the poor man’s physical sufferings had been relieved, his mind became tranquil. Then the Teacher preached the Law in orderly sequence, expounding one after another the Four Noble Truths. At the conclusion of the lesson, the poor man was established in the Fruit of Conversion. Then the Teacher pronounced the words of thanksgiving, and having so done, arose from his seat and departed. The multitude accompanied him a little way and then turned back.

The monks who accompanied the Teacher were highly indignant and said, “Just consider, brethren, what the Teacher did. Nothing of the sort ever happened before. But to-day, seeing a certain poor man, the Teacher inquired about the supply of food and directed that food to be given to another.” The Teacher turned around, stopped, and said, “Monks, what are you saying?” When he heard what they were saying, he said to them, “It is even so, monks. When I came hither a journey of thirty leagues, a long and difficult journey, my sole reason for coming hither was the fact that I saw that this lay disciple possessed the faculties requisite for the attainment of the Fruit of Conversion. Early in the morning, oppressed with the pangs of hunger, this man went to the forest and spent the day in the forest seeking his ox which was lost. Therefore I thought to myself, ‘If I preach the Law to this man while he is suffering from the pangs of hunger, he will not be able to comprehend it.’ Therefore was it that I did what I did. Monks, there is no affliction like the affliction of hunger.” So saying, he pronounced the following Stanza,

203. Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;

If a man thoroughly understand this, he has attained Nibbāna, Supreme Happiness.

XV. 6. ON MODERATION IN EATING

Health is the greatest acquisition. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to King Pasenadi Kosala. [264]

For at a certain period of his life King Pasenadi Kosala used to eat boiled rice cooked by the bucketful, and sauce and curry in proportion. One day after he had eaten his breakfast, unable to shake off the drowsiness occasioned by over-eating, he went to see the Teacher and paced back and forth before him with a very weary look. Overcome with a desire to sleep, but not daring to lie down and stretch himself out, he sat down on one side. Thereupon the Teacher said to him, “Did you come, great king, before you were well rested?” “Oh no, Reverend Sir; but I always suffer greatly after eating a meal.” Then said the Teacher to him, [265] “Great king, over-eating brings just such suffering in its train.” So saying, the Teacher pronounced the following Stanza,

325. If a man gives way to indolence, eats overmuch.

Spends his time in sleep, and lies and rolls about

Like a great hog fed on grain.

Such a simpleton will enter the womb again and again.

1 This story is almost word for word the same as Samyvtta, iii. 2. S: i. 81-82. Cf. Story xxiii. 4. Text: N iii. 264-267.

After admonishing the king with this Stanza, the Teacher continued, “Great king, one ought to observe moderation in eating, for in moderate eating there is comfort.” And admonishing him further, the Teacher pronounced the following Stanza,

If a man be ever mindful, if he observe moderation in taking food.

His sufferings will be but slight; he will grow old slowly, preserving his life.

The king was unable to memorize this Stanza. So the Teacher said to the king’s nephew, Prince Good-looking, Sudassana, who stood near, “Memorize this Stanza.” Sudassana asked the Teacher, “Reverend Sir, after I have memorized this Stanza, what shall I do with it?” The Teacher replied, “When the king eats his meal, just as he is about to take the last lump of boiled rice, you must recite this Stanza. The king will understand its purport and will immediately throw away that lump of rice. When it comes time to boil the rice for the king’s next meal, you must fetch just as many grains of fresh rice as there were grains of boiled rice in that lump of rice.” “Very well, Reverend Sir,” replied Sudassana. So both evening and morning, when the king ate his meal, his nephew would recite that Stanza just as the king was about to take the last lump of boiled rice, and would fetch for his next meal just as many grains of fresh rice as there were grains of boiled rice in the lump of boiled rice which the king had thrown away. And every time the king heard that Stanza recited, [266] he gave away a thousand pieces of money in alms. The king contented himself with a pint-pot of boiled rice a day, never exceeding that amount. After a time he became cheerful and lean.

One day the king went to pay his respects to the Teacher, and having saluted the Teacher, said to him, “Reverend Sir, now I am happy. Once more I am able to follow the chase and to catch wild beasts and horses. I used to quarrel with my nephew. But recently, however, I gave my nephew my daughter, the Princess Vajirā, to wife. I have given her this village, that she may have a pool wherein to bathe. My quarrels with my nephew have ceased, and for this reason also I am happy. The other day a precious stone, the property of the royal household was lost; this has but recently returned to my hand, and for this reason also I am happy. Desiring to establish friendly relations with your disciples, I established the daughter of one of your kinsmen in our household, and for this reason also I am happy.” The Teacher replied, “Great king, health is the greatest blessing one can ask for, contentment with whatever one has received is the greatest wealth, confidence is the best of relatives. But there is no happiness that can be compared with Nibbāna.” So saying, he pronounced the following Stanza,

204. Health is the greatest acquisition, contentment is the greatest wealth.

Confidence is the best of relatives, Nibbāna is the greatest happiness.

XV. 7. BY RIGHTEOUSNESS MEN HONOR THE BUDDHA

He who has tasted the sweetness of solitude. This religious instruction was given by the Teacher while he was in residence at Vesāli with reference to a certain monk. [267]

For when the Teacher said, “Monks, four months hence I shall pass into Nibbāna,” seven hundred monks of his retinue were overwhelmed with fear, the Arahats experienced religious exaltation, while those who had not yet attained the Fruit of Conversion were unable to restrain their tears. [268] The monks gathered in little groups and went about consulting each other and asking, “What are we to do?”

Now a certain monk named Elder Tissa thought to himself, “If it be true that at the expiration of four months the Teacher will pass into Nibbāna, inasmuch as I am not yet free from the evil passions, it behooves me to win Arahatship while the Teacher yet remains alive.” Accordingly he adopted the Four Postures and kept residence by himself, never associating with the other monks and never talking or conversing with any one. The monks said to him, “Brother Tissa, why do you act in this manner?” Tissa, however, paid no attention to what they said.

The monks therefore reported the matter to the Teacher, saying, “Reverend Sir, Elder Tissa has no affection for you.” The Teacher caused Tissa to be summoned and asked him, “Tissa, why do you act in this manner?” When Tissa told the motive that actuated him, the Teacher applauded his conduct, saying, “Well done, Tissa.” Then said the Teacher to the monks, “Monks, he only that is like Tissa has real affection for me. For though men honor me with perfumes and garlands, they honor me not. But they that practice the Higher and the Lower Law, they alone truly honor me.” So saying, he pronounced the following Stanza,

1 Cf. Stories xii. 10 and xxv. 4. Text: N iii. 267-269.

205. He who has tasted the sweetness of solitude and the sweetness of tranquillity.

Such a one is free from fear and free from sin, for he drinks the sweetness of the joy of the Law.

XV. 8. SAKKA MINISTERS TO THE BUDDHA

It is a good thing to look upon the Noble. This religious instruction was given by the Teacher while he was in residence at Beḷuva village with reference to Sakka. [269]

For when the Tathāgata’s Aggregate of Life was at an end and he was suffering from an attack of dysentery, Sakka king of gods became aware of it and thought to himself, “It is my duty to go to the Teacher and to minister to him in his sickness.” Accordingly he laid aside his own body, three-quarters of a league in height, approached the Teacher, saluted him, and with his own hands rubbed the Teacher’s feet. The Teacher said to him, “Who is that?” “It is I, Reverend Sir, Sakka.” “Why did you come here?” “To minister to you in your sickness, Reverend Sir.” “Sakka, to the gods the smell of men, even at a distance of a hundred leagues, is like that of carrion tied to the throat; [270] depart hence, for I have monks who will wait upon me in my sickness.” “Reverend Sir, at a distance of eighty-four thousand leagues I smelt the fragrance of your goodness, and therefore came I hither; I alone will minister to you in your sickness.” Sakka permitted no other so much as to touch with his hand the vessel which contained the excrement of the Teacher’s body, but himself carried the vessel out on his own head. Moreover he carried it out without the slightest contraction of the muscles of his mouth, acting as though he were bearing about a vessel filled with perfumes. Thus did Sakka minister to the Teacher and departed only when the Teacher felt more comfortable.

The monks began a discussion, saying, “Oh, how great must be the affection of Sakka for the Teacher! To think that Sakka should lay aside such heavenly glory as is his, to wait upon the Teacher in his sickness! To think that he should carry out on his head the vessel containing the excrement of the Teacher’s body, as though he were removing a vessel filled with perfumes, without the slightest contraction of the muscles of his mouth!” Hearing their talk, the Teacher said, “What say you, monks? It is not at all strange that Sakka

1 Text: N iii. 269-272.

king of gods should cherish warm affection for me. For because of me this Sakka king of gods laid aside the form of Old Sakka, obtained the Fruit of Conversion, and took upon himself the form of Young Sakka. For once, when he came to me terrified with the fear of death, preceded by the celestial musician Pancasikha, 1 and sat down in Indasala Cave in the midst of the company of the gods, I dispelled his suffering by saying to him,

Vasava, ask me whatever question you desire in your heart to ask;

I will answer whatever question you ask me.

“Having dispelled his suffering, I preached the Law to him. At the conclusion of the discourse fourteen crores of living beings obtained Comprehension of the Law, and Sakka himself, even as he sat there, obtained the Fruit of Conversion and became Young Sakka. Thus I have been a mighty helper to him, and it is not at all strange that he should cherish warm affection for me. For, monks, [271] it is a pleasant thing to look upon the Noble, and it is likewise a pleasant thing to live with them in the same place; but to have aught to do with simpletons brings suffering.” So saying, he pronounced the following Stanzas,

206. It is a good thing to look upon the Noble, and to live with them is ever pleasant;

It would be pleasant, might one never look upon a simpleton at all.

207. For he who walks in the company of simpletons suffers a long time;

Living with simpletons, as with an enemy, always brings suffering;

Pleasant is it to live with the steadfast, even as is a meeting of kinsfolk.

Therefore,

208. One should follow the steadfast, the wise, the learned, the patient, the dutiful, the Noble;

One should follow so good and intelligent a man, as the moon follows the path of the stars.

1 See Digha, 21: ii. 263-289

BOOK XVI.

OBJECTS OF AFFECTION

PIYA VAGGA

XVI. 1. MOTHER AND FATHER AND SON

He who abandons himself to the distractions of this world. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to three religious. [273]

The story goes that in a certain household at Sāvatthi there was an only son, who was the darling and delight of his mother and father. One day some monks were invited to take a meal at the house, and when they had finished, they recited the words of thanksgiving. As the youth listened to the words of the Law, he was seized with a desire to become a monk, and straightway asked leave of his mother and father. They refused to permit him to do so. Thereupon the following thought occurred to him, “When my mother and father are not looking, I will leave the house and become a monk.”

Now whenever the father left the house, he committed the son to the care of his mother, saying, “Pray keep him safe and sound;” and whenever the mother left the house, she committed the son to the care of the father. One day, after the father had left the house, the mother said to herself, “I will indeed keep my son safe and sound.” So she braced one foot against one of the door-posts and the other foot against the other door-post, and sitting thus on the ground, began to spin her thread. The youth thought to himself, “I will outwit her and escape.” So he said to his mother, “Dear mother, just remove your foot a little; I wish to attend to nature’s needs.” She drew back her foot and he went out. He went to the monastery as fast as he could, and approaching the monks, said, “Receive me into the Order, Reverend Sirs.” [274] The monks complied with his request and admitted him to the Order.

When his father returned to the house, he asked the mother, “Where is my son?” “Husband, he was here but a moment ago.” “Where can my son be?” thought the father, looking about. Seeing him nowhere, he came to the conclusion, “He must have gone to the monastery.” So the father went to the monastery, and seeing his son

1 Text: N iii. 273-276.

garbed in the robes of a monk, wept and lamented and said, “Dear son, why do you destroy me?” But after a moment he thought to himself, “Now that my son has become a monk, why should I live the life of a layman any longer?” “So of his own accord, he also asked the monks to receive him into the Order, and then and there retired from the world and became a monk.

The mother of the youth thought to herself, “Why are my son and my husband tarrying so long?” Looking all about, she suddenly thought, “Undoubtedly they have gone to the monastery and become monks.” So she went to the monastery and seeing both her son and her husband wearing the robes of monks, thought to herself, “Since both my son and my husband have become monks, what further use have I for the house-life?” And of her own accord, she went to the community of nuns and retired from the world.

But even after mother and father and son had retired from the world and adopted the religious life, they were unable to remain apart; whether in the monastery or in the convent of the nuns, they would sit down by themselves and spend the day chatting together. The monks and nuns were repelled by their conduct, and one day the monks told the Teacher what was going on. The Teacher sent for them and asked them, “Is the report true that you are doing this and that?” They replied in the affirmative. Then said the Teacher, “Why do you do so? This is not the proper way for monks and nuns to conduct themselves.” “But, Reverend Sir, it is impossible for us to live apart.” “From the time of retirement from the world, such conduct is highly improper; it is painful both to be deprived of the sight of those who are dear, and to be obliged to look upon that which is not dear; for this reason, whether persons or material things be involved, one should take no account either of what is dear or of what is not dear.” So saying, the Teacher pronounced the following Stanzas,

209. He who abandons himself to the distractions of this world,

He who fails to apply himself to his religious duties,

He who abandons the real purpose of life, he who grasps at what is dear to him,

Such a man will come to envy him who applies himself to his religious duties. [275]

210. Never abide in the company of those who are dear or of those who are not dear;

It is painful, both to be deprived of the sight of those who are dear, and to be obliged to look upon those who are not dear.

211. Therefore hold nothing dear; for the loss of what is dear is an evil.

Fetters exist not for those to whom naught is either dear or not dear.

XVI. 2. THE BUDDHA COMFORTS THE AFFLICTED

From thought of one that is dear. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain layman. [276]

The story goes that this layman, on losing his son, was so overwhelmed with grief that he went every day to the burning-ground and wept, being unable to restrain his grief. As the Teacher surveyed the world at dawn, he saw that the layman had the faculties requisite for Conversion. So when he came back from his alms-round, he took one attendant monk and went to the layman’s door. When the layman heard that the Teacher had come to his house, he thought to himself, “He must wish to exchange the usual compliments of health and civility with me.” So he invited the Teacher into his house, provided him with a seat in the house-court, and when the Teacher had taken his seat, approached him, saluted him, and sat down respectfully on one side.

At once the Teacher asked him, “Layman, why are you sad?” “I have lost my son; therefore am I sad,” replied the layman. Said the Teacher, “Grieve not, layman. That which is called death is not confined to one place [277] or to one person, but is common to all creatures who are born into the world. Not one of the Elements of Being is permanent. Therefore one should not give himself up to sorrow, but should rather take a reasonable view of death, even as it is said, ‘Mortality has suffered mortality, dissolution has suffered dissolution.’

“For wise men of old sorrowed not over the death of a son, but applied themselves diligently to meditation upon death, saying to themselves, ‘Mortality has suffered mortality, dissolution has suffered dissolution.’” The layman asked the Teacher, “Reverend Sir, who were they that did this? When was it that they did this? Pray tell me about it.” So to make the matter clear, the Teacher related the following Story of the Past: 1

Even as a snake casts off his old skin, so a man casts off his own body and goes to the other world;

Even so fares his body, deprived of the capacity of enjoyment, when he is dead and gone.

The while his body burns, he hears not the lamentation of his kinsmen;

Therefore is it that I grieve not for him; he is gone whither it was his lot to go.

1 This story is similar to the Introduction to Jdtaka 354: iii. 162-168. Text: N iii. 276-278. 2 JdtoA:a 354: 162-168.

When the Teacher had related in detail this Uraga Jātaka, found in the Fifth Book, he continued as follows, “In times past wise men did not do as you are doing on the death of a son. You have abandoned your wonted occupations, have deprived yourself of food, and spend your time in lamentation. Wise men of old did not so. On the contrary, they applied themselves diligently to meditation upon death, would not allow themselves to grieve, ate their food as usual, and attended to their wonted occupations. [278] Therefore grieve not at the thought that your dear son is dead. For whether sorrow or fear arises, it arises solely because of one that is dear.” So saying, the Teacher pronounced the following Stanza,

212. From thought of one that is dear, arises sorrow;

From thought of one that is dear, arises fear.

He that is free from thought of dear ones neither sorrows nor fears.

XVI. 3. THE BUDDHA COMFORTS THE AFFLICTED

From affection springs grief. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the female lay disciple Visākhā.

The story goes that Visākhā used to permit her son’s daughter, a maiden named Datta, to minister to the monks in her house when she was absent. After a time Datta died. Visākhā attended to the deposition of her body, and then, unable to control her grief, went sad and sorrowful to the Teacher, and having saluted him, sat down respectfully on one side. Said the Teacher to Visākhā, “Why is it, Visākhā, that you sit here sad and sorrowful, with tears in your eyes, weeping and wailing?” [279] Visākhā then explained the matter to the Teacher, saying, “Reverend Sir, the girl was very dear to me and she was faithful and true; I shall not see the like of her again.”

“But, Visākhā, how many inhabitants are there in Sāvatthi?” “I have heard you say, Reverend Sir, that there are seventy millions.” “But suppose all these persons were as dear to you as was Datta; would you like to have it so?” “Yes, Reverend Sir.” “But how many persons die every day in Sāvatthi?” “A great many, Reverend Sir.” “In that case it is certain that you would lack time to satisfy your grief; you would go about both by night and by day, doing nothing but wail.” “Certainly, Reverend Sir; I quite understand.” Then

1 This story is derived from Uddna, viii. 8: 91-92. Text: N iii. 278-279.

said the Teacher, “Very well, do not grieve. For whether it be grief or fear, it springs solely from affection.” So saying, the Teacher pronounced the following Stanza,

213. From affection springs grief; from affection springs fear.

He that is free from affection neither sorrows nor fears.

XVI. 4. THE LICCHAVI PRINCES AND THE COURTEZAN

From lust springs grief. This religious instruction was given by the Teacher while he was in residence at Pagoda Hall near Vesāli with reference to the Licchavi princes. [280]

The story goes that on a certain festival day, the Licchavi princes, adorned with adornments of the greatest possible variety, departed from the city to go to the pleasure garden. As the Teacher entered the city for alms, he saw them and addressed the monks, “Monks, just look at those Licchavi princes! Those of you who have never seen the Thirty-three Deities, take a look at those princes!” So saying, the Teacher entered the city.

On the way to the pleasure garden the princes saw a certain courtezan and took her with them. Becoming jealous of each other over the courtezan, they fell to fighting with each other and set flowing as it were a river of blood. Men laid them on frame-mattresses, lifted them up, and carried them off. After the Teacher had eaten his meal, he departed from the city.

When the monks saw the Licchavi princes thus borne along, they said to the Teacher, “Reverend Sir, early in the morning the Licchavi princes departed from the city adorned and beautified like gods. Now, however, all because of a single woman, they have come to this sad plight. Said the Teacher, “Monks, whether sorrow or fear arises, it arises solely because of lust.” So saying, he pronounced the following Stanza,

214. From lust springs grief; from lust springs fear.

He that is free from lust neither sorrows nor fears.

1 Text: N iii. 279-280.

XVI. 5. THE GOLDEN MAIDEN

From love springs grief. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Anitthigandha Kumāra. [281]

Anitthigandha, we are told, passed from the World of Brahma and was reborn in Sāvatthi in a family possessed of great wealth. From the day of his birth he refused to go near a woman; if a woman took him in her arms, he would scream; when they suckled him, they concealed the breast from him with a pillow. When he reached manhood, his mother and father said to him, “Son, we wish to arrange a marriage for you.” The youth replied, “I have no use for a woman.” Time and again they asked him, and time and again he refused. Finally he caused five hundred goldsmiths to be brought before him, ordered a thousand nikkhas of ruddy gold to be given to them, and caused them to make a solid image of beaten gold in the form of a woman of surpassing beauty.

Once more his mother and father said to him, “Son, if you refuse to marry, the family line will not continue; let us bring you home a maiden to wife.” The youth replied, “Very well, if you will bring me such a maiden as that, I will do your bidding.” So saying, he pointed to the image of gold. So his mother and father summoned several noted Brahmans and sent them forth, saying, “Our son possesses great merit; there must certainly be a maiden who wrought works of merit with him. Take this image of gold with you, go abroad, and bring back with you a maiden of equal beauty.” “Agreed,” said the Brahmans, and they traveled from place to place until they came to the city Sāgala in the kingdom of Madda.

Now there lived in this city a certain maiden about sixteen years old, and she was exceedingly beautiful. Her mother and father had provided apartments for her on the topmost floor of a seven-storied palace. The Brahmans [282] set the golden image down by the side of the road leading to the bathing-place, and themselves sat down on one side, thinking, “If a maiden as beautiful as this image lives

1 The materials for this story appear to have been drawn mainly from Jdtakas 263: ii. 328; 507: iv. 469; 328: iii. 93-94; and 531: v. 282-285. Cf, also Thera-Gdthd Commentary, cclxi; Anguttara Commentary on Etadagga Vagga, Story of Mahd Kassapa; and Tibetan Tales, ix: 186-205. All of these stories, except Jdtakas 263 and 507, turn on the motif of the Golden Maiden. Text: N iii. 281-284.

here, people will say on seeing it, ‘This image is as beautiful as the daughter of the So-and-so family.’”

Now the nurse of that maiden bathed her charge, and having so done, herself also desiring to bathe, set out for the bathing-place on the river. When she saw that image, she thought to herself, “That is my own daughter!” And she said to the image, “You are a miscreant! Only a moment ago, I bathed you and left the house, but you got here before me.” Forthwith she struck the image with her hand. Perceiving that what she had struck was hard and solid, she said to herself, “I thought this was my own daughter; pray what can this be?” Then the Brahmans asked her, “Woman, does your daughter look like this image?” “What does this image amount to, compared with my daughter?” “Well then, show us your daughter.”

The nurse accompanied the Brahmans to the house and told her mistress and master. The mistress and master of the household exchanged friendly greetings with the Brahmans, and then caused their daughter to come down and stand on the lower floor of the palace beside the golden image. So great was the beauty of the maiden, that the image no longer seemed beautiful. The Brahmans gave them the image, took the maiden, and went and informed the mother and father of Anitthigandha Kumāra. Delighted at heart, they said to the Brahmans, “Go fetch this maiden hither with all speed.” So saying, they sent them forth with rich offerings.

When Anitthigandha Kumāra heard the report that a maiden had been found yet more beautiful than the golden image, desire arose within him at the mere hearing of the report. Said he, “Let them fetch the maiden hither with all speed.” [283] The maiden entered a carriage, but so delicate was she that as she was being conveyed along the road, the jolting of the carriage gave her cramps, and then and there she died. The youth asked repeatedly, “Has she arrived? Has she arrived?” So great, in fact, was the ardor he betrayed by his questions, that they did not immediately tell him what had happened, but put him off from day to day. After a few days, however, they told him what had really happened. Thereupon he exclaimed, “Alas, to think that I should have failed to meet so beautiful a woman!” Profound melancholy came over him, and he was overwhelmed with grief and pain as by a mountain.

The Teacher, seeing that he was ripe for Conversion, stopped at the door of his house on his round for alms. His mother and father invited the Teacher to enter and showed him every attention. At the conclusion of the meal the Teacher asked, “Where is Anitthigandha Kumāra?” “He refuses to eat, Reverend Sir, and keeps to his room.” “Summon him hither.” Anitthigandha came, saluted the Teacher, and sat down on one side. Said the Teacher, “Youth, you seem to be very sad.” “Yes, Reverend Sir,” replied the youth; “a most beautiful woman just died upon the road, and the news of her death has made me very sad; so great is my sadness that even my food does not agree with me.” Then said the Teacher to him, “But, youth, do you know the cause of the intense sorrow which has afflicted you?” “No, Reverend Sir, I do not.” “Youth, because of love, intense sorrow has come upon you; sorrow and fear both spring from love.” So saying, the Teacher pronounced the following Stanza,

215. From love springs sorrow; from love springs fear.

He that is free from love neither sorrows nor fears. [284]

At the conclusion of the lesson Anitthigandha Kumāra was established in the Fruit of Conversion.

XVI. 6. SET NOT YOUR HEART ON WORLDLY POSSESSIONS

From desire springs sorrow. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman.

The story goes that this Brahman, who was a holder of false views, went one day to the bank of the river to clear his field. The Teacher, seeing that he was ripe for Conversion, went to the place where he was. The Brahman, although he saw the Teacher, paid him no mark of respect, but remained silent. The Teacher was the first to speak and said, “Brahman, what are you doing?” “Clearing my field. Sir Gotama.” The Teacher said no more and went his way. On the following day the Brahman went to plow his field. The Teacher went to him and asked, “Brahman, what are you doing?” “Plowing my field, Sir Gotama.” The Teacher, hearing his reply, went his way. On several days in succession the Teacher went to the Brahman and asked the same question. Receiving the answers, “Sir Gotama, I am planting my field, I am weeding my field, I am guarding my field,” the Teacher went his way. One day the Brahman said to the Teacher,

1 Text: N iii. 284-286.

“Sir Gotama, you have been coming here ever since I cleared my field. If my crop turns out well, I will divide with you. I will not myself eat without giving to you. Henceforth you shall be my partner.”

As time went on, his crop prospered. [285] One day he said to himself, “My crop has prospered; to-morrow I will set the reapers to work.” So he made ready for the reaping. But a severe rainstorm raged that night and beat down all his crops; the field looked as if it had been cut clean. The Teacher, however, knew from the very first that his crop would not prosper. Early in the morning the Brahman said to himself, “I will go look at my field.” But when he reached the field and saw that it had been swept clean, he thought with deep grief, “The monk Gotama has visited this field from the day when I first cleared it, and I have said to him, ‘If this crop of mine prospers, I will divide with you. I will not myself eat without giving to you. Henceforth you shall be my partner.’ But the desire of my heart has not been fulfilled.” And he refused to eat and took to his bed.

Now the Teacher stopped at the door of his house. When the Brahman heard that the Teacher had arrived, he said, “Bring my partner in and give him a seat here.” His servants did so. When the Teacher had taken his seat, he asked, “Where is the Brahman?” “He is lying in his room.” “Summon him.” When the Brahman had come in response to the summons and had seated himself on one side, the Teacher said to him, “What is the matter, Brahman?” “Sir Gotama, you have visited me from the day when I first cleared my field, and I have said to you, ‘If my crop prospers, I will divide with you.’ But the desire of my heart has not been fulfilled. Therefore sorrow has come upon me, and my food no longer agrees with me.” Then said the Teacher to him, “But, Brahman, do you know from what cause sorrow has come upon you?” “No, Sir Gotama, that know I not. But you know.” The Teacher replied, “Yes, Brahman. Whether sorrow or fear arises, it arises solely from desire.” So saying, he pronounced the following Stanza, [286]

216. From desire springs sorrow; from desire springs fear.

He that is free from desire neither sorrows nor fears.

XVI. 7. KASSAPA WINS A BASKET OF CAKES

If a man possess the power to discern between good and evil. This religious instruction was given by the Teacher while he was in residence at Veḷuvana, as he walked by the way, with reference to fifty youths.

For one day, on the occasion of a certain festival, as the Teacher, accompanied by the Eighty Chief Elders and a retinue of five hundred monks, was entering Rājagaha for alms, he saw five hundred youths with baskets of cakes on their shoulders come out of the city on their way to a pleasure garden. When they saw the Teacher, they saluted him and continued on their way without so much as saying to a single monk, “Have a cake.” When they had gone, the Teacher said to the monks, “Monks, should you not like to eat some cakes?” “Reverend Sir, where are any cakes?” “Do you not see those youths passing by with baskets of cakes on their shoulders?” “Reverend Sir, such youths as they never give cakes to anybody.” “Monks, although these youths have not invited you or me to share their cakes, yet a monk, the owner of the cakes, follows in the rear. You must eat some cakes before you go on.” [287] Now the Buddhas cherish no sentiments of ill-will or hatred towards any man; therefore the Teacher spoke thus. And having thus spoken, he went with the Congregation of Monks, and sat down at the foot of a certain tree in the shade.

When the youths saw Elder Kassapa the Great following in the rear, they immediately took a liking to him. In fact their bodies were pervaded with a thrill of pleasure at seeing him. Forthwith they set down their baskets, saluted the Elder with the Five Rests, held up the cakes, baskets and all, and saluting the Elder, said to him, “Have some cakes, Reverend Sir.” In reply the Elder said to them, “Here is the Teacher with the Congregation of Monks, sitting at the foot of a tree. Take your offerings and go and divide with the Congregation of Monks.” “Very well, Reverend Sir,” replied the youths. So turning around, they went back with the Elder, gave the Elder cakes, stood on one side watching him, and at the end of the repast, gave him water. The monks were offended and said, “These youths have shown favoritism in giving alms; they never asked either the Supremely Enlightened One or the Chief Elders

1 Text: N iii. 286-288.

to accept alms, but when they saw the Elder Kassapa the Great, they took their baskets and went and offered him cakes.” The Teacher, hearing their words, said, “Monks, a monk like my son Kassapa the Great is dear to gods and men alike; such a man they delight to honor with the Four Requisites.” So saying, he pronounced the following Stanza,

217. If a man possess the power to discern between good and evil,

If he abide steadfast in the Law, if he speak the truth,

If he perform faithfully his own duties, he will be held dear by the multitude.

XVI. 8. THE ELDER WHO HAD ATTAINED THE FRUIT OF THE THIRD PATH

If a man desire the Ineffable. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Elder who had attained the Fruit of the Third Path. [288]

For one day the co-residents of this Elder asked him the following question, “But, Reverend Sir, have you attained Specific Attainment?” The Elder thought, “Even laymen are able to attain the Fruit of the Third Path; so soon as I attain Arahatship, I will talk with them.” Therefore, because of embarrassment, he said nothing. Shortly afterwards he died and was reborn in the Heaven of the Pure Abode. Thereupon his fellow-monks wept and lamented. And going to the Teacher, they saluted him and sat down on one side, weeping and lamenting. [289]

The Teacher asked them, “Monks, why are you weeping?” “Our preceptor is dead, Reverend Sir.” “Never mind, monks, grieve not; this is an eternal Law.” “Yes, Reverend Sir, we too know that. But we asked our preceptor whether or not he had attained Specific Attainment, and he died without giving us an answer. That is why we are so distressed.” Said the Teacher, “Monks, be not troubled. Your preceptor had attained the Fruit of the Third Path and thought, ‘Even laymen are able to attain the Fruit of the Third Path. So soon as I attain Arahatship, I will tell them.’ It was because of embarrassment that he said nothing. When he died, he was reborn in the Pure Abode. Cheer up, monks; your preceptor had freed his heart from

1 Text: N iii. 288-290.

attachment to the Five Lusts.” So saying, the Teacher pronounced the following Stanza,

218. If a man desire the Ineffable, if his heart thrill with desire for the Ineffable,

If his heart be free from attachment to the Five Lusts, he is called One Bound Up-stream.

XVI. 9. NANDIYA ATTAINS HEAVENLY GLORY

When a man who has long been absent. This religious instruction was given by the Teacher while he was in residence at Isipatana with reference to Nandiya. [290]

The story goes that at Benāres lived a youth named Nandiya, son of a family endowed with faith. He was all that his mother and father wished him to be, faithful, believing, a servitor of the Order. When he came of age, his mother and father desired that he should marry his maternal uncle’s daughter Revati, who lived in the house opposite. But Revati was an unbeliever and was not accustomed to give alms, and therefore Nandiya did not wish to marry her. So Nandiya’s mother said to Revati, “Dear daughter, smear the floor neat and sweet in this house where the Congregation of Monks are to sit, prepare seats, set stands in their proper places, and when the monks arrive, take their bowls, invite them to sit down, and strain water for them with a straining-cup; when they have finished their meal, wash their bowls. If you will so do, you will win the favor of my son.” Revati did so. Nandiya’s mother said to her son, “Revati is now patient of admonition.” Nandiya then gave his consent, the day was set, and they were married. [291]

Said Nandiya to his wife, “If you will minister faithfully to the Congregation of Monks and to my mother and father, on this condition you will be privileged to dwell in this house; therefore be heedful.” “Very well,” said Revati, promising to do so. In a few days she learned to conduct herself like a true believer. She rendered true obedience to her husband, and in the course of time gave birth to two sons. When Nandiya’s mother and father died, she became sole mistress of the household. Nandiya, having come into great wealth

1 From this story is derived Vimāna-Vatthu Commentary, v. 2: 220-221. Vv. cm. 220--221’- is almost word for word the same as Dh. cm. iii. 290’”-293-. Vv. cm. 222-229 is lacking in Dh. cm. Cf. Peta-Vatthu Commentary, iv. 4: 257. Text: N iii. 290-294.

on the death of his mother and father, established alms for the Congregation of Monks, and likewise established at the door of his house regular distribution of cooked food to poor folk and travelers. Somewhat later, after hearing the Teacher preach the Law, considering within himself the blessings which would accrue to him through the gift of a dwelling to the monks, he caused a quadruple hall, furnished with four chambers, to be erected at the Great Monastery of Isipatana. And having caused beds and couches to be spread, presented this dwelling to the Congregation of Monks presided over by the Buddha, giving alms, and pouring Water of Donation into the right hand of the Tathāgata. As the Water of Donation fell into the right hand of the Teacher, there arose in the World of the Thirty-three a celestial mansion extending twelve leagues in all directions, a hundred leagues high, made of the seven kinds of jewels, and filled with celestial nymphs.

One day when Elder Moggallāna the Great went on a pilgrimage to the World of the Gods, he stopped near this palace and asked some deities who approached him, “Through whose merit came into existence this celestial mansion filled with a company of celestial nymphs?” Then those deities informed him who was lord of the mansion, saying, “Reverend Sir, a householder’s son named Nandiya [292] caused a monastery to be erected at Isipatana and gave it to the Teacher, and through his merit this celestial mansion came into existence.” Thereupon the company of celestial nymphs descended from that palace and said to the Elder, “Reverend Sir, we would be the slaves of Nandiya. Although we have been reborn here, we are exceedingly unhappy because we do not see him; pray tell him to come here. For putting off human estate and taking the estate of a deity, is like breaking a vessel of clay and taking a vessel of gold.”

The Elder departed thence, and approaching the Teacher, asked him, “Reverend Sir, is it true that while men yet remain in the world of men, they attain heavenly glory as the fruit of the good works which they have performed?” The Teacher replied, “Moggallāna, you have seen with your own eyes the heavenly glory which Nandiya has attained in the World of the Gods; why do you ask me such a question?” Said the Elder, “Then it is really true, Reverend Sir!” Said the Teacher, “Moggallāna, why do you talk thus? If a son or a brother who has long been absent from home, returns from his absence, whoever at the village-gate sees him hurries home and says, ‘So-and-so is back.’ And straightway his kinsfolk, pleased and delighted, will hasten forth and greet him, saying, ‘Dear friend, you have returned at last!’ Even so, when either a woman or a man who has done works of merit here, leaves this world and goes to the next, the heavenly deities take presents of ten sorts [293] and go forth to meet him and to greet him, saying, ‘Let me be first! let me be first!’” So saying, the Teacher pronounced the following Stanzas,

219. When a man who has long been absent, returns safely from afar.

Kinsfolk and friends and well-wishers greet him on his return.

220. Just so, when a man who has done good deeds goes from this world to the next,

The good deeds he has performed receive him even as kinsfolk receive a dear friend who has returned home. 1

1 The Vimāna-Vatthu Commentary goes on to say (pp. 222-229) that Nandiya, after a life devoted to almsgiving, died and was reborn in the World of the Thirty-three; and that Revati, on the death of her husband, stopped the gifts of alms, abused the monks, and was cast alive into Hell.