Buddhist Legends: Books 1–26

XVIII. 3. THE LOUSE THAT WOULD HAVE HIS OWN

Even as rust which springs from iron. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk named Elder Tissa. [341]

The story goes that a certain youth of respectable family, who lived at Sāvatthi, retired from the world, became a monk, and made his full profession, becoming known as Elder Tissa. Subsequently, while he was in residence at a monastery in the country, he received a coarse cloth eight cubits in length. Having completed residence, he celebrated the Terminal Festival, and taking his cloth with him, went home and placed it in the hands of his sister. Thought his sister, “This robe-cloth is not suited to my brother.” So with a sharp knife she cut it into strips, pounded them in a mortar, whipped and beat and cleaned the shoddy, and, spinning fine yarn, had it woven into a robe-cloth. The Elder procured thread and needles, and assembling some young monks and novices who were skilled makers of robes, went to his sister [342] and said, “Give me that cloth; I will have a robe made out of it.”

She took down a robe-cloth nine cubits in length and placed it in the hands of her youngest brother. He took it, spread it out, and said, “My robe-cloth was a coarse one, eight cubits long, but this is a fine one, nine cubits long. This is not mine; it is yours. I don’t want it. Give me the same one I gave you.” “Reverend Sir, this cloth is yours; take it.” He refused to do so. Then his sister told him everything she had done and gave him the cloth again, saying, “Reverend Sir, this one is yours; take it.” Finally he took it, went to the monastery and set the robe-makers to work. His sister prepared rice-gruel, boiled rice, and other provisions for the robe-makers, and on the day when the cloak was finished, gave them an extra allowance. Tissa looked at the robe and took a liking to it. Said he, “To-morrow I

1 Text: N iii. 341-344.

will wear this robe as an upper garment.” So he folded it and laid it on the bamboo rack.

During the night, unable to digest the food he had eaten, he died, and was reborn as a louse in that very robe. When his sister learned that he was dead, she flung herself at the feet of the monks, rolled on the ground, and wept. When the monks had performed the funeral rites over his body, they said, “Since there was no one to attend him in his sickness, this robe belongs to the Congregation of Monks; let us divide it among us.” Thereupon that louse screamed, “These monks are plundering my property!” And thus screaming, he ran this way and that.

The Teacher, even as he sat in the Perfumed Chamber, heard that sound by Supernatural Audition, and said to Elder Ānanda, “Ānanda, tell them to lay aside Tissa’s robe for seven days.” The Elder caused this to be done. At the end of seven days that louse died and was reborn in the Abode of the Tusita gods. [343] On the eighth day the Teacher issued the following order, “Let the monks now divide Tissa’s robe and take their several portions.” The monks did so. Having so done, the monks began the following discussion: “Why was it that the Teacher caused Tissa’s robe to be put aside for seven days, and on the eighth day permitted us to divide it among us and take our several portions?”

The Teacher approached and asked, “Monks, what are you discussing now as you sit here all gathered together?” When they told him, he said, “Monks, Tissa was reborn as a louse in his own robe. When you set about to divide the robe among you, he screamed, ‘They are plundering my property.’ And thus screaming, he ran this way and that. Had you taken his robe, he would have cherished a grudge against you, and because of this sin would have been reborn in Hell. That is the reason why I directed that the robe should be laid aside. But now he has been reborn in the Abode of the Tusita gods, and for this reason I have permitted you to take the robe and divide it among you.”

Again said the monks, “Reverend Sir, a grievous matter indeed is this thing which is called Craving.” “Yes, monks,” replied the Teacher, “Craving is indeed a grievous matter among living beings here in the world. Even as rust which springs from iron eats away the iron and corrodes it and renders it useless, so also this thing which is called Craving, when it arises among living beings here in the world, causes these same living beings to be reborn in Hell and plunges them to ruin.” So saying, the Teacher pronounced the following Stanza,

240. Even as rust which springs from iron no sooner appears than it eats away the iron.

Precisely so in the case of transgressors, their own evil deeds bring them to an evil end.

XVIII. 4. PRIDE GOETH BEFORE A FALL

Non-repetition mars the Sacred Word. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Lāḷudāyi. [344]

At Sāvatthi, we are told, five crores of Noble Disciples [345] gave alms before breakfast, and after breakfast, taking ghee, oil, honey, molasses, garments, and other requisites, went to the monastery and listened to the Law. When they departed, after listening to the Law, they praised the virtues of Elders Sāriputta and Moggallāna. The Elder Udāyi overheard their talk and said to them, “It is because you have heard only these Elders preach the Law that you talk as you do; I wonder what you would say if you were to hear me preach the Law.” Those who heard his remark thought to themselves, “This must be some preacher of the Law; we ought without fail to hear this Elder also preach the Law.” So one day they made the following request of the Elder, “Reverend Sir, to-day is the day when we are wont to go and listen to the Law. After we have presented alms to the Congregation of Monks, be good enough, Reverend Sir, to preach the Law to us by day.” The Elder accepted the invitation.

When it was time for them to listen to the Law, they went to the Elder and said, “Reverend Sir, preach the Law to us.” So Elder Udāyi sat down in the seat, took a painted fan in his hand, waved it back and forth, but not knowing a single word of the Law, said, “I will intone the Sacred Word; let some one else preach the Law.” So saying, he descended from the seat. The disciples caused someone else to preach the Law, and again assisted him to mount the seat to intone the Sacred Word. But again the second time, the Elder, who knew no more about intoning than he did about preaching, said, “I will recite the Sacred Word at night; let some one else intone the Sacred Word now.” The disciples therefore caused another to intone the Sacred Word and at night brought the Elder in again.

1 Cf. Story xi. 7, and Jātaka 153: ii. 9-12. Text: N iii. 344-348.

But at night also he knew as little how to intone, and said, “I will recite at dawn; let someone else recite at night.” So saying, he descended from the seat [346]. The disciples caused another to recite the Sacred Word at night and at dawn brought the Elder in again. But once more he failed. Thereupon the multitude took up clods of earth, sticks, and other missiles, and threatened him, saying, “Simpleton, while we were talking about the virtues of Elders Sāriputta and Moggallāna, you said this and that. Why don’t you say something now?” The Elder took to flight, and the multitude ran after him. As he ran, he fell into a certain cesspool.

The multitude talked over the incidents of the day, saying, “As Lāḷudāyi listened to our praise of the virtues of Elders Sāriputta and Moggallāna, he became jealous, declared himself to be a preacher of the Law, and when people rendered him honor and said to him, ‘We would hear the Law,’ he sat down in the Seat of the Law four times, although he knew not a single word suitable to recite. Then, when we said to him, ‘Yet you put yourself on an equality with our Noble Elders Sāriputta and Moggallāna,’ and took up clods of earth, sticks, and other missiles, and threatened him, he ran away and fell into a cesspool.” The Teacher drew near and asked them, “Monks, what are you talking about now, as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time he has wallowed in a cesspool; he did the same thing in a previous state of existence also.” So saying, he pronounced the following Stanzas, 1

I am a beast, master. And, master, you are a beast too.

Come, lion, turn around. Why do you flee in fear?

Boar, you are filthy, your bristles are foul, with bad smells you reek.

If you desire to fight, I yield you the victory, master. [347]

After relating this Jātaka in detail, the Teacher said, “At that time the lion was the Elder Sāriputta and the boar was Lāḷudāyi.” Having finished the lesson, the Teacher said, “Monks, Udāyi had learned only the merest fragment of the Law, but he never repeated the Texts. No matter how much or how little one may learn of the Sacred Word, not to repeat it is a grievous fault.” So saying, he pronounced the following Stanza,

241. Non-repetition mars the Sacred Word; inactivity mars the household life;

Sloth is a blemish on beauty; heedlessness is a blemish on the watchman.

1 Jātaka 153: ii. 10-12.

XVIII. 5. THE WICKEDNESS OF WOMEN

Lewdness is a blemish on a woman. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain youth of respectable family. [348]

The story goes that this youth married a young woman of equal birth. From the day of her marriage his wife played the adulteress. Embarrassed by her adulteries, the youth had not the courage to meet people face to face. [349] After a few days had passed, it became his duty to wait upon the Buddha. So he approached the Teacher, saluted him, and sat down on one side. “Disciple, why is it that you no longer let yourself be seen?” asked the Teacher. The youth told the Teacher the whole story. Then said the Teacher to him, “Disciple, even in a former state of existence I said, ‘Women are like rivers and the like, and a wise man should not get angry with them.’ But because rebirth is hidden from you, you do not understand this.” In compliance with a request of the youth, the Teacher related the following Jātaka: 2

Like a river, a road, a tavern, a hall, a shed.

Such are women of this world: their time is never known.

“For,” said the Teacher, “lewdness is a blemish on a woman; niggardliness is a blemish on the giver of alms; evil deeds, because of the destruction they cause, both in this world and the next, are blemishes on all living beings; but of all blemishes, ignorance is the worst blemish.” So saying, the Teacher pronounced the following Stanzas,

242. Lewdness is a blemish on a woman; niggardliness is a blemish on a giver;

Evil ways are blemishes, both in this world and the next.

243. But worse than any ordinary blemish, the worst, indeed, of all blemishes, is ignorance;

Rid yourselves of this blemish, monks, and be without blemish.

XVIII. 6. COURTESY AND RUDENESS

Easy is the life. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Culla Sāri, a co-resident of Elder Sāriputta. [351]

1 Cf. Jātaka 65: i. 301-302. Text: N iii. 348-351.

2 Jaiaka 65: i. 301-302. 3 Text: N iii. 351-355.

The story goes that one day this monk administered medical treatment, in return for which he received a portion of choice food. As he went out with this food, he met an Elder on the road and said to him, “Reverend Sir, here is some food which I received for administering medical treatment. Nowhere else will you receive food like this. Take it and eat it. Henceforth, whenever I receive such food as this in return for administering medical treatment, I will bring it to you.” The Elder listened to what he said, but departed without saying a word. The monks went to the monastery and reported the matter to the Teacher. Said the Teacher, “Monks, he that is shameless and impudent like a crow, he that practices the twenty-one varieties of impropriety, lives happily. But he that is endowed with modesty and fear of mortal sin, lives in sorrow.” So saying, he pronounced the following Stanzas,

244. Easy is the life of the man who is shameless, bold like a crow, a backbiter,

Insolent, impudent, corrupt. [352]

245. Hard is the life of the man who is modest, ever seeking what is pure,

Free from attachment, contained, blameless in conduct, possessed of vision clear.

XVIII. 7. ALL OF THE PRECEPTS ARE HARD TO KEEP

He that destroys life. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred lay disciples. [355]

For of these five hundred lay disciples, one kept only the precept of abstinence from the taking of life; another, another precept, and so on. One day they fell into a dispute, each of them saying, “It is a hard thing I have to do; it is a hard precept I have to keep.” And going to the Teacher, they saluted him and referred the whole matter to him. The Teacher listened to what they had to say, and then, without naming a single precept as of lesser importance, said, “All of the precepts are hard to keep.” So saying, he pronounced the following Stanzas,

246. He that destroys life, he that utters falsehood,

He that takes what is not given to him in this world, he that goes in unto another man’s wife, [356]

1 Text: N iii. 355-357.

247. And the man that is addicted to the drinking of liquor and spirits.

Such a man, even in this present world, digs up his own root.

248. Know this, O man, that the unrestrained are fallen upon evil ways; Let not greed and wrongdoing subject thee to suffering for long.

XVIII. 8. THE FAULT-FINDING NOVICE

People give. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a novice named Tissa. [357]

It is said of the novice Tissa that he used to go about finding fault with the gifts of the householder Anāthapiṇḍika, and of the female lay disciple Visākhā, and even of the five crores of Noble Disciples; he even went so far as to find fault with the Gifts beyond Compare. Whenever he received cold food in their refectory, he would complain because it was cold; whenever he received hot food, he would complain because it was hot. Whenever they gave but a little, he would blame them, saying, “Why do they give so very little?” And whenever they gave abundant alms, he would also blame them, saying, “I suppose they had no place in their house to put it;” or, “Surely they should give the monks only so much as they require to support life; so much gruel and boiled rice as this is absolutely wasted.” But with reference to his own kinsfolk, he would say, “Oh, the house of our kinsfolk is a veritable tavern for all the monks who come from all the four quarters!” [358] Thus did he sing the praises of his kinsfolk.

Now Tissa was in reality the son of a certain gatekeeper. While accompanying some carpenters on a journey through the country, he retired from the world on his arrival at Sāvatthi and became a monk. When the monks observed that he was thus finding fault with the gifts and other good works of men, they thought to themselves, “Let us find out the truth about him.” So they asked him, “Brother, where do your kinsfolk live?” “In such and such a village,” replied Tissa. The monks accordingly sent a few novices there to investigate. The novices went there and asked the villagers who provided them with seats and food in the rest-house, “There is a novice named Tissa

1 The Introductory Story is similar to the Introduction to Jaiaka 80: i. 355-356. The Story of the Past, not given in full in the Dhammapada Commentary, is the same as Jaiaka 125: i. 451-455. Text: N iii. 357-359.

who came from this village and retired from the world; who are his kinsfolk?” Thought the villagers, “There is no youth who has left any gentleman’s household in this village and retired from the world; what are these novices saying?” So they said to the novices, “Reverend Sirs, we have heard of a certain gatekeeper’s son who traveled with a company of carpenters and retired from the world; without doubt he is the novice you have reference to.” When the young monks learned that Tissa had no kinsfolk of consequence there, they returned to Sāvatthi and informed the monks what they had learned, saying, “Reverend Sirs, Tissa goes around chattering without sufficient cause.” The monks reported the matter to the Tathāgata. Said the Teacher, “Monks, this is not the first time he has gone about uttering words of disparagement and empty boasting; in a previous state of existence also he was a braggart.” Then, in response to a request of the monks, the Teacher related the following Story of the Past: 1

One may boast ever so much, living in a foreign land,

But another will follow and spoil it all; eat your food, therefore, Katahaka.

Having related this Katahaka Jātaka in detail, the Teacher said, “Monks, if any man is annoyed because others give either little or much, or coarse or fine food, or because they give nothing to him when he has given to others, [359] such a man will not attain Trance or Insight or the Paths and the Fruits.” So saying, he preached the Law by pronouncing the following Stanzas,

249. People give according to their faith, according to their pleasure;

Whoever allows himself to be annoyed because food and drink are given to others.

Such a man will not attain Tranquillity either by day or by night.

250. But if a man will exterminate discontent, and tear it out by the roots, and utterly destroy it.

Then he will attain Tranquillity both by day and by night.

XVIII. 9. THE INATTENTIVE LAYMEN

There is no fire like lust. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five lay disciples. [360]

The story goes that these five men went to the monastery desiring to hear the Law, and having saluted the Teacher, sat down respectfully

1 Jātaka 125: i. 451-455. - cf. Story xxvi. 25. Text: N iii. 360-363.

on one side. Now in the case of the Buddhas, no such thought ever enters their mind as the following, “This man is a Khattiya, this man is a Brahman, this is a rich man, this is a poor man; I will preach the Law to this man in such wise as to exalt him; I will not do so, however, in the case of this other man.” It matters not with reference to what subject the Buddhas preach the Law. They place reverence for the Law before all else, and preach the Law as though they were bringing down the Celestial River from the sky.

But though the Tathāgata preached the Law in this wise to the five men who sat about him, one of the five, even as he sat there, fell asleep, another sat and dug the earth with his finger, another sat and shook a tree, another gazed at the sky. Only one listened attentively to the Law. As Elder Ānanda stood there fanning the Teacher, he observed the conduct of the five men and said to the Teacher, “Reverend Sir, you are preaching the Law even as thunders the thunder which accompanies a heavy rain, but even as you preach the Law, these men sit doing this and that.” “Ānanda, do you not know these men?” “No, Reverend Sir, I do not.”

“Of these five men, he that sits there sound asleep, was reborn as a snake in five hundred states of existence, and in each of these states of existence laid his head in his coils and fell asleep; therefore at the present time also he is sound asleep; [361] not a sound I make enters his ear.”

“But, Reverend Sir, tell me, was this in successive states of existence or at intervals?” “Ānanda, at one time this man was reborn as a human being, at another time as a god, and at another time as a snake. Indeed it would be impossible, even with the knowledge of omniscience, to determine exactly the number of times he has undergone rebirth at intervals. But in five hundred successive states of existence he was reborn as a snake and fell asleep; not even yet is he sated with sleep.

“The man who sits there scratching the earth with his finger was reborn in five hundred successive states of existence as an earthworm, and burrowed into the earth; hence he digs the earth at the present time also, and fails to hear my voice.

“The man who sits there shaking a tree was reborn in five hundred successive states of existence as a monkey, and from sheer force of habit acquired in previous states of existence, still continues to shake a tree, and the sound of my voice does not enter his ears.

“The Brahman who sits there gazing at the sky was reborn in five hundred successive states of existence as an astrologer, and therefore to-day also gazes at the sky just the same, and the sound of my voice does not enter his ears.

“The man who sits there listening attentively to the Law was reborn in five hundred successive states of existence as a Brahman versed in the Three Vedas, devoted to the repetition of the Sacred Texts, and therefore listens attentively to-day also, as though he were putting together a Sacred Text.”

“But, Reverend Sir, your preaching of the Law cleaves the skin and penetrates to the marrow of the bones. Why is it that while you are preaching the Law, they do not listen attentively?” “Ānanda, you evidently imagine that my Law is easy to listen to.” “Why, Reverend Sir, do you mean that it is difficult to listen to?” “Precisely so, Ānanda.” [362] “Why is that, Reverend Sir?” “Ānanda, these living beings, during countless thousands of cycles of time, never heard of the Buddha, the Law, and the Order, and therefore are unable now to listen to this Law which I preach. In the round of existences without conceivable beginning, these living beings have been accustomed to listen to the speech of animals in its countless forms. Therefore they spend their time in places where men drink and amuse themselves, and therefore sing and dance; it is impossible for them to listen to the Law.” “But, Reverend Sir, for what reason is it that they are unable to listen to the Law?”

The Teacher answered him as follows, “Ānanda, they are unable to do so by reason of lust, by reason of hatred, by reason of delusion. For there is no fire like the fire of lust, consuming living beings as it does, without leaving so much as ashes behind. To be sure, the world-conflagration which closes an epoch burns up the world without leaving anything behind, but this is a fire which breaks out only on the appearance of the seven suns, and this fire bums only at times and at seasons. But as for the fire of lust, there is no time when the fire of lust does not burn. Therefore I say that there is no fire like the fire of lust, no grip like hatred, no snare like delusion, and no river like Craving.” So saying, the Teacher pronounced the following Stanza,

251. There is no fire like lust, there is no grip like hatred,

There is no snare like delusion, there is no river like Craving.

XVIII. 10. TREASURER RAM

Easy to see are the flaws of another. This religious instruction was given by the Teacher while he was in residence at Jātiyāvana near Bhaddiya with reference to Treasurer Ram. [363]

10 a. Frame-Story begun: The Buddha visits Treasurer Ram

As the Teacher journeyed through the country of the Aṅguttaras, he observed that the dispositions requisite for attaining the Fruit of Conversion were possessed by Treasurer Ram, and his wife Candapadumā, and his son Treasurer Dhanañjaya, and his daughter-in-law Sumana Devi, and his granddaughter Visākhā, and his slave Puṇṇā. After making this observation he continued his journey to the city Bhaddiya, and took up his residence at Jātiyāvana. Treasurer Ram heard that the Teacher had arrived. [364] But how did Treasurer Ram get his name?

10 b. Digression: Treasurer Ram and his golden rams

Behind his house, the story goes, in a yard eight karīsas in extent, pranced up and down some golden rams as big as elephants or horses or bulls, cleaving the earth asunder, and smiting back with back. Now whenever Treasurer Ram had need of ghee or oil or honey or molasses or other kinds of food, or whenever he had need of garments or coverlets or gold bullion or gold coin or aught else, he would place balls of thread of the five colors in their mouths; and when he removed the ball from the mouth of even a single ram, there would come out of the mouth of that ram a supply of ghee and oil and honey and molasses and garments and coverlets and gold bullion and gold coin sufficient for all the inhabitants of the Land of the Rose-apple. This is how he came to be called Treasurer Ram. But what was his deed in a previous birth?

10 c. Story of the Past: How Treasurer Ram came to possess golden rams

It appears that in the dispensation of the Buddha Vipassī he was the nephew of a householder named Avaroja, and that he was himself

1 Parallels: Vinaya, Mahā Vagga, v. 34: i. 240--245-; Divyāvadāna, ix-x: 123-135. Text: N iii. 363-376.

named Avaroja after his uncle. Now the uncle undertook to build a Perfumed Chamber for the Teacher. And the nephew went to the uncle and said to him, “Uncle, let both of us join forces and build the Perfumed Chamber together.” But this his uncle declined to do, saying to him, “I prefer not to share the work with others, but to build the Perfumed Chamber by myself unaided.” Then the nephew thought to himself, “As soon as the Perfumed Chamber is erected here, an elephant-stable should be erected there.” Accordingly he caused building-materials to be brought from the forest, and erected one pillar inlaid with gold, another pillar inlaid with silver, and another pillar inlaid with gems. In like manner all the pillars were inlaid with gold and silver and gems; and in like manner the pillars and the beams and doorways and windows and rafters and roof and tiles were inlaid with gold and silver and gems.

Thus, on a site opposite the Perfumed Chamber, did he erect for the Tathāgata an elephant-stable, employing the seven precious minerals for the purpose. Over the elephant-stable was a potsherd of solid ruddy gold, and the peaks of the turrets were made of coral. [365] In the center of the elephant-stable he erected a jeweled pavilion; and beneath it he placed the Seat of the Law, whose feet were of solid ruddy gold and whose four uprights were likewise of solid ruddy gold. In addition, he wrought four golden rams and placed them beneath the feet of the Seat; and two golden rams, which he placed beneath the foot-rest; and six golden rams which he placed in a circle about the pavilion. The lower part of the Seat of the Law, he had woven with cords of thread, the middle part of threads of gold, and the upper part of silver threads. The back of the Seat was of sandalwood.

When he had thus completed the elephant-stable, he held a festival in honor of the opening of the stable, invited the Teacher, together with sixty-eight hundred thousand monks, gave alms for four months, and on the last day gave a set of three robes to each of the monks, the cost of the robes presented to each novice coming to a hundred thousand pieces of money. Having performed this work of merit in the dispensation of the Buddha Vipassī, he passed from this state of existence, and after undergoing birth and rebirth in the Worlds of the Gods and the world of men, he was reborn in this present dispensation at Benāres in the household of a treasurer possessed of great wealth, becoming known later as treasurer of Benāres.

10 d. Story of the Past: How Treasurer Ram and his family came to possess magical power

One day as he was on his way to the royal palace to wait upon the king, he met the king’s house-priest and said to him, “Teacher, are you considering what the stars portend?” “I am indeed considering this; what else have we to do?” “Tell me then, how is the country faring?” “Some calamity is due to occur.” [366] “What kind of calamity?” “Treasurer, there is to be a famine.” “When will it happen?” “Three years hence.” When the treasurer heard this, he caused more abundant crops to be sown than ever before, spent all the wealth he possessed buying grain, caused twelve hundred and fifty granaries to be erected, filled all the granaries with rice, and when the granaries were filled to overflowing, filled chatties and other vessels, and dumped the rest on the ground and buried it in a pit. What remained he mixed with clay and used to plaster walls.

When, some time later, the famine arrived, he made use of the grain which had been stored for this purpose; and when the grain which he had stored in granaries, chatties, and other vessels had been exhausted, he summoned the members of his retinue and said to them, “Dear friends, go into the mountains and there obtain sustenance. As soon as there is abundance of food once more, return to me, if you so desire. But if you do not wish to return, remain wherever you like.” They did as he suggested.

Now the treasurer had a single steward, a slave named Puṇṇa, who remained behind with him. The treasurer’s wife also remained behind with him, and so likewise did his son and his daughter-in-law, making five persons in all. [367] When the grain which had been buried in pits in the earth was exhausted, they tore down the clay walls, moistened the clay, and supported themselves on the grain taken therefrom. When the famine spread and the supply of clay was exhausted, the treasurer’s wife broke in pieces the clay which still remained in the walls, moistened it, obtained from the clay half an alhaka of rice, pounded it, and obtained therefrom a nāḷi of rice. Then thinking to herself, “In time of famine there are many thieves,” for fear of thieves, she put the rice in a jar, closed the jar, and dug a hole in the earth and buried it.

When the treasurer returned from waiting upon the king, he said to his wife, “My dear wife, I am hungry; is there anything to eat?” His wife, instead of saying, “There is nothing in sight,” said, “Husband, there is one nāḷi of rice.” “Where is it?” “I dug a hole in the earth and buried it for fear of thieves.” “Well then, remove it and cook some of the rice.” “If I prepare rice-gruel, there will be enough for two meals, but if I boil the rice there will be enough for only a single meal. How shall I cook the rice, husband?” “There is nothing else for us to do but eat boiled rice and die; only do boil some rice.” So his wife prepared the rice by boiling it; and dividing the boiled rice into five portions and taking out of the boiler a portion sufficient to fill the treasurer’s bowl, she set it before him.

At that moment on Mount Gandhamadāna a Private Buddha [368] arose from a state of trance. (When a Private Buddha is in a state of trance, by reason of the state of trance the pangs of hunger do not oppress him; but so soon as he has arisen from a state of trance, intense hunger attacks him and sets on fire, as it were, the mucous membrane of the stomach. So they look for a place where they may get something, and go thither. Persons who give alms to Private Buddhas on a day when they arise from a state of trance may attain thereby the post of commander-in-chief or some other grade of advancement.) When, therefore, this Private Buddha had with supernatural vision surveyed the world, he thought, “A dreadful famine has arisen in the Land of the Rose-apple, and in the treasurer’s house five persons have only a nāḷi of boiled rice cooked. Have these five persons faith, and will they bestow favor on me?” Perceiving that they possessed faith and that they would bestow favor on him, he took bowl and robe and went and showed himself standing before the door of the house of the great treasurer.

When the treasurer saw the Private Buddha, he rejoiced at heart, for he thought to himself, “It is because I gave no alms in times past that I have experienced so dreadful a famine. This portion of boiled rice may keep me for one day, but if I give it to this Private Buddha it will avail to my salvation in countless millions of cycles of time.” With this thought in his mind he removed the bowl of rice, approached the Private Buddha, saluted him with the Five Rests, escorted him into the house, provided him with a seat, bathed his feet, placed them on a golden foot-rest, and then took the vessel of rice and poured the rice into the bowl of the Private Buddha. When he had poured half of the rice into the bowl of the Private Buddha, the Private Buddha covered the bowl with his hand. [369]

Said the treasurer, “Reverend Sir, we five persons possessed a nāḷi of rice between us, and of the boiled rice prepared therefrom, this is one portion, and it is impossible to divide this in two. I ask you not to bestow a blessing upon me in this present world; I desire to give you all of the rice without reserve.” With these words he gave him all of the rice, making the following Earnest Wish as he did so, “Reverend Sir, in the various places where I shall be reborn, may I never again behold such a famine as this. Henceforth may I have the means to give seed-rice to all the inhabitants of the Land of the Rose-apple. May I never be obliged to work for my living. Having caused my twelve hundred and fifty granaries to be swept, having bathed my head, having sat down at the doors of my granaries, at the moment when I look up, may a shower of ruddy rice fall from heaven and fill all my granaries. In the various places where I shall be reborn, may this very woman be my wife, this very youth my son, this very girl my daughter-in-law, and this very man my slave.”

The treasurer’s wife thought to herself, “It is out of the question for me to eat, so long as my husband is oppressed with hunger.” So she gave her own portion to the Private Buddha, making the following Earnest Wish, “Reverend Sir, in the various places where I shall be reborn, may I never again behold such a famine as this. May I have the power, by setting before me a pint-pot of boiled rice, to give to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, so long as I do not get up, may the pot be replenished with just as much boiled rice as has been taken out. May this very man be my husband, this very youth my son, this very girl my daughter-in-law, and this very man my slave.”

The treasurer’s son also gave his own portion of boiled rice to the Private Buddha, making the following Earnest Wish, “May I never again behold such a famine as this. May I have the power with a single purse of a thousand pieces of money to give money to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, yet may this purse remain full. May this very woman and this very man be my mother and my father, this very woman be my wife, and this very man be my slave.”

The treasurer’s daughter-in-law also gave her own portion of boiled rice to the Private Buddha, making the following Earnest Wish, “May I never again behold such a famine. May I have the power, by setting a basket of grain before me, to give seed-rice to all the inhabitants of the Land of the Rose-apple; and no matter how much I give, yet may the grain in the basket remain undiminished. In the various places where I shall be reborn, may this very woman and this very man be my mother-in-law and my father-in-law, this very man be my husband, and this very man be my slave.”

The slave also gave his own portion of boiled rice to the Private Buddha, making the following Earnest Wish, “May I never again behold such a famine. When I plow, may three furrows run on this side of me, three furrows on that side, and one in the midst, seven furrows in all, each an ammaṇa wide.” Although the slave could have had the post of commander-in-chief on that day by wishing for it, [371] yet by reason of his affection for his mistress and his master, he made the following Earnest Wish, “May this very woman and this very man be my mistress and my master.”

As each of these five persons concluded what he had to say, the Private Buddha said, “So be it,” and pronounced the words of thanksgiving in the form of the Stanzas proper to a Private Buddha. Then, thinking to himself, “It is my duty to satisfy the longing of these living beings,” he commanded, “May these living beings behold me until I reach Mount Gandhamadāna.” Straightway he soared away through the air, and they all stood and watched him. Having reached Mount Gandhamadāna, he divided the boiled rice among five hundred Private Buddhas. By virtue of his supernatural power the boiled rice sufficed for all. The five persons still stood and watched.

When midday was past, the treasurer’s wife washed the pot in which she had boiled the rice, placed the cover on it, and put it away. The treasurer, worn out with hunger, lay down and fell asleep. When it was evening, he awoke and said to his wife, “Dear wife, I am very hungry; are there no lumps of burnt rice sticking to the bottom of the pot?” Now his wife remembered very well that she had washed the pot and put it away, and knew that no rice remained. But for all that, she did not say, “There is none.” On the contrary, she said, “I will uncover the pot and look and tell you.” So saying, she rose from her seat, went to the closet where the pots were kept and removed the cover from the pot. Instantly the pot was filled with boiled rice possessing the fragrance of jasmine-buds; moreover the rice overflowed from the pot and thrust open the cover.

As soon as the treasurer’s wife saw what had happened, her body was suffused with joy. Said she to her husband, “Rise, husband; I did indeed wash the pot and place the cover on it and put it away; but here it is filled with boiled rice possessing the fragrance of jasmine-buds. [372] It is worth while to do good deeds; it is worth while to give alms. Rise, husband, and eat.” So saying, she gave boiled rice to both father and son. When they had risen from their seats, she sat down and ate with her daughter-in-law. After that she gave boiled rice also to the slave Puṇṇā.

But in spite of the fact that rice was taken out of the boiler again and again, there was no diminution in the quantity of rice therein contained; as soon as one spoonful was taken out another spoonful appeared. On that day also the granaries and other receptacles were filled once more precisely as before. Thereupon the treasurer caused the following proclamation to be made throughout the city, “Rice has appeared in the treasurer’s house; let all those who require seed-rice come and take it.” Thereupon men came to the treasurer’s house and received seed-rice, all the inhabitants of the Land of the Rose-apple obtaining seed-rice at his hands.

The treasurer passed from that state of existence, and after passing through the round of birth and rebirth in the Worlds of the Gods and the world of men, was reborn in the dispensation of the present Buddha in the city Bhaddiya in the family of the treasurer. His wife was also reborn in a family possessed of great wealth, and when she arrived at marriageable age, was married once more to the treasurer. By reason of his former deed of merit, the rams described above came into existence in the yard back of his house. His son was his former son, his daughter-in-law his former daughter-in-law, and his slave his former slave.

10 e. Treasurer Ram and his family exhibit their magical power

One day the treasurer decided to test the power of his merit. Accordingly he caused his twelve hundred and fifty granaries to be swept clean, bathed his head, and sat down at the door of each of his granaries and looked up. Thereupon all of his granaries became filled with dusky rice of the kind before described. [373] Desiring to test the merit of the rest of his household also, he said to his wife and his son and his daughter-in-law and his slave, “You also test the power of your own merit.” So his wife adorned herself with all her adornments, and before the very eyes of the multitude, measured out a pint-pot of rice, boiled the rice, and sitting down at the gate in a seat made ready for her, took a golden spoon and proclaimed, “Let those approach who have need of boiled rice.” And she filled all the vessels presented to her, giving to all who came. All day long she gave rice away, but every time she removed a spoonful of rice, an equal amount was restored.

(It appears that in previous states of existence she had entertained the Congregation of Monks of previous Buddhas; also that on such occasions she had taken her pint-pot of rice with her left hand and her spoon with her right, and in just the same way had filled the bowls of the monks and given alms of boiled rice. As a result of this, the sign of the lotus was impressed upon her left hand, filling the palm thereof, and the sign of the moon was impressed upon her right hand, filling the palm. Moreover she had taken her straining-cup and filtered water for the Congregation of Monks and had walked back and forth, giving water to the monks; therefore the sign of the moon was impressed upon her right foot, filling the sole thereof, and the sign of the lotus was impressed upon her left, filling the sole thereof. For this reason they gave her the name Candapaduma, or Moon-Lotus.)

His son likewise bathed his head, took a purse containing a thousand pieces of money, [374] and proclaimed, “Let those approach who have need of money.” And he filled all the vessels that were offered to him, giving to all who came. But all the time a thousand pieces of money remained in his purse. Likewise his daughter-in-law adorned herself with all her adornments, took a basket of rice-paddy, seated herself in the open courtyard, and proclaimed, “Let those approach who have need of seed-rice.” And she filled all the vessels that were offered to her, giving to all who came. The basket remained filled as before.

His slave likewise adorned himself with all his adornments, yoked his oxen with golden yokes and golden straps, took a golden goad-stick, made marks of the spread hand with scented ointment on his oxen, and fastened golden flower-cups to their horns. Having so done, he drove them to the field and began to plow. At once seven furrows were opened, three on one side, three on the other side, and one in the middle. Thus did the inhabitants of the Land of the Rose-apple obtain from the house of the householder boiled rice and seed-rice and gold both unwrought and wrought, each receiving as much as he had need of.

10 f. Frame-Story concluded: Treasurer Ram goes forth to meet the Buddha

When the treasurer of magical power so great heard that the Teacher had come, he resolved to go forth to meet the Teacher and departed from his house. On the way he met a number of heretics who said to him, “Householder, how comes it that you, who believe in the Activity of Souls, go to the hermit Gotama, who does not?” Thus did the heretics seek to dissuade him from his purpose. But instead of paying any attention to them, he went and saluted the Teacher [375] and seated himself respectfully on one side. Thereupon the Teacher preached the Law to him in orderly sequence. At the conclusion of the Teacher’s discourse the treasurer attained the Fruit of Conversion. He then informed the Teacher of the attempt of the heretics to turn him back by uttering dispraise of the Teacher. Said the Teacher, “Householder, as for these beings, they do not see their own fault, great though it be. Though the faults of others exist not, they talk of them as though they did exist. It is as though they were winnowing chaff.” So saying, he pronounced the following Stanza,

252. Easy to see are the flaws of another, but hard to see are one’s own.

For a man winnows the defects of others like chaff,

But covers his own, even as a dishonest gambler covers a losing throw.

XVIII. 11. THE FAULT-FINDING MONK

If a man look to find flaws in another. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to an Elder named Fault-finder, Ujjhānasaññi. [376]

The story goes that this Elder used to go about finding fault with the monks, saying, “Thus does this monk put on his undergarment, thus does he put on his upper garment.” The monks reported the matter to the Teacher, saying, “Reverend Sir, Elder So-and-so is doing thus and so.” The Teacher replied, “Monks, he who attends strictly to whatever comes under the head of duty and admonishes others to do likewise, the same is not a faultfinder. But he who is minded to find fault, who seeks to find flaws in others, and who goes about talking accordingly, such a man will never attain a single one of the Specific Attainments such as Trance; only the Impurities increase within him.” So saying, he pronounced the following Stanza,

253. If a man look to find flaws in another, if he be minded ever to find fault,

The Impurities increase within him; such a man is far from Destruction of the Impurities.

1 Text: N iii. 376-377.

XVIII. 12. IS THERE A PATH THROUGH THE AIR?1

There is no path through the air. This religious instruction was given by the Teacher with reference to the Wanderer Subhadda. It was while the Teacher was lying on the Bed of the Great Decease in the Sal-forest of the Mallas at Upavattana in the city of Kusinārā. [377]

The story goes that in times long past, when Subhadda’s younger brother gave alms nine times of the first-fruits of a certain crop, Subhadda himself had no desire to give alms and refused, but in the end did give alms. As the result of this, he failed to see the Teacher both in the First Period of Enlightenment and in the Second. In the Last Period of Enlightenment, however, when the Teacher was come to the time of the Great Decease, he thought to himself, “I have entertained doubts on three points and have asked the old monks to resolve my doubts for me. But because I have looked upon the monk Gotama as a novice, I have never asked him. [378] Now, however, the time of his Great Decease is come, and if I do not ask him now, I may be sorry hereafter.” Accordingly he approached the Teacher.

Elder Ānanda sought to prevent him. But the Teacher gave him leave to approach, saying to the Elder, “Ānanda, do not keep Subhadda away; let him ask me his question.” Therefore Subhadda entered within the curtain, seated himself at the foot of the bed, and asked the Teacher the following questions, “Sir monk, is there such a thing as a path through the air? Can one be called a monk who is an outsider? Are the Aggregates eternal?” Thereupon the Teacher informed him that these things have no real existence, expounding the Law in the following Stanzas,

254. There is no path through the air; no outsider is a monk;

Mankind delights in the Hindrances; the Tathāgatas are free from the Hindrances.

255. There is no path through the air; no outsider is a monk;

The Aggregates are not eternal; there is no variableness in the Buddhas.

1 This story is derived from Dīgha, ii. 148-153. Here, as elsewhere, the redactor makes such alterations in the story as serve his purpose. Text: N iii. 377-379.

BOOK XIX.

THE RIGHTEOUS

DHAMMAṬṬHA VAGGA

XIX. 1. THE UNJUST JUDGES

Not therefore is a man called a justice. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the ministers of justice. [380]

For on a certain day the monks made their rounds for alms in a settlement at the north gate of Sāvatthi, and returning from their pilgrimage to the monastery, passed through the center of the city. At that moment a cloud came up, and the rain began to fall. Entering a hall of justice opposite, they saw lords of justice taking bribes and depriving lawful owners of their property. Seeing this, they thought, “Ah, these men are unrighteous! Until now we supposed they rendered righteous judgments.” When the rain was over, they went to the monastery, saluted the Teacher, and sitting respectfully on one side, informed him of the incident. Said the Teacher, “Monks, they that yield to evil desires and decide a cause by violence, are not properly called justices; [381] they only that penetrate within a wrong and without violence render judgment according to the wrong committed, are properly called justices.” So saying, he pronounced the following Stanzas,

256. Not therefore is a man called a justice because he decides a cause arbitrarily;

Nay rather is it he that inquires into both right and wrong, he that is wise.

257. He that leads others without violence, justly and righteously.

He that is protected of the Law, he that is intelligent, he alone is properly called a justice.

XIX. 2. THE BAND OF SIX

Not therefore is a man called wise for his much speaking. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the monks of the Band of Six. [382]

1 Text: N iii. 380-382. 2 Text: N iii. 382-384.

The story goes that the monks of the Band of Six used to go about from monastery to monastery and from village to village, creating disorder in the refectories. [383] One day some young monks and novices, after eating breakfast in the village, came to the monastery. The monks asked them, “Brethren, how did you like the refectory?” The visitors replied, “Brethren, do not ask us. The monks of the Band of Six say to themselves, ‘We alone are intelligent, we alone are wise. We will smite these monks and pour sweepings on their heads and thus drive them out.’ So saying, they grab us from behind and pour sweepings on our heads; thus have they thrown the refectory into disorder.” The monks went to the Teacher and reported the matter to him. Said the Teacher, “Monks, I do not call him a wise man who speaks much and annoys others. Him alone I call a wise man who is patient and free from hatred and free from fear.” So saying, he pronounced the following Stanza,

258. Not therefore is a man called wise for his much speaking;

He that is patient, free from hatred, free from fear, he alone is called wise.

XIX. 3. NOT THEREFORE IS A MAN PRAISED FOR HIS MUCH SPEAKING

Not therefore is a man versed in the Law. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder One-verse, Ekuddāna, an Arahat. [384]

The story goes that Elder Ekuddāna dwelt quite alone in a certain forest-grove and that he knew but this one Solemn Utterance:

To the monk of lofty thoughts, heedful, training himself in the ways of silence,

To such a monk, tranquil and ever mindful, sorrows come not.

On Fast-days Elder Ekuddāna himself alone sounded the call to attend the preaching of the Law and uttered this Stanza, whereupon the deities shouted applause with a noise like that of the earth splitting open. Now it so happened that on a certain Fast-day two monks versed in the Tipiṭaka came to his place of abode, attended by a retinue of five hundred monks each. When he saw them, his heart was filled with joy, and he said to them, “You have done well to come here; to-day [385] we will listen to the Law.” “But, brother, there

1 Parallels: Udāna, iv. 7: 43; Thera-Gāthā Commentary, Ixviii. Text: N iii. 384-386.

are no persons here to listen to the Law.” “Yes, there are. Reverend Sirs; on a day when the Law is expounded, this forest-grove is filled with the noise of the shouts of applause of the deities.”

One of the Elders recited the Law and the other expounded the Law, but not even a single deity gave applause. Said the Elders, “Brother, you said to us, ‘On a day when the Law is expounded, the deities in this forest-grove give applause with a loud noise;’ what does this mean?” “Brethren, on other days there has been just such a noise; I do not know what is the matter to-day.” “Well then, brother, you just preach the Law.” Elder Ekuddāna took the fan, and sitting in his seat, pronounced that one Stanza. The deities shouted applause with a loud noise.

Now the twice five hundred attending monks were highly offended at the deities and said, “The deities in this forest-grove show respect of persons in giving applause. Though monks versed in the Tipiṭaka uttered so much of the Law, they gave not so much as a world of approval; but just because a certain old Elder recited a single Stanza, they shouted applause with a loud noise.” And going to the monastery, they reported the incident to the Teacher. [386] Said the Teacher, “Monks, I call not him versed in the Law who knows or utters much of the Law; but whosoever masters even a single Stanza and clearly understands the Truths, such a man is verily and indeed versed in the Law.” So saying, he pronounced the following Stanza,

259. Not therefore is a man versed in the Law for his much speaking.

But he that hears ever so little, and evidences his perception of the Law by his acts,

He is indeed versed in the Law, for he fails not to heed the Law.

XIX. 4. CAN A YOUNG MONK BE AN “ELDER”?1

Not therefore is a man an Elder. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Lakuṇṭaka Bhaddiya. [387]

For on a certain day this Elder went to wait upon the Teacher. As he departed, Thirty forest monks saw him. The monks went to the Teacher, saluted him, and sat down respectfully on one side. The Teacher, perceiving that they were ripe for Arahatship, asked them

1 Text: N iii. 387-388.

this question, “Did you see a certain Elder leave this place?” “No, Reverend Sir, we did not.” “You did not?” “We saw a certain novice, Reverend Sir.” “Monks, he was no novice; he was an Elder.” “He was exceedingly young, Reverend Sir.” “Monks, I do not call a man an Elder merely because he is old, because he sits in the seat of an Elder; but he who comprehends the Truths and is ever kind to others, he is an Elder indeed.” So saying, he pronounced the following Stanzas,

260. Not therefore is a man an Elder because his head is gray;

Though he be ripe in years, yet he is called ‘Old-in-vain.’”

261. That man in whom dwell truth, righteousness, non-injury, temperance, and self- control,

He that has rid himself of his faults and is steadfast, that man is truly called an Elder.

XIX. 5. WHAT IS AN ACCOMPLISHED GENTLEMAN?1

Not through eloquence. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of monks. [388]

For once upon a time certain Elders saw some young monks and novices dyeing robes and performing the other duties for their preceptors. Thereupon they said to themselves, “We ourselves are clever at putting words together, but for all that, receive no such attentions. Suppose [389] now we were to approach the Teacher and say to him, ‘Reverend Sir, when it comes to the letter of the Sacred Word, we too are expert; give orders to the young monks and novices as follows, “Even though you have learned the Law from others, do not rehearse it until you have improved your acquaintance with it under these Elders.”’ Thus will our gain and honor increase.”

Accordingly they approached the Teacher and said to him what they had agreed upon. The Teacher listened to what they had to say and became aware of the following, “In this Religion, according to tradition, it is entirely proper to say just this. However, these Elders seek only their own gain.” So he said to them, “I do not consider you ‘accomplished’ merely because of your ability to talk. But that man in whom envy and other evil qualities have been uprooted

1 Text: N iii. 388-390.

by the Path of Arahatship, he alone is truly accomplished.” So saying, he pronounced the following Stanzas,

262. Not through eloquence or beauty of complexion

Is a man accomplished, if at the same time he be envious, niggardly, deceitful.

263. But he that has cut off and uprooted and removed all these faults.

He that has rid himself of hatred, he that is intelligent, such a man is rightly called accomplished.

XIX. 6. IT IS NOT TONSURE THAT MAKES THE MONK

No tonsure can make a monk. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Hatthaka. [390]

The story goes that whenever Hatthaka was defeated in an argument, he would say, “Pray come to such and such a place at such and such a time, and we will resume the discussion.” He would then precede his opponent to the appointed place and say, “See! the heretics are so afraid of me that they dare not meet me; this is a confession of defeat on their part.” This and much else of the same sort he would say. These were the tactics he invariably employed with one opponent after another, whenever he met defeat. The Teacher, hearing that Hatthaka was doing thus and so, sent for him [391] and asked him, “Hatthaka, is the report true that you are doing thus and so?” “It is true,” replied Hatthaka. Then said the Teacher, “Why do you do so? A man who utters such falsehoods has no right to the name of monk merely because he goes about with his head tonsured. But he that conquers sins both small and great, is a monk indeed.” So saying, he pronounced the following Stanzas,

264. No tonsure can make a monk of a man who is undisciplined, who speaks falsehood;

If a man be affected with desire and cupidity, how can he be a monk?

265. But he that overcomes sins both small and great, wholly and entirely,

He is rightly called, from victory over sins, a monk.

XIX. 7. WHAT IS IT THAT MAKES THE MONK?1

Not therefore is a man a monk. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman. [392]

The story goes that this Brahman retired from the world and became a monk of an heretical order. As he went about on his rounds for alms, he thought to himself, “The monk Gotama addresses as “monks” his own disciples who go about on rounds for alms; he ought to address me also as a monk.” Accordingly he approached the Teacher and said to him, “Sir Gotama, I also support life by going about on rounds for alms; address me also as a monk.” But the Teacher said to him, “Brahman, I do not call a man a monk merely because he receives alms. For a man who adopts and practices all the forms is not therefore a monk. But he that weighs well all the Aggregates of Being and acts accordingly, he is a monk indeed.” So saying, he pronounced the following Stanzas,

266. Not therefore is a man a monk because he receives alms from others.

He that adopts the religion, forms and all, is not on that account a monk.

267. Whoever in this world casts out both merit and demerit, lives a life of chastity,

Walks wisely through the world, he is a monk indeed.

XIX. 8. IT IS NOT SILENCE THAT MAKES THE SAGE

Not because of silence. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the heretics.

The story goes that whenever the heretics took a meal in a given place, [394] they would say to their hosts, “May tranquillity be your portion, may happiness be your portion, may your years increase. In such and such a place there is mud, in such and such a place there are thorns; to such a place you should not go.” After this manner would they express their thanks and good wishes, and only after having so done, would they depart. But in the First Period of Enlightenment, before the saying of thanksgivings had been enjoined, the monks would depart from the refectory with never a word of

1 Text: N iii. 392-393. 2 Text: N iii. 393-396.

thanksgiving to their hosts. At this the people were offended and said, “We hear words of thanksgiving and good wishes from the heretics, but the reverend monks depart in utter silence.” The monks reported this matter to the Teacher.

Said the Teacher, “Monks, henceforth in refectories and other such places render thanks according to your good pleasure and speak pleasantly to your hosts as you sit beside them,” Thus did the Teacher enjoin upon them the saying of thanksgivings, and they did according to his command. When the people heard the words of thanksgiving, they put forth the greater efforts, invited the monks to take meals in their houses, and went about bestowing abundant offerings upon them. Then were the heretics offended and said, “We are sages and keep silence, but the disciples of the monk Gotama deliver lengthy discourses in refectories and other such places.” When the Teacher heard their remarks, he said, “Monks, I do not call a man a sage merely because he keeps silence. For there are some men who say nothing because of ignorance, others because of lack of confidence, while still others are so niggardly that they seek to prevent others from learning anything of importance which they themselves know. Therefore I say that a man is not called a sage merely because he keeps silence; rather is he called a sage because of suppression of evil.” So saying, he pronounced the following Stanzas,

268. Not because of silence is a man a sage, if he be foolish and ignorant.

But the wise man who takes to himself truth, even as one grasps a pair of scales,

269. And rejects those things that are evil, such a man is a sage, and for this reason is a sage.

He that understands both worlds is therefore called a sage.