Buddhist Legends: Books 1–26

XIX. 9. NOBLE IS AS NOBLE DOES

Not therefore is a man Noble. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain fisherman named Noble, Ariya. [397]

For once upon a day the Teacher, perceiving that this fisherman was ripe for Conversion, after making his alms-pilgrimage in a settlement near the north gate, of Sāvatthi, set out thence to return, accompanied by the Congregation of Monks. At that moment this fisherman

1 Text: N iii. 396-398.

was engaged in catching fish with hook and line. But when he saw the Congregation of Monks presided over by the Buddha, he threw away his fishing-pole and stood still. The Teacher halted not far from him, and turning about, asked Elder Sāriputta and the other Elders their names, saying, “What is your name?” “What is your name?” In reply the Elders told him their respective names, saying, “I am Sāriputta,” “I am Moggallāna.” Thereupon the fisherman thought to himself, “The Teacher asks the names of all the others; doubtless he will also ask me my name.” The Teacher, knowing his wish, asked him, “Lay disciple, what is your name?” “Reverend Sir, my name is Noble,” replied the fisherman. Then said the Teacher, “Lay disciple, men like you who take the lives of living beings are not to be called Noble. Nobles are rather those who never injure the multitude.” So saying, he pronounced the following Stanza,

270. Not therefore is a man Noble because he injures living beings;

A Noble is so called because he never injures living beings.

XIX. 10. BE NOT PUFFED UP

Not merely because of religious practices. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to several virtuous monks. [398]

The story goes that some of these monks considered thus within themselves, “We have acquired virtue; we have taken upon ourselves the Pure Practices; we are exceedingly learned; we dwell in places of abode that are solitary and remote; we have developed the Supernatural Powers by Ecstatic Meditation. For us it would be no hard matter to attain Arahatship; indeed we can attain Arahatship any day we wish.” Likewise those of the monks who had attained the Fruit of the Third Path, considered thus within themselves, “For us it would be no hard matter now to attain Arahatship.” One day all of them [399] approached the Teacher, saluted him, and seated themselves respectfully on one side.

The Teacher asked them, “But, monks, have you brought your religious duties to consummation?” The monks replied, “Reverend Sir, we have attained such and such degrees of sanctity. Therefore, whenever we wish, we are able to attain Arahatship. With this thought in our minds, we keep residence.” When the Teacher heard

1 Text: N iii. 398-400.

their reply, he said, “Monks, it is never proper for a monk, merely because he has kept the precepts whole and undefiled, or because he has attained the bliss of the Third Path, to think, ‘But little suffering is involved in our present existence.’ On the contrary, not until he has attained Destruction of the Depravities, should he allow himself to think, ‘I have attained true bliss’” So saying, he pronounced the following Stanzas,

271. Not merely because of religious practices, nor yet because of much learning,

Neither because of attainment of Tranquillity, nor because of living solitary and remote,

272. Win I the Bliss of Release, incapable of attainment by worldlings.

Monk, rest not content until thou hast attained Destruction of the Depravities.

BOOK XX.

THE PATH

MAGGA VAGGA

XX. 1. THE EIGHTFOLD PATH IS THE BEST OF PATHS

The Eightfold Path is the best of Paths. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks. [401]

The story goes that once upon a time the Teacher, after journeying through the country, returned to Sāvatthi and seated himself in the Hall of State. When he had taken his seat, these five hundred monks began to talk about the paths over which they had traveled, saying, “The path to such and such a village is smooth; to such and such a village, rough; to such and such a village, covered with pebbles; to such and such a village, without a pebble.” After this manner did they discuss the paths over which they had traveled. The Teacher, perceiving that they were ripe for Arahatship, went to the Hall of State, and seating himself in the seat already prepared for him, asked, “Monks, what is the present subject of discussion as you sit here together?” When they told him, he said, “Monks, this is a path foreign to our interests; one who is a monk should address himself to the Noble Path, for only by so doing can he obtain Release from all Suffering.” So saying, he pronounced the following Stanzas, [402]

273. The Eightfold Path is the best of Paths; the Four Sayings are the best of Truths;

Freedom from desire is the best of states; he that has eyes to see is the best of men.

274. This is the only Path; there is none other that leads to Purity of Vision;

Do ye enter upon this Path; so shall ye confound Māra.

275. Enter ye upon this Path, and ye shall make an end of suffering;

This is the Path which I preached so soon as I learned to remove the Arrow of Lust.

276. It is you who must put forth exertion; the Tathāgatas are only guides;

By meditation, those that enter upon this Path win release from the bondage of Māra.

1 Text: N iii. 401-404.

XX. 2. IMPERMANENCE

“Impermanent are all existing things.” This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks. [405]

The story goes that these five hundred monks, who had received a Subject of Meditation from the Teacher and who had striven and struggled with might and main in the forest without attaining Arahatship, returned to the Teacher for the purpose of obtaining a Subject of Meditation better suited to their needs. The Teacher inquired within himself, “What will be the most profitable Subject of Meditation for these monks?” Then he considered within himself, “In the dispensation of the Buddha Kassapa these monks devoted themselves for twenty thousand years to meditation on the Characteristic of Impermanence; therefore the Characteristic of Impermanence shall be the subject of the single Stanza which I shall pronounce.” And he said to them, “Monks, in the sphere of sensual existence and in the other spheres of existence all the Aggregates of Existence are by reason of unreality impermanent.” So saying, he pronounced the following Stanza,

277. “Impermanent are all existing things.”

With wisdom who perceives this fact,

Straightway becomes contemptuous of suffering.

This is the Way of Salvation.

XX. 3. SUFFERING

[The story relating to the Second Stanza is the same.] [406]

On this occasion the Exalted One, knowing that these monks had devoted themselves to meditation on the Characteristic of Suffering, said to them, “Monks, all the Elements of Being press hard upon us, and are therefore occasions of suffering.” So saying, he pronounced the following Stanzas,

278. “Involved in suffering are all existing things.”

With wisdom who perceives this fact.

Straightway becomes contemptuous of suffering.

This is the Way of Salvation.

1 Text: N iii. 405-06. 2 Text: N iii. 406.

XX. 4. UNREALITY

[So also goes the story relating to the Third Stanza.]

Only on this occasion the Exalted One, knowing that in a previous state of existence these monks had devoted themselves to meditation on the Characteristic of Unreality, said to them, “Monks, the Elements of Being are not self-determining, and are therefore unreal.” So saying, he pronounced the following Stanza, [407]

279. “Unreal are all existing things.”

With wisdom who perceives this fact,

Straightway becomes contemptuous of suffering.

This is the Way of Salvation.

XX. 5. DO NOT POSTPONE UNTIL TO-MORROW

He that rises not when it is time to rise. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Padhānakammika Tissa.

The story goes that five hundred youths of Sāvatthi retired from the world, became monks under the Teacher, obtained a Subject of Meditation from the Teacher, and withdrew to the forest. One of them fell away then and there, but the rest performed their meditations with such diligence that they attained Arahatship. Thereupon they returned once more to the Teacher to inform him of the blessing they had received. Now as they were going their rounds for alms in a village only a league from Sāvatthi, a certain lay disciple saw them, honored them with offerings of rice-gruel, boiled rice, and other kinds of food, and after listening to the words of thanksgiving which they pronounced, invited them to be his guests for the following day.

On that same day [408] they went to Sāvatthi, put away their bowls and robes, and in the afternoon approached the Teacher, saluted him, and sat down. The Teacher expressed great pleasure at seeing them and exchanged friendly greetings with them. Thereupon the monk who had been their fellow and had there fallen away thought to himself, “The Teacher lacks sufficient words with which to exchange

1 Text: N iii. 406-407. 2 This story is an abbreviated version of Jātaka 71: i. 316-319. Text: N iii. 407-410.

friendly greetings with these monks. But to me, since I have not attained the Paths and the Fruits, he vouchsafes never a word. I will attain Arahatship this very day, and having so done, will approach the Teacher and cause him to speak to me.”

The monks took leave of the Teacher, saying, “Reverend Sir, as we were on our way hither, we were invited by a certain lay disciple to be his guests on the morrow. To-morrow, early in the morning, we shall go thither.” As for their fellow-monk, he spent the entire night walking up and down. Finally, overcome by drowsiness, he stumbled against a certain stone seat at the end of the cloister and broke his thigh-bone, whereupon he screamed with a loud noise. His fellow-monks, recognizing the sound of his voice, ran hither and thither in great confusion. They lighted a light and rendered him such assistance as he needed. But even as they were ministering to his needs, the sun rose, and the result was that they had no opportunity to go to the village.

Said the Teacher to them, “Monks, did you not go to the village to receive the promised offerings?” “No, Reverend Sir,” replied the monks, and told him of the incident. Then said the Teacher, “Monks, [409] this is not the first time he has prevented you from receiving promised offerings; he did the same thing also in a previous state of existence.” Then, in compliance with a request of the monks, the Teacher related the following Story of the Past: 1

Whoever postpones until afterwards the doing of duties that should be done before.

Repents afterwards, like the man who broke the green twigs of the Varana-tree.

Having related the Jātaka in detail, the Teacher said, “At that time these monks were the five hundred youths, the lazy youth was this monk, and the teacher was the Tathāgata.” In concluding his lesson the Teacher said, “Monks, whoever does not rise when it is time to rise, whoever is weak of will and indolent, such a man never develops Trance or any other of the Specific Attainments.” So saying, he pronounced the following Stanza,

280. He that rises not when it is time to rise, young, strong, given over to laziness,

Weak of will and thought, indolent, such a lazy man finds not the path to wisdom.

1 Jātaka 71:1.317-319.

XX. 6. THE PIG-GHOST

One should he guarded in word. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a pig-ghost. [410]

For one day Elder Moggallāna the Great was descending from Mount Vulture Peak with Elder Lakkhaṇa. Reaching a certain spot, he smiled. Thereupon Elder Lakkhaṇa asked him, “Brother, what is the cause of your smile?” Elder Moggallāna the Great replied, “Brother, it is not the proper time for such a question. Wait until we are in the presence of the Teacher and then ask me.” [411] So saying, Elder Moggallāna the Great, accompanied by Elder Lakkhaṇa, made an alms-pilgrimage in Rājagaha. And returning from his alms-pilgrimage, he went to Veḷuvana, saluted the Teacher, and sat down.

Then Elder Lakkhaṇa asked him about the matter. Elder Moggallāna the Great replied, “Brother, I saw a certain ghost. He was three-quarters of a league in size. His body was like the body of a human being. But his head was like the head of a pig, and out of his mouth grew a tail, and out of the tail oozed maggots. Thought I to myself, as I looked at him, ‘Verily I never saw such a looking creature before.’ It was because I saw that ghost that I smiled.”

Said the Teacher, “Monks, they that are my disciples have indeed eyes to see. I also saw this creature as I sat on the Throne of Enlightenment. But I thought to myself, ’ Should men not believe me, it would be to their woe.’ Therefore, out of compassion for others, I said nothing about it. But now that I have Moggallāna for my witness, I speak the truth boldly. Monks, Moggallāna has spoken the truth.”

When the monks heard those words of the Teacher, they asked him, “But, Reverend Sir, what was his deed in a previous state of existence?” The Teacher replied, “Well then, monks, listen.” And with reference to the ghost’s former deed, he related the following

1 Parallels: Samyutta, xix: ii. 254 flf.; Petavatthu Commentary, i. 3: 12-16. Text: N iii. 410-417.

6 a. Story of the Past: The destroyer of friendships

The story goes that in the dispensation of the Buddha Kassapa there were two Elders who lived together in peace and harmony in a certain village monastery. One of them was sixty years of age, [412] and the other was fifty-nine. The younger used to carry the bowl and robe of the older and accompany him about; in fact he used to perform all the major and minor duties like a novice. Like two brothers sprung from the womb of the same mother, they lived together in peace and harmony.

One day a certain preacher of the Law came to their place of residence. Now it was the day appointed for the hearing of the Law. The two Elders offered hospitality to the visitor and said to him, “Good man, preach the Law to us.” So he preached the Law to them. Their hearts were gladdened at the thought, “We have gained a preacher.”

On the following day, taking him with them, they entered a neighboring village for alms. When they had finished their breakfast, they said to him, “Brother, preach the Law for a little while, beginning at the point where you stopped yesterday.” Thus did they cause him to preach the Law to the people. The people, after listening to his preaching of the Law, invited him for the following day also. In this manner they made an alms-pilgrimage in all the villages round about where they were accustomed to receive alms, taking him with them and spending two days in each.

The preacher of the Law thought to himself, “These two Elders are exceedingly soft. I may just as well drive both of them away and take up my residence in this monastery myself.” In the evening he went to wait upon the Elders. When it was time for the monks to rise and go, he returned,approached the senior Elder, and said, “Reverend Sir, there is something I ought to say to you.” “Say it, brother,” replied the senior Elder. The preacher of the Law thought a little and then said, “Reverend Sir, what I have to say carries with it severe censure.” And without telling a thing he departed, going immediately to the junior Elder and acting in precisely the same manner.

On the second day he did the same thing again. On the third day [413] the two Elders were agitated beyond measure. The preacher of the Law approached the senior Elder and said to him, “Reverend Sir, there is something I ought to say, but I dare not say it in your presence.” But the Elder pressed him for a reply, saying, “Never mind, brother; say what you have to say.” Finally the preacher of the Law said, “But, Reverend Sir, has the junior Elder anything to do with you?”

“Good man, what say you? We are like sons sprung from the womb of the same mother; whatever one of us receives, the other receives also; all this time I have never seen a single thing in him that is wrong.” “Is that so, Reverend Sir?” “That is so, brother.” “Reverend Sir, this is what the junior Elder said to me: ‘Good man, you are of gentle birth, but as for this senior Elder, if you intend to have anything to do with him, and if you believe him to be modest and amiable, you had better look out.’ And this he has said repeatedly to me ever since the day I came here.”

When the senior Elder heard these words, his heart was filled with anger. Indeed he was shattered even as a potter’s vessel is shattered when struck with a stick. Then the preacher of the Law arose from where he sat, went to the junior Elder, and said the same thing to him. The junior Elder was shattered just as the senior Elder had been before him. Now although during all the years they had lived together neither of them had entered the village singly to receive alms, on the following day the junior Elder entered the village alone to receive alms, preceding his brother, and stopping at the Hall of State, while the senior Elder followed after.

When the junior Elder saw his brother, he thought to himself, “Ought I to take his bowl and robe or not?” [414] “I will not take them now,” he decided. But no sooner had he done so than the thought came to him, “Hold! I have never done such a thing before. I ought not to omit my duty.” So softening his heart, he approached the Elder and said to him, “Reverend Sir, give me your bowl and robe.” Said the senior Elder, “Begone, you miscreant. You are not fit to take my bowl and robe.” So saying, he snapped his fingers in contempt. Then said the junior Elder, “Yes, Reverend Sir, I also thought to myself, ‘I will not take your bowl and robe.’” Said the senior Elder, “Brother novice, do you think that I have any attachment for this monastery?” Said the junior Elder, “But, Reverend Sir, do you suppose that I have any attachment for this monastery? This is your monastery.” So saying, he took bowl and robe and departed. Likewise the senior Elder departed. Instead of going out together, one of the Elders went out by the western door and went his way, while the other went out by the eastern door and went his way. The preacher of the Law said to them, “Do not so.” The Elders replied, “You remain, brother.” So the preacher of the Law remained.

When the preacher of the Law entered the neighboring village on the following day, people asked him, “Reverend Sir, where are the reverend monks?” “Brethren, do not ask me,” replied the preacher of the Law. “The monks [415] who used to resort to your houses had a quarrel yesterday and left the monastery. I tried to prevent them from going, but was unable to do so.” Now some of the people were simpletons and they remained silent. But others who were wise said, “During all this time we have never seen anything you might call a quarrel between the two reverend monks; if they have been frightened away, they must have been frightened away by this newcomer.” And they were deeply affected with grief.

As for the Elders, no matter where they went, they were unable to secure peace of mind. The senior Elder thought to himself, “Oh, what a grievous wrong it was that the novice did! The moment he saw this visiting monk, he said to him, ‘Have nothing to do with the senior Elder.’” Likewise the junior Elder thought to himself, “Oh, what a grievous wrong it was that the senior Elder did! The moment he saw this visiting monk, he said to him, ‘Have nothing to do with this junior monk.’” They were unable either to rehearse the Sacred Word or to fix their attention.

After a hundred years had passed, both of them came to the same monastery in the western country and both received the same quarters. No sooner had the senior Elder entered and taken his seat on the bed, than the junior Elder came in. As soon as the senior Elder saw him, he recognized him and could not restrain his tears. The junior recognized the senior and with tear-filled eyes thought, “Shall I speak, or shall I not speak?” Then thinking, “That was not worthy of belief,” he saluted the Elder and said, “Reverend Sir, [416] in all the time during which I took your bowl and robe and accompanied you about, did you ever know me to do anything improper in thought, word, or deed?” “No, brother, I never did.” “Then why did you say to the preacher of the Law, ‘Have nothing to do with this man’?” “Brother, I never said such a thing. I was told, however, that you said that very thing about me.” “Reverend Sir, neither did I ever say such a thing.”

At that moment they both realized, “He must have said this to cause a breach between us;” and each confessed his transgression against the other. So it happened that on that day two Elders, who for the space of a hundred years had not been able to secure peace of mind, became reconciled once more. And they said, “Let us go and drive him out of that monastery.” So they set out and in due course arrived at the monastery.

When the preacher of the Law saw the two Elders, he approached to take their bowls and robes. But the Elders snapped their fingers in his face and said to him, “You are not fit to reside in this monastery.” Unable to endure the rebuke, the preacher of the Law instantly departed from the monastery and ran away. So, one who had practiced meditation for twenty thousand years was unable to endure a rebuke. Passing from that state of existence, he was reborn in the Avīci Hell. After enduring torment there for the space of an interval between two Buddhas, he now endures suffering on Mount Vulture Peak with a body as described above.

When the Teacher had related his former deed, he said, “Monks, a monk ought to be tranquil in thought, word, and deed.” So saying, he pronounced the following Stanza,

281. One should be guarded in word and restrained in thought; likewise with the body one should do no wrong;

Should one make clear these three paths of action, one will gain the Path made known by the sages.

XX. 7. POṬHILA THE EMPTY-HEAD

From zeal springs knowledge. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Poṭhila.

Poṭhila, it seems, bore the title Versed in the Tipiṭaka through the dispensations of all Seven Buddhas, and recited the Law to a company of five hundred monks. [418] One day the Teacher thought to himself, “It has not even occurred to this monk to win for himself Escape from Suffering; I will stir him up.” From that time forward, whenever that monk came to wait upon him, he would say to him, “Come, Tucchapoṭhila; salute, Tucchapoṭhila; sit, Tucchapoṭhila; go, Tucchapothila;” and when Poṭhila had risen from his seat and gone, he would say, “Tucchapoṭhila has gone.”

Poṭhila thought to himself, “I am versed in the Three Piṭakas and in the Commentaries thereon; moreover I recite the Law to

1 Text: N iii. 417-421.

five hundred monks, eighteen great companies. Yet the Teacher addresses me always as Poṭhila the Empty-head, Tucchapoṭhila. It is doubtless because I have not developed the Trances that the Teacher thus addresses me.” Much stirred up, he said to himself, “I will straightway enter the forest and engage in meditation.” Accordingly that very evening he put bowl and robe in order, and when it was dawn, set out, accompanying the monk who was the last of all to master the Law. The monks who sat in their cells repeating the Law did not notice that it was their teacher.

Poṭhila went a distance of a hundred and twenty leagues, finally arriving at a forest hermitage where thirty monks resided. Approaching the monks, he saluted the Elder of the community and said to him, “Reverend Sir, be my refuge.” “Brother, you are a preacher of the Law; it is we [419] who have something to learn from you. Why do you speak thus?” “Reverend Sir, do not act thus; be my refuge.” As a matter of fact, all of those monks were Arahats. The senior Elder thought to himself, “This monk, by reason of great learning, is affected with pride,” and therefore sent him to a junior Elder. Poṭhila said the same thing to the junior Elder. In like manner each of the monks sent him to his junior; finally they sent him to the youngest of all, a seven-year-old novice, who was sitting in his day-quarters doing needlework. Thus did they humble his pride.

His pride humbled, Poṭhila raised his clasped hands in an attitude of reverent supplication to the novice and said to him, “Good Sir, be my refuge.” “Oh, teacher,” replied the novice, “what say you? You are of mature age and of great learning; it is I who have something to learn from you.” “Do not act thus, good sir; only be my refuge.” “Reverend Sir, if you will patiently endure admonition, I will be your refuge.” “I will do so, good sir; if you say to me, ‘Enter the fire,’ I will enter the fire.” Thereupon the novice pointed out a pool of water not far off and said to him, “Reverend Sir, plunge into this pool, robes and all.” For although the novice knew full well that Poṭhila had on under and upper garments of great value, robes of double fold, [420] he spoke thus to ascertain whether he was tractable or not. No sooner were the words spoken than the Elder plunged into the water.

When the novice saw that the skirts of Poṭhila’s robes were dripping he said, “Come hither, Reverend Sir.” No sooner did the novice speak than Poṭhila came and stood before him. Said the novice to Poṭhila, “Reverend Sir, if there are six holes in a given ant-hill, and a lizard enters the ant-hill by one of these holes, he that would catch the lizard stops up five of the six holes, leaving the sixth hole open, and catches the lizard in the hole by which he entered. Precisely so should you deal with the six doors of the senses; close five of the six doors, and devote your attention to the door of the mind.”

To the monk, learned as he was, the words of the novice were as the lighting of a lamp. “Let that suffice, good sir,” said he; and concentrating his attention on the material body, he began to meditate. The Teacher, even as he sat at a distance of a hundred and twenty leagues, surveyed that monk, and thinking to himself, “This monk must so establish himself as to become a man of great wisdom,” sent forth a luminous image of himself, which went and spoke with the monk, as it were, pronouncing the following Stanza,

282. From meditation springs wisdom; from lack of meditation, wisdom dwindles away.

He that knows this twofold path of gain and loss Should so settle himself that wisdom may increase. [421]

At the conclusion of the Stanza Poṭhila was established in Arahatship.

XX. 8. THE OLD MONKS AND THE OLD WOMAN

Cut down the forest. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of old monks.

The story goes that in the days when they were living in the world they were rich and wealthy householders of Sāvatthi. Intimate friends one of another, they banded themselves together for the performance of good works. Hearing the Teacher preach the Law, they said to themselves, “We are old men; why should we remain laymen any longer?” Accordingly they asked the Teacher to admit them to the Order, and retiring from the world, adopted the monastic life. Now by reason of their advanced years they were unable to learn the Law by heart, and therefore built a hermitage of leaves and grass on the outskirts of the monastery, and lived there together. On their alms-pilgrimages they generally went to the houses of their sons and wives and there took their meals. [422]

1 This story is almost word for word the same as Jātaka 146: i. 497-499. Text: N iii. 421-425.

Now one of the old monks had a former wife named Madhurapācikā, and she was a good friend to them all. Therefore they all used to take the food they received to her house, and sit down there and eat it, and Madhurapācikā would give them of her store of sauces and curries. In the course of time she was attacked by some disease or other and died. Thereupon those aged Elders assembled in the hut of one of their fellow Elders, and falling on each other’s necks, wept and lamented, saying, “Madhurapācikā the lay disciple is dead.” Thereupon the monks came running up from all quarters and asked, “Brethren, what is the matter?” The old monks replied, “Reverend Sirs, the former wife of our comrade is dead. She was a most generous benefactress of ours. Where shall we ever find another like her now? That is why we are weeping.”

The monks fell to discussing the incident in the Hall of Truth. In came the Teacher and asked, “Monks, what are you discussing now, as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time they have so conducted themselves; the same thing happened in a previous state of existence also.

8 a. Story of the Past: Kāka Jātaka

“In a previous state of existence they were all reborn as crows. As she was walking along the shore of the sea, a wave of the sea picked her up and flung her into the sea, and there she perished, whereupon they all wept and lamented. [423] ‘We will pull her out again,’ said they, and forthwith set to work with their beaks to bale out the great ocean; finally they wearied of their task.”

Our jaws are tired, our mouths are parched.

We try, but cannot lower. The great ocean fills right up again.

After the Teacher had related this Kāka Jātaka in detail, 1 he addressed the monks as follows, “Monks, inasmuch as you have incurred this suffering because of the forest of lust, hatred, and delusion, it behooves you to cut down this forest; by so doing you will obtain Release from Suffering.” So saying, he pronounced the following Stanzas,

283. Cut down the forest, not alone a single tree, for from the forest springs fear;

Cut down the forest of lust and its undergrowth, monks, and ye shall be free from lust.

1 Jātaka 146: i. 497-499.

284. For so long as man allows even the slightest particle of lust after women to remain unextirpated.

So long is he in bondage, even as a calf that drinks his mother’s milk is in bondage to the cow.

XX. 9. “THE GRASS WITHERETH, THE FLOWER FADETH”1

Cut off the love of self. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk who was a co-resident of Elder Sāriputta, [425]

It appears that a youth of handsome mien, the son of a goldsmith, retired from the world and became a monk under Elder Sāriputta. Thought the Elder to himself, “In young fellows passion is strong;” accordingly, to enable the youth to ward off the attacks of lust, he directed him to meditate upon the Impurity of the Body. Now this form of meditation was not suited to the needs of the young monk, and the result was that after entering the forest and struggling and striving for the period of a month, he did not even get so far as to focus his mind.

So the young monk returned to the Elder, and when the latter asked him, “Brother, is your Subject of Meditation well in hand?” told him the actual state of affairs. Then said the Elder to him, “One must never give up, saying, ‘My Subject of Meditation does not succeed.’” So he carefully taught him the same Subject of Meditation once more. Even the second time the young monk could not develop anything in the way of Specific Attainment, and returned and informed the Elder. [426] But the Elder taught him the same Subject of Meditation once more, telling him the whys and wherefores and illustrating the subject with similes. Back came the young monk with the information that he had failed in his meditations again.

Thought the Elder to himself, “An active monk, when the lusts of the flesh and so on are in him, knows that they are; and when they are not in him, he knows that they are not. Now this monk is active, not inactive; he is on the Path, not off the Path. At the same time I fail to understand his thoughts and inclinations. He will doubtless yield to the Buddha’s teaching.” So taking the young monk with him, he approached the Teacher in the evening, and told

1 Text: N iii. 425-429.

him the whole story, saying, “Reverend Sir, this young monk is a coresident of mine, and in this wise I taught him this Subject of Meditation.” The Teacher said to him, “As for knowledge of thoughts and inclinations, this is a power appertaining only to the Buddhas, to those that fulfilled the Perfections and obtained Omniscience, causing the ten thousand worlds to shout for joy.”

Then the Teacher pondered within himself, “From what family did this youth retire to become a monk?” Perceiving that it was from the family of the goldsmith, the Teacher surveyed the previous states of existence of the youth and saw that in five hundred successive states of existence that youth had been reborn in the family of that goldsmith only. Thought the Teacher to himself, “For a long period of time this youth has done the work of a goldsmith; many a time, saying, ‘I will make kanikara-flowers and lotus-flowers,’ he has wrought only ruddy gold. Meditation on repulsive and disagreeable objects is not suited to him; a pleasant subject is the only Subject of Meditation appropriate to his case.” So the Teacher said to Elder Sāriputta, “Sāriputta, as for this monk to whom you assigned a Subject of Meditation, and who was wearied and oppressed therewith for a period of four months, you will see him attain Arahatship this very day, after breakfast. Go your way.” So saying, the Teacher dismissed Elder Sāriputta. [427]

Thereupon the Teacher created by supernatural power a golden lotus as big as a cart-wheel, caused the leaves thereof and the stalks thereof to drip drops of water, and gave this lotus to the young monk, saying, “Monk, take this lotus-flower, go to the boundary of the monastery, and set it up on a heap of sand. Then sit down cross-legged before it, and by way of preliminary practice, repeat the words, ‘Blood-red! blood-red!’” In the very act of taking the lotus-flower from the hand of the Teacher, his heart became tranquil.

The young monk went to the boundary of the monastery, made a heap of sand, thrust the stalk of the lotus into it, and sitting down cross-legged before it, began the preliminary practice, saying, “Blood-red! blood-red!” At that moment the Obstacles vanished, and the Preliminary Trance set in. Thereupon he developed the First Trance, and bringing it under control by the Five Modes, even as he sat there, attained the Second and the Third Trance. When he had brought the Fourth Trance under control, he sat there diverting himself with the diversion of the trance. The Teacher, aware that he had entered upon the Trances, considered within himself, “Will he, by himself unaided, succeed in developing Specific Attainment to the uttermost?” Perceiving that he would not be able so to do, he commanded, “Let this lotus-flower wither.” Straightway that lotus-flower turned as black as a withered lotus crushed in the hands.

The young monk, arising from trance and surveying the flower, thought to himself, “How is it that this lotus-flower appears as though smitten by old age? If those things which have no attachment for the world are thus overpowered by old age, there is no question at all that beings attached to the world will be similarly overpowered.” Thus did he come to see the Mark of Impermanence. [428] And so soon as he saw the Mark of Impermanence, he saw likewise the Mark of Suffering and the Mark of Unreality. And straightway the three Characteristics of Existence appeared to him as though set on fire, or as carrion tied to his neck.

At that moment a party of young boys descended into a certain pool not far from him, broke off lotus-flowers, and made a pile of them on the bank. The young monk looked first at the lotus-flowers in the water and then at those which lay on the bank. The lotus-flowers in the water appeared to him exceedingly beautiful as they raised their heads aloft dripping with water; those that lay on the bank were withered at the tips. Thought the young monk to himself, “If old age thus smites those things which have no attachment for the world, is it not much more likely to smite beings who have attachment for the world?” Then did he see yet more clearly the Marks of Impermanence, Suffering, and Unreality.

The Teacher perceived within himself, “Now is the Subject of his Meditation fully manifested to this monk.” And even as he sat in the Perfumed Chamber, he sent forth a luminous image of himself which brushed the young monk’s face. “What was that?” thought the young monk. Looking about, he seemed to see the Teacher approach and stand face to face with him. Rising from his seat, he extended his clasped hands in an attitude of reverent supplication. The Teacher, minded to do him good, pronounced the following Stanza,

285. Cut off the love of self, even as you would break off an autumnal lotus with your hand.

Advance along the Path to Tranquillity. The Happy One has pointed the way to Nibbāna. [429]

At the conclusion of the lesson that monk was established in Arahatship.

XX. 10. THOU SHALT SURELY DIE

Here I will dwell during the rain. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Merchant Great-Wealth, Mahādhana.

The story goes that he loaded five hundred carts with cloths dyed with safflower, and set out from Benāres to trade. When, on his return to Sāvatthi, he reached the bank of the river, he thought, “To-morrow I will cross the river,” and unyoked his carts right there and spent the night. During the night a severe storm came up and all night long it rained. For seven days the river was at flood; for seven days the citizens kept holiday. The result was that the merchant had no opportunity to dispose of his crimson cloths. Thought the merchant to himself, “I have come a long distance and if I go back again I shall be delayed; right here will I dwell during the rain, during the winter and summer, [430] doing my work and selling these cloths.”

As the Teacher made his alms-pilgrimage through the city, he became aware of the merchant’s intention and smiled. Thereupon Elder Ānanda asked him why he smiled. The Teacher replied, “Ānanda, did you see Merchant Great-Wealth?” “Yes, Reverend Sir.” “Not realizing that the end of his life is near, he has made up his mind to dwell right here during this entire year for the purpose of selling his goods.” “But Reverend Sir, is the end of his life at hand?” “Yes, Ānanda; only seven days longer will he live and then he will fall into the mouth of a fish.” So saying, the Teacher pronounced the following Stanzas,

Bestir yourself, and do what should be done this very day. Who knows but on the morrow death may come?

For are we not ever in conflict with Death and his mighty host?

Happy is the man who lives thus zealous by day and by night, unwearied.

Though he live but a single night. Thus proclaims the tranquil sage.

“Reverend Sir, I will go tell him.” “By all means go, Ānanda.” The Elder went to the inclosure formed by the carts and made his round for alms. The merchant reverently presented him with food. Then said the Elder to the merchant, “How long a time do you expect to remain here?” “Reverend Sir, I have come a long distance, and

1 Text: N iii. 429-431.

if I go back again, I shall suffer delay; I shall remain here during this entire year, and when I have sold my goods, I shall go on.” “Layman, though the end of one’s life be near, yet is it hard to realize; one should be heedful.” “Why, Reverend Sir, is the end of my life at hand?” “Yes, layman, it is; only seven days more [431] will your life continue.”

Overcome with emotion, the merchant invited the Congregation of Monks presided over by the Buddha to be his guests. For seven days he gave alms and finally took the Teacher’s bowl to permit him to pronounce the words of thanksgiving. Said the Teacher, in pronouncing the words of thanksgiving, “Disciple, a wise man should never allow himself to think, ‘Right here will I dwell during the rain, during the winter and summer. I will do this work and I will do that work.’ Rather should a man meditate on the end of his own life.” So saying, the Teacher pronounced the following Stanza,

286. “Here will I dwell during the rain, during the winter and summer.”

Thus the simpleton imagines, knowing not that he must die.

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

The merchant accompanied the Teacher on his way for a short distance and then turned back. “I feel as if I had some trouble in my head,” said he, and laid himself on his bed. No sooner had he lain down than he died, and was reborn in the World of the Tusita gods.

XX. 11. THE BEREAVED MOTHER AND THE PINCH OF MUSTARD-SEED

If a man be passionately devoted to sons or flocks and herds. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Kisā Gotamī. [432]

The Story of Kisā Gotamī is contained in the Sahassa Vagga, and is related in detail in the Commentary on Stanza

114. Though one should live a hundred years, the Region of the Deathless never seeing,

Yet were it better far to live a single day, the Region of the Deathless seeing.’ 2

1 Text: N iii. 432-433. - See Story viii. 13.

For at that time the Teacher said, “Kisā Gotamī, didst thou get the pinch of white mustard-seed?” “Nay, Reverend Sir, that did I not. In the entire village the dead are more in number than the living.” Then said the Teacher, “Vainly didst thou imagine that thou alone hadst lost a child. But this is an eternal law for all beings. For the Prince of Death, like to a raging torrent, drags along and flings into the sea of ruin all living beings; still are their longings unfulfilled.” So saying, he preached the Law by pronouncing the following Stanza,

287. If a man be passionately devoted to sons or flocks and herds, if his mind be completely absorbed therein,

The Prince of Death will take and bear him away, even as a raging torrent sweeps away a sleeping village. [433]

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

XX. 12. THE WOMAN WHO WAS BEREFT OF ALL HER FAMILY

Sons are no refuge. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Paṭācārā.

The story of Paṭācārā is contained in the Sahassa Vagga and is related in detail in the Commentary on Stanza

113. Though one should live a hundred years and never see the rise and set of beings, Yet were it better far to live but a single day and see the rise and set of beings. 2

Now at that time the Teacher, perceiving that the sorrow of Paṭācārā was assuaged, said to her, “Paṭācārā, to one that goeth to the world beyond, nor sons nor father nor kinsfolk can ever be a refuge or a shelter or a retreat. Therefore, even though they live, they exist not. But he that is wise should clarify his virtue; so should he make clear the path that leads to Nibbāna.” So saying, he preached the Law by pronouncing the following Stanzas,

288. Sons are no refuge, nor a father, nor kinsfolk;

There is no refuge in kinsfolk, for one who has been overtaken by Death.

1 Text: N iii. 434-435. 2 See Story viii. 12.

289. The man who is wise, who lives under the restraint of the moral law, understanding this power of circumstances,

Should quickly clear the path to Nibbāna. [435]

At the conclusion of the lesson Paṭācārā was established in the Fruit of Conversion; many others likewise obtained the Fruit of Conversion and the Fruits of the Second and Third Paths.

BOOK XXI.

MISCELLANEOUS

PAKIṆṆAKA VAGGA

XXI. 1. THE ASCENT OF THE GANGES

If by renouncing some trifling pleasure. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to his own former deed. [436]

For once upon a time the city Vesāli was a city of splendor and magnificence and great wealth; numerous were the folk that dwelt therein, and the streets thereof were thronged with inhabitants; therein resided seven thousand and seven hundred and seven princes of the Khattiyas, who reigned by turns. Each of the seven thousand and seven hundred and seven princes was provided with a separate place of residence; so many palaces were there, so many pagodas, and, that each might take his pleasure out of doors, so many parks and pools. But after a time the supply of food gave out and the crops failed and a famine ensued. As a result of the famine, first the poorer inhabitants died; and when their corpses were cast away here and there, the stench was so great as to attract large numbers of evil spirits. Afflicted by the evil spirits, a yet larger number of the inhabitants died; [437] and so offensive was the stench of their corpses that the inhabitants were attacked by intestinal disease. Thus did three plagues arise: the plague of famine, the plague of evil spirits, and the plague of disease.

Thereupon the inhabitants of the city met together and said to the king, “Great king, three plagues have arisen in this city; during the reigns of the past seven kings no such plagues as these have arisen; no such plagues as these have arisen in the past during the reign of any righteous king.” So the king convoked a general assembly in the town-hall and said, “Whether there be any unrighteousness in me, judge ye.” Thereupon the inhabitants of Vesāli inquired into

1 This story is taken almost word for word from Khuddaka Patka Commentary, vi: 160«-165»«, 19622-201-. Kh. cm. leS”-” and 164- are lacking in Dh. cm. Dh. cm. iii. 443MJ44’” is more diffuse than Kh. cm. 197-”’’’. The author of Kh. cm. says of the story (164-”-”): This version is taken from older Commentaries, Evam . . . por§,nehi vannlyati. Cf. Hardy, Manual of Buddhism, pp. 242-244; also Mahdvastu, i: 253 ff. Text: N iii. 436-449.

the past deeds of the king from first to last, and finding no fault in him, said, “Great king, we find no fault in you.” Then they took counsel together, saying, “By what means can these plagues with which we are afflicted be abated?” Some of them advocated the offering of sacrifice and the saying of prayers and the holding of public festivals, but in spite of all their rites and ceremonies, they were unable to abate the plagues. Others suggested the following plan of action, “There are six teachers possessed of great supernatural power; let them but come hither and the plagues will instantly subside.” Others said, “A Supremely Enlightened One has arisen in the world, for he, the Exalted One, preaches the Law which avails for the welfare of all living beings, [438] and he possesses great magical power and great supernatural power; if he but come hither these plagues will instantly subside.” All applauded the suggestion of these last and said, “Where does this Exalted Being now dwell?”

Now at this time, since the beginning of the season of the rains was near at hand, the Teacher was in residence at Veḷuvana, in fulfillment of the promise which he had given to King Bimbisāra. And at that time a Licchavi prince named Mahāli, who was a member of King Bimbisāra’s company and had attained the Fruit of Conversion with King Bimbisāra, was seated in that assembly. Therefore the residents of Vesāli prepared splendid presents and sent the Licchavi prince Mahāli to the king, together with the son of the house-priest, saying to them, “Obtain the favor of King Bimbisāra and fetch hither the Teacher.” Accordingly the Licchavi prince Mahāli and the son of the house-priest went to the king, presented the gifts, made known their errand, and uttered the following request, “Great king, send the Teacher to our city.” But the king, instead of granting their request, said simply, “You are men of intelligence and can of yourselves obtain this favor.”

So they approached the Exalted One, saluted him, and made the following request of him, “Reverend Sir, three plagues have arisen at Vesāli. If you but go thither, they will subside. Come, Reverend Sir, let us go thither.” The Teacher listened to their request and pondering within himself, became aware of the following, “So soon as the opening words of the Jewel Sutta are recited at Vesāli, the protection it affords will touch hundreds of thousands of millions of worlds. At the conclusion of the Sutta, eighty-four thousand living beings [439] will obtain Comprehension of the Law and the plague will subside.” So he acceded to their request.

When King Bimbisāra heard that the Teacher had consented to visit Vesāli, he caused the news to be proclaimed throughout the city, and approaching the Teacher, asked him, “Reverend Sir, is it true that you have consented to visit Vesāli?” “Yes, great king,” replied the Teacher. “In that case, Reverend Sir,” said the king, “pray wait until I prepare a road for you.” So the king caused the ground from Rājagaha to the Ganges, a distance of five leagues, to be made smooth, erected a rest-house at the end of each league, and when everything was in readiness, sent word to the Teacher that it was time for him to come. The Teacher set out on his journey, accompanied by five hundred monks.

Each league of the journey the king caused flowers of the five colors to be spread knee-deep, and flags and banners and standards to be set up; he caused two white parasols, a lower and a higher, to be held over the head of the Exalted One; likewise he caused a white parasol to be held over the head of each monk. And surrounded by his retinue, he honored the Teacher with flowers and perfumes, and lodged him for one night in each rest-house, bestowing rich offerings upon him. In five days he conducted him to the bank of the Ganges. So soon as the king reached the bank of the Ganges, he adorned a boat and sent the following message to the inhabitants of Vesāli, “Let them prepare a road and come forth to meet the Teacher.” Thereupon the inhabitants of Vesāli thought, “We will render the Teacher twice the honors rendered by the king.” So between Vesāli and the Ganges, a distance of three leagues, [440] they made the ground smooth, and procuring parasols both lesser and greater, they prepared to honor the Teacher with four white parasols, and each of his monks with two. Having made these preparations, they came forth and stood waiting on the bank of the Ganges.

King Bimbisāra fastened two boats together, erected a pavilion thereon, festooned the pavilion with flowers, and prepared for the Buddha a seat of all kinds of jewels. The Exalted One seated himself therein, and when the monks embarked, they too sat down in a circle around him. The king followed the float, descending into the water to his neck. Then he said, “Reverend Sir, until the Exalted One returns, I shall remain right here on the bank of the Ganges.” So saying, he pushed off the float and turned back. Having voyaged a distance of a league up the Ganges, the Teacher reached the boundary of the territories of the Vesāliyas.

The Licchavi princes came forth to meet the Teacher, and entering into the water up to their necks, they drew the vessel to the bank and assisted the Teacher to disembark from the vessel. The moment the Teacher disembarked from the vessel and set foot on the ground, a severe storm came up and there was a heavy fall of rain. Everywhere flowed streams of water knee-deep or thigh-deep or waist-deep, and washed all the corpses into the Ganges, so that the whole region round about was cleansed and made pure and sweet. The Licchavi princes lodged the Teacher at intervals of a league along the road, bestowing upon him twice the offerings bestowed upon him by the king. In three days [441] they conducted him to Vesāli.

Sakka king of the gods drew near, accompanied by a troop of deities. With the gathering together of deities so powerful, the evil spirits fled, for the most part. In the evening the Teacher stood at the gate of the city and addressed the Elder Ānanda as follows, “Ānanda, receive from me this Jewel Sutta and recite it as Protection within the three walls of the city Vesāli, making the rounds of the city with the Licchavi princes.” The Elder received the Jewel Sutta from the lips of the Teacher, took water in the Teacher’s stone bowl, and then went and took his stand at the gate of the city. And standing there, he meditated on all the Merits of the Buddha, beginning with his Resolve; considering in turn the Ten Perfections of the Tathāgata, the Ten Minor Perfections, and the Ten Major Perfections; the Five Great Sacrifices; the Three Meritorious Acts, in behalf of the world, in behalf of his kinsmen, and for the sake of Enlightenment; his Descent into the Womb in the last state of his existence; his Birth; the Great Retirement, the Great Exertion, his conquest of Māra on the throne of Enlightenment, his attainment of Omniscience, and the Nine Transcendent Conditions. And when he had so done, he entered the city and during the three watches of the night went about within the three walls of the city reciting the Jewel Sutta as Protection.

The moment he uttered the word “Whatsoever” (stanza 3) and threw the water upwards, it fell upon the evil spirits. From the third stanza on, drops of water resembling tiny balls of silver rose into the air and fell upon the sick men. Straightway the sickness of those men was cured, and rising to their feet in all quarters, they surrounded the Elder. [442] So soon as the word “Whatsoever” was uttered, the evil spirits who formerly infested such places as heaps of firebrands and piles of sweepings and pinnacles and walls, touched by the drops of water, strove to escape by one door after another. Now although there were many thousand doors, there was not room enough for them to escape by the doorways, and therefore they broke down the walls and thus made their escape.

The populace smeared the town-hall which stood in the midst of the city with all the perfumes, and erected overhead a canopy adorned with golden stars and other ornaments, and having prepared a Seat for the Buddha, announced to the Teacher that all things were in readiness. So the Teacher seated himself in the Seat prepared for him, and the Congregation of Monks and the host of Licchavi princes sat down in a circle about the Teacher, and Sakka king of the gods, surrounded by a company of deities, stood in a suitable place. The Elder went about the entire city, returned with a great multitude whose diseases had been cured, and having saluted the Teacher, sat down. The Teacher surveyed the company and recited the Jewel Sutta once more. At its close, eighty-four thousand living beings obtained Comprehension of the Law. Thus in like manner on the following day and for seven days thereafter he recited the same Sutta. And then, perceiving that all the plagues had been abated, he addressed himself to the host of Licchavi princes, and departed from Vesāli. The Licchavi princes rendered double honors to the Teacher, and again in three days conducted him to the bank of the river Ganges.

The Nāga kings reborn in the Ganges thought to themselves, “Men render honor to the Tathāgata; shall we not do the same?” [443] Accordingly they created boats of gold and silver and precious stones, caused couches to be prepared of gold and silver and precious stones, caused the surface of the river to be covered with lotus flowers of the five colors, and then requested the Teacher to enter their respective boats, saying to him, “Reverend Sir, be favorable to us likewise.” Thereupon deities one and all, beginning with the deities of earth and extending to the deities of the highest Brahma-world, said to themselves, “Both men and Nāgas are rendering honor to the Tathāgata; shall we not do the same?” Accordingly deities one and all did honor to him.

Thereupon Nāgas raised parasol after parasol, each a league in height, and below them other Nāgas did the same. Likewise deities of earth dwelling in trees and jungles and mountains, and deities dwelling in the sky; from the World of the Nāgas to the World of Brahma, the deities contained within the circle of the Cakkavala one and all raised parasol after parasol. Between the parasols were flags, and between the flags were banners, and at intervals were marks of hospitality, — festoons and perfumes and incense. The male deities adorned with all the adornments, in festive array, soared through the sky making loud acclaim. (Tradition has it that there have been three great Assemblages, the Assemblage on the occasion of the Twin Miracle, the Assemblage on the occasion of the Descent of the Gods, and this Assemblage on the occasion of the Ascent of the Ganges.) On the other side of the river Bimbisāra, having made ready offerings double those presented by the Licchavi princes, [444] stood watching the Exalted One as he approached.

When the Teacher looked upon the splendid gifts offered by the kings on both sides of the Ganges and perceived the motive which actuated the Nāgas and other deities, he put forth his magical power and created in each boat a counterfeit Buddha with a retinue of five hundred monks. Thus did a Buddha sit under each white parasol and under each wishing-tree and under each wreath of flowers, surrounded by a host of Nāgas. Likewise in every place among the deities of the earth and the deities of the sky, he created by supernatural power a counterfeit Buddha with his proper retinue. Thus there was, as it were, one festival and one holiday within the whole circle of the Cakkavala; in gracious condescension, as a favor to the Nāgas, a Buddha embarked in each jeweled boat; and as a favor to the monks, a Buddha embarked in each jeweled boat.

The Nāga-kings escorted within the Abode of the Nāgas the Congregation of Monks presided over by the Buddha, listened all night long to a discourse on the Law delivered by the Teacher, and on the following day served the Congregation of Monks presided over by the Buddha with celestial food both hard and soft. After delivering the address of thanksgiving, the Teacher departed from the Abode of the Nāgas, and with five hundred boats crossed the river Ganges, honored by the deities of all the Cakkavāḷas. The king came forth to meet the Teacher, assisted him to disembark from the boat, and rendering him honor double that bestowed upon him by the Licchavi princes when he arrived, conducted him in the same way as before in five days to Rājagaha. [445]

On the following day, after the monks had returned from their rounds for alms, as they sat together in the evening in the Hall of Truth, they began the following discussion: “Oh, how great is the supernatural power of the Buddhas! Oh, how firm is the faith of gods and men in the Teacher! For a distance of eight leagues along the Ganges, both on this side of the river and on the other side, because of their faith in the Buddha, kings rendered smooth the surface of the earth and sprinkled sand, and spread flowers of various kinds knee-deep; through the supernatural power of the Nāgas the surface of the Ganges was covered with lotuses of the five kinds; as far as the highest heaven parasol after parasol was raised aloft; the whole round world was, as it were, uninterrupted decoration and holiday.”

The Teacher drew near and asked them, “Monks, what is it that you are discussing now as you sit here together?” When they told him, he said, “Monks, it is not true that honors and offerings have accrued to me through my supernatural power as Buddha, or through the supernatural power of Nāgas and deities and Brahma; on the contrary it is through the supernatural power of a slight offering I made in a previous state of existence that these honors and offerings have accrued to me.” Thereupon the monks asked him what he meant; and in response to their request to make the matter plain, he related the following