Buddhist Legends: Books 1–26

1 a. Story of the Past: The Brahman Saṁkha

Once upon a time, long, long ago, there dwelt at Takkasila a Brahman named Saṁkha, and he had a son named Susīma, a youth about sixteen years of age. One day Susīma went to his father and said to him, “My dear father, I wish to go to Benāres and rehearse the Sacred Word.” His father said to him, “Very well, my dear son; such and such a Brahman is a friend of mine; [446] go and study under him.” “Very well,” replied the son, accepting the suggestion. In due course he reached Benāres, approached that Brahman, and told him that his father had sent him to him.

The Brahman, learning that the youth was the son of his friend, accepted him as a pupil, and so soon as the weariness of the journey had worn off, on an auspicious day, began to make him repeat the Sacred Word to him. Now the youth learned a great deal in a short time and retained in his memory without loss everything he had learned, even as lion-oil placed in a golden vessel is retained without loss. The result was that in no long time he learned from the lips of his teacher all there was to be learned. He repeated the Sacred Word accurately and understood the beginning and middle of the teaching he had received, but not the end.

So he approached his teacher and said to him, “I understand only the beginning and middle of this teaching, but not the end.” His teacher replied, “My dear pupil, I also do not understand the end.” Then the youth asked his teacher, “But, teacher, who does know the end?” His teacher replied, “My dear pupil, here in Isipatana reside sages who may know; approach them and ask them.”

So the youth approached the Private Buddhas and asked them, “Is it true that you know the end of this teaching?” “Yes, we know.” “Well then, teach it to me.” “We will not teach it to anyone who is not a monk; if you need to know the end, become a monk.” [447] “Very well,” replied the youth, consenting, and forthwith retired from the world and became a monk of their order. “Just learn this,” said they to the youth; “thus the lower garment is to be put on and thus the upper garment is to be put on.” Thus did they teach him the minor duties.

Remaining there as their pupil and learning all they had to teach him, because he possessed the requisite faculties, he attained in but a short time the enlightenment of a Private Buddha. His fame spread throughout the city of Benāres even as the full moon in the sky, and he received the richest gain and the highest renown. Because the works he wrought were conducive to but a short term of life, he passed into Nibbāna in but a short time. The Private Buddhas and the populace performed the funeral rites over his body, and having so done, gathered up the relics and erected a shrine over them at the gate of the city.

Saṁkha the Brahman thought to himself, “My son has been gone a long time; I will find out what has become of him.” So, desiring to see his son once more, he departed from Takkasila and in due course arrived at Benāres. Seeing a great concourse of people, he thought to himself, “Doubtless some one in this throng will know what has become of my son.”

Accordingly he approached the crowd and asked, “A youth named Susīma came here some time ago; is it possible that you know what has become of him?” “Yes, Brahman, we know. He studied the Three Vedas under such and such a Brahman, retired from the world and became a monk, attained the Enlightenment of a Private Buddha, and passed into Nibbāna; this shrine which has been erected here is his shrine.” Thereupon the Brahman smote the earth with his hand, and weeping [448] and lamenting, went to the inclosure about the shrine. He tore up the grass, brought sand in his outer garment and spread it over the inclosure about the shrine, sprinkled the ground with water from his water-pot, scattered wild flowers as a mark of respect, spread aloft his robe as a banner, planted his own parasol over the mound, and having so done, departed. Story of the Past concluded.

When the Teacher had related this Story of the Past, he said, “At that time, monks, I was the Brahman Saṁkha, and it was I who uprooted the grass which grew in the inclosure about the shrine of the Private Buddha Susīma. As the fruit of this act of mine, these princes cleared a path eight leagues long of stumps of trees and brambles and made it smooth and even. It was I who spread sand there; and as the fruit of this act of mine, these princes spread sand over a path eight leagues long. It was I who scattered wild flowers there as a mark of respect; and as the fruit of this act of mine, various kinds of flowers were scattered over a path eight leagues long, and the water of the Ganges was covered for a distance of a league with lotuses of the five kinds. It was I who sprinkled the ground with water from my water-pot; and as the fruit of this act of mine, there was a shower of rain in Vesāli. It was I who raised a banner aloft and planted a parasol; and as the fruit of this act of mine, the whole circle of the Cakkavala as far as the highest heaven, was gay with one mass of flags and banners and with parasol after parasol. Monks, these offerings and honors did not accrue to me through my supernatural power as Buddha, nor yet through the supernatural power of Nāgas and deities and Brahma; on the contrary it was through the supernatural power of a slight offering I made in a previous state of existence.” So saying, he expounded the Law by pronouncing the following Stanza, [449]

290. If by renouncing some trifling pleasure one can obtain pleasure abounding,

A wise man should consider pleasure abounding and renounce the trifling pleasure.

XXI. 2. “NOT HATRED FOR HATRED”1

Whoever by causing suffering to others. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain woman who ate the eggs of a hen.

The story goes that in a certain village named Paṇḍupura, not far from the city of Sāvatthi, there dwelt a certain fisherman. One day as he was on his way to Sāvatthi, he saw some tortoise’s eggs lying on the bank of the river Aciravatī. Taking these with him, he went to

1 Cf. Story i. 4, and Rogers, Buddhaghoaha’s Parables, xi: 103-104. Text: N iiL 449-451.

Sāvatthi, where he stopped at a certain house and had them cooked. As he was eating the eggs, he gave a single egg to a girl who lived in that house. [450] The girl ate the egg and after she had done so, would have nothing more to do with hard food. So her mother took a single egg from the nest of a hen and gave it to her to eat. She ate the egg, and her liking for this kind of food became so strong that after that she would herself take hen’s eggs and eat them.

The hen, observing that every time she laid eggs the girl would take them and eat them, took offense and conceived a grudge against her. And she made the following Earnest Wish, “When I have passed out of this state of existence, may I be reborn as an ogress able to devour your children.” So when the hen died, she was reborn in that very house as a cat. When the girl died, she was reborn in that very house as a hen. The hen laid eggs, and the cat came and ate them. Again the second time she ate them, and again the third.

Then said the hen, “Three times you have eaten my eggs, and now you desire to eat me too. When I have passed out of this state of existence, may I be able to devour you and your children.” When she passed out of that state of existence, she was reborn as a leopardess. When her enemy died, she was reborn as a doe. When the doe brought forth young, the leopardess came and ate both the young and the doe.

Thus in each of five hundred successive states of existence they devoured each other and brought suffering one upon another. Finally one of them was reborn as an ogress and the other as a young woman of family at Sāvatthi. (From this point on the story runs the same as that given in the Commentary on the Stanza beginning, “For it is not by hatred that hatreds are quenched.” Only in this case the Teacher, after pronouncing the words “Hatred is quenched by love, not by hatred,” expounded the Law for the benefit of both women by pronouncing the following Stanza,)

291. Whoever by causing suffering to others seeks to win happiness for himself,

Becomes entangled in the bonds of hate; such a man is never freed from hatred. [451]

At the conclusion of the lesson, the ogress became established in the Refuges, took upon herself the Five Precepts, and was freed from hatred. Her enemy was established in the Fruit of Conversion. The assembled company also profited by the lesson.

XXI. 3. THE MONKS WHO WERE GIVEN TO VANITIES

For that which should be done. This religious instruction was given by the Teacher while he was in residence at Jātiyā Grove near Bhaddiya with reference to the monks of Bhaddiya.

It seems that these monks were in the habit of ornamenting their shoes, even as says the Sacred Word: “Now at that time the monks of Bhaddiya were in the habit of wearing ornamental shoes of various kinds. They made or caused to be made shoes of tiṇa-grass; they made or caused to be made shoes of muñja-grass; they made or caused to be made shoes of babbaja-grass, of the leaves of the date-palm, of kamala-grass; they made or caused to be made woolen shoes. They neglected instruction, questioning, higher morality, higher meditation, higher wisdom.” [452]

When the monks learned that these monks were given to this mode of conduct, they were offended and informed the Teacher. Thereupon the Teacher rebuked those monks, saying to them, “Monks, you came here for one purpose, but have devoted yourselves to another.” So saying, he preached the Law to them by pronouncing the following Stanzas,

292. For that which should be done is left undone;

And that is done which should be left undone;

The Impurities of the arrogant and heedless ever increase.

293. But they that ever devote themselves to Meditation on the Body,

They follow not after that which should be left undone,

But persevere in that which should be done;

The Impurities of the thoughtful and intelligent come to an end. [453]

At the conclusion of the lesson, those monks were established in Arahatship; the assembled company also profited by the lesson.

XXI. 4. THE MONK WHO HAD KILLED HIS MOTHER AND FATHER

After killing a mother. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Lakuṇṭaka Bhaddiya.

1 Derived from the Vinaya, Mahd Vagga, v. 8. 1: i. 190’”-. Text: N iii. 451-453. ’ Text: N iii. 46S-455.

For once upon a day several visiting monks drew near to the Teacher as he sat in his day-quarters, saluted him, and sat down respectfully on one side. At that moment Elder Lakuṇṭaka Bhaddiya passed by not far from the Exalted One. The Teacher, knowing the disposition of mind of those monks, looked at the Elder and said to the monks, “Look, monks! There is a monk who has killed mother and father and free from pain he goes!” “What is this the Teacher says?” exclaimed those monks, looking each other in the face, while doubt sprang up within them. And they said to the Teacher, “Reverend Sir, what say you?” Then the Teacher preached the Law to them by pronouncing the following Stanza,

294. After killing a mother and a father, and two kings of the Warrior caste,

After destroying a kingdom with its inhabitants, scatheless goes the Brahman. [454]

At the conclusion of the lesson those monks were established in Arahatship.

(The story relating to the second stanza is like the preceding. At that time also the Teacher spoke with reference to Elder Lakuṇṭaka. Preaching the Law to those monks, the Teacher pronounced the following Stanza:)

295. After killing a mother and a father, two Brahman kings,

And an eminent man besides, scatheless goes the Brahman.

XXL 5. THE YOUTH AND THE DEMONS

Well awake. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to the son of a wood-carter. [455]

There lived at Rājagaha two youths who spent most of their time playing ball. One of them was the son of a true believer, the other the son of a heretic. The son of the true believer used to practice Meditation on the Buddha as he threw the ball, and would say as he threw the ball, “Praise be to the Buddha!” The other youth used to proclaim the merits of the heretics and would say as he threw the ball, “Praise be to the Arahats!” Of the two youths, the son of the true believer invariably won, while the other youth invariably lost. The son of the heretic observed the actions of his rival, [456] and said to

1 Text: N iii. 455-60.

himself, “This youth practices such and such a form of meditation and says such and such words as he throws the ball, and by so doing invariably gets the best of me; I also will do likewise.” Accordingly he began to familiarize himself with Meditation on the Buddha.

Now one day his father yoked his cart and set out to procure firewood, taking his son with him. After filling his cart with firewood in the forest, he set out to return. On his way back he stopped outside of the city near a burning-ground in a pleasant place where there was water, unyoked his oxen, and dealt out the food. In the evening his oxen followed a herd of cattle into the city. The cart-driver started after his oxen, entered the city, found his oxen while it was still evening, and taking them with him, set out to depart from the city. But he could not find the gate; indeed, before he reached the gate, it had been closed. When it was night-time, his son lay down under the cart all by himself and fell asleep.

Now Rājagaha was ordinarily haunted by many evil spirits, and it was near a burning-ground that the youth lay down to sleep. As he lay there, two evil spirits caught sight of him. One of them preyed upon the burning-ground and was a holder of false views, while the other was an orthodox believer. Said the holder of false views to the orthodox believer, “This man is our prey; let us eat him.” The orthodox believer replied, “Enough! get rid of that idea!” But in spite of the efforts of the orthodox believer to prevent him, the holder of false views disregarded his words, and taking hold of the youth by the feet, tried to drag him away. [457]

At that instant, as the result of the youth’s thorough familiarity with the practice of Meditation upon the Buddha, the youth exclaimed, “Praise be to the Buddha!” Thereupon the evil spirit, terrified with great fear, stepped back. Said the orthodox believer, “We have done what we ought not to have done; we shall pay the penalty for this.” So saying, the orthodox believer stood guard over the youth, while the holder of false views entered the city, filled the king’s dish with food, and brought it back with him. Then both of the evil spirits ministered to the youth as would a mother and a father, assisting him to rise and giving him food to eat. Finally, through their supernatural power as demons, they cut letters on the king’s dish, telling what they had done, saying to themselves, “Let the king see these letters, but no one else.” And placing the dish in the wood-cart, they stood guard over the cart all night long and then went their way.

On the following day the cry went forth, “The king’s dish has been removed from the palace by thieves.” Thereupon the people closed the gates of the city and searched the city. But not finding the dish within the city, they went out of the city, and after looking everywhere, found the golden dish in the wood-cart. Then they took the youth prisoner, saying, “Here is the thief,” and brought him before the king. When the king saw the letters, he asked the youth, “Friend, what does this mean?” “I know not, your majesty,” replied the youth, “My mother and father came by night and brought me food and stood guard over me. I thought to myself, ‘My mother and father are guarding me from harm;’ and free from fear, I fell asleep. That is all I know about it.”

At that moment the mother and father of the youth came to that place. When the king heard what had happened, he took those three persons with him, [458] went to the Teacher, and told him the whole story. “Reverend Sir,” he asked, “Is Meditation on the Buddha alone a protection, or are Meditation on the Law and other forms of meditation also means of protection? The Teacher replied, “Great king, Meditation on the Buddha is not the sole means of protection, but those whose thoughts have been well disciplined by any of the Six Forms of Meditation have no need of any other protection or means of defense, nor of spells or herbs.” So saying, he enumerated the Six Forms of Meditation by pronouncing the following Stanzas,

296. Well awake and watchful ever are the disciples of Gotama,

They that meditate constantly, both by day and by night, on the Buddha.

297. Well awake and watchful ever are the disciples of Gotama,

They that meditate constantly, both by day and by night, on the Law.

298. Well awake and watchful ever are the disciples of Gotama,

They that meditate constantly, both by day and by night, on the Order.

299. Well awake and watchful ever are the disciples of Gotama,

They that meditate constantly, both by day and by night, on the body.

300. Well awake and watchful ever are the disciples of Gotama,

They whose minds delight, both by day and by night, in non-injury.

301. Well awake and watchful ever are the disciples of Gotama,

They whose minds delight, both by day and by night, in meditation.

XXI. 6. THE VAJJIAN PRINCE WHO BECAME A MONK

Fraught with hardship is the life of a monk. This religious instruction was given by the Teacher while he was in residence at Mahāvana near Vesāli with reference to a certain Vajjian prince who became a monk. [460] The story concerning him is as follows:

A certain Vajjian prince who had become a monk took up his residence at Vesāli in a certain forest-grove. It so happened that at that time there was a festival in progress at Vesāli which lasted through the night. When this monk heard the noise and tumult of the beating of drums and the playing of musical instruments at Vesāli, he wept and lamented, and uttered on that occasion the following Stanza,

Alone we reside in the forest, like a log thrown away in the wood.

On such a night as this, who is worse off than we?

It appears that this monk had formerly been a prince in the kingdom of the Vajjians, and that when his turn came to rule, he renounced his kingdom and became a monk. [461] On the night of full moon of the month Kattika, the entire city of Vesāli was decked with flags and banners, making it coterminous with the realms of the Four Great Kings, and the festival began. As the festival continued through the night, he listened to the noise of the beating of drums and the striking of other musical instruments and the sound of the playing of lutes. When the seven thousand and seven hundred and seven princes of Vesāli, and a like number of young princes and commanders-in-chief, all dressed and adorned in festive array, entered the street for the purpose of taking part in the festivities, he himself walked through his great cloister sixty cubits long, beheld the moon poised in mid-heaven, stopped near the seat at the end of the cloister and surveyed his own person, for lack of festive garments and adornments resembling a log of wood thrown away in the forest. And then and there he thought to himself, “Is there any one worse off than we?”

Under ordinary circumstances he possessed the merits and virtues of a forest-dweller, but on this occasion was oppressed with discontent, and therefore spoke thus. Thereupon the forest-spirit who inhabited

1 This story is derived from Sarhyutta, ix. 9: i. 201-202, and is in turn the source of Thera-Gāthā Commentary, Ixii. Text: N iii. 460-463.

that forest-grove formed the resolution, “I will stir up this monk” and uttered in reply the following Stanza,

Alone you reside in the forest, like a log thrown away in the wood.

Many envy you, even as denizens of Hell envy him that goes to Heaven.

The discontented monk heard this Stanza, and on the following day approached the Teacher, saluted him, and sat down respectfully on one side. Aware of what had happened, [462] and desiring to make plain the hardships of the household life, the Teacher summed up the Five Kinds of Suffering in the following Stanza,

302. Fraught with hardship is the life of a monk, and hard to enjoy.

Fraught with hardship is life in the world. Houses are painful to live in.

Painful is it to dwell together with unequals. Suffering follows wayfarers in the round of existences.

Therefore one should not be such a wayfarer; one should not let suffering follow him.

XXI. 7. CITTA THE FAITHFUL LAYMAN

If a man be faithful. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the householder Citta. [464]

This story has been related in detail in the Bāla Vagga in the Commentary on the Stanza beginning, “The fool will seek for false reputation.” The Stanza likewise occurs there. For it is there said:

“Now, Reverend Sir, was it solely because he came to visit you, that he received all this honor? Or would he also have received it had he gone elsewhere?” “Ānanda, he would have received it just the same, no matter whether he had come to visit me or had gone elsewhere. For this disciple is faithful and believing and virtuous. Such a disciple as this may go to what place he will, and there, no matter where it may be, will receive gain and honor.” So saying, he pronounced the following Stanza,

303. If a man be faithful, endued with virtue, possessed of fame and wealth.

He may go to what place he will, and there, wherever it may be, he is honored.

1 Cf. Story V. 14. Text: N iii. 463-465.

XXI. 8. CULLĀ SUBHADDĀ THE VIRTUOUS

From afar shine the good. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Cullā Subhaddā, daughter of Anāthapiṇḍika. [465]

The story goes that from the time Anāthapiṇḍika was a mere boy, he had as his most intimate friend a treasurer’s son named Ugga, who lived in the city of Ugga. They acquired the arts in the house of the same teacher, and while there studying together, made the following agreement, “When we grow up and get married and sons and daughters are born to us, in case one of us chooses the daughter of the other to be the wife of his son, the other shall give him his daughter.” When the two youths reached manhood, they assumed the post of treasurer, each in his own city.

Now on a certain occasion Treasurer Ugga set out for Sāvatthi with five hundred carts on a trading expedition. Thereupon Anāthapiṇḍika addressed his daughter Cullā Subhaddā, enjoining upon her the following command, “Dear daughter, your father Treasurer Ugga has come to visit us; it rests upon you to do for him everything that etiquette requires.” “Very well,” replied Cullā Subhaddā, promising to obey her father’s command. So from the day of Ugga’s arrival Cullā Subhaddā with her own hand prepared for him sauces and curries and other things to eat, and procured garlands and perfumes and ointments and other things for his comfort. [466] When it was meal-time, she had water prepared for his bath and after the bath performed for him faithfully all of the various duties.

When Treasurer Ugga observed how excellent was her conduct, his heart was filled with joy. One day as he sat chatting pleasantly with Anāthapiṇḍika, he reminded the latter of the agreement which the two had made when they were youths and then and there chose Cullā Subhaddā to be the wife of his son. Now Ugga, as the result of his bringing up, was a holder of false views, and therefore Anāthapiṇḍika told the Possessor of the Ten Forces about the matter. The Teacher, seeing that Treasurer Ugga possessed the faculties requisite for Conversion, gave his consent. So Treasurer Anāthapiṇḍika, after talking the matter over with his wife, accepted the offer of Treasurer Ugga and set the day for the marriage of his daughter.

1 Cf. Story iv. 8. This story is referred to at MUindapafiha, 850”. Text: N iii. 465-471.

As did Treasurer Dhanañjaya, when he gave his daughter Visākhā in marriage and sent her away, so also did Treasurer Anāthapiṇḍika give splendid gifts. And addressing his daughter Subhaddā, he gave her Ten Admonitions, just as Treasurer Dhanañjaya gave his daughter Visākhā Ten Admonitions, saying, “Dear daughter, while you live in the house of your father-in-law, the inside fire is not to be taken outside;” and so forth. Likewise he provided his daughter with eight laymen as sponsors, saying to them, “If any fault appears in my daughter in the place to which she is going, you are to clear her of that fault.” And on the day when he sent her away, he gave splendid gifts to the Congregation of Monks presided over by the Buddha, and as if to show and publish to the world the abundant fruit of the good deeds which his daughter had done in previous states of existence, sent his daughter away in splendid state.

In due course she arrived at the city of Ugga, whereupon the household of her father-in-law, together with a great multitude besides, [467] came forth to meet her. Like Visākhā, she entered the city standing in her chariot, showing herself to all the city, that all might behold the splendor and magnificence of her state. Accepting the presents which the citizens sent to her, she sent presents to them, having due regard to the condition and tastes of each, and made the whole city resound with praises of her virtues and her charm.

Now it was the practice of her father-in-law to entertain the Naked Ascetics on holidays and festivals, and on such occasions he would send word to her saying, “Let her come and do reverence to our monks.” But by reason of her modesty Subhaddā could not bear to look upon the Naked Ascetics and therefore refused to come. Again and again her father-in-law sent word to her to come, and again and again she refused to do so. Finally he became exceedingly angry and issued the command, “Put her out of the house.” But she replied, “No one may convict me of guilt without just cause.” And forthwith summoning her sponsors, she laid the facts before them. They found her free from blame and apprised the treasurer. Her father-in-law told his wife about the matter, saying, “This woman refuses to do reverence to my monks, because she says they ‘lack modesty.’” Thereupon his wife said, “What manner of men are these monks of hers, that she praises them so highly?” And summoning Subhaddā, she said to her,

What manner of men are these monks of yours, that you praise them so highly?

What are their precepts and what are their practices? Pray answer my question.

In reply to the question of her mother-in-law, Subhaddā proclaimed the merits and virtues of the Buddha and of the disciples of the Buddha, as follows,

Tranquil are their senses, tranquil are their minds, tranquil they walk, tranquil they stand.

Their eyes are cast down; but little do they say. Such are my monks.

Their deeds are pure, their words are pure.

Their thoughts are pure. Such are my monks. [468]

Spotless are they like shell-pearls, pure within and without.

Full of good qualities. Such are my monks.

The world is elated by gain and depressed by loss;

But they are indifferent both to gain and to loss. Such are my monks.

The world is elated by fame and depressed by lack of fame;

But they are indifferent both to fame and to lack of fame. Such are my monks.

The world is elated by praise and depressed by blame;

But they assume the same attitude both to praise and to blame. Such are my monks.

The world is elated by pleasure and depressed by suffering;

But they are unmoved both in pleasure and in suffering. Such are my monks.

With these words and much else to the same effect, did Subhaddā satisfy her mother-in-law. Thereupon her mother-in-law asked her, “Would it be possible to let us also see your monks?” “That would be entirely possible,” replied Subhaddā. “Well then,” replied her mother-in-law, “arrange matters so that we may see them.” “Very well,” said Subhaddā. Thereupon Subhaddā prepared rich offerings for the Congregation of Monks presided over by the Buddha, took her stand on the topmost floor of the palace, faced in the direction of Jetavana, did reverence with the Five Rests, called to mind the merits of the Buddha, honored the Buddha with scents and perfumes and flowers and incense, and threw into the air eight handfuls of jasmine-flowers, saying as she did so, “Reverend Sir, I invite the Congregation of Monks presided over by the Buddha for to-morrow; let the Teacher understand by this token that he has been invited.” [469] The flowers proceeded through the air of their own accord, and forming a flower-canopy, stood over the Teacher as he preached the Law in the midst of the Fourfold Congregation.

At that moment Anāthapiṇḍika, who had been listening to the Teacher’s sermon, invited the Teacher to be his guest on the morrow. The Teacher replied, “Householder, I have accepted an invitation for the morrow.” “But, Reverend Sir,” replied Anāthapiṇḍika, “no one came here before me; whose invitation did you accept?” Said the Teacher, “Cullā Subhaddā invited me, householder.” “But, Reverend Sir, does not Cullā Subhaddā live a long way off, a matter of a hundred and twenty leagues from here?” “Yes,” said he; “but-the good, even though they dwell afar off, manifest themselves as if they stood face to face.” So saying, he pronounced the following Stanza,

304. From afar are manifest the good, like the Himalaya mountains;

They that lack goodness are not seen here, like arrows shot in darkness. [470]

Sakka king of the gods, aware that the Teacher had accepted Cullā Subhaddā’s invitation, gave the following order to the god Vissakamma, “Create five hundred pagodas, and on the morrow conduct the Congregation of Monks presided over by the Buddha to the city of Ugga.” So on the following day the god Vissakamma created five hundred pagodas and took his stand at the gate of Jetavana. The Teacher selected five hundred Holy Arahats, and together with his retinue seated in pagodas, proceeded through the air to the city of Ugga. Treasurer Ugga too, with his retinue, as Subhaddā directed, stood looking down the road by which the Tathāgata was to come. When he saw the Teacher approach in all his splendor and majesty, [471] his heart was filled with joy. He rendered him high honor with garlands and other offerings, welcomed him to his house, saluted him, gave him abundant gifts, invited him again and again to be his guest, and for seven days gave him rich offerings. And the Teacher, minded to do him good, preached the Law to him. Beginning with Treasurer Ugga, eighty-four thousand living beings obtained Comprehension of the Law. By way of showing favor to Subhaddā, the Teacher directed Elder Anuruddha to remain behind, saying to him, “You remain right here.” So saying, he returned to Sāvatthi. From that time on, the city of Ugga was a faithful, believing city.

XXI 9. THE SOLITARY MONK

He that sits alone. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a monk named Elder Solitary.

It appears that this Elder was known to the fourfold community as one who sat alone and walked alone and stood alone. Now the

1 Text: N iii. 471-473.

monks told the Tathāgata about him, saying, “Reverend Sir, such and such is the practice of this Elder. “Well done! well done!” exclaimed the Teacher, [472] applauding him. “He that is a monk ought to live as a solitary.” And praising the life of solitude, he pronounced the following Stanza,

305. He who sits alone, lodges alone, and walks alone, unwearied,

He who, alone, subdues himself, such a man will delight in the outskirts of the forest.

BOOK XXII.

HELL

NIRAYA VAGGA

XXII. 1. MURDER OF SUNDARĪ

He who declares that to have happened which happened not. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the wandering nun Sundarī. [474] The story is given at length in the Udāna, beginning with the words, “Now at that time the Exalted One was honored and revered, respected and reverenced;” the following is a synopsis thereof:

It is said that when the Exalted One and the Congregation of Monks were receiving gain and honor equal in extent to the mighty flood formed by the confluence of the five great rivers, the heretics, who had by reason of him lost the gain and honor which had been theirs before and who had now become lusterless as fireflies at the time of the rising of the sun, assembled and took counsel together as follows, “From the time when the monk Gotama arose in the world, we have lost the gain and honor which we received before, and now no one knows even whether we exist or not. With whom, pray, can we make common cause to cast reproach upon the monk Gotama in such wise as to destroy the gain and honor which are now his?” Then the following thought occurred to them, “By making common cause with the wandering nun Sundarī, we shall be able to gain our end.”

One day when Sundarī entered the monastery of the heretics and saluted them, they said never a word to her. [475] She spoke to them again and again, but receiving no reply, asked them, “Noble sirs, has anybody done you any harm?” “Sister, do you not see the monk Gotama going about doing us harm and depriving us of the gain and honor which we formerly received?” “What ought I to do in this matter?” “Sister, you are exceedingly beautiful and fair to look upon. Bring disgrace upon the monk Gotama, let the people

1 This story is almost word for word the same as the Introduction to Jdtaka 285: ii. -\5----\T-. The Jātaka version is in turn derived from Udana, iv. 8: 43-45. Jdtaka, ii. 415” refers to the Vinaya, Mahd Vagga, i. 24. 6 (of. Uddna, 45--). Cf. the story of Ciñcā, xiii. 9; also Peer’s comparative study of the stories of Ciflca and Sundarī in J A., 1897, 288-317. Text: N iii. 474-478.

repeat your gossip, and so deprive him of the gain and honor that are his.” “Very well,” replied Sundarī, promising to do so.

Every evening after that, at the time when the people were entering the city after listening to the Teacher’s sermon, she would walk in the direction of Jetavana with garlands, perfumes, ointments, camphor, bitter fruits, and so forth. When they asked her, “Where are you going?” she would reply, “To the monk Gotama’s, for it is my habit to spend the night alone with him in the Perfumed Chamber.” After spending the night in a certain monastery belonging to the heretics, she would start back early in the morning along the Jetavana road and walk in the direction of the city. When they asked her, “Where are you going, Sundarī?” she would reply, “I have spent the night alone with the monk Gotama in the Perfumed Chamber, and having permitted him to take his fill of pleasure, am now on my way back.”

After a few days had passed, the heretics [476] gave money to some villains and said to them, “Go kill Sundarī and throw her body on the pile of withered garlands and rubbish near the Perfumed Chamber of the monk Gotama.” The villains did as they were commanded. Thereupon the heretics raised a hue and cry, saying, “We cannot find Sundarī,” and reported the matter to the king. “Whom do you suspect?” asked the king. The heretics replied, “For the last few days she has spent her nights at the Jetavana; but as for what happened to her there, that we know not.” “Well then,” said the king, “go and search for her.” Having thus secured the permission of the king, they gathered together their own supporters, went to the Jetavana, made a search, and found the body of Sundarī lying among the withered garlands and rubbish. Placing her body on a litter, they carried it into the city and then went and made the following report to the king, “The disciples of the monk Gotama thought to themselves, ‘We will cover up the evil deed committed by the Teacher.’ Therefore they caused Sundarī to be killed and threw her body among the withered garlands and rubbish.” Said the king, “Very well, go through the streets of the city.”

Thereupon the heretics went through the streets of the city crying out, “Behold the deed of the monks who are the disciples of the Sakyan prince!” This and much else to the same effect did the heretics proclaim throughout the city, and having so done, returned to the gate of the royal palace. The king caused the body of Sundarī to be placed on a platform in the burning-ground, and set a guard over it.

Most of the people of Sāvatthi, except the Noble Disciples, took up the cry, “Behold the deed of the monks who are the disciples of the Sakyan prince!” And within the city and without the city, in the parks and in the woods, [477] they went about reviling the monks. The monks reported the matter to the Tathāgata. Said the Teacher, “Well then, do you thus reprove these men.” So saying, he pronounced the following Stanza,

306. He who declares that to have happened which happened not, goes to hell, and also he who having done a thing, says, “I did it not;”

Both these men are the same after death; they are men of evil deeds in the next world. [478]

The king sent out his men, saying to them, “Find out whether others did not kill Sundarī.” Now those villains spent their money on strong drink, and while they were drinking, fell to quarreling with each other. Said one to another, “You killed Sundarī with one blow, and having killed her, threw her body on the pile of withered garlands and rubbish. And with the money you got for it you are drinking strong drink! Very well! very well!” The king’s men seized those villains and brought them before the king. The king asked them, “Did you kill Sundarī?” “Yes, your majesty.” “Who hired you to kill her?” “The heretics, your majesty.” Thereupon the king caused the heretics to be summoned before him and said to them, “Go through the city and proclaim as follows, ‘We caused this woman Sundarī to be killed because of desire to cast reproach upon the monk Gotama; there is no fault in the monk Gotama, or in the disciples of Gotama.’” The heretics did as they were commanded, and then the foolish multitude believed. The heretics received the punishment for murder, and from that time on, the honor rendered to the Buddhas increased the more.

XXII. 2. THE SKELETON-GHOST

Many who wear the yellow robe. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to persons oppressed by the power of the fruit of the evil deeds committed by them. [479]

For as Venerable Moggallāna the Great was descending Mount Vulture Peak with Elder Lakkhaṇa, he saw, among others, forms of

1 This story is a brief outline of Samyutta, xix: ii. 254-256. Text: N iii. 479-480.

ghosts consisting of skeletons, and smiled at the sight of them. When Elder Lakkhaṇa asked him why he smiled, he said, “Brother, this is not the proper time for you to ask me such a question. Wait until we are in the presence of the Tathāgata and then ask me. So when they were in the presence of the Tathāgata, Elder Lakkhaṇa repeated his question. In reply, Elder Moggallāna the Great told him that he had seen ghosts consisting of skeletons.

“Brother,” said he, “just now, as I was descending Mount Vulture Peak, I saw a monk soaring through the air, and his body was all aflame.” Continuing in the same strain, he mentioned five of their associates whom he had seen on fire, bowls, robes, girdles, and all. Thereupon the Teacher told the monks of the wickedness of certain monks who retired from the world in the dispensation of the Buddha Kassapa and failed to act according to their profession. And pointing out the fruit of evil deeds to the monks who at that moment sat there before him, he pronounced the following Stanza,

307. Many about whose neck hangs the yellow robe, are evildoers and uncontrolled;

Evildoers by reason of their evil deeds, they are reborn in Hell.

XXII. 3. MAGIC FOR MEAT

Better were it to swallow an iron ball. This religious instruction was given by the Teacher while he was in residence at Mahāvana near Vesāli with reference to the Vaggumudātīriya monks. [480]

This story occurs in the Pārājika in the section entitled “On laying claim to supernatural gifts.” At that time the Teacher said to those monks, “But, monks, is it true that for the sake of the belly you have before laymen praised each other as possessors of supernatural gifts?” “Yes, Reverend Sir,” they replied. Thereupon the Teacher reproved those monks in varied terms, and having so done, pronounced the following Stanza, [481]

308. Better were it to swallow an iron ball, red-hot, like a flame of fire,

Than that one who is corrupt and lacks self-control should live on the charity of the land.

XXII. 4. THE MAN WHOM WOMEN LOVED

Four misfortunes. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Khema, a treasurer’s son, nephew of Anāthapiṇḍika.

Khema is said to have been an exceedingly handsome youth. All the women who saw him became so overmastered with desire that they were unable to control themselves. Khema was given to running after other men’s wives. One night the king’s men took him prisoner and brought him before the king. Thought the king, “I feel shame for the great treasurer.” So without saying a word to him, he let him go. But for all that, Khema did not abandon his evil practices. [482] A second time and a third time the king’s men took him prisoner and brought him before the king, and each time the king just let him go. When the great treasurer heard what had happened, he went to the Teacher with his son, made him tell his story, and said to the Teacher, “Reverend Sir, preach the Law to this youth.” Thereupon the Teacher aroused his conscience and showed him the wrong involved in running after other men’s wives by pronouncing the following Stanzas,

309. Four misfortunes befall the heedless man who runs after other men’s wives:

First, he acquires demerit; secondly, he sleeps in discomfort; thirdly, he incurs blame; fourthly, he goes to Hell.

310. Acquisition of demerit, an evil future state, brief pleasure for the frightened man and woman,

Severe punishment inflicted by the king; — therefore a man should not run after another man’s wife. [483]

4 a. story of the Past: Khema’s Earnest Wish

What was his former deed? It is said that in the dispensation of the Buddha Kassapa he was a champion wrestler, and that one day he planted two colored banners on the golden shrine of the Buddha, and made the following Earnest Wish, “May all the women who look upon me, except my kinswomen and blood-relatives, fall in love with me.” This was his former deed. By reason of this, in the various places where he was reborn, other men’s wives who saw him were unable to control themselves.

1 Text: N iii. 481-483.

XXII. 5. THE PRESUMPTUOUS MONK

Even as a blade of grass. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain insolent monk.

The story goes that a certain monk thoughtlessly broke off a single blade of grass. His conscience troubled him about it, and so he went to a certain other monk, told him what he had done, and asked him the following question, “Brother, what happens to a monk who breaks off a blade of grass?” The other monk replied, “Evidently you think something happens to a man who breaks off a blade of grass, but such is not the case. One has but to confess what he has done and he is free.” So saying, [484] he himself seized a clump of grass with both his hands and pulled it up. The monks reported the incident to the Teacher. The Teacher rebuked that monk soundly, and preaching the Law, pronounced the following Stanzas,

311. Even as a blade of grass awkwardly grasped cuts the hand,

So the work of a monk, badly handled, drags down to Hell.

312. A loose deed or a corrupt course

Or dubious chastity, brings no great fruit.

313. If there is aught to be done, one should do it, one should do it with all his might,

For a lax wandering-ascetic but scatters dust the more.

XXII. 6. THE JEALOUS WOMAN

It were better that an evil deed were left undone. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain jealous woman. [486]

The story goes that the husband of this woman committed fornication with a certain female servant who lived in the house. Thereupon this jealous woman bound the servant hand and foot, cut off her nose and ears, threw her into a secret chamber, and closed the door. Then, in order that she might hide the evil deed which she had herself committed, she said to her husband, “Come, good husband, let us go to the monastery and listen to the Law.” And taking her husband with her, she went to the monastery, and sat down and listened to the Law.

1 Text: N iii. 483-485. - Text: N iii. 486-487.

It happened that some relatives of hers came to her house to pay her a visit. As soon as they opened the door and saw the outrage that had been committed, they released the female servant. Thereupon she went to the monastery, and standing in the midst of the fourfold company, informed the Possessor of the Ten Forces what had happened. The Teacher listened to what she had to say and then replied, “One ought never to do even a slight wrong, thinking, ‘Others know nothing about this evil deed which I have committed.’ Even though no one else knows about it, one should do only that which is good. For an evil deed, even though one hide it, brings remorse afterwards, but a good deed produces naught but happiness.” So saying, he pronounced the following Stanza,

314. It were better that an evil deed were left undone, for an evil deed causes suffering afterwards;

It were better to do a good deed, for after doing a good deed, one does not suffer. [487]

At the conclusion of the lesson the layman and his wife were established in the Fruit of Conversion. And then and there they freed the female slave and made her a follower of the Law.

XXII. 7. FORTIFY YOURSELF LIKE A CITY

Even as a frontier city. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a company of visiting monks.

The story goes that these monks went to a certain frontier country, entered upon residence, and passed the first month pleasantly. In the second month, however, a band of thieves came and attacked the village to which they were accustomed to resort for alms, and carried away some of the inhabitants as prisoners. From that time on, the men were so busy fortifying that frontier city against thieves that they found no opportunity to minister properly to the needs of those monks. The result was that the monks spent their residence in great discomfort.

When they had completed residence, they returned to Sāvatthi to see the Teacher, [488] saluted the Teacher, and sat down respectfully on one side. The Teacher, after exchanging the usual friendly

1 Text: N iii. 487-489.

greetings with them, asked them, “Monks, did you pass the time pleasantly?” “Reverend Sir,” replied the monks, “the first month we spent there was a very pleasant one. But in the second month a band of thieves attacked the village, and from that time on, the inhabitants were so busily engaged in fortifying the city that they found no opportunity to minister properly to our needs. The result was that we had a very uncomfortable time.” Said the Teacher, “Never mind, monks; be not disturbed. It is a difficult matter to obtain a pleasant dwelling at all times. But just as those men guarded their city, so ought a monk to guard himself.” So saying, he pronounced the following Stanza,

315. Even as a frontier city is well guarded both within and without.

Even so one should guard himself; let not a moment slip.

For they that let the moments slip, mourn, delivered over to Hell.

XXII. 8. DEGREES OF NAKEDNESS

They that feel shame when they ought not to feel shame. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Naked Ascetics of the Jain Order, Nigaṇṭhas. [489]

For one day the monks, seeing Naked Ascetics of the Jain Order, began the following discussion: “Brethren, these Nigaṇṭhas are to be preferred to the Acelakas, who go entirely naked, for these ascetics at least wear a covering in front. These ascetics evidently possess some sense of modesty.” Overhearing the discussion, the Nigaṇṭhas said, “It is not for this reason at all that we wear a covering. [490] On the contrary, even dust and dirt are actual individuals, endowed with the principle of life; and so, — for fear they may fall into our alms-dishes, — for this reason we wear a covering.” Arguments and counter-arguments followed between both parties of monks, and there was a long discussion. Afterwards the monks approached the Teacher, and having sat down, told him of the incident. Said the Teacher, “Monks, they that feel shame when they ought not to feel shame, and they that do not feel shame when they ought to feel shame, go to an evil future state.” So saying, he preached the Law by pronouncing the following Stanzas,

1 Text: N iii. 489-491.

316. They that feel shame when they ought not to feel shame,

And they that do not feel shame when they ought to feel shame,

Such men, since they have embraced false views, go to an evil future state.

317. They that see something to fear where no fear is,

And they that see nothing to fear where there is something to fear,

Such men, since they have embraced false views, go to an evil future state.

XXII. 9. CHILDREN VISIT THE BUDDHA

They that see sin where no sin is. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to some disciples of the heretics. [492]

For once upon a time some disciples of the heretics saw their own children and their children’s playmates playing with the children of orthodox believers. When their children returned home, they said to them, “Henceforth you are forbidden to salute the monks who are disciples of the Sakiya Prince and to enter their monastery.” And they made them take oath to this effect. Now one day, as these children were playing outside of the Jetavana monastery near the battlemented gate, they became thirsty. So they sent the son of a certain lay disciple to the monastery, saying to him, “You go there, get a drink of water, and bring us some.” The boy went into the monastery, saluted the Teacher, and told him the whole story.

Now the Teacher said to him, “After you have taken your drink, go back and send the other boys here to get theirs.” So the boys all came and had their drink. Then the Teacher summoned them all about him, and choosing a subject suited to their understanding, preached the Law to them, imparting to them faith that cannot be moved, and establishing them in the Refuges and in the Precepts. When the boys went back to their own homes, they told their mothers and fathers all about it. [493] Thereupon their mothers and fathers were overcome with grief, and wept and lamented, saying, “Our sons have adopted a false faith.” Now some intelligent men of the neighborhood drew near, and to quiet their grief, preached the Law to them. After they had listened to the Law, they said, “We will commit these boys to the care of the monk Gotama alone.” And forthwith, attended by a large throng of kinsfolk, they conducted them to the monastery.

1 Text: N iii. 492-494.

The Teacher, surveying the disposition of their minds, preached the Law to them by pronouncing the following Stanzas,

318. They that see sin where no sin is, and they that see no sin where sin exists,

Such men, since they have embraced false views, go to an evil future state.

319. They who know sin in its sinfulness, and that which is harmless in its harmlessness,

Such men, since they have embraced correct views, go to a happy future state.

BOOK XXIII.

THE ELEPHANT

NĀGA VAGGA

XXIII. 1. THE SECTARIES INSULT THE BUDDHA

Even as an elephant. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to himself. [1] The story is related in detail in the Commentary on the first Stanzas of the Appamāda Vagga. For it is there said:

Unable to injure the women, Māgandiyā thought to herself, “I will do to the monk Gotama what ought to be done.” So she bribed the citizens and said to them, “When the monk Gotama comes into town and walks about, do you join with slaves in reviling and abusing him, and drive him out.” So heretics who had no faith in the Three Jewels followed the Teacher about when he entered the city and shouted at him, “You are a robber, you are a simpleton, you are a fool, you are a camel, you are an ox, you are an ass, you are a denizen of hell, you are a brute beast, [2] you have no hope of salvation, a state of punishment is all that you can look forward to.” Thus they reviled and abused the Teacher with the Ten Terms of Abuse.

Hearing their words of abuse, Venerable Ānanda said this to the Teacher, “Reverend Sir, these citizens are reviling and abusing us; let us go elsewhere.” “Where shall we go, Ānanda?” “Let us go to some other city, Reverend Sir.” “But suppose men revile and abuse us there, where then shall we go, Ānanda?” “Then we shall go to some other city, Reverend Sir.” “But suppose men revile and abuse us there, where then shall we go, Ānanda?” “Then we shall go to some other city, Reverend Sir,” “Ānanda, we should do no such thing. Wherever a tumult arises, even there should we remain until that tumult dies away, and only under those circumstances should we go elsewhere. But who are reviling and abusing you, Ānanda?” “Reverend Sir, beginning with the slaves and servants, all are reviling us.” “Ānanda, I am like an elephant that has entered the fray. And even as it is incumbent upon an elephant that has entered the fray that he should withstand the arrows which come from the four quarters,

1 Cf. Story ii. 1. 6 (text: i. ilV’-nS-), HOS. 28. 283. Text: N iv. 1-5.

precisely so it is my duty to endure with patience the words spoken by many wicked men.” [3] So saying, he preached the Law with reference to himself by pronouncing the following Stanzas,

320. Even as an elephant engaged in the fray withstands arrows shot from the bow,

So also must I bear abuse, for the multitude is wicked.

321. It is a tamed elephant they lead to battle; it is a tamed elephant the king mounts;

It is the tamed that is best among men, he that endures abuse patiently.

322. Of surpassing excellence are mules which are tamed, and well-bred Sindh horses,

And great elephants of the jungle; but better yet is the man who has tamed himself. [5]

At the conclusion of the lesson all of that great multitude which had stood in the streets and at the cross-roads, and for a bribe reviled the Teacher, obtained the Fruit of Conversion and the Fruits of the Second and Third Paths.

XXIII. 2. THE MONK WHO HAD BEEN AN ELEPHANT-TRAINER

For it is not on riding-animals such as these. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain monk who had once been an elephant-trainer.

The story goes that once upon a day this monk stood by the bank of the river Aciravatī watching an elephant-tamer try to break in an elephant. Observing that the elephant-tamer was not succeeding very well in teaching his elephant the tricks he wished to teach him, the monk said to some other monks who stood near, “Brethren, if this elephant-trainer were to prick this elephant in such and such a place, he would very quickly teach him the trick he wishes to teach him.” The elephant-trainer heard what he said, followed his suggestion, and soon compelled the elephant to submit to his will.

The monks reported the matter to the Teacher. The Teacher caused that monk to be summoned before him and asked him, “Is it true that you said this?” “Yes, Reverend Sir, it is true.” Thereupon the Teacher rebuked him and said, “Vain man, what have you to do either with a riding-elephant or with any other tamed animal? For it is not on such riding-animals as these that a man can go to that

1 Text: N iv. 5-6.

place to which he has not yet gone. [6] It is only on his own well-tamed self that he can go to that place to which he has not yet gone. Therefore tame yourself only; what have you to do with the taming of animals such as these?” So saying, he pronounced the following Stanza,

323. For it is not on riding-animals such as these that one may go to that region to which one has not yet gone;

Tamed must one go upon the tamed; namely, upon one’s own well-tamed self.

XXIII. 3. THE OLD BRAHMAN AND HIS SONS

The elephant Dhanapāla. This religious instruction was given by the Teacher while he was in residence at Sāvatthi with reference to the sons of a certain Brahman who had reached the decrepitude of old age. [7]

The story goes that there lived in Sāvatthi a certain Brahman who had four sons and whose wealth amounted to eight hundred thousand pieces of money. When his sons reached marriageable age, he arranged marriages for them and gave them four hundred thousand pieces of money. After the sons had married, the Brahman’s wife died, whereupon the sons took counsel together, saying, “If this Brahman marries again, the family fortune will be divided among her children and there will be nothing left of it. Come then! let us succor our father and win his favor.” Accordingly they waited upon him faithfully, providing him with the choicest food and the finest clothes, rubbing his hands and feet and performing all of the other duties.

One day they went to wait upon him and found that he had fallen asleep, although it was broad daylight. As soon as he awoke, they rubbed his hands and his feet, and while thus engaged, spoke to him of the disadvantage of living in separate houses. Said they, “We will wait upon you after this manner so long as you live; give us the rest of your wealth also.” In compliance with their request the Brahman gave each of them a hundred thousand more. Naught but under and upper garments did he keep for himself; all the rest of his wealth and possessions he divided into four portions and handed over to his sons.

For a few days his oldest son ministered to his needs. One day,

1 This story is an elaboration of Sarhyutta, vii. 2. 4: i. 175-177. Dh, cm. iv. 8---9- is word for word the same as Samyutta, i. 175--1763-. Qf Story viii. 14. Text: N iv. 7-15.

however, as he was returning to the house of his oldest son after his bath, [8] his daughter-in-law, who stood at the gate, saw him and said to him, “Did you give your oldest son a hundred or a thousand pieces of money more than you gave your other sons? You certainly gave each of your sons two hundred thousand pieces of money. Do you not know the way to the house of any of your other sons?” The Brahman answered angrily, “Perish, vile woman!” and went to the house of his second son. But in a few days he was driven from the house of his second son as he had been from the house of the first, and in like manner from the houses of his two youngest sons. Finally he found himself without a single house he could enter.

Thereupon he retired from the world and became a monk of the Paṇḍaraṅga Order, begging his food from door to door. In the course of time he became worn out by old age, and his body withered away as the result of the poor food he ate and the wretched quarters in which he was obliged to sleep. One day, after he had returned from his begging rounds, he lay down on his back and fell asleep. When he awoke from sleep and sat up and surveyed himself and reflected that there was no one of his sons to whom he might go for refuge, he thought to himself, “They say that the monk Gotama has a countenance that does not frown, a face that is frank and open, that his manner of conversing is pleasant, and that he greets strangers in a kind and friendly way. Possibly if I go to the monk Gotama, I shall receive a friendly greeting.” So adjusting his under and upper garments, taking his alms-bowl, and grasping his staff, he went to the Exalted One, even as it is said:

Now a certain Brahman, a man who had formerly possessed wealth and social position, rough, clad in rough garments, drew near to where the Exalted One was, and having drawn near, sat down respectfully on one side. And as he sat respectfully on one side, the Exalted One greeted him in a pleasant manner and said this to him, “How comes it, [9] Brahman, that you are rough and clad in rough garments?” “Sir Gotama, I have four sons living in the world, but instigated by their wives, they have driven me out of their houses.” “Well then, Brahman, learn these Stanzas thoroughly, and when the people are gathered together in the hall and your sons are gathered together with them, recite them before the assembled company:

They at whose birth I rejoiced, whose birth I desired,

Even they, instigated by their wives, keep me away as a dog would a hog.

Wicked and worthless, they say to me, “Dear father! dear father!”

Ogres in the form of sons, they forsake me in my old age.

When a horse is grown old and useless, he is deprived of food;

So likewise a father of simpletons, as a monk, begs his food from door to door.

Better the staff for me than disobedient sons;

The staff keeps off the savage bull and likewise the savage dog.

In darkness he was before; in the deep the shallow prospers;

By the power of the staff he recovers his footing when he stumbles. [10]

The Brahman, taught by the Teacher, learned these Stanzas by heart. On the day appointed for the Brahmans to assemble, the sons of the Brahman pushed their way into the hall, dressed in their costliest garments, adorned with all their jewels, and sat down on a costly seat in the midst of the Brahmans. Thereupon the Brahman said to himself, “Now is my opportunity.” So he entered the hall, made his way into the midst of the assemblage, lifted up his hand, and said, “I desire to recite certain Stanzas to you; pray listen to me.” “Recite them, Brahman; we are listening.” So the Brahman stood there and recited the Stanzas which he had learned from the Teacher.

Now at that time this was the law of mankind: If any devour the substance of mother and father, and support not mother and father, he shall be put to death. Therefore the sons of that Brahman fell at their father’s feet and begged him to spare their lives, saying, “Dear father, spare our lives!” Out of the softness of a father’s heart the Brahman said, “Sirs, do not kill my sons; they will support me.” The men said to his sons, “Sirs, if from this day you do not take proper care of your father, we will kill you.” The sons, thoroughly frightened, seated their father in a chair, raised the chair with their own hands, [11] and carried their father home. They anointed the body of their father with oil, flying this way and that in their haste, bathed him, employing perfumes and aromatic powders, and having so done, summoned their wives and said to them, “From this day forth you are to take proper care of our father; if you neglect this duty, we shall punish you.” And they set the choicest viands before him.

As the result of the wholesome food which the Brahman had to eat and the comfortable quarters in which he slept, strength came back to him after a few days and his senses were refreshed. As he surveyed his person, he thought to himself, “I have gained this success through the monk Gotama.” So desiring to make him a present, he took a pair of cloths and went to the Exalted One, and after exchanging friendly greetings, took his seat respectfully on one side. Then he laid the pair of cloths at the feet of the Exalted One, and said to him, “Sir Gotama, we Brahmans desire that a teacher shall receive the tribute which is his due; may my lord Gotama, my teacher, accept the tribute which is due to him as a teacher.” Out of compassion for the Brahman, the Teacher accepted the present which he had brought, and preached the Law to him. At the conclusion of the sermon the Brahman was established in the Refuges. Thereupon the Brahman said to the Teacher, “Sir Gotama, my sons provide me regularly with four meals; two of these I give to you.” The Teacher replied, “That is well, Brahman; but we shall go only to such houses as we please.” So saying, he dismissed him.

The Brahman went home and said to his sons, “Dear sons, the monk [12] Gotama is my friend, and I have given him two of the meals with which you regularly provide me. When he arrives, be not heedless of your duty.” “Very well,” replied his sons, promising to do as he said. On the following day the Teacher set out on his alms-pilgrimage and stopped at the door of the house of the Brahman’s oldest son. When the Brahman’s oldest son saw the Teacher, he took his bowl, invited him into the house, seated him on a costly couch, and gave him the choicest of food. On the succeeding days the Teacher went to the houses of the other sons in order, and all of them provided hospitable entertainment for him in their houses.

One day when a holiday was at hand, the eldest son said to his father, “Dear father, in whose honor shall we make merry?” The Brahman replied, “The monk Gotama is my friend, and I know no others.” “Well then, invite him for the morrow with his five hundred monks.” The Brahman did so. So on the following day the Teacher came to the house with his attendant monks. The house was smeared with fresh cow-dung and decked in festive array. The Brahman provided seats within the house for the Congregation of Monks presided over by the Buddha, and served them with rich porridge sweetened with honey and with the choicest of food, both hard and soft. In the course of the meal the Brahman’s four sons seated themselves before the Teacher and said to him, “Sir Gotama, we care tenderly for our father; we never neglect him. Just look at him!” The Teacher replied, “You have done well. Wise men of old likewise cared tenderly for their mother and father.” [13] So saying, he related in detail the Mātuposaka Nāgarāja Jātaka, 1 found in the Eleventh Book, in which the story is told of how the sallakī-tree and the kuṭaja-plant grew up and blossomed in the absence of the elephant. Having so done, he pronounced the following Stanza,

1 Jātaka-55:\y. 90-95.

324. The elephant Dhanapāla, with pungent juice flowing from his temples, hard to restrain.

Eats not a morsel so long as he is held captive; the elephant remembers the elephant-grove.

Native gloss. — Dhanapāla: At this time the king of Kāsi sent an elephant-trainer to a charming elephant-grove and caused an elephant to be taken captive; this is the name of the elephant. — With pungent juice flowing from his temples: acrid juice; for in the rutting season the root of the elephant’s ear bursts. [14] As a rule, when trainers try to subdue elephants at this time with hook or spear or lance, they become fierce. But this elephant was excessively fierce; therefore it is said: With pungent juice flowing from his temples, hard to restrain. — Eats not a morsel so long as he is held captive: When by command of the king this elephant was led bound to the elephant-stable and made to stand in a place screened with a curtain of many colors, decked with festoons and garlands, overhung with a variegated canopy, although the king himself offered him food of various choice flavors and fit for a king, he refused to eat. It is with reference to his entrance into the elephant-stable that the words are employed: Eats not a morsel so long as he is held captive. — Remembers the elephant-grove: No matter how delightful the place in which he lodged, nevertheless he remembered the elephant-grove. Now his mother, who remained in the forest, suffered greatly by reason of separation from her son. Her son thought to himself, “I am not fulfilling the obligation of a son to succor his mother. What care I for this food?” Thus he remembered only the solemn obligation resting upon a son to succor his mother. [15] Now inasmuch as it was possible for him to fulfill this obligation only by being in the elephant-grove, therefore it is said: The elephant remembers the elephant-grove.

As the Teacher related this Jātaka, detailing his own deed in a previous state of existence, his hearers shed floods of tears, and by reason of the softness of their hearts allowed their ears to droop. Thus did the Exalted One, knowing full well what would be of advantage to them, proclaim the Truths and preach the Law. At the conclusion of the lesson the Brahman, together with his sons and daughters-in-law, was established in the Fruit of Conversion.