Buddhist Legends: Books 1–26

XXIII. 4. ON MODERATION IN EATING

So surely as a man yields to indolence. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to King Pasenadi Kosala.

For at a certain period of his life the king used to eat boiled rice cooked by the bucketful, and sauce and curry in proportion. One day after he had finished his breakfast, unable to shake off the drowsy feeling occasioned by over-eating, he went to see the Teacher and paced back and forth before him with a very weary look. [16] Overcome by drowsiness, unable to lie down and stretch himself out, he sat down on one side. Thereupon the Teacher asked him, “Did you come, great king, before you were well rested?” “Oh no, Reverend Sir,” replied the king, “but I always suffer greatly after eating a meal.” Then said the Teacher to him, “Great king, over-eating always brings suffering in its train.” So saying, he pronounced the following Stanza,

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

Spends his time in sleep, and lies and rolls about

Like a great hog fed on grain.

Such a simpleton will enter the womb again and again. [17]

At the conclusion of the lesson the Teacher, desiring to help the king, pronounced the following Stanza,

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

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

The Teacher taught this Stanza to Prince Uttara and said to him, “Whenever the king sits down to eat, you must recite this Stanza to him, and by this means you must cause him to diminish his food.” In these words the Teacher told him just what means to employ. The prince did as he was directed. After a time the king was content with a pint-pot of rice at most, and became lean and cheerful. He established intimate relations with the Teacher and for seven days gave the Gifts Beyond Compare. When the Teacher pronounced the words of thanksgiving for the gifts presented to him by the king, the assembled multitude obtained great spiritual advantage.

1 This story is an abbreviated version of Samyutta, iii. 2. S: i. 81-82. Cf. Story XV. 6 (HOS. 30.76). Text: N iv. 15-17.

XXIII. 5. THE NOVICE AND THE OGRESS

This heart of mine once wandered. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the novice Sānu. [18]

Sānu, we are told, was the only son of a certain female lay disciple, who had him admitted to the Order when he was a mere boy. From the day of his admission to the Order, he was virtuous and faithful to duty. He performed faithfully all of the duties to a teacher, to a preceptor, and to visiting monks. On the eighth day of the month he would rise early in the morning, and after placing water in the inclosure reserved for water, would sweep the hall in which the Teacher preached, lay out the seats, and lighting a lamp, utter in a pleasing tone of voice the proclamation summoning the people to come and listen to the Law.

The monks, observing his faithfulness and diligence, desired often to hear him intone the Sacred Word, and would frequently request him so to do. And the novice would never reply, “My heart aches,” or “My body is weary,” or show any reluctance about complying with their request. But he would ascend the Seat of the Law and intone the Sacred Word as though he were bringing the Sacred River down from Heaven; and then he would descend and say, “All the merit I have acquired by thus intoning the Sacred Word, I make over to my mother and father.”

Now his human mother and father [19] did not know that their son was making over to them the merit he acquired by intoning the Sacred Word. But his mother in the state of existence immediately preceding, had been reborn as an ogress. And she used to come with the deities and listen to the Law. And she would say, “Dear son, I thank you for the merit which as a novice you have made over to me.” There is a saying, “A monk who keeps the precepts perfectly is dear both to the Worlds of the Gods and to the world of men.” Therefore it was that the deities, full of respect and reverence for the novice, esteemed him even as Great Brahma or as a flame of fire; and by reason of their reverence for the novice, revered and praised also the ogress

1 This story is an elaboration of Saihyutta, x. 5: i. 208-209, and is taken almost word for word from Buddhaghosa’s Commentary on the same. See Dhammapada Commentary, iv. 255, note 1. From the same source is also derived Thera-Gdtkd Commentary, xliv. Cf. Dhammapada Commentary, xxvi. 21. Text: N iv. 18-25.

his mother. When the ogres assembled to hear the Law, it was always to Mother of Sānu the ogress that they gave the first seat and the first water and the first pellet of food. Even powerful ogres, when they saw her, would step down from the road or rise from their seats.

Now when the novice Sānu reached manhood and his physical powers became fully developed, he began to be oppressed with discontent. Unable to drive away discontent, one day, without saying a word to anyone, with hair and nails grown long and under and upper garments soiled and dirty, he took bowl and robe and went quite alone to the house of his mother. When the female lay disciple saw her son, she saluted him and said,” Dear son, [20] hitherto it has been your practice to come here with your teacher and your preceptor, or with other young monks and novices; why is it that you come here to-day quite alone?” The novice informed his mother that he was suffering from discontent. Upon this the faithful female lay disciple discoursed to her son on the manifold disadvantages of the household life. But in spite of her admonition she was unable to convince him.

Finally the thought occurred to her, “Perhaps, even without my urging him, he will come to his senses of his own accord.” So she said to him, “Remain here, dear son, until I procure you rice-gruel and boiled rice. When you have drunk the gruel and finished your meal, I will take down some pleasing garments and give them to you.” And preparing a seat, she gave it to her son. The novice sat down, and in a moment the lay disciple brought rice-gruel and hard food and gave them to him. Then saying to herself, “I will boil some rice for him,” she seated herself not far off and began to wash the rice.

Now at this time that ogress considered within herself, “Where is the novice? Is he receiving food in alms or not?” Perceiving that the novice was filled with a desire to return to the life of a layman, and that for this reason he had gone and seated himself in his mother’s house, she thought to herself, “If I gain possession of the novice, I shall be treated with respect by the powerful deities; I will therefore go to the novice and prevent him from returning to the life of a layman.” Accordingly the ogress went and took possession of the body of the novice, twisted his neck, and felled him to the ground. With rolling eyes and foaming mouth, he lay quivering on the earth. [21]

When the female lay disciple saw the plight of her son, she ran quickly to him, took her son in her arms, and laid him on her breast. All the inhabitants of the village flocked thither, bringing offerings. But the female lay disciple wept and lamented and pronounced the following Stanzas,

They that observe the Half-month of Miracle with its Eight Precepts, keeping Fast-day

On the Fourteenth Day, on the Fifteenth Day, and on the Eighth Day,

They that lead the Holy Life,

With such, ogres do not sport; thus have I heard from the Arahats.

But to-day I see ogres sporting with Sānu.

When the ogress heard the female lay disciple utter these words, she replied with the following Stanzas,

They that observe the Half-month of Miracle with its Eight Precepts, keeping Fast-day

On the Fourteenth Day, on the Fifteenth Day, and on the Eighth Day,

They that lead the Holy Life,

With such, ogres do not sport; rightly have you heard this from the Arahats.

Then the ogress, addressing Sānu, pronounced the following Stanzas,

Sānu, alienate not the Buddha; these are the words of ogres.

Do no evil deeds either openly or in secret.

For if you do evil deeds either now or hereafter,

You will not win Release from Suffering, even though you fly up into the air and seek to escape. [22]

“Thus if you do evil deeds, you will not win Release, even though, like a bird, you fly up into the air and seek to escape.”

So saying, the ogress released the novice. The novice opened his eyes and saw his mother with disheveled hair, panting and gasping and weeping, and all the inhabitants of the village gathered together. Not knowing that he had been seized by an ogress, he said, “But a moment ago I was sitting in a chair, and my mother sat near me washing rice; but now I am lying on the ground. What does this mean?” And even as he sat there, he said to his mother,

Dear mother, people weep for him who is dead, or for him who, although alive, is no more seen.

But, dear mother, seeing me alive, why, dear mother, do you weep for me?

Then his mother pointed out to him the evil consequences of setting out to return to the world after once retiring from the world and renouncing the pleasures of the world and the pleasures of sense. Said she,

My son, people weep for him who is dead, or for him who, although alive, is no more seen.

And for him who, after renouncing the pleasures of sense, returns to the world again.

For him also they weep, my son. For he that was alive is dead again. [23]

His mother, having thus spoken, compared the household life to a bed of glowing coals, even to hell, and pointing out once more the disadvantages of the household life, said,

There are glowing coals on both sides, dear son; do you wish to fall into glowing coals?

There are hells on both sides, dear son; do you wish to fall into hell?

Then said his mother to him, “Son, good luck to you! But this my son, whom I snatched from the burning like household goods, and who retired from the world in the Religion of the Buddha, desires again to burn in the household life. Hurry hither and protect us!” Then she thought, “Is there no way by which I can arouse his disgust? Is there no way by which I can arouse his repugnance?” And to make the matter clear, she pronounced the following Stanza,

Hurry hither! Luck to you! How can we arouse your disgust?

Goods snatched from the burning, you desire to burn again.

As his mother spoke, Sānu came to his senses and said, “I have no use for the household life.” His mother replied, “Good, my son!” And pleased at heart, she gave him choice food to eat. Then she asked him, “How old are you, my son?” Knowing that he was old enough to be admitted to full membership in the Order, she provided him with a set of three robes. With bowl and robes complete he was admitted to full membership in the Order.

The Teacher, since the youth had but recently been admitted to full membership in the Order, urged him to make strenuous exertion to control his thoughts, [24] and said to him, “If a man allows his thoughts to wander hither and thither for a long time, dwelling on all manner of objects, and makes no effort to control them, it is impossible for him to attain Salvation. Therefore a man should put forth every effort to control his thoughts, even as an elephant-driver controls an elephant in rut with his hook.” So saying, he pronounced the following Stanza,

326. These thoughts of mine once wandered hither and thither

Wherever they liked, wherever they desired, wherever they pleased;

But hereafter I shall control them perfectly.

Even as an elephant-driver controls an elephant in rut with his hook. [25]

At the conclusion of the lesson many deities who came with Sānu to hear the Law, obtained Comprehension of the Law. Venerable Sānu mastered the Tipiṭaka, the Word of the Buddha. He became a mighty preacher of the Law, lived a hundred and twenty years, stirred up the whole Land of the Rose-apple, and finally passed into Nibbāna.

XXIII. 6. AN ELEPHANT STICKS FAST IN THE MUD

Be joyful in heedfulness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to an elephant named Pāveyyaka (Baddheraka), which belonged to the king of Kosala.

The story goes that this elephant possessed great strength in his younger days, but in the course of time, worn out by old age and buffeted by the wind, he waded one day into a great lake, stuck fast in the mire, and was unable to get out. The populace saw him and began to talk about him, saying, “To think that an elephant once so powerful should become so weak!” The king heard the news and immediately gave orders to his elephant-trainer as follows, “Trainer, go extricate this elephant from the mire.” So the elephant-trainer went to the lake, showed himself to the elephant with his head arrayed as for battle, and caused the battle-drum to be beaten.

The pride of the elephant was immediately aroused. He rose quickly, walked up out of the lake, and stood on dry land. The monks saw the occurrence and told the Teacher. Said the Teacher, “Monks, this elephant has just extricated himself from what was but a quagmire of ordinary mud. [26] But you have flung yourselves headlong into the quagmire of the evil passions. Therefore strive with all your might to extricate yourselves therefrom.” So saying, he pronounced the following Stanza,

327. Be joyful in heedfulness, guard well your thoughts.

Extricate yourselves from the quagmire, even as an elephant that is stuck fast in the mud.

XXIII. 7. AN ELEPHANT WAITS UPON THE BUDDHA

Should one find. This religious instruction was given by the Teacher while he was in residence at Protected Forest near Pārileyyaka,

1 Text: N iv. 25-26. 2 cf. Story I 5b (text: i 6O12-6316). Text: N iv. 26-31.

with reference to a company of monks. [27] The story occurs in the Yamaka Vagga in the Commentary on the Stanzas beginning with the words, The others do not understand. For it is there said:

It became known all over the Land of the Rose-apple that the Teacher was residing in Protected Forest, attended by a noble elephant. From the city of Sāvatthi, Anāthapiṇḍika, Visākhā, the eminent female lay disciple, and other such great personages sent the following message to the Elder Ānanda, “Reverend Sir, obtain for us the privilege of seeing the Teacher.” Likewise five hundred monks residing abroad approached the Elder Ānanda at the conclusion of the rainy season and made the following request, “It is a long time, Ānanda, since we have heard a discourse on the Law from the lips of the Exalted One. We should like, brother Ānanda, if you please, to have the privilege of hearing a discourse on the Law from the lips of the Exalted One.”

So the Elder took those monks with him and went to Protected Forest. When he reached the forest, he thought to himself, “The Tathāgata has resided in solitude for a period of three months. It is therefore not fitting that I should approach him all at once with so many monks as I have with me.” Accordingly he approached the Teacher quite alone. When the elephant Pārileyyaka saw the Elder, he took his staff and rushed forward. The Teacher looked around and said to the elephant, “Come back, Pārileyyaka; do not drive him away. He is a servitor of the Buddha.” The elephant immediately threw away his staff, and requested the privilege of taking the Elder’s bowl and robe. The Elder refused. The elephant thought to himself, “If he is versed in the rules of etiquette, he will refrain from placing his own monastic requisites on the stone slab where the Teacher is accustomed to sit.” The Elder placed his bowl and robe on the ground. (For those who are versed in the rules of etiquette never place their own monastic requisites on the seat or bed of their spiritual superiors.) The Elder, after saluting the Teacher, [28] seated himself on one side.

The Teacher asked him, “Did you come alone?” The Elder informed him that he had come with five hundred monks. “But where are they?” asked the Teacher. “I did not know how you would feel about it, and therefore I left them outside and came in alone.” “Tell them to come in.” The Elder did so. The Teacher exchanged friendly greetings with the monks. Then the monks said to the Teacher,

“Reverend Sir, the Exalted One is a delicate Buddha, a delicate prince. You must have endured much hardship, standing and sitting here alone as you have during these three months. For of course you had no one to perform the major and minor duties for you, no one to offer you water for rinsing the mouth or to perform any of the other duties for you.” The Teacher replied, “Monks, the elephant Pārileyyaka performed all of these offices for me. For one who obtains such a companion as he, may well live alone; did one fail to find such, even so the life of solitude were better.” So saying, he pronounced the following Stanzas in the Nāga Vagga,

328. Should one find a prudent companion to walk with, an upright man and steadfast,

Let one walk with him, joyful, mindful, overcoming all dangers.

329. Should one not find a prudent companion to walk with, an upright man and steadfast,

Then, like a king renouncing the kingdom he has conquered, let one walk alone,

Like an elephant roaming at will in an elephant-forest. [29]

330. The life of solitude is better; one cannot be friends with a simpleton;

Let a man live in solitude, and do no evil deeds,

Free from desire, like an elephant roaming at will in an elephant-forest.

XXIII. 8. MĀRA TEMPTS THE BUDDHA

When need arises. This doctrinal instruction was given by the Teacher while he was dwelling in a forest-hut in the Himalaya country with reference to Māra.

Tradition has it that at this time kings who exercised rule oppressed the subjects over whom they ruled. As the Exalted One saw men punished and persecuted under the rule of these wicked kings, he was moved to compassion. [32] And he considered thus within himself, “Is it not possible to exercise sovereignty without killing or causing to kill, without conquering or causing to conquer, without sorrow or causing sorrow, with justice and righteousness?” Now Māra the Evil One perceived within himself the thought that was passing through the mind of the Exalted One, and thought thus, “The monk Gotama is considering within himself, ‘Is it not possible to exercise sovereignty?’ It must be that he now desires to exercise sovereignty.

1 Derived from Samyutta, iv. 2. 10: i. 116 f. Cf. E. Windisch, Māra und Buddha, pp. 107-109. Text: N iv. 31-36.

And this thing which is called sovereignty is an occasion of heedlessness. If he does exercise sovereignty, I may be able to catch him off his guard. I will therefore go and arouse his ambition.”

Accordingly Māra the Evil One approached the Teacher and said, “Reverend Sir, let the Exalted One exercise sovereignty; let the Happy One exercise sovereignty, without killing or causing to kill, without conquering or causing to conquer, without sorrow or causing sorrow, with justice and righteousness.” Said the Teacher to Māra, “Evil One, what do you see in me that makes you speak thus to me?” Said Māra to the Teacher, “Reverend Sir, the Exalted One has developed to the full the Four Bases of Magic Power. For should the Exalted One resolve, ‘Let the Himalaya, king of mountains, be turned to gold,’ gold would that mountain be. I too will do with this wealth all those things which can be done with wealth. Thus you shall rule justly and righteously.” Then said the Teacher,

The whole of a mountain of gold, even of fine gold,

Were not enough for one. Knowing this, a man should walk justly. [33]

How can a man who has seen whence arises suffering devote himself to the pleasures of sense?

Let the man who has come to know that substratum of being which is called “attachment” in the world, train himself to subdue this alone.

With these Stanzas did the Teacher arouse and alarm Māra the Evil One. Then he said to him, “I will admonish you yet again. Evil One, I have nothing in common with you. Thus do I admonish you.” So saying, he pronounced the following Stanzas,

331. When need arises, pleasant are companions;

Pleasant is enjoyment, when one shares it with another;

Works of merit give pleasure at the hour of death;

Pleasant is it to leave behind all suffering.

332. Pleasant is motherhood in this world, and pleasant is fatherhood;

Pleasant is the estate of a monk in this world, and pleasant is the estate of a Brahman.

333. Pleasant is a life of righteousness unto old age, pleasant is faith firmly established.

Pleasant is the attainment of wisdom, pleasant is the avoiding of evil.

BOOK XXIV.

THIRST OR CRAVING

TAṆHA VAGGA

XXIV. 1. REDFISH

If a man walk in heedlessness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Redfish, Kapilamaccha. [37]

1 a. Story of the Past: The insolent monk. The bandits

The story goes that in times long past, when Exalted Kassapa passed into Nibbāna, two brothers of respectable family retired from the world and became monks under their disciples. The name of the older brother was Sodhana, and that of the younger was Red, Kapila. Likewise their mother Sādhinī and their younger sister Tāpanā retired from the world and became nuns. After the two brothers had become monks, they performed regularly and faithfully the major and minor duties to their teachers and their preceptors. One day they asked the following question, “Reverend Sir, how many Burdens are there in this Religion?” and received the following answer, “There are two Burdens: the Burden of Study and the Burden of Meditation.” Thereupon the older brother said, “I will fulfill the Burden of Meditation,” and for five years kept residence with his teacher and his preceptor. Obtaining a Subject of Meditation leading to Arahatship, he entered the forest, and after striving and struggling with might and main, attained Arahatship.

Said the younger brother, “I am young yet; when I am old, I will fulfill the Burden of Meditation.” [38] Accordingly he assumed the Burden of Study and learned by heart the Three Piṭakas. By his knowledge of the Texts, he gained a great following, and through his following, rich offerings. Drunk with the intoxication of great learning, and overcome with craving for gain, he was led by overweening pride of knowledge to pronounce a thing said by others, even when it was right, to be wrong; even when wrong, to be right: even when it was innocent, to be sinful; even when sinful, to be innocent. The kindly monks used to say to him, “Brother Kapila, do not speak thus;” and would admonish him, quoting to him the Doctrine and the Discipline. But Kapila would reply, “What do you know, empty-fists?” and would go about snubbing and disparaging others.

The monks reported the matter to his brother, Elder Sodhana. Sodhana went to him and said, “Brother Kapila, for men such as you, right conduct is the life of religion; therefore you should not abandon right conduct, reject that which is right and proper and speak as you do.” Thus did Sodhana admonish his brother Kapila. But the latter paid no attention to what he said. However, Sodhana admonished him two or three times, but seeing that he paid no attention to his words, left him, saying, “Well, brother, you will become notorious for your doings.” [39] And from that time on, the rest of the kindly monks would have nothing to do with him.

Thus did the monk Kapila adopt an evil mode of conduct and go about with companions confirmed like himself in an evil mode of conduct. One day he said to himself, “I will recite the Pātimokkha in the Hall of Discipline.” So taking a fan and seating himself in the Seat of the Law, he recited the Pātimokkha, asking the usual question, “Brethren, are there, among the monks who are here gathered together, any who have anything to confess?” The monks thought, “What is the use of giving this fellow an answer?” Observing that the monks all remained silent, he said, “Brethren, there is no Doctrine or Discipline; what difference does it make whether you hear the Pātimokkha or not?” So saying, he arose from the seat. Thus did he retard the teaching of the Word of Exalted Kassapa.

Elder Sodhana attained Nibbāna in that very state of existence. As for Kapila, at the end of his allotted term of life, he was reborn in the Great Hell of Avīci. Kapila’s mother and sister followed his example, reviled and abused the kindly monks, and were reborn in that same Hell.

Now at that time there were five hundred men who made a living by plundering villages. One day the men of the countryside pursued them, whereupon they fled and entered the forest. Seeing no refuge there, and meeting a certain forest hermit, they saluted him and said to him, “Reverend Sir, be our refuge.” The Elder replied, “For you there is no refuge like the Precepts of Morality. [40] Do you take upon yourselves, all of you, the Five Precepts.” “Very well,” agreed the bandits, and took upon themselves the Five Precepts. Then the Elder admonished them, saying, “Now that you have taken upon yourselves the Precepts, not even for the sake of saving your lives, may you transgress the moral law, or entertain evil thoughts.” “Very well,” said the former bandits, giving their promise.

When the men of the countryside reached that place, they searched everywhere, and discovering the bandits, deprived all those bandits of life. So the bandits died and were reborn in the World of the Gods; the leader of the bandits became the leading deity of the group. After passing through the round of existences forward and backward in the World of the Gods for the period of an interval between two Buddhas, they were reborn in the dispensation of the present Buddha in a village of fishermen consisting of five hundred households near the gate of the city of Sāvatthi.

The leader of the band of deities received a new conception in the house of the leader of the fishermen, and the other deities in the houses of the other fishermen. Thus on one and the same day all received a new conception and came forth from the wombs of their mothers. The leader of the fishermen thought to himself, “Were not some other boys born in this village to-day?” Causing a search to be made, he learned that the companions had been reborn in the same place. “These will be the companions of my son,” thought he, and sent food to them all for their sustenance. They all became playfellows and friends, and in the course of time grew to manhood. The oldest of the fishermen’s sons won fame and glory and became the leading man of the group. [41]

Kapila was tormented in Hell during the period of an interval between two Buddhas, and through the fruit of his evil deeds which still remained, was reborn at this time in the river Aciravatī as a fish. His skin was of a golden hue, but he had a stinking breath.

1 b. Story of the Present: The fishermen, and the fish with a stinking breath

Now one day those companions said to themselves, “Let us snare some fish.” So taking a net, they threw it into the river. It so happened that this fish fell into their net. When the residents of the village of fishermen saw the fish, they made merry and said, “The first time our sons snared fish, they caught a goldfish; now the king will give us abundant wealth.” The companions tossed the fish into a boat and went to the king. When the king saw the fish, he asked, “What is that?” “A fish, your majesty,” replied the companions. When the king saw it was a goldfish, he thought to himself, “The Teacher will know the reason why this fish has a golden hue.” So ordering the fish to be carried for him, he went to the Teacher. As soon as the fish opened his mouth, the whole Jetavana stank. The king asked the Teacher, “Reverend Sir, how did this fish come to have a golden hue? And why is it that he has a stinking breath?”

“Great king, in the dispensation of Exalted Kassapa this fish was a monk named Kapila, and Kapila was very learned and had a large following. But he was overcome with desire of gain, and would abuse and revile those who would not take him at his word. Thus did he retard the Religion of Exalted Kassapa, [42] was therefore reborn in the Avīci Hell, and because the fruit of his evil deed has not yet been exhausted, has just been reborn as a fish. Now since for a long time he preached the Word of the Buddha and recited the praises of the Buddha, for this cause he has received a golden hue. But because he reviled and abused the monks, for this cause he has come to have a stinking breath. I will let him speak for himself, great king.” “Reverend Sir, by all means let him speak for himself,”

So the Teacher asked the fish, “Are you Kapila?” “Yes, Reverend Sir, I am Kapila.” “Where have you come from?” “From the Great Hell of Avīci, Reverend Sir.” “What became of your older brother Sodhana?” “He passed into Nibbāna, Reverend Sir.” “But what became of your mother Sādhinī?” “She was reborn in Hell, Reverend Sir.” “And what became of your younger sister Tāpana?” “She was reborn in Hell, Reverend Sir.” “Where shall you go now?” “Into the Great Hell of Avīci, Reverend Sir.” So saying, the fish, overcome with remorse, struck his head against the boat, died then and there, and was reborn in Hell. The multitude that stood by were greatly excited, insomuch that the hair of their bodies stood on end. At that moment the Exalted One, perceiving the disposition of mind of the company there assembled, preached the Law in a way suiting the occasion:

A life of righteousness, a life of holiness.

This they call the gem of highest worth.

Beginning with these words, the Teacher recited in full the Kapila Sutta, found in the Sutta Nipata. 1 Having so done, he pronounced the following Stanzas, [43]

334. If a man walk in heedlessness, Craving grows within him, like the creeper;

He floats from life to life, like a monkey seeking fruit in a forest.

1 Kapila (or Dhammacariya) Sutta, Sutta Nipāta, ii. 6 (Stanzas 274-283).

335. Whosoever is overcome by this fierce Craving of attachment for the world,

The sorrows of such a man increase, like the luxuriant birana grass.

336. But whosoever overcomes this fierce Craving, difficult to overcome in this world,

Sorrows roll off from him, like a drop of water from a lotus leaf.

337. Therefore, with your kind permission, I say this to you, to all as many as are here gathered together:

Dig up the root of Craving, even as he who seeks the fragrant usīra root digs up the birāṇa grass,

Lest Māra crush you again and again, as a stream crushes reeds.

XXIV. 2. THE YOUNG SOW

Even as a tree. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain young sow which wallowed in dung. [46]

The story goes that one day, as the Teacher was entering Rājagaha for alms, seeing a young sow, he smiled. Elder Ānanda, seeing the circle of light which proceeded from his teeth and came forth from his open mouth, asked the Teacher his reason for smiling, saying, “Reverend Sir, what is the cause of your smile?” The Teacher said to him, “Ānanda, just look at that young sow!” “I see her, Reverend Sir.”

“In the dispensation of Exalted Kakusandha she was a hen that lived in the neighborhood of a certain Hall of Assembly. She used to listen to a certain monk who lived the life of contemplation, as he repeated a Formula of Meditation leading to Insight. Merely from hearing the sound of those sacred words, when she passed out of that state of existence, she was reborn in the royal household as a princess named Ubbarī.

“One day she went to the privy and saw a heap of maggots. [47] Then and there, by gazing upon the maggots, she formed the conception of maggots and entered into the First Trance. After remaining in that state of existence during the term of life allotted to her, she passed out of that state of existence and was reborn in the World of Brahma. Passing from that state of existence, buffeted by rebirth, she has now been reborn as a young sow. It was because I knew these circumstances that I smiled.”

As the monks led by Elder Ānanda listened to the Teacher, they

1 Cf. Rogers, Buddhaghosha’s Parables, xii, pp. 105-106. Text: N iv. 46-51.

were deeply moved. The Teacher, having stirred their emotions, proclaimed the folly of Craving, and even as he stood there in the middle of the street, pronounced the following Stanzas,

338. As a tree, though it be cut down, grows up again if its root be sound and firm,

So also, if the inclination to Craving be not destroyed, this suffering springs up again and again in this world.

339. He that is in the tow of the six and thirty powerful currents running unto pleasure,

Such a man, misguided, the waves of desires inclining unto lust sweep away.

340. The currents run in all directions; the creeper buds and shoots;

When you see the creeper grown, be wise and cut the root.

341. Flowing and unctuous are a creature’s joys;

Men devote themselves to pleasure and seek after happiness;

Therefore do they undergo birth and decay.

342. Pursued by Craving, men dart hither and thither like a hunted hare;

Held fast by fetters and bonds, they undergo suffering repeatedly and long. [48]

343. Pursued by Craving, men dart hither and thither like a hunted hare.

Therefore a monk should banish Craving, desiring for himself freedom from lust. [50]

The young sow, after passing out of that state of existence, was reborn in Suvaṇṇabhūmi in the royal household. Passing from that state of existence, she was reborn at Benāres; passing from that state of existence, she was reborn at Suppāraka Port in the household of a dealer in horses, then at Kavīra Port in the household of a mariner. Passing from that state of existence, she was reborn in Anurādhapura in the household of a nobleman of high rank. Passing from that state of existence, she was reborn in the South Country in the village of Bhokkanta as the daughter of a householder named Sumana, being named Sumanā after her father.

When this village was deserted by its inhabitants, her father went to the kingdom of Dīghavāpi, and took up his residence in the village of Mahāmuni. Hither came on some errand or other Lakuṇṭaka Atimbara, minister of King Duṭṭhagāmaṇī, and meeting her, married her with great pomp, and took her with him to live in the village of Mahāpuṇṇa. One day Elder Anula, whose residence was the Mahā Viharā of Koṭipabbata, stopped at the door of her house as he was going his round for alms, and seeing her, spoke thus to the monks, “Brethren, what a wonderful thing that a young sow should become the wife of Lakuṇṭaka Atimbara, prime minister of the king!” [51]

When she heard his words, she uncovered her past states of existence, and she received the power of remembering previous births. Instantly she was deeply moved, and obtaining permission of her husband, retired from the world with great pomp and became a nun of the Order of Pancabalaka Nuns. After listening to the recitation of the Mahāsatipaṭṭhana Suttanta in Tissa Mahā Vihara, she was established in the Fruit of Conversion. Subsequently, after the crushing of the Damilas, she returned to the village of Bhokkanta, where her mother and father lived, and took up her residence there. After listening to the Asivisopama Sutta in Kallaka Mahā Vihara, she attained Arahatship. On the day when she passed into Nibbāna, questioned by the monks and nuns, she related this whole story to the community of nuns from the beginning to the end; likewise in the midst of the assembled community of monks, associating herself with the Elder Mahā Tissa, a reciter of the Dhammapada and a resident of Mandalarama, she related the story as follows:

“In former times I fell from human estate and was reborn as a hen. In this state of existence my head was cut off by a hawk. I was reborn at Rājagaha, retired from the world, and became a wandering nun, and was reborn in the stage of the First Trance. Passing from that state of existence, I was reborn in the household of a treasurer. In but a short time I passed from that state of existence and was reborn as a young sow. Passing from that state of existence, I was reborn in Suvannabhumi; passing from that state of existence, I was reborn at Benāres; passing from that state of existence, I was reborn at Supparaka Port; passing from that state of existence, I was reborn at Kavira Port; passing from that state of existence, I was reborn at Anurādhapura; passing from that state of existence, I was reborn in Bhokkanta village. Having thus passed through thirteen states of existence, for better or for worse, in my present state of existence I became dissatisfied, retired from the world, became a nun, and attained Arahatship. Everyone of you, work out your salvation with heedfulness.” With these words did she stir the four classes of disciples with emotion; and having so done, passed into Nibbāna. [52]

XXIV. 3. THE RENEGADE MONK

He who, free from desire. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain monk who returned to the world.

1 Text: N iv. 52-53.

The story goes that this monk, a fellow-resident of Elder Kassapa the Great, after entering into the Four Trances, saw various objects pleasing to the eye in the house of his own uncle, who was a goldsmith, formed an attachment for them, and returned to the world. But he was so lazy that he refused to do any work, and therefore they put him out of the house. Thereupon he began to associate with evil companions, and made a living by going about committing acts of brigandage. One day they caught him, bound his arms tightly behind his back, and led him to the place of execution, beating him with lashes at every four-corners.

The Elder, entering the city to make his round for alms, saw the renegade monk being led out by the South Gate, caused his bonds to be loosened, and said to him, “Consider once more the Subject of Meditation you formerly employed.” The renegade monk complied with his admonition, applied himself to meditation, and developed the Fourth Trance once more. His captors led him to the place of execution, said to him, “We are going to kill you,” and began to heat the spikes. The bandit showed neither fear nor perturbation. The executioners took their places on all sides round about, and raised weapons, swords, spears, and lances.

But when they observed that the brigand exhibited no signs of fear, they exclaimed, “Sirs, just look at this man! Though he stands in the midst of many hundred men holding weapons in their hands, he neither trembles nor quakes. What a wonderful thing it is!” And filled with wonder and amazement, they shouted at the top of their lungs, and then went and reported the matter to the king. When the king learned of the circumstances, he said, “Release the man.” Then [53] they went to the Teacher and reported the matter to him. The Teacher sent forth a radiant image of himself, and preaching the Law, pronounced the following Stanza,

344. He who, free from desire, inclines to desire;

He who, released from desire, runs back to desire;

That man, — come, behold him; released, he runs back to bondage.

Now on hearing this doctrinal instruction, the renegade monk, even as he lay on the tips of the spikes, surrounded by the king’s men, began to meditate on birth and death, applied the Three Characteristics, and, mastering the Elements of Being, attained the Fruit of Conversion. And experiencing the bliss of Attainment, he rose into the air, proceeded through the air to the Teacher, saluted the Teacher, and in the midst of the assembled company, which included the king, attained Arahatship.

XXIV. 4. THE PRISON-HOUSE

That bond is not strong. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the prison-house.

The story goes that once upon a time criminals, house-breakers, highwaymen, [54] and murderers, were brought before the king of Kosala. The king ordered them to be bound with fetters, ropes, and chains. Now thirty country monks, desiring to see the Teacher, came and saw the Teacher, saluted him and took their leave. On the following day, as they went about Sāvatthi for alms, they came to the prison-house and saw those criminals. Returning from their rounds for alms, they approached the Teacher at eventide and said to him, “Reverend Sir, to-day, as we were making our rounds for alms, we saw many criminals in the prison-house. They were bound with fetters, ropes, and chains, and were experiencing much suffering. They cannot break these fetters and escape. Is there any bond stronger than these bonds?”

In reply to their question, the Teacher said, “Monks, what do these bonds amount to? Consider the bond of the evil passions, the bond which is called craving, the bond of attachment for wealth, crops, sons, and wives. This is a bond a hundredfold, nay, a thousandfold stronger than these bonds which you have seen. But strong as it is, and hard to break, wise men of old broke it, and going to the Himalaya country, retired from the world.” So saying, he related the following

4 a. Story of the Past: Husband and wife

In times long past, when Brahmadatta was ruling at Benāres, the Future Buddha was reborn in the family of a certain poor householder. When he reached manhood, his father died; so he worked for hire and supported his mother. His mother, in spite of his protests, brought him a certain daughter of respectable family to wife. After a time his mother died. In the course of time his wife conceived a child in her womb.

1 This story is almost word for word the same as Jātaka 201: ii. 139-141. Text: N iv. 53-57.

Not knowing that she had conceived a child, the husband said to the wife, “Dear wife, make your living by working for hire; I intend to become a monk.” [55] Thereupon the wife said to the husband, “I have conceived a child in my womb. Wait until I give birth to the child and you see him, and then become a monk.” “Very well,” said the husband, promising to do so.

When the wife had given birth to her child, the husband took leave of her, saying, “Dear wife, you have given birth to your child in safety; now I shall become a monk.” But the wife replied, “Just wait until your son has been weaned from the breast.” While the husband waited, the wife conceived a second child.

The husband thought to himself, “If I do as she wishes me to, I shall never get away; I will run away and become a monk without so much as saying a word to her about it.” So without saying so much as a word to his wife about his plans, he rose up in the night and fled away. The city guards caught him. But he persuaded them to release him, saying to them, “Masters, I have a mother to support; release me.”

After tarrying in a certain place he went to the Himalaya country and adopted the life of an anchorite. Having developed the Supernatural Faculties and the Higher Attainments, he dwelt there, diverting himself with the diversion of the Trances. And as he dwelt there, he thought to himself, “I have broken this bond which is so hard to break, the bond of the evil passions, the bond of attachment for son and wife.” So saying, he breathed forth a Solemn Utterance. End of Story of the Past.

Having related this Story of the Past, the Teacher, making plain the Solemn Utterance breathed forth by the anchorite, pronounced the following Stanzas,

345. That bond is not strong, say the wise, which is made of iron or of wood or of babbaja;

Stronger far is the bond of passionate devotion to jewels and rings, to sons and wives.

346. That bond is indeed strong, say the wise,

Which, although loose, drags men down, and is hard to untie;

By cutting this bond and retiring from the world,

Men win freedom from desire and leave behind them the pleasures of sense.

XXIV. 5. BEAUTY IS BUT SKIN-DEEP

They that are dyed with lust. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Khemā, chief consort of King Bimbisāra. [57]

Khemā, we are told, as the result of an Earnest Wish which she made at the feet of the Buddha Padumuttara, was exceedingly beautiful and fair to look upon. But she had heard it said that the Teacher found fault with beauty of form, and therefore refrained from entering his presence. The king, knowing that she was drunk with the intoxication of her own beauty, caused songs to be composed in praise of Veḷuvana, and had these songs turned over to actors.

As Khemā listened to the songs sung by these singers, Veḷuvana seemed to her like a place she had never seen before or heard of before. “What grove are you singing about?” she asked the singers. “Your majesty, we are singing about your own Grove Veḷuvana,” they replied. Forthwith she desired to go to the Grove. The Teacher, knowing that she was coming, created, even as he sat in the midst of the Congregation, preaching the Law, the phantom of a woman of surpassing beauty, standing at his side and fanning him with a palmyra fan.

When Queen Khemā entered and saw that woman, she thought to herself, “I have always been told that the Supremely Enlightened One finds fault with beauty of form. But here in his presence stands a woman fanning him. I [58] do not come even within a sixteenth part of her beauty. Indeed, I have never seen so beautiful a woman before. They misrepresent the Teacher, I doubt not.” And hearing not even the sound of the Teacher’s voice as he preached the Law, she stood there, her gaze riveted on that woman. The Teacher, noticing how much she thought of this phantom, transformed the phantom from a woman of youth and beauty into a decrepit old woman, in the manner related above, showing her finally as a mere bag of bones. Khemā, seeing her, reflected, “In but a moment a form even so beautiful as this has attained decay and death. Verily there is no reality in this

1 Parallels: Story of Khemā: Anguttara Commentary, JRAS., 1893, 527-532; Theri-Gdthd Commentary, ]ii: 126-128. Story of Nando,: Dhamrrmpada Commentary, xi. 5: iii. 113-119; Anguttara Commentary, JRAS., 1893, 763-766; Theri-Gdthd Commentary, xli: 80-86, xix: 24-25. On the literary relations of all these stories, see Introduction, %1 d. Text: N iv. 57-59.

material form!” The Teacher perceived the course of her thoughts and said to her, “Khemā, you falsely think, ‘There is reality in beauty of form.’ Behold now the unreality thereof!” So saying, he pronounced the following Stanza,

Khemā, behold this aggregation of elements, diseased, impure, decaying,

Trickling and oozing, desired of simpletons.

At the conclusion of the Stanza Khemā was established in the Fruit of Conversion. Then said the Teacher to her, “Khemā, living beings here in the world, dyed with lust, corrupted with hatred, deluded with delusion, cannot cross the stream of their own craving, but stick fast therein.” And preaching the Law, he pronounced the following Stanza,

347. They that are dyed with lust follow the stream of the passions

As a spider runs down the web he has spun for himself.

Wise men, by cutting this bond and going forth from the world,

Win freedom from desire and leave behind all suffering. [59]

At the conclusion of the lesson Khemā was established in Arahatship; the multitude also profited by the lesson.

Said the Teacher to the king, “Great king, Khemā ought either to retire from the world or to pass into Nibbāna.” The king replied, “Reverend Sir, admit her to the Order; as for Nibbāna, never!” She retired from the world and became one of the Teacher’s foremost female lay disciples.

XXIV. 6. THE YOUTH WHO MARRIED A FEMALE ACROBAT

Give up the things of the past. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Uggasena.

The story goes that once a year, or once every six months, five hundred tumblers used to visit Rājagaha and give performances for seven days before the king. By these performances they earned much gold and money; in fact there was no end to the gifts tossed at them from time to time. The people stood on beds piled on top of beds, and watched the tumblers perform their feats.

One day a certain female tumbler climbed a pole, turned somersaults

1 Text: N iv. 59-65.

thereon, and balancing herself on the tip of the pole, danced and sang as she trod the air. [60] Now on this occasion a certain treasurer’s son, accompanied by a companion, stood on top of a pile of beds watching her. The grace and skill with which she managed her hands and feet attracted his attention, and he straightway fell in love with her. He went home and said, “If I can have her, I shall live; but if I cannot have her, I will die right here.” So saying, he flung himself down on his bed and refused to take food.

His mother and father asked him, “Son, what ails you?” The son replied, “If I can have that tumbler’s daughter, I can live; if I cannot have her, I will die right here.” Said his mother and father, “Do not act in this way. We will bring you another maiden, our equal in birth and wealth.” But he made the same reply as before and remained lying in bed. His father argued with him at length, but was unable to make him see things in a better light. Finally he sent for his son’s friend, gave him a thousand pieces of money, and sent him off, saying to him, “Tell the tumbler to take this money and give his daughter to my son.”

“I will not give my daughter for money,” replied the tumbler, “but if it be true that he cannot live without my daughter, then let him travel about with us; if he will do this, I will give him my daughter.” The mother and father communicated this information to their son. The son immediately said, “Of course I will travel about with them.” His mother and father begged him not to do so, but he paid no attention to anything they said, and went and joined the tumbler.

The tumbler gave him his daughter in marriage, and traveled about with him through villages, market-towns, and royal cities, giving exhibitions everywhere. In no long time the female tumbler, after living with her husband, gave birth to a son. As she played with the boy, she would address him as “son of a cart-driver,” or “son of a fetcher of wood and drawer of water,” or “son of a know-nothing.” It appears that the husband used to attend to everything relating to their carts. Wherever they halted, he would fetch grass for the oxen. Wherever they gave an exhibition, he would procure whatever apparatus was required, set it up, and remove it. [61]

It was with reference to duties such as these performed by her husband that this woman employed such terms as these in playing with her son. The husband came to the conclusion that the songs she sang were about himself, and asked her, “Do you refer to me?” “Yes, I refer to you.” “In that case I will run away and leave you.” “What difference does it make to me whether you go away or not?” replied the wife. And over and over again she sang the same song. It appears that by reason of the beauty she possessed and the large amount of money she earned, she was utterly indifferent to him.

“Why is it that she is so proud?” thought the husband to himself. Straightway he perceived within himself, “It is because of her skill as a tumbler.” So he thought to himself, “Very well! I will learn tumbling-feats myself.” Accordingly he went to his father-in-law and learned all the feats that he knew. And he exhibited his art in villages, market-towns, and royal cities, one after another, until finally he came to Rājagaha. And he caused proclamation to be made throughout the city, “Seven days hence Uggasena the treasurer’s son will exhibit his art to the residents of the city.” The residents of the city caused platform above platform to be erected, and assembled on the seventh day. Uggasena climbed a pole sixty cubits in height and balanced himself on the top of it.

On that day, as the Teacher surveyed the world at dawn, he perceived that Uggasena had entered the Net of his Knowledge. And he considered within himself, “What will become of him?” Straightway he became aware of the following, “The treasurer’s son will balance himself on the tip of the pole for the purpose of displaying his skill, and a great multitude will assemble for the purpose of witnessing his exhibition. At this point I will pronounce a Stanza consisting of four verses. Hearing this Stanza, eighty-four thousand living beings will obtain Comprehension of the Law, and Uggasena himself will be established in Arahatship.” So on the following day, taking note of the time, the Teacher set out, attended by the Congregation of Monks, and entered the city of Rājagaha for alms.

A moment before the Teacher entered the city, Uggasena motioned to the multitude as a sign for applause, [62] and balancing himself on the tip of the pole, turned seven somersaults in the air, lighted on his feet, and balanced himself once more on the tip of the pole. At that moment the Teacher entered the city, and so contrived that the multitude looked not at Uggasena, but at himself. When Uggasena looked at the audience and perceived that they were not looking at him at all, he was overwhelmed with disappointment. Thought he, “Here is a feat which it has taken me a year to perfect, but when the Teacher enters the city, the audience, instead of looking at me, looks at the Teacher. My exhibition has failed completely.” The Teacher, perceiving the thought that was passing through his mind, addressed Elder Moggallāna as follows, “Moggallāna, go inform the treasurer’s son that the Teacher desires him to exhibit his skill.” The Elder went and stood at the base of the pole, and addressing the treasurer’s son, pronounced the following Stanza,

Pray look, Uggasena, tumbler of mighty strength.

Perform for the crowd; make the people laugh.

When Uggasena heard the words of the Elder, he was delighted at heart. “Doubtless the Teacher desires to witness my skill,” he thought. And even as he balanced himself on the tip of the pole, he pronounced the following Stanza,

Pray look, Moggallāna, mighty in wisdom, mighty in magical power.

I perform for the crowd; I make the people laugh.

So saying, he sprang into the air from the top of the pole, turned fourteen somersaults in the air, and lighting on his feet, balanced himself once more on the top of the pole. The Teacher said to him, “Uggasena, a man that is wise should put away attachment for the Elements of Being in the past, the present, and the future; even so should he win release from birth, old age, disease, and death.” So saying, he pronounced the following stanza,

348. Give up the things of the future, give up the things of the past,

Give up the things of the present; cross to the Farther Shore;

If your heart is freed from every attachment,

You will no more undergo birth and old age. [63]

At the conclusion of the lesson eighty-four thousand living beings obtained Comprehension of the Law. The treasurer’s son, even as he stood poised on the tip of the pole, attained Arahatship together with the Higher Powers.

The treasurer’s son straightway descended from the pole, advanced to the Teacher, saluted him with the Five Rests, and requested the Teacher to admit him to the Order. The Teacher stretched out his right hand and said to him, “Come, monk!” At that moment he was supernaturally provided with the Eight Requisites, and took on the form of an Elder of sixty. The monks asked him, “Brother Uggasena, had you no fear as you descended from that pole sixty cubits in height?” Uggasena replied, “Brethren, I have no fear.” The monks said to the Teacher, “Reverend Sir, Uggasena says, ‘I have no fear;’ he says that which is not true, utters falsehood.” Said the Teacher, “Monks, those monks who, like my son Uggasena, have severed the Attachments, have no fear or perturbation.” So saying, he pronounced the following Stanza, [64]

397. He that has severed every attachment, he that trembles not,

He that is past the bonds and is unshackled, such a man I call a Brahman.

Again one day the monks began the following discussion in the Hall of Truth: “Brethren, how did it happen that a monk, endowed as was this monk with the faculties requisite for the attainment of Arahatship, traveled about with tumblers for the sake of a tumbler’s daughter? And how did it happen that he was endowed with the faculties requisite for the attainment of Arahatship?” The Teacher drew near and asked them, “Monks, what is the subject you are discussing as you sit here all gathered together?” When they told him, he said, “Monks, both of these things happened through one and the same circumstance.” And to make the matter clear, he related the following

6 a. Story of the Past: A joke in earnest

The story goes that in times long past, while the golden shrine for the relics of the Buddha Kassapa was building, the children of certain respectable families living in Benāres loaded carts with an abundant supply of food and set out for the shrine to do the work of laborers. As they proceeded, they saw by the way a certain Elder entering the city for alms. Now a certain young woman looked at the Elder and said to her husband, “Husband, our noble Elder is entering the city for alms, and there is an abundant supply of food both hard and soft in our cart. Fetch his bowl, and let us give him food.” Her husband fetched the Elder’s bowl, and when they had filled it with food both hard and soft, they placed it in the hands of the Elder, and both husband and wife made the following Earnest Wish, “Reverend Sir, may be we partakers of the Truth you have seen.”

Now this Elder was an Arahat, and therefore looked into the future to see whether their Earnest Wish would be fulfilled. And perceiving that it would be fulfilled, he smiled. The woman noticed the smile and said to her husband, “Husband, our noble Elder smiled; he must be some actor.” [65] Her husband replied, “He must be indeed, my dear wife,” and passed on. This was their deed in a former birth. End of Story of the Past.

Remaining in this state of existence during the term of life allotted to them, they were reborn in the World of the Gods, and passing from that state of existence in the dispensation of the present Buddha, that woman was reborn in the household of a tumbler, the man in the household of a treasurer. Because he returned the reply, “He must be indeed, my dear wife,” he traveled about with actors; and because he gave a portion of food to an Elder who was an Arahat, he attained Arahatship. The tumbler’s daughter said to herself, “Whatsoever future estate my husband shall attain, that will I also attain.” So saying, she retired from the world and became established in Arahatship.