Buddhist Legends: Books 1–26

8 b. Life of Upatissa (Sāriputta) and Kolita (Moggallāna)

Before the Buddha appeared in the world, there were two Brahman villages not far from Rājagaha named Upatissa village and Kolita village. One day a Brahman’s wife named Rūpasārī, who lived in Upatissa village, conceived a child in her womb; and on the same day a Brahman’s wife named Moggali, who lived in Kolita village, likewise conceived a child in her womb. We are told that for seven generations these two families had been firmly knit and bound together in the bonds of friendship; they performed the Protection of the Embryo for the two expectant mothers on the same day. On the expiration of ten lunar months, both women gave birth to sons.

On the day appointed for the naming of the children, they gave the name Upatissa to the son of the Brahman woman whose name was Sārī, because he was the son of the principal family in Upatissa village; [89] to the other boy, because he was the son of the principal family in Kolita village, they gave the name Kolita. As they grew up, both boys attained the highest proficiency in all the arts and sciences. Whenever the youth Upatissa went to the river or the garden to disport himself, five hundred golden litters accompanied him; five hundred chariots drawn by thoroughbreds accompanied the youth Kolita. The two youths had retinues of five hundred boys apiece.

Now there is a festival celebrated every year in Rājagaha which goes by the name of Mountain-top festival. A couch for the two youths was set up in one place, and the two youths sat together and witnessed the passing show. When there was occasion to laugh, they laughed; when there was occasion to weep, they wept; when it was time to give alms, they gave alms. In this way they witnessed the festivities for several days. But one day, when they had grown wiser, there was no laugh when they might have laughed, as on preceding days, there were no tears when they might have wept, and when their alms were sought they gave no alms.

The following thought, we are told, occurred to the two youths, “Why should we look at this? Before a hundred years have passed, all these people will have gone hence and will no more be seen. It behooves us rather to seek the Way of Release.” And taking this thought to heart, they sat down. Then Kolita said to Upatissa, “Friend Upatissa, you do not appear to be pleased and delighted as on previous days. Nay rather, you are afflicted with melancholy. What is in your mind?” “Friend Kolita, I sit thinking, ‘There is no lasting satisfaction in looking upon these folk; [90] this is all unprofitable; it behooves me rather to seek the Way of Release for myself.’ ‘But why are you melancholy?” Kolita said the same thing. When Upatissa discovered that Kolita’s thoughts were one with his own, he said, “Both of us have had a happy thought. It behooves us both to seek the Way of Release and to retire from the world together. Under what teacher shall we retire from the world?”

Now at this time a wandering ascetic named Sañjaya entered the city of Rājagaha, accompanied by a large retinue of wandering ascetics. “We will retire from the world and become monks under Sañjaya,” said Upatissa and Kolita. So they dismissed five hundred retainers, saying to them, “Take the litters and the chariots and go,” and together with the remaining five hundred, retired from the world and became monks under Sañjaya. From the day when these two youths retired from the world and became monks under Sañjaya, Sañjaya reached the pinnacle of gain and renown. In but a few days they had passed the bounds of Sañjaya’s teaching. Therefore they asked him, “Teacher, is this all the religious truth you know, or is there something more besides?” “This is all there is; you know all.”

Upatissa and Kolita thought to themselves, “If this is the case, it is profitless for us to remain pupils of this teacher any longer. The Way of Release we retired from the world to seek for, we certainly cannot obtain from this teacher. But the Land of the Rose-apple is an extensive country. Let us journey through villages, market-towns, and royal cities. We shall surely find some teacher who will expound to us the Way of Release.” From that time forth, wherever they heard there was a learned monk or Brahman, they went to him and held converse with him. The questions Upatissa and Kolita asked, the others [91] were not able to answer; but every question the others asked, Upatissa and Kolita answered. In this manner they traveled all over the Land of the Rose-apple; then they retraced their steps and returned to their own homes again. Before they separated, Upatissa said to Kolita, “Friend Kolita, whichever of us first attains the Deathless is to inform the other.” Having made this agreement, they separated.

While they were living under this agreement, the Teacher, after traveling from place to place as has been related above, arrived at Rājagaha, accepted the gift of Veḷuvana monastery, and took up his residence at Veḷuvana. Now after the Teacher had sent forth the sixty-one Arahats to proclaim the virtues of the Three Jewels, saying, “Go forth, monks, preaching and teaching,” one of the Band of Five, the Great Elder Assaji, turned back, came to Rājagaha, and on the following day, early in the morning, taking his bowl and his robe, entered Rājagaha for alms. On the same day, early in the morning, the wandering ascetic Upatissa ate his breakfast, and proceeding to the hermitage of the wandering ascetics, saw the Elder. When he saw him, he thought to himself, “Never before have I seen a monk like this monk. He must be one of those monks who have attained Arahatship in this world, or who have entered upon the path leading to Arahatship. Suppose I were to approach this monk and ask him, ‘For whose sake, brother, have you retired from the world? And who is your teacher? And whose doctrine do you profess?’” Then this thought occurred to him, “It is not the proper time to ask this monk questions, for he is going from house to house for alms. Suppose I were to follow close in the footsteps of this monk, as those are wont to do who seek some favor?”

Therefore, observing that the monk had received a portion of alms and was on his way to a certain place, and perceiving that he desired to sit down, [92] he placed his own monk’s stool on the ground and offered it to him; and when the monk had finished his meal, offered him water from his own water-pot. Having thus performed the duties of a pupil to a teacher, he exchanged pleasant greetings with the Elder after the meal was over and said to him, “Calm and serene, brother, are your organs of sense; clean and clear is the hue of your skin. For whose sake, brother, did you retire from the world? And who is your teacher? And whose doctrine do you profess?”

The Elder thought to himself, “These wandering ascetics are hostile to the religion I profess; therefore I will show this monk the profundity of our religion.” But first he explained that he was himself a mere novice, saying, “Brother, I am as yet a mere novice; no long time have I been a monk; but recently did I approach this Doctrine and Discipline; just now I shall not be able to expound the Law at length.” Thought the wandering ascetic, “I am Upatissa; say much or little according to your ability; I will undertake to fathom the meaning in a hundred ways or a thousand ways.” Therefore he said,

Say little or much; tell me the substance only;

I have need of the substance only; why utter many words?

In response the Elder pronounced the first line of the Stanza,

Of all things that proceed from a cause,

of these the cause the Tathāgata hath told.

So soon as the wandering ascetic heard the first line, he was established in the Fruit of Conversion, perfect in a thousand ways. [93] So soon as he was established in the Fruit of Conversion, the Elder completed the second line,

And also how these cease to be,

this too the mighty monk hath told.

But after he had attained the Fruit of Conversion, the Higher Excellence failed to appear. Therefore he considered, “There must be a reason for this,” and said to the Elder, “Do not carry your teaching of the Law any further; let this suffice. Where does our Teacher reside?” “At Veḷuvana, brother.” “Well then, Reverend Sir, you go on ahead. I have a friend, and he and I made the following agreement with each other, ‘Whichever of us first attains the Deathless is to inform the other.’ I wish first to redeem this promise. I will bring my friend with me and go to the Teacher, following the same path you take.” So saying, Upatissa prostrated himself before the feet of the Elder with the Five Rests, walked thrice around him sunwise, and then took leave of him and went to meet the leader of the wandering ascetics.

The wandering ascetic Kolita saw him approaching from afar and said to himself, “To-day my friend’s face has a hue not as on other days; it must be that he has attained the Deathless.” Therefore he asked him at once whether he had attained the Deathless. Upatissa said in reply, “Yes, brother, I have attained the Deathless.” So saying, he pronounced the same Stanza Assaji had pronounced. At the conclusion of the Stanza Kolita was established in the Fruit of Conversion. Thereupon Kolita said, “Friend, where does our Teacher reside?” “At Veḷuvana, friend. So I was informed by our teacher the Elder Assaji.” “Well then, friend, let us go; let us see the Teacher.”

Now it was a distinguishing trait of the Elder Sāriputta that he always held a teacher in profound respect. Therefore said he to his friend, “Friend, let us inform our teacher, the wandering ascetic Sañjaya, that we have attained the Deathless. [94] Thus will his mind be awakened, and he will comprehend. But should he fail to comprehend, he will at any rate believe what we say to be true; and so soon as he has listened to the preaching of the Buddhas, he will attain the Path and the Fruit.” Accordingly the two wandering ascetics went to Sañjaya. When Sanijaya saw them, he asked, “Friends, did you succeed in finding anyone able to show you the Way to the Deathless?” “Yes, teacher, such a one have we found. The Buddha has appeared in the world, the Law has appeared, the Order has appeared. You, sir, are walking in vain unreality. Come, sir, let us go to the Teacher.” “You may go; I cannot go.” “For what reason?” “In the past I have gone about as a teacher of the multitude. For me to become a pupil again would be as absurd as for a chatty to go to the well. I shall not be able to live the life of a pupil.”

“Do not act thus, teacher.” “Never mind, friends, you may go, but I cannot go.” “Teacher, from the moment of the Buddha’s appearance in the world the populace will take perfumes, garlands, and so forth in their hands and will go and do honor to him alone. Let us also go there. What do you intend to do?” “Friends, which are more numerous in this world, the stupid or the wise?” “Teacher, the stupid are many, the wise are few.” “Well then, friends, let the wise men go to the wise monk Gotama, and let the stupid come to stupid me. [95] You may go, but I shall not go.” “You will become a famous man, teacher!” said his two former pupils, and departed. As they departed, Sañjaya’s congregation broke up; at that instant the grove was empty. When Sañjaya saw that the grove was empty, he vomited hot blood. Five hundred wandering ascetics accompanied the two on their journey a little way. Of these, two hundred and fifty remained loyal to Sañjaya and turned back; the other two hundred and fifty wandering ascetics the two received as their own pupils and took with them to Veḷuvana.

As the Teacher sat in the midst of the fourfold congregation preaching the Law, he saw the two wandering ascetics approaching from afar. Straightway he addressed the monks, “Monks, here come two friends, Kolita and Upatissa. They will become my pair of disciples, my chief and noble pair.” The two wandering ascetics paid obeisance to the Teacher, sat down respectfully on one side, and spoke thus to the Teacher, “Reverend Sir, we should like to receive admission to the Order at the hands of the Exalted One; we should like to make our full profession.” Said the Exalted One, “Come, monks! The Law has been well taught. Lead the holy life, to the end that all suffering may be utterly done away.” Instantly they became possessed of bowls and robes created by supernatural power, and became as it were Elders of a hundred years’ residence.

By the acts of the company of his disciples the Teacher caused the preaching of the Law constantly to increase. With the exception of the two Chief Disciples all attained Arahatship. The two Chief Disciples, however, did not complete the meditations leading to the Three Higher Paths. (What was the reason for this? It was because of the magnitude of the Perfection of Knowledge of Chief Disciples.)

Now Venerable Moggallāna the Great, [96] residing near the village Kallavala in the kingdom of Magadha, fell into sloth and torpor on the seventh day after the day of his reception into the Order. But aroused by the Teacher, he shook off sloth and torpor, and applying himself to the Formula of Meditation on the Elements given him by the Tathāgata, completed the meditations leading to the Three Higher Paths and attained the goal of the Perfection of Knowledge of Chief Disciples.

As for the Elder Sāriputta, he spent the fortnight following his reception into the Order with the Teacher, residing at Sukarakhata Cave near the same city Rājagaha. Having heard an exposition of the Vedanapariggaha Suttanta by his own sister’s son, the wandering monk Dighanakha, he applied his mind to the Sutta, and like a man who eats rice boiled for another man, attained the goal of the Perfection of Knowledge of Chief Disciples.

(Surely the Venerable Sāriputta is a man of great intelligence. Why, then, does he require a longer time than Moggallāna the Great to attain the goal of the Perfection of Knowledge of Chief Disciples? Because the preliminaries are so elaborate. We must understand that the case is analogous to that of a king, who, when he wishes to set out on a journey, is obliged to make great preparations, such as caparisoning riding-elephants. On the other hand a poor man, no matter where he may wish to go, immediately goes there without more ado.)

On the very day when Sāriputta and Moggallāna were received into the Order, as the shadows of evening lengthened, the Teacher gathered his disciples together at Veḷuvana, assigned the place of Chief Disciples to the newcomers, and then recited the Patimokkha. The monks were offended and said, “The Teacher shows favoritism in bestowing this distinction. In bestowing the place of Chief Disciples, he ought to give the preference to those who were the first to retire from the world; namely, the Band of Five. If he disregard their claims, he ought to give the preference to the Elder Yasa and his Fifty-four Companions. If he disregard their claims, [97] he ought to give the preference to the Thirty Youths. If he disregard their claims, he ought to give the preference to the Three Brothers, Uruvela-Kassapa, Nadī-Kassapa, and Gayā-Kassapa. In rejecting the prior claims of all these monks and giving the place of Chief Disciples to those who retired from the world last of all, the Teacher shows favoritism.”

The Teacher asked them, “Monks, what is the subject you are discussing?” When they told him, he said, “Monks, I show no favoritism in bestowing this distinction. On the contrary I bestow on these monks and on all others that for which each has made his Earnest Wish. For Añña-Kondanna gave the first fruits of a certain crop nine times, but in so doing did not make an Earnest Wish for the place of Chief Disciple. On the contrary, in bestowing his gift, he made the Earnest Wish that he might be the first to win the foremost estate of all; namely, Arahatship.” “When was that, Reverend Sir?” “Listen, monks.” “Yes, Reverend Sir.” Thereupon the Exalted One related the following

8 c. Story of the Past: Kāḷa junior and Kāḷa senior

Monks, ninety-one cycles of time in the past the Exalted Vipassī appeared in the world. At that time two brothers, Mahā Kāḷa and Cula Kāḷa, both of them householders, caused a great field to be planted with rice. One day Cula Kāḷa went to the rice-field, hulled a kernel of rice, and ate it, and found it unusually sweet. Shortly afterwards he desired to make a gift of unripe rice to the Congregation of Monks presided over by the Buddha. So he went to his older brother and said to him, “Brother, let us have unripe rice hulled and cooked in a manner suitable for the Buddhas, and let us bestow the same in alms.” “What say you, brother? No one has ever yet had unripe rice hulled and given in alms, nor is anyone likely to do such a thing in the future; don’t spoil the crop.”

The younger brother repeated his suggestion several times. [98] Finally the older brother said, “Very well, divide the field into two parts. Do not touch my portion, but do whatever you like in your own portion of the field.” “Very well,” said Cula Kāḷa. So he divided the field into two parts, hired a large number of men for manual labor, caused grains of unripe rice to be hulled, had it cooked in rich milk, adding ghee, honey, and sugar, and presented the rice thus prepared to the Congregation of Monks presided over by the Buddha, saying at the conclusion of the meal, “Reverend Sir, by virtue of this my gift of first-fruits may I be the first to win the foremost estate of all; namely, Arahatship.” “So be it,” said the Teacher, returning thanks. When he went back to the field and looked at it again, he saw that the entire field was filled with heads of growing rice, bound together, as it were, in sheaves. At this sight he experienced the five kinds of joy. Thought he, “I am indeed fortunate.” When the rice was in the ear, he gave first-fruits of rice in the ear. In association with the residents of the village he bestowed the first-fruits of the crop. When the rice was reaped, he gave the first-fruits of the reaping; when it was in the sheaf, the first-fruits of the sheaves; when it was in the shock, the first-fruits of the shocks; when it was in the rick, the first-fruits of the ricks; when it was threshed, the first-fruits of the threshing-floor; when it was ground, the first-fruits of the flour; when it was measured, the first-fruits of the measuring; when it was put away in the storehouse, the first-fruits of the store. Thus he bestowed the first-fruits of a single crop nine times. Whatever he took away was made up, and he had a bumper harvest. Goodness keeps him who keeps it. Therefore said the Exalted One, [99]

Righteousness truly keeps him who keeps righteousness; righteous living brings happiness.

Herein is the advantage of living righteously, that he who walks righteously will never go to a state of suffering.

Thus, in the dispensation of the Supremely Enlightened Vipassī, did Añña-Kondanna bestow the gift of first fruits nine times, making the Earnest Wish to be the first to attain the foremost of all estates. Likewise in the dispensation of the Buddha Padumuttara, a hundred thousand cycles of time in the past, in the city Hamsavatī, he gave mighty gifts, and falling at the feet of that Exalted Buddha, made the Earnest Wish to be the first to attain the foremost of all estates; namely, Arahatship. Thus I bestowed on him only that for which he made his Earnest Wish. I show no favoritism in bestowing distinction.

8 d. Story of the Past: Yasa and fifty-four companions

Reverend Sir, what work of merit did the fifty-five noble youths led by Yasa perform? They too made an Earnest Wish for Arahatship at the feet of a certain Buddha and did many works of merit. Subsequently, but before the present Buddha had appeared in the world, they became friends, banded themselves together for the performance of works of merit, and devoted themselves to the care of the corpses of paupers. One day, seeing the dead body of a pregnant woman, they carried the body to the cemetery for the purpose of burning it. To Yasa and four of his companions was assigned the duty of burning the corpse; the rest returned and entered the village.

As the youth Yasa burned the body, piercing it with stakes and turning it over and over, he grasped the thought of the Impurity of the Body. This thought he communicated to his four companions also, saying, “Behold, brethren, this body. Here and there the skin has burst open; it resembles nothing so much as the skin of a mottled cow. It is impure, stinking, [100] repulsive.” Straightway his four companions also grasped the thought of the Impurity of the Body. In their turn these five companions went to the village and informed the rest of their friends. As for Yasa, he went home and informed his mother and father and wife, and they all developed the thought of Impurity. This is the work of merit these youths performed in a previous state of existence. And because of this very work of merit, consciousness of the Impurity of the Body arose within Yasa’s mind in the women’s apartments. And thus, because they had acquired the faculties requisite thereto, all of them developed Specific Attainment. Therefore these youths also obtained precisely that for which they made their Earnest Wish. I show no favoritism in bestowing distinction.

8 e. Story of the Past: Thirty noble youths

But, Reverend Sir, what work of merit did the thirty noble youths perform? — They also made an Earnest Wish for Arahatship at the feet of previous Buddhas and performed works of merit. Subsequently, but before the present Buddha appeared in the world, they were reborn as thirty evildoers; but hearing the admonition addressed to Tundila, they kept the Five Precepts for sixty thousand years. Thus these men also obtained only that for which they made their Earnest Wish. I show no favoritism in bestowing distinction.

8 f. Story of the Past: Three brothers Kassapa

But, Reverend Sir, what work of merit was performed by the three brothers Kassapa: Uruvela-Kassapa, Nadī-Kassapa, and Gayā-Kassapa? — They also performed works of merit, making an Earnest Wish to attain Arahatship. Ninety-two cycles of time in the past, two Buddhas appeared in the world at the same time, Tissa and Phussa; Phussa’s father was King Mahinda. When Phussa attained Enlightenment, the king’s youngest son became his Chief Disciple, and the son of the house-priest became his Second Disciple. The king went to the Teacher and said, “My oldest son is the Buddha, my youngest son is Chief Disciple, and the son of my house-priest is Second Disciple.” And looking upon the three, he said, “My very own is the Buddha, my very own is the Law, my very own is the Order.” And thrice he breathed forth the Solemn Utterance, “Praise be unto Him that is Highly Exalted, All-Worthy, Supremely Enlightened.” Then he prostrated himself before the feet of the Teacher and said, [101] “Reverend Sir, now, at the end of a life lasting ninety thousand years, it is time, as it were, for me to sit down and close my eyes in slumber. So long as I live, go not to the door of others’ houses, but receive the Four Requisites from me alone.” Having thus obtained the Teacher’s consent, the king thereafter ministered to him regularly.

Now the king had three other sons besides, the eldest of whom had a retinue of five hundred soldiers, the middlemost three, and the youngest two. One day they sought permission of their father to entertain their brother, the Buddha Phussa, but failed to obtain it. This happened many times. Shortly afterwards an insurrection broke out on the frontier, and they were sent to suppress it. Succeeding in restoring order on the frontier, they returned to their father. Their father embraced them, kissed their heads, and said to them, “Dear sons, I grant you whatever you desire.” “Very well, your majesty,” said they, accepting his offer. When, after a few days, their father again said, “Dear sons, I grant you whatever you desire,” they replied, “Your majesty, we desire naught else but only this, that henceforth we may entertain our brother; grant us this boon.” “I will not grant you this boon, dear sons.” “If you are unwilling to grant us this privilege permanently, then grant it to us for seven years.” “That will I not, dear sons.” “Well then, grant us the privilege for six years, or five, or four, or three, or two years, or for one year; or for seven months, or six, or five, or four, or three, or two months, or for one month.” “That will I not, dear sons.” “Well then, your majesty, make it one month for each of us; grant us this privilege for three months in all.” “Very well, dear sons; then entertain your brother for three months.”

Now all three brothers had a single treasurer and a single steward, the latter of whom had a retinue of twelve nahutas of serving-men. The three brothers summoned the treasurer and the steward [102] and said to them, “During the coming three months we shall take upon ourselves the Ten Precepts, put on yellow robes, and reside with the Teacher. In our absence it will be your duty to administer the alms; every day you are to provide all the food, both hard and soft, for ninety thousand monks and a thousand soldiers. From henceforth we shall have nothing at all to say.” So the three brothers took their retinue of a thousand men,’ took upon themselves the Ten Precepts, put on yellow robes, and began residence in the monastery.

The treasurer and the steward joined forces and performed the duty of almsgiving by turns, taking provisions from the storehouses of the three brothers and bestowing them in alms. But when the children of the serving-men cried for rice-porridge and other kinds of food, the treasurer and the steward would give them what they cried for, even before the Congregation of Monks arrived. The result was that the Congregation of Monks received only what was left over at the end of a meal, and not a fresh supply of food at all. Finally the treasurer and the steward became so greedy that they would take food, and pretending that they were going to give it to the children, eat it themselves. The mere sight of the pleasing food they were unable to resist. They and their associates numbered eighty-four thousand men. Because they ate food which it was their duty to give to the Congregation of Monks, when they died and their bodies were dissolved, they were reborn in the World of Ghosts.

When the three brothers and their thousand men died, they were reborn in the World of the Gods and spent ninety-two cycles of time in passing from one celestial world to another. Thus did those three brothers perform works of merit at that time, making the Earnest Wish to attain Arahatship. What they received was only that for which they made their Earnest Wish. I show no favoritism in giving what I give. (Now at that time [103] their steward was Bimbisāra, their treasurer was the lay disciple Visākha, and the three royal princes were the three ascetics of the matted locks.)

Their serving-men, reborn at that time among the ghosts, after passing from one state of existence to another, both good and evil, were reborn in this present world-cycle in the World of the Ghosts for the space of four Buddha-intervals. In this present world-cycle they approached first of all the Exalted Kakusandha, whose term of life was forty thousand years, and asked him, “Tell us when we shall obtain something to eat.” He replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Konagamana will appear; you had best ask him.” They waited all that time, and when the Buddha Konagamana appeared, asked him. He replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Kassapa will appear; you had best ask him.” They waited all that time, and when the Buddha Kassapa appeared, asked him. He replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Gotama will appear. At that time your kinsman Bimbisāra will be king; he will give alms to the Teacher and will make over to you the merit acquired by that act; at that time you will receive something to eat.”

The length of the period intervening between two Buddhas was to them as the morrow. When the Tathāgata appeared in the world and King Bimbisāra gave alms on the first day and they failed to receive the fruit thereof, they waited until it was night, and then made a fearful noise and showed themselves to the king. When the king went to Veḷuvana on the following day, [104] he related the incident to the Tathāgata. Said the Teacher, “Great king, ninety-two cycles of time in the past, in the dispensation of the Buddha Phussa, these ghosts were kinsmen of yours. They ate food which it was their duty to give to the Congregation of Monks, and because of this were reborn in the World of Ghosts. Passing through the round of existences, they asked the Buddhas Kakusandha, Konagamana, and Kassapa when they should obtain food, and the Buddhas told them this and that. All this time they desired greatly to receive your alms; and the reason why they acted as they did last night was that, when you gave alms, they failed to receive the fruit thereof.” “But, Reverend Sir, in case I were to give alms now, would they receive the fruit thereof?” “Yes, great king.”

On the following day the king invited the Congregation of Monks presided over by the Buddha, bestowed abundant offerings, and said, “Reverend Sir, henceforth may celestial food and drink be the portion of these ghosts.” And when he had thus transferred to the ghosts the merit of his offering, they received celestial food and drink. On the following day the ghosts made their appearance naked. Said the king to the Buddha, “To-day, Reverend Sir, these ghosts made their appearance naked,” and asked him what he should do. Said the Teacher, “Great king, you did not give them clothes.” So on the following day the king presented robes to the Congregation of Monks presided over by the Buddha, saying, “Henceforth may they possess celestial raiment.” And when he had thus made over to them the merit of his offering, instantly they became possessed of celestial raiment, whereupon they put off their ghostly forms and took on the forms of celestial beings. When the Teacher returned thanks, he said, “Without the walls they stand,” reciting the extra-mural formula. At the conclusion of his words of thanksgiving eighty-four thousand living beings obtained Comprehension of the Law. Thus did the Teacher expound the Law, relating the story of the three brothers of the matted locks.

8 g. Story of the Past: Sarada and Sirivaḍḍha

But, Reverend Sir, what work of merit did the Chief Disciples perform? They made their Earnest Wish to attain the station of Chief Disciples. For an Incalculable of cycles of time and a hundred thousand cycles of time additional in the past, Sāriputta was reborn in the family of a Brahman of great wealth, and his name was Prince Sarada. Moggallāna [105] was reborn in the family of a householder of great wealth, and his name was Householder Sirivaḍḍha. The two youths were friends from the time when they played in the dirt together.

Prince Sarada came into a large family-inheritance on the death of his father. One day, when he was alone by himself, he thought, “I have certain knowledge of the life of this world only; I know nothing of the life of the world beyond. All they that are born are certain to die. I ought to retire from the world, enter some Order, and seek the Way of Release.” Therefore he approached his friend and said, “Friend Sirivaḍḍha, it is my intention to retire from the world and seek the Way of Release. Can you, or can you not, retire from the world with me?” “Friend, I cannot retire from the world; you alone retire from the world.” Prince Sarada thought to himself, “No one ever yet went to the world beyond with companions or kinsmen or friends. What one does, he must do by himself.”

Accordingly he threw open the doors of his treasure-house and bestowed abundant alms on paupers and travelers and beggars. Having so done, he retired to the foot of a certain mountain and adopted the life of an anchorite. First one, then two, then three, then many others followed his example in adopting the monastic life. Finally there were seventy-four thousand ascetics with matted locks. Sarada acquired the Five Supernatural Faculties and the Eight Higher Attainments, and taught those ascetics of the matted locks the processes necessary to the practice of Ecstatic Meditation. All of them acquired the Five Supernatural Faculties and the Eight Higher Attainments.

At this time the Buddha Anomadassī appeared in the world. His city was Candavatī. His father was Yasavanta, of the Warrior caste, and his mother was Lady Yasodhara. His Bo-tree was the ajjuna-tree. Nisabha and Anoma were his Chief Disciples, Varuna was his supporter, and Sundara and Sumana were his principal female lay disciples. His term of life was a hundred thousand years, his stature [106] was fifty-eight cubits, and the radiance from his body flashed twelve leagues. He had a retinue of a hundred thousand monks. One day at dawn, arising from a Trance of Great Compassion, he surveyed the world and beheld the ascetic Sarada. Thereupon he became aware of the following, “To-day, through my approaching the ascetic Sarada, there will be mighty preaching of the Law. Sarada will make his Wish for the place of Chief Disciple, and his friend, Householder Sirivaḍḍha, will make his Wish for the place of Second Disciple. At the conclusion of the discourse the seventy-four thousand ascetics with matted locks who compose his retinue will attain Arahatship. Therefore it behooves me to go there.” Accordingly, taking his own bowl and robe, saying not a word to anyone else, proceeding in solitude like a lion, he commanded, “Let Sarada know that I am the Buddha.” And while the ascetic Sarada’s pupils were absent seeking various kinds of fruits, he descended from the sky and alighted on the earth before Sarada’s very eyes.

When the ascetic Sarada beheld the supernatural power of the Buddha and the perfection of form of the Buddha, he pondered in his mind the memorial verses relating to the characteristics of a great man. And he said to himself, “One endowed with these marks, if he lives the house-life, is a King, a Universal Monarch. Living the life of retirement, he is one who has rolled back the veil of passion, an Omniscient Buddha. This man is without doubt a Buddha.” Therefore he advanced to meet him, paid obeisance to him with the Five Rests, prepared a seat and offered it to him. The Exalted One seated himself in the seat prepared for him, and the ascetic Sarada, selecting a seat appropriate to himself, sat down respectfully on one side.

At that moment the seventy-four thousand ascetics of the matted locks, who had been absent gathering various kinds of sweet and juicy fruits, returned to their teacher. Seeing the Buddha seated and their own teacher seated near him, they said, [107] “Teacher, we used to go about this world thinking to ourselves, ‘There is no one greater than you.’ But as for this man, we are certain that he is greater than you.” “Friends, what say you? Do you mean to compare a grain of mustard seed to Mount Sineru, sixty-eight thousand leagues high? Little sons, do not compare me to an Omniscient Buddha.” Then those ascetics thought to themselves, “Were this an insignificant man, our teacher would not use such a comparison as this. How great indeed must this man be!” And forthwith they fell before his feet and prostrated themselves before him.

Then their teacher said to them, “Friends, we have here no offering suitable to present to the Buddhas, and the Teacher has come here at a time when we usually go the rounds for alms; let us give him gifts according to our ability. Fetch hither all manner of fruits that are choicest.” And having thus caused them to fetch fruits, he washed his hands and himself placed the fruits in the bowl of the Tathāgata. The moment the Teacher touched the fruits which were brought, the deities imparted a celestial flavor to them. The ascetic Sarada also himself filtered water and presented it to the Teacher. After the meal was over, while the Teacher still remained seated, Sarada summoned all of his pupils, and sitting down, discoursed pleasantly with the Teacher.

Thought the Teacher to himself, “Let the two Chief Disciples approach, together with the Congregation of Monks.” Straightway those two ascetics with their retinue of a hundred thousand Arahats approached, paid obeisance to the Teacher, and sat down respectfully on one side. Then the ascetic Sarada [108] addressed his pupils as follows, “Friends, the seat wherein sit the Buddhas is low, and there is no seat for the hundred thousand monks. To-day you should render high honor to the Buddha, Fetch from the foot of the mountain flowers possessing bright colors and sweet perfumes.”

There is a saying, “Time occupied in talk is wasted; inconceivable is the range of magical power possessed by one endowed with supernatural power;” and so it was in this case. In but an instant those ascetics brought back flowers possessing bright colors and sweet perfumes and arranged a cushion of flowers a league long for the Buddhas. Then they arranged a cushion of flowers three gavutas long for the two Chief Disciples. The cushions for the rest of the monks were half a league long or less; those for the novices were an usabha long. It is not permissible to ask the question, “How could seats of such great size be arranged in this hermitage?” This was made possible by the power of magic. When the seats had thus been made ready, the ascetic Sarada took his stand before the Tathāgata, and raising his clasped hands in an attitude of reverent salutation, said, “Reverend Sir, ascend this bed of flowers to my everlasting welfare and salvation.” Therefore it is said,

He gathered together various flowers and perfumes.

Prepared a bed of flowers, and spoke these words,

“Here, mighty hero, have I prepared a seat suitable for you.

Sit down on this bed of flowers, and render my heart tranquil.

“For seven nights and days the Buddha sat upon my bed of flowers.

Rendering my heart tranquil, gladdening the world of men and the Worlds of the Gods.”

While the Teacher sat thus, the two Chief Disciples with the rest of the monks [109] sat each in the seat which had been prepared for him. The ascetic Sarada, taking a great flower-parasol, held it over the head of the Tathāgata. Said the Teacher, “May this honor rendered to me by the ascetics of the matted locks yield rich fruit.” And straightway he entered into a state of trance, attaining the Attainment of Cessation. Observing that the Teacher had attained the Attainment of Cessation, the two Chief Disciples likewise entered into a state of trance and attained the Attainment of Cessation. For seven days the Teacher sat there, enjoying the bliss of the Attainment of Cessation. When it was time to seek food, Sarada’s pupils went into the forest and ate wild fruits and other varieties of fruits. The rest of the time they stood holding out their hands in an attitude of reverent salutation before the Buddhas. The ascetic Sarada, however, went not to seek food, but for seven days continuously held the flower-parasol over the Buddha, experiencing thereby intense joy and pleasure.

When the Teacher arose from trance, he said to his Chief Disciple the Elder Nisabha, who sat on his right hand, “Nisabha, return thanks to the ascetics who have honored us with flowers and seats.” Thereupon the Elder, like a mighty warrior who has just received high distinction at the hands of a Universal Monarch, his heart filled with joy, manifesting the Perfection of Knowledge capable of attainment by a disciple, began the address of thanksgiving for the flowers and seats. At the end of the discourse the Buddha addressed the Second Disciple as follows, “Do you also preach the Law to the monks.” Thereupon the Elder Anoma, pondering the Tipitaka, the Word of the Buddhas, preached the Law. But although the two Chief Disciples preached the Law, not a single monk present attained Comprehension of the Law. Then the Teacher, manifesting the infinite power of a Buddha, began to preach the Law, with the result that at the conclusion of his discourse all seventy-four thousand ascetics of the matted locks attained Arahatship, with the sole exception of the ascetic Sarada. Then the Teacher stretched forth his hand and said to them, “Come, monks!” Instantly their hair and beard disappeared, and the Eight Requisites were attached to their persons.

Do you ask, “Why did not the ascetic Sarada attain Arahatship?” It was because his mind was distracted. We are told that when he seated himself in the seat of the Second Disciple of the Buddhas, [110] and the Chief Disciple, manifesting the Perfection of Knowledge of a disciple, preached the Law, at the very moment when he began to listen to the preaching of the Law by the Chief Disciple, the following thought arose in his mind, “Oh that at some time in the future, in the dispensation of a Buddha who shall arise hereafter, I might receive the burden which this disciple has received! Because of this thought, we are told, he was unable to attain the Path and the Fruit.

Sarada, however, paid obeisance to the Tathāgata, and standing face to face with him, said, “Reverend Sir, what is the title in your Religion borne by the monk who sits in the seat next to you?” “He it is that follows me in setting in motion the Wheel of the Law which I have set in motion; he it is that has reached the pinnacle of the Perfection of Knowledge capable of attainment by a disciple; he it is that has grasped the Sixteen Forms of Knowledge; he it is that is therefore called in my Religion Chief Disciple,” “Reverend Sir, here for seven days have I stood holding the flower-parasol over you, thereby rendering honor to you. As the fruit of this work of merit, I do not wish for a second existence as Sakka or Brahma. But at some time in the future may I become the Chief Disciple of a certain Buddha, even as is this present Elder Nisabha.”

When Sarada had made this Earnest Wish, the Teacher considered within himself, “Will the Wish of this man be fulfilled?” Therefore he sent forth his perception into the future, and surveying the ages of the future, he passed before his mind a period of incalculable length and a hundred thousand cycles of time in addition; whereupon he saw that his Wish would be fulfilled. So when the Teacher saw that his Wish would be fulfilled, he said to the ascetic Sarada, “This Earnest Wish of yours will not be in vain. For at the end of a period of incalculable length and a hundred thousand cycles of time in addition, Gotama Buddha will appear in the world. His mother will be Lady Mahā Māyā, his father will be King Suddhodana, his son will be Rāhula, his servitor will be Ānanda, and his Second Disciple will be Moggallāna. And you will be his Chief Disciple, the Captain of the Faith, and your name will be Sāriputta.” [111]

When the Teacher had thus predicted the future of the ascetic, he preached the Law, and then, surrounded by his company of monks, flew up into the air and departed. The ascetic Sarada sought out the pupils and elders and sent the following message to his friend. Householder Sirivaḍḍha, “Reverend Sirs, say to my friend, ‘Your friend the ascetic Sarada fell down before the feet of the Buddha Anomadassī and made his Earnest Wish for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you make your Earnest Wish for the place of Second Disciple.’” And when he had thus spoken, he preceded the Elders by a different route and went and stood at the door of Sirivaḍḍha’s residence.

When Sirivaḍḍha saw him he said, “At last, after a long absence, my noble friend has returned.” And straightway he seated his friend in a seat, and having seated himself in a lower seat, asked him, “But, Reverend Sir, have you no pupils and attendants?” “Yes, my friend, the Buddha Anomadassī came to our hermitage, and we did him honor to the extent of our power. The Teacher preached the Law to all, and at the conclusion of his discourse all the members of our community excepting me attained Arahatship and entered the Order. When I saw the Chief Disciple of the Teacher, the Elder Nisabha, I made my Earnest Wish for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you also make your Earnest Wish for the place of Second Disciple under his dispensation.” “But, Reverend Sir, I am not on terms of familiar acquaintance with the Buddhas.” “I will assume the burden of talking with the Buddhas; you prepare a Great Resolve.”

When Sirivaḍḍha heard his words, he adorned a space eight karīsas in extent before the door of his residence with the respect due to a king, sprinkled sand, [112] scattered flowers of five kinds, including lāja flowers, caused a pavilion to be erected with a thatch of blue lotuses, caused the Seat of the Buddha to be made ready, and seats for the monks also to be prepared. And having caused abundant offerings and gifts to be prepared, he directed the ascetic Sarada to invite the Buddhas. So the ascetic Sarada took the Congregation of Monks presided over by the Buddha and went with them to Sarada’s residence. Sarada advanced to meet them, took the bowl from the hand of the Tathāgata, conducted them into the pavilion, seated the Congregation of Monks on the seats prepared for them, offered them Water of Donation, and provided them with the choicest food.

At the conclusion of the meal, having clothed the Congregation of Monks with robes of great price, he said to the Teacher, “Reverend Sir, it was for the purpose of gaining no mean place that this entertainment was undertaken. Show your gracious compassion by remaining here in this manner for a period of seven days.” The Teacher condescended to remain. For seven days Sirivaḍḍha bestowed abundant offerings in this manner. At the end of his almsgiving he paid obeisance to the Teacher, and standing before him with hands clasped in an attitude of reverent salutation, said, “Reverend Sir, my friend the ascetic Sarada made his Earnest Wish to become Chief Disciple of a certain Teacher. May I also become the Second Disciple of that same Teacher.”

The Teacher looked into the future, and beholding the fulfillment of his Earnest Wish, made the following prophecy, “At the end of a period of incalculable length and a hundred thousand cycles of time in addition, you will become the Second Disciple of Gotama Buddha.” Hearing this prophecy of the Buddhas, Sirivaḍḍha was filled with joy and satisfaction. The Teacher returned thanks for the offering of food, and then, surrounded by the company of monks, returned to the monastery. This, monks, was the Earnest Wish made by my sons at that time. They have received precisely that for which they made their Earnest Wish. When I give, I give without respect of persons. End of Stories of the Past. [113]

When the Teacher had thus spoken, the two Chief Disciples paid obeisance to the Exalted One and said, “Reverend Sir, when we were yet householders, we went to see the festivities of Mountain-top;” and then told the entire story of the events which had recently taken place, to their attainment of the Fruit of Conversion at the hands of the Elder Assaji. Then they said, “Reverend Sir, we went to our teacher, desiring to lead him to your feet, and pointed out to him the shallowness of his own views, and dwelt upon the advantages of his coming here. But he said to us, ‘For me to try to live the life of a pupil now would be as absurd as for a chatty to go to the well. I shall not be able to live the life of a pupil.’ We replied, ‘Teacher, the populace will now take perfumes, garlands, and so forth in their hands, and will go to do honor to the Teacher alone. What do you intend to do?’ Said he, ‘Which are the more numerous in this world, the stupid or the wise?’ We replied, ‘Teacher, the stupid are many; the wise are few.’ ‘Well then,’ said he, ‘let the wise men go to the wise monk Gotama, and let the stupid come to stupid me. As for you, go where you like.’ With these words, Reverend Sir, did he refuse to come hither.”

When the Teacher heard this, he said, “Monks, by reason of the false views which he holds, Sañjaya has mistaken falsehood for truth and truth for falsehood. But you, by reason of your own wisdom, have rightly discerned that which is true in its truth and that which is false in its falsity, and you have done wisely to reject that which is false and accept that which is true.” So saying, he pronounced the following Stanzas,

11. They who think to find the truth in falsehood, they who discern but falsehood in the truth,

They never attain the goal of truth, but abide in the pasture-ground of error. [114]

12. They who have rightly discerned the true in its truth and the false in its falsity,

They attain the goal of truth and abide in the pasture-ground of right thinking.

I. 9. NANDA THE ELDERS

Even as rain breaks through an ill-thatched house. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Venerable Nanda. [115]

9 a. Nanda becomes a monk in spite of himself

For after the Teacher had set in motion the glorious Wheel of the Law, he retired to Rājagaha and took up his residence at Veḷuvana. Thereupon his father, the great king Suddhodana, sent ten ambassadors to him, one after the other, each with a retinue of a thousand men, saying to them, “Fetch my son hither and show him to me

1 9 a follows Niddnakathd, Jātaka, i. 85xx92x-, frequently word for word. 9 b is almost word for word the same as Uddna, iii. 2: 21x-”-24’’. Parallel to 9 b is Jātaka 182: ii. 92-94. 9 c is entirely different from the Story of the Past in Jātaka 182. Cf. also Hardy, Manual of Buddhism, pp. 203-212; Chavannes, Cinq cents Contes et Apologues, 409: iii. 87-94; Thera-Gāthā Commentary, cxxxix; Anguttara Commentary on Etadagga Vagga, Story of Nanda; and Wintemitz, History of Buddhist Literature, p. 207.

before my face.” After nine ambassadors had gone thither, attained Arahatship, and failed to return. Elder Kāḷa Udayi went thither and attained Arahatship. And knowing that it was the proper time for the Teacher to go, he described the beauties of the journey and conducted the Teacher with his retinue of twenty thousand Arahats to Kapilapura. And there, in the company of his kinsfolk, the Teacher, taking a shower of rain for his text, related the Vessantara Jātaka. 1 On the following day he entered the city for alms. By the recitation of the Stanza, “A man should exert himself and should not live the life of Heedlessness,” 2 he established his father in the Fruit of Conversion; and by the recitation of the Stanza, “A man should live righteously,” 3 he established Mahā Pajapati in the Fruit of Conversion and his father in the Fruit of the Second Path. And at the end of the meal, with reference to the praise bestowed on him by the Mother of Rāhula, he related the Canda Kinnara Jātaka. 4

On the following day, while the ceremonies of Prince Nanda’s sprinkling, house-warming, and marriage were in progress, the Teacher entered the house for alms, placed his bowl in Prince Nanda’s hands, and wished him good luck. Then, rising from his seat, he departed without taking his bowl from the hands of the Prince. Out of reverence for the Tathāgata, Prince Nanda did not dare say, “Reverend Sir, receive your bowl,” but thought within himself, “He will take his bowl at the head of the stairs.” But even when the Teacher reached the head of the stairs, he did not take his bowl. Thought Nanda, “He will take his bowl at the foot of the stairs.” But the Teacher did not take his bowl even there. [116] Thought Nanda, “He will take his bowl in the palace court.” But the Teacher did not take his bowl even there. Prince Nanda desired greatly to return to his bride, and followed the Teacher much against his own will. But so great was his reverence for the Teacher that he did not dare say, “Receive your bowl,” but continued to follow the Teacher, thinking to himself, “He will take his bowl here! he will take his bowl there! he will take his bowl there!”

At that moment they brought word to his bride Belle-of-the-Country, Janapada-Kaḷyānī, “My lady, the Exalted One has taken Prince Nanda away with him; it is his purpose to deprive you of him.” Thereupon Janapada-Kaḷyānī, with tears streaming down her face and hair half-combed, ran after Prince Nanda as fast as she could

1 Jātaka 547: vi. 479-593. Cf. Story xiii. 2. - Dhammapada, 1G8. 2 Dhammapada, 169. - Jātaka 485: iv. 282-288.

and said to him, “Noble sir, please return immediately.” Her words caused a quaver in Nanda’s heart; but the Teacher, without so much as taking his bowl, led him to the monastery and said to him, “Nanda, would you like to become a monk?” So great was Prince Nanda’s reverence for the Buddha that he refrained from saying, “I do not wish to become a monk,” and said instead, “Yes, I should like to become a monk.” Said the Teacher, “Well then, make a monk of Nanda.” Thus it happened that on the third day after the Teacher’s arrival at Kapilapura he caused Nanda to be made a monk.

On the seventh day the Mother of Rāhula adorned Prince Rāhula and sent him to the Exalted One, saying, “Dear son, go look upon this monk, possessed of a retinue of twenty thousand monks, possessed of a body of the hue of gold, possessed of the beauty of form of Mahā Brahma. This monk is your father. To him once belonged great stores of treasure. From the time of his Great Retirement we have not seen him. Ask him for this your inheritance, saying, ‘Dear father, I am a royal prince, and so soon as I shall receive the ceremonial sprinkling, I shall become a Universal Monarch. I have need of wealth; bestow wealth upon me; for to a son belongs the wealth which formerly belonged to his father.’”

Accordingly Prince Rāhula went to the Exalted One. The moment he saw him he conceived a warm affection for his father, and his heart rejoiced within him. And he said, “Monk, pleasant is your shadow,” [117] and said much else befitting his own station. When the Exalted One had finished his meal, he pronounced the words of thanksgiving, arose from his seat, and departed. Prince Rāhula followed in the footsteps of the Exalted One, saying, “Monk, give me my inheritance; monk, give me my inheritance.” The Exalted One did not repel the Prince; even the attendants were unable to prevent the Prince from accompanying the Exalted One. In this manner the Prince accompanied the Exalted One to the Grove. Then the thought occurred to the Exalted One, “The paternal inheritance which this youth seeks inevitably brings destruction in its train. Behold, I will bestow upon him the Sevenfold Noble Inheritance which I received at the foot of the Bo-tree; I will make him master of an inheritance which transcends the world.”

Therefore the Exalted One addressed Venerable Sāriputta, “Well then, Sāriputta, make a monk of Prince Rāhula.” When, however. Prince Rāhula had been received into the Order, the king his grandfather was afflicted with great sorrow. Unable to endure his sorrow, he made known his sorrow to the Exalted One and made the following request of him, “It were well, Reverend Sir, did the noble monks not receive into the Order any youth without the permission of his mother and father.” The Exalted One granted him this request. Again one day, as the Exalted One sat in the royal palace after breakfast, the king, sitting respectfully at one side, said to the Exalted One, “Reverend Sir, while you were practicing your austerities, a certain deity approached me and said to me, ‘Your son is dead.’ But I refused to believe him and replied, ‘My son will not die until he attains Enlightenment.’” Said the Exalted One, “Now will you believe? In a previous existence also, when a deity showed you bones and said to you, ‘Your son is dead,’ you refused to believe.” And with reference to this incident he related the Mahā Dhammapala Jātaka. 1 At the conclusion of the story the king was established in the Fruit of the Third Path.

9 b. Nanda and the celestial nymphs

When the Exalted One had thus established his father in the Three Fruits, [118] he returned once more to Rājagaha, accompanied by the Congregation of Monks. Now he had promised Anāthapiṇḍika to visit Sāvatthi, so soon as the great monastery of Jetavana should be completed, and receiving word shortly afterwards that the monastery had been completed, he went to Jetavana and took up his residence there. While the Teacher was thus residing at Jetavana, Venerable Nanda, becoming discontented, told his troubles to the monks, saying, “Brethren, I am dissatisfied. I am now living the Religious Life, but I cannot endure to live the Religious Life any longer. I intend to abandon the higher precepts and to return to the lower life, the life of a layman.”

The Exalted One, hearing of this incident, sent for Venerable Nanda and said this to him, “Nanda, is the report true that you spoke as follows to a large company of monks, ‘Brethren, I am dissatisfied; I am now living the Religious Life, but I cannot endure to live the Religious Life any longer; I intend to abandon the higher precepts and to return to the lower life, the life of a layman’?” “It is quite true, Reverend Sir.” “But, Nanda, why are you dissatisfied with the Religious Life you are now living? Why cannot you endure to live the Religious Life any longer? Why do you intend to abandon the higher precepts and

1 Jātaka 447: iv. 50-55.

to return to the lower life, the life of a layman?” “Reverend Sir, when I left my house, my noble wife Janapada-Kaḷyānī, with hair half-combed, took leave of me, saying, ‘Noble sir, please return immediately.’ Reverend Sir, it is because I keep remembering her that I am dissatisfied with the religious life I am now living; that I cannot endure to live the religious life any longer; that I intend to abandon the higher precepts and to return to the lower life, the life of a layman.”

Then the Exalted One took Venerable Nanda by the arm, and by the power of his magic conducted him to the World of the Thirty-three. On the way the Exalted One pointed out to Venerable Nanda in a certain burnt field, seated on a burnt stump, a greedy monkey which had lost her ears and nose and tail in a fire. When they reached the World of the Thirty-three, he pointed out five hundred pink-footed celestial nymphs who came to wait upon Sakka, king of the gods. [119] And when the Exalted One had shown Venerable Nanda these two sights, he asked him this question, “Nanda, which do you regard as being the more beautiful and fair to look upon and handsome, your noble wife Janapada-Kaḷyānī or these five hundred pink-footed celestial nymphs?”

“Reverend Sir,” replied Nanda, “as far inferior as this greedy monkey which has lost her ears and nose and tail is to Janapada-Kaḷyānī, even so far inferior, Reverend Sir, is my noble wife Janapada-Kaḷyānī to these five hundred pink-footed celestial nymphs. In comparison with these nymphs my noble wife does not come into the count; she does not come within a fraction of them, she does not come within a fraction of a fraction of them; on the contrary, these five hundred pink-footed celestial nymphs are infinitely more beautiful and fair to look upon and handsome.”

“Cheer up, Nanda!” replied the Exalted One. “I guarantee that you will win these five hundred pink-footed celestial nymphs.” Said Venerable Nanda, “If, Reverend Sir, the Exalted One guarantees that I shall win these five hundred pink-footed celestial nymphs, in that case, Reverend Sir, I shall take the greatest pleasure in living the exalted life of a religious.” Then the Exalted One, taking Venerable Nanda with him, disappeared from the World of the Thirty-three and reappeared at Jetavana. Now it was not long before the monks heard the following report, “It appears that it is in the hope of winning celestial nymphs that Venerable Nanda, brother of the Exalted One, son of his mother’s sister, is living the religious life; it appears that the Exalted One has guaranteed that he shall win five hundred pink-footed celestial nymphs.”

As a result Venerable Nanda’s fellow-monks treated him as a hireling and as one bought with a price. And they addressed him accordingly, saying, “It appears that Venerable Nanda is a hireling; it appears that Venerable Nanda is one bought with a price. It appears that it is in the hope of winning celestial nymphs that he is living the religious life; it appears that the Exalted One has guaranteed that he shall win five hundred pink-footed celestial nymphs.”

Now Venerable Nanda, [120] although his fellow-monks despised him, were ashamed of him, and tormented him by calling him “hireling” and “bought with a price,” nevertheless, living in solitude, withdrawn from the world, heedful, ardent, resolute, in no long time, even in this life, himself abode in the knowledge, realization, and attainment of that supreme goal of the religious life for the sake of which goodly youths retire once and for all from the house-life to the houseless life. This did he know: “Birth is at an end, lived is the holy life, duty is done: I am no more for this world.” And there was yet another Venerable Elder numbered among the Arahats.

Now a certain deity came by night to the Teacher, illuminating the whole Jetavana; and bowing to the Teacher, thus addressed him, “Reverend Sir, Venerable Nanda, son of the sister of the mother of the Exalted One, by extinction of the Depravities, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Depravities, emancipation of the heart, emancipation of the intellect. And there arose within the Exalted One also knowledge of the following, “By extinction of the Depravities, Nanda, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Depravities, emancipation of the heart, emancipation of the intellect.”

In the course of the same night Venerable Nanda also approached the Exalted One, bowed to him, and spoke as follows, “Reverend Sir, I release the Exalted One from the promise which he made when he, the Exalted One, guaranteed that I should win five hundred pink-footed celestial nymphs.” The Exalted One replied, “Nanda, I myself grasped your mind with my own mind and saw, ‘By extinction of the Depravities, Nanda, [121] even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Depravities, emancipation of the heart, emancipation of the intellect.’ Likewise a deity informed me of the fact, saying, ‘By extinction of the Depravities, Nanda, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Depravities, emancipation of the heart, emancipation of the intellect.’ When, therefore, Nanda, you ceased to cling to the things of the world, and your heart was released from the Depravities, at that moment I was released from that, promise.” Then the Exalted One, knowing the true inwardness of this matter, breathed forth the following Solemn Utterance,

He that has crossed over the mud and crushed the thorn of lust,

He that has destroyed delusion, such a man is unmoved, whether in pleasure or in pain.

Now one day the monks approached Venerable Nanda and asked him, “Brother Nanda, aforetime you said, ‘I am dissatisfied.’ Do you say the same thing now?” “Brethren, I am in no wise inclined to the life of a layman.” When the monks heard his answer, they said, “Venerable Nanda says that which is not true, utters falsehood. On former days he used to say, ‘I am dissatisfied,’ but now says, ‘I am in no wise inclined to the life of a layman.” And forthwith they went and reported the matter to the Exalted One. The Exalted One replied, “Monks, in former days Nanda’s personality was like an ill-thatched house, but now it has come to be like a well-thatched house. From the day he saw the celestial nymphs, he has striven to reach the goal of a monk’s labors, [122] and now he has reached it.” So saying, he pronounced the following Stanzas,

13. Even as rain breaks through an ill-thatched house,

So lust breaks through an ill-trained mind.

14. Even as rain breaks not through a well-thatched house,

So lust breaks not through a well-trained mind.

The monks began to discuss the incident in the Hall of Truth: “Brethren, the Buddhas are marvelous! Venerable Nanda became dissatisfied with the Religious Life all because of Janapada-Kaḷyānī; but the Teacher, employing celestial nymphs as a lure, won him to complete obedience.” The Teacher came in and asked them, “Monks, what is it you are sitting here now talking about?” When they told him, he said, “Monks, [123] this is not the first time Nanda has been won to obedience by the lure of the opposite sex; the same thing happened in a previous existence also.” So saying, he related the following