Buddhist Legends: Books 1–26

XXIV. 7. YOUNG ARCHER THE WISE

If a man be agitated by doubt. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain young monk, Young Archer the Wise, Culla Dhanuggaha Paṇḍita.

The story goes that once upon a time a young monk took the ticket that fell to him, obtained Ticket-porridge, went to the Assembly Hall, but finding no water there, went to a certain house for the purpose of obtaining water. There a young woman saw him, and no sooner saw him than fell in love with him. “Reverend Sir,” said she, “should you again require water, pray come right here; go nowhere else.”

After that, whenever he failed to obtain drinking water, he went to her house and never went anywhere else. And she would take his bowl and give him water for drinking. As time went on, she gave him rice-gruel also. Again one day she provided a seat for him right there and gave him boiled rice. And seating herself near him, she started up a conversation, saying, [66] “Reverend Sir, it is very lonely indeed in this house; we never see so much as a traveler.” After listening to her talk for a few days, the young monk became discontented.

One day some visiting monks saw him and asked him, “Brother, how comes it that you are so very yellow?” “Brethren, I am discontented.” So they took him to his teacher and his preceptor. His teacher and his preceptor took him to the Teacher and reported

1 This story is a free version of Jātaka 374: iii. 219-224. Cf. also Jātaka 4i25: in. 474-478; and Tibetan Tales, xii: 227-235. Text: N iv. 65-69.

the matter to him. The Teacher asked, “Monk, is the statement true that you are discontented?” “It is true,” replied the young monk. Then said the Teacher, “Monk, how comes it that after retiring from the world in the Religion of a Buddha so vigorous as I, instead of causing it to be said of you that you have attained the Fruit of Conversion or the Fruit of the Second Path, you allow it to be said of you that you are discontented? You are guilty of a grievous sin.” Continuing, the Teacher asked the young monk, “Why are you discontented?” “Reverend Sir, a certain woman said this and that to me.”

“Monk, it is not at all strange that she should do such a thing as this. For in a previous state of existence, she forsook Dhanuggaha, the wisest man in all India, and conceiving a passion for a certain bandit on the spur of the moment, slew her husband.” The monks asked the Teacher to make the matter clear, and in compliance with their request, he related the following

7 a. Story of the Past: Young Archer the Wise

In times past there lived a certain wise man named Young Archer the Wise, Culla Dhanuggaha. He acquired the arts and crafts at Takkasila under a world-renowned teacher. His teacher was so pleased with the progress he made that he gave him his daughter in marriage. Young Archer the Wise took his wife and set out for Benāres. At the entrance to the forest he slew fifty bandits with fifty arrows. When his arrows were all gone, he seized the leader of the bandits and hurled him to the ground. “Wife, bring me my sword!” cried he. But the moment his wife saw that bandit, she conceived a passion for him, and placed the hilt of the sword in the hand of the bandit. The bandit straightway slew Young Archer the Wise. Then he took the woman with him and went his way.

As he proceeded on his way, he thought to himself, “Should this woman see another man, she will kill me too just as she did her husband. [67] What use have I for such a woman?” Seeing a certain river, he left the woman on the near bank, took her ornaments, and said, “Remain where you are until I carry your ornaments across.” Then and there he left her. When the woman discovered that the bandit had left her, she said,

Brahman, you have taken all my ornaments and crossed to the other side.

Return speedily, quickly; now take me too to the other side.

The bandit replied,

“Woman, you have bartered a husband whom you have long known for me, a husband whom you know not;

You have bartered a husband tried and true for a husband whom you have not tried.

Woman, you may barter me for another man. Therefore I will go far from hence.

[In order to put the woman to shame, Sakka goes to the river accompanied by his charioteer and his musician. Sakka takes the form of a jackal, the charioteer that of a fish, and the musician that of a bird. The jackal takes a piece of meat in his mouth and stands in front of the woman. The fish leaps out of the water, and the jackal springs forward to catch the fish, dropping the piece of meat. The bird seizes the piece of meat and flies up into the air. The fish disappears in the water. Thus the jackal loses both fish and flesh. The woman laughs loudly. The jackal says:]

Who is this that laughs loud in the cassia thicket?

Here is no dancing or singing, or well-timed clapping of hands.

It is a time to weep, Shapely-Buttocks. Why pray do you laugh, fair one?

[The woman replies:]

Foolish, stupid jackal, little wisdom do you possess, jackal.

You have lost both fish and flesh; you mourn like a pauper.

[The jackal says:]

Easy to see are the faults of others, but hard to see are one’s own.

You have lost both husband and lover. You too mourn, I doubt not.

[The woman says:]

So it is as you say, jackal, king of beasts.

Therefore I will go hence and submit to the will of a husband.

[The jackal says:]

He that will steal a vessel of clay, will also steal a vessel of copper.

You have done evil once, and will also do so again.

When the Teacher had related at length this Culla Dhanuggaha Jātaka, found in the Fifth Nipāta, he said, “At that time you were Young Archer the Wise, the woman was this [68] maiden here, and the King of the Gods who came in the form of a jackal and put her to shame, was I myself. Even thus did this woman fall in love with a certain bandit at first sight and deprive of life the wisest man in all India. Monk, uproot and destroy the desire which has sprung up within you for this woman.” Having thus admonished the monk, he expounded the Law further, pronouncing the following Stanzas,

349. If a man be agitated by doubt, if strong passion sway him, if he seek only that which is pleasing,

Craving will increase the more; he only strengthens the bond which holds him.

350. But whosoever takes delight in suppressing doubt, and ever mindful, meditates on that which is not pleasing,

Such a man will destroy, such a man will cleave the bond of Māra.

XXIV. 8. MĀRA SEEKS IN VAIN TO FRIGHTEN RĀHULA

He that has reached perfection. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Māra. [69]

For one day several Elders entered the Jetavana monastery at an unseasonable hour, and going to the quarters of Elder Rāhula, woke him up. Rāhula, seeing no other place to sleep, went and lay down in front of the Tathāgata’s Perfumed Chamber. This Venerable Elder, although he was but eight years old, had already attained Arahatship. As Māra Vasavattī, keeping his natural form, beheld this Venerable Elder lying in front of the Perfumed Chamber, he thought to himself, “The son of the monk Gotama lies without the Perfumed Chamber, as though his finger hurt him; the monk himself reclines within the Perfumed Chamber, and if the finger of his son be pinched, he himself [70] will feel a pinching.” So Māra took the form of a gigantic elephant-king, and drawing near the Elder, encircled the head of the Elder with his trunk, and with a loud voice trumpeted the Heron’s Call. The Teacher, even as he reclined in the Perfumed Chamber, perceived that it was Māra, and said, “Māra, with a hundred thousand like yourself, it would be impossible for you to frighten my son. My son is unafraid, devoid of Craving, of mighty vigor, of great wisdom.” So saying, he pronounced the following Stanzas,

351. He that has reached perfection, he that is unafraid, free from Craving, devoid of lust,

He that has cut out the arrows of being, such a man has reached his last state of existence.

352. He that is free from Craving, he that is without attachment,

He that is skilled to interpret words in the old dialect,

He that knows the order of the letters from first to last,

Such a man has received his last body, such a man is a great sage, a great man. [71]

1 Text: N iv. 69-71.

At the conclusion of the lesson many obtained the Fruit of Conversion and the Fruits of the Second and Third Paths. Māra the Evil One said to himself, “The monk Gotama knows me,” and then and there disappeared.

XXIV. 9. THE SKEPTICAL ASCETIC

I have overcome all things. This religious instruction was given by the Teacher with reference to the Ājīvaka ascetic Upaka, whom he met by the way. [72]

For on a certain occasion the Teacher, having attained Omniscience, having spent seven weeks at the Throne of Wisdom, took his own bowl and robe, and set out on the road leading to Benāres eighteen leagues distant, that he might there set in motion the Wheel of the Law. As he walked along the road, he saw a certain lay disciple of the Ājīvaka Order. When the Ājīvaka ascetic saw the Teacher, he asked him, “Brother, your senses are tranquil, your complexion is bright and clear. In whose name have you retired from the world? Who is your teacher? Whose doctrine do you profess?” The Teacher replied, “I have no preceptor or teacher.” So saying, he pronounced the following Stanza,

353. I have overcome all things, and know all things.

In all the conditions of life I am free from taint.

I have renounced all, and by the destruction of Craving have attained Emancipation.

Since by myself I have attained Supernatural Knowledge, to whom can I point as my teacher?

At the conclusion of the lesson Upaka the Ājīvaka expressed neither approval nor disapproval of the words which the Tathāgata had spoken, but shaking his head and wagging his tongue, set out on a by-path, and went to the abode of a certain hunter.

1 This story is derived from the Vinaya, Mahd Vagga, i. 6. 7-9: i. 8. Cf. also Majjhima, 26: i. 170-171; and Therl-Gatha Commentary, Ixviii: 220-222. Text: N iv. 71-72.

XXIV. 10. THE SUMMUM BONUM

The gift of the Law surpasses all gifts. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Sakka king of gods. [73]

For once upon a time the deities assembled in the World of the Thirty-three and raised four questions, as follows: “Which gift is the best of gifts? Which flavor is the best of flavors? Which delight is the best of delights? Why is the destruction of Craving called the thing of all other things supreme?” Not a single deity was able to answer the questions; but one god asked another, and he another, and so on, until each of the deities had asked each of the other deities. For twelve years they went the length and breadth of the ten thousand worlds, but in all this time they were unable to obtain an answer to their questions.

Finally all the deities of the ten thousand worlds met together and went to the Four Great Kings. Said the Four Great Kings, “Friends, why this great gathering together of deities?” Said the deities, “Four questions we have raised, and we are unable to answer them; so we have come to you.” “Friends, what are the questions?” “‘Which is the best of gifts, of flavors, and of delights? Why is the destruction of Craving the thing of all other things supreme?’ These are the questions which we are unable to decide, and on account of which we have come to you.”

Said the Four Great Kings, “Friends, we do not know the answer to these questions. However, our King has but to ponder questions pondered by a thousand beings, and knows the answer instantly. He is superior to us in wisdom and merit. Come, let us go to him.” And taking with them all that great throng of deities, the Four Great Kings went to Sakka king of gods.

Said Sakka king of gods, “Friends, why this great concourse of deities?” They told Sakka the reason for their visit. “Friends,” said Sakka, “there is no one who can answer such questions as these except the Buddhas. These matters come within the province of the Buddhas. Where does the Teacher reside now?” “At the Jetavana.” “Come, let us go to him.”

1 Cf. Rogers, Buddhaghosha’s Parables, xxiv: 160-163; also the last half of the Kevaddha Sutta, Digha, 11: i. 215-223, translated in the Introduction, § 2 c. Text: N iv. 73-76.

So accompanied by all that great throng of deities, Sakka went by night, illuminating the whole Jetavana, [74] approached the Teacher, saluted him, and stood on one side. Said the Teacher, “Great king, why have you come with a great company of deities?” “Reverend Sir,” said Sakka, “these questions have been raised by this company of deities, and there is none other that can understand them but only you; make their meaning plain to us.”

Said the Teacher, “Well said, great king! For it was in order to resolve the doubts of such as you, that I fulfilled the Perfections, gave away the Five Great Gifts, and attained Omniscience. As for the questions which you have asked, the gift of the Law is the best of all gifts, the flavor of the Law is the best of all flavors, delight in the Law is the best of all delights; as for the destruction of Craving, inasmuch as it is that which enables men to attain Arahatship, it is the thing of all other things supreme.” So saying, he pronounced the following Stanza,

354. The gift of the Law surpasses all gifts, the flavor of the Law surpasses all flavors,

Delight in the Law surpasses all delights, the destruction of Craving overcomes all suffering.

Native gloss. — The gift of the Law surpasses all gifts: For even though one should present robes of the hue of the calyx of the banana, to Buddhas and Private Buddhas and Arahats assembled in unbroken ranks extending from the Circuit of the Worlds to the World of Brahma, the mere utterance of a Stanza of Thanksgiving consisting of four verses in the midst of this assembly were better. For the above-mentioned gift is not worth the sixteenth part of such a Stanza. Such is the importance of the preaching of the Law, the recitation of the Law, the hearing of the Law.

The man who enables the world to hear the Law, receives a reward far greater even than the reward of almsgiving, though he should fill with the choicest of food the bowls of the above-mentioned host; greater even than the reward of the gift of medicaments, though he should fill the bowls with ghee, oil, and the like; [75] greater even than the reward of gift of lodgings, though he should erect untold hundreds of thousands of viharas like Mahā Vihāra, and pāsādas like Loha Pāsāda; greater even than the reward Anāthapiṇḍika and the rest received for the treasure which they spent in building monasteries. Of infinitely greater value is the gift of the Law accomplished by the recitation of even a single Stanza of Thanksgiving consisting of four verses.

Now why is this? For those who do such works of merit as have been mentioned, do them only because they have heard the Law; had they not heard the Law, they would never have done them. For if living beings here in the world were not to hear the Law, they would not give so much as a ladleful of gruel or even a spoonful of boiled rice: for this reason the gift of the Law is superior to these other gifts.

Indeed, leaving out of consideration Buddhas and Private Buddhas, men like Sāriputta and his associates, who possess intellectual power such that they can count all the drops of rain that fall during all the rains that fall in the course of a cycle of time, were unable to attain by themselves unaided the Fruit of Conversion and the other Fruits. But the moment they heard the Law preached by Elder Assaji and others, they realized the Fruit of Conversion; and through the Teacher’s preaching of the Law, realized the Perfections of Discipleship. For this reason, great king, the gift of the Law is the best of gifts. Therefore is it said: The gift of the Law surpasses all gifts.

Now all of the flavors, from the flavor of sugar and the like, to flavors of such rare excellence as the flavor of the ambrosial food of the gods, involve those who enjoy them in the round of existences, and are therefore a cause whereby men experience suffering. But this flavor of the Law, comprehending the Thirty-seven Qualities of Intellect which lead to Enlightenment, and the Nine Transcendent Conditions, this is the best of flavors. Therefore it is said: The flavor of the Law surpasses all flavors.

Moreover, as for the various delights, such as delight in sons, delight in daughters, delight in wealth, delight in women, delight in dancing and singing and musical instruments and the like, such delights involve those who take pleasure in them in the round of existences, and are therefore causes whereby men experience suffering. But this delight in the Law, such as springs up within whoever either recites or listens to the Law, [76] producing a state of joy and exaltation, causing tears to flow, causing the hair to stand on end, such a delight as this puts an end to the round of existences, and leads ultimately to Arahatship; such a delight as this is the best of delights. Therefore it is said: Delight in the Law surpasses all delights.

Finally, as for the destruction of Craving, when Craving has been destroyed, Arahatship is attained; since the destruction of Craving overcomes the sufferings, one and all, of the round of existences, it is the best of all things. Therefore it is said: The destruction of Craving overcomes all suffering.

When Sakka had heard the Teacher’s exposition of the Law, he saluted the Teacher and said, “Reverend Sir, if the gift of the Law is so precious, why do you not cause the merit thereof to be bestowed upon us? Henceforth, when you preach the Law to the Congregation of Monks, cause the merit thereof to be bestowed upon us, Reverend Sir.” When the Teacher heard Sakka’s request, he gathered together the Congregation of Monks and said to them, “Monks, from this day forth, whenever a festival sermon is preached, or an ordinary sermon, or an informal discourse, or even when words of thanksgiving are recited, you are to bestow the merit thereof upon all beings.”

XXIV. 11. TREASURER CHILDLESS

Riches destroy the foolish. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a treasurer named Childless, Aputtaka. [77]

The story goes that when King Pasenadi Kosala heard of his death, he inquired, “To whom falls the property of a man that dies leaving no children?” “The king,” was the reply. So during the next seven days the king caused the dead man’s property to be removed to the royal palace. When the property had all been removed, the king went to wait upon the Teacher. Said the Teacher to the king, “Ho, great king, whence, pray, do you come at this noon-day hour?” The king replied, “Reverend Sir, here in Sāvatthi a householder who was a treasurer died the other day; and as he had no son, I have been superintending the removal of his property to the royal precincts, and am just returning.” [All is to be understood as it occurs in the Sutta.]

Said the king, “The story goes that whenever food flavored with all manner of choice flavors was brought to him in a golden dish, he would say, ‘So men eat such food as this, do they? Why do you make sport of me in my own house?’ If the servants ventured to serve the food, he would attack them with clods of earth and sticks and stones and drive them away. Then he would say, ‘This is the proper kind of food for men to eat,’ and eat porridge made of rice-dust, followed by sour gruel. Whenever attractive clothes and carriages

1 This story is almost word for word the same as Samyutta, ii. 2. 10: i. 91-92. From the same source is derived the Introduction to Jātaka 390: iii. 299-300. Text: N iv. 76-80.

and parasols were offered him, he would attack his servants with clods of earth and sticks and stones and drive them away. He would wear clothes made of hempen cloth and drive about in an old, broken-down chariot, with a parasol made of leaves held over his head.” Then the Teacher related his deed in a previous state of existence:

11 a. Story of the Past: The niggardly treasurer

Great king, in times long past, this treasurer, this householder, provided a Private Buddha named Tagarasikhi with alms. “Give alms to the monk,” said he, and rising from his seat, went his way. The story goes that as this unbelieving simpleton spoke these words and went his way, his faithful believing wife thought to herself, “Verily it is a long time since I have heard the word ‘Give’ fall from the lips of my husband. To-day I will fulfill the wish of my heart and give alms.” So taking the bowl of the Private Buddha, and filling it with the choicest food, she presented it to him.

As the treasurer returned, he met the Private Buddha. “Monk, did you get anything?” said he. Taking the bowl, he looked at it and saw the choice food. Straightway he was filled with regret, [78] for, thought he to himself, “It would be better if my slaves and servants had this food to eat. For if they had this food to eat, they would work hard for me. But this monk will take this food and eat it and then lie down and go to sleep. My food has been given away for naught.”

Moreover this treasurer deprived of life the only son of his brother, for the sake of the property which his nephew inherited. The story goes that as the nephew walked about, holding the finger of his uncle the treasurer, he would say such things as these, “This carriage is the property of my father, and this ox is his ox.” The treasurer thought to himself, “Thus and so he talks, just at the present time. But when he grows to manhood, is anyone likely to see his possessions in this house?” So one day he took his nephew to the forest, seized him by the neck under a certain bush, killed him as one would split open the bulb of a radish, and wringing his neck, cast the dead body into the thicket. This was the evil deed he committed in a previous state of existence. End of Story of the Past.

Therefore it is said: Inasmuch, great king, as this treasurer, this householder, caused the Private Buddha Tagarasikhi to be provided with food, through the ripening of this good deed he attained in seven successive existences a happy future estate, and was reborn in the heavenly world; and because the fruit of this same good deed was not yet exhausted, in seven existences he exercised the prerogatives of a treasurer of this same city of Sāvatthi. On the other hand, great king, inasmuch as this treasurer, this householder, afterwards regretted the good deed which he had done and said, “It would have been better could my slaves and servants have had this food to eat,” through the ripening of this evil deed, his heart was not inclined to the enjoyment of fine food, [79] his heart was not inclined to the enjoyment of fine clothes, his heart was not inclined to the enjoyment of fine carriages, his heart was not inclined to the enjoyment of the Five Lofty Pleasures of sense.

Moreover, great king, inasmuch as this treasurer, this householder, deprived of life the only son of his brother for the sake of his inheritance, through the ripening of this evil deed, he suffered torment in Hell for many hundreds of years, for many thousands of years, for many hundreds of thousands of years; and because a part of the fruit of this same evil deed still remained, in seven successive existences he died without a son, and the king’s men carried to the king’s storehouse the wealth he left behind him. And this was the seventh. Moreover, great king, inasmuch as the old merit of this treasurer, this householder, has been exhausted, and he has accumulated no new merit, to-day, great king, this treasurer, this householder, suffers torment in the Mahā Roruva Hell.

When the king heard these words of the Teacher, he said, “Reverend Sir, how grievous was the fault of this treasurer in that, while all of these good things yet remained to him, he neither used them himself, nor wrought works of merit by presenting them in alms to a Buddha like you, residing in a monastery near at hand!” The Teacher replied, “Yes, yes, great king. Even so, when foolish men get riches, they seek not Nibbāna, but the cravings which arise within them because of their riches plague them for a long time.” So saying, he pronounced the following Stanza,

355. Riches destroy the foolish; they seek not the farther shore;

By his craving for riches the foolish man slays himself, as if he were slaying others.

XXIV. 12. THE GREATER AND THE LESSER GIFT

Weeds ruin a field. This religious instruction was given by the Teacher while he was in residence at Yellowstone Rock, Paṇḍukambala Sila, with reference to Ankura. The story is related in detail in the Commentary on the Stanza, “They that devote themselves to meditation and are steadfast;” for it is said there with reference to Indaka:

It is said that on a certain occasion, when the Elder Anuruddha entered the village for alms, Indaka gave him a spoonful of his own food. This was the good deed which he performed in a previous state of existence. Although Aṅkura had for ten thousand years set up a row of fire-places twelve leagues long and had given abundant alms, Indaka received a greater reward; therefore spoke Indaka thus. When he had thus spoken, the Teacher said, “Aṅkura, one should use discrimination in giving alms. Under such circumstances almsgiving, like seed sown on good soil, yields abundant fruit. But you have not so done; [81] therefore your gifts have yielded no great fruit.” And to make this matter clear, he said,

Alms should always be given with discrimination.

Alms so given yield abundant fruit.

The giving of alms with discrimination is extolled by the Happy One.

Alms given to living beings here in the world who are worthy of offerings,

Yield abundant fruit, like seeds sown on good ground.

Having thus spoken, he expounded the Law further by pronouncing the following Stanzas,

356. Weeds ruin a field, lust ruins mankind.

Therefore alms given to those that are free from lust yield abundant fruit.

357. Weeds ruin a field, hatred ruins mankind.

Therefore alms given to those that are free from hatred yield abundant fruit.

358. Weeds ruin a field, delusion ruins mankind.

Therefore alms given to those that are free from delusion yield abundant fruit.

359. Weeds ruin a field, inordinate desire ruins mankind.

Therefore alms given to those that are free from inordinate desire yield abundant fruit.

1 Cf. Story xiv. 2 (text: iii. 219-222). Text: N iv. 80-82.

BOOK XXV.

THE MONK

BHIKKHU VAGGA

XXV. 1. GUARD THE DOORS OF THE SENSES

Restraint of the eye is good. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five monks. [83]

It appears that each of these five monks guarded one of the five doors of the senses. One day they met and began to argue with each other, saying, “It is I who guard the door which is difficult to guard! It is I who guard the door which is difficult to guard!” Finally they said, “We can learn the Truth of this matter by questioning the Teacher.” So they approached the Teacher and asked him the following question, “Reverend Sir, each one of us is guarding one of the five doors of the senses, and each one of us imagines that the particular door which he is guarding is the door of all other doors which is the most difficult to guard. Now we should like to have you tell us which one of us is guarding the door that is the most difficult to guard.”

The Teacher carefully avoided placing anyone of the monks in a position inferior to that of his fellows and said in reply, “Monks, all of these doors are difficult to guard. But this is not the first time you have failed to control yourselves in these five particulars. In a previous state of existence also you failed to exercise restraint over your senses, and because you failed to exercise restraint over your senses, and because you refused to comply with the admonition of wise men, met destruction.” “When was that, Reverend Sir?” asked the five monks.

1 a. Story of the Past: Takkasila Jātaka

Complying with their request, the Teacher related in detail the Takkasila Jātaka, [84] telling them how, in the distant past, after the household of a king had been destroyed by ogresses, the Great

1 The Story of the Past is a brief outline of Jātaka 96: i. 395-401. The title given to this Jātaka in FausboU’s edition is Telapatta: but it is referred to, both at Dh. cm. iv. 83” and at Jātaka, i. 470S as the Takkasila Jātaka. Text: N iv. 83-86.

Being, having received the ceremonial sprinkling of a king, seated on the royal throne under the white parasol, surveying his own majesty and glory, thinking to himself, “Men should exert the power of their will,” breathed forth the following Solemn Utterance:

Because with firm courage I abode steadfast in the admonition of good men, because I showed nor fear nor dread,

Therefore came I not into the power of the ogresses. Through great peril came I to safety.

Having recited this Stanza, the Teacher summarized the Jātaka as follows: “At that time you were the five men who, when the Great Being went forth to take the kingdom of Takkasila, stood round about him with weapons in your hands, guarding the road. But when, as you journeyed by the way, the ogresses tempted you with objects pleasing to the senses of sight and sound and smell and taste and touch, then you threw off all restraint, then you disregarded the admonitions of the Wise Man, then you yielded to the seductions of the ogresses; and they devoured you, and you were utterly destroyed. The Wise Man who restrained himself and yielded not to their temptations, who paid no attention to the ogress of celestial beauty that followed close upon his heels, and who reached Takkasila in safety and became king, was I myself.”

Having thus summed up the Jātaka, the Teacher said, “A monk should guard all the doors of the senses, for only by guarding the doors of the senses can he obtain release from all suffering.” So saying, he pronounced the following Stanzas, [85]

360. Restraint of the eye is good, restraint of the ear is good,

Restraint of the nose is good, restraint of the tongue is good.

361. Restraint of the body is good, restraint of speech is good,

Restraint of the mind is good, restraint in all things is good.

The monk who practices restraint in all things, obtains release from all suffering.

XXV. 2. THE GOOSE-KILLING MONK

He that controls his hand. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain goose-killing monk. [87]

1 With the Story of the Present cf. the Introductory Stories to Jātakas 276: ii. 365-366, and 107: i. 418. Dh. cm. iv. 87--88” is almost word for word the same as Jātaka, ii. 366»-3678. The Story of the Past is a brief outline of Jaiaka 276: ii. 366-381. Text: N iv. 86-90.

The story goes that two residents of Sāvatthi retired from the world, were admitted to full membership in the Order, and becoming fast friends, usually went about together. One day they went to the river Aciravatī, and after bathing, stood on the bank basking themselves in the rays of the sun, engaged in pleasant conversation. At that moment two geese came flying through the air. Thereupon one of the young monks, picking up a pebble, said, “I am going to hit one of these young geese in the eye.” “You can’t do it,” said the other.

“You just wait,” said the first; “I will hit the eye on this side of him, and then I will hit the eye on the other side of him.” “You can’t do that, either,” said the second. “Well then, see for yourself,” said the first, and taking a second pebble, threw it after the goose. The goose, hearing the stone whiz through the air, turned his head and looked back. Then the second monk picked up a round stone and threw it in such a way that it hit the eye on the far side and came out of the eye on the near side. The goose gave a cry of pain, and tumbling through the air, fell at the feet of the two monks.

Some monks who stood near saw the occurrence and said to the monk who had killed the goose, “Brother, after retiring from the world in the Religion of the Buddha, you have done a most unbecoming thing in taking the life of a living creature.” And taking the two monks with them, they arraigned them before the Tathāgata. The Teacher asked the monk who had killed the goose, “Monk, is the charge true that you have taken the life of a living creature?” “Yes, Reverend Sir,” replied the monk, “it is true.”

Said the Teacher, “Monk, how comes it that after retiring from the world in such a Religion as mine, leading to Salvation as it does, you have done such a thing as this? Wise men of old, before the Buddha appeared in the world, though they lived amid the cares of the household life, entertained scruples about matters of the most trifling character. [88] But you, although you retired from the world in the Religion of the Buddha, have felt no scruples at all.” And in response to a request of the monks the Teacher related the following

2 a. Story of the Past: Kurudhamma Jātaka

In times long past, when Dhanañjaya ruled over the kingdom of Kuru in the city of Indapattana, the Future Buddha received a new conception in the womb of his chief consort. When he reached years of discretion, he acquired the arts and crafts at Takkasila, and on his return home was appointed to the office of viceroy by his father. On the death of his father he succeeded to the throne. He kept inviolate the Ten Virtues of a King, and likewise practiced the Cardinal Virtues. (The Cardinal Virtues are the Five Precepts, and these the Future Buddha kept whole and undefiled.) And even as the Future Buddha practiced the Cardinal Virtues, so also did his mother, his principal queen, his younger brother the viceroy, the Brahman who was his house-priest, the courtier who was his driver, his charioteer, his treasurer, the minister who was the steward of his granaries, his gate-keeper, and the slave-girl who was his concubine: eleven persons in all.

At the same time Kaliṅga ruled over the kingdom of Kaliṅga in the city of Dantapura, and in his kingdom no rain had fallen for a long time. Now the Great Being had a state-elephant named Añjanasannibha, an animal of great merit, and the inhabitants of the kingdom of Kaliṅga, thinking that if this elephant were brought to their kingdom, rain would fall, went to their king and so informed him. Thereupon the king sent Brahmans to fetch this elephant. So the Brahmans went and asked the Great Being for the elephant. (The Teacher, in order to make clear the reason for their request, [89] related the Kurudhamma Jātaka, found in the Third Nipata:)

O king, knowing your faith and virtue.

We spent our money in Kaliṅga for Anjana.

But even after the elephant had been brought to the kingdom of Kaliṅga, no rain fell. The king of Kaliṅga thought to himself, “The king of Kuru practices the Cardinal Virtues, and it is for this reason that rain falls in his kingdom.” So Kaliṅga said to his Brahmans and courtiers, “Inscribe on a golden plate the Cardinal Virtues which the king of Kuru practices, and bring the plate to me.” So saying, he sent them back to the king of Kuru. So Kaliṅga’s courtiers and Brahmans went back and made their request. But from the king down, all the members of the royal household entertained scruples as to whether they had kept the Precepts inviolate, and therefore refused them, saying, “We have not kept the Precepts inviolate.” But the Brahmans and courtiers said, “By nothing which you have done, have you violated the Precepts,” and asked them again and again. Finally they told them what the Precepts were. When the Brahmans and courtiers returned with the golden plate, and Kaliṅga saw the Cardinal Precepts inscribed thereon, he took upon himself these same Precepts and kept them faithfully. Immediately rain fell in his kingdom, and thereafter the kingdom was prosperous and plentifully supplied with food. End of Story of the Past.

When the Teacher had related this Story of the Past, he identified the persons of the story as follows:

At that time the courtezan was Uppalavaṇṇā, the gate-keeper was Puṇṇa, the driver was Kaccāna, the steward of the granaries was Kolita, the treasurer was Sāriputta, the charioteer was Anuruddha, the Brahman was Elder Kassapa, the viceroy was the wise Nanda, the principal queen was the Mother of Rāhula, the queen-mother was Maya Devi, and the king of Kuru was the Future Buddha. Thus understand the Jātaka. [90]

Then said the Teacher, “Monk, thus did wise men of old, although their faults were the merest trifles, scruple concerning their observance of the precepts. But as for you, although you have retired from the world in the Religion of a Buddha like me, you have committed the grievous sin of taking the life of a living creature. A monk ought ever to control his hand and his feet and his tongue.” So saying, he pronounced the following Stanza,

362. He that controls his hands, he that controls his feet,

He that controls his tongue, he that controls his head,

He that delights in meditation, he that is well composed,

He that is solitary and contented, such a man is truly called a monk.

XXV. 3. THE MONK WHO FAILED TO HOLD HIS TONGUE

If a monk control his tongue. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Kokālika. The story occurs in the Sutta beginning with the words, “Now the monk Kokālika drew near to where the Exalted One was;” and its meaning is to be understood as explained in the Commentary thereon. [91]

1 The Jātaka version of the story of Kokalka is contained in the Introduction to Jātaka 481: iv. 242-245. But the author of the Dhammapada Commentary, instead of employing or referring to the Jātaka version, refers the reader to the Kokālika Sutta and to the Commentary thereon; that is to say, either to Samyutta, vi. 1. 10; i. 149-153, or to Sutta Nipāta, iii. 10. The Story of the Past, The Talkative Tortoise, is derived from Jātaka 215: ii. 175-178. Dh. cm. iv. 91i«-928 is identical with Jātaka, ii. ITG--i-. The rest of the story is given more briefly. For a discussion of the motif, see Bloom-field, JAOS., 36. 60. Text: N iv. 91-93.

Now after Kokālika had been reborn in the Lotus Hell, the monks in the Hall of Truth began a discussion of the occurrence, saying, “Alas, the monk Kokālika went to perdition because he failed to hold his tongue! For even as he reviled the two Chief Disciples, the earth opened and swallowed him up.” At that moment the Teacher approached and asked, “Monks, what subject are you discussing now as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time Kokālika has gone to perdition because of failure to hold his tongue; the same thing happened to him in a former state of existence also.” The monks immediately desired to hear all about the matter. In compliance with their requests, to make the matter clear, the Teacher related the following

3 a. Story of the Past: The talkative tortoise

Once upon a time a tortoise dwelt in a certain lake in the Himalaya country. One day two young geese, wandering about in search of food, struck up an acquaintance with him, and in a short time all became firm friends. One day the geese said to the tortoise, “Friend tortoise, we live in the Himalaya country on Mount Cittakūṭa in a golden cave, and it is a most delightful place to live in. Wouldn’t you like to go there with us?” “Masters,” replied the tortoise, “how am I to get there?” Said the geese, “If you can keep your mouth shut, we will carry you.” The tortoise replied, “I will keep my mouth shut, friends. Take me with you, and let’s be off.” “Very well,” said the geese. [92] So the geese made the tortoise grip with his teeth the middle of a stick, and then, taking the two ends of the stick in their bills, flew up into the air.

Some village boys, seeing a tortoise carried along in this fashion by geese, immediately cried out, “See those two geese carrying a tortoise on a stick!” Thought the tortoise, “You beggarly vagabonds, what business is it of yours if my friends are carrying me with them?” And he opened his mouth, intending to say what was in his mind. Now the geese were flying very swiftly, and by this time they had reached a point directly over the royal palace in Benāres city. So when the tortoise let go of the stick, he fell to the ground right in the middle of the palace court, and the moment he struck the ground, split into two pieces.

The tortoise killed himself by lifting up his voice.

Tightly he gripped the stick, and then, by his own talking, killed himself.

Seeing this, mightiest of men, utter words wisely and in season.

Behold this tortoise, who by much speaking met destruction.

Having related this Bahubhāṇi Jātaka, found in the Second Book, the Teacher said, “Monks, a monk should control his tongue, should live tranquilly, should not allow himself to become puffed up, and should free his heart from the evil passions.” So saying, he pronounced the following Stanza, [93]

363. If a monk control his tongue, if he speak words of wisdom, if he be not puffed up,

If he illuminate temporal and spiritual matters, the utterances of his lips will be pleasant to hear.

XXV. 4. BY RIGHTEOUSNESS MEN HONOR THE BUDDHA

He whose garden of delight is the Law. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Dhammārāma.

From the day when the Teacher announced, “Four months hence I shall pass into Nibbāna,” monks by the thousand spent their time in attendance upon the Teacher. Those who had not yet attained the Fruit of Conversion were unable to restrain their tears; those who had attained Arahatship experienced profound religious emotion; all went about in little groups, saying, “What are we to do?” [94] But a single monk named He-Whose-Garden-of-Delight-is-the-Law, Dhammārāma, went nowhere near his brother monks. And when they asked him, “What is the matter with you, brother?” he gave them no answer. For Dhammārāma thought to himself, “The Teacher has announced that four months hence he is to pass into Nibbāna, and I have not yet freed myself from the bondage of desire. Therefore so long as the Teacher remains alive, I will struggle and attain Arahatship.” Accordingly Dhammārāma went about by himself, considering and pondering and calling to mind the Law preached by the Teacher.

The monks reported to the Tathāgata, “Reverend Sir, Dhammārāma is devoid of affection for you. Since he heard us say, ‘Four months hence the Teacher will pass into Nibbāna; what shall we do?’ he has had nothing to do with us.” The Teacher caused Dhammārāma

1 Cf. Stories xii. 10 and xv. 7. Text: N iv. 93-95.

to be summoned before him and asked him, “Is the report true that you have done thus and so?” “Yes, Reverend Sir, it is true.” “Why have you so done?” “This is the thought in my mind, ‘You have announced that four months hence you are to pass into Nibbāna, and I have not yet freed myself from the bondage of desire; therefore while you yet remain alive, I will attain Arahatship.’ I am considering and pondering and calling to mind the Law which you have preached.” “Good! Good!” exclaimed the Teacher, applauding him. Then said the Teacher to the monks, “Monks, every other monk should show his affection for me just as Dhammārāma has done. For they that honor me with garlands, perfumes, and the like, honor me not; but they that practice the Higher and the Lower Law, they alone truly honor me.” So saying, he pronounced the following Stanza,

364. He whose garden of delight is the Law, he that delights in the Law, he that ponders the Law,

He that meditates upon the Law, that monk will never fall away from the Good Law. [95]

At the conclusion of the lesson that monk was established in Arahatship; the assembled company also profited by the lesson.

XXV. 5. THE TRAITOR MONK

Let him not disdain what he has himself received. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a traitor monk.

This monk, it appears, had as an intimate friend a certain monk who belonged to the faction of Devadatta. One day as he was returning from his breakfast, after accompanying his brother monks on their round for alms, the schismatic monk met him and asked him, “Where have you been?” “To such and such a place on my rounds.” “Did you get any food?” “Yes, I got some.” “Here we receive rich gifts and offerings; stay with us here for a while.” The monk did as his friend suggested, tarried with Devadatta’s monks for several days, and then returned to his own community. [96]

The monks reported his offense to the Tathāgata, saying, “Reverend Sir, this monk has been enjoying the gifts and offerings bestowed upon Devadatta; he is a partisan of Devadatta.” The Teacher

1 Cf. Jātaka 26: i. 185-188. Text: N iv. 95-97.

caused the monk to be summoned before him and asked him, “Is the report true that you have done thus and so?” “Yes, Reverend Sir, I tarried with Devadatta’s monks for a few days on account of a young monk who is a personal friend of mine, but I do not favor Devadatta’s views.” Said the Exalted One, “Granted that you do not hold erroneous views; yet you rove about as though you held the views of everyone you meet. But this is not the first time you have done such a thing; you did the same thing also in a previous state of existence.”

Said the monks, “Reverend Sir, we have seen with our own eyes what he did just now; but whose views did he hold in a previous state of existence.” Pray tell us all about it.” So in response to their request, the Teacher related the following

5 a. Story of the Past: Elephant Damsel-face, Mahilāmukha Jātaka

[After listening to the conversation of thieves and murderers, a well-behaved elephant becomes unruly and kills his keepers. But after listening to the conversation of sages and Brahmans, he becomes well-behaved again. The elephant Damsel-face was the traitor monk.]

After listening to the words of thieves of old, Damsel-face ranged hither and thither, killing and destroying. But after listening to the words of men of self-control. This best of elephants recovered all of his good qualities.

When the Teacher had related this Mahilāmukha Jātaka, he said, “Monks, anyone who is a monk should be contented with just what he has received, and should not covet that which others have received. For if he covet that which others have received, he will attain neither Trance nor Spiritual Insight nor Paths nor Fruits,— not one of these. But if he be content with that alone which he has himself received, [97] all these things will be added unto him.” So saying, he expounded the Law, pronouncing the following Stanzas,

365. Let him not disdain what he has himself received, let him not envy others,

For if a monk envy others, he will never attain Concentration.

366. Though a monk receive but little, if he disdain not what he has himself received,

The gods will praise him as of blameless livelihood, unwearied.

XXV. 6. THE BRAHMAN WHO GAVE THE GIFTS OF FIRST-FRUITS

He who has no attachment whatever. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a Brahman who gave the five gifts of first-fruits. [98]

When the grain was ripe, we are told, he gave the first-fruits of the field; when it was threshed, he gave the first-fruits of the threshing-floor; when it was put into the tubs, he gave the first-fruits of the tubs; when it was put into the boiler, he gave the first-fruits of the pot; when it was heaped upon the dish, he gave the first-fruits of the dish. Thus did he give the five gifts of first-fruits, tasting not a morsel himself until he had given to whoever was present. For this reason he came to be called Giver of the Five First-fruits. The Teacher, perceiving that the Brahman and his wife possessed the faculties requisite for the attainment of the Three Fruits, went and stood at the door of the Brahman’s house at meal-time. The Brahman sat eating in front of the door, facing the interior of the house, and therefore did not see the Teacher as he stood at the door.

But the Brahman’s wife, as she served her husband with food, saw the Teacher and thought to herself, “This Brahman, after giving the Five Gifts of First-fruits, is eating his meal, and now comes the monk Gotama and stands at his door. If the Brahman sees him, he will take his own food and give it to him, and I shall not be able to cook any more for him.” So turning her back on the Teacher, she stood behind her husband, stooping over so as to conceal the Teacher from the view of her husband, as if thinking to cover the full moon with her hand. Thus did she stand, watching the Teacher with half an eye and saying to herself, “Has he gone or not?” The Teacher remained standing where he was. The Brahman’s wife refrained from saying, “Pass on,” for fear that her husband would hear. After a while, however, she stepped back and said in a very low tone of voice, “Pass on.” “I will not go,” thought the Teacher and shook his head. [99] When the Buddha, the Teacher of the World, thinking, “I will not go,” shook his head, the Brahman’s wife was not able to contain herself, and broke out into a loud laugh.

At that moment the Teacher sent forth a radiant image of himself

1 This story is given in Sutta-Nipāda Commentary on i. 12.11: p. 271. Text: N iv. 98-101.

in the direction of the house. The Brahman, seated as he was with his back to the Teacher, at the same moment heard the sound of his wife’s laughter, saw the reflection of the six-colored rays of light, and beheld the Teacher. For the Buddhas, whether it be in the village or in the forest, never depart without manifesting themselves to those who possess the predispositions to Conversion. When the Brahman saw the Teacher, he said to his wife, “Wife, I am ruined! When the King’s Son came and stood at the door of my house, you should have informed me. By failing to do so you have committed a grievous fault.”

And taking the dish of food, of which he had eaten half, he went to the Teacher and said, “Sir Gotama, after giving the Five Gifts of First-fruits, I am eating my meal. The food which was prepared for me, I divided into two portions, and one of these portions I have eaten; will you accept this food at my hands?” The Teacher, instead of saying, “I have no use for the food which you have left,” said, “Brahman, both the first portion is proper for me; also, when the giver divides his meal into two portions, the second portion; the last portion also is proper for me: for, Brahman, we are like the ghosts that subsist on food given to others.” So saying, he pronounced the following Stanza,

Whether it be from the top, the middle, or the remainder.

When a man who subsists on food given by others, receives a pellet of food

Not worth praising, and does not speak of it as inferior.

That man wise men know to be a sage. [100]

The Brahman, hearing these words, rejoiced inwardly and said, “How wonderful it is that a king’s son, the Lord of the World, instead of saying, ‘I have no use for the remnants of your food,’ should speak as he does!” And remaining standing at the door, he asked the Teacher the following question, “Sir Gotama, you call your own disciples ‘monks.’ What is it that makes a monk?” The Teacher considered within himself, “How can I preach the Law to do this man the most good?” Then he reflected, “In the dispensation of the Buddha Kassapa these two persons heard the discourse of those who dwelt on Name and Form; I ought not to let this opportunity go to preach to them on Name and Form.” Accordingly he said, “Brahman, a monk is one who is not attracted or fettered or bound by Name and Form.” So saying, he pronounced the following Stanza,

367. He who has no attachment whatever for Name and Form,

He who sorrows not for that which exists not, such a man is truly called a monk.

XXV. 7. THE CONVERSION OF A PACK OF THIEVES

That monk who abides in loving-kindness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a numerous company of monks. [101]

For once upon a time, while Venerable Kaccāna the Great was in residence in the Avanti country on a mountain near the city of Kuraraghara, a lay disciple named Soṇa Kūṭikaṇṇa, convinced of the truth of the Law by the preaching of the Elder, expressed a desire to retire from the world and become a monk under the Elder. Said the Elder, “Soṇa, it is a difficult matter to eat alone and lodge alone and live a life of chastity,” and twice turned him away.

But Soṇa was determined to become a monk, and on asking the Elder the third time, succeeded in obtaining admission to the Order. On account of the scarcity of monks in the South, he spent three years in that country, and then made his full profession as a member of the Order. Desiring to see the Teacher face to face, he asked leave of his preceptor, and taking a message from him, set out for Jetavana. On reaching Jetavana, he saluted the Teacher, who greeted him in a friendly manner and permitted him to lodge in the Perfumed Chamber alone with himself.

Soṇa spent the greater part of the night in the open air, and then, entering the Perfumed Chamber, spent the rest of the night on the couch assigned to him for his own use. When the dawn came, he intoned by command of the Teacher all of the Sixteen Octads. [102] When he had completed his recitation of the text, the Teacher thanked him and applauded him, saying, “Well done, well done, monk!” Hearing the applause bestowed upon him by the Teacher, the deities, beginning with deities of earth, Nāgas and the Supannas, and extending to the World of Brahma, gave one shout of applause.

At that moment also the deity resident in the house of the eminent female lay disciple who was the mother of the Elder Soṇa in Kuraraghara city, at a distance of a hundred and twenty leagues from the Jetavana, gave a loud shout of applause. The female lay disciple said to the deity, “Who is this that gives applause?” The deity replied, “It is I, sister.” “Who are you?” “I am the deity resident in your

1 Cf. Vinaya, Mahā Vagga, v. 13. 1-10: i. 194-197; Udāna, v. 6: 57-59; and Thera-Gdthd Commentary, ccviii. See also Commentary on Udāna, v. 6, and on the Etadagga Vagga of the Anguttara: Story of Kdtiyani. At Jātaka, vi. 15, the Commentator refers to this story. Text: N iv. 101-112.

house.” “You have never before bestowed applause upon me; why do you do so to-day?” “I am not bestowing applause upon you.” “Then upon whom are you bestowing applause?” “Upon your son Elder Kūṭikaṇṇa Soṇa.” “What has my son done?”

“To-day, your son, residing alone with the Teacher in the Perfumed Chamber, recited the Law to the Teacher. The Teacher, pleased with your son’s recitation of the Law, bestowed applause upon him; therefore I also bestowed applause upon him. For when the deities heard the applause bestowed upon your son by the Supreme Buddha, all of them, from deities of earth to the World of Brahma, gave one shout of applause.” “Master, do you really mean that my son recited the Law to the Teacher? Did not the Teacher recite the Law to my son?” “It was your son who recited the Law to the Teacher.”

As the deity thus spoke, the five kinds of joy sprang up within the disciple, suffusing her whole body. Then the following thought occurred to her, “If my son has been able, residing alone with the Teacher in the Perfumed Chamber, to recite the Law to him, [103] he will be able to recite the Law to me also. When my son returns, I will arrange for a hearing of the Law and will listen to his preaching of the Law.”

When the Teacher bestowed applause upon Elder Soṇa, the Elder thought to himself, “Now is the time for me to announce the message which my preceptor gave me.” Accordingly Elder Soṇa asked the Teacher for five boons, asking first for full admission to the Order of the community of five monks in the borderlands, of whom one was a monk versed in the Vinaya. For a few days longer he resided with the Teacher, and then, thinking to himself, “I will now go see my preceptor,” took leave of the Teacher, departed from the Jetavana, and in due course arrived at the abode of his preceptor.

On the following day Elder Kaccāna took Elder Soṇa with him and set out on his round for alms, going to the door of the house of the female lay disciple who was the mother of Soṇa. When the mother of Soṇa saw her son, her heart was filled with joy. She showed him every attention and asked him, “Dear son, is the report true that you resided alone with the Teacher in the Perfumed Chamber, and that you recited the Law to the Teacher?” “Lay disciple, who told you that?” “Dear son, the deity who resides in this house gave a loud shout of applause, and when I asked, ‘Who is this that gives applause?’ the deity replied, ‘It is I,’ and told me thus and so.

“After I had listened to what he had to say, the following thought occurred to me, ‘If my son has recited the Law to the Teacher, he will be able to recite the Law to me also.’ Dear son, since you have recited the Law to the Teacher, you will be able to recite it to me also. Therefore on such and such a day I will arrange for a hearing of the Law, and will listen to your preaching of the Law.” He consented. The female lay disciple gave alms to the company of monks and rendered honor to them. Then she said to herself, “I will hear my son preach the Law.” And leaving but a single female slave behind to guard the house, [104] she took all of her attendants with her and went to hear the Law. Within the city, in a pavilion erected for the hearing of the Law, her son ascended the gloriously adorned Seat of the Law and began to preach the Law.

Now at this time nine hundred thieves were prowling about, trying to find some way of getting into the house of this female lay disciple. Now as a precaution against thieves, her house was surrounded with seven walls, provided with seven battlemented gates, and at frequent intervals about the circuit of the walls were savage dogs in leash. Moreover within, where the water dripped from the house-roof, a trench had been dug and filled with lead. In the daytime this mass of lead melted in the rays of the sun and became viscous, and in the night-time the surface became stiff and hard. Close to the trench, great iron pickets had been sunk in the ground in unbroken succession. Such were the precautionary measures against thieves taken by this female lay disciple.

By reason of the defenses without the house and the presence of the lay disciple within, those thieves had been unable to find any way of getting in. But on that particular day, observing that she had left the house, they dug a tunnel under the leaden trench and the iron pickets, and thus succeeded in getting into the house. Having effected an entrance into the house, they sent the ringleader to watch the mistress of the house, saying to him, “If she hears that we have entered the house, and turns and sets out in the direction of the house, strike her with your sword and kill her.”

The ringleader went and stood beside her. The thieves, once within the house, lighted a light and opened the door of the room where the copper coins were kept. The female slave saw the thieves, went to the female lay disciple her mistress, and told her, “My lady, many thieves have entered your house and have opened the door of the room where the copper coins are kept.” The female lay disciple replied, “Let the thieves take all the copper coins they see. I am listening to my son as he preaches the Law. Do not spoil the Law for me. Go home.” So saying, she sent her back.

When the thieves had emptied the room where the copper coins were kept, [105] they opened the door of the room where the silver coins were kept. The female slave went once more to her mistress and told her what had happened. The female lay disciple replied, “Let the thieves take whatever they will; do not spoil the Law for me,” and sent her back again. When the thieves had emptied the room where the silver coins were kept, they opened the door of the room where the gold coins were kept. The female slave went once more to her mistress and told her what had happened. Then the female lay disciple addressed her and said, “Woman! you have come to me twice, and I have said to you, ‘Let the thieves take whatever they wish to; I am listening to my son as he preaches the Law; do not bother me.’ But in spite of all I have said, you have paid no attention to my words; on the contrary, you come back here again and again just the same. If you come back here once more, I shall deal with you according to your deserts. Go back home again.” So saying, she sent her back.

When the leader of the thieves heard these words of the female lay disciple, he said to himself, “If we steal the property of such a woman as this, Indra’s thunderbolt will fall and break our heads,” So he went to the thieves and said, “Hurry and put back the wealth of the female lay disciple where it was before.” So the thieves filled again the room where the copper coins were kept with the copper coins, and the gold and silver rooms with the gold and silver coins. It is invariably true, we are told, that righteousness keeps whoever walks in righteousness. Therefore said the Exalted One,

Righteousness truly protects him who walks in righteousness;

Righteous living brings happiness.

Herein is the advantage of living righteously;

He who walks in righteousness will never go to a state of suffering.

The thieves went to the pavilion and listened to the Law. As the night grew bright, the Elder finished his recitation of the Law and descended from the Seat of the Law. At that moment the leader of the thieves prostrated himself at the feet of the female lay disciple and said to her, “Pardon me, my lady.” “Friend, what do you mean?” [106] “I took a dislike to you and stood beside you, intending to kill you.” “Very well, friend, I pardon you.” The rest of the thieves did the same. “Friends, I pardon you,” said the female lay disciple. Then said the thieves to the female lay disciple, “My lady, if you pardon us, obtain for us the privilege of entering the Order under your son.”

The female lay disciple saluted her son and said, “Dear son, these thieves are so pleased with my good qualities and with your recitation of the Law, that they desire to be admitted to the Order; admit them to the Order.” “Very well,” replied the Elder. So he caused the skirts of the undergarments they wore to be cut off, had their garments dyed with red clay, admitted them to the Order, and established them in the Precepts. When they had made their full profession as members of the Order, he gave to each one of them a separate Subject of Meditation. Then those nine hundred monks took the nine hundred Subjects of Meditation which they had severally received, climbed a certain mountain, and sitting each under the shadow of a separate tree, applied themselves to meditation.

The Teacher, even as he sat in the Great Monastery at Jetavana, a hundred and twenty leagues away, scrutinized those monks, chose a form of instruction suited to their dispositions, sent forth a radiant image of himself, and as though sitting face to face with them and talking to them, pronounced the following Stanzas,

368. That monk who abides in loving-kindness, and who has faith in the Religion of the Buddha,

Will reach the Place of Peace, Cessation of Existence, Happiness.

369. Monk, bale out this boat, for if it be baled out, light will it go for you.

Destroy both lust and hatred; then to Nibbāna will you go.

370. Cut off Five, renounce Five, develop Five more.

The monk who has escaped from the Five Fetters is called “one who has crossed the flood.” [107]

371. Meditate, O monk, and be not heedless; permit not the pleasures of sense to sway your heart.

Lest as a punishment for your heedlessness, you swallow the iron ball, lest you cry as you burn, “This is pain.”

372. Meditation is impossible for him who lacks wisdom; wisdom is impossible for him who meditates not;

He that both meditates and possesses wisdom is near Nibbāna.

373. The monk who with tranquil heart enters an empty house,

Experiences an unearthly delight through his right discernment of the Law.

374. So soon as one grasps the thought of the rise and set of the Aggregates of Being,

One obtains the happiness and joy of those who comprehend the Deathless.

375. This is the proper way for a wise monk to begin in this world:

Guarding of the senses, contentment, restraint under the Precepts;

Cultivate virtuous friends, whose lives are pure, who faint not by the way.

376. One should be cordial in manner, one should be upright in conduct;

So will one experience profound joy and make an end of suffering.