Buddhist Legends: Books 1–26

XXV. 8. “THE GRASS WITHERETH, THE FLOWER FADETH”1

Even as the jasmine. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to five hundred monks. [112]

The story goes that these monks obtained a Subject of Meditation from the Teacher, retired to the forest, and applied themselves to meditation. While thus engaged, they saw jasmine flowers which had blossomed that very morning, dropping in the evening from the stem. Thereupon they thought to themselves, “We will obtain release from lust, hatred, and delusion, before you obtain release from your stems,” and applied themselves to meditation with renewed vigor. The Teacher beheld those monks and said, “Monks, even as a flower is released from its stem, even so should a monk strive to obtain release from the pain of birth and rebirth.” And even as he sat within the Perfumed Chamber, he sent forth a light and pronounced the following Stanza,

377. Even as the jasmine sheds its withered flowers,

Even so, monks, should one shed lust and hatred. [113]

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

XXV. 9. THE MONK WHOSE MOTHER WAS A LIONESS

The monk who is tranquil in action. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Santakaya.

It is said of this monk that he was never guilty of any improper movement of hand or foot. He never yawned or stretched out his

1 Cf. Story XX. 9. Text: N iv. 112-113. - Xext: N iv. 113-114.

arms and legs, but always carried himself with composure and dignity. The story goes that this Elder issued from the womb of a lioness. It is said of lionesses that if on any day they find prey, they enter one or another of the caves of silver, gold, jewels, and coral, and lie for the space of seven days on beds composed of the powder of red arsenic and yellow orpiment. On the seventh day they arise and survey the beds where they have lain, and if they notice that by reason of the movement of their tails or ears or forefeet or hindfeet, the powder of red arsenic and yellow orpiment has been scattered about, they say to themselves, “This does not become your birth or lineage,” and lie down again and fast for seven days more. Then, provided the powder has not been scattered about, they say to themselves, [114] “This becomes your birth and lineage,” come forth from their lairs, yawn and stretch themselves, take a view of the cardinal points, roar the lion’s roar three times, and go forth in search of prey. From the womb of such a lioness as this did this monk issue forth.

The composure and dignity of this monk attracted the attention of the other monks, and they said to the Teacher, “Reverend Sir, we have never seen such a monk as Elder Santakāya: for when he assumes a sitting posture, he never moves his hands; he never moves his feet; he never yawns, or stretches out his arms and legs.” When the Teacher heard this, he said, “Monks, he that is a monk should be, like Elder Santakāya, composed in action, speech, and thought.” So saying, he pronounced the following Stanza,

378. The monk who is tranquil in action, tranquil in speech, tranquil in thought, collected,

Who has rejected the allurements of the world, he is truly called “composed.”

XXV. 10. THE MONK AND THE RAGGED GARMENT

Admonish thyself by thyself. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Naṅgalakula. [115]

The story goes that there was a certain poor man who made his living by working for other people. One day a monk saw him going along, clad only in a ragged loin-cloth, with his plow on his shoulder.

1 Cf. Story X. 10. Text: N iv. 115-117.

Said the monk to the plowman, “If this is the way you make your living, why shouldn’t you become a monk?” “Reverend Sir, who would make a monk of a man that gets his living as I do?” “If you will consent to become a monk, I will make a monk of you.” “Very well, Reverend Sir; if you will make a monk of me, I will become a monk.” So that Elder took him to Jetavana, bathed him with his own hands, and causing him to stand within the inclosure, made a monk of him. Having so done, the Elder caused him to take his loin-cloth and his plow and hang them up on the branch of a tree that grew by the boundary of the inclosure. On making his full profession as a member of the Order, he received the name Naṅgalakula Thera, Elder Plowman.

After living for some time on the rich gifts and offerings which are bestowed upon the Buddhas, Elder Plowman became discontented. Unable to banish discontent, he said to himself, “I will no longer go about clad in yellow robes given by the faithful.” So he went to the foot of the tree and all by himself admonished himself as follows, “You shameless, immodest fellow! So you have actually decided that you wish to put on these rags, return to the world, and work for hire!” After he had admonished himself in this fashion for a while, his resolution weakened, and he returned to the monastery again. [116] After a few days, however, he became discontented once more. So he admonished himself in the same manner as before, and changed his mind again. And in this manner, whenever he became discontented, he would go to the foot of the tree and admonish himself.

The monks observed that he went repeatedly to the foot of the tree. So they asked him, “Brother Nangalakula, why do you go there?” “Reverend Sirs, I go there to visit my teacher.” After a few days he attained Arahatship. Then the monks made sport of him and said, “Brother Naṅgalakula, it appears that you no longer make use of the path by which you used to travel back and forth. Doubtless you go no more to visit your teacher.” “Precisely so, Reverend Sirs; when I was of the world, I used to go back and forth; but now that I have severed connection with the world, I no longer do so.” When the monks heard this, they reported the matter to the Teacher, saying, “This monk tells what is not true, utters falsehood.” Said the Teacher, “Monks, what he says is quite true. My son has admonished himself by himself, and has thus reached the consummation of the religious life.” So saying, he preached the Law by pronouncing the following Stanzas,

379. Admonish thyself by thyself; examine thyself by thyself;

Guard thyself; be mindful: do this, O monk! and thou shalt live in happiness.

380. For self is the lord of self, self is the refuge of self:

Therefore curb thyself, as a merchant curbs a goodly steed.

XXV. 11. “WHOSOEVER BEHOLDS THE LAW, HE BEHOLDS ME”1

Full of joy. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Elder Vakkali. [118]

This Venerable Elder, we are told, was reborn at Sāvatthi in the household of a Brahman. One day after he had reached manhood he saw the Tathāgata enter the city for alms. Having surveyed the Teacher’s beauty of person, not satisfied with the sight of the beauty of his person, he said to himself, “I will obtain the privilege of looking thus at all times upon the Tathāgata.” He therefore retired from the world and became a monk under the Teacher. He always stood where he could see the Possessor of the Ten Forces, and abandoning the recitation of the Sacred Word and the Practice of Meditation, he spent his whole time gazing upon the Teacher. The Teacher waited for his knowledge to ripen and said not a word. One day the Teacher perceived within himself, “Now his knowledge has ripened;” so he said to him, “Vakkali, what shall it profit you to look upon this mass of corruption which is called my body? Whosoever, Vakkali, beholds the Law, he beholds me.” Thus did the Teacher admonish Elder Vakkali.

But in spite of the Teacher’s admonition, Vakkali could not let the Teacher get out of his sight or leave the Teacher’s presence. Finally the Teacher thought to himself, “Unless this monk receives a shock, he will never come to understand.” Now the season of the rains was at hand, and the Teacher desired to enter upon residence. So on the day appointed to enter upon residence, the Teacher went to Rājagaha, turning Vakkali away with the words, “Go back, Vakkali.” So for the space of three months Vakkali was unable to be

1 This story is derived from Samyutta, xxii. 87: iii. 119-124. For other versions in the Commentaries, see AngvUara Commentary on Etadagga Vagga, Story of Vakkali; and Thera-Gdtha Commentary, ccv. The author of the Thera-Gathd Commentary names the AhgtUtara Commentary and the Dhammapada Commentary as his authorities. Cf. also Itivuttaka, v. 3: pp. 90-92. Text: N iv. 117-119.

with the Teacher and kept saying to himself, “The Teacher speaks to me no more.” Finally he said to himself, “What is the use of my living any longer? I will throw myself headlong from the top of a mountain.” And with this thought in mind, he climbed to the top of Mount Vulture Peak.

The Teacher, perceiving that he was depressed and weary of the world, thought to himself, “If this monk receives no comfort nor consolation from me, he will destroy his predispositions to the attainment of the Paths and the Fruits.” Accordingly he sent forth a radiant image of himself and displayed himself before the gaze of the monk. The moment the monk saw the Teacher, the weight of sorrow which oppressed him vanished. Then the Teacher, as though filling the dry bed of a lake with a torrent of water, caused intense joy and satisfaction to spring up within the monk, and pronounced the following Stanza, [119]

381. Full of joy and satisfaction, the monk who has perfect faith in the Religion of the Buddha

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

Having pronounced this Stanza, the Teacher stretched forth his hand to Elder Vakkali and said,

Come, Vakkali! fear not, as you look upon the Tathāgata.

I will lift you up, even as one extricates an elephant that has sunk in the mire.

Come, Vakkali! fear not, as you look upon the Tathāgata.

I will release you, even as one releases the sun from the maw of Rāhu.

Come, Vakkali! fear not, as you look upon the Tathāgata.

I will release you, even as one releases the moon from the maw of Rāhu.

Elder Vakkali thought, “I have seen the Possessor of the Ten Forces, and he speaks to me, saying, ‘Come!’” Straightway he experienced profound joy. “How pray shall I go?” thought he. And standing there on the mountain-top, though he saw no path, he sprang into the air face to face with the Possessor of the Ten Forces, on hearing the first words of the Stanza. And as he soared through the air, pondering the Stanzas pronounced by the Teacher, he completely suppressed the emotion of joy and attained Arahatship together with the Supernatural Powers. And praising the Tathāgata, he descended to the ground and stood in the presence of the Teacher. On a subsequent occasion the Teacher assigned him the foremost place among those who possess the propensity for faith.

XXV. 12. THE NOVICE AND THE DRAGON

That monk who while still young. This religious instruction was given by the Teacher while he was in residence at Pubbārāma with reference to the novice Sumana. The story from beginning to end is as follows: [120]

12 a. Story of the Past: The poor man Annabhāra and the rich man Sumana

In the dispensation of the Buddha Padumuttara a certain youth saw the Teacher in the midst of the Fourfold Assembly assign to a certain monk the place of Foremost of those who possess Supernatural Vision. Desiring the same Attainment for himself, he invited the Teacher to be his guest, gave alms for seven days to the Congregation of Monks presided over by the Buddha, and made the following Earnest Wish: “Reverend Sir, may I also in time to come, under the dispensation of some Buddha, become Foremost of those who possess Supernatural Vision.” The Teacher surveyed a hundred thousand cycles of time, and seeing that his Earnest Wish would be fulfilled, made the following prophecy: “A hundred thousand cycles of time from now, under the dispensation of the Buddha Gotama, this youth will be Foremost of those who possess Supernatural Vision, and his name will be Anuruddha.”

After the youth had heard this prophecy, it seemed to him every day as if he were about to reach this Attainment on the next. When the Teacher passed into Nibbāna, he asked the monks to tell him the procedure preliminary to the attainment of Supernatural Vision. Causing many thousand torches to be set up in a circle about the golden shrine of the Teacher, seven leagues in extent, he honored him with the Offering of Light. Passing from that state of existence, he was reborn in the World of the Gods, and after passing from one state of existence to another during a hundred thousand cycles of time, he was reborn in this age of the world at Benāres in the household of a poor man. He made his living as a grass-carrier for Treasurer Sumana, and his name was Food-bearer, Annabhara. Treasurer Sumana constantly gave large gifts in this city.

1 Parallels: Rogers, Buddhagkoska’s Parables, xiii: 107-119; Hardy, Manual of Buddhism, pp. 234r-242; Thera-Gdthd Commentary, ccxix. With xxv. 12 b cf. i. 12 a. Text: N iv. 120-137.

Now one day a Private Buddha named Upariṭṭha arose from a Trance of Cessation in Gandhamādana, [121] and considered within himself, “To whom shall I show favor to-day?” Straightway the thought came to him, “To-day I ought to show my favor to Annabhāra.” And perceiving within himself, “At this moment Annabhara is on the point of returning home from the forest with his grass,” he took bowl and robe, and proceeding by supernatural power, appeared before Annabhara. Annabhara, seeing that the bowl in his hand was empty, asked him, “Reverend Sir, have you received no food?” The Private Buddha replied, “It is my expectation to receive food, man of great merit.” “Well then, Reverend Sir, wait a moment,” said Annabhara.

Throwing down his pingo, he went home quickly and asked his wife, “My dear wife, is there a portion of food set aside for me, or is there not?” “There is, master,” replied his wife. So Annabhara returned quickly to the Private Buddha and took his bowl. Thought he to himself, “Hitherto, when I have desired to give alms, I have had no alms to give; and when I have had alms to give, I have not succeeded in finding anyone to give them to. To-day, however, I have not only seen a recipient for my alms, but I have alms to give. Fortunate indeed am I!” So he went home, poured the boiled rice into the bowl, took it back, placed it in the hands of the Private Buddha, and made the following Earnest Wish: “Reverend Sir, may I obtain release from such a wretched life as I now lead; may I never so much as hear the word isn’t. The Private Buddha returned thanks, saying, “So be it, man of great merit,” and went his way.

The deity residing in Treasurer Sumana’s parasol exclaimed, “Oh, the gift, supreme gift, well bestowed on Upariṭṭha!” [122] and thrice applauded him. Said the treasurer to him, “Have you not seen me giving gifts all along?” The deity replied, “I am not giving applause with reference to this gift of yours; it was because of the pleasure and satisfaction it afforded me to see Annabhara give alms to Upariṭṭha that I bestowed this applause.” “Wonderful indeed!” exclaimed the treasurer. “All this time I have given alms, and yet have not succeeded in winning applause from this deity. But Annabhara, who gains his living by working for me, has won applause from him by giving a single portion of alms. I will give him a suitable price for his gift and make this portion of alms my own.”

Accordingly the treasurer caused Annabhara to be summoned and asked him, “Did you give alms to anybody to-day?” “Yes, master, I gave my portion of boiled rice to the Private Buddha Upariṭṭha to-day.” “Here, take this penny and give me this portion of alms.” “I will not give it, master.” The treasurer gradually increased his offer to a thousand pieces of money, but Annabhara refused to give his portion of alms. Then said the treasurer, “Very well, sir, if you will not give me the portion of alms, take a thousand pieces of money and make over to me the merit of your gift.” Annabhara replied, “I will consult with his reverence, and then make up my mind what to do.” So he went quickly to the Private Buddha and asked him, “Reverend Sir, the Treasurer Sumana has offered me a thousand pieces of money, asking me to make over to him the merit I acquired by giving you a portion of alms. What shall I do?”

The Private Buddha answered by a simile: “Wise man, it is as if in a village consisting of a hundred families, a man were to light a lamp in a single house and the rest of the villagers were to moisten their wicks with their own oil, light their lamps, and take them away with them. [123] Is that light the light of the first lamp or not?” “Reverend Sir, in that case the light of the first lamp has multiplied itself.” “Wise man, precisely so is it with the alms you gave. Whether it be a ladleful of broth, or a spoonful of boiled rice, when a man makes over to others the merit of a portion of alms which he has given, the merit thereof increases according to the number of persons to whom he gives. To be sure, you have given but a single portion of alms. But in making over the merit thereof to the treasurer, that one portion of alms has become two, of which one belongs to you and the other to him.”

“Very well, Reverend Sir,” said Annabhara. And taking leave of the Private Buddha, he went to the treasurer and said, “Master, receive the merit of the portion of alms which I gave.” “Well then, take these pieces of money.” “I will not sell the portion of alms I gave. I give you the merit thereof as an Act of Faith.” “Then give it to me as an Act of Faith. For my part, I honor your noble qualities. Friend, take this money. But from this very day, work no more for me with your own hands. Build a house for yourself in the principal street of the city and take up your residence therein. Whatever you may require for your purposes, take all from my store.” Such was the immediate fruit of a portion of alms given to one who had arisen from a Trance of Cessation. Therefore the king also, hearing of the incident, caused Annabhara to be summoned before him, obtained from him a share of the merit, gave him great wealth, and gave him the post of treasurer.

Thus did Annabhara become a friend of Treasurer Sumana. After performing works of merit to the end of his life, he passed from that state of, existence and was reborn in the World of the Gods. After passing from one state of existence to another in the Worlds of the Gods and the world of men, [124] he obtained a new conception in the dispensation of the present Buddha in the city of Kapilavatthu in the household of Amitodana the Sakyan. At the end of ten lunar months his mother gave him birth. He was named Anuruddha. He was the youngest brother of Mahānāma, son of the Teacher’s uncle. He was very delicately nurtured and was the possessor of a vast store of merit.

12 b. Story of the Present: Anuruddha retires from the world

The story goes that one day six Khattiyas engaged in a game of marbles, staking cakes on the result. Anuruddha lost and sent to his mother for cakes. His mother filled a large golden dish with cakes and sent them to him. The six Khattiyas ate the cakes and resumed their play. Anuruddha lost again and sent to his mother for some more cakes. Three times in all, his mother sent him cakes. The fourth time she sent back word, “There isn’t cake to send.” When Anuruddha received her message, having never before heard the word isn’t, he imagined to himself, “These must be isn’t cakes.” So he sent the man back, saying to him, “Go fetch some isn’t cakes.” When his mother received the message, “My lady, send me some isn’t cakes,” she thought to herself, “My son has never heard the word isn’t. How can I teach him what isn’t means?” So she washed a golden bowl, covered it with another golden bowl, and sent it to her son, saying to the bearer, “Here, friend, give this to my son.”

At that moment the guardian deities of the city thought, “In our master’s previous existence as Annabhara he gave food that was his own portion to the Private Buddha Upariṭṭha, [125] making the Earnest Wish, ‘May I never hear the word isn’t.’ If we, knowing all this as we do, should look on complacently, it may even happen that our heads will split into seven pieces.” So they filled the dish with celestial cakes. The man carried the dish back, set it down before the six Khattiyas, and uncovered it. The fragrance of the cakes permeated the entire city. Moreover, the moment a morsel of this cake was placed in the mouth, it thrilled the seven thousand nerves of taste.

Anuruddha thought, “Doubtless my mother never loved me before, for never at any other time has she fried isn’t cakes for me.” So he went to his mother and said to her, “Dear mother, do you not love me?” “Dear son, what are you saying? You are dearer to me than my very eyes, dearer to me than my heart’s flesh.” “Dear mother, if you really love me, why have you never before given me such cakes as these isn’t cakes?” Anuruddha’s mother asked the man, “Friend, was there anything in the dish?” “Yes, my lady, the dish was filled with cakes the like of which I never saw before.” Anuruddha’s mother thought, “My son has wrought works of merit, and deities must therefore have sent him celestial cakes.” Anuruddha said to his mother, “Dear mother, I never ate such cakes as these before. From this time forth fry isn’t cake alone for me.” So from that time forth, whenever Anuruddha said, “I should like some cakes to eat,” his mother would wash a golden bowl, [126] cover it with another bowl, and send it to him, and the deities would fill the dish with celestial cakes. Thus during all the time Anuruddha lived amid the cares of the household life, he never knew the meaning of the word isn’t and lived altogether on celestial cakes.

Now when one after another the sons of families belonging to the Sakya clan had retired from the world to form the Teacher’s retinue, Mahānāma the Sakyan said to his younger brother Anuruddha, “Dear brother, no member of our family has yet retired from the world and become a monk. Either you or I ought to retire from the world and become a monk.” Anuruddha replied, “I have been delicately nurtured; I shall never be able to retire from the world and live the life of a monk.” “Well then, you take up farming, and I will become a monk.” “What is this farming?” For Anuruddha did not even know where food comes from; how therefore could he be expected to know the meaning of farming? Therefore did he speak thus.

For one day the three princes Anuruddha, Bhaddiya, and Kimbila engaged in a discussion of the question, “Where does food come from?” Kimbila said, “It comes from the granary.” (It seems that one day Kimbila saw rice being put into a granary. So he imagined, “Food comes from the granary,” and said so.) Bhaddiya said to Kimbila, “You know nothing about it; food comes from the boiler.” (It seems that one day Bhaddiya saw food being taken out of the boiler. So he imagined, “Food comes from the boiler,” and said so.) Anuruddha said to both of them, “You know nothing about it; [127] food comes from a huge golden bowl with a jeweled knob.” (It seems that Anuruddha had never seen men pounding rice or boiling it, but had seen it only after it had been taken out of the boiler and set before him in a golden bowl. So Anuruddha imagined, “It comes from the bowl and nowhere else,” and said so.) How could this youth of great merit who was so unsophisticated as not to know even where food comes from, be expected to know the meaning of farming?

Said Mahānāma, “Come, Anuruddha, I will tell you what a man who lives the life of a householder must do. First you must cause the field to be plowed.” And beginning at the beginning, Mahānāma instructed his brother in the various duties. Now after Anuruddha had heard his brother enumerate the endless round of duties connected with the life of a householder, he said, “I have no use for the householder’s life.” So he asked leave of his mother to retire from the world and become a monk. And joining the five Sakyan princes, he went forth from the city with them, went to Anupiya Mango-grove, approached the Teacher, and retired from the world. Having retired from the world, he walked in the way of righteousness, and in due time realized Threefold Knowledge. Reclining on his solitary couch, able now by Supernatural Vision to survey the thousand worlds as easily as emblic myrobalans placed on the palm of the hand, he breathed forth the following Solemn Utterance:

I know my former abodes, I have acquired Supernatural Vision,

I have gained Threefold Knowledge, I have attained magical power,

I have mastered the teaching of the Buddha.

“What did I do to win this Attainment?” thought Anuruddha. Straightway he perceived, “In the dispensation of the Buddha Padumuttara I made an Earnest Wish; and at a later time, as I passed through the round of birth and rebirth, I was reborn at Benāres at such and such a time, and gained my living by working for hire for Treasurer Sumana. Annabhara was my name.” And he said, [128]

In a previous state of existence I was Annabhara, a poor man, a grass-carrier.

I gave a portion of alms to the famous Upariṭṭha.

Then the following thought occurred to him, “Where has my friend Treasurer Sumana been reborn, he that offered me money for the portion of alms I gave to Upariṭṭha, and received the merit thereof?” Straightway he saw him and said, “In Viñjha Forest, at the foot of a mountain, there is a market-town named Muṇḍa; and there lives a lay disciple named Mahā Muṇḍa, and he has two sons, Mahā Sumana and Culla Sumana. Treasurer Sumana has been reborn as Culla Sumana.” Having seen him, he thought to himself, “Is there any use in my going there or not? Considering the matter, he saw the following, “So soon as I go there, although he is but seven years old, he will come forth from the world and become a monk, and will attain Arahatship at the razor’s edge.” Having seen all this, since the season of the rains was at hand, he proceeded through the air and alighted at the gate of the village.

12 c. Story of the Present: The novice Sumana and the dragon

Now the lay disciple Mahā Muṇḍa had been an intimate friend of the Elder in a previous state of existence also. So when it was time to go the rounds for alms, seeing the Elder putting on his robe, he said to his son Mahā Sumana, “Dear son, my noble master the Elder Anuruddha has arrived. So long as no one else takes his bowl, you go take his bowl, and I will provide a seat for him.” Mahā Sumana did so. The lay disciple showed the Elder every attention in his house, and obtained his promise to reside there during the three months of the rains, the Elder graciously consenting. The lay disciple cared for the Elder during the three months of the rains as faithfully as though he were caring for him for but a single day. [129]

At the festival of Mahā Pavāraṇā he brought treacle, oil, rice, and the like, placed them at the Elder’s feet, and said to him, “Accept these, Reverend Sir.” “Enough, lay disciple, I have no use for these.” “Reverend Sir, this is the usual offering bestowed upon those who have kept residence; pray accept it.” “Enough, lay disciple.” “Why will you not accept it, Reverend Sir?” “I have no novice to attend me.” “Well then, Reverend Sir, my son Mahā Sumana will be your novice.” “Lay disciple, I have no use for Mahā Sumana.” “Well then, Reverend Sir, admit Culla Sumana to the Order.” “Very well,” replied the Elder, consenting, and admitted Culla Sumana to the Order. Culla Sumana attained Arahatship at the razor’s edge. The Elder tarried there with him for a fortnight and then, saying to himself, “I will go see the Teacher,” took leave of his kinsfolk, proceeded through the air to the Himalaya country, and descended to the ground at Araññakuṭikā.

Now the Elder was ordinarily energetic and active, and as he walked back and forth during the former and the latter part of the night, he began to suffer with indigestion. The novice noticed that he looked haggard and pale and asked him, “Reverend Sir, what ails you?” “I am troubled with indigestion.” “Have you ever before been troubled with it, Reverend Sir?” “Yes, brother.” “What will cure you, Reverend Sir?” “Brother, drinking-water brought from Lake Anotatta will cure me.” “Well then, Reverend Sir, I will fetch you some.” “Can you do so, novice?” “Yes, Reverend Sir.” “Well then, Pannaka, king of the dragons, who lives at Lake Anotatta, knows me; tell him your errand, and fetch me a jar of drinking-water for medicinal purposes.” “Very well,” replied the novice, and saluting his preceptor, he rose into the air and proceeded to Lake Anotatta, five hundred leagues away. [130]

Now on that day the king of the dragons had laid his plans to disport himself in the water in company with some dancing dragons. When therefore he saw the novice approaching, he became very angry. Said he to himself, “Here this shaveling novice walks about, scattering the dust of his own feet on the top of my head! He must have come to fetch drinking-water from Lake Anotatta. Well, I will not let him have any drinking-water!” And forthwith he lay down, covering with his hood the whole of Lake Anotatta, fifty leagues in extent, just as one would cover a kettle with a great dish. The novice observed the manner of the king of the dragons, and perceiving within himself, “He is angry,” pronounced the following Stanza,

Hear me, king of dragons, possessed of terrible heat and mighty strength;

Give me a jar of water; I have come for medicine.

Hearing this, the king of the dragons pronounced the following Stanza,

In the Eastern quarter a mighty river known as the Ganges

Empties into the Great Ocean. Fetch water thence.

When the novice heard this, he thought to himself, “This dragon will not give me water of his own free will. I will therefore employ violence, display great supernatural power, overpower him, and take the water.” [131] So the novice said to the king of the dragons, “Mighty king, my preceptor directed me to fetch drinking-water from Lake Anotatta and nowhere else. Therefore I will fetch only this water. Depart from me; do not seek to hinder me.” So saying, he pronounced the following Stanza,

Hence only will I fetch drinking-water; this alone do I seek.

If you posess power and strength, king of dragons, restrain yourself.

Said the king of the dragons to the novice,

Novice, if you possess strength and manhood

(I applaud your words), — take my drinking-water with you.

Then said the novice to the king of the dragons, “Thus, mighty king, will I take the water.” Said the king of the dragons, “Take it if you can.” “Very well,” said the novice, “make up your mind for certain.” Three times did the novice exact a promise from the king of the dragons. Then he thought to himself, “I had best manifest the power of the Religion of the Buddha in taking this water.” So he went to the deities who dwell in the sky. They approached, saluted him, and said, “What do you wish, Reverend Sir?” “There is going to be a battle between me and Pannaka king of the dragons, who broods over the surface of Lake Anotatta; go there and see who wins and who loses.”

In like manner the novice went to the Four Warders of the World, and to Sakka, Suyama, Santusita, Paranimmita-Vasavatti, and told them what was about to happen. Then he went farther to each one of the Brahma Worlds, nine in number. The Brahma of each of these worlds [132] approached, saluted him, and asked, “What do you wish, Reverend Sir?” The novice told each of them what was about to happen. Thus the novice passed through each of the worlds in but an instant of time, visiting all of the deities except the Unconscious Deities and the Formless Brahmas, and told the deities what was about to happen. Hearing his words, all of the deities assembled on the surface of Lake Anotatta, filling the sky completely, as when powdered lead is put into a pint-measure. When the host of deities had assembled, the novice, poised in the air, spoke thus to the king of the dragons,

Hear me, king of dragons, possessed of terrible heat and mighty strength;

Give me a jar of water; I have come for medicine.

The king of the dragons replied,

Novice, if you possess strength and manhood

(I applaud your words), — take my drinking-water with you.

Having thrice exacted a promise from the king of the dragons, the novice, poised in the air, assumed the form of Brahma, twelve leagues in height, and descending from the sky, trod upon the hood of the king of the dragons, forced his head downwards, and squeezed him with all his might. Just as when a strong man treads on a wet skin, so also, the instant the novice trod on the hood of the dragon, folds formed in the dragon’s hood the size of spoons, and slipped away. And from every place from which the folds of the dragon’s hood had slipped, spurted jets of water as tall as the trunks of palmyra-trees. The novice, poised in the air, [133] filled his jar with drinking-water.

The host of deities gave their applause. The king of the dragons was overwhelmed with shame, and filled with anger towards the novice, and his eyes took on the color of the guñjā berry. Said the king of the dragons to himself, “This fellow has gathered together a host of deities, trod on my hood, and put me to shame. I will seize him, thrust his hand into my mouth, and crush the flesh of his heart. Or I will pick him up by his heels and throw him over the Ganges.” And setting out with all speed, he pursued him, but was unable to overtake him.

The novice went back to his preceptor, placed the jar of water in his hands, and said to him, “Drink thereof, Reverend Sir.” The king of the dragons came up behind him and said to the preceptor, “Reverend Sir, your novice Anuruddha took water I did not give him and brought it to you; do not drink it.” “Novice, is this true?” “Drink, Reverend Sir; the water I have brought to you was given to me by the king of the dragons himself.” The Elder knew in his heart, “It is impossible that a novice who has attained Arahatship should utter a falsehood,” and therefore drank of the water. The moment he did so he felt better.

Again the dragon said to the Elder, “Reverend Sir, your novice assembled the host of the deities, one and all, and put me to an open shame. I intend either to split his heart for him or to pick him up by the heels and fling him over the Ganges.” “Mighty king, the novice possesses great supernatural power; you will never be able to fight with the novice; beg his pardon and go.” [134] Now the king of the dragons knew without anybody’s telling him, that the novice possessed great supernatural power, and pursued him merely out of a sense of shame. Therefore he obeyed the Elder’s command, asked the novice to pardon him, made friends with him and said to the novice, “Henceforth, when you need water from Lake Anotatta, do not put yourself to the trouble of coming for it. Simply send a message, and I will myself bring the water and give it to you.” Having so said, he departed.

The Elder took the novice with him and set out on his round. The Teacher, knowing that the Elder was on his way, sat in the mansion of the Mother of Migāra, waiting for the Elder to come. When the monks saw the Elder approaching, they came forth to meet him and took his bowl and robe. Some of them patted the novice on the head and tweaked his ears, saying, “Little novice, are you not discontented?” When the Teacher saw what they were doing, he thought to himself, “These monks are doing a very wrong thing in taking liberties with this novice. They are taking hold of this novice as one would take a poisonous snake by the neck. They do not know how great is the supernatural power which he possesses. I ought this very day to make known the virtues of the novice Sumana.” The Elder approached, saluted the Teacher, and sat down. The Teacher exchanged friendly greetings with the Elder, and addressed the Elder Ānanda as follows, “Ānanda, I desire to bathe my feet in water from Lake Anotatta. Give water-pots to the novices and bid them fetch water.” [135]

The Elder Ānanda assembled five hundred novices within the monastery, of whom the novice Sumana was the youngest of all. Said the Elder to the oldest novice of all, “Novice, the Teacher desires to bathe his feet in water from Lake Anotatta. Take a water-pot, go to Lake Anotatta, and fetch water from thence.” “I cannot do it, Reverend Sir,” replied the oldest novice, declining to go. The Elder then asked each of the remaining novices in turn, and they likewise refused. But were there no novices who had attained Arahatship? Of course there were, but they refused to go because they knew, “This basket of flowers was not made for us; it was made solely for the novice Sumana.” Those who had not yet attained the Fruit of Conversion refused because they knew that they were unequal to the task.

Finally the novice Sumana’s turn came. Said the Elder Ānanda, “Novice, the Teacher desires to bathe his feet in water from Lake Anotatta, and requests that you take a water-pot and fetch him water.” “If the Teacher desires me to fetch him water, I will fetch it,” replied the novice. And saluting the Teacher, he said, “Reverend Sir, I am informed that you desire me to fetch water from Lake Anotatta.” “Yes, Sumana.” Thereupon the novice selected from among the monastery vessels of solid beaten gold which had been made by command of Visākhā, a great hogshead with a capacity of sixty water-pots of water. Said he to himself, “There is no need of my raising this and placing it on my shoulder.” So taking it in his hand and letting it hang down, he soared into the air and struck out in the direction of the Himalaya country.

While the novice was yet a long way off, the king of the dragons saw him approaching, and advancing to meet him, [136] took the hogshead, placed it on his shoulder, and said to the novice, “Reverend Sir, so long as you have a slave like me in the land of the living, why did you come in person? If you needed water, why did you not just send a message?” And filling the hogshead with water, he lifted it up himself and said to the novice, “You go ahead, Reverend Sir; I myself will carry the water.” “Remain where you are, great king,” replied the novice; “I have received a command from the Supreme Buddha.” So saying, he caused the king of the dragons to turn back; and grasping the hogshead with his hand by the rim, he soared away into the air.

The Teacher saw him approaching and addressed the monks as follows, “Monks, behold the grace of the novice! He soars through the air with grace equal to that of a royal swan.” The novice set down the hogshead of water and saluted the Teacher. Said the Teacher to the novice, “How old are you, Sumana?” “I am seven years old, Reverend Sir.” “Well then, Sumana, from this day forth be a monk.” So saying, the Teacher bestowed on him the inheritance of admission to full membership in the Order. It is said that but two novices ever received admission to full membership in the Order at the age of seven years: this novice Sumana and the novice Sopaka.

When this novice Sumana had thus received admission to full membership in the Order, the monks began the following discussion in the Hall of Truth, “How wonderful it is, brethren! How great is the supernatural power of this novice! We have never seen supernatural power so marvelous before!” At that moment the Teacher drew near and asked the monks, “Monks, what is the subject that engages your attention now as you sit here all gathered together?” When they told him, he said, “Monks, such is the Attainment that even a young monk wins in my Religion, if he walk in righteousness.” [137] So saying, he pronounced the following Stanza,

382. That monk who while still young devotes himself to the Religion of the Buddha,

Such a monk illumines the world as does the moon freed from a cloud.

BOOK XXVI.

THE BRAHMAN

BRĀHMAṆA VAGGA

XXVI. 1. BRAHMAN GREAT-JOY

Cleave the stream. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Brahman Great-Joy, Pasādabahula. [138]

The story goes that this Brahman once heard the Exalted One preach the Law, and was so delighted at heart that he thereafter gave food regularly to sixteen monks at his house. When the monks came, he would take their bowls and say, “May the Reverend Arahats draw near! May the Reverend Arahats sit down!” No matter whom he addressed, he greeted all of the monks with the title “Arahats.” Now those of the monks who had not yet attained the Fruit of Conversion thought to themselves, “This layman thinks that there are Arahats among us;” and those who had attained Arahatship thought to themselves, “This layman does not know that we have attained Arahatship.” The result was that all of the monks became dissatisfied and stopped going to his house.

This made the layman very sad and sorrowful. “Why pray do the noble monks no longer come to my house?” thought he. So he went to the monastery, saluted the Teacher, and told him what had happened. Then the Teacher addressed the monks and asked them, “Monks, what does this mean?” The monks told him what had happened. Said the Teacher, “But, monks, do you not like to have him greet you as ‘Arahats’?” “No, Reverend Sir, we do not like it.” “Nevertheless, monks, this is only an expression of the joy which men feel; [139] and no fault can be found with an expression of joy. Now the love of the Brahman for the Arahats is boundless. Therefore it is proper that you too should sever the stream of Craving and be satisfied with nothing less than the attainment of Arahatship.” So saying, he preached the Law by pronouncing the following Stanza,

383. Cleave the stream boldly, drive away lusts, O Brahman.

Knowing the destruction of the Elements of Being, you shall know the Uncreate, O Brahman.

1 Text: N iv. 188-189.

XXVI. 2. WHAT ARE THE “TWO STATES”?1

When a Brahman has crossed to the farther shore of Two States. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to several monks. [140]

For one day thirty monks who resided in foreign parts came and saluted the Teacher and sat down. Elder Sāriputta, knowing that they possessed the faculties requisite for the attainment of Arahatship, went to the Teacher and, without sitting down, asked him the following question, “Reverend Sir, ‘two states’ are frequently spoken of; now what are the ‘two states’?” The Teacher replied, “By the ‘two states,’ Sāriputta, are meant Tranquillity and Insight.” So saying, he pronounced the following Stanza,

384. When a Brahman has crossed to the farther shore of Two States,

Then all the fetters fall away from him, for then he knows.

XXVI. 3. WHAT IS THE “FAR SHORE”?2

That man for whom exists neither the far shore. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Māra. [141]

The story goes that Māra one day assumed a disguise, approached the Teacher, and asked him, “Reverend Sir, the ‘far shore’ is frequently spoken of. Pray what is this thing that is called the ‘far shore’?” The Teacher knew at once, “This is Māra.” So he said to him, “Evil One, what have you to do with the ‘far shore’? That may be gained only by those who have freed themselves from the lusts.” So saying, he pronounced the following Stanza,

385. That man for whom exists neither the far shore nor the near shore, nor both the far and the near shore,

That man who is fearless and free, that man I call a Brahman.

XXVI. 4. WHAT IS A BRAHMAN?3

He that meditates. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman.

1 Text: N iv. 13&-140. 2 Text: N iv. 140-141. 3 Text: N iv. 141-142.

The story goes that one day this Brahman thought to himself, “The Teacher calls his own disciples ‘Brahmans:’ [142] now I am by birth and lineage a Brahman; therefore he ought to apply this title to me also.” So he approached the Teacher and asked him about the matter. The Teacher replied, “I do not call a man a Brahman merely because of his birth and lineage; I call by this title only that man who has reached the supreme goal, Arahatship.” So saying, he pronounced the following Stanza,

386. He that meditates, he that is incorrupt,

He that has done his duty, he that is free from the evil passions.

He that has reached the supreme goal, that man I call a Brahman.

XXVI. 5. THE BUDDHAS SHINE BOTH DAY AND NIGHT

By day shines the sun. This religious instruction was given by the Teacher while he was in residence at the palace of the Mother of Migāra with reference to Elder Ānanda.

The story goes that, on the Great Terminal Festival, Pasenadi Kosala went to the monastery, adorned with all the adornments, bearing perfumes, garlands, and the like in his hands. [143] At that moment Elder Kāḷudāyi was sitting in the outer circle of the congregation, having entered into a state of trance. His body was pleasing to look upon, for it was of a golden hue. Now just at that moment the moon rose and the sun set. Elder Ānanda looked at the radiance of the sun as the sun set, and of the moon as the moon rose; then he looked at the radiance of the body of the king and at the radiance of the body of the Elder and at the radiance of the body of the Tathāgata. The Teacher far outshone the radiance of all the others.

The Elder saluted the Teacher and said, “Reverend Sir, as to-day I gazed upon the radiance of all these bodies, the radiance of your body alone satisfied me; for your body far outshone the radiance of all these other bodies.” Said the Teacher to the Elder, “Ānanda, the sun shines by day, the moon by night, the king when he is adorned, the Arahat when he has left human associations behind and is absorbed in trance. But the Buddhas shine both by night and by day, and shine with fivefold brightness.” So saying, he pronounced the following Stanza,

1 Text: N iv. 142-144.

387. By day shines the sun, by night gleams the moon.

The Warrior shines in his armor, the Brahman shines in trance,

But all the day and all the night the Buddha shines in splendor.

XXVI. 6. WHAT IS A MONK?1

Because a man has put away evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain monk.

The story is told of a certain Brahman that he retired from the world under a teacher other than the Buddha, and having so done, thought to himself, “The monk Gotama calls his own disciples ‘monks;’ [145] I too am a monk, and he ought to apply that title to me too.” So he approached the Teacher and asked him about the matter. Said the Teacher, “It is not alone for the reason which you have given me that I call a man a monk. But it is because the evil passions and the impurities have gone forth from him that a man is called one who has gone forth, a monk.” So saying, he pronounced the following Stanza,

388. Because a man has put away evil, therefore is he called a Brahman;

Because he walks in righteousness, therefore is he called a monk;

Because he has banished his own impurities, therefore is he called a monk.

XXVI. 7. THE PATIENT SUBDUES THE VIOLENT

No one should strike at a Brahman. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sāriputta.

The story goes that once upon a time several men gathered together at a certain place and rehearsed the noble qualities of the Elder, saying, [146] “Oh, our noble master is endowed with patience to such a degree that even when men abuse him and strike him, he never gets the least bit angry!” Thereupon a certain Brahman who held false views asked, “Who is this that never gets angry?” “Our Elder.” “It must be that nobody ever provoked him to anger.” “That is not the case, Brahman.” “Well then, I will provoke him to anger.” “Provoke him to anger if you can!” “Trust me!” said the Brahman; “I know just what to do to him.”

Just then the Elder entered the city for alms. When the Brahman

1 Text: N iv. 144-145. 2 Text: N iv. 145-149.

saw him, he stepped up behind him and struck him a tremendous blow with his fist in the back. “What was that?” said the Elder, and without so much as turning around to look, continued on his way. The fire of remorse sprang up within every part of the Brahman’s body. “Oh, how noble are the qualities with which the Elder is endowed!” exclaimed the Brahman. And prostrating himself at the Elder’s feet, he said, “Pardon me, Reverend Sir.” “What do you mean?” asked the Elder. “I wanted to try your patience and struck you.” “Very well, I pardon you.” “If, Reverend Sir, you are willing to pardon me, hereafter sit and receive your food only in my house.” So saying, the Brahman took the Elder’s bowl, the Elder yielding it willingly, and conducting him to his hotise, served him with food.

The bystanders were filled with anger. “This fellow,” said they, “struck with his staff our noble Elder, who is free from all offense; he must not be allowed to get away; we will kill him right here and now.” And taking clods of earth and sticks and stones into their hands, they stood waiting at the door of the Brahman’s house. As the Elder rose from his seat to go, he placed his bowl in the hand of the Brahman. When the bystanders saw the Brahman going out with the Elder, they said, “Reverend Sir, order this Brahman who has taken your bowl to turn back.” “What do you mean, lay disciples?” [147] “That Brahman struck you and we are going to do for him after his deserts.” “What do you mean? Did he strike you or me?” “You, Reverend Sir.” “If he struck me, he begged my pardon; go your way.” So saying, he dismissed the bystanders, and permitting the Brahman to turn back, the Elder went back again to the monastery.

The monks were highly offended. “What sort of thing is this!” they exclaimed; “a Brahman struck the Elder Sāriputta a blow, and the Elder straightway went back to the house of the very Brahman who struck him and accepted food at his hands! From the moment he struck the Elder, for whom will he any longer have any respect? He will go about pounding everybody right and left.” At that moment the Teacher drew near. “Monks,” said he, “what is the subject that engages your attention now as you sit here all gathered together?” “This was the subject we were discussing.” Said the Teacher,” Monks, no Brahman ever strikes another Brahman; it must have been a householder-Brahman who struck a monk-Brahman; for when a man attains the Fruit of the Third Path, all anger is utterly destroyed in him.” So saying, he expounded the Law, pronouncing the following Stanzas,

389. No one should strike at a Brahman, nor should a Brahman let fly at his assailant.

Woe be to him that strikes a Brahman! Woe be to that Brahman who lets fly at his assailant!

390. It is no small advantage to a Brahman if he restrain his mind from things that are dear to him;

As fast as the intent to injure declines, so fast indeed does suffering subside.

XXVI. 8. MAHĀ PAJĀPATĪ GOTAMĪ RECEIVES THE PRECEPTS

He that offends not by act. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Mahā Pajāpatī Gotamī. [149]

For previous to the occasion of the public promulgation of the Eight Cardinal Precepts, the Exalted One proclaimed them privately, and Mahā Pajāpatī Gotamī accepted them by bowing her head, just as a person accustomed to the wearing of ornaments accepts a garland of fragrant flowers by bowing his head. So likewise did all the members of her retinue. No preceptor or teacher did she have other than the Exalted One himself. Thus did she receive admission to full membership in the Order.

On a subsequent occasion the members of her retinue commented on the manner in which this nun was admitted to full membership in the Order, saying, “Mahā Pajāpatī Gotamī has no teacher or preceptor; by herself alone and with her own hand she received the yellow robes.” On hearing this, the other nuns were dissatisfied and thenceforth refused to keep Fast-day or to celebrate the Terminal Festival with her. And going to the Tathāgata, they reported the matter to him. The Teacher listened to what they had to say and then replied, “I myself conferred the Eight Cardinal Precepts on Mahā Pajāpatī Gotamī. I alone am her teacher; I alone am her preceptor. They that have renounced the sins of act and speech and thought, they that have rid themselves of the evil passions, such persons should never entertain feelings of dissatisfaction.” And preaching the Law, he pronounced the following Stanza, [150]

391. He that offends not by act or speech or thought,

He that controls himself in these three respects, that man I call a Brahman.

1 Cf. Vinaya, Culla Vagga, x. 1: ii. 253-256. Text: N iv. 14&-150.

XXVI. 9. REVERENCE TO WHOM REVERENCE IS DUE

That man from whom one learns. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sāriputta.

This Venerable Elder, we are told, first heard the Law from the lips of Elder Assaji; and from the day when he attained the Fruit of Conversion, in whatever quarter he heard that Elder Assaji was residing, in that direction he would extend his clasped hands in an attitude of reverent supplication, in that direction he would turn his head when he lay down to sleep. The monks said to each other, “Elder Sāriputta holds false views; on this very day he is going about doing reverence to the cardinal points,” and reported the matter to the Tathāgata.

The Teacher caused the Elder to be summoned before him and asked him, “Sāriputta, is the report true that you are going about doing reverence to the cardinal points?” [151] “Reverend Sir, you know me, and you know of yourself whether or not I am going about doing reverence to the cardinal points.” Then said the Teacher, “Monks, Sāriputta is not doing reverence to the cardinal points. The fact is that he first heard the Law from the lips of Elder Assaji, and that from the day when he attained the Fruit of Conversion, he has reverenced his own teacher. For a monk should reverence the teacher through whom he has learned the Law with the same degree of reverence with which a Brahman reverences the sacred fire.” So saying, he preached the Law, pronouncing the following Stanza,

392. That man from whom one learns the Law preached by the Supremely Enlightened,

That man should one reverence profoundly, even as a Brahman reverences the sacrificial fire.

XXVI. 10. WHAT IS A BRAHMAN?2

It is not matted locks. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman who wore matted locks. [152]

The story goes that this Brahman said one day to himself, “I am well born on my mother’s side and on my father’s side, for I was

1 Text: N iv. 150-151. 2 Cf. Story xxvi. 13. Text: N iv. 151-152.

reborn in the family of a Brahman. Now the monk Gotama calls his own disciples ‘Brahmans.’ He ought to apply the same title to me too.” So the Brahman went to the Teacher and asked him about the matter. Said the Teacher to the Brahman, “Brahman, I do not call a man a Brahman merely because he wears matted locks, merely because of his birth and lineage. But he that has penetrated the truth, him alone do I call a ‘Brahman.’” So saying, he pronounced the following Stanza,

393. It is not matted locks or lineage or birth that makes a Brahman;

But he in whom Truth exists, and the Law, he is blessed, he is a Brahman.

XXVI. 11. THE TRICKSTER BRAHMAN

What is the use of your matted locks? This religious instruction was given by the Teacher while he was in residence at Pagoda Hall with reference to a certain trickster Brahman who imitated a bat. [153]

This Brahman, so the story goes, used to climb a certain kakudha-tree that grew close to the gate of the city of Vesāli, grasp a branch with his two feet, and swing himself from the branch, head downwards. And hanging thus, he would cry out, “Give me a hundred kapilas! Give me pennies! Give me a slave-woman! If you don’t give me what I ask for, I will let myself drop from this tree and kill myself and make this city as though it had never been a city!”

As the Tathāgata, accompanied by the Congregation of Monks, entered the city, the monks saw this Brahman hanging from the tree, and when they departed from the city, still they saw him hanging there, just as he hung when they entered the city. The residents of the city thought to themselves, “This fellow has been hanging thus from this tree ever since early morning; should he fall, he is likely to make this city as though it had never been a city.” And because of fear that their city might be destroyed, they complied with all of his demands and gave him all that he asked for. “We have given you all that you asked for,” said they. Thereupon he descended from the tree and departed with the spoils.

The monks saw the trickster Brahman wandering about in the neighborhood of the monastery, bellowing like a cow, and immediately recognized him. “Brahman,” they asked, “did you get what you

1 The Story of the Past follows closely Jātaka 325: iii. 84-86. Cf. also Jdtakas 138: i. 480-82, and 277: ii. 382-384. Text: N iv. 152-156.

asked for?” “Yes,” replied the Brahman, “I got what I asked for.” The monks reported the incident to the Tathāgata within the monastery. Said the Teacher, “Monks, this is not the first time this Brahman has been a trickster and a thief; he was a trickster and a thief in a previous state of existence also. [154] But while in his present state of existence he deceives the simple-minded, in his previous state of existence he failed to confound the wise.” Complying with a request of the monks, the Teacher related the following

11 a. Story of the Past: The false ascetic and the king of the lizards

Once upon a time a certain ascetic lodged near a certain village of farmers, and this ascetic was a hypocrite. Now there was a certain family that used to look after his needs: by day, of the food on hand, whether hard or soft, they always gave a portion to the ascetic just as they did to their own children; and in the evening they would set aside a portion of the food prepared for their supper, and give it to him on the following day.

One day towards evening, they obtained some lizard-meat, and after cooking it carefully, set aside a portion for the ascetic and gave it to him on the following day. The ascetic smelled the meat, and no sooner had he done so than he was bound fast by the bonds of the craving of taste. “What kind of meat is that?” he asked. “Lizard-meat,” was the reply. Having made his round for alms, he took all of the ghee and curds and peppery stuff with him to his hut of leaves and grass and laid them aside.

Now not far from the leaf-hut, in a certain ant-hill, dwelt the king of the lizards, and it was the custom of the king of the lizards from time to time to call upon the ascetic and pay his respects to him. But on that particular day this ascetic said to himself, “I will kill that lizard,” and concealing a stick in a fold of his garments, he lay down quite near that ant-hill and pretended to be asleep. When the king of the lizards came out of his ant-hill and approached the ascetic, observing the peculiar attitude in which the ascetic lay, he said to himself, “I don’t like the way my teacher acts to-day,” and turning around, wriggled off in the opposite direction. The ascetic, noticing that the lizard had turned around, [155] threw the stick at him, intending to kill him, but the stick went wide of the mark. The king of the lizards crawled into the ant-hill, and poking his head out and looking around, said to the ascetic.

When I approached you, I believed you to be a true ascetic, but you are utterly lacking in self-control.

For in seeking to hit me with your stick you have conducted yourself in a manner unworthy of a true ascetic.

394. What is the use of your matted locks, vain man? What is the use of your antelope skin?

There is a jungle within you; it is only the exterior that you polish and cleanse.

Then said the ascetic to the lizard, seeking to tempt him with his possessions,

Come, lizard, come back again, feed upon this porridge of hill-paddy.

I have oil and salt and pepper in abundance.

When the king of the lizards heard these words of the ascetic, he said, “The more you talk, the more I wish to run away.” So saying he recited the following Stanza,

All the more reason why I should enter an ant-hill as high as a hundred men;

You speak of oil and salt and pepper, but such food is not good for me.

Having thus spoken, he continued, “All this time I vainly imagined you to be an ascetic, but when just now you threw your stick at me, desiring to kill me, at that moment you ceased to be an ascetic. [156] What is the use of matted locks to a man like you, who utterly lack wisdom? What is the use of your antelope skin, all furnished with claws? For there is a jungle within you; it is only the exterior that you polish and cleanse.” End of Story of the Past.

When the Teacher had related this Story of the Past, he summed up the Jātaka, identifying the personages as follows: “At that time this trickster was the ascetic, but the king of the lizards was I myself.” And making plain the circumstance of the rebuking of the trickster Brahman by the wise lizard, the Teacher recited the following Stanza,

394. What is the use of your matted locks, vain man? What is the use of your antelope skin?

There is a jungle within you; it is only the exterior that you polish and cleanse.