Buddhist Legends: Books 1–26

XXVI. 12. Kisā Gotamī, WEARER OF REFUSE-RAGS

That man who wears refuse-rags. This religious instruction was given by the Teacher while he was in residence at Mount Vulture Peak with reference to Kisā Gotamī. [157]

1 Text: N iv. 156-157.

For at that time, at the end of the first watch, Sakka, attended by a host of deities, drew near the Teacher, saluted the Teacher, sat down respectfully on one side, and listened to the Teacher as he preached the Law in his usual pleasing manner. At that moment Kisā Gotamī said to herself, “I will go see the Teacher,” and proceeded thither through the air. But when she saw Sakka, she turned back. Sakka saw her salute the Teacher and turn back, and straightway asked the Teacher, “Reverend Sir, who is this that draws nigh to you, and then, seeing you, turns back?” The Teacher replied, “Great king, this is my daughter Kisā Gotamī, foremost of the nuns who wear refuse-rags.” So saying, he pronounced the following Stanza,

395. That man who wears refuse-rags, that man who is lean, that man whose veins stand out all over his body.

That man who meditates alone in the forest, that man I call a Brahman.

XXVI. 13. WHAT IS A BRAHMAN?1

I call not a man a Brahman. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman. [158]

The story goes that this Brahman one day said to himself, “The monk Gotama calls his own disciples ‘Brahmans.’ Now I was reborn in the womb of a Brahman mother; therefore he ought to apply this title to me too.” So he approached the Teacher and asked him about the matter. Said the Teacher to the Brahman, “I do not call a man a Brahman merely because he received a new existence in the womb of a Brahman mother. But he that is without worldly possessions, he that grasps not after the things of this world, him alone I call a Brahman.” So saying, he pronounced the following Stanza,

396. I call not a man a Brahman for that he has issued from the womb of a Brahman mother or sprung from a Brahman mother.

Such a man addresses me as “Sir,” such a man has worldly possessions.

But he that is without worldly possessions, he that seeks not the things of this world, him alone I call a Brahman.

XXVI. 14. UGGASENA THE ACROBAT

He that has severed all the attachments. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with

1 Cf. xxvi. 10. Text: N iv. 158. 2 Cf. xxiv. 6. Text: N iv. 159.

reference to Uggasena. [159] This story has been related in detail in the Commentary on the Stanza beginning with the words, “Give up the things of the past, give up the things of the future.”

For at that time, when the monks said to the Teacher, “Reverertd Sir, Uggasena says, ‘I have no fear;’ without a doubt he says that which is not true, utters falsehood,” the Teacher replied, “Monks, those who, like my son, have severed the attachments, have no fear.” So saying, he pronounced the following Stanza,

397. He that has severed all the attachments, he that trembles not,

He that has escaped from every bond and is unshackled, such a man I call a Brahman.

XXVI. 15. A TUG OF WAR

He that has cut the strap. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to two Brahmans. [160]

The story goes that one of these two Brahmans had an ox named Little Red, Culla Rohita, and the other had an ox named Big Red, Mahā Rohita. One day they fell to arguing about the comparative strength of their respective oxen, saying, “My ox is the strong one! my ox is the strong one!” When they were tired of arguing, they said, “What is the use of our arguing about it? We can find out by driving the two oxen.” Accordingly they went to the bank of the river Aciravatī, loaded their cart with sand, and yoked up their oxen. At that moment some monks came to the bank of the river for the purpose of bathing. The Brahmans whipped up their oxen, but the cart stirred not an inch. Suddenly the straps and the thongs broke. The Brahmans saw the whole proceeding, and when they returned to the monastery, told the Teacher all about it. Said the Teacher, “Monks, those are the external straps and thongs, which whoso will may cut. But a monk must cut the internal strap of anger and the thong of Craving.” So saying, he pronounced the following Stanza,

398. He that has cut the strap, the thong, the rope, and all their appendages.

He that has raised the cross-bar, he that is awakened, him I call a Brahman.

1 Text: N jv. 160-161.

XXVI. 16. THE PATIENT SUBDUES THE INSOLENT

He that endures abuse. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Akkosa Bhāradvāja. [161]

For Akkosa Bhāradvāja had a brother named Bhāradvāja, and a wife named Dhanañjayanī who had attained the Fruit of Conversion. Whenever she sneezed or coughed or stumbled, she would breathe forth the Solemn Utterance, “Praise be to Him That is Highly Exalted, All-Worthy, Supremely Enlightened!” One day, [162] while distribution of food to Brahmans was in progress, she stumbled, and immediately breathed forth that Solemn Utterance as usual with a loud voice.

The Brahman was greatly angered and said to himself, “No matter where it may be, whenever this vile woman stumbles, she utters the praise of this shaveling monkling in this fashion.” And he said to her, “Now, vile woman, I will go and worst that Teacher of yours in an argument.” His wife replied, “By all means go, Brahman; I have never seen the man who could worst the Exalted One in an argument. Nevertheless, go ask the Exalted One a question.” The Brahman went to the Teacher, and without even saluting him, stood on one side and asked him a question, pronouncing the following Stanza,

What must one destroy to live at ease? What must one destroy no more to sorrow?

Of what single condition do you recommend the destruction, Gotama?

In answer, the Teacher pronounced the following Stanza,

Let a man destroy anger, and he will live at ease; let him destroy anger, and he will no more sorrow.

Poisonous is the root of anger, and sweet is the top, Brahman.

Therefore the Noble applaud the destruction of anger, for when this is destroyed, there is no more sorrow. [163]

The Brahman believed in the Teacher, retired from the world, and attained Arahatship.

Now his younger brother, who was called Akkosa Bhāradvāja, heard the report, “Your brother has retired from the world,” and greatly angered thereat, went and abused the Teacher with wicked,

1 This story is almost word for word the same as SamyvUa, vii. 1. 1: i. 160-161. Text: N iv. 161-164.

ugly words. But the Teacher subdued him too by employing the illustration of the hard food given to strangers, and he too believed in the Teacher, retired from the world, and attained Arahatship. Likewise Akkosa Bhāradvāja’s two younger brothers, Sundarī Bhāradvāja and Bilangika Bhāradvāja, abused the Teacher, but the Teacher subdued them, and they too retired from the world and attained Arahatship.

One day in the Hall of Truth the monks began the following discussion: “How wonderful are the virtues of the Buddhas! Although these four brothers abused the Teacher, the Teacher, without so much as saying a word, became their refuge.” 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?” “Such and such,” replied the monks. Then said the Teacher, “Monks, because I possess the power of patience, because I am without sin among the sinful, therefore am I of a truth the refuge of the multitude.” So saying, he pronounced the following Stanza,

399. He that endures abuse and stripes and bonds without offense,

He whose power is patience and whose army is power, him I call a Brahman.

XXVI. 17. SĀRIPUTTA IS REVILED BY HIS MOTHER

He that is free from anger. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Elder Sāriputta. [164]

At that time, so the story goes, the Elder, accompanied by five hundred monks, while making his round for alms in the village of Nalaka, came to the door of his mother’s house. His mother provided him with a seat, and as she served him with food, abused him roundly, saying, “Ho, eater of leavings! Failing to get leavings of sour rice-gruel, you therefore go from house to house among strangers, licking off the back of a ladle such sour rice-gruel as clings to it! And for this you renounced eighty crores of wealth and became a monk! You have ruined me! Eat now!” [165] Likewise when she gave food to the monks, she said, “So you are the men who have made my son your own page-boy! Eat now!” The Elder took the food and returned to the monastery.

1 Text: N iv. 164-166.

Venerable Rāhula invited the Teacher to eat. Said the Teacher, “Rāhula, where did you go?” “To the village where my grandmother lives, Reverend Sir.” “And what did your grandmother say to your preceptor?” “Reverend Sir, my grandmother abused my preceptor roundly.” “What did she say?” “This and that, Reverend Sir.” “And what reply did your preceptor make?” “He made no reply, Reverend Sir.”

When the monks heard this, they began to talk about it in the Hall of Truth. Said they, “Brethren, how wonderful are the qualities of the Elder Sāriputta! Even when his mother abused him in this fashion, he never got a bit angry.” 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?” “Such and such.” Then said the Teacher, “Monks, they that have rid themselves of the evil passions are free from anger.” So saying, he pronounced the following Stanza,

400. He that is free from anger, he that performs his duties faithfully.

He that keeps the Precepts, he that is free from lust.

He that has subdued himself, he that wears his last body, him I call a Brahman.

XXVI. 18. ARE NOT THE ARAHATS CREATURES OF FLESH AND BLOOD?1

Even as water does not cling to a lotus-leaf. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the nun Uppalavaṇṇā. [166] The story has been related at length in the Commentary on the Stanza beginning with the words, “As sweet as honey thinks a fool an evil deed.” For it is there said:

Some time later, the throng in the Hall of Truth began the following discussion: “To be sure those that have rid themselves of the Depravities gratify their passions. Why should they not? For they are not kolapa-trees or ant-hills, but are living creatures with bodies of moist flesh. Therefore they also like the pleasures of love.” At that moment the Teacher drew near. “Monks,” he inquired, “what is the subject that engages your attention now as you sit here all gathered together?” “Such and such,” was the reply. Said the Teacher, “No,

1 Cf. Story V. 10. Text: N iv. 166-167.

monks, they that have rid themselves of the Depravities neither like the pleasures of love nor gratify their passions. For even as a drop of water which has fallen upon a lotus-leaf does not cling thereto or remain thereon, but rolls over and falls off, even as a grain of mustard-seed does not cling to the point of an awl or remain thereon, but rolls over and falls off, [167] precisely so twofold love clings not to the heart of one that has rid himself of the Depravities or remain there.” And joining the connection, he preached the Law, pronouncing the following Stanza,

401. Even as water does not cling to a lotus-leaf, nor a grain of mustard-seed to the point of an awl,

Whoso in like manner clings not to the pleasures of sense, him I call a Brahman.

XXVI. 19. A SLAVE LAYS DOWN HIS BURDEN

He that realizes even here in this world the destruction of his own suffering. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Brahman.

The story goes that at a time previous to the promulgation of the precept forbidding the admission of runaway slaves to the Order, a certain slave of this Brahman ran away, was admitted to the Order, and attained Arahatship. The Brahman searched everywhere, but failed to find his slave. One day, as the former slave was entering the city with the Teacher, the Brahman saw him in the gateway, and took firm hold of his robe. The Teacher turned around and asked, “What do you mean by this, Brahman?” “This is my slave, Sir [168] Gotama.” “His burden has fallen from him, Brahman.” When the Teacher said, “His burden has fallen from him,” the Brahman understood at once that his meaning was, “He is an Arahat.” Therefore he addressed the Teacher again, saying, “Is that so, Sir Gotama?” “Yes, Brahman,” replied the Teacher, “his burden has fallen from him.” So saying, he pronounced the following Stanza,

402. He that realizes right here in this world how his suffering may be ended.

He whose burden has fallen from him, he who has freed himself from the shackles, him I call a Brahman.

1 Text: N iv. 167-168.

XXVI. 20. KHEMĀ THE WISE

He that possesses profound wisdom. This religious instruction was given by the Teacher while he was in residence on Mount Vulture Peak with reference to the nun Khemā.

For one day, immediately after the first watch, Sakka king of gods came with his retinue of deities, sat down, and listened to the Teacher as he discoursed in his usual pleasant manner on the Law. At that moment the nun Khemā said to herself, “I will go see the Teacher,” and drew near to the presence of the Teacher. [169] But when she saw Sakka, she saluted the Teacher, poised in the air as she was, turned around, and departed. Sakka saw her and asked the Teacher, “Who was that, Reverend Sir, that drew near to your presence, and then, poised in the air as she was, saluted you and turned around and departed?” The Teacher replied, “That, great king, was my daughter Khemā, possessed of great wisdom, knowing well what is the Path and what is not the Path.” So saying, he pronounced the following Stanza,

403. He that possesses profound wisdom, he that possesses intelligence.

He that knows what is the Path and what is not the Path,

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

XXVI. 21. THE MONK AND THE GODDESS

He that holds himself aloof. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Tissa who dwelt in a mountain cave, Pabbhāravāsī Tissa Thera.

The story goes that this Elder received a Subject of Meditation from the Teacher, [170] retired to the forest, and as he was looking about for a suitable lodging, came upon a certain rock cave. The moment he reached the cave, his thoughts became tranquil. Thought he to himself, “If I take up my residence here, I shall be able to bring to a successful termination the duties which I have taken upon myself as a monk.” Now the deity who resided in that rock cave thought to herself, “Hither has come a virtuous monk, and it will be difficult to

1 Text: N iv. 168-169. 2 Cf. xxiii. 5. Text: N iv. 169-174.

remain in one and the same place with him. But he will probably remain here for one night only and will then depart.” Accordingly she took her children with her and departed from the cave.

On the following day, early in the morning, the Elder entered the village which was his place of resort, and went about on his round for alms. A certain female lay disciple saw him, and taking a liking to him, provided a seat for him in her house, gave him food, and asked him to permit her to supply him with the Requisites for residence during the three months of the rainy season. The Elder thought to himself, “Through this woman I can effect Escape from Existence,” and graciously consented. Then he returned to that same rock cave.

When the deity saw him approaching, she thought to herself, “Without a doubt some one must have invited him, and he will depart to-morrow or the day after.” Thus a half-month passed, and she thought to herself, “It is undoubtedly the intention of this Elder to remain right here during the entire season of the rains. But it will be a difficult matter for me to dwell here with my children in the same place with a virtuous monk, and it is out of the question for me to say to him, ‘Depart hence.’ Is there perhaps some flaw in his virtue?” Therefore the deity surveyed by the power of Supernatural Vision the whole course of the monk’s life, from the day he stood within the inclosure and was admitted to full membership in the Order. But detecting no flaw in his virtue, she said to herself, “His virtue is pure and spotless; however, I shall contrive to say something and so cast reproach upon him.”

Accordingly the deity went to the house of the female lay disciple who supported the Elder, took possession of the body of her youngest son, and wrung his neck. Forthwith his eyes bulged out and he frothed at the mouth. When the female lay disciple saw what had happened, she screamed and said, “What does this mean?” Then the deity, [171] whose form was invisible, spoke thus to her, “I have seized your son, but do not demand him as an offering. But you must ask the Elder who resorts to your house for some licorice, and mixing this with oil, you must boil it and apply it to the nose of your son; under this condition I will release him.”

Said the female lay disciple, “Let my son perish or die; I shall never be able to ask my noble master for licorice.” Said the deity, “If you cannot bring yourself to ask for licorice, tell the Elder to put some asafoetida powder up the child’s nose.” “I cannot do this, either.” “Well then, sprinkle on the head of your son some of the water with which you have bathed the feet of the Elder.” “This I can do,” replied the female lay disciple.

So when the Elder came at the usual time, she provided him with a seat, gave him rice-gruel and hard food, and as he sat eating his meal, bathed his feet. Having so done, she took the water and asked the Elder, “Reverend Sir, I wish to sprinkle this water on the head of the boy.” “Well then, sprinkle it,” said the Elder. Accordingly they did so.

Instantly the deity released the boy and took her stand at the entrance to the rock cave. When the Elder had finished his meal, he rose from his seat, and not abandoning his Subject of Meditation, departed from the house repeating to himself the Thirty-two Constituent Parts of the Body. When the Elder reached the entrance to the rock cave, the deity said to him, “Great physician, great physician, do not enter here.” The Elder stopped right there and said, “Who are you?” [172] “I am the deity residing here.”

The Elder thought to himself, “Has there ever been an occasion when I have performed the work of a physician?” He surveyed the whole course of his life from the day when he stood within the inclosure and was admitted to full membership in the Order, and perceiving not so much as a freckle or a black speck on his virtue, said to the deity, “I see no occasion when I have performed the work of a physician; why do you speak thus?”

Said the deity, “You see no occasion?” Said the Elder, “Precisely so; I see no occasion.” “I will inform you.” “Yes, pray inform me.” “Let talk stand afar off for the moment. Did you, or did you not, on this very day sprinkle the water with which your feet were bathed on the head of the son of a female lay disciple who is your supporter, when he was seized by an evil spirit?” “Yes, I did so sprinkle water.” “Do you not see this?” “Is this what you are talking about?” “Yes, this is what I am talking about.”

The Elder thought to himself, “The self within me is indeed endowed with right resolve! My conduct is indeed in accordance with the precepts of the teaching which I have received! Even this deity could not see so much as a freckle or a black speck on my virtue, which I have preserved in accordance with the four precepts of purity, and saw only the fact that I had sprinkled on the head of a boy the water with which my feet were bathed.” And as he thought upon the perfection of his virtue, intense joy sprang up within him. Suppressing this emotion, without lifting a foot from the ground, he then and there attained Arahatship. And admonishing the deity, he said, “Since you have foully assailed a monk like me whose virtue is pure and spotless, no longer remain here in this place of residence; depart hence.” So saying, he breathed forth the following Solemn Utterance: [173]

My life is pure, my monkhood stainless.

Do not assail one who is pure; depart from this forest.

The Elder continued to reside there during the remainder of the season of the rains and then returned to the Teacher. The monks asked him, “Brother, have you brought to a successful termination the duties which you took upon yourself as a monk?” Then the Elder told the monks the whole story of his experiences, beginning at the day when he entered upon residence. “Brother,” said the monks, “when the deity spoke thus to you, were you not angry?” “No, I was not angry.”

The monks said to the Tathāgata, “Reverend Sir, this monk utters a falsehood. He says that even when the deity said this and that to him, he did not get angry.” The Teacher listened to what they had to say, and then replied, “No, monks, my son does not become angry. He holds converse neither with laymen nor with monks; he lives a life apart, desires but little, and is contented.” So saying, he pronounced the following Stanza,

404. He that holds himself aloof both from householders and from the houseless.

He that wanders about without a home, he that desires but little, such a man I call a Brahman.

XXVI. 22. THE MONK AND THE WOMAN

He that has laid aside the rod. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain monk. [174]

It appears that this monk, upon receiving a Subject of Meditation from the Teacher, retired to the forest, applied himself diligently to the practice of meditation, and attained Arahatship. Thereupon he said to himself, “I will inform the Teacher of the great blessing which I have received,” and set out from the forest. Now a woman living in a certain village through which he passed, had just had a quarrel with her husband, and as soon as her husband was out of the house, said to

1 Text: N iv. 174-176.

herself, “I will return to the house of my family.” So saying, she set out on the road. As she went along the road, she saw the Elder. “I’ll keep not far from this Elder,” thought she, and followed close behind him. The Elder never looked at her at all.

When her husband returned home and saw his wife nowhere about the house, he concluded to himself, “She must have gone to the village where her family lives,” and followed after her. When he saw her, he thought to himself, “It cannot be that this woman would enter this forest all by herself; in whose company is she going?” All of a sudden he saw the Elder. [175] Thought he, “This monk must have taken her away with him,” and went up to the monk and threatened him. Said the woman, “This good monk never so much as looked at me or spoke to me; do not say anything to him.” Her husband replied, “Do you mean to tell me that you took yourself off in this fashion? I will treat him as you alone deserve to be treated.” And in a burst of rage, out of hatred for the woman, he beat the Elder soundly, and having so done, took the woman with him and returned home.

The Elder’s whole body was covered with weals. After his return to the monastery the monks who rubbed his body noticed the weals and asked him, “What does this mean?” He told them the whole story. Then the monks asked him, “Brother, but when this fellow struck you thus, what did you say? or did you get angry?” “No, brethren, I did not get angry.” Thereupon the monks went to the Teacher and reported the matter to him, saying, “Reverend Sir, when we asked this monk, ‘Did you get angry?’ he replied, ‘No, brethren, I did not get angry.’ He does not speak the truth, he utters falsehood.” The Teacher listened to what they had to say and then replied, “Monks, they that have rid themselves of the evil passions have laid aside the rod; even for those that strike them, they cherish no anger.” So saying, he pronounced the following Stanza,

405. He that has laid aside the rod, and inflicts not punishment on living beings, whether animate or inanimate,

He that kills not nor causes to kill, such a man I call a Brahman.

XXVI. 23. THE FOUR NOVICES

He that opposes not. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to four novices. [176]

The story goes that the wife of a certain Brahman prepared food for four specially designated monks, and said to the Brahman her husband, “Go to the monastery, have the steward pick out four old Brahmans, and bring them here.” The Brahman went to the monastery and said, “Have four Brahmans picked out for me and give them to me.” There fell to him four seven-year-old novices who had attained Arahatship, Saṁkicca, Pandita, Sopaka, and Revata. The Brahman’s wife had costly seats prepared and stood waiting. At sight of the novices, she was filled with rage, and sputtering as when salt is dropped on a brazier, she said to her husband, “You have gone to the monastery and brought back with you four youngsters not old enough to be your grandsons.” [177] She refused to let them sit on the seats which she had prepared, but spreading some low seats for them, said to them, “Sit here!” Then she said to her husband, “Brahman, go look out some old Brahmans and bring them here.”

The Brahman went to the monastery, and seeing Elder Sāriputta, said to him, “Come, let us go to our house,” and took him back home with him. When the Elder reached the house and saw the novices, he asked, “Have these Brahmans received food?” “No, they have received no food.” Knowing that food had been prepared for just four persons, he said, “Bring me my bowl,” and taking his bowl, departed. The Brahman’s wife asked, “What did he say?” Her husband replied, “He said, ‘These Brahmans sitting here ought to receive food. Bring me my bowl.’ So saying, he took his bowl and departed.” Said the Brahman’s wife, “It must be that he did not wish to eat; go quickly, look out another Brahman and bring him here.” The Brahman went back to the monastery, and seeing Elder Moggallāna the Great, said the same thing to him, and brought him back home with him. When Elder Moggallāna the Great saw the novices, he said the same thing as had Elder Sāriputta, and taking his bowl, departed. Then said the Brahman’s wife to her husband, “These Elders do not wish to eat; go to the Brahmans’ pale and bring back with you a single old Brahman.”

1 Text: N iv. 176-180.

Now the novices had had nothing to eat from early morning and sat there famished with hunger. By the power of their merit Sakka’s seat showed signs of heat. Considering within himself what might be the cause, he perceived that the novices had sat there from early morning and that they were weak and exhausted. “It is my duty to go there,” thought Sakka. So disguising himself as an old Brahman, worn out by old age, he went to the Brahmans’ pale and sat down in the most conspicuous seat of the Brahmans. [178] When the Brahman saw him, he thought to himself, “Now my wife will be delighted,” and saying, “Come, let us go home,” he took him and went back home with him. When the Brahman’s wife saw him, her heart was filled with delight. She took the rugs and mats which were spread over two seats, spread them over one, and said to him, “Noble Sir, sit here.”

When Sakka entered the house, he saluted the four novices with the Five Rests, and finding a place for himself at the edge of the seats where the novices were sitting, sat down cross-legged on the ground. When the Brahman’s wife saw him, she said to the Brahman, “To be sure you have brought a Brahman, but you have brought back with you one old enough to be your father. He is going about saluting novices young enough to be his grandsons. What use have we for him? Put him out!”

The Brahman seized him first by the shoulder, then by the arm, finally by the waist, and tried his best to drag him out, but he refused to stir from where he sat. Then the Brahman’s wife said to her husband, “Come, Brahman, you take hold of one arm and I will take hold of the other.” So the Brahman and his wife both took hold of his two arms, belabored him about the back, and dragged him through the door out of the house. Nevertheless Sakka remained sitting in the same place in which he had sat before, waving his hands back and forth.

When the Brahman and his wife returned and saw him sitting in the very same place in which he had sat before, they screamed screams of terror and let him go. At that moment Sakka made known his identity. Then the Brahman and his wife gave food to their guests. When those five persons had received food, they departed. One of the novices broke through the circular peak of the house, the second broke through the front part of the roof, the third broke through the back part of the roof, the fourth plunged into the earth, while Sakka departed from the house by another route. Thus did those five persons depart from the house by five different routes. [179] From that time on, so it is said, that house was known as the House with the Five Openings.

When the novices returned to the monastery, the monks asked them, “Brethren, what was it like?” “Pray don’t ask us,” replied the novices. “The Brahman’s wife fumed with rage the moment she saw us. She refused to allow us to sit on the seats which she had prepared and said to her husband, ‘Make haste and bring an old Brahman.’ Our preceptor came, and seeing us, said, ‘These Brahmans who are sitting here ought to receive food.’ So saying, he ordered his bowl to be brought to him and departed. Then the Brahman’s wife said to her husband, ‘Bring another old Brahman.’ Then the Brahman brought Elder Moggallāna the Great. When Elder Moggallāna the Great saw us, he said the same thing as had Elder Sāriputta and departed. Then the Brahman’s wife said to her husband, ‘These Elders do not wish to eat; Brahman, go to the Brahmans’ pale and bring back a single old Brahman.’ The Brahman went there and brought back Sakka, who came in the disguise of a Brahman. When Sakka arrived, the Brahman and his wife gave us food.”

“But were you not angry with them for what they did?” “No, we were not angry.” When the monks heard their reply, they reported the matter to the Teacher, saying, “Reverend Sir, when these monks say, ‘We were not angry,’ they say what is not true, they utter falsehood.” Said the Teacher, “Monks, they that have rid themselves of the evil passions oppose not them by whom they are opposed.” So saying, he pronounced the following Stanza, [180]

406. He that opposes not those by whom he is opposed, he that is meek among those that have taken the rod,

He that is free from craving among those that crave, such a man I call a Brahman.

XXVI. 24. DID BIG WAYMAN YIELD TO ANGER?1

That man from whom lust. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Big Wayman.

This Venerable Elder, when Little Wayman was unable in three months to learn by heart a single Stanza, expelled him from the monastery and closed the door, saying to him, “You lack the capacity

1 Cf. Story ii. 3 6 (text: i. 244). Text: N iv. 180-181.

to receive religious instruction, and you have also fallen away from the enjoyments of the life of a householder. Why should you continue to live here any longer? Depart hence.” The monks began a discussion of the incident, saying, “Brethren, Elder Big Wayman did this and that. [181] Doubtless anger springs up sometimes even within those who have rid themselves of the Depravities.” At that moment the Teacher drew near and asked them, “Monks, what is the subject that engages your attention now as you sit here all gathered together?” When the monks told him the subject of their conversation, he said, “No, monks, those who have rid themselves of the Depravities have not the Contaminations, lust, hatred, and delusion. What my son did he did because he put the Law, and the Spirit of the Law, before all things else.” So saying, he pronounced the following Stanza,

407. That man from whom lust and hatred and pride and envy have been made to fall,

Even as a grain of mustard-seed from the point of an awl, that man I call a Brahman.

XXVI. 25. THE FORCE OF HABIT

Free from harshness. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to Elder Pilindavaccha.

It seems that this Venerable Elder was in the habit of accosting both laymen and monks with the epithet commonly applied only to outcasts. “Come, vile fellow! Go, vile fellow,” he would say to everyone he met. [182] One day several monks complained about his conduct to the Teacher, saying, “Reverend Sir, Venerable Pilindavaccha accosts the monks with an epithet applicable only to outcasts.” The Teacher caused him to be summoned before him. “Is the charge true, Vaccha,” said the Teacher, “that you accost the monks with an epithet applicable only to outcasts?” “Yes, Reverend Sir,” replied Pilindavaccha, “the charge is true.”

The Teacher called before his mind the previous abodes of that Venerable Elder and said to the monks, “Monks, be not offended with the monk Vaccha. Monks, it is not because Vaccha entertains feelings of hatred within him, that he accosts his brother monks with

1 Cf. Uddna, iii. 6: 28-29; Aṅguttara Commentary on Etadagga Vagga, Story of Pilindavaccha; also Story xviii. 9. Text: N iv. 181-182.

an epithet applicable only to outcasts. The fact is, the monk Vaccha has passed through five hundred states of existence, and in everyone of these states of existence he was reborn in the family of a Brahman. The use of this epithet has been habitual with him for such a long time that he now applies it to everyone he meets simply from the force of habit. He that has rid himself of the evil passions never makes use of words that are harsh and cruel, never makes use of words that cut hearers to the quick. It is solely from the force of habit that my son speaks thus.” So saying, he expounded the Law, pronouncing the following Stanza,

408. Free from harshness, instructing the hearer, truthful: such are the words a man should utter;

Thereby he will offend none. Whoso thus speaks, him I call a Brahman.

XXVI. 26. THE MONK WHO WAS ACCUSED OF THEFT

Whosoever here in this world. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain Elder. [183]

The story goes that a certain Brahman of false views who lived at Sāvatthi, for fear his outer cloth might catch the odor of his body, took it off, laid it aside, and sat down facing his house. Now a certain monk who was an Arahat, on his way to the monastery after breakfast, saw that cloth, and looking about and seeing no one, and therefore concluding that it had no owner, adopted it as a refuse-rag, and took it with him. When the Brahman saw him, he went up to him and abused him, saying, “Shaveling monkling, you are taking my cloth.” “Is this your cloth, Brahman?” “Yes, monk.” “I saw no one about, and thinking it was a refuse-rag, took it with me; here it is.” So saying, the Elder gave the Brahman back his cloth. Then he went to the monastery and related the incident to the monks in detail.

When the monks heard his story, they made fun of him, saying, “Brother, is the cloth you took long or short, coarse or fine?” “Brethren,” replied the Elder, “never mind whether the cloth is long or short, coarse or fine; I have no attachment for it. I took it, supposing it to be a refuse-rag.” When the monks heard his reply, they reported the matter to Tathāgata, saying, “Reverend Sir, this monk says what

1 Text: N iv. 183-184.

is not true and utters falsehood.” Said the Teacher, “No, monks, what this monk says is quite true; they that have rid themselves of the evil passions do not take what belongs to others.” So saying, he pronounced the following Stanza, [184]

409. Whosoever here in this world takes nothing that is not given to him,

Whether it be long or short, coarse or fine, beautiful or ugly, him I call a Brahman.

XXVI. 27. SĀRIPUTTA IS MISUNDERSTOOD

He that has no desires. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Sāriputta.

The story goes that once upon a time Elder Sāriputta, accompanied by his retinue of five hundred monks, went to a certain monastery and entered upon residence for the season of the rains. When the people saw the Elder, they promised to provide him with all of the requisites for residence. But even after the Elder had celebrated the Terminal Festival, not all of the requisites had as yet arrived. So when he set out to go to the Teacher he said to the monks, “When the people bring the requisites for the young monks and novices, pray take them and send them on; should they not bring them, be good enough to send me word.” [185] So saying, he went to the Teacher.

The monks immediately began to discuss the matter, saying, “Judging by what Elder Sāriputta said to-day, Craving still persists within him. For when he went back, he said to the monks with reference to the requisites for residence given to his own fellow residents, ‘Pray send them on; otherwise be good enough to send me word.’” Just then the Teacher drew near. “Monks,” said he, “what is the subject that engages your attention now as you sit here all gathered together?” “Such and such,” was the reply. Said the Teacher, “No, monks, my son has no Craving. But the following thought was present to his mind, ‘May there be no loss of merit to the people, and no loss of holy gain to the young monks and novices.’ This is the reason why he spoke as he did.” So saying, he pronounced the following Stanza,

410. He that has no desires, either in this world or in the next,

He that is free from desires and free from fetters, him I call a Brahman.

1 Text: N iv. 184-185.

XXVI. 28. MOGGALLĀNA IS MISUNDERSTOOD

He that has no longings. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Moggallāna the Great. [186]

This story is similar to the preceding, except that on this occasion the Teacher, perceiving that Elder Moggallāna the Great was free from Craving, pronounced the following Stanza,

411. He that has no longings, he that fully understands, he that entertains no doubts,

He that has plunged into the Deathless, him I call a Brahman.

XXVI. 29. RENOUNCE BOTH GOOD AND EVIL

Whosoever in this world has escaped from the bonds both of good and of evil. This religious instruction was given by the Teacher while he was in residence at Pubbārāma with reference to the Elder Revata. The story has already been related in detail in the Commentary on the Stanza beginning with the words, Whether it be in the village or in the forest; for it is there said:

Again one day the monks began a discussion, saying, “Oh, how great was the novice’s gain! Oh, how great was the novice’s merit! To think that one man should build five hundred habitations for five hundred monks!” Just then the Teacher drew near. “Monks,” said he, “what is the subject that engages your attention now as you sit here all gathered together?” “Such and such,” was the reply. Then said the Teacher, “Monks, my [187] son has neither merit nor demerit: he has renounced both.” So saying, he pronounced the following Stanza,

412. Whosoever in this world has escaped from the bonds both of good and of evil.

Whosoever is free from sorrow, free from defilement, free from impurity, him I call a Brahman.

XXVI. 30. ELDER MOONLIGHT

He that is spotless as the moon. This religious instruction was given by the Teacher while he was in residence at Jetavana with

1 Text: N iv. 185-186. 2 Cf. vii. 9. Text: N iv. 186-187. 3 With xxvi. 30 b cf. xxvi. 37. Text: N iv. 187-192.

reference to Elder Moonlight, Candābha. The story from beginning to end is as follows:

30 a. Story of the Past: A forester presents a moon-disk

In times long past, a certain merchant living at Benāres said one day to himself, “I will go to the frontier and get me some sandalwood.” So taking a large supply of garments, ornaments, and the like, he went to the border with five hundred carts, and halting for the night at the gate of a village, inquired of some youthful cowherds in the forest, “Is there any in this village who is a forester?” [188] “There is.” “What is his name?” “So-and-so.” “What is the name of his wife, and what are the names of his children?” “So-and-so.” “In what place is his house situated?” “In such-and-such a place.” The merchant followed the directions given him by the cowherds, seated himself in a comfortable carriage, went to the door of the forester’s house, alighted from the carriage, entered the house, and inquired for that woman, mentioning such and such a name.

The woman thought to herself, “It must be some kinsman of ours.” So she came quickly and provided him with a seat. The merchant sat down there, and mentioning the name of her husband, inquired after him, saying, “Where is my friend?” “Master, he has gone to the forest.” “My son So-and-so and my daughter So-and-so, where are they?” Thus did he make inquiries after all the members of the family, mentioning the name of each individual. Having so done, he presented to them all of those garments and ornaments, saying, “When my friend returns from the forest, pray give him too this garment and this ornament.” The woman bestowed high honor on the merchant, and when her husband returned from the forest, said to him, “Husband, the moment this visitor arrived, he mentioned the name of each member of the family and gave this and that.” The forester rendered the merchant the courtesies which were his due.

In the evening, as the merchant lay on his couch, he asked the forester, “Friend, as you have walked about the foot of the mountain, have you ever seen much of anything?” “Nothing except that [189] I have seen a good many trees with red branches.” “Many trees?” “Yes, a good many.” “Well then, show them to us.” So the merchant accompanied the forester to the foot of the mountain, cut down a large number of red sandalwood trees, and filled therewith his five hundred carts. On the way back the merchant said to the forester, “Friend, my home is at Benāres, in such-and-such a place; pray come to see me from time to time.” Then he added, “There is no present I should so appreciate as red-branched trees; pray bring me these and these alone.” “Very well,” replied the forester. From time to time he went to see the merchant, carrying with him only red sandalwood. In return the merchant gave the forester a large amount of money.

Subsequently the Buddha Kassapa passed into Nibbāna, and a golden shrine was set up over his relics. Then that forester took a large supply of sandalwood and came to Benāres. His friend the merchant caused a large quantity of sandalwood to be ground to powder, and filling a dish with the powder, said to the forester, “Come, friend, while the rice is cooking, we can go to the place where the shrine is building and return.” And taking the forester with him, he went to the shrine and rendered honor to the relics of the Buddha with the sandalwood powder. His friend the forester, who lived on the frontier, made a moon-disk out of sandalwood and placed it within the shrine. Such was his former deed.

30 b. Story of the Present: Brahman Moonlight

Having passed out of that state of existence, he was reborn in the World of the Gods, and after spending the single interval between Kassapa and Gotama Buddha in that state, he was reborn in the dispensation of the present Buddha in the city of Rājagaha in the household of a wealthy Brahman. From the circle of his navel proceeded forth a light like that of the moon’s disk, and therefore they gave him the name Moonlight, Candābha. This, we are told, [190] was the result of his making a moon-disk and placing it within the shrine.

The Brahmans thought to themselves, “If we take him with us, we can make the whole world our prey.” Accordingly they seated him in a carriage and took him about with them. And to everyone they met they said, “Whosoever shall stroke the body of this Brahman with his hand, such-and-such power and glory shall he receive.” People would give a hundred pieces of money, or a thousand pieces of money, and thus receive the privilege of stroking the body of the Brahman with their hand. Traveling thus from place to place, they finally came to Sāvatthi and took lodgings between the city and the monastery.

Now at Sāvatthi five crores of Noble Disciples gave alms before breakfast; and after breakfast, bearing in their hands perfumes, garlands, garments, and medicaments, went to hear the Law. When the Brahmans saw them, they asked them, “Where are you going?” “To the Teacher to hear the Law.” “Come! What will you gain by going there? There is no supernatural power like the supernatural power possessed by our Brahman Moonlight: they that but stroke his body, receive such and such power and glory; come have a look at him.” “What does the supernatural power of your Brahman amount to? It is our Teacher alone who possesses great supernatural power.” And straightway they fell to arguing, but each of the two parties was unsuccessful in its efforts to convince the other. Finally the Brahmans said, “Let us go to the monastery and find out whether it is our Moonlight or your Teacher that possesses the greater supernatural power.” [191] And taking him with them, they set out for the monastery.

The Teacher, even as Moonlight approached him, caused the moonlight to disappear. The result was that when Moonlight stood in the presence of the Teacher, he resembled nothing so much as a crow in a basket of charcoal. The Brahmans took him one side, and immediately the radiance reappeared, bright as ever. Again they brought him into the presence of the Teacher, and straightway the radiance disappeared, just as it had the first time. When Moonlight went for the third time into the presence of the Teacher and observed that the radiance disappeared, he thought to himself, “Without a doubt this man knows a charm by which he can make this radiance disappear.” So he asked the Teacher, “Is it not a fact that you know a charm by which you can make this radiance of mine disappear?” “Yes, I know such a charm.” “Well then, impart it to me.” “It cannot be imparted to one who has not retired from the world.”

Thereupon Moonlight said to his fellow Brahmans, “As soon as I learn this charm, I shall be the foremost man in all the Land of the Rose-apple. You remain right here and I will retire from the world and in but a few days learn this charm.” So he asked the Teacher to admit him to the Order, retired from the world, and subsequently was admitted to full membership in the Order. The Teacher taught him the Formula of Meditation which consists of the Thirty-two Constituent Parts of the Body. “What is this?” asked Candābha. “This is something which you must repeat as a preliminary to acquiring this charm,” replied the Teacher.

From time to time the Brahmans came to him and asked, “Have you learned the charm yet?” “Not yet, but I am learning it.” In but a few days he attained Arahatship. When the Brahmans came and asked him again, he made answer, “Depart ye! now have I reached the state of one who will never return.” The monks reported the matter to the Tathāgata, saying, “Reverend Sir, this Brahman says what is not true, utters falsehood.” Said the Teacher, “Monks, worldly joy has been extinguished for my son; he speaks the truth.” So saying, he pronounced the following Stanza, [192]

413. He that is spotless as the moon, pure, serene, and clear,

He in whom the essence of joy is extinct, such a man I call a Brahman.

XXVI. 31. SEVEN YEARS IN THE WOMB

Whoever has passed over this quagmire. This religious instruction was given by the Teacher while he was in residence at Kuṇḍadhānavana near Kuṇḍakoḷi with reference to the Elder Sīvali.

For once upon a time Suppāvāsa, a daughter of the Koliya clan, carried a child in her womb for seven years. And for seven days, since the child lay awry, she was stricken with distressing, acute, and bitter pains, and said to herself, “Supremely Enlightened, truly, is that Exalted One who preaches a Religion to the putting away of suffering such as this. [193] Walking in Righteousness, truly, is the Order of Disciples of that Exalted One, which walks in righteousness to the putting away of suffering such as this. Blessed, truly, is

1 Parallels: Uddna, ii. 8: 15-18; Jdtaka, 100: i. 407-408; Thera-Gdthd Commentary, Ix; Anguttara Commentary on Etadagga Vagga, Story of Suppavdsd. The Uddna version is more detailed than the Jdtaka version, and the Jdtaka version more detailed than the Dhammapada Commentary version. Dh. cm. iv. 1921--193- is almost word for word the same as Uddna, 15-~--, agreeing with the Uddna rather than with the Jdtaka. According to the Uddna and the Jdtaka, a lay supporter of MoggaUana jjost-p)ones his entertainment of the Buddha at the latter’s request, to enable him to accept Suppāvāsa’s invitation. The Dhammapada Commentary omits this. On the other hand, the Uddna has nothing to say about Sīvali’s retirement from the world, which the Jdtaka gives at length, and the Dhammapada Commentary very briefly. The author of the Dhammapada Commentary has evidently used both the Uddna and the Jdtaka as his authorities. With the account of the Buddha’s easing of Suppāvāsa’s birth-pains by a benediction, cf. the account in Story xiii. 6 (Majjhima, 86) of Anguh-mala’s easing of a woman’s birth-pains by an Act of Truth. For Suppāvāsa’s entertainment of the Buddha, see Anguttara, ii. 62-63. For the story of Sīvali as recipient of offerings, see Dhammapada Commentary, vii. pb; Thera-Gdthd Commentary, Ix; Anguttara Commentary on Etadagga Vagga, Story of Sīvali. For the story of Sīvali’s past deeds, see Dhammapada Commentary, vii. 9 c; Jdtaka 100: i. 409; Anguttara Commentary on Etadagga Vagga, Story of Sīvali. The account in Thera-Gdthd Commentary, ]x. of Sīvali’s birth, retirement from the world, and reception of offerings, is evidently derived from at least three different sources; namely, Jdtaka Book, Dhammapada Commentary, and Anguttara Commentary. Text: N iv. 192-194.

Nibbāna, where suffering such as this exists no more.” With these three reflections did she endure that pain. And she sent her husband to the Teacher to greet him in her name. When her husband greeted the Teacher and conveyed her message, the Teacher said, “May Suppāvāsa, the young woman of the Koliya clan, be healthy; in health and happiness may she bring forth a healthy son.”

The moment the Teacher uttered these words, Suppāvāsa brought forth a healthy son in health and happiness. Forthwith she invited the Congregation of Monks presided over by the Buddha to be her guests and for seven days gave bountiful offerings. From the day of his birth her son took a water-pot provided with a strainer and strained water for the Congregation of Monks. After a time he retired from the world, became a monk, and attained Arahatship. One day the monks began a discussion in the Hall of Truth: “Only think, brethren! So illustrious a monk as this, possessing the faculties requsite for the attainment of Arahatship, endured suffering all that time in the womb of his mother! How great indeed was the suffering this monk passed through!” The Teacher drew near and asked, “Monks, what is the subject that engages your conversation now, as you sit here all gathered together?” When they told him, he said, “Monks, it is even so. My son has obtained release from all this suffering, and now, having realized Nibbāna, abides in the bliss thereof.” So saying, he pronounced the following Stanza, [194]

414. Whoever has crossed this quagmire, difficult to cross, rebirth, delusion;

Whoever has crossed and gained the other side;

Whoever is devoted to meditation, free from lust, free from doubt.

Free from Craving, tranquil, such a man I call a Brahman.

XXVI. 32. A COURTEZAN TEMPTS THE MONK OCEAN-OF-BEAUTY

Whoever in this world. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Ocean-of-Beauty, Sundarasamudda.

1 The introductory part of this story (text: iv. 194---196’--) is a very free version of the Introduction to Jdtaka 14: i. 156-157. The account of the temptation of the monk (text: iv. 1962--197-2) is almost word for word the same as Jdtaka, v. 4332«-434-. This story affords an unusually striking example of the literary methods of the author. The words “Khalu samma Punnamukha,” appropriate enough at Jdtaka, V. 4332-, are absurdly out of place at Dh. cm., iv, 1962-. From this story is derived Thera-Gdikd Commentary, ccxxiv. Text: N iv. 194-199.

At Sāvatthi, we are told, in a great household possessing forty crores of treasure, was reborn a certain youth of station named Ocean-of-Beauty, Sundarasamudda Kumāra. [195] One day after breakfast, seeing a great company of people with perfumes and garlands in their hands, going to Jetavana to hear the Law, he asked, “Where are you going?” “To the Teacher to hear the Law,” they replied. “I will go too,” said he, and accompanying them, sat down in the outer circle of the congregation. The Teacher, knowing the thoughts of his heart, preached the Law in orderly sequence. Thought Ocean-of-Beauty, “It is impossible to live the life of a householder and at the same time live the Life of Holiness, whereof a polished shell is the image and likeness.”

The Teacher’s discourse made him eager to retire from the world. Therefore, as the congregation departed, he asked the Teacher to admit him to the Order. Said the Teacher, “The Tathāgatas admit no one to the Order who has not first obtained permission of his mother and father.” So Ocean-of-Beauty went home, and like the youth Raṭṭhapāla and others, by dint of great effort, prevailed upon his mother and father to give him permission to enter the Order. Having obtained their permission, he retired from the world and was admitted to the Order by the Teacher. Subsequently he made his full profession as a member of the Order. Then he thought to himself, “What is the use of my living here?” So departing from Jetavana, he went to Rājagaha and spent his time going his rounds for alms.

Now one day there was a festival at Sāvatthi, and on that day Ocean-of-Beauty’s mother and father saw their son’s playfellows diverting themselves amid great splendor and magnificence. Thereupon they began to weep and lament, saying, “This is past our son’s getting now.” At that moment a certain courtezan came to the house, and seeing his mother as she sat weeping, asked her, “Mother, why do you weep?” “I keep thinking of my son; that is why I weep.” “But, mother, where is he?” “Among the monks, retired from the world.” “Would it not be proper to make him return to the world?” “Yes, indeed; but he doesn’t wish to do that. He has left Sāvatthi and gone to Rājagaha.” “Suppose I were to succeed in making him return to the world; what would you do for me?” [196] “We would make you the mistress of all the wealth of this household.” “Very well, give me my expenses.” And taking the amount of her expenses, she surrounded herself with a large retinue and went to Rājagaha.

Taking note of the street in which the Elder was accustomed to make his round for alms, she obtained a house in this street and took up her abode therein. And early in the morning she prepared choice food, and when the Elder entered the street to make his round for alms, she gave him alms. After a few days had passed, she said to him, “Reverend Sir, sit down right here and eat your meal.” So saying, she offered to take his bowl, and the Elder yielded his bowl willingly. Then she served him with choice food, and having so done, said to him, “Reverend Sir, right here is the most delightful spot to which you could come on your round for alms.” For a few days she enticed him to sit on the veranda, and there provided him with choice food.

Next she won the favor of some small boys by treating them with cakes, and said to them, “See here, boys; when the Elder comes to the house, you come too. And when you come, kick up the dust. And even if I tell you to stop, pay no attention to what I say.” So on the following day, while the Elder was eating his meal, the boys came to the house and kicked up the dust. And when the mistress of the house told them to stop, they paid no attention to what she said. On the next day she said to the Elder, “Reverend Sir, these boys keep coming here and kicking up the dust, and even when I tell them to stop, pay no attention to what I say; sit inside of the house.” For a few days she seated him inside of the house and there provided him with choice food. Then she treated the boys again and said to them, “Boys, while the Elder is eating his meal, make a loud noise. And even if I tell you to stop, pay no attention to what I say.” The boys did as they were told.

On the following day she said to the Elder, “Reverend Sir, the noise in this place is unbearable. In spite of all I do to stop them, these boys pay no attention to what I say; sit on the upper floor of the mansion.” The Elder gave his consent. She then climbed to the top of the mansion, making the Elder precede her, and closing the doors after her. Now the Elder had taken upon himself the strict obligation to receive alms only by making an unbroken round from door to door. But in spite of this fact, so firmly bound was he by the bonds of the craving of taste that he complied with her suggestion and climbed to the topmost floor of the seven-storied mansion. The woman provided the Elder with a seat.

In forty ways, friend Puṇṇamukha, does a woman accost a man: 1

[197] She yawns, she bows down, she makes amorous gestures, she pretends to be abashed, she rubs the nails of one hand or foot with the nails of the other hand or foot, she places one foot on the other foot, she scratches on the ground with a stick. She causes her boy to leap up, she causes her boy to leap down, she dallies with her boy and makes him dally with her, she kisses him and makes him kiss her, she eats food and makes him eat food, she gives and begs for gifts, she imitates whatever he does. She talks in a loud tone, she talks in a low tone; she talks as in public, she talks as in private. While dancing, singing, playing musical instruments, weeping, making amorous gestures, adorning herself, she laughs and looks. She sways her hips, she jiggles her waist-gear, uncovers her thigh, covers her thigh, displays her breast, displays her arm-pit, and displays her navel. She buries the pupils of her eyes, lifts her eyebrows, scratches her lips, and dangles her tongue. She takes off her loin-cloth, puts on her loin-cloth, takes off her turban, and puts on her turban.

Thus did that woman employ all the devices of a woman, all the graces of a woman. And standing before the Elder, she recited the following Stanza,

Dyed in lac and clad in slippers are the feet of a harlot.

You are young and you are mine; I am young and I am yours.

We will both retire from the world later on, and lean on a staff.

Thought the Elder, “Alas, I have committed a grievous sin! I did not consider what I was doing.” And he was deeply moved. At that moment the Teacher, although seated within the Jetavana, forty-five leagues distant, [198] saw the whole affair and smiled. Elder Ānanda asked him, “Reverend Sir, what is the cause, what is the occasion of your smiling?” “Ānanda, in the city of Rājagaha, on the topmost floor of a seven-storied palace, there is a battle on between the monk Ocean-of-Beauty and a harlot.” “Who is going to win, Reverend Sir, and who is going to lose?” The Teacher replied, “Ānanda, Ocean-of-Beauty is going to win, and the harlot is going to lose.” Having thus proclaimed that the Elder would win the victory, the Teacher, remaining seated where he was, sent forth a luminous image of himself and said, “Monk, renounce both lusts and free yourself from desire.” So saying, he pronounced the following Stanza,

1 This paragraph is taken bodily from Jdtaka, v. 4332--434-. See p. 308, note.

415. Whoever in this world renounces lusts, whoever abandons the house-life and retires from the world,

Whoever has extinguished the essence of lust, such a man I call a Brahman.

Native gloss. — The individual here in this world who, having abandoned both lusts, retires from the world, the individual in whom lust is extinct and existence is extinct, him I call a Brahman.

At the end of the lesson the Elder attained Arahatship, rose into the air by magical power, passing through the circular peak of the house; and returning once more to Sāvatthi, praised the body of the Teacher and saluted the Teacher.

The monks discussed the incident in the Hall of Truth, saying, “Brethren, all because of tastes perceptible by the tongue the Elder Ocean-of-Beauty was wellnigh lost, but the Teacher became his salvation.” The Teacher, hearing their words, said, “Monks, this is not the first time I have become the salvation of this monk, bound by the bonds of the craving of taste; the same thing happened in a previous state of existence also.” In compliance with a request of the monks that he make the matter clear, the Teacher told them a [199]

Story of the Past: The antelope and the bait of honey Vātamiga Jātaka.1

[Sañjaya, gardener of the king of Benāres, entices a wild antelope into the king’s pleasaunce by baiting the grass with honey. Having gained the animal’s confidence, he continues the use of honey as a bait, entices the antelope into the king’s house, and captures him.]

There is nothing worse, men say, than the allurements of taste, whether it be at home or among one’s friends.

Through the allurements of taste Sañjaya enticed the antelope into the house and captured him.

Having related in detail this Vātamiga Jātaka, found in the First Book, the Teacher identified the persons of the Jātaka as follows, “At that time Ocean-of-Beauty was the antelope; the king’s minister who by reciting this Stanza obtained the release of the antelope, was I myself.”

1 Jātaka 14: i. 157-158.