Buddhist Legends: Books 1–26

XXVI. 33. JOTIKA AND JATILA

Whoever in this world has abandoned Craving. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to the Elder Jatila. From the beginning to end the story runs as follows:

33 a. Story of the Past: Jotika in his previous existence as Aparājita

In times long past two brothers who were householders of Benāres caused a large field to be planted with sugar-cane. Now one day the younger brother went to the field of sugar-cane, thinking to himself, “I will give one sugar-cane to my older brother, and I will take one for myself.” So he cut down two stalks of sugar-cane, bound the stalks at the point where he had cut them, that the sap might not run out, and took them with him. (It seems that at that time mills for extracting the sap from sugar-canes were not in use. Instead, it was the practice to cut the stalks at the top and bottom and to hold them upright, whereupon the sap would run out of its own accord like water from a water-pot.)

No sooner had the younger brother taken the stalks of sugar-cane from the field [200] and returned home, than a Private Buddha in Gandhamādana, arising from a state of trance and considering within himself, “On whom shall I bestow my favor to-day?” perceived that the younger brother had penetrated the Net of his Knowledge. And knowing of himself that the younger brother possessed the means to do him an act of kindness, the Private Buddha took bowl and robe, and proceeding thither by magical power, stood before him. When the younger brother saw the Private Buddha, his heart was filled with joy. Spreading his outer cloak in an elevated place, he asked the Private Buddha to be seated, saying to him, “Reverend Sir, pray be seated here.” Then he said to him, “Pray hold out your bowl;” and untying the stalk of sugar-cane, held it over his bowl. The sap ran out and filled his bowl.

When the Private Buddha had drunk this sap, the younger brother thought to himself, “It is my very good fortune that my noble master has drunk this sap. If my older brother demands of me the price of his

1 Text: N iv. 199-221.

stalk of sugar-cane, I will give him the price thereof; if he demands the merit acquired by the gift thereof, I will make over the merit to him.” Accordingly he said to the Private Buddha, “Reverend Sir, pray hold out your bowl to me;” and untying the second stalk of sugar-cane, gave him the sap. We are told that it never occurred to the younger brother to think, “My brother will fetch another stalk of sugar-cane from the field and eat it.”

Now since the Private Buddha had drunk the sap of the first sugarcane, he desired to share the sap of the second with the other Private Buddhas, and with this desire in his heart resumed his seat. The younger brother, understanding his purpose, saluted him with the Five Rests and made the following Earnest Wish, “Reverend Sir, as the result of my gift to you of this choice sap, may I win glory in the Worlds of the Gods and the world of men, and may I finally attain the state you have attained.” The Private Buddha replied, “So be it,” and returned thanks by pronouncing the two Stanzas beginning with the words, “May all you’ve wished and prayed for turn out well.” And having formed the resolution that the younger brother should one day comprehend the Law, [201] he proceeded through the air to Gandhamādana and distributed that sap among five hundred Private Buddhas.

When the younger brother had seen this miracle, he went back to his older brother. “Where did you go?” inquired the older brother. The younger brother replied, “I went to look at the field of sugarcane.” “Why should a man like you go to a field of sugar-cane? You should have brought back with you one or two stalks of sugar-cane.” “Yes, brother, I brought back with me two stalks of sugar-cane. But I saw a certain Private Buddha, and gave him the sap of my own sugarcane. Then I thought to myself, ‘I will give my older brother either the price of his sugar-cane or the merit thereof.’ With this thought in mind I gave the Private Buddha the sap from your sugar-cane also. Now which of the two will you take, the price of the sugar-cane, or the merit thereof?” “But what did the Private Buddha do?” “He drank the sap from my sugar-cane; and then, taking with him the sap from your sugar-cane, proceeded through the air to Gandhamādana and distributed that sap among five hundred Private Buddhas.” As the younger brother related his story, the body of the older brother became completely suffused with joy. And forthwith the older brother made the following Earnest Wish, “As the result of this gift may I attain the Truth attained by this Private Buddha.” Thus the younger brother prayed for three Attainments, but the older brother in one sentence prayed for Arahatship. This was their former deed.

When the two brothers had lived out the term of life allotted to them, they passed out of that state of existence and were reborn in the World of the Gods, where they spent the period of an interval between two Buddhas. While they yet remained in the World of the Gods, the Supreme Buddha Vipassī appeared in the world. Passing from the World of the Gods, they obtained rebirth in the city of Bandhumatī in a certain family of station as older and younger brothers respectively. The parents named the older brother Sena and the younger brother [202] Aparājita.

When they reached manhood, they married and founded families and lived the lives of householders. One day the householder Sena heard the herald of the Law proclaim throughout the city of Bandhumatī, “The Jewel of the Buddha has appeared in the world, the Jewel of the Law has appeared in the world, the Jewel of the Order has appeared in the world. Give alms and do works of merit. Take upon yourselves the obligations of fast-day on this, the eighth day; on this, the fourteenth day; on this, the fifteenth day. Hear the Law.” Likewise the householder Sena beheld the multitude going before breakfast to give alms and after breakfast to hear the Law. “Where are you going?” he asked. “To hear the Teacher preach the Law,” they replied. “I will go too,” said the householder Sena, 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. When the householder Sena had heard the Teacher preach the Law, he yearned to retire from the world and become a monk. Accordingly he requested the Teacher to admit him to the Order.

The Teacher asked him, “But, layman, have you no kinsmen of whom you should ask leave?” “Yes, Reverend Sir, I have.” “Well then, ask leave of them, and return when you have so done.” So the householder Sena went to his younger brother and said to him, “Whatever property is in this house, all this shall belong to you.” “But what about you, master?” “I intend to retire from the world and become a monk under the Teacher.” “Master, what say you? When my mother died, I gained in you as it were a mother; when my father died, I gained in you as it were a father. This household possesses great wealth. One can live the life of a householder and still perform works of merit; do not do this.” “I have heard the Teacher preach the Law, and I cannot fulfill the Law amid the cares of the household life. I am determined to do naught other than retire from the world and become a monk; therefore turn back.” With these words he bade his brother turn back. Having so done, he retired from the world and became a monk under the Teacher. Subsequently he was admitted a full member of the Order, and in no long time attained Arahatship.

The younger brother thought to himself, “I will render the usual offerings in honor of my brother’s retirement from the world.” So for seven days he gave alms to the Congregation of Monks presided over by the Buddha, and when he had so done, [203] saluted his brother and said, “Reverend Sir, you have found for yourself escape from existence; but I am bound by the five pleasures of sense, and cannot go forth from the world and become a monk. Tell me therefore of some great work of merit which I can perform and still remain a householder.” The Elder replied, “Well said, well said, wise man! Build a Perfumed Chamber for the Teacher.” “Very well,” said the younger brother, accepting the suggestion.

So the younger brother caused logs of all kinds to be procured, and had them trimmed and fashioned to form the pillars and other parts of the building. He caused one block of wood to be inlaid with gold, another with silver, another with gems; and proceeding in this manner, he erected a Perfumed Chamber composed entirely of blocks of wood inlaid with the seven precious minerals. Having so done, he caused the wooden framework to be covered with roof-tiles inlaid with the seven precious minerals.

Now while the Perfumed Chamber was building, Aparājita, himself a nephew and namesake of the younger brother, came and said, “I also should like to do something; let me also have a share in the merit, uncle.” His uncle replied, “My dear nephew, I cannot grant your request; I intend to do something the merit of which cannot be shared with others.” Although the nephew repeated his request many times, he was unable to obtain a share of the merit. Deciding that an elephant-stable was needed in front of the Perfumed Chamber, he caused an elephant-stable to be erected, composed entirely of the seven precious minerals. He it was who was reborn in the present dispensation as Treasurer Ram, Mendaka. 1

Now there were three great windows in the Perfumed Chamber,

1 For the story of Treasurer Ram, see xviii. 10.

made entirely of the seven precious minerals. Below and facing these windows, the householder Aparājita caused three lotus-tanks to be built with a finish of stucco. When they were completed, he had them filled with the four kinds of perfumed water, and all about the tanks he caused flowers of the five colors to be planted. On the bell-shaped pinnacle of the Perfumed Chamber was a bowl of ruddy gold for the besprinkling of the body of the Tathāgata when he was seated within, — with particles of pollen wafted by the motion of the wind. The peak was of coral, and below it were tiles studded with precious stones, so that it shone like a dancing peacock. Such of the seven precious minerals as could be pulverized, the householder caused to be pulverized, and with these he filled the chamber within; all the rest [204] he scattered about knee-deep on the ground without and about the Perfumed Chamber.

When the householder Aparajita had thus completed the Perfumed Chamber, he approached his brother the Elder and said to him, “Reverend Sir, the Perfumed Chamber is completed; I desire the Teacher to make use of it, for, as we know, abundant merit results from the use of it.” The Elder approached the Teacher and said, “Reverend Sir, this householder informs me that he has had a Perfumed Chamber built and now desires you to make use of it.” Thereupon the Teacher arose from his seat, and going to the Perfumed Chamber, stopped at the gate and surveyed the mass of precious stones strewn all about the chamber. Then said the householder to him, “Enter, Reverend Sir.” The Teacher remained standing where he was until the householder had thrice addressed him; whereupon he looked at his brother the Elder.

The Elder, knowing by the manner of his look what he meant, said to his younger brother, “Come, my dear brother, say to the Teacher, ‘The Exalted One shall be my sole protection; dwell in peace.’” The householder Aparajita, hearing these words of his older brother, saluted the Teacher with the Five Rests and said to him, “Reverend Sir, even as men, after spending the night under a tree, depart without any worry about the tree; even as men, after crossing a river, leave their raft behind and do not worry about it, even so do you dwell in this house free from worry on the score of the jewels.”

But why did the Teacher hesitate at the gate? We are told that this thought came to his mind, “Many persons come to visit the Buddhas both before breakfast and after breakfast. If they attempt to carry the jewels away with them, we cannot stop them. But the householder may think, ‘Although his own retainers are carrying away all these jewels scattered about his chamber, he is making no effort to stop them,’ and may conceive hatred towards me and may go to Hell for it.” For this reason, we are told, the Teacher hesitated at the gate. [205] But when the householder said, “Reverend Sir, the Exalted One shall be my sole protection; pray enter,” he immediately entered.

The householder posted guards on all sides and gave orders to his men, “Sirs, you must stop all that attempt to carry away jewels in the folds of their garments or in baskets or in sacks, but do not stop those who go away with their hands full.” And he caused the following proclamation to be made within the city, “I have scattered the seven kinds of precious minerals in the apartment of the Perfumed Chamber. When those who come to hear the Law depart, the poor may fill both of their hands with jewels and carry them away, and even those who are in good circumstances may take a single handful.” This, we are told, was the thought in his mind, “Those that possess faith will come solely for the purpose of hearing the Law; but those that do not possess faith will be attracted here by their desire for wealth and through hearing the Law will obtain release from suffering.” Therefore he made this proclamation for the purpose of benefiting the people.

The people took the jewels away with them in accordance with the orders given by the householder. Once and twice and thrice the householder poured out jewels until they lay knee-deep on the ground. Now at the feet of the Teacher he placed a precious stone of priceless value, as large as a nugget of tin. This, we are told, was the thought in his mind, “Those who behold the radiance which proceeds from the golden-hued body of the Teacher will find no satisfaction in looking at the radiance from a precious stone.” Therefore it was that he did this. And those who looked at the Teacher found no satisfaction in looking at the jewel.

Now one day a certain Brahman, a holder of false views, thought to himself, “They say that a precious stone of great value has been laid at the feet of the Teacher; I will carry it away with me.” So he went to the monastery, and mingling with the crowd, entered for the purpose of saluting the Teacher. The householder, [206] concluding solely from the way in which the Brahman entered that he was seeking to get possession of the jewel, thought to himself, “I hope he will not take it!” The Brahman stretched out his arms at the Teacher’s feet as if to salute him, took the jewel, put it in a fold of his garment, and went out.

The householder could not retain his composure toward the Brahman. At the conclusion of the sermon he approached the Teacher and said to him, “Reverend Sir, thrice have I strewn the ground about the Perfumed Chamber knee-deep with the seven kinds of precious minerals, nor have I entertained unfriendly feelings towards any that have taken jewels away with them; nay, my heart has filled with joy the more. But to-day I thought to myself, ’ I hope this Brahman will not take this jewel when he approaches!’ When he took the jewel and carried it away with him, I was unable to retain my composure towards him.”

The Teacher listened to his words and replied, “Lay disciple, are you not able to prevent others from taking what belongs to you?” And he taught him a way. The householder, employing the method taught him by the Teacher, saluted the Teacher and made the following Earnest Wish, “From this day forth, may it not be possible for kings or thieves, no matter how numerous, to defraud me of my property, though it be no more than a single thread. May my property never be burned by fire, and may it never be swept away by water.” The Teacher said, “So be it,” and pronounced the words of thanksgiving.

When the householder celebrated the opening of the Perfumed Chamber, he entertained sixty-eight hundred thousand monks within the monastery for nine months and presented them with abundant offerings. In conclusion he presented each monk with a set of three robes, the cloths for the robes of a novice of the Order being worth a thousand pieces of money. Having thus performed works of merit during the term of life allotted to him, he passed out of this state of existence and was reborn in the World of the Gods. After passing through the round of birth and rebirth in the Worlds of the Gods and the world of men during all this time, [207] he obtained a new conception in the dispensation of the present Buddha at Rajagaha in the family of a certain treasurer. For the space of nine and a half lunar months he abode in the womb of his mother.

33 b. Story of the Present: Treasurer Jotika

Now on the day of his birth, all the weapons in the whole city flashed fire, and all the jewels worn by the inhabitants on their persons flashed light as though they were on fire, so that the city was one blaze of light. When the treasurer, very early in the morning, went to wait upon the king, the king asked him, “To-day all the weapons have flashed fire and the whole city is one mass of light; do you know of any reason for this?” “Yes, your majesty, I know the reason for it.” “What is it, treasurer?” “A slave of yours was born to-day in my house. This miracle has taken place solely by the power of his merit.” “Will he perhaps turn out to be a robber?” “No such thing, your majesty; the being that was born to-day possesses a vast store of merit as the fruit of an Earnest Wish.” “In this case he ought to be brought up properly; let this be spent to buy milk for him.” So saying, the king agreed to provide a thousand pieces of money daily to buy milk for the boy. When the day came for him to be given a name, they gave him the name Jotika, inasmuch as the whole city had been one blaze of light (pajjota) on the day of his birth.

Now when he had reached the proper age for marriage and a plot of ground was being cleared for the purpose of erecting a house for him, the Abode of Sakka showed signs of heat. Sakka considered within himself, “What can this mean? and straightway became aware of the following, “They are preparing the site for the house of Jotika.” Sakka thought to himself, “This youth will never live in a house built by these men; it is my duty to go to him.” So in the guise of a carpenter he went to the site of the house and asked the men, “What are you doing?” “We are preparing the site for the house of Jotika.” “Begone; he will not live in any house that you can build.”

So saying, [208] Sakka but looked upon a plot of ground sixteen karisas in extent. Instantly that plot of ground became as smooth and even as a kasina-disk. Again the second time he looked, thinking as he looked, “May the earth be rent asunder in this place and may there arise here a splendid palace seven stories high, made entirely of the seven precious minerals.” Instantly just such a palace arose. Again the third time he looked, thinking as he looked, “May seven walls arise and encircle this palace.” Instantly just such walls arose. Again he looked, thinking as he looked, “May wishing-trees spring up in a circle about these walls.” Instantly just such wishing-trees sprang up. Once more he looked, thinking as he looked, “May four urns of treasure arise at the four corners of the palace.” Instantly four urns of treasure arose at and beneath the four corners of the palace.

Now of these four urns of treasure, one was a league in measure, one three-quarters of a league, one half a league, and one a quarter of a league. In the case of the urns of treasure which came into existence at the birth of the Future Buddha, the diameter of the brim was the same for all, and the diameter of the base was equal to that of the circumference of the earth. The diameter of the urns of treasure which came into existence for Jotika is not stated. When these four urns came into existence, they were all filled with treasure, even as the nut of a palmyra-tree is found filled with meat when the top is cut off. Moreover there came into existence at the four corners of the palace four stalks of sugar-cane of solid gold, each as stout as the trunk of a young palmyra-tree. Their leaves were formed of precious stones and their stalks were of gold. We are told that these stalks of sugar-cane came into existence to show the work of merit wrought by Jotika in a previous state of existence.

Seven Yakkhas stood guard over the seven gates. Over the first gate, the Yakkha Yamakoli stood guard with his own retinue of a thousand Yakkhas; [209] over the second gate, the Yakkha Uppala stood guard with his own retinue of two thousand Yakkhas; over the third gate, the Yakkha Vajira with three thousand; over the fourth gate, the Yakkha Vajirabahu with four thousand; over the fifth gate, the Yakkha Kasakanda with five thousand; over the sixth gate, the Yakkha Katattha with six thousand; over the seventh gate, the Yakkha Disapamukha stood guard with his retinue of seven thousand Yakkhas. Thus the palace was guarded both within and without by a strong guard. When King Bimbisāra heard that Jotika had become the possessor of a palace seven stories high, made of the seven precious minerals, with seven encircling walls and seven gates and four urns of treasure, he sent him a treasurer’s parasol. Thereafter he was known as Treasurer Jotika.

Now a certain woman who had wrought works of merit in company with Treasurer Jotika, was reborn in Uttarakuru; and divinities brought her thence and lodged her in an apartment of royal splendor in Jotika’s palace. When she came, she brought with her a single pint-pot of rice and three burning-glasses; and during the lifetime of Jotika and his family this one pint-pot of rice sufficed to provide them with food. Indeed we are told that if they wished to fill even a hundred carts with rice, this pint-pot of rice remained always undiminished. Whenever they desired to prepare a meal, they would place the rice in the boiler and set the boiler over these crystals; the crystals would immediately blaze up, and as soon as the rice was cooked, the crystals would go out; by this sign they knew that the rice was cooked. Whenever they desired to prepare sauces and curries and the like, they would follow the same method. Thus all of their food was cooked with these burning-glasses. And they lived by the light of the precious stones, [210] and knew not the light of fire or lamp.

The report spread all over the Land of the Rose-apple that Treasurer Jotika was possessed of splendor and wealth; and multitudes of people harnessed wagons and other conveyances and drew near to see. Treasurer Jotika caused porridge to be prepared from the rice brought from Uttarakuru, and provided all of his visitors with plenty to eat. And he issued the following order, “Let them take garments from the wishing-trees and jewels from the wishing-trees.” And causing the quarter-league urns of treasure to be opened, he issued the following order, “Let them take so much treasure as they need to support life.”

Now although all the inhabitants of the Land of the Rose-apple carried much treasure away with them, after they had gone the treasure contained in the urn had not been lowered a finger’s breadth. We are told that this was the result of Jotika’s sanding the apartment of the Perfumed Chamber with scattered jewels. So numerous were the multitudes that flocked to Jotika’s palace, departing with garments and jewels and money, as much as they desired, that so long as they flocked thither, even King Bimbisāra, who greatly desired to see the palace, had no opportunity.

Later on, because the majority of the people had departed with as much as they wished, the numbers diminished. Then King Bimbisāra said to Jotika’s father, “I should like to see your son’s palace.” “Very well, your majesty,” replied Jotika’s father. So he went to his son and said, “Son, the king would like to see your palace.” Jotika replied, “Very well, father; let him come.” So the king went there with a large retinue. Now there stood at the first gate a female slave, whose duty was to sweep and remove the refuse; and when she saw the king approach, she gave him her hand. But the king, taking the woman for a wife of the treasurer, refrained out of modesty from placing his hand on her arm. Likewise at each of the remaining gates [211] stood slave-women who offered the king their hands; but the king, believing them to be wives of the treasurer, refrained from placing his hand on their arms.

Jotika came forth, and advancing to meet the king, saluted him, and taking his place behind the king, said to him, “Go forward, your majesty.” But to the king the jeweled ground appeared to be an abyss of jewels as deep as the height of a hundred men. He thought, “This man has dug a pit to trap me,” and did not dare to plant his foot down. So Jotika went ahead of him, saying, “Your majesty, there is no pit here; walk behind me.” Then the king, walking in Jotika’s footsteps, trod firmly on the ground, and walked round and round the palace, gazing at it from the lowest story to the highest.

Now at that time Ajātasattu Kumāra also accompanied his father about the palace, holding his father’s finger, and as he walked round and round the palace, he thought to himself, “What an utter simpleton my father is! This Jotika, although he is a mere householder, dwells in a palace made entirely of the seven precious minerals. But my father, although he is a king, dwells in a house of wood. I will straightway become king. But not for a moment after I have become king will I permit this householder to dwell in this palace.”

When the king reached the topmost story of the palace, it was already time for breakfast. Accordingly the king addressed the treasurer, saying, “Great treasurer, let us eat our breakfast right here.” The treasurer replied, “Yes, your majesty, that is my plan; the food is all prepared for your majesty.” So the king bathed in sixteen pitcherfuls of perfumed water; and having so done, seated himself on the couch prepared expressly for Jotika, under the treasurer’s jeweled pavilion.

Thereupon servants offered him water with which to wash his hands, and heaping moist rice-porridge in a golden dish worth a hundred thousand pieces of money, set it before him. The king, taking it for food, began to eat. The treasurer, however, said to him, “Your majesty, this is not food; [212] this is moist rice-porridge.” Then the servants heaped food in another golden dish and put it in the first dish. In this way, we are told, this latter food made delicious eating the moment it was served. The king began to eat the savory food, but did not know when he had had enough.

Thereupon the treasurer saluted the king and extending his clasped hands in an attitude of reverent supplication, said, “That is enough, your majesty; pray let that suffice; if you eat any more, it will be impossible for you to digest it.” Said the king to the treasurer, “Householder, why do you cast reproach on your own food?” The treasurer replied, “Your majesty, I do not mean to reproach you. For I am giving all of your soldiers also the very same porridge and the very same curry I am giving you. Nevertheless, I fear for your majesty.” “Why?” “In case your majesty should become inactive, people would say, ‘The king ate food yesterday in the treasurer’s house; the treasurer must have done something to it.’ I fear such talk, your majesty.” “Very well,” said the king, “remove the food and bring water.” When the king had finished his meal, all the king’s retinue partook of the same kind of food.

As the king sat engaged in pleasant conversation with the treasurer, he said to him, “Treasurer, have you no wife living in this house?” “Yes, your majesty, I have.” “Where is she?” “Reclining in the royal apartment; she does not know that your majesty has arrived.” (Although the king arrived early in the morning with his retinue, yet the treasurer’s wife did not so much as know that he had arrived.) Thereupon the treasurer thought, “The king evidently desires to see my wife.” So he went to her apartment and said, “The king has arrived; is it not your duty to see the king?” [213]

His wife, without stirring from where she lay, replied merely, “Husband, who is this person you call ‘king’?” “The king, our sovereign.” Thereupon his wife, to show her displeasure, said, “The deeds of merit we have done must partake of the nature of sins if we have a sovereign over us. It must be that we wrought works of merit without faith, and attained this glory, to be reborn subjects of another. Without doubt we must have given alms without faith, and this is the fruit of it.” Having thus shown her displeasure, she said, “Husband, what shall I do now?” “Take this palmyra fan and go fan the king.” So she took the palmyra fan and went and fanned the king.

As she was fanning the king, the scent of the perfume with which the king’s robe was perfumed irritated her eyes, and forthwith a flood of tears streamed from her eyes. When the king observed this, he said to the treasurer, “Great treasurer, womankind possesses but little intelligence. Doubtless your wife thinks, ‘The king may rob my husband of his wealth,’ and is weeping for fear. Quiet her fears. I have no desire for your wealth.” The treasurer made answer to the king, “Your majesty, my wife is not weeping.” “What is the matter, then?” “The scent of the perfume with which your robe is perfumed is so strong that it brings tears to her eyes. Indeed my wife has never seen the light of a lamp or the light of a fire; she eats and sits and reclines solely by the light of jewels. Your majesty, however, must have sat by the light of a lamp.” “Yes, treasurer.” “Well then, your majesty, from to-day henceforth, sit by the light of a jewel.” So saying, the treasurer presented the king with a precious stone of priceless value, as large as a nugget of tin. The king surveyed the treasurer’s house, remarked to himself, “Great indeed is Jotika’s wealth,” and departed.

33 c. Story of the Present: Elder Jatila

Now is to be related the Rise and Career of Jatila. [214] For once upon a time there lived at Benāres a treasurer’s daughter of surpassing beauty. When she was about fifteen or sixteen years old, her parents lodged her on the topmost floor of a seven-storied palace in an apartment of royal splendor, providing a single female slave to guard her. One day, as the maiden was looking out of her open window, a certain Vijjādhara came flying through the air, and fell in love with her at first sight. And straightway entering her apartment by the window, he had intercourse with her. Following intercourse with him, in no long time she conceived a child in her womb. When the slave-woman saw her condition, she said to her, “My lady, what does this mean?” “Never mind; say nothing to anyone.” So for fear of what she said, the slave-woman kept silent. When ten lunar months had expired, the treasurer’s daughter gave birth to a son. Thereupon she caused a new vessel to be procured, laid the child in it, covered it, put garlands of flowers on it, and said to the slave-woman, “Carry this vessel on your head and set it adrift in the Ganges.” And she added, “Should anyone ask you, ‘What does this vessel contain?’ you are to say, ‘It contains a votive offering made by my lady mistress.’” The slave-woman did as she was told.

Farther down the Ganges two women were bathing. When they saw a new vessel being swept along by the current, one of them cried out, “That vessel belongs to me!” and the other cried out, “Whatever is contained in that vessel belongs to me!” When the vessel reached them, they caught hold of it, and setting it on dry land, they opened it and saw the child. Thereupon the first of the two women said, “The child belongs to me alone, because I said, ‘The vessel belongs to me.’” But the second woman said, “The child belongs to me alone, because I said, ‘Whatever is contained in that vessel belongs to me alone.’” [215] And straightway they fell to quarreling. Proceeding to a court of justice, they told their stories; and when even the judges were unable to settle the dispute, they went to the king. The king, after listening to their arguments, said, “You take the child; you take the vessel.”

Now the woman who received the child was a supporter of the Elder Mahā Kaccāna. And she brought up the child with this thought in mind, “I will have this child enter the Order under the auspices of the Elder.” Now on the day of the child’s birth, when he was bathed for the purpose of washing off the birth-stains, his hair became matted, and therefore they gave him the name Jatila. One day when the child was old enough to walk, the Elder entered that house for alms. The female lay disciple provided the Elder with a seat and offered him food. When the Elder saw the boy, he asked, “Lay disciple, you have a boy?” “Yes, Reverend Sir, I am bringing him up with this thought in mind, ‘I will have this child enter the Order under your auspices.’ Therefore pray admit him to the Order.” “Very well,” replied the Elder. And taking the boy with him, he departed.

As the Elder proceeded on his way, he considered within himself, “Has this boy a sufficient store of merit to enable him to attain the station of a wealthy householder?” Straightway he became aware of the following, “This boy is a person of great merit, and will some day enjoy great wealth. As yet, however, he is a mere child, as yet he lacks maturity of knowledge.” Therefore the Elder took the boy with him to Takkasila, and stopped at the house of a certain lay supporter of his. The layman saluted the Elder, and seeing the boy, asked, “Reverend Sir, you have a boy?” “Yes, lay disciple, and he will enter the Order; but as yet he is a mere child. Let him remain with you for a time.” “Very well,” replied the layman, and cared for the boy tenderly, treating him as his own son.

Now for twelve years goods had been accumulating in the layman’s house. One day, when the layman was about to set out on a journey to the next village, [216] he removed all of his goods to a shop, and seating the boy in the shop, told him the price of each piece of goods. “This and that are worth such and such,” said the layman; “if you can get such and such for them, sell them.” So saying, the layman departed.

That day the guardian divinities of the city directed towards his very shop all that had need of even so little as pepper and cummin-seed. The result was that in a single day he sold all the goods that had been accumulating for twelve years. When the householder returned and saw nothing at all left in the shop, he said to the youth, “My dear boy, have you lost all your goods?” The youth replied, “I have lost nothing. All that you left with me I have sold in accordance with your directions. Here is the price for such and such, and here is the price for such and such.”

The householder was overjoyed. “Here,” he exclaimed, “is a man whose worth is beyond price, a man who is able to make his living wherever he may be!” Now his own daughter had just reached marriageable age. So he straightway gave him his daughter in marriage, ordered his men to build a house for him, and when the house was completed, said to him, “Go take up your residence in your own house.” Now when Jatila entered his house, no sooner had he set one foot on the threshold than the earth in the rear of his house was rent asunder and there arose a mountain of gold eighty cubits in height. When the king heard that a mountain of gold had arisen in the rear of Jatila’s house, rending the earth asunder, he sent him a treasurer’s parasol. Thereafter he was known as Treasurer Jatila.

Treasurer Jatila had three sons. When they had reached manhood, he conceived a desire to retire from the world and become a monk. And he thought to himself, “If there is a treasurer’s family possessed of wealth equal to ours, they will permit me to retire from the world; otherwise they will not give me their permission.” Accordingly he determined to find out. So he had made a golden brick and a golden whip and a golden cord; and placing them in the hands of his men, said to them, “Take these with you and travel throughout the Land of the Rose-apple, pretending to be looking for nothing in particular, [217] and find out whether or not there is a treasurer’s family possessed of wealth equal to ours; having so done, return to me.” Jatila’s men traveled from place to place until they reached the city of Bhaddiya.

Now in the city of Bhaddiya lived Treasurer Ram, Meṇḍaka; 1 and when he saw those men, he asked them, “Friends, on what errand are you traveling about?” “We are traveling about looking for nothing in particular.” Treasurer Ram perceived within himself, “It cannot be true that these men are traveling about from place to place, with things such as these in their hands, looking for nothing in particular; they are traveling about exploring the country.” So he said to them, “Go into the yard behind our house and take a look.” Jatila’s men went into the yard.

There, in a space eight karīsas in extent, they saw golden rams of the sort previously described, as big as elephants or horses or bulls,

1 For the story of Treasurer Ram, see xviii. 10.

prancing about, striking back with back, and cleaving the earth asunder. Jatila’s men strolled about among the rams and then came out. Treasurer Ram asked them, “Friends, did you find what you were traveling about looking for?” “Yes, master, we found what we were looking for.” “Well then, depart.” So saying, he dismissed them. Jatila’s men returned home.

The treasurer their master asked them, “Friends, did you see a treasurer’s household possessed of wealth equal to ours?” The men replied, “Master, what wealth do you possess! Treasurer Ram, who lives in the city of Bhaddiya, possesses wealth as great as all this!” So saying, they told him all about what they had seen.

When the treasurer heard their story, he was delighted. “I have found one such treasurer’s family,” thought he; “is there perhaps another?” So giving his men a blanket worth a hundred thousand pieces of money, he said to them, “Friends, go find out whether there is another such treasurer’s family.” So saying, he sent them forth. Jatila’s men went to the city of Rājagaha, made a pile of wood near Treasurer Jotika’s house, and set fire to it. “What are you doing?” they were asked. Jatila’s men replied, “We have here a very valuable blanket and have been trying to sell it. But we can find no buyer, and are afraid that if we carry it about with us, we shall be attacked by robbers. As soon, therefore, as we have burnt it in this fire, we shall continue our journey.”

Now Treasurer Jotika saw them and asked his men, “What are these men doing?” When he heard what they were doing, he caused them to be summoned and asked them, “How much is the blanket worth?” “It is worth a hundred thousand pieces of money.” [218] Jotika ordered a hundred thousand pieces of money given to the men, and placing the blanket in their hands, sent them forth, saying to them, “Give the blanket to the slave-woman whose duty is to sweep the gate-house and remove the refuse.”

When the slave-woman received the blanket, she burst into tears, went to her master, and said, “Master, if I have been guilty of any offense, should I not be beaten for it? Why did you send me such a coarse blanket as this? How can I wear it either as an undergarment or a cloak?” Jotika replied, “It was not for that purpose that I sent you the blanket. I sent it to you simply that you might roll it up and lay it at the foot of your bed; so that, after bathing your feet in perfumed water, you might have a blanket to wipe them with. Can you not make such use as this of the blanket?” “Yes,” said the slave-woman, “I can do that;” and taking the blanket with her, she departed.

Jatila’s men watched the whole proceeding and returned to the treasurer their master. Jatila asked them, “Friends, did you see a treasurer’s household possessed of wealth equal to ours?” “Master,” they replied, “what wealth do you possess! Treasurer Jotika who lives in the city of Rājagaha possesses wealth as great as all this!” And describing all the wealth they had seen in Jotika’s house, they told him their story. When the treasurer heard their report, his heart was filled with joy. “Now,” said he, “I shall obtain permission to retire from the world and become a monk.” And going to the king, he said, “Your majesty, I desire to become a monk.” The king replied, “Very well, great treasurer; follow your inclination and become a monk.”

So Treasurer Jatila went home, and summoning his sons before him, he placed a golden spade in the hands of his oldest son and said to him, “Son, go to the rear of the house and remove a nugget of gold from the mountain of gold.” The oldest son took the spade, went to the rear of the house, and struck the mountain of gold with his spade. It was as though he had struck the surface of a flat rock. Jatila took the spade from the hand of his oldest son, and placing it in the hands of his second son, sent him out. But the second son fared the same as the oldest son. When he struck the mountain of gold with his spade, it was as though he had struck the surface of a flat rock. [219] Then Jatila placed the spade in the hands of his youngest son and sent him out. The youngest son smote the mountain of gold with his spade, and it was as though he had thrust his spade into a pile of loose earth. Then said the treasurer, “Come, son, that is enough.” And summoning his two older sons, he said to them, “This mountain of gold did not come into existence for you; it came into existence for me and my youngest son. Join with him in the enjoyment of this wealth.”

But why did this mountain of gold come into existence solely for the sake of the father and his youngest son? And why was Jatila thrown into the water on the day of his birth? Solely as the result of deeds done in a previous state of existence.

33 d. Story of the Past: The goldsmith and his three sons

For in a previous state of existence, while the shrine of the Supreme Buddha Kassapa was being erected, a certain Arahat came to the place where the shrine was being erected, and looking at the shrine, asked the following question, “Friends, why is it that the north façade of the shrine is still unfinished?” “There is not enough gold,” replied the builders. Said the Arahat, “I will enter the village and urge the people to give; devote your best attentions to the work.” So saying, the Arahat entered the city and cried out, “Men and women, there is not enough gold to finish the north façade of your shrine. Contribute gold for this purpose.” Having thus prevailed upon the multitude to contribute gold for the shrine, he went to the house of a goldsmith.

Now just at this moment the goldsmith was sitting in his house engaged in a quarrel with his wife. Said the Elder to the goldsmith, “There is not enough gold to finish the north façade of the shrine which you have undertaken to build; this is something which you ought to know.” But so angry was the goldsmith toward his wife that he replied, “Throw your Teacher into the water and go your way.” Thereupon the goldsmith’s wife said to her husband, “You have done a most wicked thing. If you are so angry with me as all that, you ought to be satisfied to rebuke me or beat me. Why should you vent your spleen on the Buddhas, past, present, and to come?

Instantly the goldsmith [220] was overcome with remorse. Flinging himself at the Elder’s feet, he said, “Pardon me, Reverend Sir.” The Elder replied, “It was not I to whom you spoke; ask pardon of the Teacher.” Said the goldsmith, “Reverend Sir, what must I do to obtain the pardon of the Teacher? The Elder replied, “Friend, make three jars of golden flowers and place them in the repository of the relics; then wet your garments and the hair of your head, and ask the Teacher’s pardon.” “Very well, Reverend Sir,” said the goldsmith.

While the goldsmith was making the golden flowers, he summoned the oldest of his three sons, saying to him, “Come, son, I spoke harshly of the Teacher. Therefore, so soon as I have finished these golden flowers, I shall place them in the repository of the relics and shall ask pardon of the Teacher. I wish you to accompany me.” But the oldest son was unwilling to go and replied, “It was not I that made you speak harshly. You go alone.” Then the goldsmith summoned his second son and said the same thing to him, but the second son likewise refused to go, making the same answer. Finally the goldsmith summoned his youngest son. Said the youngest son, “It is a son’s duty to do whatever there is to be done.” So he agreed to accompany his father, and assisted his father in making the flowers. When the goldsmith had completed three jars of flowers, measuring a span in breadth, he placed them in the repository of the relics, and wetting his garments and the hair of his head, asked pardon of the Teacher.

33 e. Story of the Present concluded

For this reason, in seven successive states of existence, Jatila was thrown into the water on the day of his birth; and since this was the last of the seven states of existence, in this state of existence also, as the result of that evil deed, he was thrown into the water. Now inasmuch as the two brothers who were his oldest sons were not willing to assist him in making the golden flowers, the mountain of gold did not come into existence for them; but since the youngest son assisted his father, the mountain of gold came into existence solely for the father and the youngest son. [221] Treasurer Jatila, having thus admonished his sons, retired from the world, became a monk under the Teacher, and in but a few days attained Arahatship.

Some time afterwards the Teacher accompanied by five hundred monks, while making a pilgrimage for alms, stopped at the door of the house of Jatila’s sons. And for the space of half a month Jatila’s sons served the Congregation of Monks presided over by the Buddha with food. In the evening, when the monks were assembled in the Hall of Truth, they began the following discussion, “Brother Jatila, did you experience to-day no longing for the mountain of gold eighty cubits high and for your sons?” “No, brethren,” replied Jatila, “I experienced neither longing for them nor pride in them.” Then said the monks, “This Elder Jatila utters what is not true and is guilty of falsehood.” The Teacher, hearing their talk, said, “Monks, it is quite true that my son has no longing for them or pride in them.” So saying, he expounded the Law by pronouncing the following Stanza,

416. Whoever in this world has abandoned Craving,

Whoever has gone forth from the household life to the houseless life.

Whoever has destroyed the essence of Craving, such a man I call a Brahman.

XXVI. 34. AJATASATTU ATTACKS JOTIKA’S PALACE

Whoever in this world has abandoned Craving. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to the Elder Jotika.

For after Ajātasattu Kumāra had conspired with Devadatta and killed his father, Bimbisāra, and become established in the kingdom, he said to himself, [222] “I will now take the great palace of Treasurer Jotika;” and arming himself for battle, he sallied forth. But seeing his own reflection and that of his retinue in the jeweled walls, he concluded, “The householder has armed himself for battle and has come forth with his host.” Therefore he did not dare approach the palace.

Now it happened that on that day the treasurer had taken upon himself the obligations of Fast-day, and early in the morning, immediately after breakfast, had gone to the monastery and sat listening as the Teacher preached the Law. When, therefore, the Yakkha Yamakoḷi, who stood guard over the first gate, saw Ajātasattu Kumāra, he called out, “Where are you going?” And straightway putting Ajātasattu Kumāra and his retinue to rout, he pursued them in all directions. The king sought refuge in the very same monastery as that to which the treasurer had gone. When the treasurer saw the king, he rose from his seat and said, “Your majesty, what is the matter?” Said the king, “Householder, how comes it that after giving orders to your men to fight with me, you are sitting here pretending to be listening to the Law?”

Said the treasurer, “But, your majesty, did you set out with the idea of taking my house?” “Yes, for that very purpose did I set out.” “Your majesty, a thousand kings could not take my house from me against my will.” Upon this Ajātasattu became angry and said, “But, do you intend to become king?” “No,” replied the treasurer, “I do not intend to become king. But neither kings nor robbers could take from me against my will the tiniest thread.” “Then may I take the house with your consent?” “Well, your majesty, I have here on my ten fingers twenty rings. I will not give them to you. Take them if you can.” [223]

The king crouched on the ground and leaped into the air, rising to

1 Text: N iv. 221-224.

a height of eighteen cubits; then, standing, he leaped into the air again, rising to a height of eighty cubits. But in spite of the great strength he possessed, twist this way and that as he might, he was unable to pull a single ring from the treasurer’s fingers. Then said the treasurer to the king, “Spread out your mantle, your majesty.” As soon as the king had spread out his mantle, the treasurer straightened his fingers, and immediately all twenty rings slipped off.

Then the treasurer said to him, “Thus, your majesty, it is impossible for you to take my belongings against my will.” But agitated by the king’s action, he said to him, “Your majesty, permit me to retire from the world and become a monk.” The king thought to himself, “If this treasurer retires from the world and becomes a monk, it will be an easy matter for me to get possession of his palace.” So he said in a word, “Become a monk.” Thereupon the treasurer Jotika retired from the world, became a monk under the Teacher, and in no long time attained Arahatship. Thereafter he was known as Elder Jotika. The moment he attained Arahatship, all of his wealth and earthly glory vanished, and the divinities took back once more to Uttarakuru his wife Satulakayi.

One day the monks said to Jotika, “Brother Jotika, have you any longing for your palace or your wife?” “No, brethren,” replied Jotika. Thereupon the monks said to the Teacher, “Reverend Sir, this monk utters what is not true, and is guilty of falsehood.” Said the Teacher, “Monks, it is quite true that my son has no longing for any of these things.” And expounding the Law, he pronounced the following Stanza, [224]

416. Whoever in this world has abandoned Craving,

Whoever has gone forth from the household life to the houseless life,

Whoever has destroyed the essence of Craving, such a man I call a Brahman.

XXVI. 35. THE MONK WHO WAS ONCE A MIME

He that has cast off. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain monk who was once a mime.

It is said that a certain mime giving performances from place to place heard the Teacher preach the Law, whereupon he retired from the world, became a monk, and attained Arahatship. One day, as he

1 Text: N iv. 224-225.

was entering the village for alms, in company with the Congregation of Monks presided over by the Buddha, the monks saw a certain mime going through his performance. Thereupon they asked the monk who was once a mime, “Brother, yonder mime is going through the same kind of performance you used to go through; have you no longing for this sort of life?” “No, brethren,” replied the monk. The monks said to the Teacher, “Reverend Sir, this monk utters what is not true, is guilty of falsehood.” When the Teacher heard them say this, he replied, “Monks, my son has passed beyond all bonds.” So saying, he pronounced the following Stanza,

417. He that has cast off the bondage of things of earth,

He that has escaped from the bondage of things of heaven,

He that has thrown off every bond, such a man I call a Brahman.

XXVI. 36. THE MONK WHO WAS ONCE A MIME

He that has cast aside both pleasure and pain. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain monk who was once a mime. [225]

The story is the same as the foregoing, except that on this occasion the Teacher said, “Monks, my son has put aside both pleasure and pain,” and so saying, pronounced the following Stanza,

418. He that has cast aside both pleasure and pain, he that is cold, free from passion,

He that, strenuous, has overcome all the worlds, such a man I call a Brahman.

XXVI. 37. THE SKULL-TAPPER

He that knows the passing away. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Vaṅgīsa. [226].

It seems that there lived at Rājagaha a Brahman named Vaṅgīsa who could tell in which of the states of existence men were reborn at death. He would rap on their skulls and say, “This is the skull

1 Text: N iv. 225. 2 From this story are derived Thera-Gdtka Commentary, cclxiv (Story of Vaṅgīsa) and cli (Story of Migadra). Cf. Aṅguttara ComTnentary on Etadagga Vagga, Story of Vangīsa. For a Sanskrit parallel from Eastern Turkestan, see A. F. R. Hoernle, JRAS., 1916, 709 ff. (fifth fragment). Cf. Story xxvi. 30 b. Text: N iv. 22&-228.

of a man who has been reborn in Hell; this man has been reborn as an animal; this man has been reborn as a ghost; this is the skull of a man who has been reborn in the world of men.”

The Brahmans thought to themselves, “We can use this man to prey upon the world.” So clothing him in two red robes, they took him about the country with them, saying to everyone they met, “This Brahman Vanglsa can tell by rapping on the skulls of dead men in which of the states of existence they have been reborn; ask him to tell you in which of the states of existence your own kinsmen have been reborn.” People would give him ten pieces of money or twenty or a hundred according to their several means, and would ask him in which of the states of existence their kinsmen had been reborn.

After traveling from place to place, they finally reached Sāvatthi and took up their abode near the Jetavana. After breakfast they saw throngs of people going with perfumes, garlands, and the like in their hands to hear the Law. “Where are you going?” they asked. “To the monastery to hear the Law,” was the reply. “What will you gain by going there?” asked the Brahmans; “there is nobody like our fellow-Brahman Vaṅgīsa. He can tell by rapping on the skulls of dead men in which of the states of existence they have been reborn. Just ask him in which of the states of existence your own kinsmen have been reborn.” [227] “What does Vaṅgīsa know!” replied the disciples, “there is no one like our Teacher.” But the Brahmans retorted, “There is no one like Vaṅgīsa,” and the dispute waxed hot. Finally the disciples said, “Come now, let us go find out which of the two knows the more, your Vaṅgīsa or our Teacher.” So taking the Brahmans with them, they went to the monastery.

The Teacher, knowing that they were on their way, procured and placed in a row five skulls, one each of men who had been reborn in the four states of existence: Hell, the animal world, the world of men, and the World of the Gods; and one skull belonging to a man who had attained Arahatship. When they arrived, he asked Vaṅgīsa, “Are you the man of whom it is said that by rapping on the skulls of dead men you can tell in which of the states of existence they have been reborn?” “Yes,” said Vaṅgīsa. “Then whose is this skull?” Vaṅgīsa rapped on the skull and said, “This is the skull of a man who has been reborn in Hell.” “Good! good!” exclaimed the Teacher, applauding him. Then the Teacher asked him about the next three skulls, and Vaṅgīsa answered without making a mistake. The Teacher applauded him for each answer he gave and finally showed him the fifth skull. “Whose skull is this?” he asked. Vangīsa rapped on the fifth skull as he had on the others, but confessed that he did not know in which of the states of existence the man had been reborn.

Then said the Teacher, “Vangīsa, don’t you know?” “No,” replied Vangīsa, “I don’t know.” “I know,” said the Teacher. Thereupon Vangīsa asked him, “Teach me this charm.” “I cannot teach it to one who is not a monk.” Thought the Brahman to himself, “If I only knew this charm, I should be the foremost man in all India.” Accordingly he dismissed his fellow-Brahmans, saying, “Remain right here for a few days; I intend to become a monk.” And he became a monk in the name of the Teacher, was admitted a full member of the Order, and was thereafter known as Elder Vangīsa.

They gave him as his Subject of Meditation the Thirty-two Constituent Parts of the Body and said to him, “Repeat the preliminary words of the formula.” He followed their instructions and repeated the preliminary words of the formula. [228] From time to time the Brahmans would ask him, “Have you learned the formula?” and the Elder would answer, “Just wait a little! I am learning it.” In but a few days he attained Arahatship. When the Brahmans asked him again, he replied, “Brethren, I am now unable to learn it.” When the monks heard his reply, they said to the Teacher, “Reverend Sir, this monk utters what is not true and is guilty of falsehood.” The Teacher replied, “Monks, say not so. Monks, my son now knows all about the passing away and rebirth of beings.” So saying, he pronounced the following Stanzas,

419. He that knows the passing away and rebirth of beings everywhere,

He that is free from attachment, happy, and enhghtened, such a man I call a Brahman.

420. He whose future estate is not known to gods or Gandhabbas or men,

He who has destroyed the evil passions and has attained Arahatship, such a man I call a Brahman.

XXVI. 38. HUSBAND AND WIFE

He that possesses naught. This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to the nun Dhammadinnā. [229]

1 Parallels: AhguUara Commentary, JRAS., 1893, 560-566; Theri-Gdthd Commentary, jdi: 15-16. Cf. Majjhima, U: i. 299-S05. Text: N iv. 229-231.

For once on a day, while she was living in the world, her husband Visākha, a lay disciple, heard the Teacher preach the Law and attained the Fruit of the Third Path. Thereupon he thought to himself, “I must now turn over all of my property to Dhammadinnā.” Now it had previously been his custom on returning home, in case he saw Dhammadinnā looking out of the window, to smile pleasantly at her. But on this particular day, although she was standing at the window, he passed by without so much as looking at her. “What can this mean?” thought she. “Never mind, when it is meal-time, I shall find out.” So when meal-time came, she offered him the usual portion of boiled rice. Now on previous days it had been his custom to say, “Come, let us eat together.” But on this particular day he ate in silence, uttering not a word. “He must be angry about something,” thought Dhammadinnā.

After the meal Visākha settled himself in a comfortable place, and summoning Dhammadinnā to his side, said to her, “Dhammadinnā, all the wealth that is in this house is yours. Take it!” Thought Dhammadinnā, “Persons who are angry do not offer their property and say, ‘Take it!’ What can this mean?” After a time, however, she said to her husband, “But, husband, what about you?” “From this day forth, I shall engage no more in worldly affairs.” “Who will accept the saliva you have rejected? In that case permit me also to become a nun.” “Very well, dear wife,” replied Visākha, giving her the desired permission. And with rich offerings he escorted her to the nuns’ convent and had her admitted to the Order. After she had made her full profession she was known as the nun Dhammadinnā.

Dhammadinnā yearned for the life of solitude and so accompanied the nuns to the country. Residing there, in no long time she attained Arahatship together with the Supernatural Faculties. Thereupon she thought to herself, “Now, by reason of me, [230] my kinsfolk will perform works of merit.” Accordingly she returned once more to Rājagaha. When the lay disciple Visākha heard that she had returned, he thought to himself, “What can be her reason for returning?” And going to the nuns’ convent and seeing the nun his former wife, he saluted her and seated himself respectfully on one side.

Thought he, “It would be highly improper for me to say to her, ‘Noble sister, pray are you discontented?’ I will therefore ask her this question.” So he asked her a question about the Path of Conversion, and she immediately answered it correctly. Continuing this line of questioning, the lay disciple asked about the remaining Paths also. He did not stop, however, at this point, but continuing his questions, asked her about Arahatship. “Wonderful, brother Visākha!” exclaimed Dharmmadinnā. “But if you desire to know about Arahatship, you should approach the Teacher and ask him this question.”

Visākha saluted the nun his former wife, and rising from his seat and going to the Teacher, repeated to the Exalted One their talk and conversation. Said the Teacher, “What my daughter Dhammadinnā said was well said. In answering this question I also should answer it as follows.” And expounding the Law, he pronounced the following Stanza,

421. He that possesses naught in the present, the past, and the future,

He that neither possesses aught nor yearns for aught, such a man I call a Brahman.