Buddhist Legends: Books 1–26

3 b. Little Wayman as a monk

Accordingly the grandfather took Big Wayman to the Teacher, who said, “Householder, you have won a boy?” “Yes, Reverend Sir, this is a grandson of mine who desires to become a monk under you.” The Teacher bade a certain monk on his round for alms to receive the boy into the Order. The Elder assigned to him as a Subject of Meditation the first five of the Constituent Parts of the Body, and then received him into the Order. The youth learned by heart a considerable portion of the Word of the Buddha, kept residence during the season of the rains, made his full profession, and by diligently applying himself to meditation attained Arahatship.

As Big Wayman passed his time in the enjoyment of the bliss of Mystic Meditation, in the enjoyment of the bliss of the Fruit of the Path, he thought to himself, “Assuredly it is in the power of Little Wayman to experience this same bliss.” Therefore he went to the treasurer his grandfather and said to him, “Great treasurer, if you will give your kind permission, I should like to receive Little Wayman into the Order.” “By all means receive him into the Order, Reverend Sir.” We are told that the treasurer was profoundly attached to the Religion of the Buddha, and that when asked, “Of which daughter of yours are these two children the sons?” he felt ashamed to say, “Of my daughter who ran away,” and that for these two reasons he was only too glad to give them permission to retire from the world.

So the Elder Big Wayman received his brother Little Wayman into the Order [244] and established him in the Moral Precepts. But Little Wayman, once received into the Order, proved a dullard. Indeed in four months he was unable to learn by heart this single Stanza,

Even as the lotus, the red lotus, of fragrant perfume, appears at early morn full-blown, with fragrance unimpaired,

Behold the Buddha, resplendent as the blazing sun in the sky.

It seems that, in the dispensation of the Supremely Enlightened Kassapa, he possessed great wisdom, but that, after entering the religious life, he ridiculed and made fun of a certain monk who was a dullard, while the latter was trying to learn the Sacred Word; and that this monk, embarrassed by the ridicule to which he was subjected, was unable either to learn the passage by heart or even to repeat it. As the result of that act, Little Wayman was reborn as a dullard, and every sentence he learned put the preceding sentence out of his mind; indeed four months passed while he was striving to learn this one Stanza.

Thereupon Big Wayman said to his brother, “Little Wayman, it is not in your power to master this religion. In four months you have not been able to learn a single Stanza. How can you ever hope to reach the goal of the Religious Life? Leave the monastery at once.” So saying, he expelled his brother from the Order. But Little Wayman was sincerely attached to the Religion of the Buddha, and the last thing in the world he wished to do was to leave the Order and return to the life of a householder.

Now at that time Jīvaka Komarābhacca, taking an abundant supply of garlands and of various kinds of perfumes, went to his own mango-grove, rendered honor to the Teacher, listened to the Law, and then rising from his seat and paying obeisance to the Teacher, approached Big Wayman, who was steward of the Order, [245] and asked him, “Reverend Sir, how many monks are living with the Teacher?” “Five hundred.” “To-morrow, Reverend Sir, bring the five hundred monks presided over by the Buddha and take a meal in our house.” “The lay disciple Little Wayman is a dullard and has made no progress in the Law. I accept the invitation for all except him.”

When Little Wayman heard that, he thought to himself, “The Elder accepts an invitation for all these monks, but in accepting it, deliberately leaves me out. Beyond a doubt my brother’s affection for me is gone. Of what profit to me any longer is this religion? I will return to the life of a householder and spend my days giving alms and doing other works of merit.” So on the following day, very early in the morning, he set out with the intention of returning to the life of a householder. Very early in the morning also the Teacher surveyed the world, and seeing this incident, preceded Little Wayman to the gate and walked back and forth on the same road Little Wayman had taken.

As Little Wayman came along, he saw the Teacher, and approaching him, paid obeisance to him. Said the Teacher, “But, Little Wayman, where are you going at this hour of the day?” “Reverend Sir, my brother has expelled me from the Order, and therefore I intend to return to the world.” “Little Wayman, it was at my hands that you received admission to the Order. Therefore when your brother expelled you, why did you not come to me? Come now, what have you to do with the life of a householder? You shall remain with me.” So saying, the Teacher stroked him on the head with his hand, the palm of which was marked with the Wheel, and taking him with him, went and seated him over against the Perfumed Chamber. And creating by magic a perfectly clean cloth, he gave it to him, saying, “Little Wayman, remain right here, face towards the East, rub this’ cloth, and say as you do so, ‘Removal of Impurity! Removal of impurity!’” [246] Just then meal-time was announced, whereupon the Teacher, accompanied by the Congregation of Monks, went to the house of Jīvaka and sat down on the seat prepared for him.

Little Wayman sat down, facing the sun, and rubbed the cloth, saying as he did so, “Removal of Impurity! Removal of Impurity!” As he rubbed the piece of cloth, it became soiled. Thereupon he thought, “This piece of cloth was perfectly clean before. But through this body of mine it has lost its original character and has become soiled. ‘Impermanent, indeed, are all existing things!’” And grasping the thought of decay and death, he developed Insight. The Teacher, knowing that Little Wayman’s mind had attained Insight, said, “Little Wayman, think not that only a piece of cloth has become soiled and dyed with impurity. Indeed within you are lust, impurity, and other defilements; remove them.” And sending forth a luminous image of himself, the Teacher, sitting before him, present in bodily form, as it were, pronounced the following Stanzas,

Lust, not dirt, is properly called impurity; to lust is correctly applied the term “impurity.”

Monks should rid themselves of this form of impurity and live faithful to the religion of him who is devoid of impurity.

Hatred, not dirt, is properly called impurity; to hatred is correctly applied the term “impurity.”

Monks should rid themselves of this form of impurity and live faithful to the religion of him who is devoid of hatred.

Delusion, not dirt, is properly called impurity; to delusion is correctly applied the term “impurity.”

Monks should rid themselves of this form of impurity and live faithful to the religion of him who is devoid of delusion. [247]

At the conclusion of the Stanzas Little Wayman attained Arahatship, together with the Supernatural Faculties, and with the Supernatural Faculties also a knowledge of the Three Pitakas.

It appears that in a previous state of existence he was a king. Once, while making a ceremonial circuit of the city, with sweat pouring down his forehead, he wiped his forehead with a clean cloth, whereupon the cloth became soiled. Thought he, “By reason of this body of mine a cloth so clean as this has lost its former character and become soiled. ‘Impermanent, indeed, are all existing things!’” Thus did he acquire the concept of Impermanence. In consequence of this, in a later existence, Removal of Impurity became his salvation.

Jīvaka Komarābhacca offered Water of Donation to the Possessor of the Ten Forces. Said the Teacher, covering the bowl with his hand, “Jīvaka, are there no monks in the monastery?” Big Wayman replied, “No, Reverend Sir, there are no monks in the monastery.” Said the Teacher, “But Jīvaka, there are!” “Very well,” said Jīvaka, and sent a man to find out. Said he, “Go to the monastery and find out whether or not there are any monks there.” At that moment Little Wayman said to himself, “My brother says, ‘There are no monks in the monastery.’ I will show him that there are monks in the monastery.” And forthwith he filled the whole mango-grove with monks. Some of them were making robes, others were dyeing robes, others were repeating the Sacred Texts. Thus did Little Wayman create by supernatural power a thousand monks, each different from every other. So when Jīvaka’s messenger saw the numerous monks, he returned and told Jīvaka, “Noble sir, the entire mango-grove is full of monks.” And right there Elder [248]

Wayman, multiplying himself a thousand-fold,

Sat in the charming mango-grove until he was sent for.

Said the Teacher to the man, “Go to the monastery and say, ‘The Teacher summons Little Wayman.’” The man went and said what he was told to say. Thereupon the cry went up from a thousand throats, “I am Little Wayman! I am Little Wayman!” The man returned and said, “Reverend Sir, they all say they are Little Wayman.” Said the Teacher, “Well then, go and take by the hand the first man that says, ‘I am Little Wayman,’ and the rest will disappear.” The man did so. Immediately the thousand monks disappeared. The Elder Little Wayman returned with the man who came for him.

At the end of the meal the Teacher addressed Jīvaka, “Jīvaka, take Little Wayman’s bowl, and he will pronounce the words of thanksgiving for you.” Jīvaka took his bowl. The Elder Little Wayman, like a young lion roaring a lion’s roar, pronounced the words of thanksgiving, ranging through the whole of the Three Pitakas. The Teacher arose from his seat, and surrounded by the Congregation of Monks, went to the monastery. After the monks had shown the Teacher the customary attentions, the Teacher, facing the Perfumed Chamber, admonished the Congregation of Monks with the Admonition of the Happy One, assigned a Subject of Meditation, dismissed the Congregation of Monks, and then, having entered the Perfumed Chamber, the fragrant, perfumed residence in which he resided, lay down lion-like on his right side.

Now at eventide the monks assembled from all quarters, and drawing as it were curtains of crimson blankets, [249] sat down and began to praise the virtues of the Teacher. “Brethren, Big Wayman, not understanding the disposition of Little Wayman, thinking merely, ‘In four months this dullard has not been able to learn a single Stanza,’ expelled him from the monastery. But the Supremely Enlightened, because he is King of Ultimate Truth, within the space of a single meal bestowed Arahatship upon him, and together with Arahatship the Supernatural Faculties, and with the Supernatural Faculties mastery of the Three Pitakas. Oh, great is the power of the Buddhas!”

Now the Exalted One, knowing that they were discussing this matter in the Hall of Truth, thought to himself, “It is my duty to go to them this very moment.” Accordingly he arose from the Seat of the Buddha, put on his gloriously dyed under and upper garments, girded himself as with lightning, and over his shoulders, like a crimson blanket, threw the great robe of the Happy One. And coming forth from his richly fragrant Perfumed Chamber, and walking with the stride of a noble elephant in rut, with the incomparable grace of a Buddha, he proceeded to the Hall of Truth. And mounting the gloriously arrayed sublime Seat of the Buddha, and diffusing from his body the six-colored rays of a Buddha, even as the sun, newly risen on the top of Mount Yugandhara, agitates the inmost depths of the sea, he sat down in the center of the seat.

Now the moment the Supremely Enlightened One arrived, the Congregation of Monks ceased their talk, became silent. The Teacher surveyed the assemblage with soft, kind heart [250] and said, “This assemblage delights my heart beyond measure. Not a single hand is out of place, not a single foot is out of place; not a cough is to be heard, not a sneeze is to be heard; all these monks, reverent with reverence for the Buddha, subdued by the majesty of the Buddha, though I were to sit here for an aeon and not speak, would refrain from speaking first, would not so much as open their lips. I alone have the right to decide when it is proper to begin to speak. Therefore will I speak first.”

Accordingly with sweet voice, a voice like that of Great Brahma, he addressed the monks, “Monks, what is the subject of your conversation now, as you sit here all gathered together? What was the subject of the discussion which you so suddenly broke off?” When they told him, he said, “Monks, this is not the first time Little Wayman has proved a dullard. In a previous state of existence also he was a dullard. This is not the first time I have been his refuge. In a previous state of existence also I was his refuge. But in a previous state of existence I made him master of the wealth of this world. Just now I made him master of wealth that transcends this world.” The monks desired to hear all about it. Responding to their requests, he related the following

3 c. Story of the Past: The world-renowned teacher, the young man, and the king of Benāres

Once upon a time a certain young man who lived in the city of Benāres went to Takkasila for the purpose of acquiring the arts and became the pupil of a world-renowned teacher. He was by all odds the most helpful to the teacher of all the five hundred young men who were his pupils. All of his duties, such as bathing and perfuming the feet, he performed most faithfully. But he was such a dullard that he was not able to learn a single thing. The teacher thought, “This young man is most helpful to me; I will instruct him in the arts.” But in spite of his best efforts he was unable to teach him a single thing. [251] When, after a long residence, the young man was unable to learn a single Stanza, he became discouraged, and resolving to return home, asked leave of the teacher.

The teacher thought to himself, “This young man is a devoted servitor of mine. I should like to make a learned man of him, but this I cannot do. However, I ought certainly to make him some return for the assistance he has rendered me. I will compose a certain charm for him and give it to him.” So he took him to the forest and composed for him the charm, “You’re rubbing! you’re rubbing! Why are you rubbing? I know too!” And this charm he taught him, causing him to repeat it many hundred times. “Do you know it now?” asked the teacher. “Yes,” replied the young man; “I know it now.” Thought the teacher, “If a dullard by dint of hard labor once learns by heart a form of words, it will never leave him.” And giving him money to defray the expenses of his journey, he dismissed him, saying, “Now go make your living by this charm. But in order that you may not forget it, keep repeating it over and over.” When he arrived at Benāres, his mother said to herself, “My son has returned after acquiring the arts,” and held high festival in his honor.

It happened just at this time that the king of Benāres made a careful examination of his thoughts, words, and deeds for the purpose of discovering whether he had been guilty of any fault. So far as he could see, he had been guilty of no impropriety. But he reflected, “A person never sees his own faults; it takes other persons to see them. I will make a tour of the city and listen to what others say about me. When people have eaten supper and have sat down, they gossip and talk about all sorts of things. If I am ruling unjustly, they will say, ‘We are utterly ruined by the punishments, taxes, and other oppressions of our wicked king.’ If, on the other hand, I am ruling justly, [252] they will comment on my good qualities, paying me many compliments and saying, ‘Long life to our king!’” So at nightfall he put on a disguise and went about the city, walking close to the walls of their houses.

At that moment some tunnel-thieves began to dig a tunnel between two houses in order to enter two houses by the same tunnel. The king saw them and took his stand in the shadow of the house. Now in this house lived the young man who had just returned from Takkasila with the charm. When the thieves had dug the tunnel, they entered the house and began to look over the goods in the house. Just then the young man woke up and began to repeat his charm, “You’re rubbing! you’re rubbing! Why are you rubbing? I know too!” When the thieves heard this, they exclaimed, “This man knows what we are up to. Now he will kill us.” And forthwith, dropping even the clothes they had on, they fled in terror in the first direction that was handy. The king, seeing them fleeing and hearing the words of the young man as he repeated his charm, continued his tour of the city and then entered the royal residence.

When the night grew bright and the dawn came, the king summoned a certain man and said to him, “My man, go into such and such a street, and in a certain house, where a tunnel has been dug, you will find a young man who has just returned from Takkasila after learning the various arts. Bring him to me.” The man went and said to the young man, “The king summons you,” and conducted him to the king. The king said to him, “Friend, are you the young man that has just returned from Takkasila after learning the various arts?” “Yes, your majesty.” “Give us this charm also.” “Very well, your majesty. Sit down on the same seat with me and learn it.” The king sat down on the same seat with him, learned the charm, [253] and then said to him, “Here is your fee as teacher,” and gave him a thousand pieces of money.

Just at this time the commander-in-chief of the army said to the king’s barber, “When do you expect to shave the king’s beard?” “To-morrow or the day after.” The commander-in-chief of the army gave the king’s barber a thousand pieces of money and said to him, “I have something for you to do.” “What is it, master?” “Go through the form of shaving the king’s beard, but grind your razor very sharp and cut his windpipe. Then you shall be commander-in-chief of the army and I shall be king.” “Very well,” said the barber, agreeing to the bargain.

When the day came for the barber to shave the king’s beard, he moistened the king’s beard with scented water, sharpened his razor, and applied it to the king’s cheek. Discovering that the razor was slightly dull, and realizing that he must cut the king’s windpipe with a single stroke, he stepped aside and began to sharpen his razor again. At that moment the king remembered his charm and began to repeat it, saying, “You’re rubbing! you’re rubbing! Why are you rubbing? I know too! I know!” Beads of sweat stood out on the forehead of the barber. “The king knows all about this business,” thought he. He flung his razor to the ground in terror and prostrated himself on his breast before the feet of the king.

Now kings know a thing or two; and the king of Benāres immediately said to the barber, “Scoundrel of a barber, you thought to yourself, ‘The king doesn’t know about this.’” “Spare my life, your majesty.” “Very well; fear not. Tell me about it.” “Your majesty, the commander-in-chief of the army gave me a thousand pieces of money, saying to me, ‘Go through the form of shaving the king’s beard, but cut his windpipe. Then I shall be king and you shall be commander-in-chief of the army.’”

The king thought to himself, “It is due to my teacher that my life was spared.” [254] He sent for the commander-in-chief of the army and said to him, “Well, commander-in-chief, what is there that you have not received from me? Henceforth I can endure to look upon you no longer. Depart from my kingdom.” With these words he banished him from the kingdom. Then he sent for the young man who had been his teacher and said to him, “Teacher, it is due to you that my life was spared.” And when he had so said, he bestowed high honor upon him and made him commander-in-chief of his army. End of Story of the Past.

“At that time,” said the Teacher, “the young man was Little Wayman, and the world-renowned teacher was the Teacher himself.” Therefore when the Teacher had finished this Story of the Past, he said, “Monks, thus in a previous state of existence also Little Wayman was a dullard, and at that time also I became his refuge and established him in the possession of the wealth of this world.” Again one day the monks began a discussion, “The Teacher indeed became a refuge to Little Wayman.” Thereupon the Teacher related the Story of the Past found in the Culla-Setthi Jātaka.

A man who is wise and intelligent can elevate himself to high position in the world with but little wealth,

Even as by blowing a tiny flame one can start a great fire.

Having pronounced this Stanza, the Teacher said, “Monks, this is not the first time I have been a refuge to Little Wayman; in a previous state of existence also I was a refuge to him. But in a previous state of existence I made him master of the wealth of this world; just now I made him master of wealth that transcends the world. At that time the young pupil was Little Wayman and the young merchant was I myself.” Thus did he identify the characters in the Jātaka.

Again one day in the Hall of Truth the monks began a discussion: “Brethren, in four months Little Wayman was unable to learn by heart a Stanza of four verses; but because he never relaxed the powers of his will, [255] he became established in Arahatship and has just now become master of wealth that transcends this world.” The Teacher came in and asked, “Monks, what is it that you are sitting here now talking about?” When they told him, he said, “Monks, a monk who exerts all the powers of his will in following the Precepts cannot fail to make himself master of wealth that transcends this world.” So saying, he pronounced the following Stanza,

25. By rousing himself, by heedfulness, by controlling himself, by restraining himself,

A wise man may make for himself an island which the flood can never overwhelm.

II. 4. SIMPLETONS’ HOLIDAY

Simpletons are given to heedlessness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Simpletons’ Holiday, Balanakkhatta. [256]

For on a certain date there was a festival celebrated in Sāvatthi called Simpletons’ Holiday, and on the occasion of this festival foolish, unintelligent folk used to smear their bodies with ashes and cow-dung and for a period of seven days go about uttering all manner of coarse talk. At this time people showed no respect for kinsfolk or friends or monks when they met them, but stood in the doorways and insulted them with coarse talk. Those who could not endure the coarse talk would pay the holiday-makers a half or a quarter or a penny, according to their means, and the holiday-makers would take the money and depart from their houses.

Now at this time there were in Sāvatthi five crores of Noble Disciples, and they sent word to the Teacher, “Reverend Sir, let the Exalted One refrain for a period of seven days from entering the city with the Congregation of Monks; let him instead remain at the monastery.” And for a period of seven days the Noble Disciples caused food to be prepared for the Congregation of Monks at the monastery and sent it to them, but did not themselves leave their houses. On the eighth day, however, when the festival was at an end, they invited the Congregation of Monks to be their guests, escorted them into the city, and gave abundant offerings. And having seated themselves

1 Text: N i. 256-258.

respectfully on one side, they said to the Teacher, “Reverend Sir, we have spent the past seven days most unpleasantly. Our ears had like to burst from hearing the coarse talk of foolish folk. [257] No one showed any respect for anybody else, and for this reason we did not permit you to enter the city. We ourselves did not go out of the house.” The Teacher listened to what they said, and then replied, “After this manner do foolish, unintelligent men conduct themselves. But they that are intelligent preserve heedfulness as their greatest treasure, and by so doing at last attain the attainment of the Deathless, Great Nibbāna.” So saying, he pronounced the following Stanzas,

26. Simpletons, folk of little intelligence, are given to heedlessness;

But the intelligent man preserves heedfulness as his greatest treasure.

27. Give not yourselves up to heedlessness; indulge not in lust and sensual pleasure;

For he that is heedful and practices meditation attains profound happiness.

II. 5. KASSAPA THE GREAT

When the wise man banishes heedlessness by heedfulness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Mahā Kassapa. [258]

For on a certain day, while the Elder was in residence at Pipphali Cave, he made his round of Rājagaha for alms, and after he had returned from his round for alms and had eaten his breakfast, he sat down and developed Insight, surveying with Supernatural Vision all living beings, both heedless and heedful, in the water, on the earth, on the mountains, and elsewhere, both coming into existence and passing out of existence.

The Teacher, seated at Jetavana, [259] exercised Supernatural Vision and pondered within himself, “With what is my son Kassapa occupied to-day?” Straightway he became aware of the following, “He is contemplating the rising and falling of living beings.” And he said, “Knowledge of the rising and falling of living beings may not be compassed even with the Knowledge of a Buddha. Living beings pass from one existence to another and obtain a new conception in a mother’s womb without the knowledge of mother or father, and knowledge thereof may not be compassed. To know them is beyond your range, Kassapa, for your range is very slight. It comes within

1 Text: Ni. 258-260.

range of the Buddhas alone to know and to see in their totality the rising and falling of living beings.” So saying, he sent forth a radiant image of himself, and as it were sitting down face to face with Kassapa, pronounced the following Stanza,

28. When the wise man banishes heedlessness by heedfulness,

He climbs the terrace of wisdom, and free from sorrow, looks upon the sorrowing folk of the world.

Steadfast, as though standing on a mountain-top, he gazes upon the simpletons standing on the ground below.

II. 6. TWO BRETHREN

Heedful among the heedless. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to two brethren. [260]

It appears that these two monks obtained a Subject of Meditation from the Teacher and retired to a forest hermitage. Early in the morning one of them brought firewood, prepared the charcoal-dish, and during the first watch sat and chatted with the probationers and novices. The other, a heedful monk, engaged in meditation, thus admonished his friend, “Brother, do not act thus. For a monk that is heedless stand ready four states of suffering, as if they were his own house. The favor of the Buddhas may not be won by double-dealing.” When the lazy monk paid no attention to his admonition, the zealous monk said, “This monk cannot endure to be spoken to.” Having failed to spur his comrade to greater effort, the zealous monk, abiding in heedfulness, resumed his meditations. [261]

The slothful Elder, having warmed himself during the first watch, entered the monastery just as his friend, having finished his walk, entered his cell. Said the slothful monk to the zealous monk, “Slothful one, you entered the forest for the purpose of lying down and sleeping. Seeing that you obtained a Subject of Meditation from the Buddhas, ought you not rather to rise and devote yourself to the practice of meditation?” So saying, he entered his own place of residence, lay down, and went to sleep. But his friend, after walking up and down during the first watch and resting during the second watch, rose in the last watch and devoted himself to the practice of meditation. Living thus the life of heedfulness, in no long time he attained Arahatship, together with the Supernatural Faculties. The other monk, however, spent his time in utter heedlessness.

1 Text: N i. 260-263.

When the two monks had completed residence, they went to the Teacher, paid obeisance to him, and sat down respectfully on one side. The Teacher exchanged friendly greetings with them and queried, “I trust that you have lived the life of heedfulness and that you have devoted yourselves earnestly to the practice of meditation. I trust that you have reached the goal of the Religious Life.” The heedless monk replied, “Reverend Sir, how can this monk be said to be heedful? From the time he left you he has done nothing but lie and sleep.” “But you monk?” “I, Reverend Sir, betimes in the morning brought firewood and prepared the charcoal-dish, and during the first watch I sat and warmed myself, but I did not spend my time sleeping.” Then said the Teacher to the slothful monk, “You who have spent your time in heedlessness say, ‘I am heedful.’ You mistake heedlessness for heedfulness. [262] Compared with my son, you are like a decrepit hack; but he, compared with you, is like a racer.” So saying, he pronounced the following Stanza,

29. Heedful among the heedless, watchful among the sleeping,

Even as a racer outstrips a hack, even so goes a wise man.

II. 7. HOW MAGHA BECAME SAKKA

By heedfulness Maghavā attained leadership of the gods. This religious instruction was given by the Teacher while in residence at a summer-house near Vesali with reference to Sakka king of gods. [263]

7 a. Story of the Present: Mahāli’s question

For a Licchavi prince named Mahāli, who lived at Vesali, hearing the Teacher recite the Suttanta entitled Sakka’s Question, thought to himself, “The Supremely Enlightened has described the great glory of Sakka. Has the Teacher seen Sakka? or has he not seen Sakka? Is the Teacher acquainted with Sakka? or is he not acquainted with Sakka? I will ask him.” So the Licchavi prince Mahāli drew near to where the Exalted One was, and having drawn near, saluted the Exalted One and sat down on one side. And having

1 7 a is almost word for word the same as Samyutta, xi. 2. 3: i. 230-231. 7 b is a free version of Jātaka 31: i. 198-206. Text: N i. 263-281.

sat down on one side, the Licchavi prince Mahāli spoke thus to the Exalted One, “Reverend Sir, has the Exalted One seen Sakka king of gods?” [264] “Yes, Mahāli, I have indeed seen Sakka king of gods” “Reverend Sir, it must certainly have been a counterfeit of Sakka; for, Reverend Sir, it is a difficult matter to see Sakka king of gods.” “Nevertheless, Mahāli, I know Sakka; I know what qualities made him Sakka; I know by the cultivation of what qualities Sakka attained Sakkaship.

“Mahāli, in a previous state of existence Sakka king of gods was a human being, a prince named Magha; therefore is he called Maghavā. Mahāli, in a previous state of existence Sakka king of gods was a human being who in a previous state of existence gave gifts (pure dānaṁ adāsi); therefore is he called Purindada. Mahāli, in a previous state of existence Sakka king of gods was a human being, who gave alms assiduously (sakkaccaṁ); therefore is he called Sakka. Mahāli, in a previous state of existence Sakka king of gods was a human being who gave a dwelling-place (āvasathaṁ); therefore is he called Vāsava. Mahāli in a previous state of existence Sakka king of gods was a human being who could think of as many as a thousand things (sahassaṁ atthaṁ) in an instant; therefore is he called Sahassakkha. Mahāli, Sakka king of gods has an Asura maiden named Sujātā to wife; therefore is he called Sujampati. Mahāli, Sakka king of gods bears sway as lord and master over the Gods of the Thirty-three; therefore is he called King of Gods. Mahāli, Sakka king of gods in a previous state of existence as a human being took upon himself and fulfilled seven vows. Because he took upon himself and fulfilled these seven vows, Sakka [265] attained Sakkaship.

“Now what were the seven? ‘So long as I live, may I be the support of my mother and father. So long as I live, may I honor my elders. So long as I live, may I speak gentle words. So long as I live, may I never give way to backbiting. So long as I live, may I live the life of a householder with heart free from taint of avarice, generous in renunciation of what is mine, with open hand, delighting in liberality, attentive to petitions, delighting in the distribution of alms. So long as I live, may I speak the truth. So long as I live, may I be free from anger. Should anger spring up within me, may I quickly suppress it.’ Mahāli, Sakka king of gods in a previous state of existence took upon himself and fulfilled seven vows. Because he took upon himself and fulfilled these seven vows, Sakka attained Sakkaship.”

If a man support his mother and father, if he honor his elders in the household,

If he be gentle and friendly in conversation, if he avoid backbiting,

If he steadfastly put away avarice, if he be truthful, if he suppress anger,

Such a man the Gods of the Thirty-three call a good man.

When the Teacher said, “This, Mahāli, was what Sakka did in his previous existence as Prince Magha,” Mahāli, desiring to hear the whole story of his conduct, asked the Teacher, “Reverend Sir, how did Prince Magha conduct himself?” “Well then,” said the Teacher, “listen.” So saying, he related the following

7 b. Story of the Past: How Magha became Sakka

In times long past a prince named Magha lived in the village of Macala in the kingdom of Magadha. [266] One day he went to the place where the business of the village was carried on, removed with his foot the dust from the place where he stood, and having made a comfortable place for himself, stood there. Thereupon another struck him with his arm, pushed him aside, and took his place. But instead of becoming angry at the man, he made another comfortable place for himself and stood there. Thereupon another struck him with his arm, pushed him away, and took his place. But neither did he allow himself to become angry at this man; he merely made another comfortable place for himself and stood there. In like manner one man after another came out of his house, struck him with his arm, and pushed him away from the place which he had cleared for himself.

The prince thought to himself, “All these men appear to be pleased. Since this work of mine conduces to the happiness of men, it must be a meritorious work.” So on the following day he took a spade and cleared a space as big as a threshing-floor, whereupon all the men came and stood there. In cold weather he built a fire to warm them, so that the place became a favorite resort for all. Then he thought to himself, “It behooves me to take upon myself the task of making the road smooth and even.” So early in the morning he started out to make the road smooth and even, cutting down and removing all the branches of trees that needed to be removed. Thus did he spend his time.

Another man saw him and said to him, “Master, what are you doing?” He replied, “Master, I am treading the Path that leads to Heaven.” “I also am your companion.” “Be my companion, master; heaven is a pleasant place for many.” [267] Seeing these two, a third man asked the same question, received the same answer, and joined them; then a fourth, then a fifth, until finally there were thirty-three.

All these men worked together with spades and axes and made the road smooth and even for a distance of one or two leagues. The village headman saw them and thought to himself, “These men are all following the wrong occupation. If they would only fetch fish and flesh from the forest, or indulge in strong drink, or do something else of the sort, I should make something by it.” So he sent for them and asked them, “What is it you are doing?” “Treading the Path to Heaven, master.” “That is no proper occupation for men living the lives of laymen. What you should do is to bring fish and flesh from the forest, indulge in strong drink, and have a general good time.” But they refused to follow his suggestion, and the more he urged them, the more firmly they refused to do as he suggested.

Finally the village headman became angry. “I will destroy them,” said he. So he went to the king and said to him, “Your majesty, I see a band of thieves going about committing depredations.” The king replied, “Go catch them and bring them before me.” So the village headman arrested the thirty-three youths and haled them before the king. Without instituting an inquiry into their conduct, the king gave the following order, “Cause them to be trampled to death by an elephant.” Thereupon Magha admonished his companions as follows, “Friends, we have no refuge but love. Therefore let your hearts be tranquil. Cherish anger towards no one. Let your hearts be full of love for the king and the village headman and the elephant that tramples you under his feet.” The thirty-three youths followed the admonition of their leader. Such was the power of their love that the elephant dared not approach them.

When the king heard of this, he said, [268] “If the elephant sees so many men, he will not venture to trample them under his feet. Have the men covered with heavy matting, and then order the elephant to trample them.” So the village headman had the men covered with heavy matting and drove the elephant forwards to trample them. But when the elephant was yet a long way off, he turned round and went back. When the king heard what had happened, he thought to himself, “There must be some reason for this.” So he caused the thirty-three youths to be brought before him and asked them, “Friends, is there anything which you have failed to receive at my hands?” “Your majesty, what do you mean?” “I am informed that you are a band of thieves and that you rove about the forest committing depredations.” “Your majesty, who said that?” “Friends, the village headman so informed me.”

“Your majesty, it is not true that we are thieves. The fact is, we are clearing a Path to Heaven for ourselves, and we do this and that. The village headman tried to persuade us to adopt an evil mode of life, and when we refused to follow his suggestions, he became angry at us and determined to destroy us. That is why he said this about us.” “Friends, this animal knows your good qualities; but I, who am a man, was unable to discern them. Pardon me.” So saying, the king made the village headman their slave, together with his children and wife, gave them a riding-elephant, and presented that village to them to do with as they saw fit. Thought the thirty-three youths, “Even in this life the advantage to be derived from the performance of works of merit is clearly to be seen.” And mounting the elephant by turns, they rode about the village.

As they went about the village, they took counsel together, [269] saying, “It is our duty to perform yet more abundant works of merit. What shall we do?” Thereupon the following thought occurred to them, “Let us build at the crossing of the four highways a rest-house for the multitude, making it secure and strong.” So they summoned a builder and ordered him to build a hall for them. And because desire for women had departed from them, they resolved to give women no share in the building of the hall.

Now there were four women living in Magha’s house, Joy, Thoughtful, Goodness, and Wellborn. Goodness went secretly to the builder, gave him a bribe, and said to him, “Brother, give me the principal share in the building of this hall.” “Very well,” replied the builder, agreeing to her proposal. Accordingly he first marked a tree out of which to make a pinnacle, felled it, and laid it aside to season. Then he hewed it and planed it and bored it, and having fashioned it in the form of a pinnacle, carved the following inscription on it, “This is the Hall of Goodness.” Having so done, he wrapped it in a cloth and laid it aside.

Now when he had completed the hall and the day came to erect the pinnacle, he said to the thirty-three youths, “Noble sirs, there is something we have forgotten.” “What is it, sir?” “A pinnacle.” “Let us procure one.” “It is impossible to make one out of a freshly hewn tree. We should procure for a pinnacle a tree felled long ago and laid away to season.” “What had we best do under the circumstances?” “If in anybody’s house there is a completed pinnacle which has been laid away to season and which is for sale, [270] that is the thing for you to search for.” So they searched everywhere, and finding what they wanted in the house of Goodness, offered her a thousand pieces of money for it. But they were unable to secure it for the price they offered. Said Goodness, “If you will give me a share in the building of the hall, I will give you the pinnacle.” But they replied, “We have resolved to give women no share in the building of this hall.” Thereupon the builder said to them, “Noble sirs, what are you doing? With the exception of the World of Brahma, there is no place from which women are excluded. Take the pinnacle, for if you do, our work will speedily be finished.” “Very well,” said they. So they took the pinnacle and completed the hall. And they divided the hall into three parts, reserving one chamber for kings, another for the poor, and another for the sick.

Then the thirty-three youths built thirty-three seats, and having so done, gave the following orders to the elephant, “If a visitor comes and sits down in a seat, take him and lodge him in the house of whoever built and owns that seat. It then becomes the duty of the owner of that seat to see that his guest’s feet and back are rubbed, to provide him with food both hard and soft, and with lodging; to perform for him, in fact, all the duties of hospitality.” Accordingly, whenever a visitor came, the elephant would take him and conduct him to the house of the owner of the seat in which he had sat, and the owner of the seat would on that day perform for him all the duties of hospitality.

Magha planted an ebony-tree near the hall and built a stone seat at the foot of the ebony-tree. All those who entered the hall looked at the pinnacle, read the inscription, and said, “This is the Hall of Goodness.” The names of the thirty-three youths did not appear.

Joy thought to herself, “The youths who built this hall resolved to deprive us of a share in the building thereof. [271] But Goodness by her own cleverness obtained a share. I also ought to do something. What can I do?” Thereupon the following thought occurred to her, “Those who come to the hall should be provided with water for drinking and water for bathing. I will have a place dug for a pool.” Accordingly Joy caused a bathing-pool to be built.

Thoughtful thought to herself, “Goodness has given a pinnacle, and Joy has caused a swimming-pool to be built. What can I do?” Thereupon the following thought occurred to her, “After those who come to the hall have drunk water and bathed, they should be decked with garlands when they are ready to depart. I will cause a flower garden to be laid out.” So Thoughtful caused a beautiful flower garden to be laid out. So many and so various were the flowers that grew therein that it was impossible for anyone to say, “Such and such a flower-bearing or fruit-bearing tree does not grow in this garden.”

Now Wellborn thought to herself, “I am the daughter of the brother of the mother of Magha and likewise the wife of Magha. The merit of the work he has wrought accrues to me only, and the merit of the work I have wrought accrues to him only.” Accordingly she did nothing but spend her time adorning herself.

Thus did Magha minister to his mother and father, honor his elders in the household, speak the truth, avoid harsh words, avoid backbiting, put away avarice, suppress anger. Even thus did he fulfill the Seven Precepts, as it is said: [272]

If a man support his mother and father, if he honor his elders in the household.

If he be gentle and friendly in conversation, if he avoid backbiting,

If he steadfastly put away avarice, if he be truthful, if he suppress anger.

Such a man the Gods of the Thirty-three call a good man.

Having attained so praiseworthy a state, Magha, upon reaching the end of the term of life allotted to him, was reborn in the World of the Thirty-three as Sakka king of gods. His companions were likewise reborn there. The builder was reborn god Vissakamma.

Now at that time there were Asuras dwelling in the World of the Thirty-three, and when they learned that new gods had been reborn there, they prepared celestial drink for them. But Sakka gave orders to his retinue that no one should drink thereof. The Asuras, however, drank freely and became intoxicated. Thereupon Sakka thought to himself, “Why should I share my kingdom with these deities?” Forthwith, giving a sign to his retinue, he caused them to pick up the Asuras by the heels and fling them into the Great Ocean. So the Asuras fell headlong into the Ocean. By the power of their merit there sprang up at the foot of Mount Sineru the Palace of the Asuras and the Tree that is called Pied Trumpet-flower.

When the conflict between the gods and the Asuras was over and the Asuras had been defeated, there came into existence the City of the Thirty-three. The distance from the eastern gate to the western gate was ten thousand leagues, and the distance from the southern gate to the northern gate was the same. Now this city was provided with a thousand gates and was adorned with gardens and pools, and in the midst thereof, [273] as the fruit of the building of the hall, there arose a palace called the Palace of Victory. Its height was seven hundred leagues, and it was decked with banners three hundred leagues long. On staffs of gold were banners of jewels, and on staffs of jewels were banners of gold; on staffs of coral were banners of pearls, and on staffs of pearls were banners of coral; on staffs of the seven precious stones were banners of the seven precious stones. Such was the palace that arose as the fruit of the building of the hall; a thousand leagues was its height, and it was composed of the seven precious stones.

As the result of the planting of the ebony-tree, there arose the Coral-tree, a hundred leagues in circumference. As the result of the building of the stone seat, there came into existence at the foot of the Coral-tree the Yellowstone throne, of a reddish yellow color like that of the jasmine flower, sixty leagues in length, fifty leagues in breadth, and fifteen leagues thick. When Sakka sits down on this throne, half its mass sinks into the ground; when he rises, it is all above ground. The elephant was reborn as god Erāvaṇa. There are no animals in the World of the Gods; so when he went into the garden to play, he would quit his form as a god and become the elephant Erāvaṇa, a hundred and fifty leagues in size. For the thirty-three youths, Erāvaṇa created thirty-three water-pots, each two or three quarters of a league around.

In the center of all, Erāvaṇa created for Sakka a water-pot called Beautiful. It was thirty leagues in circumference, and above it was a canopy, twelve leagues in size, made entirely of precious stones. [274] At regular intervals about the canopy there arose banners a league in length, made entirely of the seven precious stones. And from the lower edge of each banner depended a row of tinkling bells, which, when they were shaken by the gentle wind, gave forth sweet music like the mingled strains of the music of the five kinds of instruments or the singing of the celestial choir. In the center of the pavilion was prepared for Sakka a jeweled couch a league in length. There Sakka reclined in state. Erāvaṇa created thirty-three water-pots for the thirty-three gods. Each vessel bore seven tusks, each fifty leagues long; each tusk bore seven lotus-tanks; each lotus-tank bore seven lotus-plants; each lotus-plant bore seven flowers; each flower, seven leaves; and on each leaf danced seven celestial nymphs. Thus on all sides round about for a space of fifty leagues there were dancing-assemblies poised on elephants’ tusks. Such was the glory in the enjoyment of which lived Sakka king of gods.

When Goodness died, she was also reborn there. And at the same time there came into existence Goodness, Moot-hall of the gods, nine hundred leagues in extent, than which exists no other place more charming. [275] Here, on the eighth day of the month, is preached the Law. Unto this day, when men behold a charming place, they say, “It is like Goodness, Moot-hall of the gods.” When Joy died, she also was reborn there. And at the same time there came into existence a lotus-tank called Joy, five hundred leagues in extent. When Thoughtful died, she also was reborn there. And at the same time there came into existence Thoughtful’s Creeper-grove, five hundred leagues in extent. Thither they conduct the gods whose prognostics have appeared, and walk rejoicing. But when Wellborn died, she was reborn as a crane in a certain mountain-cave.

Sakka surveyed his wives and considered within himself, “Goodness has been reborn here and likewise Joy and Thoughtful. Now where has Wellborn been reborn?” Perceiving that she had been reborn as a crane in a mountain-cave, he thought to himself, “Because she wrought no work of merit, the foolish girl has been reborn as an animal. It is my duty to have her perform some work of merit and bring her here.” So saying, he laid aside his proper form, and assuming a disguise, he went to her and asked, “What are you doing here?” “But, master, who are you?” “I am your husband, Magha.” “Where were you reborn, husband?” “I was reborn in the Heaven of the Thirty-three. Do you know where your companions were reborn?” “No, husband, I do not.” “They also were reborn in the Heaven of the Thirty-three as my wives. Should you like to see your companions?” “How can I get there?” Said Sakka, “I will carry you thither.”

Placing her in the palm of his hand, he carried her to the World of the Gods and set her free on the bank of the lotus-tank named Joy. Then he said to the other three, “Should you like to see your companion Wellborn?” “Sire, where is she?” [276] “On the bank of the lotus-tank named Joy.” So the three went and looked at her. “Alas!” they cried out, “see what has been the result of the noble woman’s spending her life in the adornment of self! Look now at her beak! Look at her feet! Look at her legs! She presents a beautiful appearance indeed!” Thus did they ridicule her. Having so done, they departed.

Sakka went once more to her and said, “Did you see your companions?” “Yes,” replied Wellborn, “I saw them. They ridiculed me and then went their way. Take me back again.” So Sakka took her back again, set her free in the water, and then asked her, “Did you see their celestial glory?” “Yes, Sire, I did.” “You also should employ such means as will enable you to obtain rebirth there.” “Sire, what shall I do?” “If I admonish you, will you keep my admonition?” “Yes, Sire, I will keep your admonition.” So Sakka taught her the Five Precepts. Having so done, he said to her, “Be zealous in keeping the Precepts,” and departed.

Thenceforth she sought after and ate only such fish as had died a natural death. After a few days had passed, Sakka determined to test her. So he went, and taking the form of a fish, lay down on the surface of the sand, pretending to be dead. When she saw the fish, thinking that it was dead, she took it in her beak. Just as she was about to swallow the fish, it wriggled its tail. The instant she discovered the fish was alive she released it in the water. Sakka waited a little while, and then lay down before her on his back once more. Again thinking it was a dead fish, she took it in her beak. But just as she was about to swallow the fish, it moved the tip of its tail. The instant she saw the fish move its tail she knew it was alive, and therefore let it go. When Sakka had thus tested her three times and had satisfied himself that she was keeping the Precepts faithfully, he revealed his identity to her and said, “I came here for the purpose of testing you. You are keeping the Precepts faithfully. If you continue thus faithfully to keep them, [277] you will before long be reborn as one of my wives. Be heedful.” So saying these words, he departed.

Thenceforth she used for food either fish that had died a natural death or none at all. After only a few days had passed, she shriveled up and died, and solely as the fruit of her virtuous conduct was reborn at Benāres as the daughter of a potter. When she was about fifteen or sixteen years old, Sakka considered within himself, “Where has she been reborn?” Perceiving that she had been reborn at Benāres as the daughter of a potter, he said to himself, “I ought now to go to her.”

So filling a cart with the seven kinds of precious stones disguised as cucumbers, he drove into the city of Benāres. “Come, get cucumbers!” he cried, as he entered the street. But when people came to him with coins in their hands, he said, “I do not part with my cucumbers for a price.” “On what terms do you part with them, then?” the people asked him. “I give them to the woman that keeps the Precepts,” he replied. “Master, what do you mean by ‘precepts’? Are they black or brown or of some other color?” “You don’t even know what Precepts are; much less will you keep them. I will give my cucumbers to the woman who keeps the Precepts.”

“Master, there is a potter’s daughter who is always going about saying, ‘I keep the Precepts.’ Give them to her.” The potter’s daughter said to him, “Very well, master, give them to me.” “Who are you?” “I am a maiden that has never failed to keep the Precepts.” [278] “For you alone have I brought these,” said Sakka. And driving his cart to her house, he presented to her, in the guise of cucumbers, celestial treasure which cannot be taken away by others. And making his identity known to her, he said, “Here is wealth sufficient for you to live on. Keep the Five Precepts unbroken.” So saying, he departed.

At the end of her existence as a potter’s daughter she was reborn in the World of the Asuras as the daughter of Vepacitti, king of Asuras, a bitter enemy of Sakka. Since she had kept the Precepts in two successive existences, she was fair of form, her skin was of a golden hue, and she was endowed with beauty and comeliness the like of which had never been seen. Vepacitti, king of Asuras, said to all the Asura princes who sought her in marriage, “You are not fit to marry my daughter.” Having thus refused to give her in marriage to any of the Asura princes, he said, “My daughter shall choose for herself such a husband as she sees fit.” So saying, he assembled the host of Asuras, and placing a garland of flowers in the hand of his daughter, said to her, “Choose for yourself a husband who suits you.”

At that moment Sakka looked to see where she had been reborn. Perceiving what was taking place, he assumed the form of an aged Asura and went and stood in the outer circle of the assembled company. The daughter of Vepacitti looked this way and that. Suddenly, because in a previous state of existence she had lived with Sakka, she was overwhelmed as by a mighty torrent by the power of the love for him which sprang up within her. And crying out, “He is my husband!” she threw the garland of flowers over his head. Said the Asuras, “For a long time our king has been unable to find a husband suitable for his daughter. Now, however, he has found one. This fellow is old enough to be his daughter’s grandfather.” [279] And they departed, hanging their heads with shame.

Sakka took her by the hand, cried out, “I am Sakka,” and flew up into the air. The Asuras exclaimed, “We have been fooled by Old Sakka,” and started up in pursuit. Matali the charioteer brought up the chariot called Chariot of Victory and stopped by the way. Thereupon Sakka assisted his bride to mount and set out for the City of the Gods. Now when they reached the Forest of the Silk-cotton Trees, the Garuda fledglings, hearing the sound of the chariot and fearing they would be crushed to death, cried out.

When Sakka heard their cries, he asked Matali, “What are they that are crying?” “Garuda birds, Sire,” “Why are they crying?” “They hear the sound of the chariot and fear they will be crushed to death.” “Let not so numerous a host perish, crushed by the impact of the chariot, because of me alone. Cause the chariot to turn back.” Thereupon Matali gave the sign with the lash to the thousand Sindh horses and caused the chariot to turn back.

When the Asuras saw that the chariot had turned back, they said, “Old Sakka started out in flight from the city of the Asuras, but has just caused his chariot to turn back. Doubtless he has received reënforcements.” And turning back, the Asuras entered the city of the Asuras by the same road by which they had come out and nevermore lifted up their heads. Sakka bore the Asura maiden Wellborn to the City of the Gods and installed her as the chief of twenty-five million celestial nymphs.

One day Wellborn asked Sakka for a boon, saying, “Great king, in this World of the Gods I have neither mother nor father nor brother nor sister; therefore pray take me with you wherever you go.” [280] “Very well,” replied Sakka, promising to do for her as she had asked. Thenceforth, when the tree that is called Pied Trumpet-flower blooms, the Asuras cry out, “Now is the time when our heavenly Coral-tree blooms,” and straightway they sally forth to attack Sakka. Therefore Sakka posts a guard to defend the Nagas in the sea below, and likewise affords protection to the Supannas and the Kumbhandas and the Yakkhas, and likewise to the Four Great Kings. And over all, for the purpose of averting disaster, he places before the gates of the City of the Gods images of Indra bearing the thunderbolt in his hands. When the Asuras, after defeating the Nagas and the other supernatural beings approach the City of the Gods and see the images of Indra, they cry out, “Sakka has made a sally,” and flee away. End of Story of the Past.

“Thus, Mahāli, Prince Magha adopted the way of Heedfulness. Because he was so heedful, he obtained such sovereignty so exalted and came to rule over the two Worlds of the Gods. Heedfulness is praised by the Buddhas and by others likewise. For it is through Heedfulness that all attain the Higher Attainments, both those that are of this world and those that transcend this world.” So saying, he pronounced the following Stanza,

30. By heedfulness Maghava attained leadership of the gods;

All men praise heedfulness; heedlessness is ever reprobated.

II. 8. A MONK ATTAINS ARAHATSHIP

A monk who delights in heedfulness. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain monk. [281]

The story goes that this monk obtained from the Teacher a Subject of Meditation leading to Arahatship and retired to the forest. Although he strove and struggled with might and main, he was unable to attain Arahatship. Thereupon he said to himself, “I will ask the Teacher to give me a Subject of Meditation better suited to my needs.” So he departed from his place of residence and set out to return to the Teacher. On the way he saw a great forest fire raging. Accordingly he climbed up to the top of a bald mountain and sat down. As he watched the fire consume the forest, [282] he concentrated his mind on the following thought, “Even as this fire advances, consuming all obstacles both great and small, so also ought I to advance, consuming all obstacles both great and small by the Fire of Knowledge of the Noble Path.”

The Teacher, even as he sat in his Perfumed Chamber, became aware of the course of his thoughts and spoke as follows, “Monk, this is precisely true. Even as fire consumes all obstacles both great and small, so also is it necessary with the Fire of Knowledge to consume and utterly destroy all Attachments both small and great which arise within these living beings.” And sending forth a luminous image of himself, present, as it were, sitting face to face with that monk, he pronounced the following Apparition-Stanza,

31. A monk who delights in heedfulness and views heedlessness with fear

Advances like a fire, consuming Attachments both small and great. [283]

At the conclusion of the Stanza that monk, even as he sat there, consumed all the Attachments and attained Arahatship, together with the Supernatural Faculties. And straightway, soaring through the air, he approached the Teacher, praising and glorifying the golden body of the Tathāgata. And when he had done him homage, he departed.

1 Text: N i. 281-283.