Google
This is a digital copy of a book that was preserved for generations on Hbrary shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we liave taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.
+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.
+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liabili^ can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web
at |http : //books . google . com/|
THE HARVARD ORIENTAL SERIES
VOLUME TWENTY-EIGHT
Ihe volumes of the Harvard Oriental
Series are printed at the expense of funds
given to Harvard University by Henry
Clarke Warren (1854-1899), of Cambridge,
Massachusetts. The third volume, War-
ren's Buddhism^ is a noble monument to his
courage in adversity and to his scholarship.
The Series, as a contribution to the work
of enabling the Occident to understand the
Orient, is the fruit of an enlightened liber-
ality which now seems to have been an
almost prophetic anticipation on his part
of a great political need.
a brief account of Mr. Warren's life ib giyen at the end
of volume 80. Alao a list of the volumes of the Series,
with titles and descriptions. This is f oUowed by a partial
list of Public Libraries in which the Series may be found.
HARVARD ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS
BY
CHARLES ROCKWELL LANMAN
Pfcfeuor at Harvard UnUernty; Honorary Fdlow cf the AriaHo Society cf
Bengal, of Franee, of England^ and qf Oermany; Corresponding Member qf the
Society of Seiencee at Qottingen, the Russian Academy of SeienceSp and the
Aoadhnie dee Inscriptions et BeUes-Lettres qf the Institute of France
l^olume Wa}tntV'€vsfyt
CAMBRIDGE, MASSACHUSETTS
1921
BUDDHIST LEGENDS
^raiuilateb from tfyt onsituil $alt text of tift
DHAMMAPADA COMMENTARY
BY
EUGENE WATSON BURLINGAME
FdUno cf the American Academy qf Arte and Sciencee; sometime
Harrieon FeUaw Jor Research, UnieereUy of Penmyhania, and
Johnston Scholar in Sanskrit, Johns Hopkins Unieersiiif;
Lecturer on Pdli (1917-1918) in Yaie Umeersity
^
PART 1 : iNTKOoticnoN ; Synopses ; Translation of Books 1 and ft
With A photograTure of a palm-leaf nwouscript
CAMBRIDGE, MASSACHUSETTS
19S1
Volumes 28 and 29 and 30, first issue : 1000 copies each
Copyright^ 1921, by the Harvard University Press
331644
• • •
• ••
•
• • •
• #
• •
Compoied on the monotype, and printed from electrotype pistes, by
The UniverBity Press : John Wilson & Son, Incorpomted,
Cambridge, Massachusetts, U.S.A.
TO MY MOTHER AND MY BROTHER
He whose heart is unwetted by the rain of hist^
He whose heart is unsinged by the fire of iU'Will^
He ijoho has renounced both good and evUy
He who is vigilant, such a man has nothing to fear.
Some are reborn on earth, evil-doers go to hell.
The righteous go to heaven, Arahais pass to Nibbana.
•
Bt self alone is evil done, by self alone does one staffer.
By self alone is evil left undone, by self alone does one
obtain Salvation.
Salvation and Perdition depend upon self; no man can
save another.
The shunning of all evil, the doing of good.
The cleansing of the heart : this is the Religion of the Buddhas.
One should overcome anger with kindness;
One should overcome evil with good;
One should overcome the niggard with gifts.
And the speaker of falsehood with truth.
Dhammapaoa 89, 126, 165» 188, 228
IZ
[Page xii]
oooocooocgli xjoO
cofsdgdcBkOooooQgij^occoogoooooouDcggoqgGocSi ootB
c^gooqo^coocooodBi
ssoo^coogcyDOD^cobsogcooo^cj^ogo »oqoo^o«oc8
qgg3oosooc>ogoo^Do8oocooo^oJo|^coc8i ooSoog'tB
coocDoco«c»oc8iooo33§g(^g«cj^o(oooooo ooqococ4?oo^c^
olcqogD c^ooo CO coooDg'cjg^ooooScB woo oocgodj aoc^
^08loo338§c«q^ooDcoooog>*eo^oooocB <i^ j^«>^oJo)§
coooogi'q^^ 8oc^c8c8o9^i oooasoooS «wq^Doocoo
00g|*O>0^^C0COcS3CO38cBo^O3p8oC[(£l3300^CGfl03Oa|0^
ox^^coco§ogD 33c^uwdoo3og6 qoocodooooo oo8aoo(B»
90§9qg uqoaoocBuooo g^8^0300a3ocoo^ ooSoJ 0|c8cB
8c^O^9OOO0l9O339a5cCO0Og|*^»3^o8l COOOOg|»3^i^o5o^
d0^o8c8l CC»3<3O^3c£0D30D3(£l 0OQg3S0gd'D^3c8l Q^OO
c^ocS<Bia30o8c>Mo8cooooq^03Do8oooooD<BoogDooggo
^2oooo58ogo<sc»«,^§<»D9^<o:^c^c8c^co9^oooco3oog|*
do^oooooc^cBi333o<^p8d3icB*co|[0|cdcBi sp^c^ooooo
o^c8gggo5cog[0|cB$Bi coc8oooo8ooc^ oocooo;>cocco
cogiO|c8c8ia)30QCocuDq<;^oo18oc»ol^cc»o8oooqcg9
c8i oooooo^ooc^cB ^Qgo^og^ogp oooq^oosoc^osloL)
oT»o8c8cgoog«coo:>ocx>glcqgogD33^|c^ g{«c§*cocoa
c83ggccooiq^3oacBG[G(i9Coaoogii''Cco^ oogDsogg®<Bqcgg
coo^^Bcsooodii coQ^333uo^og3c8gggcco3q §oq|09Cf oq
g;jocg*coccx>q5^ol8ax)o^«oDqcgo cBg^^!»goc8q^
ogocB*oc8c83ogi$ooo^DtfirocBoooo«oDc»oco ocjooooro
Kisft Gotand seeks mustard-seed to cure her dead child
Pali text, in Bunnese letters, of Stcny IS, Book 8, Volume 29
Page 485 of the Bunnese edition, described bdow, page 67
For the same in Roman letters, see Norman's e(Ution, 2.278.12-
[Page xiii]
-oo<
c(&i)gQ»»o 8dBtDo o8en<d«tf qf<;SAgSl6>iltf 4tcsH)Q0 Sen fSesBM
<l^&en9cotf3iB>0€Oo GSB<d'A @*tf»tt)o ^md (|QDo qp3l@ •CDOOdtfo
cmOo 9^ d&tf^A qoGti »• g8do< A oo (sSeoesoS nocD gOSesoot
«i« ets)9 eotdodo ^o«o€to9s)3 &^ts)9 tn9msn Scm gGS
A*€i ot6e»o9 CD^soeo neoB oco ^<dmd o3<» GSSdS^A cocas
MDMD SMSQ)o Go 8559 69 o •0o8 9tDsa»QSto*d& coo COlg CD
•tf»<A co«fi)tfo d^tt>9 dcEigoDi^ <9»6)e»iMe^co ^^mMMm
®oo8a^ csdb^MDCDCoB Go*d db<S)9 9^ ^0^6)0 ^cdio Mft
•CD fi6)td*oo g q acpcj a A6 #8 •CDoocJtfo dcse^A GtS)o ^dB^€i
S#an #tDf8(8 #^do«A mdA <|^CDtfct)9 flOtd^AQ QM»A9#tf>
g fdcdio •®#CB g#flacD9 Go Seoo Go OcDg«k6Sb f»GB «m6 9
SGo'd) g06i£>9 «So G#^A ^SS) dG9oi0o A »4Scoqoo Acmo 6
G SqaoooHA Qmaaa^ mmt£s6 co4flK)d #do A6)fld#« tf> 0» 9# g
ODcn #cs>QDdb<2S^ oOisfiS coo f •tfM iAooo#9tf3 ^I^Qmdo coifto
CO gStf nS 8G8 co9 dOMD*QD*6 A6)t6#0 ^iSMDt&o cooooA)
codMO G^tfXDA q^MDo CDaSooo »8IS)o cyoDo 9«^G g#AOo 9#aoo
«d) co^nGooAo cottoo99*9 (8 otf) dd#isaso(8 OcDOoG Oeos^
d) cococoo dGo 8*mDco99tf3ooo gowfl^d^oDo ggooo^ooo ^cdo
Go 9o^fi coo gn^d q^d»4Bqa| d#Sft<£)9 cotx^gcoicAtto oooafi^o
G^isih Ga)9tfXc»o cySktoA 4<d lOo coeSo qOo mo GoGtMOnM
A6)flfioo<A ^|MD « o6>9 CD*«5!»<A cottoaoo^®<6 dG#f0n4l9
ooo#cdG 6>48a>db<A ^d cs:>o cotd9 tSh i)#dG g#c8eM •mm
'd) cooQ»os£>S gd6)*«)i)o Geo coQ»otf9o 9CQdbdb A cofifi>ffi
•Q» <io8s4Mc9Aoco#GO GG •mdo9C09 Ocd co8a)coeo9o»tf)o
•coG qmococogM); oisSoiS *oGqGo Qwth # q #c o #tfM0O ffVo CM
dGocDr—
o^ gtooKogcoSlGonoo Q»coe&a)G acoo «^o,
g«Oo aoa9o «)mdo#co)G OCQ <|m^co ioGddyidk
oodoo5#ooocoo#tf> iScoo#cocd8 #c09O9O«0d#o cotfSMI^
MBqcqB 6)® #coocoooQ)£d(3o^iA C3og4ffog«i8 coo cofD coflfiod»
co6)6>dfo ooo8 cocGo t8tfg«9iOo coicAoe •aMotSsh C3Sfito»C5A
coo e§)<'^o^Bb€^ dkooMoocD8#cG5<A on^Q coo GnQGcoo ^
#P)C0d0JM*i3 GodoOtS)9 ^09 dbo9#€0QG9 ^A«Oo ^odbQo tB
dtfi^AMOo G Qc»d5tf3d)#oo9 G <;ceB9 GG»GGI89# coooo ^
ifiAdfitfSAG ^Qe)o«(^«M GG «> iJillUjiH
M
ESsft Gotami seeks mustard-seed to core her dead child
Pili text, in Cingaleae letten, of Story IS, Book 8. Volume 29
Page 846 of the Cingaleie ediUon, deecribed below, page 07
For the fame in Roman letters, aee Norman'a edition, i.078.O~
PREFATORY NOTE
I wish to thank Professor Morris Jastrow, Jr., Librarian of the Uni-
versity of Pennsylvania, and his assistants, and Dr. M. L. Raney,
Librarian of the Johns Hopkins University, for generous facilities
afforded me in the loan of books. I am greatly indebted also to Mr.
Albert J. Edmunds of Philadelphia, author of Buddhist and Christian
Gospels, and of a translation of the Dhammapada, for the loan of
many rare and valuable books from his private collection, at present
deposited in the Library of Bryn Mawr College. I have also to thank
Mrs. C. A. F. Rhys Davids, Honorary Secretary of the Pfili Text
Society, for her kindness in sending to me, as fast as issued, the ad-
vance sheets of the Society's edition of the text of the Dhammapada
Conunentary.
During the progress of the work, more particularly during my years
of residence at the Johns Hopkins University as Johnston Scholar in
Sanskrit, Professor Maurice Bloomfield has greatly assisted me with
hints and suggestions of the highest value with reference to correct
philological method as applied to the interpretation of Indie texts. I
am especially indebted to Professor Bloomfield for assistance in solv-
ing many difficult problems in the comparative grammar of Sanskrit
and P&li, in P&li lexicography, and in the history of the religions of
Lidia; and for innumerable suggestions relating to the handling of
Hindu legends and folk-tales and to the analytical study of psychic
motifs recurring in Hindu fiction. For this generous assistance I wish
to express to him my most grateful thanks.
NOTE FOR LIBRARIANS AND CATALOGUERS
Dh&mma-pada, or Way of Righteousness, is the name of one of the canonical
books of the Buddhist Sacred Scriptures. It is written in the P&li language. It con-
sists of 423 stanzas. These are reputed to be the very words of the Buddha.
The Dh&mmapada Commentary (in P&li, Dhammapad-At;tha-kathfl) is ascribed to
Buddhaghosa, the greatest of all the Buddhist scholastics. This ascription is without
due warrant, as appears from the translator's Introduction, page 60. The Commen-
tary purports to tell us "where, when, why, for what purpose, with reference to what
situation, with reference to what person or persons" Buddha uttered each one of these
stanzas — see page S7. In so doing, the author of the Commentary narrates 299
legends or stories. These, stories are the preponderating element of the Commentary^
and it is these which are here translated.
The Library of Congress issues printed catalogue-cards made to follow rules now
generally approved by the best experts. The cards for this work bear the serial num-
ber 20-27590, and the main entry is Dhammapadatt-hakathft. Complete sets of these
cards may be had (at a nominal price of 12 cents for each set of 8) upon application
to "The Library of Congress — Card Division, Washington, D. C." But (to foreign
librarians, at least) the suggestion may be welcome that this work be recorded in
Library Catalogues under the following eight entries:
Burlingame, Eugene Wataon Buddhist Legends
Dhammapad-Attha-kath& Dhammapada Commentary
Buddhaghosa Warren, Henry Clarke^ 1854-1899 (as subject of Memorial)
Harvard Oriental Series Lanman, C. R., 1850- (as editor, and ^as author of Memorial)
MEANING OF REFERENCES IN THE HEAD-LINES
The references in square brackets at the inside upper comers of the Translation are
intended to be read across from the left-hand page to the right-hand page. They
show the portions of the original P&li text (in the edition of H. C. Norman: hence
the "N.") the translation of which is contained upon any two pages that face each
other, — that is, contained between the first line of a left-hand page of the Transla-
tion and the last line of the next right-hand page. Thus, in this volume, pages 194
and 195 contain the translation of that portion of the P&li text which begins in Nor-
man's edition at volume 1, page 83, line 14, and ends at page 85, line 24. — In num-
bering the lines of the pages of the original, the Vagga-headings (in capitals) and
story-headings (in capitals and small capitals), added by the Editor, have not been
counted, and of course not the head-lines of the pages.
NOTE AS TO PRONOUNCING THE PALI NAMES
Short a, as in organ, or like the u in but. The other vowels, as in the key- words
far, pin, pique, puU, rule, (and roughly) they, 8o. Pronounce c like ch in church, and
J as in judge. The "aspirates'* are true aspirates: thus, ih, dh, ph, as in hoihouse,
madhouse, uphill. They are not spirants, as in thin, graphic. The underdotted \, 4* n>
etc. are pronounced (by the Hindus, at least) with the tip of the tongue turned up
and drawn back. Dotted m indicates nasalization of the preceding vowel.
The completed manuscript of this translation was delivered by the
author, January 10, 1917
CONTENTS
VOLUiaD 28, PAOB
Five stanzas translated from the Dhamma-pada ix
Photogravure of a Cingalese palm-leaf manuscript
Mounted on a guard between pages x and xi
Facsimile of a page of P&li text in Burmese letters xii
Facsimile of a page of Pflli text in Cingalese letters xiii
Prefatory note xv
Note for Librarians and Cataloguers xvii
INTRODUCTION
S 1. Legendary life of the Buddha
a. Birth amid rejoicing of angels 1
b. The Buddhist Simeon 9
c. Youth and marriage 2
d. Resolve to seek after Nibb&na 2
e. The Great Retirement S
/. The Great Struggle S
g. The Enlightenment 4
h. Ministry and death 6
t. Buddhist-Christian parallels 9
§ 2. Teachings of the Buddha
a. The Beginningless Round of Existences 14
b. The motive of the Religious Life 15
c. Impermanence, Suffering, Unreality 15
d. The Four Noble Truths regarding Suffering 16
e. The Noble Eightfold Path to Nibbftna 17
S S. Practice of Meditation 19
§ 4. Dhammapada: its place in the Buddhist Canon 25
§ 5. Dhammapada Commentary: general character and structure of parts . . 26
§ 6. Subject-matter and motifs of the stories
a. Karma and Rebirth . . 29 e. Legends of the Saints 48
b. Other motifs ..... 34 /. Stories of seven-year-old novices . 44
e. Humorous stories ... 36 g. Stories of good and evil spirits . 44
d. Animal stories .... 42
§ 7. Literary relations of the Dhammapada Commentary: its relation to
a. The Four Agamas ... 45 d. Buddhaghosa's Works 48
6. The Vmaya 46 e. The J&taka Book 52
e. The Ud&na 47 /. Dhammapftla's Commentaries. . 56
§8. Date of the Dhammapada Commentary: 450 a.d 57
1 9. Authorship of this Commentary unknown; not by Buddhaghosa .... 59
XX Contents of Volume 28,
V0LT7MB 28, PAOB
(10. References to stories of this Commentary in Milindapa&ha 60
§ 11. Parallels to Story-cycle of Udena 62
§ 12. Parallels to Dhammapada Commentary stories in Sanskrit and Tib«tan . 63
§ 13. Hardy's Legends of Gotama Buddha (Cingalese) 64
§ 14. Rogers's Buddhaghosha's Parables (Burmese) 65
§ 15. Previous translations of Dhammapada and of parts of Commentary ... 66
§ 16. Editions of the text of the Dhammapada Commentary 67
§ 17. Brief list of books on the life and teachings of the Buddha 68
/
SYNOPSES OF THE LEGENDS OR STORIES
The synopses occupy pages 71 to 141 of Volume 28
A detailed Table of Contents of this portion of the work is uncalled for
The page at which the synopsis of any given story begins is given below, with a
capital letter S and in parentheses
TRANSLATION OF THE LEGENDS OR STORIES
The Table of Contents of this portion of the work may advantageously be made to
serve also as a finding-index:
1. For the place of the Synopsis of a given story (see above) ;
2. For the Dhammapada-Stanza [numbers in brackets] to which the story
relates;
3. For the place of the text of the story in Norman's edition (N) ; and
4. For the same in the Rangoon or Burmese edition (B) ; and
5. For the same in the Colombo or Cingalese edition (C). — Accordingly,
For each Story, there is given, in each odd line,
1. The number of the Story in the Book,
2. An English title,
3. The page (in parentheses and with an S prefixed) of the Synopsis, and
4. The page at which the Translation begins. — And
For each Story, there is given, in each even line,
1. Its Pali title.
2. The number [in brackets] of the stanza to which the Story relates,
2 a. As counted from the beginning of the Book concerned, and
2 6. As counted from the beginning of the Dhammapada (so Fausb^ll),
3. The voliune and page (with N prefixed) of the P&li text in Norman's edition,
4. The page (with B prefixed) of the Pali text in the Burmese edition, and
5. The page (with C prefixed) of the Pfili text in the Cingalese edition.
Book 1 xxi
Book I. Pairs, Tamaka Vagga. Volume 38
8TORT PAGS
1. "If thine eye oflfend thee, pluck it out" (S 71) 146
CakkhupUla thera [1 » 1], N i. 3; B 44; C 1
1 a. Story of the Past: The wicked physician and the woman (S 71) .... 158
«. Why cry for the moon? (S 72) 150
Matthakun^ali [2 = 2], N i. 25; B 58; C 12
S. Tissa the Fat (S 72) 166
Thulla Tissa thera [3-4 = 3-4], N i. 37; B 67; C 18
8 a. Story of the Past: Devala and Nftrada (S 72) 167
4. " Not hatred for hatred " (S 73) 170
Kfill yakkhini [5 = 5], N i. 45; B 72; C 22
5. The quarrelsome monks of Kosambi (S 73) 175
Kosambakft bhikkhu [6 =- 6], N i. 53; B 77; C 26
5 a. Quarrel among the monks (S 78) 176
5 6. The Buddha, the elephant, and the monkey (S 74) 179
6. Ka)a junior and K&)a senior (S 74) 184
Culla K&la Mah& Kala ca [7-8 - 7-8], N i. 66; B 84; C 88
7. Devadatta wears an unbecoming robe (S 74) 189
Devadatto [9-10 = 9-10], N i. 77; B 91; C 38
7 a. Story of the Past: The elephant-hunter and the noble elephant (S 75) . . 191
8. The Chief Disciples (S 75) 193
Aggasavaka [11-12 - 11-12], N i. 83; B 95; C 41
8 a. Life of the Buddha (S 75) 198
8 b. Life of Upatissa (Sariputta) and KoliU (Moggall&na) (S 75) 198
8 c. Story of the Past
8 d. Story of the Past
8 e. Story of the Past
8/. Story of the Past
8 g. Story of the Past
Kaja junior and K&la senior (S 75) 204
Yasa and fifty-four companions (S 75) 205
Thirty noble youths (S 76) 206
Three brothers Kassapa (S 76) 206
Sarada and Sirivad^ha (S 76) 210
9. Nanda the Elder (S 76) 217
Nanda thera [13-14; 13-14], N i. 115; B 116; C 58
9 a. Nanda becomes a monk in spite of himself (S 76) 217
9 6. Nanda and the celestial nymphs (S 76) 220
9 c. Story of the Past: Kappata and the donkey (S 77) 224
10. Cunda the pork-butcher (S 77) 225
Cunda sakarika [15 - 15], N i. 125; B 123; "C 64
11. The righteous lay brother (S 77) 228
. Dhammika up&saka [16 - 16], N i. 129; B 125; C 66
12. DevadatU's career (S 77) 230
DcvadatU [17 - 17], N i. 133; B 128; C 68
12 a. Retirement from the world of the six princes (S 77) 230
12 6. DevadatU's wicked deeds (S 78) 234
13. Lady Sumanft (S 78) 242
Sumanft devi [18 - 18], N i. 151; B 139; C 77
14. Two brethren (S 78) 244
Dve sah&yak& bhikkhQ [19-20 - 19-20], N i. 154; B 141; C 78
xxii Contents of Volume 28^ Booh 2
Book n. Heedfulness, AppamAda Vagga. Volume a8
BTOBT PAGB
1. Story-cycle of King Udena or Udayana (S 79) 247
Udena-vatthu [1-S - 21-23]» N i. 161; B 145; C 81
Fori 1. Birth and youthful career of Udena (S 79) 247
Udena-uppatti, N i. 161; B 145; C 81
Fad e. Birth and youthful career of Ghosaka (S 79) 252
Ghosaka-setthi-uppatti* N i. 169; B 150; C 85
Story of the Past: Kottlhalaka casts away his son (S 79) 252
Story of the Present: Ghosaka is cast away seven times (S 80) .... 256
Pari 3. Birth and youthful career of S&mftvatI (S 81) 266
S&mfivatl-uppatti, N i. 187; B 162; C 95
Part i. Winning of VftsuladatU by Udena (S 81) 270
Vftsuladatt&-vatthu, N i. 191; B 166; C 97
Story of the Past: Can^a Pajjota wins the five conveyances (S 82) . . 272
Part 6. Rejection of Mftgandiy& by the Buddha (S 82) 274
Mftgandiyft-vatthu, N i. 199; B 170; C 101
Part 6. Death of S&mfivatI and Mftgandiy&, and explanation (S 82) . . . 277
S&mftvatiy&Mftgandiy&ya ca marana-paridlpaka, N i. 208; B 178; C 108
Treasurers, monks, and tree-spirit (S 82) and Story of the Past (S 82) . 277
Conversion of SftmftvatI by Khujjutarft (S 88) 281
M&gandly&*s plot against S&mftvatI and the Buddha (S 88) 282
Biuming of Sftm&vatI and punishment of Mftgandiy& (S 84) 288
Story of the Past: S&mfivatl's former deed (S 84) 290
Story of the Past: Khujjuttarft's former deeds (S 84) 292
2. The voice of a rich man (S 84) 298
Kumbhaghosaka set^hi [4 » 24], N i. 231; B 190; C 116
8. Little Wayman (S 84) 299
CuUa Panthaka thera [5 - 25], N i. 239; B 195; C 120
8 a. Birth of Little Wayman (S 84) 299
8 b. Little Wayman as a monk (S 84) 801
8 e. Story of the Past: Teacher, young man, and ICing of Ben&res (S 85) . . 306
4. Simpletons' Holiday (S 86) 310
B&lanakkhattaghuttha [6-7 - 26-27], N i. 256; B 205; C 128
5. Kassapa the Great (S 86) 311
Mahft Kassapa thera [8 - 28], N i. 258; B 207; C 130
6. Two brethren (S 86) 312
Dve sahftyakft bhikkhQ [9 - 29], N i. 260; B 208; C 131
7. How Magha became Sakka (S 86) 313
Magha [10 - 30)], N i. 263; B 210; C 132
7 a. Story of the present: Mah&li's question (S 86) 313
7 b. Story of the Past: How Magha became Sakka (S 86) 315
8. A monk attains Arahatship (S 87) 325
AfifiaUra bhikkhu [11 - 31], N i. 281; B 221; C 140
9. Tissa of the Market-town (S 87) 326
NigamavfisI Tissa thera [12 - 32], N i. 283; B 222; C 141
9 a. Story of the Past: Sakka and the parrot (S 87) 327
Contents of Volume j89. Books 5-4 xxiii
Book in. Thoughts, Citta Vagsa. Volume 39
IflOKT FAOB
1. Elder Meghiya (S 88) 1
Meghiya thera [1-2 - 88-34], N i. 287; B 224; C 148
2. The mind-reader (S 88) 1
Atkfiatara bhikkhu [8 - $5], N i. 290; B 226; C 145
8. A diacontented monk (S 88) 8
AAflatara bhikkhu [4 - 86], N i. 297; B 282; C 149
4. Nephew SaftgharakkhiU (S 88) 10
BhAgini^yya SalkghaiakkhiU thera [5 - 87], N i. 800; B 284; C 151
5. Elder Thought-controlled (S 88) 12
Cittahattha thera [0>7 - 88-89], N i. 805; B 286; C 154
5 a. Story of the Past: Kuddlla and his spade (S 89) 15
6. Monks and tree-spirits (S 89) 17
PaftcasaU vipassakA bhikkhQ [8 - 40], N i. 818; B 241; C 158
7. Crudity a cause of boils (S 89) 20
POtigatU Tissa thera [9 - 41], N i. 819; B 245; C 160
7 a. Story of the Past: The crud fowler (S 89) 21
8. Nanda the herdsman (S 89) 22
Nanda gopftla [10 - 42], N i. 822; B 248; C 162
9. Mother of two and father of two (S 89) 28
Soreyya thera [11 - 48], N i. 825; B 249; C 164
Book IV. Flowers, Puppha Vagga. Vcdumeag
1. The soil of the heart (S 90) 29
PathavikathftpasutA paficasaU bhikkhQ [1-2 - 44-45], N i. 888; B 254; C 167
2. A monk attains Arahatship (S 90) 29
MarldkanmiatthAnika thera [8 - 46], N i. 885; B 256; C 168
8. Vi^Q^^^bha wreaks vengeance on the S&ldyas (S 90) 80
Vi^Q^abha [4 - 47], N i. 887; B 257; C 169
8 a. Story of the Past: Kesavs, Kappa, Nftrada, King of BenAres (S 91) . . . 84
4. Husband-honorer [S 92] 46
PatipQjika [5 - 48], N i. 862; B 272; C 181
5. Niggardly Kosiya (S 98) 49
Macchariya Kosiya setthi [6 - 49], N i. 866; B 274; C 188
6. P&thika the Naked Ascetic (S 98) 54
P&thika Ajlvaka [7 - 50], N i. 876; B 280; C 187
7. The king and the King of Kings (S 98) 56
ChatUpftni upftsaka [8-9 - 51-52], N i. 880; B 288; C 189
8. Marriage of ViB&khA (S 94) 59
Vis&khA [10 - 53], N i. 884; B 286; C 191
8 a. Story of the Past: ViB&khA*s Earnest Wish (S 95) 82
9. Elder Ananda's question (S 95) 84
Ananda-thera-pafiha [11-12 - 54-55], N i. 420; B 808; C 209
10. Sakka gives alms to Kassapa the Great (S 95) 86
Mahft-Kassapa-thera-pin^apftU-dinna [18 - 56], N i. 423; B 810; C 210
11. Godhika atUins Nibb&na (S 95) 90
Godhika-thera-parinibb&na [14 - 57], N i. 481; B 815; C 214
xxiv Contents of Volume 29,
BTORT PAOB
12. Sirigutta and Garahadinna (S 95) 92
Garahadinna [15-16 = 58-59], N i. 434; B 317; C 216
Book V. The Simpleton, Bala Vagga. Volume 29
1. The king and the poor man with a beautiful wife (S 96) 100
Aftftatara purisa [1 = 60], N ii. 1; B 324; C 221
1 a. Story of the Past: The Hell Pot (S 96) 106
1 6. Story of the Past: The King of Benfires and Queen Dinnfi (S 96) . . . . 108
1 c. Story of the Past: The woman who killed a ewe (S 97) 110
2. The rebellious pupil (S 97) Ill
Maha-Kassapa-therassa saddhivih&rika [2 = 61], N ii. 19; B 335; C 230
2 a. Story of the Past: The monkey and the singila bird (S 97) 114
3. A Jonah in the house (S 97) 115
Ananda setthi [3 = 62], N ii. 25; B 339; C 233
3 a. The niggardly treasurer (S 97) 115
3 6. Sequel: A Jonah in the house (S 97) 115
4. The pickpocket (S 97) 117
Ganthibhedaka cora [4 = 63], N ii. 29; B 342; C 235
5. The wise fool (S 97) 117
Udayi thera [5 = 64], N ii. 30; B 343; C 235
6. From vice to virtue (S 97) 118
Timsamatta Patheyyaka bhikkhu [6 = Q5], N ii. 32; B 344; C 236
7. A leper is tempted to deny his faith (S 97) 119
Suppabuddha kutthi [7 = 66], N ii. 33; B 345; C 237
7a. Story of the Past: The four youths and the courtezan (S 98) 120
7 b. Story of the Past: The insolent youth (S 98) 120
8. A farmer is unjustly accused of theft (S 98) 121
Kassaka [8 = 67], N ii. 37; B 347; C 238
9. Sumana the gardener (S 98) 123
Sumana malakara [9 = 68], N ii. 40; B 349; C 240
10. Rape of Uppalavanna (S 98) 127
Uppalavanna therl [10 = 69], N ii. 48; B 353; C 243
11. Jambuka the Naked Ascetic (S 98) 130
Jambuka Ajivaka [11 = 70], N ii. 52; B 355; C 245
11 a. Story of the Past: The jealous monk (S 98) 130
116. Story of the Present: Jambuka the Naked Ascetic (S 98) 132
12. The snake-ghost and the crow-ghost (S 99) 137
AhipeU [12 = 71], N ii. 63; B 363; C 251
12 a. Story of the Past: The crow-ghost (S 99) 138
12 6. Story of the Past: The snake-ghost (S 99) 139
13. The sledge-hammer ghost (S 99) 140
SatthikOta-peto [13 = 72], N ii. 68; P 366; C 253
13 a. Story of the Past: The stone- thrower and his pupil (S 99) 141
14. CitU and Sudhamma (S 99) 144
Citto-Sudhamma [14-15 = 73-74], N ii. 74; B 369; C 256
14 a. Story of the Past: Citta's deed in a former birth (S 100) 149
Book 4 to Book 7 XXV
8T0BT PAOB
15. A seven-year-old novice wins all hearts (S 100) 150
VanaviiAl Tissa thera [16 » 75], N ii. 84; B 376; C 261
15 a. Story of the Past: The poor Brahman (S 100) 150
15 6. Storyof the Present: The novice Tissa (S 100) 151
Book VI. The Wise Man, Peu^^ta Vagga. Volume 29
1. A poor man wins spiritual treasure (S 101) 163
Rfidha thera [1 = 76], N ii. 104; B 389; C 271
la. Story of the Past: The grateful elephant (S 101) 164
2. The insolent monks (S 101) 165
Assajipunabbasuka bhikkhQ [2 » 77], N ii. 108; B 392; C 273
8. The insolent monk (S 101) 166
Channa thera [3 - 78], N ii. 110; B 393; C 274
4. Kappina the Great, Elder (S 101) 167
Maha Kappina thera [4 = 79], N ii. 112; B 394; C 275
4 a. Story of the Past: Weavers and householders (S 101) 167
4 6. Story of the Present: King Kappina and Queen Anoja (S 101) 169
5. Pandita the novice (S 101) 176
Pandita sfimanera [5 « 80], N ii. 127; B 403; C 281
5 a. Story of the Past: Sakka and the poor man (S 101) 176
5 6. Story of the Present: Pandita, the seven-year-old novice (S 101) .... 184
6. Unshaken as a rock (S 102) 189
Lakuntaka Bhaddiya thera [6 » 81], N ii. 148; B 415; C 291
7. After the storm, calm (S 102) 190
Kana-mftta [7 - 82], N ii. 149; B 416; C 292
8. A pack of vagabonds (S 102) 193
PaAcasata bhikkhu [8 » 83], N ii. 153; B 418; C 294
9. Husband and wife (S 102) 194
Dhammika thera [9 = 84], N ii. 157; B 420; C 295
10. " Few there be that find it " (S 102) 195
Dhammasavana (10-11 - 85-86], N ii. 159; B 422; C 296
11. Abandon the dark state (S 102) 196
Paflcasata ftgantukfi bhikkhu [12-14 = 87-89], N ii. 161; B 423; C 297
Book Vn. The Arahat, Arahanta Vagga. Volume 29
1. The Tathftgata suffers not (S 102) 197
Jivaka-pafiha [1 - 90], N ii. 164; B 424; C 298
2. Free from attachment (S 102) 198
Maha Kassapa thera [2 .^ 91], N ii. 167; B 426; C 299
8. A monk stores food (S 103) 200
Belatthislsa thera [3 = 92], N ii. 170; B 428; C 301
4. The monk and the goddess (S 103) 201
Anuruddha thera (4 - 93], N ii. 173; B 429; C 802
5. Sakka honors a monk (S 103) 202
Maha Kaccayana thera [5 - 94], N ii. 176; B 431; C 308
6. A fancied slight (S 103) 203
Sariputta thera [6 - 95], N ii. 178; B 432; C 304
xxvi Contents of Volume 29,
BTOBT PAOB
7. The I088 of an eye (S 103) 205
KosambivftsI-Tissa-them-sftmanera [7 « 96], N ii. 182; B 485; C 806 . .
8. Not by the faith of another (8108) 208
S&riputta there [8 « 97],Nii.l86; B487; €808]
0. Elder Revata of the acacia forest (S 108) 209
Khadiravaniya Revata thera [0 - 98], N ii. 188; B 488; C 809
9 a. Revata becomes a monk (S 108) 209
9 6. The Buddha visits Revata (S 108) 211
9 e. Story of the Past: The offering of honey and the siege of a city (S 108) . 214
10. A courtezan tempts a monk (S 104) 217
Afifkatarft itthi [10 - 99], N ii. 201; B 445: C 814
Book Vm. ThousandSi Sahassa Vagga. Volume 29
1. A public executioner (S 104) 218
Tambadfifhika coragh&taka [1 - 100], N ii. 208; B 446; C 815
2. Conversion of Bfthiya D&ruclriya (S 104) 222
Bfthiya D&rudriya thera [2 - 101], N ii. 209; B 450; C 818
2a. Digression: Story of the Past (S 104) 222
8. The maiden who married a thief (S 104) 227
Kun^alakesI therl [3-4 - 102-108], N ii. 217; B 454; C 822
4. Gain and loss (S 105) 282
Anattha-pucchaka br&hmana [5-6 - 104-105], N ii. 227; B 459; C 826
5. Sftriputta's unde (S 105) 288
Sftriputta-therassa mfttula brfihmana [7 - 106], N ii. 280; B 461; C 827
6. Sftriputta's nephew (S 105) 284
Sftriputta-therassa bhftgineyya [8 - 107], N ii. 282: B 462; C 828
7. Sftriputta's friend (S 105) 285
Sftriputta-therassa sahftyaka brfthmana [9 » 108], N ii. 288; B. 468; C 828
8. The lad whose years increased (S 105) 285
Dighftyu kumftra [10 - 109], N ii. 285; B 464; C 829
9. Sariakicca the novice (S 105) 288
Samkicca sftmanera [11 - 110], N ii. 240; B 466; C 381
9 a. Digression: How Samkicca got his name (S 105) 238
9 b. Sequel: The novice Atimuttaka (S 106) 245
10. The monk and the thieves (S 106) 246
Khftnu Kon^lafifia thera [12 « 111], N ii. 254; B 474; C 387
11. On the razor's edge (S 106) 247
Sappadftsa thera [13 » 112], N ii. 256; B 475; C 338
11 a. Story of the Past: Discontented and covetous (S 106) 249
12. Patftcfirft is bereft of all her family (S 106) 250
Patftcftrft therl [14 = 118], N ii. 260; B 478; C 340
13. Kisft GotamI seeks mustard seed to cure her dead child (S 107) 257
Kisft GotamI [15 = 114], N ii. 270; B 484; C 344
13 a, Kisft GotamI marries the son of a rich merchant (S 107) 257
13 b. Kisft GotamI seeks mustard seed to cure her dead child (S 107) 258
14. The widow Bahuputtikft and her ungrateful children (S 107) 260
Bahuputtikft therl [16 » 115], N ii. 276; B 487; C 347
Book 7 to Book 10 xxvii
Book IX. Evil, Pftpa Vagga. Volume 29
aroBT PAoa
1. The Brahman with a single robe (S 107) 262
Culla Ekasftfaka brfthmana [1 - 116], N iii. 1; B 488; C 348
SL A discontented monk (S 108) 264
Seyyasaka thera [2 - 117], N iii. 5; B 491; C 850
8. Goddess and monk (S 108) 265
L&jft devadhlU [8 - 118], N iii. 6; B 492; C 851
4. An&thapin^ika and the goddess (S 108) 268
An&thapin^ika set(hi [4-5 - 119-120], N iii. 9; B 494; C 853
5. The monk who failed to keep his requisites in order (S 108) 271
AsaAflaUparikkh&ra bhikkhu [6 - 121], N iii. 15; B 497; C ^5
6. Treasurer Catfoot (S 108) 272
Bi]&lap&daka sef^hi [7 - 122], N iii. 17; B 498; C 856
7. Merchant Great-Wealth (S 108) 274
Mahadhana vftnija [8 - 128], N iii. 21; B 501; C 858
8. The enchanted hunter (S 108) 276
KukkutamitU [9 - 124], N iii. 24; B 502; C 359
8 a. Story of the Past: The city treasurer and the country treasurer (S 109) . 280
9. The hunter who was devoured by his own dogs (S 109) 282
Koka sunakhaluddaka [10 - 125], N iii. 81; B 507; C 362
9 a. Story of the Past: Wicked physician, boys, and poisonous snake (S 109) . 283
10. The jeweler, the monk, and the heron (S 109) 284
Manik&rakulQpaga Tissa thera [11 - 126], N iii. 34; B 509; C 364
11. Three parties of monks (S 109) 286
Tayo bhikkhO [12 - 127], N iii. 38; B 511; C 366
11a. Story of the Present: Crow burned (S 109) 286
11 6. Story of the Present: Woman cast overboard (S 109) 287
11 c. Story of the Present: Monks imprisoned (S 109) 288
11 d. Story of the Past: Ox burned (S 109) 289
11 e. Story of the Past: Dog drowned (S 109) 289
11/. Story of the Past: Lizard imprisoned (S 109) 290
12. Suppabuddha insults the Teacher (S 109) 291
Suppabuddha Sakka [13 - 128], N iii. 44; B 515; C 369
Book X. The Rod or Punishment, Dan^a Vagga. Volume 29
1. The Band of Six (SI 10) 294
Chabbaggiyft [1 - 129]. N iu. 48; B 517; C 370
2. The Band of Six (S 110) 294
Chabbaggiyft [2 - 130], N iii. 49; B 518; C 371
3. A company of boys (S 110) 295
Sambahulft kumftrft [3-4 - 131-132], N iii. 50; B 519; C 371
4. The monk and the phantom (S 110) 296
Kun^adhftna thera [&-S - 133-134]. N iii. 52; B 519; C 372
4 a. Story of the Past: The goddess who took the form of a woman (S 110) . 296
5. Vis&kha and her companions keep Fast-day (S 110) 300
Vis&khAdInamup&sik&naihUposathakamma[7 - 135],Niu.58;B523;C375
xxviii Contents of Volumes 29 and 30,
BTORT PAOB
6. The boa-constrictor ghost (Si 10) 300
Ajagara peta [8 = 136], N iii. 60; B 524; C 37
6 a. Story of the Past: The treasurer Sumangala and the thief (S 110) ... 301
7. Death of Moggallana the Great (S 110) 304
Maha Moggallana thera [9-12 = 137-140], N iii. 65; B 527; C 378
7 a. Story of the Past: The son who killed his parents (S 110) 306
8. The monk of many possessions (S 110) 308
Bahubhandika bhikkhu [13 = 141], N iii. 72; B 531; C 381
8 a. Story of the Past: Prince Mahimsasa, Princes Moon and Sim (S 110) . . 309
9. San tati the king's minister (S 111) 312
Santati mahamatta [14 = 142], N iii. 78; B 535; C 384
9 a. Story of the Past: The preacher of the Law and the king (S 111) .... 314
10. The monk and the ragged garment (S 111) 316
Pilotika thera [15-16 = 143-144], N iii. 84; B 538; C 387
11. Sukha the novice (S 111) 318
Sukha samanera [17 = 145], N iii. 87; B 540; C 388
11a. Story of the Past: The treasurer Gandha, the laborer Bhattabhatika,
and the Private Buddha (S 111) 318
116. Story of the Present: Sukha the novice (S 111) 324
Book XI. Old Age, JbiSl Vagga. Volume 29
1. Visfikha's companions intoxicate themselves (S 112) 328
Vis&khftya saha^-ika [1 = 146], N iii. 100; B 548; C 394
2. The Teacher cures a monk of love (S 112) 330
Sirima [2 = 147], N iii. 104; B 550; C 396
3. The aged nun (SI 12) 334
Uttarfi then [3 = 148], N iii. 110; B 554; C 398
4. A company of over-confident monks (S 112) 335
Sambahula adhimanika bhikkhQ [4 = 149], N iii. Ill; B 555; C 399
5. The nun and the phantom (S 112) 336
Janapada-KalyanI Rupa-Nanda therl [5 = 150], N iii. 113; B 556; C 400
6. Queen MaUika and her dog (S 112) 340
Mallika devi [6 = 151], N iii. 119; B 559; C 403
7. The monk who always said the wrong thing (S 112) 843
Laludfiyi thera [7 = 152], N iii. 123; B 561; C 404
7 a. Story of the Past: Aggidatta, Somadatta, and the king (S 112) 343
8. Elder Ananda's Stanzas (S 113) 345
Ananda-therassa UdSna-gatha [8-9 = 153-154], N iii. 127; B 564; C 406
9. Great-Wealth, the treasurer's son (S 113) 346
Mahadhana setthiputta [10-11 = 155-156], N iii. 129; B 565; C 407
Book Xn. Self, Atta Vagga. Volume 29
1. Prince Bocthi and the magic bird (S 113) 849
Bodhi rajakumftra [1 = 157], N iii. 134; B 568; C 409
1 a. The prince, the builder, and the magic bird (S 113) 349
16. The prince entertains the Buddha (S 113) '. . . 850
1 c. Story of the Past: The man who ate bird's eggs (S 113) 851
Book 10 to Book 13 xxix
STOBT VOLUME 29, PAOB
2. The greedy monk (S 118) ^S^
Upananda Sakyaputta thera [2 - 158], N iii. 139; B 571; C 412
2 a. Story of the Past: The otters and the jackal (S 113) 358
8. "Beyedoersof the word" (S 113) 854
Padhanika Tissa thera [3 - 159], N iii. 142; B 573; C 414
4. "And hate not his father and mother" (S 113) 356
Kum&ra-Kassapa-m&t& therl [4 - 160], N iii. 144; B 574; C 415
4 a. Birth of Kumfira Kassapa (S 1 13) 356
4 6. "And hate not his father and mother" (S 114) 358
5. KiUingof MahftKala (S 114) 359
Mahfi Kala upfisaka [5 - 161], N iii. 149; B 578; C 417
5 a. Story of the Past: The soldier and the man with a beautiful wife (S 114) . 360
6. Devadatta seeks to slay the Tathagata (S 1 14) 362
Devadatta [6 - 162], N iii. 152; B 579; C 419
7. Devadatta seeks to cause a schism in the Order (S 1 14) 863
Safighabheda-parisakkana [7 - 163], N iii. 154; B 580; C 419
8. The jealous monk (S 114) 368
Kala thera [8 - 164], N iii. 155; B 581; C 420
9. Courtezans save a layman's life (S 114) 865
Culla Kala upasaka [9 - 165], N iii. 157; B 583; C 421
10. By righteousness men honor the Buddha (S 114) 366
Atta-d-attlia thera [10 - 166], N iii. 158; B 584; C 422
Book Xm. The World, Loka Vagga. Volume 30
1. A young girl jests with a young monk (S 115) 1
Aftftatara dahara bhikkhu [1 - 167], N iii. 161; B 585; C 423
2. The Buddha visits Kapila (Si 15) 2
Suddhodana [2-3 - 168-169], N iii. 163; B 587; C 424
3. Five hundred monks attain Insight (S 1 15) 4
Paftcasata vipassaka bhikkhQ [4 - 170], N iii. 165; B 588; C 425
4. Prince Abhaya loses his nautch-girl (S 115) 4
Abhaya rajakumflra [5 - 171], N iii. 166; B 539; C 426
5. The monk with a broom (S 115) 5
Sammuftjani thera [6 - 172], N iii. 168; B 590; C 427
6. Conversion of the robber Finger-garland (S 115) 6
Aflgulimala thera [7 - 173], N iii. 169; B 591; C 428
7. The weaver's daughter (S 116) 14
Pesakara-dhlta [8 - 174], N iii. 170; B 592; C 428
8. Thirty monks (S 116) 18
Tiihsa bhikkhQ [9 - 175], N iii. 176; B 595; C 431
9. CiRca falsely accuses the Buddha (S 116) 19
Ciftca mfinavika [10 - 176], N iii. 178; B 596; C 432
9 a. Story of the Past: The lewd woman and the virtuous youth (S 117) ... 22
10. Gifts beyond Compare (S 117) 24
Asadisadana [11 - 177], N iii. 183; B 600; C 484
11. Virtue bought and paid for (S 117) 28
Kala Anathapindika-putU [12 - 178], N iii. 189; B 608; C 487
XXX Contents of Volume SO,
Book XIV. The Enlightenedi Buddha Vagga. Volume 30
8TOBT PAGE
1. The Buddha has naught to do with women (S 117) 81
Mfigandiya or M&ra-dhltaro [1-2 - 17^180], N iii. 198; B 606; C 489
1 a. The Buddha spurns the maiden M&gandiya (S 117) 81
1 6. The Buddha spurns the Daughters of Mtei (S 118) 88
«. The Twin Miracle (S 118) S5
Yamaka P&tih&riya or Devorohana [8 - 181], N iii. 199; B 609; C 442
2 a. Pin^ola Bh&radv&ja performs a miracle (S 118). S5
2 6. The Buddha promises to perform a miracle (S 118) 88
2 c. Preliminary miracles (S 118) 41
2 (f. The Buddha performs the Twm Miracle (S 118) 45
2 e. The Ascent of the Buddha to the World of the Thirty-three (S 118) ... 47
2/. The Descent of the Buddha and attendant deities (S 119) 52
8. The king of the dragons and his daughter (S 119) 5Q
ErakapatU nfigarfija [4 - 182], N iii. 280; B 628; C 456
4. How did the Seven Buddhas keep Fast-day? (S 119) 60
Ananda-thera-uposatha-pafiha [5-7 - 188-185], N iii. 286; B 682; C 459
5. The Buddha cures a monk of discontent (S 119) 61
Anabhirato bhikkhu [8-9 - 186-187], N iii. 288; B 633; C 460
6. The monk and the dragon (S 119) 68
Aggidatta br&hmana [10-14 - 188-192], N iii. 241; B 635; C 462
7. Whence come men of noble birth? (S 119) 67
Ananda-thera-pucchita-pa&ha [15 - 193], N iii. 247; B 689; C 465
8. What is the pleasantest thing in the world? (S 119) 67
Sambahula bhikkhu [16 - 194], N iii. 249; B 640; C 466
9. Honor to whom honor is due (S 120) 68
Kassapa-Dasabalassa suvannacetiya [17-18 - 195-196], N iii. 250; B
[omitted]; C 466
Book XV. Happiness, Sukha Vagga. Volume 30
1. A quarrel among brethren (S 120) 70
Nftti-kalaha-vtipasamana [1-3 - 197-199], N iii. 254; B 641; C 468
2. M&ra possesses villagers (S 120) 72
Mfira [4 - 200], N iii. 257; B 643; C 470
3. Defeat of the King of Kosala (S 120) 73
Kosala-raiifio parfijaya [5 - 201], N iii. 259; B 644; C 470
4. "Look not on a woman to lust after her" (S 120) 73
Afiiiatar& kulad&rikfi [6 - 202], N iii. 260; B 645; C 471
5. The Buddha feeds the hungry (S 120) ' 74
Afifiatara upasaka [7 - 203], N iii. 261; B 646; C 472
6. On moderation in eating (S 120) 76
Pasenadi Kosala raja [8 - 204], N iii. 264; B 648; C 478
7. By righteousness men honor the Buddha (S 120) 78
Tissa thera [9 - 205], N iii. 267; B 650; C 474
8. Sakka ministers to the Buddha (S 120) 79
Sakka-upatthfina [10-12 - 206-208], N iii. 269; B 651; C 475
Book U to Book 17 xxxi
Book XVL Objects of Allectioii, Ptya Vagga. Volniiie 30
BTDRf FAOB
1. Mother and lather and son (S 121) 81
TiO^ pabbajiU [IS - 2<MH211], N iiL 278; B 658; C 477
2. The Buddha comforts the afflicted (S 121) 88
Afifkatara kufumbika [4 - 212], N iii. 276; B 655; C 479
8. The Buddha comforts the afflicted (S 121) 84
Vis&kh& [5 - 213], N iii. 278; B 656; C 480
4. The Licchavi princes and the courtesan (S 121) 85
Licchavl [6 - 214], N iii. 279; B 657; C 480
5. The golden maiden (S 121) 86
Anitthigandha Kum&ra [7 - 215], N iii. 281; B 658; C 481
6. Set not your heart on worldly possessions (S 121) 88
Afifkatara br&hmana [8 - 216], N iii. 284; B 660; C 482
7. Kassapa wins a basket of cakes (S 121) 00
PaficasaU d&rak& [9 - 217], N iii. 286; B 662; C 484
8. The Elder who had attained the Fruit of the Third Path (S 121) ... . 91
AnftgamI thera [10 - 218], N iii. 288; B 663; C 485
9. Nandiya attains heavenly glory (S 121) 92
Nandiya [11-12 - 219-220], N iii. 290; B 664; C 486
Book ZVn. Anger, Kodha Vagga. Volume 30
1. How anger marred a maiden's looks (S 122) 95
RohinI khattiyakafift& [1 - 221], N iii. 295; B 666; C 488
1 a. The maiden with blotches on her face (S 122) 95
1 5. Story of the Past: The jealous queen and the nautch-girl (S 122) ... . 96
Ic. Sequel: The celestial nymph (S 122) 97
2. The tree-spirit and the monk (S 122) 98
AfiAatara bhikkhu [2 - 222], N iii. 299; B 669; C 489
8. The poor man and his daughter (S 122) 99
Uttarfi upfisikfi [3 - 223], N iii. 302; B 670; C 491
3 a. Punna acquires merit (S 122) 99
3 6. Uttarfi and Sirimfi (S 122) IO3
4. Do trifling acts of merit lead to heaven.' (S 123) I97
Mahfi-Moggallfina-thera-paflha [4 - 224], N iii. 314; B 677; C 496
5. A Brahman greets the Buddha as his son (S 123) ]()8
S&ketaka brfihmana [5 - 225], N iii. 317; B 678; C 497
6. It is the giver that makes the gift (S 123) Ill
Punnfi dfisi [6 - 226], N iii. 321 ; B 681 ; C 498
7. Nothing, too much, and too little (S 123) US
Atula upasaka [7-10 - 227-230], N iii. 325; B 683; C 500
8. The Band of Six (S 123) 115
Chabbaggiyft bhikkhO [11-14 - 231-234], N iii. 330; B 685; C 502
xxxii Contents of Volume SOy
Book ZVm. Blemishes, Mala Vagga. Volume 30
BTOBT PAGB
1. The cow-killer and his son (S 123) 116
Goghfitaka-putta [1-4 - 235-238], N iii. 332; B 68G; C 503
2. Little by little (S 123) 119
AMatara brahmana [5 - 239], N iii. 338; B 690; C 506
3. The louse that would have his own (S 124) 120
Tissa thera [6 - 240], N iii. 341; B 691; C 507
4. Pride goeth before a fall (S 124) 122
Laludayi thera [7 - 241], N iii. 344; B 693; C 508
5. The wickedness of women (S 124) 124
Aftfiatara kulaputta [8-9 - 242-243], N iii. 348; B 695; C 510
6. Courtesy and rudeness (S 124) 124
CuUa Sari [10-11 - 244-245], N iii. 351; B 697; C 511
7. All of the precepts are hard to keep (S 124) 125
Paflcasata upasaka [12-14 - 246-248], N iii. 355; B 699; C 512
8. The fault-finding novice (S 124) 126
Tissa dahara [15-16 - 249-250], N iii. 357; B 700; C 513
9. The inattentive lajTnen (S 124) 127
Pafica upasaka [17 - 251], N iii. 360; B 702; C 515
10. Treasurer Ram (S 124) 130
Mendaka setthi [18 - 252], N iii. 363; B 704; C 516
10 a. Frame-story begun: The Buddha visits Treasurer Ram (S 124) 130
10 6. How did Treasurer Ram get his name? (S 124) 180
10 c. Story of the Past: How he came to possess golden rams (S 124) 130
10 d. Story of the Past: How he and his family gained magical power (S 124) . 132
10 e. Treasurer Ram and his family exhibit their magical power (S 124) . . . 136
10/. Frame-story concluded: Treasurer Ram goes to meet the Buddha (S 125) 137
11. The fault-finding monk (S 125) 138
Ujjhanasaftfti thera [19 - 253], N iii. 376; B 711; C 522 [numbered 122]
12. Is there a path through the air? (S 125) 189
Subhadda paribbajaka [20-21 - 254-255], N iii. 377; B 712; C 522 *
Book XIX. The Righteous, Dhammattha Vagga. Volmne 30
1. The unjust judges (S 125) 140
Vinicchaya-mahamacca [1-2 - 256-257], N iii. 380; B 713; C 523 *
2. The Band of Six (S 125) 140
Chabbaggiya bhikkhu [3 - 258], N iii. 382; B 714; C 524 *
3. Not therefore is a man praised for his much speaking (S 125) 141
Ekuddfina thera [4 - 259], N iii. 384; B 715; C 525 *
4. Can a young monk be an "Elder"? (S 125) 142
Lakuntaka Bhaddiya thera [5-6 - 260-261], N iii. 387; B 716; C 526 ♦
5. What is an accomplished gentleman? (S 125) 143
Sambahula bhikkhQ [7-8 - 262-263], N iii. 388; B 717; C 526 *
6. It is not tonsure that makes the monk (S 125) 144
Hatthaka [9-10 - 264-265], N iii. 390; B 718; C 527 *
^ In C, pages 522-529 are misnumbered as 122-129.
Book 18 to Book 21 xxxiii
OTOBT PAOa
7. What is it that makes the monk? (S 125) 145
Afifiatara br&hmana [11-12 - 266-267], N iii. 892; B 719; C 528 ^
8. It is not silence that makes the sage (S 125) 145
Titthiya (18-14 - 268-269]. N iu. S98; B 720; C 529 ♦
9. Noble is as noble does (S 125) 146
Ariya bftlisika [15 - 270], N iii. 896; B 722; C 580
10. Be not puffed up (S 126) 147
SambahuU sIlfidi-sampannA bhikkhO [16-17 - 271-272], N iii. 898; B722;
C580
Book XX. The Path, Magga Vagga. Volume 30
1. The Eightfold Path is the best of paths (S 126) 149
PaficasaU bhikkhO [1-4 - 278-276], N iii. 401; B 724; C 581
2. Impermanence (S 126) 150
Anicca-lakkhana [5 - 277], N iii. 405; B 725; C 5^
8. Suffering (S 126) 150
Dukkha-lakkhana [6 « 278], N iii. 406; B 726; C b^
4. UnrcaHty (S 128) 151
Anatta-lakkhana [7 - 279], N iii. 406; B 726; C [omitted]
5. Do not postpone until to-morrow (S 126) 151
Padh&nakammika Tissa thera [8 - 280], N iii. 407; B 727; C 584
6. The pig-ghost (S 126) 158
SOkara peU [9 - 281], N iii. 410; B 728; C 535
6 a. Story of the Past: The destroyer of friendships (S 126) 154
7. Pothik the Empty-head (S 126) 157
Po^a thera [10 - 282], N iii. 417; B 782; C 588
8. The old monks and the old woman (S 127) 159
Sambahulft mahallakft bhikkhQ [11-12- 288-284], N iii. 421; B 734; C539
8 a. Story of the Past: Kftka Jfttaka (S 127) 160
9. "The grass withereth, the flower fadeth" (S 127) 161
Suvannakara thera [IS - 285], N iii. 425; B 736; C 541
10. Thou shalt surely die (S 127) 164
Mah&dhana v&nija [14 - 286], N iii. 429; B 738; C 543
11. The bereaved mother and the pinch of mustard seed (S 127) 165
Kisa GotamI [15 - 287], N iii. 432; B 740; C 544
12. The woman who was bereft of all her family (S 127) 166
Patacftrft [16-17 » 288-289], N iii. 434; B 741; C 545
Book XXI. Miscellaneous, Pakinnaka Vagga. Volume 30
1. The Ascent of the Ganges (S 127) 168
Gaflg&rohana [1 - 290], N iii. 436; B 742; C 546
1 a. Story of the Past: The Brahman Samkha (S 127) 174
2. " Not hatred for hatred " (S 127) 176
Kukku^andakhadikft [2 - 291], N iii. 449; B 749; C 551
8. The monks who were given to vanities (S 127) 178
Bhaddiya-bhikkhQ [3-4 - 292-298], N iii. 451; B 751; C 552
* In C. pages 522-529 are misnumbered as 122-129.
xxxiv Contents of Volume 30,
8TOBT PAOB
4. The monk who had killed his mother and father (S 128) 178
Lakuntaka Bhaddiya thera 1&-6 » 294-295], N iii. 453; B 752; C 55S
5. The youth and the demons (S 128) 179
D&rusakatika-putta [7-12 = 296-301], N iii. 455; B 758; C 555
6. The Vajjian prince who became a monk (S 128) 182
Vajjiputtaka bhikkhu [18 = 802], N iii. 460; B 756; C 557
7. Citta the faithful layman (S 128) 188
Citta gahapati [14 « 303], N iii. 463; B 758; C 558
8. Culla Subhadda the virtuous (S 128) 184
Cullfi Subhaddfi [15 = 304], N iii. 465; B 759; C 559
9. The solitary monk (S 128) 187
Ekavih&rl thera [16 » 305], N iii. 471; B 762; C 562
Book XXn. Hell, Niraya Vagga. Volume 30
1. Murder of Sundarl (S 128) 189
Sundarl panbbajikfi [1 » 306], N iii. 474; B 763; C 563
2. The skeleton-ghost (S 128) 191
Duccarita-phalanubhavana-satta [2 = 307], N iii. 479; B 766; C 565
8. Magic for meat (S 129) 192
Vaggumud&tlriy& bhikkhQ [3 » 308], N iii. 480; B 767; C 565
4. The man whom women loved (S 129) 193
Khema [4-5 = 309-310], N iii. 481; B 767; C 566
4 a. Story of the Past: Khema's Earnest Wish (S 129) 193
5. The presumptuous monk (S 129) 194
Dubbaca bhikkhu [6-8 = 311-313], N iii. 483; B 769; C 567
6. The jealous woman (S 129) 194
Iss&pakatft itthi [9 » 314], N iii. 486; B 770; C 568
7. Fortify yourself like a city (S 129) 195
Sambahulfi bhikkha [10 = 315], N iii. 487; B 771; C 569
8. Degrees of nakedness (S 129) 196
Niganthft [11-12 « 816-317], N iii. 489; B 772; C 570
9. Children visit the Buddha (S 129) 197
Titthiya-savaka [13-14 = 318-319], N iii. 492; B 773; C 571
Book XXm. The Elephant, Naga Vagga. Volume 30
1. The sectaries insult the Buddha (S 129) 199
Attanam Srabbha kathitam [1-3 = 320-322], N iv. 1; B 775; C 572
2. The monk who had been an elephant-trainer (S 129) • . . . 200
Hatthacariya-pubbaka bhikkhu [4 = 323], N iv. 5; B 777; C 573
3. The old Brahman and his sons (S 130) 201
Parijinna-brahmana-putta [5 = 324], N iv. 7; B 777; C 574
3 a. Story of the Past: M&tuposaka Nagaraja Jataka (S 130) 204
4. On moderation in eating (S 130) 206
Pasenadi Kosala [6 = 325], N iv. 15; B 782; C 577
5. The novice and the ogress (S 130) 207
Sanu samanera [7 « 326], N iv. 18; B 783; C 578
Book 21 to Book 25 xxxv
BTORT PAOB
6. An elephant sticks fast in the mud (S 130) 211
Pftveyyaka (Baddheraka) hatthi [8 - 827], N iv. 25; B 786; C 581
7. An elephant waits upon the Buddha (S 130) 211
Sambahulft bhikkhO [9-11 - 328-330], N iv. 26; B 787; C 581
8. M&ra tempts the Buddha (S 130) 218
M&ra [12-14 - 881-333], N iv. 31; B 790; C 583
Book XXIV. Thirst or Craving, TanhA Vagga. Volume 30
1. Redfish (S 130) 215
Kapilamaccha [1-4 - 334-337], N iv. 37; B 702; C 585
1 a. Story of the Past: The msolent monk. The bandits (S 130) 215
1 6. Story of the Present: Fishermen, and the fish with stinking breath (S 181) 217
2. The young sow (S 131) 219
SQkarapotikft [5-10 - 338-343], N iv. 46; B 797; C 589
3. The renegade monk (S 181) 221
Vibbhanta bhikkhu [11 - 344], N iv. 52; B 800; C 592
4. The prison-house (S 131) 223
Bandhan&g&ra [12-13 - 345-346], N iv. 53; B 802; C 593
4 a. Story of the Past: Husband and wife (S 181) 223
5. Beauty is but skin-deep (S 181) 225
Khemft therl [14 - 347], N iv. 57; B 804; C 594
6. The youth who married a female acrobat (S 131) 226
Uggasena se^^hiputU [15 - 348], N iv. 59; B 805; C 595
6 a. Story of the Past: A joke in earnest (S 131) 230
7. Young Archer the Wise (S 132) 231
Culla Dhanuggaha pan^ita [16-17 - 349-350], N iv. 65; B 809; C 599
7 a. Story of the Past: Young Archer the Wise (S 132) 282
8. M&ra seeks in vam to frighten R&hula (S 132) 234
M&ra [18-19 - 351-352], N iv. 69; B 812; C 601
9. The skeptical ascetic (S 132) 235
Upaka Ajlvaka [20 - 353], N iv. 71; B 814; C 602
10. The Summum Bonum (S 132) 236
Sakka-pafiha [21 » 354], N iv. 73; B 814; C 603
11. Treasurer Childless (S 132) 239
Aputtaka se^hi [22 - 355). N iv. 76; B 817; C 605
11a. Story of the Past: The niggardly treasurer (S 132) 240
12. The greater and the lesser gift (S 132) 242
Aflkura [23-26 = 356-359], N iv. 80; B 819; C 606
Book XXV. The Monk, Bhikkhu Vagga. Volume 30
1. Guard the doors of the senses (S 132) 243
Paftca bhikkha [1-2 - 360-361], N iv. 83; B 821; C 607
1 a. Story of the Past: Takkasil& J&taka (S 132) 243
2. The goose-killing monk (S 132) 244
Hamsagh&taka bhikkhu [3 » 362], N iv. 86; B 828; C 609
2 a. Story of the Past: Kurudhamma J&taka (S 133) 245
xxxvi Contents of Volume 30,
8TOBT PAOB
3. The monk who failed to hold his tongue (S 138) 247
Kok&lika [4 » 363], N iv. 91; B 825; C 611
3 a. Story of the Past: The talkative tortoise, Bahubh&ni (Kacchapa) J&taka
(S133) 248
4. By righteousness men honor the Buddha (S 133) 249
Dhanmi&r&ma thera [5 » 364], N iv. 93; B 827; C 613
5. The traitor monk (S 133) 250
Vipakkhasevaka bhikkhu [6-7 - 365-366], N iv. 95; B 828; C 613
5 a. Story of the Past: Elephant Damsel-face, Mahilamukha J&taka (S 133) 251
6. The Brahman who gave the gifts of first-fruits (S 133) 252
Paficaggad&yaka br&hmana [8 » 367], N iv. 98; B 830; C 615
7. The conversion of a pack of thieves (S 133) 254
SambahuU bhikkhO [9-17 » 368-376], N iv. 101; B 832; C 616
8. "The grass withereth, the flower fadeth" (S 134) 259
Paficasata bhikkha [18 » 377], N iv. 112; B 838; C 621
9. The monk whose mother was a lioness (S 134) 259
Santak&ya thera [19 - 378], N iv. 113; B 839; C 622
10. The monk and the ragged garment (S 134) 260
NafigaUkula thera [20-21 - 379-380], N iv. 115; B 840; C 623
11. " Whosoever beholds the Law, he beholds me " (S 134) 262
VakkaU thera [22 » 381], N iv. 117; B 842; C 624
12. The novice and the dragon (S 134) 264
Sumana s&manera [23 « 382], N iv. 120; B 843; C 625
12 a. Story of the Past: Poor man Annabh&ra and rich man Sumana (S 134) 264
12 h. Story of the Present: Anuruddha retires from the world (S 134) .... 267
12 0. Story of the Present: The novice Sumana and the dragon (S 135) .... 270
Book XZVI. The Brahmaiii Brfihmana Vagga. Volume 30
1. Brahman Great-Joy (S 135) 276
Pas&dabahula brahmana [1 = 383], N iv. 138; B 854; C 633
2. What are the " Two Stotes "? (S 135) 277
Sambahula bhikkhu [2 = 384], N iv. 139; B 855; C 633
3. What is the " Far Shore "? (S 135) 277
Mara [3 = 385], N iv. 140; B 855; C 634
4. What is a Brahman? (S 135) 277
Afiflatara brahmana [4 = 386], N iv. 141; B 856; C 634
5. The Buddhas shine both day and night (S 135) 278
Ananda thera [5 = 387], N iv. 142; B 857; C 635
6. What is a monk? (S 135) 279
Afifiatara pabbajita [6 =: 388], N iv. 144; B 858; C 636
7. The patient subdues the violent (S 135) 279
Sftriputto thera [7-8 = 389-390], N iv. 145; B 858; C 636
8. Mah& Paj&patI GotamI receives the Precepts (S 136) 281
Mahft PajftpatI GotamI [9 » 391], N iv. 149; B 860; C 638
9. Reverence to whom reverence is due (S 136) 282
SftriputU thera [10 => 392], N iv. 150; B 861; C 638
Book 25 to Book 26 xxxvii
■TOBT TOLUM E 30, PAOB
10. What is a Brahman? (S 1S6) 282
Jatila brfthmana [11 - 893], N iv. 151; B 862; C 689
11. The trickster Brahman (S 186) 288
Kuhaka brfihmana [12 - 894], N iv. 152; B 868; C 689
11 a. Story of the Past: The false ascetic and the king of the lizards (S 186) . . 284
12. Kis& GotamI, Wearer of Refuse-rags (S 186) 285
Kis& GoUmI [18 - 895], N iv. 154; B 865; C 641
18. What is a Brahman? (S 186) 286
£ka br&hmana [14 - 896], N iv. 158; B 865; C 641
14. Uggasena the acrobat (S 186) 286
Uggasena [15 - 897], N iv. 159; B 866; C 642 [numbered 624]
15. A tug of war (S 186) 287
Dve br&hmanA [16 - 898], N iv. 160; B 867; C 642 *
16. The patient subdues the insolent (S 186) 288
Akkosa Bh&radv&ja [17 - 899], N iv. 161; B 867; €648^
17. Sftriputta is reviled by his mother (S 187) 289
SftriputU thera [18 - 400], N iv. 164; B 869; C 644 *
18. Are not the Arahats creatures of flesh and blood? (S 187) 290
UppalavannA therl [19 - 401], N iv. 166; B 870; C 645 *
19. A slave lays down his burden (S 187) 291
Aflfiatara br&hmana [20 - 402], N iv. 167; B 871; C 645 *
20. Khema the Wise (S 187) 292
Khem& bhikkhuni [21 - 408], N iv. 168; B 871; C 646 ^
21. The monk and the goddess (S 187) 292
PabbhAravftsI Tissa thera [22 - 404], N iv. 169; B 872; C 646 *
22. The monk and the woman (S 187) 295
AAfiatara bhikkhu [28 - 405], N iv. 174; B 874; €648*
28. The four novices (S 187) 297
CatUro sftmaneril [24 - 406], N iv. 176; B 876; C 649 *
24. Did Big Wayman yield to anger? (S 187) 299
MahA Panthaka thera [25 - 407], N iv. 180; B 878; C 651 *
25. The force of habit (S 187) 800
Pilindavaccha thera [26 - 408], N iv. 181; B 879; C 651 *
26. The monk who was accused of theft (S 187) 801
Afifkatara thera [27 - 409], N iv. 188; B 880; €652*
27. Sftriputta is misimderstood (S 188) 802
Sftriputta thera [28 - 410], N iv. 184; B 881; € 658*
28. Moggall&na is misunderstood (S 188) 808
Moggall&na thera [29 - 411], N iv. 185; B 881; € 658*
29. Renounce both good and evil (S 188) 808
Revata thera [30 - 412], N iv. 186; B 882; € 654 *
80. Elder Moonlight (S 138) 808
Candftbha thera [31 - 418], N iv. 187; B 888; C 654*
80 a. Story of the Past: A forester presents a moon-disk (S 188) 804
80 6. Story of the Present: Brahman Moonlight (S 188) 805
* In C, pages 642-673 are misnumbered as 624-655.
xxxviii Contents of Volume 30^ Book 26
8TORT VOLUIOB 30, PAGB
81. Seven years in the womb (S 188) 807
Sivali there [82 » 414], N iv. 192; B 885; C 656 *
82. A courtezan tempts the monk Ocean-of-Beauty (S 188) 808
Sundarasamudda there [^^ » 415], N iv. 104; B 887; C 657 *
9S. Jotika and Ja^ila (S 189) 818
Jafila there [84 - 416], N iv. 199; B 890; C 660 *
9S a. Story of the Past: Jotika in his previous existence as Aparftjita (S 189) . 818
9S b. Story of the Present: The treasurer Jotika (S 189) 819
SS c. Story of the Present: Elder Jatila (S 189) S%5
SS d. Story of the Past: The goldsmith and his three sons (S 140) 829
84. Aj&tasattu attacks Jotika's palace (S 140) 882
Jotika there [84 - 416], N iv. 221; B 905; C 671 *
85. The monk who was once a mime (S 140) 838
Na^pubbaka there [S5 » 417], N iv. 224; B 906; C 672*
S6, The monk who was once a mime (S 140) 884
Na^pubbaka there [36 » 418], N iv. 225; B 907; C 672*
87. The skull-tapper (S 140) 884
Vafiglsa there [87-38 = 419-420], N iv. 226; B 907; C 678*
88. Husband and wife (S 140) SS6
Dhanmiadinnft therl [39 » 421], N iv. 229; B 909; C 674
89. Afigulim&la the fearless (S 141) 838
Afigulim&la there [40 » 422], N iv. 231; B 911; C 675
40. It is the giver that makes the gift (S 141) 339
Devahita br&hmana [41 « 428], N iv. 282; B 911; C 676
Index to Volumes 28, 29, and 30 341
* In C, pages 642^-678 are misnumbered aa 624-656.
• •; ••.
• A* •••
_••
•
• • •
•• • •
• •• •
....
• . •
INTRODUCTION
§ 1. L^endaxy life of the Buddha
• • • •
...
. •
§ 1 a. Birth amid rejoicing of angels. The legends and stories of
this collection assume a knowledge on the part of the reader of at least
the principal facts and legends of the life of the Buddha as set forth in
the Sacred Scriptures.^ The Buddha was bom in 568 B.C. and died in
488.' His father was Suddhodana, king of the S&kiya clan in Kapila-
vatthu, and his mother was Queen Maya, daughter of the king of the
neighboring Koliya clan. He was bom in the Lumbini Garden near
Kapilavatthu, his mother standing upright at his birth and support-
ing herself by a branch of a S&l-tree.' In the Nalaka Sutta of the Sutta
Nipata/ one of the oldest of old Buddhist books, we read that at his
birth the angels rejoiced and sang. The aged seer Asita asked them,
" Why doth the company of angels rejoice? " They replied, " He that
shall become Buddha is bom in the village of the Sakiyas for the
welfare and happiness of mankind; therefore are we joyful and ex-
ceeding glad."
^ For a brief account of the divisions, contents, and date of the Sacred Scriptures
of the Buddhists, see T. W. Rhys Davids's article Bttddhim in Encydapasdia Briian-
niea, 11th ed. Cf. also Introduction, { 4. For a more comprehensive account, see
M. Wintemitz, Geschichte der Indischen Ldtteratur: ii. 1, Die BuddhisHache LUteratury
pp. 1-189. Wintemitz gives a useful bibliography of the subject at p. 1, note 1. Rhys
Davids holds that the Four Greater Nik&yas and the greater part of such books of the
Lesser Nikftya as ItivuUaka and Sutta Nipdla are as old as 400 B.C., and that of the
Vinaya, Mahd Vagga and Cidla Vagga^ i-x, are as old as 300 B.C. Most scholars con-
sider these dates too early, but there are the best of reasons for believing the greater
part of these books to be anterior to the Inscriptions of Asoka; that is to say, older
than 250 B.C. The Jdtaka Book represented by FausbOll's text is a recension made in
Ceylon in the early part of the fifth century a.d., but contains a vast amount of mate-
rial many centuries older. For translations of the Sacred Books, see Introduction,
S 17, paragraph S.
* On the date of the Buddha, see J. F. Fleet, Inscriptions (Indian), in Encydopasdia
Britannica, vol. xiv. p. 624, col. 1, and bibliography in Wintemitz, p. 2, note 1.
* On the birth of the Buddha, see Digha, 14: i. 16-30; Majjhima, 123; Ahgut'
tara, ii. 130*^-181»; Niddnakathd, Jdiaka, i. 47'»-53«: translated by Rhys Davids,
Buddhist Birth Stories, pp. 58-68; by Warren, Buddhism in Translations, pp. 38-48.
On the subject in general, see £. Windisch, Buddhas Oeburt,
« Sutta Nipdta, iii. 11, part 1 (Stanzas 670-^08).
• •
• • •<
•_ •
2 IntrodiLction to siojrbs of Dhammapada Commentary [§ib-
§ 1 b. The Buddt&f Simeon.^ Asita went to Suddhodana's resi-
dence and saidv %* Where is the child? I too wish to see him." The
SsJdyas shaw^liim the child. When Asita saw the child, he rejoiced
and wak*.exddeding glad. And he took him in his arms and said,
" Iil<5QHipkrable is he! preeminent among men!" But remembering
hfe;-pwh departure, he became sorrowful and wept tears. Said the
,., \]3&Kiyas, " Is any adversity in store for the child? " " No," replied
././•^% Asita, " this child shaD attain Supreme Enlightenment; he shall be-
hold Nibbana; out of love and compassion for the multitude he shall
set in motion the Wheel of the Law; far and wide shall his Religion
be dispersed. But as for me, I have not long to live in this world;
ere these things shall come to pass, death will be upon me. I shall not
hear the Law from the Peerless Champion. Therefore am I stricken
with woe, overwhelmed with sorrow, afflicted with grief."
§ 1 c. Youth and marriage.^ When the child was five days old»
he was named Siddhattha. Seven Brahmans prophesied that he
would become either a Universal Monarch or a Buddha. But the
eighth, KondaMa, perceiving that the child possessed the Infallible
Signs of a Future Buddha, prophesied that he would become a Buddha.
On the same day each of eighty thousand kinsmen dedicated a son to
his service. Seven days after his birth his mother died, and he was
reared by his aimt and stepmother, MahS Pajapati Gotaml. In his
nineteenth year he was married to his own cousin YasodharS, daughter
of Suddhodana. He passed his youth amid luxury and splendor, in
three mansions appropriate to the three seasons, surroimded by forty
thousand nautch-girls, like a very god surrounded by troops of celes-
tial nymphs. In his twenty-ninth year he beheld the Four Ominous
Sights: an Old Man, a Sick Man, a Corpse, and a Monk. Thereupon
he resolved to become a monk.
§ 1 d. Resolve to seek after NibbSna.' At this time word was
brought to him that his wife had given birth to a son. "Rahula is
bom! " he exclaimed, " a Bond is bom! " Therefore his son was
named Rahula. As he entered the city in state, Kis& Gotaml, a
^ StUia Nipaia^ iii. 11, part 1. Derived from the same source is Niddnakathd^
Jdtakay i. 54^^55^*: translated by Rhys Davids, Bvddhut Birth Stories, pp. 6S-71;
by Warren, Buddhism in Translations, pp. 48-51.
2 Niddnakaihd, Jdtaka, i. 55"-59«: translated, Buddhist Birth Stories, pp. 71-78;
Buddhism in Translations, pp. 51-57. See also Digka, 14: ii. 16-30; AhuuUara, i.
145-146; Majjhima, 26: i. 168.
' Niddnakathd, Jdtaka, i. 602<^P^- translated, Buddhist Birth Stories, pp. 79-80;
Buddhism in Translations, pp. 58-60.
-§if] Legendary life of the Buddha 3
maiden of the Warrior caste, cried out, " Happy the mother, happy
the father, happy the wife, of such as he! " Thought the Future
Buddha, " She says that the heart is thus made happy (nibbdyati).
Now what must be extinguished (nibbuta) that the heart may be
happy (nibbtUa)? " Then the answer came to him, " When the Fire
of Lust, Hatred, and Delusion is extinguished (nibbiUa), then only is
the heart truly happy (nibbiUa). She has taught me a good lesson.
For I am in search of happiness (nibbdna). This very day I must
renoimce the house-life, retire from the world, become a monk, and
seek after True Happiness (Nibbdna).
§ 1 e. The Great Retirement.^ Returning to his palace, he lay
down on his bed, and troops of nautch-girls came in and began to
dance and sing. But the Futm*e Buddha no more took pleasure in
them and fell asleep. Waking in the night, he beheld those nautch-
girls asleep, and disgusted by their loathsome appearance, resolved to
make the Great Retirement immediately. So rising from his bed, he
called his charioteer Channa and ordered him to saddle his horse
Kanthaka. " I will just take a look at my son," thought the Futiu^
Buddha, and opened the door of his wife's apartment. But fearing that,
if he woke his wife, he might be prevented from carrying out his resolu-
tion, he closed the door again and departed without seeing his son.
Moimted on his horse Kanthaka and accompanied by his charioteer
Channa, he passed out of the city gate, an angel opening the gate.
Mfira the Evil One oflfered him Universal Sovereignty if he would
abandon his purpose, but the Future Buddha rebuked the Tempter
and passed on. But the Evil One ever foUowed him, watching his op-
portunity. The Future Buddha proceeded to the river AnomS, where
he received the Eight Requisites of a monk from an angel and dismissed
Channa and Kanthaka. Channa returned sorrowfully to the city,
but Kanthaka died of a broken heart. The Future Buddha spent the
next seven days in Anupiya Mango Grove in the enjoyment of the
bliss of monkhood.
§ 1 f . The Great Struggle.^ From AnQpiya Mango Grove the
1 Niddnakathd, Jdiaka, i. 6V^-65, end: translated, Buddhist Birth Stories, pp.
80-87; Buddhism in Translations, pp. 60-^7. See also Majjhima, 26: i. 163.
2 Niddnakaihd, Jataka, i. 66^-68^: translated, Buddhist Birth Stories, pp. 87-91;
Buddhism in Translations, pp. 67-71. The story of the Buddha's visit to Rfijagaha
and interview with Bimbis&ra is derived from Sutta Nipdta, iii. 1, Pabbajjd SuUa, and
Commentary, as is expressly stated at Jaiaka, i. 66'^~^". For the story of the Buddha's
student-days under A|&ra K&l&ma and Uddaka, see Majjhima, 26: i. 163-166. For
the story of the Great Struggle, see Majjhima, 36, and Majjhima, 12 (last half) : L
4 Introduction to stories of Dhammapada Commentary [§ if-
Future Buddha went on foot to Rfijfigaha, the capital of Kmg Bimbi-
s&ra, and made his round for alms from door to door. Bimbisara,
pleased with his deportment, offered him his kingdon. But the Future
Buddha refused his offer, declaring that he had renounced all for the
sake of attaining Supreme Enlightenment. Bimbisara then requested
him, so soon as he should become a Buddha, to visit his kingdom first,
and the Future Buddha gave him his promise so to do. The Future
Buddha then attached himself to Al&ra K&l&ma and Uddaka Rama-
putta, teachers of the Yoga philosophy. But becoming convinced that
the Yoga discipline was not the Way of Salvation, he abandoned the
practice of it. The Future Buddha then proceeded to Uruvela, and
attended by Kondafifia and four other monks, entered upon the Great
Struggle.
For six years he engaged in prolonged fasts and other austerities,
hoping thus to win mastery over self and Supreme Enlightenment.
While thus engaged, he was approached and tempted to abandon
the Great Struggle by Mara the Evil One, accompanied by his
Nine Hosts, namely. Lust, Discontent, Himger and Thirst, Craving,
Sloth and Laziness, Cowardice, Doubt, Hypocrisy and Stupidity,
Gain, Fame, Honor, and Glory Falsely Obtained, Exaltation of Self,
and Contempt of Others. But the Futiu^ Buddha rebuked the Evil
One, and he departed. One day, while absorbed in trance induced by
suspension of the breath, he became utterly exhausted and feU in a
swoon. His five companions believed him to be dead, and certain
deities went to his father, King Suddhodana, and so informed him.
But the king refused to believe this, declaring that his son could not
die before attaining Enlightenment. The Future Buddha,, convinced
that fasting and other forms of self -mortification were not the Way of
Salvation, abandoned the Great Struggle. Thereupon his five com-
panions, regarding him as a backslider, deserted him and went to the
Deer-park near Benares.
§ 1 g. The Enlightenment.^ One night the Future Buddha beheld
77**-81. For the story of the Temptation by Mfira, see SvUa Nipata, iii. 2, Padhdna
Sutta.
^ The first two paragraphs are derived from Niddnakathd^ Jdtaka, i. 68^81^^:
translated, Buddhist Birth Stories, pp. 91-111; the story of the Enlightenment is also
translated in Buddhism in Translations, pp. 71-88. For much simpler accounts of
the Enlightenment, see Digha, 14: ii. 30-35, and Majjkima, 26: i. 167. The story
of the Temptation of the Buddha by the Daughters of M&ra is derived from SamyvUa,
iv. 3. 5. This story is alluded to in Sutta Nipata, Stanza 835. A connected account
of the Buddha's life from the Enlightenment to the reception of S&riputta and Mog-
-§ ig] Legendary life of the Buddha 5
five visions. After considering their purport, he came to the following
conclusion, " This very day I shall attain Enlightenment." So on the
evening of the foUowing day he seated himself under a banyan-tree
and formed the following resolution, " Let my skin, my nerves, and
my bones dry up, and likewise my flesh and blood; but until I attain
Supreme Enlightenment, I will not leave this seat! " M&ra the Evil
One endeavored to drive him from his seat with the Nine Rains,
namely, wind, rain, rocks, weapons, blazing coals, hot ashes, sand,
mud, and darkness. But the Future Buddha sat unmoved. Mfira
then approached the Future Buddha and commanded him to leave
his seat. But the Future Buddha refused and rebuked him. There-
upon the Evil One left him, and troops of angels came and honored
him. In the first watch of the night the Future Buddha obtained
Knowledge of Previous Existences; in the middle watch, Supernatu-
ral Vision; and in the last watch. Knowledge of the Causes of Craving,
Rebirth, and Suffering. Thus did he attain Supreme Enlightenment
and become a Buddha. Thereupon he breathed forth the Song of
Triumph of all the Buddhas.
For seven days the Buddha sat motionless on the Throne of En-
lightenment, experiencing the Bliss of Deliverance. After spending
fom* weeks in earnest thought near the Tree of Wisdom (the Bo-tree),
he spent the fifth week at the Goatherd's Banyan-tree. Here h^ was
tempted by the three daughters of Mfira the Evil One, namely. Crav-
ing, Discontent, and Lust. But he repulsed their advances, saying to
them, " Begone! The Exalted One has put away Lust, Ill-will, and
Delusion." The sixth and seventh weeks were spent at the M ucalinda-
tree and the Rfijfiyatana-tree respectively. On the last day of the
seventh week he received his first converts, two merchants named
Tapussa and Bhallika. He then returned to the Goatherd's Banyan-
tree.
Here, according to the Mah&-Parinibb&na Sutta,* M&ra the Evil
One tempted him to accomplish his decease, saying, " Let the Exalted
One now pass into Supreme Nibbfina." But the Buddha resisted the
temptation, declaring that he should not accomplish his decease until
his Religion had been preached far and wide.^ But according to the
gallftna into the Order is given in the Vinaya, Mahd Vagga, i. 1H24. The Niddnakathd
follows this account in the main.
1 Digha, 16: ii. 112-114.
' Cf. Digha, 16: ii. 104-106; SamyuUa, li. 10: v. 260-262; Ud&na. vi. 1: 63-^.
6 Introduction to stories of Dhammapada Commentary [§ ig-
Vinaya,^ the Mahapadana Sutta,* the Ariyapariyesana Sutta,' and
the NidanakathS,,^ the Buddha was assailed by doubt as to the wis-
dom of preaching a Religion so profound and difficult of comprehen-
sion to a race in the bondage of desire. The more he considered the
matter, the more, his heart inclined to a life of inaction and the less to
the preaching of the Law. Thereupon BrahmS, fearing that the world
would be lost, approached him and besought him to make known what
he had himself received. Out of compassion for mankind the Buddha
granted his request.
§ 1 h. Ministry and death.^ Thought the Buddha, "' To whom
shall I first preach the Law? " Immediately he thought of his former
teacher Alara Kalama. But a deity told him that Alara Kalama had
been dead for seven days. Then he thought of Uddaka Ramaputta.
But a deity told him that Uddaka Ramaputta had died that very
evening. Then he thought of the five monks who had been his com-
panions, and perceiving by the power of Supernatural Vision that they
were residing in the Deer-park near Benares, he resolved to go thither
and set in motion the Wheel of the Law. On his way thither he met
Upaka the Naked Ascetic. " Who are you? " inquired Upaka. " I
am the Supreme Buddha." Upaka expressed neither approval nor
disapproval. "" It may be," he remarked, and walked away shaking
his head and wagging his tongue.^
When the five monks saw him approaching, they exclaimed, " Here
comes the backslider! Pay no attention to him! " But the Buddha
so completely suffused the hearts of those monks with love that they
arose from their seats and prostrated themselves before his feet. To
these five monks the Buddha then preached his first sermon, the Dis-
course on the Four Noble Truths; to wit, the Nature of Suffering, the
Origin of Suffering, the Cessation of Suffering, and the Noble Eight-
fold Path as the Way thereto. The five monks perceived that whatso-
ever comes into existence, that must also cease to be, and requested
the Buddha to receive them into his Order. Thereupon the Buddha
founded his Order of Monks by saying in a formal manner to the five,
^ Vinaya, Mahd Vagga, i. 5.
2 Digka,l4: ii. 85-40.
» Majjhima, 26: i. 167-169.
* Jdtaka, i. 81.
* Niddnakathdy Jdtaka, i. 81^^04, end: translated, Bvdihist Birth Stories, pp.
111-133. The Nidanakaihd follows closely Vinaya, Mahd Vagga, i. 6-24, and CvUa
Vagga, vi. 4. For the death of the Buddha, see Dlgha, 16. .
* Cf. story xxiv. 9.
-§ ih] Legendary life of the Buddha 7
" Come, monks! lead the Holy Life, to the utter extinction of SuflFer-
ing/* The Buddha then preached to the five monks the Discourse on
Unreality. Through this sennon they were freed from the Contam-
inations, that is to say, lust, desire for existence, and ignorance of the
Truths, and thus attained Arahatship.
At that time there lived in Ben&res a rich young man named Yasa.
He possessed three mansions appropriate to the three seasons and
lived amid luxury and splendor, with a large retinue of nautch-girls.
One night he beheld those nautch-girls asleep, and disgusted by their
loathsome appearance, resolved to abandon the house-life for the
houseless life of a monk. So leaving his house, he came to the Buddha
by night and said, " How distressing! how oppressing! " Said the
Buddha, " Here is naught that distresses or oppresses. Come, Yasa,
sit down ; let me teach you the Law." So saying, the Buddha preached
the Law of Morality to the rich young man, discoursing on the duty
of almsgiving, the Moral Precepts, the foUy of gratifying the lusts of
the flesh, and the benefits to be gained by renouncing the same. Then,
perceiving that the rich young man possessed the dispositions of mind
and heart requisite to the imderstanding of the Law of Deliverance,
he preached to him the SubUme Discourse of all the Buddhas, namely.
Suffering, the Origin and Cessation thereof, and the Way of Salvation.
Yasa and his fifty-four companions were established in Arahatship.
There were thus, exclusive of the Buddha, Sixty Arahats in the world.
And the Buddha said to the Sixty, " I am freed from all fetters, both
divine and human. Ye also are freed from all fetters, both divine and
human. Go forth and journey from place to place, for the welfare of
many, for the happiness of many, out of compassion for the world, for
the benefit and welfare and happiness of angels and men. Go no two
of you together. Preach the Law, sound in the beginning, sound in the
middle, sound in the end, in the spirit and in the letter. Proclaim the
Holy Life in all its fullness and purity." So saying, he sent the Sixty
into all the world. He himself set out for Uruvela. On the way
thither he halted in a forest, and meeting thirty young nobles who
were seeking a woman, he converted them and received them into the
Order. In Uruvela he converted the three brothers Kassapa, members
of the Order of Jatilas, together with their thousand followers. Pass-
ing on to Gayasisa, where he established his new converts in Arahat-
ship by means of the Discourse on Fire, he proceeded to R&jagaha in
order to redeem his promise to King Bimbisara.
The king received the Buddha with every mark of courtesy and
8 IrUroduction to stories of Dhammapada Commentary [§ih-
reverence, hearkened to the Law, and together with his retinue ob-
tained the Fruit of Conversion. The king formally presented to the
Buddha his own pleasure garden. Bamboo Grove, and the Buddha and
the Congregation of Monks there entered upon residence. While the
Buddha was in residence at Bamboo Grove, there came to him two
monks who had for some time been disciples of Safijaya, but who had
recently obtained the Fruit of Conversion through the preaching of
Assaji. These two monks were elevated by the Buddha to the rank of
his two Chief Disciples and were thereafter known as Sariputta and
MoggallS^na.^ From Bamboo Grove the Buddha went to his father's
city, Kapilavatthu, and there received into the Order his own son Ra-
hula and his own half-brother Nanda.^ From Kapilavatthu he re-
turned to Rajagaha, tarrying by the way at Anupiya Mango Grove
and there receiving many converts, among others the Six Princes.
At Rajagaha he converted the rich merchant Anathapindika, who
thereupon purchased the Jetavana Grove, paying for it as many gold
pieces as were required to cover the ground, and presented it to him.
The Buddha accepted the gift and entered upon residence at the Jeta-
vana. With this event closes the second year of his ministry.
For forty-five years the Buddha journeyed from place to place in
this manner, preaching and teaching. The three months of the rains
he always spent at the Jetavana or at Bamboo Grove or in some other
one place. His missionary journeys took him up and down the valley
of the Ganges, throughout the old kingdoms of Magadha and Kosala
in the eastern part of North India. At no time did he go farther than
250 miles from Benares. To this period of his life belong the great
majority of the acts and discourses, both real and fictitious, attributed
to him, not only in the Sacred Scriptures, but also in this and other
later collections of legends and stories.
Among the more interesting legends and stories of this collection
relating to this particular period of his life are the following: i. 5,
Quarrel among the monks of Kosambi and residence in Protected
Forest with a noble elephant; i. 12 6, Intrigues of Devadatta against
the Buddha and King Bimbisara; iv. 3, Annihilation of the Sakiyas
by Vidudabha; xiii. 6, Conversion of the robber Finger-garland
(Angulimala) ; xiii. 9 and xxii. 1, Confutation of false charges brought
against the Buddha by suborned nuns; xiv. 2, Twin Miracle,
Ascent to Heaven, and Descent from Heaven; xv. 1, Abatement of
' Story i. 8 contains a brief outline of the entire NidanakaUid to this point.
» Cf. story i. 9.
-§ li] Legendary life of the Bvddha 9
quarrel between the Sftkiyas and the Koliyas; xxi. 1, Abatement of
the Three Plagues at Ves&li; and xxiii. 8, which tells how, while
the Buddha was residing in a forest-hut in the Him&laya, he was
tempted by M &ra the Evil One to exercise sovereignty and to trans-
mute the Him&laya mountains into gold. The Buddha died in 483 B.C.
near the city of Kusin&rS, his end being hastened by a meal consisting
of truffles. His body was cremated with pomp and ceremony, and
the relics were divided among princes and nobles.
§11. Buddhist-Christian parallels. The many striking parallels
between passages in the Buddhist Scriptures and passages in the New
Testament have for many years attracted the attention of Indologists
and students of the History of Religions.^ The theory of Buddhist
loans in the New Testament has been advocated by several scholars,
notably R. Seydel,* G. A. van den Bergh van Eysinga,' and A. J. Ed-
munds.^ In one form or another it has won the acceptance of many
distinguished scholars, among others O. Pfleiderer,^ E. Kuhn,^ R.
Pischel,^ and R. Garbe.' M. Wintemitz admits the possibility of such
' For a bibliography of this interesting and important subject, see M. Winter-
nitz. History qf Buddhist Literature, p. 280, note 1. Since Wintemitz's book was
written Garbe has announced his adhesion to Edmunds's loan theory. See note 8.
' R. Seydel, Das Evangelium von Jesu in seinen VerfUiltnissen zu Buddha-Sage und
Buddha-Lehre, Leipzig, 1882. Die Buddha-Legende und das Leben Jesu nach den
Ejvangdien, emeute PrUfung ihres gegenseitigen Verhllltnisses, Leipzig, 1884; 2
Auflage, mit ergllnzenden Anmerkungen von Martin Seydel, Weimar, 1897. Cf.
Wintemitz, 1. c, p. 278.
' G. A. van den Bergh van Eysinga, Indische EinflUsse atrf etfangelische Erzdh-
lungen, Gtfttingen, 1904; 2 Auflage, 1909. Cf. Wintemitz, 1. c, p. 279.
* A. J. Eklmunds, Buddhist and Christian Gospels, now first compared from the
originals, 4th ed., edited by M. Anesaki, Philadelphia, 1908-09. Cf. Wintemitz, 1. c,
pp. 279 ff. See also the following papers by Edmunds: Buddhist Loans to Christianity,
in Monist, 22. 1912, pp. 129-188; The Progress qf Buddhist Research, in Monist, 22.
1912, pp. 6SS-6S5; The Accessibility qf Buddhist Lore to the Christian Evangelists, in
Monist, 23. 1918, pp. 517-522; The Buddhist Origin qf Luke's Penitent Thit^, in Open
CouH, 28. 1914, pp. 287-291.
* O. Pfleiderer, Religion und Religionen, MUnchen, 1906. Die Entstehung des
Christentums, 2 Auflage, MUnchen, 1907.
* E. Kuhn, in Nachtoort to Bergh van Eysinga's work, pp. 102 ff.
' R. Pischel, Deutsche Literaturzeitung, 1904, col. 2988 ff. Pischel here says:
''Die Frage, ob sich Uberhaupt indische EinflUsse in der evangelischen Erzilhlungslit-
teratur finden, kann heute nicht mehr vemeint werden." See also Pischel, Leben
und Lehre des Buddha, in the Series Aus Natur und GeistestoeU, 2 Auflage, Leipzig,
1910, pp. 17-19. At p. 18, referring to the story of Simeon, Pischel says: "Eine
Entlehnung ist hier sehr wahrscheinlich, und der Weg ist jetzt nicht mehr so schwer
nachzuweisen wie frtlher." He then discusses at some length the bearings of recent
discoveries in Turkestan on the subject.
' R. Garbe, Indien und das Christentum, Tubingen, 1914, chap, i, pp. 47 ff.
10 Introduction to stories of Dhammapada Commentary [§ li-
loans/ and H. Oldenberg, who formerly rejected the theory, now
holds that the theory can neither be proved nor disproved.* Of
the opponents of the theory, E. Windisch presents the strongest
arguments.*
The most striking of these parallels are the following:
1. Infancy legends
a. Rejoicing of angels at nativity.
6. Asita-Simeon.
SvUa Nipata, iiL 11, part 1 (67^-698); St. Luke ii. S-14, 95-S5.
translated. Introduction, § 1 a-b.
See Edmunds, BCO., i. 77-89, 181-191; Monist, 22. 1912, pp. 129-131. Edmunds
translates manussaloke hitasukhatdya jaio, "is bom for weal and welfare in the world
of men." The correct translation is, "is bom for the weal and welfare of mankind."
Cf. mgha, ii. 104^-^; SamyuUa, v. 259*^-^; Udana, p. 62, last two lines; ItwuUaha,
p. 11, last two lines. On the locative construction involved, see Whitney's Sanskrit
Grammar, § SOS a.
The loan theory is accepted by Pischel, Leben und Lekre dea Buddha, pp. 17-19;
Wintemitz, History cf Buddhist LUeraturSy p. 281 ; Garbe, Indien und das Christentum,
chap, i, pp. 47 ff. (translated, Monist, 24. 1914, pp. 481 ff.).
2. Mission of Sixty (Seventy)
Vinaya, Mahd Vagga, i. 11; translated, St, Luke, z. 1.
Introduction, i I h, paragraph 4. Cf.
Niddnakaihd, Jataka, i. 82«*-».
See Edmunds, BCG., i. 224-229.
(translated, Monist, 24. 1914, pp. 481 ff.). Garbe expresses himself as follows: *'Ich
wende mich nunmehr zu den Fallen — es sind vier an der Zahl — , bei denen ich mich
nach langer Ueberlegung davon Uberzeugt habe, dass buddhistischer Einfluss in
den ErziLhlungen der Evangelien nicht zu leugnen ist. Diese Ueberzeugung fusst im
ersten und zweiten Fall wesentlich auf deren neuester Darstellung aus Edmunds'
Feder." The "four cases" are: 1. The Asita-Simeon legend; 2. Temptations by the
Evil One; 8. Peter's walking on the water; 4. Multiplication of the loaves. The paper
by Edmunds referred to is his paper in the Monist, 22. 1912, pp. 129-188.
^ M. Wintemitz, History of Buddhist Literature, pp. 281 f.
' H. Oldenberg, Die Indische Religion, in Die Religionen des Orients, Teil i, Ab-
teilung iii. 1, of Die KvUur der Gegenwart, At p. 80 Oldenberg refers to the loan theory
as follows: ** , , , das Eindringen buddhistischer Elemente in die Evangelien — eine
weder zu erweisende noch zu widerlegende Hypothese, die ich meinerseits eher unwahr-
scheinhch finden m5chte."
' E. Windisch, Mara und Buddha, chap, ix; Buddhas Geburt, chap. xiL
-§iil Legendary life of the Buddha 11
8. Conversion of robber
Majjhima^ 86; tranalated. Story xiii. 6. St, Luke, xziii. 89-43.
See Edmunds, The BuddhiH Origin qf Luke's Peniieni Thirf, in Open CouH, 9S.
1914, pp. 287-291.
4. Feeding of five hundred (five thousand)
Introduction to Jdiaka 78: i. 845-349; St Matthew ziv. 15-21.
translated. Story iv. 5. St. Mark vi. 85-44.
St. Luke ix. 18-17.
St. John vi. 5-14.
The loan theory is accepted by Garbe, Indien und das Christentum, chap, i
(translated, Monist, 24. 1914, pp. 491-492).
5. Walking on the sea
Introduction to Jdiaka 190: i. Ill; St. Matthew xiv. 28-81;
cf . the Act of Truth in Story vi. 4. cf. St. Matthew xiv. 22-27,
St. Mark vi. 45-54,
St. John vi. 15-21.
The loan theory is accepted by Garbe, Indien und das Chrisientum, chap, i (trans-
lated, Monist, 24. 1914, pp. 488-491).
6. Temptations by the Evil One
a. As the Future Buddha is about to make the Great Retirement,
the Evil One urges him to abandon his purpose, assuring him that in
such case he will attain Universal Sovereignty.
Niddnakathd, Jdiaka, i. 6S"-^; cf. Introduction, § 1 0, paragraph 2. This legend
IB from a late source and is probably derived from the first of the two legends marked g.
b. While the Future Buddha is engaged in the prolonged fasts and
austerities of the Great Struggle, he is tempted to abandon the Strug-
gle by the Evil One, accompanied by his Nine Hosts, namely. Lust,
Discontent, Hunger and Thirst, Craving, Sloth and Laziness, Coward-
ice, Doubt, Hypocrisy and Stupidity, Gain, Fame, Honor, and Glory
Falsely Obtained, Exaltation of Self, and Contempt of Others.
Suita Nipdia, iii. 2; cf. Introduction, § 1/, paragraph 2. Cf. also Laliiamstara,
xviii. This legend is from an early source, as is also its sequel d. See Windisch, Mdra
und Buddha, chap, i, pp. 1-82, also pp. 804-815.
c. Immediately before the Enlightenment, the Evil One attempts
to drive the Future Buddha from his seat with the Nine Rains, namely.
12 Introduction to stories of Dhammapada Commentary [§ii-
wind, rain, rocks, weapons, blazing coals, hot ashes, sand, mud, and
darkness.
Niddnakathd, Jdtaka, i. 71^^-72^; cf. Introduction, § 1 y, paragraph 1. Cf. also
Laliianstara, xxi. This legend is from a late source and is probably derived from 6.
d. In the fifth week after the Enlightenment, the Buddha is
tempted by the three daughters of the Evil One, namely, Craving,
Discontent, and Lust.
SamyvUay iv. ^. 5\ cf. Introduction, § 1 2^, paragraph 2. Cf. also SvUa Nipdta,
Stanza SS5. This legend is from an early source and forms a sequel to 6. Craving,
Discontent, and Lust are numbered among the Nine Hosts of Mfira in 6. See Win-
disch, Mara und Buddha, pp. 119-124.
e. In the eighth week after the Enlightenment, the Buddha is as-
sailed by doubt as to the wisdom of preaching a Religion so profound
and difficult of comprehension to a race in the bondage of desire.
The more he considers the matter, the more his heart inclines to a life
of inaction.
Vinaya, Mahd Vagga, i. 5; Digha, 14: ii. S5-40; Majjhima, 26: i. 167-169;
Niddnakathd, Jdtaka, i. 81 ; cf . Introduction, § 1 y, paragraph 8. This legend is from
an early source and is probably the original of/. Doubt and Sloth-and-Laziness are
numbered among the Nine Hosts of Mara in 6.
/. According to other accounts, the Buddha is at this time tempted
by the Evil One to accomplish his decease.
Digha, 16: ii. 112-114; cf. Introduction, § 1 y, paragraph 3. Cf. also LaliiaviS'
iara, xxiv: p. 489; Divydoaddna, xvii: p. 202. This legend is probably a later form of
e. See Windisch, Mara und Buddha, chap, ii, especially pp. 35, 46, 66, 67; also p. 213.
Windisch proves that the order of development of this temptation is as follows:
Lalikunstara, xxiv; Uddna, vi. 1; Digha, 16; Divydvaddna, xvii.
g. While the Buddha is residing in a forest-hut in the Him&laya,
he is tempted by the Evil One to exercise sovereignty and to trans-
mute the Himalaya mountains into gold.
SamyuUa, iv. 2. 10; translated. Story xxiii. 8. This legend is from an early source
and is probably the original of a. See Windisch, Mdra und Buddha, pp. 107-109.
h. Three months before his death, the Buddha is tempted by the
Evil One to accomplish his decease immediately.
Digha, 16: ii. 104-106. Cf. SamyuUa, Ii. 10: v. 260-262, and Uddna, vi. 1: 63-
64. Cf. also Divydoaddna, xvii: p. 202. As Windisch remarks (Mdra und Buddha,
p. 67), this temptation at the end of the Buddha's life is meaningless. It is of course
a duplicate of /.
-§ii] Legendary life of the Buddha 13
The following is a brief outline of Edmunds's theory: *
Both religions are independent in the main, but out of eighty-nine chapters in the
Gospels, the equivalent of one, mostly in the Gospel according to St. Luke, is colored
by a knowledge of Buddhism. The sections thus colored especially are:
a. The rejoicing of angels at the nativity, and the Simeon episode. (See 1. Infancy
legends.)
6. The three temptations in St. Luke iv. 1-13 and St. MaUhew iv. 1-11. Edmunds
caUs these: a, temptation to assume empire; 6, temptation to transmute matter;
c, temptation to commit suicide. (See the last two of the eight legends outlined in 6.
TempiaHoru by the Evil One.)
c. The seventy missionaries. (See 2. Miesion qf Sixty.)
d. The penitent thief. (See 3. Conversion qf nhber.)
At the beginning of the Christian era there were four great powers: the Chinese,
the Hindus, the Parthians, and the Romans. Between the Chinese and the Parthians,
and extending into parts of India, was a fifth power: the Indo-Scythian empire. This
was the seat of an aggressive missionary Buddhism, at that time the most powerful
religion in the world. Coins of these Indo-Scythian Buddhist kings, especially those
of Kanishka, have come down to our own time, some of them bearing the image of the
Buddha, together with his name in Greek letters. The Gentile Evangelist St. Luke
was a physician of Antioch, a great international metropolis and the terminus of the
Chinese silk-trade. There is every reason to believe that he had seen these coins and
that he was familiar with the principal legends of the Buddha's life. India, Bactria,
and the eastern part of the Parthian empire were covered with his temples. On these
temples were sculptured scenes of the Buddha's life, and one of the characters por-
trayed was a converted robber. Recent finds in Central Asia prove that at the begin-
ning of the Christian era the Buddhist Scriptures were being translated into Sogdian
and Tokharish, vernaculars of the Parthian empire, the buffer state between Palestine
and India. Parthians were present at Pentecost.
While Edmunds's argument lacks the element of finality, the fol-
lowing conclusions, in the main favorable to his theory, seem to be
warranted by the evidence:
The Christian Evangelists, more particularly the Gentile Evan-
gelist St. Luke, probably had access to the principal legends of the
Buddha's life. The legend of the rejoicing of angels at the nativity
and the story of Simeon are probably colored by Buddhist influence.
The assumption that St. Luke was acquainted with the Buddhist
legend of the conversion of a robber is a not unlikely explanation of
the discrepancy between St. Mark xv. 32 and St. Luke xxiii. 39-43.
1 See Buddhist and Christian Gospels, i. 111-164; also Monist, 22. 1912, pp. 6SS-
eS5; Monisty 2S. 1913, pp. 517-522; Open CouH, 28. 1914, pp. 287-291. On trade-
relations between India and the West at the Christian era, see W. H. Schoff, The
Periplus of the Erythraean Sea, New York, 1912. See also Scho£f's papers in Monist,
22. 1912, pp. 138-149, 638; JAOS., 35. 1915, pp. 31-41. A good introduction to the
recent explorations in Central Asia is Sir M. Aurel Stein's Ruins qf Desert Cathay, 2
vols., London, 1912.
14 Introdiiction to stories of Dhammapada Commentary [§ li-
lt seems probable that the accounts of the temptations are to some
extent colored by Buddhist influence.^
§ 2. Teachings of the Buddha
§ 2 a. The Beginningless Roimd of Existences. The primary
mission of the Buddha was to deliver mankind from the frightful
jungle or ocean of the Roimd of Existences. In the Anamatagga
Samyutta ^ he is represented as saying : Without conceivable begin-
ning is this Roimd of Existences; unknown is a starting-point in the
past of beings impeded by the Impediment of Ignorance, fettered by
the Fetter of Craving, passing, coursing, from birth to birth. The
ancestors of a man are more numerous than aU the blades of grass
and sticks and branches and leaves in India; more numerous than
all the particles of dust that compose the earth. The tears shed, the
mother's milk drunk by a man in his previous states of existence,
are more abundant than aU the water contained in the four great
oceans.
How long is a cycle of time? Longer than it would take a range of
mountains a league in length, a league in breadth, a league in height,
of solid rock, without a cleft, without a crack, to waste and wear away,
were it to be wiped once a century with a silken cloth; longer than it
would take a heap of mustard-seed of the same dimensions to disappear
were a single seed to be removed once a century. Of cycles of time as
long as this there have elapsed many hundreds of cycles, many thou-
sands of cycles, many hundreds of thousands of cycles. Indeed, it is
impossible to count them in terms of cycles or hundreds of cycles or
thousands of cycles or hundreds of thousands of cycles. For exam-
ple, were each of four centenarians to call to mind a himdred thousand
^ Edmunds deals only with the legends marked g and h in the table of parallels
given above. Edmunds calls the third temptation a temptation ''to commit suicide."
Neither h nor its original /, however, is a temptation to conmiit suicide, in the strict
sense of the word. Moreover,/ is probably a later form of 0, which is a temptation to
sloth, pure and simple. On the Christian side the temptation to leap from a pinnacle
of the temple is in no sense a temptation to suicide, but rather to pride and vanity.
The Buddhist parallels are not g and h, but h and y. In 6 the Buddha, emaciated and
himgry, is assailed by the Evil One, accompanied by his Nine Hosts, the Third being
Hunger and Thirst and the Ninth being Gain, Fame, Honor, and Glory Falsely Ob-
tained, Exaltation of Self, and Contempt of Others. The correspondence between
this temptation and the temptations recorded by St. Luke and St. Matthew hardly
needs to be pointed out. Yet Edmimds does not even mention it.
' SamyvMa, xv.
-§2c] Teachings of the Buddha 15
cycles of time every day of his life, all four would die or ever they could
count them all.
The cycles of time that have elapsed are more numerous than all
the sands that lie between the source and the mouth of the Ganges.
The bones left by a single individual in his passage from birth to birth
during a single cycle of time would form a pile so huge that were all
the mountains of Vepulla-range to be gathered up and piled in a heap,
that heap of mountains would appear as naught beside it. The head
of every man has been cut off so many times in his previous states of
existence, either as a human being or as an animal, as to cause him to
shed blood more abundant than all the water contained in the. four
great oceans. For so long a time as this, concludes the Buddha, you
have endured suffering, you have endured agony, you have endured
calamity. In view of this, you have every reason to feel disgust and
aversion for all existing things and to free yourselves from them.
§ 2 b. The motive of the Religious Life. The motive of the Reli-
gious Life is expressly declared to be the hope of obtaining deliverance
from this frightful Roimd of Existences, the hope of attaining Nibb&na.
In the Rathavinlta Sutta,^ S&riputta is represented as asking Punna
Mant&niputta, " What is the motive of the Religious Life? Do we live
the Religious Life for the sake of purity of conduct? " " No." " For
the sake of purity of heart? " "No." " Of purity of belief ? " "No."
" Of purity of certitude? " " No." " Of purity of insight through
knowledge of what is the Way and what is not the Way? " " No."
" Of purity of insight through knowledge of the Path? " " No."
" For the sake of purity of insight through knowledge? " " No."
AU these things are necessary, but they are only the means to an end.
" For the sake of what, then, do we live the Religious Life? " " That
we may, through detachment from the things of this world, attain
Supreme Nibbfina."
§ 2 c. Impermanencei Sufferingi Unreality. For, according to the
Buddha, the things of this world, and the things of heaven as well,
possess the following Three Characteristics: Impermanence, Suffer-
ing, and Unreality. AU things are transitory. In aU things inheres
suffering. There is no soul. Moreover, the Supreme Being is a fiction
of the imagination. There are few finer bits of humor in all literatiu^
than the famous passage in the Kevaddha Sutta ' in which is related
the journey of a monk to the World of BrahmS to obtain an answer to
^ Majjhima^ 24.
* Digha, 11. Cf. also Digha, 1; Majjhima, 49; SamyuUa, vi. 1. 4; Jdiaka 405.
16 Introdtiction to stories of Dhammapada Commentary [§2c-
a question which troubled him. The monk first put his question to
the gods of the retinue of the Four Great Kings. They replied,
" Neither do we know. But there are Four Great Kings who are more
powerful and mighty than we. They might know." The monk next
put his question to the Four Great Kings. They referred him to the
Thirty-three Gods. They referred him to their king, Sakka. The
monk, after visiting six heavens in vain, finally went to the seventh
heaven, the highest of all, the World of Brahma. And having put his
question to the gods of the retinue of Brahma, he received the follow-
ing reply, " Neither do we know. But there is Brahm&, Great Brahm&,
the Supreme Being, the Invincible, the All-Seeing, the Subduer, the
Lord, the Maker, the Creator, the Ancient of Days, the Conqueror,
the Ruler, the Father of all that are and are to be. He is more power-
ful and mighty than we. He might know." So the monk waited for
the glory of Brahma to appear and then put his question. Brahma
replied, " I am Brahma, Great BrahmS, the Supreme Being, the In-
vincible, the All-Seeing, the Subduer, the Lord, the Maker, the Cre-
ator, the Ancient of Days, the Conqueror, the Ruler, the Father of all
that are and are to be." Said the monk, '" I did not ask you this
question. I asked you that other." Then BrahmS, took that monk by
the arm, led him aside, and said this to him, "' Monk, the gods of my
retinue imagine that there is nothing I do not know, nothing I do not
see. Therefore I did not give you a direct answer to your question in
their presence. But, monk, neither do I know the answer to your
question. Go to the Buddha, and whatever answer he gives you,
that you may safely believe."
§ 2 d. The Four Noble Truths regarding Suffering. There are
two extremes, declares the Buddha in his first sermon,^ which the
monk should not pursue: devotion to the pleasures of sense, and the
practice of self-mortification. A Middle Way, which avoids both of
these extremes, has been discovered by the Tathfigata. It makes for
insight, for knowledge; it conduces to tranquillity, to higher wisdom,
to enlightenment, to Nibbana. It is the Noble Eightfold Path, to wit :
Right Views (the Four Noble Truths), Right Resolution (to renounce
the lusts of the flesh, to bear malice towards none, and to injiu^ no
living creature). Right Speech, Right Conduct, Right Means of Live-
lihood, Right Exertion, Right Mindfulness (Heedfulness), Right Con-
centration (the Practice of Meditation).
1 Vinaya, Makd Vagga, i. 6. 17-««.
-§2e] Teachings of the Buddha 17
The Noble Truth r^arding Suffering is this : Birth is Suffering, the
Decrepitude of Old Age is Suffering, Disease is Suffering, Death is
Suffering, Association with Enemies is Suffering, Separation from
Friends is Suffering, Failure to Obtain What One Desires is Suffering;
in brief, the Five Elements of Being Which Spring from Attachment
are involved in Suffering. The Noble Truth regarding the Origin of
Suffering is this: It is Craving that leads to Rebirth; Craving for
Sensual Pleasure, Craving for Existence, Craving for Wealth. The
Noble Truth r^arding the Cessation of Suffering is this: It ceases
when Craving ceases. The Noble Truth regarding the Way to the
Cessation of Suffering is this : It is the Noble Eightfold Path.
§2e. The Noble Eightfold Path to Nibbfina. Ridiculing the idea
of a Supreme Being, denying the existence of the soul, declaring that
men ought not to be satisfied merely with a life of good works leading
to rebirth in heaven, the Buddha urged his hearers to renounce the
house-life, the life of the laity, and to adopt the houseless life, the life
of the monk and nun. He taught that every living being had passed
through states of existence as impossible to number as the sands of
the sea; that in each of these states of existence he had endured the
sufferings of birth, old age, disease, death, association with enemies,
separation from friends, and failure to obtain what he desired; that
the cause of rebirth and of the sufferings connected therewith was
Craving; that rebirth and the sufferings of repeated existences would
come to an end only when Craving had been jirfucked up by the root
and utterly destroyed; that the Way of Escape from the Round of
Existences and the sufferings thereof was the Noble Eightfold Path.
The Noble Eightfold Path may briefly be described as follows:
Since a correct diagnosis of maladies and the application of proper
remedies are essential to the cure of spiritual and physical ills, the
seeker after Salvation, which is of course Escape from the Round of
Existences, Nibbfina, must first accept the Four Noble Truths.* He
must resolve to renounce the lusts of the flesh, to bear malice towards
none, to refrain from injuring a single living creature, and to cherish
love for all living creatures without respect of kind or person. He
must observe the Moral Precepts in thought, word, and deed, walking
in the Way of Righteousness with Energy and Heedfulness. He must
finally, by the Practice of Meditation, so grasp, fix in mind, and com-
^ The Buddha expressly says (Vinaya, Mahd Vagga, vi. 29) : "It is because both
I and you did not understand and comprehend these Four Noble Truths that we have
run this long and weary course of the Round of Existences."
prehend, the Three Characteristics of all existing things, Imperma-
nence. Suffering, and Unreality, as to/eradicate utterly the cause of
rebirth and suffering, namely, Crai'^rfg. By so doing he becomes what
is called an Arahat, obtains Supernatural Knowledge and the Super-
natural Powers, and attains the Nibbana of the Li\'ing. At death the
Five Elements of B<^g of which he is composed are utterly destroyed.
His Past Deeds, by the power of whici, under other circumstances, a
new individual would immediately come into existence, are likewise
utterly destroyed. He has at last attained the Summum Bonum,
Deliverance from the Round of Existences, Supreme Nibbana,
Not the Practice of Meditation in and by itself, it will be observed,
nor yet the Practice of Morality in and by itself, is the Buddha's Way
of Salvation. The Way of Salvation is the Practice of Meditation
based upon Morality. There is no other Way to Nibbana. On neither
of these two points, of course, is the Buddha's teaching wholly original.
The Buddha, like all other religious teachers, built on the foundations
of the past, selecting, rejecting, adding, and combining. The faith
and practice of Buddhism have much in common \vith other Indian
systems of philosophy and religion, not to speak of extra-Indian sys-
tems. Nevertheless the system of meditation and the code of morality
which the Buddha gave his followers contain at least two original con-
tributions to the development of the religious thought of India of the
highest importance. They are the Doctrine of the Middle Way be-
tween extremes and the Doctrine of Love for all living creatures
(Metta).
For example, the Jains taught the Doctrine of Non-Injury; the
doctrine, namely, that it is a wicked thingto injure man, animal, or
plant. But this doctrine, noble as it is, they carried to what was per-
haps a logical, but for all that, quite absurd extreme. The Buddha
also taught the Doctrine of Non-Injury, but took pains to confine it
within reasonable limits.' He condemned the killing of animals even
' ^liat may be the genesis of this holy horror of injuring and killicig we do nut
know for certain. But we know what it was not. It was not, as has frequently been
Bsserted by uninformed persons, fear of injuring a deceased relative in animal form and
thus incurring his vengeance. There is not a word in all the Sacred Scriptures of the
Buddhists which would afiord tlie slightest justification for such a theory. It is quite
probable that fundamentally and essentially there is nothing moral or religious about
it at all. Even a European or an American shrinks from treading on a caterpillar.
In a country like India the sight and smeU of death in revolting and horrible forms,
the ever-present spectacle, for example, of insects and creeping things trodden under-
foot, carcasses of animals in various stages of decay, and exposed corpses, cannot but
arouse physical repulsion for death and horror of death-dealing acts. ^Vhat may be in
-58] Practice of meditation 19
for foody but did not altogether forbid the eating of flesh and fish.
But he was not satisfied merely to condemn the injuring and killing of
living creatures; he taught no such merely negative doctrine. In-
stead he taught the most sublime doctrine that ever fell from the lips
of a human being; the doctrine, namely , of love for all living creatures
without respect of kind or person and for the whole visible creation.
A man must love his fellow-man as himself , returning good for evil and
love for hatred. But this is not all. He must extend his love to the
fishes of the sea and the beasts of the field and the fowls of the air,
to the plants and the trees, to the rivers and the mountains. A
man must not kill his fellow-man even in self-defense. All war is
unholy.
The Doctrine of the Middle Way between the two extremes of self-
indulgence and self-mortification, which was preached for the first
time in India by the Buddha, illustrates in a most striking manner,
not only the spirit of moderation which pervades his teaching, but also
the points of contact between his own teaclungs and the teachings of
his predecessors and contemporaries. Pischel has shown that the
Buddha derived the materials for his system of meditation from the
Yoga system of philosophy and self-discipline. The ascetic practices
of the Yoga system, however, many of which were as horrible methods
of self-torture as can well be imagined, the Buddha rejected in their
entirety, as having no spiritual value whatever.^ But again the Yoga
system emphasized the importance of Right Conduct^ while the related
Samkhya system emphasized the importance of Right Knowledge to
the exclusion of all else. The Buddha emphasized the importance
of both. Now the beginning of the Noble Eightfold Path is Right
Ii[nowledge, the middle is Right Conduct and Right Meditation, and
the end is Nibbftna. Not one of these elements is new. Yet the Noble
Eightfold Path is new.
§ 3. Practice of Meditation
Since the Religion of the Buddha knows no God, prayer forms no
part of the religious life and is not even mentioned. Frequent men-
tion is made of the Earnest Wish, which is simply the formal expres-
origiii merely squeamishness and duigust would easily and quickly take on a moral
and religious character. Disgust is indeed one of the most powerful motives of the
Religious Life in Buddhism.
^ For a brief account of Hindu Asceticism, see A. $. Geden, in Hastings, Encp'
elopaedia qf Rdigion and Ethics^ ii. 87-96.
20 Introduction to stories of Dhammapada Commentary [§8-
sion of an intense desire for advantage of some kind in a later exist-
ence. But this Earnest Wish is not in any sense a prayer, for it is not
addressed to any deity, much less to a Supreme Being. The Earnest
Wish sometimes takes on high religious character. For example, in
i. 8 the Future Buddha is said to have attained Enlightenment as the
fruit of an Earnest Wish made under twenty-four previous Buddhas,
and many other examples are given.
However, the Earnest Wish as a religious act always accompanies
a work of merit, and is thus analogous to the Intention with which a
Catholic performs a work of merit, as when a priest celebrates Mass or
a lay person hears Mass or gives alms for a certain Intention. The
Earnest Wish also plays an interesting role in the avenging of murder.
In i. 4, V. 7, and viii. 2 the victim of a brutal murder, in each cajse a
woman, utters at the moment of death the Earnest Wish that she may
be reborn as an ogress, able to wreak vengeance on her murderer.
Here again the Earnest Wish is religious in character, for the Wish
becomes the instrument, and the maker of the Wish the agent, of the
Power of Past Deeds by which, in a later existence, the murderer
reaps the fruit of his sin.
For the ordinary purposes of everyday life the Act of Truth sup-
plies, to some extent at least, the place of prayer. An Act of Truth is
simply a formal declaration of fact, accompanied by a conmiand that
the purpose of the agent shall be accomplished. For example, in
xvii. 3 6 a jealous woman throws boiling oil on Uttara. Uttara
makes the following Act of Truth, " If I cherish anger towards her,
may this oil bum me; if not, may it not bum me." The boiling oil
becomes to her like cold water. Other examples are given in vi. 4 6
and xiii. 6. Frequent mention is made also of prayers and vows to
deities and spirits, for the purpose of obtaining temporal blessings or
averting disaster of some kind. But neither the Earnest Wish nor the
Act of Truth nor yet prayers and vows to deities and spirits have any
part in the religious life strictly so called. The place of Prayer is sup-
plied by the Practice of Meditation.
Meditation, in the Buddhist sense of the word, is not mere desul-
tory reflection, but a severe exercise in attention, discipline of will and
mind, and concentration of thought. The Practice of Meditation,
based on Morality and leading to the Higher Wisdom, is as essential
to the attainment of Nibbana according to the Buddhist scheme of
Salvation as are Mental Prayer, Meditation, and the Sacraments of
Penance and the Eucharist to final perseverance according to the Cath-
-58]
Practice of meditcUion
21
olic scheme. But whereas the Practice of Meditation is superimposed
on the Catholic system, anything like methodical meditation being
imknown before the fifteenth century, it is the Way of Salvation par
excellence in the Buddhist scheme. It thus corresponds, although not
in kind, at least in dignity and importance, to the Greater Sacraments
of the Church rather than to the Spiritual Exercises of St. Ignatius
Loyola and similar Catholic systems of meditation.
The system of Meditation in vogue in Ceylon in the early part of the
fifth century a.d. is outlined and described in minute detail by Buddha-
ghosa in the Second Part of his Visuddhi-Magga. To this system of
Meditation constant reference is made in the legends and stories of this
coUection. The novice is taken in hand by a preceptor, who studies
his disposition and temperament and assigns him a Subject of Medi-
tation suited to his needs, choosing one of the following
Forty Subjects of Meditation
Ten Pleasing
Ten Disgusting
Ten Reflections
Ten Higher Stetes
TheKasinas
The Corpses:
The Triad:
Four Exalted SUtes:
Four Elements:
11 Bloated
21 Buddha
81 Love
1 Earth
\% Purple
22 Doctrine
82 Compassi<Mi
2 Water
18 Festering
28 Order
9S Joy
8 Fire
14 Fissured
84 Lidifference
4 Wind
15 Gnawed
24 Morality
16 Scattered
25 Generosity
Four Formless States:
Four Colon:
17 Pounded and
26 Deities and
85 Infinity of Space
5 Blue
Scattered
Spirits
S^ Infinity of Con-
6 Yellow
18 Bloody
27 Death
sciousness
7 Red
19 Wormy
28 Body
87 Nothingness
8 White
20 Bony
29 Li- and Out-
88 Neither Con-
Breathing
sciousness nor
Light and Space:
80 Quiescence
Unconsciousness
9 Light
10 Glimpse
One Realization: of
of Sky
the
89 Loathsomeness of
Food
One Analysis: of the
40 Four Elements
The Ten Disgusting Subjects (11-20) and Meditation on the Thirty-
two Constituent Parts of the Body (28) lead to the First Trance. The
first three of the Four Exalted Stetes (31-33) lead to the Third Trance.
22 Introduction to stories of Dhammapdda Commentary [§s-
The Ten Kasinas (1-10), the Meditetion on In-and Out-Breathing (29),
the last of the Four Exalted States (34), and the Four Formless States
(35-38) lead to the Fourth Trance. Ten Subjects of Meditation do
not lead to the Trances at all : the first seven and the last of the Ten
Reflections (21-27, 30), Realization of the Loathsomeness of Food
(39), and Analysis of the Four Elements (40). These Trances are of
course nothing but self-induced hypnotic states. The Four Trances
and the Four Formless States are counted as the Eight Attainments.
The Forty Subjects of Meditation and the Four Trances lead to De-
tachment and to the Cessation of Craving; that is to say, to the de-
struction of the cause of Rebirth and Suffering, to Deliverance from
the Roimd of Existences, to Nibbftna.
The novice retires to a quiet, secluded spot, preferably his own cell
or a forest solitude, seats himself cross-legged» and begins his Medita-
tion. More likely than not his preceptor' has directed him to meditate
on the Impurity of the Body, this Subject of Meditation being re-
garded as particularly efficacious in enabling the young to overcome
the temptations of the flesh. Summoning up all the powers of his will
and concentrating his attention, he begins to repeat the Formula of
the Thirty-two Constituent Parts of the Body. This Formula he re-
peats, not once only, but hundreds and himdreds of times. Gradually
the thought comes to his mind that the body, outwardly fair and
beautiful, is in point of fact utterly impure and vile, a mere assem-
blage of decaying elements, transitory and perishable. Having ob-
tained this mental reflex, he enters into a state of supernatural ecstasy
and calm, the First Trance.
Very possibly his preceptor will next assign him the Earth-Kasina.
The novice drives four stakes into the ground, spreads them basketwise,
and stretches a piece of cloth or a skin over them. He then kneads a
disk of light-red clay, a few inches in diameter, and places it on the
frame. Having so done, he seats himself cross-legged at a short dis-
tance from the frame, fixes his eyes on the disk, and b^ins his Medita-
tion. He considers the worthlessness of the pleasures of sense, reflects
on the virtues of the Buddha, the Law, and the Order, and concen-
trates his mind on the element of earth, repeating its various names
and dwelling on the thought that his body is naught but earth. He
gazes steadfajstly at the disk, sometimes with his eyes open, sometimes
with his eyes closed. As soon as the disk appears equally visible,
whether his eyes are open or closed, and he has thus obtained the
proper mental reflex, he rises from his seat, goes to his place of abode.
-§8] Pr(Ktice of rneditaiion 23
and develops the reflex. Having entered into the ecstasy and calm of
the First Trance, he considers and investigates his Subject of Medita-
tion. Having so done, he abandons consideration and investigation,
and thus enters into the Second Trance. Freeing himself from ecstasy,
he enters into the supernatural calm of the Third Trance. From the
Third Trance he passes into the Fourth Trance, becoming utterly in-
different to pleasure and pain alike.
In XX. 9 we read that the son of a goldsmith once became a monk
under Elder S&riputta. S&riputta, desiring to enable the youth to
ward off the attacks of lust, directed him to meditate on the Impurity of
the Body. The youth failed miserably in his meditations. S&riputta,
not knowing what was the matter, took him to the Buddha. The
Buddha surveyed the previous states of existence of the youth and per-
ceived that in five hundred successive states of existence the youth
had been reborn in the family of that same goldsmith. Knowing that
in all these states of existence the youth had wrought flowers and other
beautiful objects in ruddy gold, the Buddha concluded that Meditation
on a Disgusting Subject was entirely unsuitable for him; that he must
be assigned a Pleasant Subject.
Accordingly the Buddha created a lotus of gold, gave the lotus to
the yoimg monk, and told him to set it up on a heap of sand, to sit
down cross-legged before it, and to repeat the words, " Blood-red!
blood-red! " The young monk did so. He had no difficulty whatever
in developing all Four Trances. The Buddha, desiring to assist the
yoimg monk to develop Specific Attainment to the uttermost, caused
the lotus to wither. Immediately the young monk thought, ** If
things which have no attachi^ent for the world thus decay and die,
how much more will living beings who are attached to the world decay
and die! " Thus he came to realize the Three Characteristics of all
things, namely, Impermanence, Suffering, and Unreality.
In ii. 3 6 the Buddha gives Little Wayman a clean cloth and
directs him to face the East, rub the cloth, and repeat the words,
** Removal of Impurity! " After Little Wayman has rubbed the cloth
for a time, he observes that it has become soiled, and thus obtains the
mental reflex of Impermanence. This was because in a previous state
of existence he obtained the reflex of Impermanence by contemplat-
ing a cloth which had become soiled by the sweat of his brow. The
Buddha appears to him in a vision and says, "" Impurity is Lust,
Hatred, Delusion. Remove these." Little Wayman immediately at-
tains Arahatship.
24 Introduction to stories of Dhammapada Commentary [§ s-
In i. 6 Mah& Kala obtains the mental reflex of Impennanence by
contemplating the destruction by fire of the corpse of a beautiful girl.
In i. 8 d' we are told that Yasa, in a previous state of existence, ac-
quired a sense of the Impurity of the Body by contemplating the
corpse of a pregnant woman. For this reason, the moment he beheld
the loathsome appearance of his sleeping nautch-girls, he became dis-
gusted with the pleasures of sense and obtained the concept of Im-
purity and Impermanence. In iii. 5 we are told that Cittahattha,
disgusted with the revolting appearance of his pregnant wife as she
lay asleep, which reminded him of nothing so much as that of a bloated
corpse, instantly obtained the mental reflex of Impermanence.
In xi. 5 and xxiv. 5 vain women obtain the mental reflex of de-
cay and death by contemplating the decay and death of a phantom
woman. In x. 10 and xxv. 10 a monk attains Arahatship by con-
templating a ragged garment which he wore as a layman. In xxv. 8
we are told that some monks, while engaged in meditation, observed
jasmine flowers, which had blossomed that very morning, dropping
from their stems. Thereupon they thought, " So also will we obtain
release from Lust, Hatred, and Delusion." Applying themselves to
meditation with renewed energy, they attained Arahatship.
In ii. 8 we read of a monk who failed miserably in the Practice of
Meditation. Resolving to ask the Buddha to assign him a Subject
better suited to his needs, he set out to return to the Buddha. On the
way he saw a forest-fire. Hastily climbing a baje mountain, he watched
the fire, concentrating 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.'* He inmiediately at-
tained Arahatship. Under similar circumstances, in iv. 2 and xiii. 3,
monks see a mirage and a waterfall and concentrate their minds on
the following thoughts, '' Even as this mirage appears substantial to
those that are far off, but vanishes on nearer approach, so also is this
existence unsubstantial by reason of birth and decay. Just us these
bubbles of foam form and burst, so also is this existence formed and so
also does it burst." In viii. 12 a nun obtains a mental reflex of Im-
permanence, Decay, and Death by contemplating vanishing drops of
water, and in viii. 13 by contemplating a flickering lamp. In viii.
11 a discontented monk resolves to commit suicide and applies the
razor to his throat. As he reflects on his past conduct, he perceives
that it is flawless. Thereupon a thrill of joy pervades his whole body.
-§4] Dhammapada: its place in the Buddhist canon 25
Suppressing the feeling of joy and developing Insight, he attains
Arahatship together with the Supernatural Faculties.
§ 4. Dhammapada: its place in the Buddhist Canon
The Sacred Scriptures of the Buddhists fall into three principal
divisions: Vinaya Pitaka, Sutta Pitaka, and Abhidhamma Pitaka.
The Vinaya Pitaka consists of the Books of Discipline of the Order of
Monks founded by the Buddha. Incidentally it contains an account
of the first two years of his ministry and of many other interesting
events in his career. The Abhidhamma Pitaka contains a systematic
exposition of what may be called the Buddhist psychology of sensation ;
with it we are not concerned. The Sutta Pitaka, the largest of the three
divisions, contains the Books of Doctrine. The Sutta Pitaka consists
of five groups, called Nik&yas, namely. Four Nikfiyas the Greater and
One Nikfiya the Less.
The first Four Nikfiyas (also called Agamas) are as follows: (1)
Digha, (2) Majjhima, (3) Samyutta, (4) Aflguttara. The Digha and
Majjhima contain the long and medium-length discourses of the
Buddha respectively. These are cast in the form of dialogues, some-
what after the manner of the Dialogues of Plato. The Samyutta and
Ai&guttara contain explanations of points of doctrine, arranged in
catechism fashion according to topic and number respectively. The
Lesser Nikfiya, called the IQiuddaka, consists of fifteen books, grouped
in three pentads. Of these fifteen books, perhaps the most interesting
and important are the Jfitakas, or Buddhist Birth Stories; the Sutta
Nipfita, a collection of poetical dialogues and epic pieces (probably the
oldest single book in the entire Canon) ; the Udfina, or Solemn Utter-
ances of the Buddha (antique verse, together with a prose conmientary
ranking as canonical); and the Dhammapada.
The Dhammapada is an anthology of 423 Sayings of the Buddha in
verse. This anthology is divided into twenty-six parts, or books
(vaggas), the arrangement of the Stanzas being by subjects. These
Stanzas are for the most part taken from other books of the Pali
canon and embody, if not the very words of the Buddha's utterance,
at least the actual spirit of his teaching.^ In one recension or another
the Dhammapada was dispersed throughout the Buddhist world.
^ See the Introduction to F. Max Muller's translation of the Dhammapada, in
Sacred Books qf the Ekut, vol. x; also Wintemitz» History qf Buddhist Literature,
pp. 6S-e5.
26 Introduction to stories of Dhammapada Commentary [§4-
The most noteworthy versions, in addition to the P&li version, are the
four Chinese versions from the Sanskrit, the earliest of which, an anthol-
ogy of 500 Stanzas, was brought from India in 223 a.d. and, together
with the rest of the Tripitaka, printed from blocks in 972 a.d., nearly
seven centuries before Gutenberg.* Unfortunately this version has
never been translated into any Occidental language. Next in impor-
tance is the Tibetan Udanavarga, also from the Sanskrit. The Ud&na-
varga, which corresponds closely to the Ud&na and the Dhanmiapada
of the Psii Tipitaka, was many years ago translated into English by
W. W. Rockhill. Fragments of other versions of the Dhammapada
are among the finds of recent explorations in Central Asia.
§ 5. Commentary: general character and structure of parts
From Vedic times Hindu commentators have delighted to intro-
duce illustrative stories into their conmientaries. The Br&hmanas,
like the Talmud, aboimd in quaint and interesting tales. In the case of
commentaries on Vedic and Sanskrit texts the principal purpose of the
author is, as might be expected, to interpret and explain the words of the
text. Since it frequently happens that a good story illustrates the mean-
ing of a word or passage even better than a philological discussion, the
author always allows himself the liberty of introducing such stories as
may serve his purpose. At the same time he is careful to subordinate
the element of fiction to his main purpose, namely, the exegesis of the
text. He never introduces a good story merely for the sake of the story.
The tendency of commentators on the Pali texts, however, is just
the reverse. The verbal glosses begin to shrink, both in size and im-
portance, and the stories begin to grow. Finally, as in the case of the
Dhammapada Commentary, the exegesis of the text becomes a matter
of secondary importance altogether and is relegated to the back-
ground. Ostensibly at least, and in name and form, the commentary
remains a commentary. But in point of fact, and to all intents and
purposes, what was once a commentary has become nothing more or
less than a huge collection of legends and folk-tales.
Such a commentary is the Dhammapada Commentary. Osten-
sibly it is a commentary on the Stanzas of the Dhammapada. The
author or compiler or translator says this very solemnly in the Intro-
^ See Bunyiu Nanjio, Catalogue qf the Chinese TranalaUon qf the Buddkisi Tripu
faka. (There ia a copy of this valuable and important work in the library of the
Peabody Institute, Baltimore.)
-§5] Dhammapada Commentary: its character and structure 27
ductory and Concluding Stanzas. There exists, he says, in the Island
of Ceylon, an erudite Commentary on the Dhanmiapada which has
been handed down from time inmiemorial. But it is in the Cingalese
language, and is therefore of use only to the few. The suggestion has
been made to him by Elder Kum&ra Kassapa that, were it to be trans-
lated into Psii, it would conduce to the welfare of the whole world.
The suggestion seems to him to be a good one, and he purposes to
carry it into effect. It is his intention, therefore, to translate this Cin-
galese Commentary into P&li. He will thus make clear everything that
has not been made dear in the Stanzas themselves, whether in letter
or in word. The rest he will also tell in P&li, but more freely, in
accordance wUh the spirit of the Stanzas.
Just what he means by the last statement is not at once apparent.
But a study of the Commentary as a whole, in its relation to the
Sacred Scriptures and to other Conmientaries, makes his meaning
abimdantly plain. The reader will wish to know, first of all, who uttered
the Stanza. He must be told that every one of the Stanzas is the very
Word of the Buddha himself. But this Mrill not satisfy his curiosity.
He will ask many other questions about the Stanza; such, for example,
as the following: Where was it uttered? when? why? for what pur-
pose? with reference to what situation? with reference to what person
or persons? The commentator will satisfy the reader's curiosity on
all of these points. He is thoroughly familiar with the Sacred Scrip-
tures, and the Sacred Scriptures tell him that the Stanza was uttered
either on one certain occasion or on any number of different occasions.
He is familiar also with voluminous Commentaries, both in P&li and
in Cingalese. Moreover, he has at his conmiand the immense store-
house of Hindu legend.
If a legend or story which he finds in the Sacred Scriptures or Com-
mentaries can be improved on by alteration or expansion or compres-
sion, he makes such changes in it as suit his purpose. If a story will
do very well just as it stands, he copies it word for word, sometimes
telling where he got it, but more often not. Or it may suit his purpose
better to tell the story in his own words, introducing original touches
here and there. Or he may have heard a good story from a traveler
or a sailor or a villager or a fellow-monk. No matter where he read the
story, no matter where he heard it, no matter what its character, it
becomes grist for his mill.^ Some of the stories he tells sound as though
^ For a detailed discussion of the author's methods of handling motifs and story
material generally, see Story v. 1, note 1.
28 Introdtiction to stories of Dhammapada Commentary [§5^
they had come out of drinking-tavems, and it is quite possible that
they did. Like Kipling's Homer, " Wot *e thought *e might require,
*e went and took." Not only does he display good judgment in select-
ing stories, and consummate skill in adapting them to his purpose,
but he is also a first-rate story-teller on his own account. Many of
the best stories cannot be traced to other sources, and of these at least
a considerable number are doubtless original.
It will be observed that he does not claim to be the author of the
verbal glosses. It is well for his reputation that he does not. Semi-
occasionally a gloss is of some assistance in the interpretation of the
text. But more often than not the glosses are not only of no assist-
ance whatever, but are positively misleading. Words and expressions
from eight to ten centuries old, whose meaning and history are per-
fectly well known to us, the glossographer, whoever he may be, inter-
prets after the manner of the scholastics of the fifth century a.d. Such
etymologies as he gives are, like all other Hindu etymologies, the mer-
est pims and utterly valueless. The problem of really difficult words,
he generally evades, either by not noticing the words at all, or by the
familiar expedient of including the term defined in the definition.
There are only two glosses of any real interest or value in the entire
collection: the long glosses on Stanzas 324 and 354 (end of Stories
xxiii. 3 and xxiv. 10 respectively). These have been translated in
full. As an illustration of the glossographer's stupid handling of diffi-
cult words, the short gloss on Stanza 415 (near the end of Story xxvi.
32) has been translated. All other glosses have been omitted from the
translation.
The author or redactor or compiler of these legends and stories
appears to have used as his models chiefly the prose-and- verse Udana
and the prose-and-verse Jataka Book. In most cases there is no
organic connection between the prose and the verse of the UdSna, and
the same remark applies to the Dhanmiapada Conmientary. So far
as the stories of this collection conform to the type of the prose-and-
verse Udana, and a very large number do, no more need be said of them
than that they consist of a Stanza and an illustrative tale. The struc-
ture of such stories as conform to the prose-and-verse J&taka type,
which form the bulk of the collection, is much more complex. Ordi-
narily each story of this type consists of eight subdivisions, as follows :
(1) citation of the stanza (gatha) to which the story relates; (2) men-
tion of the person or persons with reference to whom the story was
told; (3) story proper; or, more strictly. Story of the Present (pac-
-S^a] The stofiea: their subject-matter and motifs 29
cuppanna-vatthu), closing with the utterance of the (4) stanza or
stanzas; (5) word-for-word commentary or gloss on the stanza;
(6) brief statement of the spiritual benefits which accrued to the hearer
or hearers; * (7) Story of the Past; or, more accurately, Story of Pre-
vious Existences (atlta-vatthu) ; (8) identification of the personages
of the Story of the Past with those of the Story of the Present. Some-
times the Story of the Past precedes the Story of the Present, and not
infrequently more than one Story of the Past is given.
§ 6. Subject-matter and motifs of the stories
§ 6 a. Fruit of Past Deeds and Rebirth as motifs. As in other
collections of Hindu tales, the psychic motif and literary device most
frequently employed is the Fruit of Past Deeds and Rebirth. It is no
exaggeration to say that in each and every story it is at least the osten-
sible piuTKJse of the writer to illustrate the truth of the maxim, " What-
soever a man soweth, that shall he also reap." Every story is in a very
strict, although by no means narrow, sense a '' moral tale." Sometimes,
it is true, the obligation to point a moral weighs so heavily upon the
writer that he deliberately spoils a good story for the sake of the
moral. But this is infrequently the case. Ordinarily he selects, re-
models, and invents, with the utmost freedom, stories of all sor^^ and
kinds, ranging all the way from stories of heroic virtue and sanctity
to stories of unspeakable villainy and unbelievable wickedness, moved
apparently by one and only one consideration, namely, that of telling
the best story he can think of.
The evth is always ready to yawn and swallow up a sinner, and the
Avici hell to envelop him with its flames. The troubles and woes of a
sinner are frequently more amusing and picturesque than the evil
deeds that brought them upon him. A sinner is certain to be punished
sooner or later. K retribution does not overtake him in one state of
existence, it surely will in a later state. The worse a man behaves in
one state of existence, the better the chance to tell a good story about
him in a later state. It will thus be apparent that the requirement that
each story shall be a " moral tale," far from hampering or restricting
^ This enumeration of spiritual benefits generally takes the following form: "At
the conclusion of the stanza (or discourse), that monk (or layman) was established in
the Fruit of Conversion, and many others in the Fruits of the Second and Third Paths.
The company present also profited thereby.'* Since this formula adds nothing to the
story, and the repetition of it becomes very wearisome, it has been omitted in the
translation.
so Introduction to stories of Dhammapada CommerUary [§6a-
the story-teller, opens up to him a field of immense possibilities. Some-
times even the temporary discomfiture of a sinner or the conversion of a
sinner from his evil ways is a more effective device in the hands of the
story-teller than his punishment. There are few more effective denoue-
ments in the world's fiction than the disproof of the false accusation
brou^t against the Buddha by the wandering nun Cifica (xiii. 9)
and the conversion of the robber Aflgulimala (xiii. 6).
A correct underistanding of the Buddhist doctrine of the Fruit of
Past Deeds is essential to a just appreciation of its importance and
effectiveness as a psychic motif and literary device. Good deeds, works
of merit, a life of righteousness conformed to the ethical teachings of
the Buddha, lead to happiness and prosperity in this life, and at death
to rebirth either in a happier human estate or in one of the heavens.
To be sure, this is not Salvation, for Salvation is Escape from the
Round of Existences, Attainmei^t of Nibb&na. Not Morality, but the
Practice of Meditation, is the Way of Salvation, although of course
Morality is the indispensable prerequisite to the Practice of Meditation.
The merely moral man, however, will forever remain in the Roimd of
Existences, and is therefore in a very real sense as far from Salvation
as the sinner. But the Practice of Meditation, leading to Attainment
of Nibb&na, while not without value as a literary motif, is of slight
importance as compared with the Fruit of Past Deeds, more particularly
the Fruit of Evil Deeds, and with it we are not chiefly concerned.
Just as good deeds lead to happiness, both here and hereafter, so
evil deeds lead to sorrow and pain and adversity in this life, and at
death to rebirth in one of the hells, in the animal kingdom, in the
world of ghosts, or in the world of the fallen deities. The power of past
deeds (kammabala), whether of the accumulated merit of good deeds
(pufifia) or of the accumulated merit of evil deeds (apufLfia), is supe-
rior to all other powers spiritual or physical, human or superhuman.
No man or deity or devil can stay the operation of the power of past
deeds; there is no forgiveness of sins; every evil deed must be wiped
out with the blood and tears of the evildoer. Moreover, as the Buddha
makes abundantly clear in the Fifteenth Samyutta, the Round of
Existences is without conceivable beginning; of it no starting-point
in the past is known. Nor will there ever be an end of it for any
human being imless by the Practice of Meditation, pursued with
Energy and Heedfulness, he tear up by the roots and utterly destroy
Craving, the cause of it. Now it is the burden of the Buddha's com-
plaint that most men walk in ways of wickedness, few in the way of
-SO ft] The stories: their subject-matter and motifs 81
righteousness, and fewer still in the Way of Salvation. It is therefore
not surprising that in Buddhist works of fiction, as in Hindu fiction in
general, such extensive use should be made of this motif of the Fruit
of Past Deeds; there is simply no limit to its possibilities as an instru-
ment in the hands of the story-teller. A glance at a few of the most
interesting instances of its employment in the legends and stories of
this collection will make this abundantly clear.
In ii. 7 we are told that Sakka (Indra), King of the Thirty-three
Gods, was at one time a Brahman youth named Magha, and that
Magha obtained rebirth as Sakka by fulfilling Seven Vows. The rest
of the Thirty-three Gods were in their human estate associated with
Magha in the performance of works of merit. Vissakamma (the In-
dian Vulcan) was a common carpenter. Likewise three virtuous women
of Magha's household, by the performance of works of merit, obtained
rebirth as wives of Sakka. The fourth, thinking it a sufficient distinc-
tion to be a cousin of Magha, did nothing but adorn herself and was
therefore reborn as a crane. However, by observing the Five Precepts
even to the point of abstaining from the eating of live fish, she obtained
rebirth as a potter's daughter; by persevering in the observance of
the Five Precepts, she obtained rebirth as an Asura maiden and even-
tually became one of Sakka's wives.
The story of the seven marvelous escapes from death of the luck-
child Ghosaka (ii. 1. 2) well illustrates, often in a most amusing way,
the great variety of ways in which this motif is frequently employed
within the limits of a single story. Ghosaka, in a previous existence as
Kottlhalaka, cast his young son away in time of famine and was reborn
as a dog. Dying of a broken heart for love of a Private Buddha, be-
cause of his straightforwardness and lack of deceit (which, the writer
remarks, distinguish dogs from human beings), he was reborn as a god
in the Heaven of the Thirty-three. In consequence of indulging in the
pleasures of sense, he was reborn as the son of a courtezan. Because
in his existence as KotQhalaka he cast his own son away, he was him-
self cast away seven times. Because in his existence as a dog he made
friends with a Private Buddha, he was miraculously preserved from
death. The daughter of a rich man, because in his existence as Kotd-
halaka she was his wife, fell in love with him at first sight and married
him.
In xxvi. 33 d we are told that one day a monk who was an Arahat
stopped at the house of a goldsmith to solicit gold for the erection of the
shrine of the Buddha Kassapa. At that moment the goldsmith was
IntToduction to stories of Dhammapada Commentary |§6a-
1 a quarrel with his wife. Irritated at the sight of the monk,
he said angrily to his wife, " Throw your Teacher into the water! "
As the fruit of this sin, in seven successive existences he was cast into
the water on the day of his birth. But because he made reparation for
the insult by offering three vessels of golden flowers at the shrine of the
Buddha, a mountain of gold uprose for him in his seventh existence as
Jatila.
The power of habit is considered to be the fniit of past deeds.
In xxvi. 25 we are told that the monks once complained to the
Buddha that one of their fellows was in the habit of accosting every-
body he met with the epithet commonly applied to outcasts. The
Buddha, after surveying the previous existences of the accused monk,
informed his accusers that in five hundred successive existences the
monk had been reborn as a Brahman, and that he used the epithet,
not out of ill-will, but simply from the force of habit. There is a similar
explanation in .wiii. 9 of the various attitudes of five laymen while
the Buddha was preaching. In five hundred successive existences the
first had been a dragon, and therefore fell asleep; the second had been
an earthworm, and therefore dug the earth with his finger; the third
had been a monkey, and therefore shook a tree; the fourth had been
an astrologer, and therefore gazed at the sky; the fifth had been a re-
peater of the Veda, and therefore listened attentively.
.. All manner of physical disabilities are looked upon as the fruit of
past deeds. In x\-ii. 1 we read of a maiden who suffered from an
eruption of the skin because in a previous existence as a queen, in a
fit of jealousy and anger, she had ruined the complexion of a nautch-
girl. In iii. 7 a monk suffers from an eruption of the skin because in a
previous existence as a fowler he had been guilty of cruelty to birds.
In v. 7 we are told that a youth once spat upon a Private Buddha.
Moreover, in company with three other youths, he once murdered a
courtezan for her jewels. At the moment of death the courtezan made
the Earnest Wish that she might be reborn as an ogress, able to kill
her murderers. The youth, because he spat upon a Private Buddha,
was reborn as a leper. One day, shortly after he had obtained the
Fruit of Conversion, he was set upon by a heifer and kicked in the
head. As a matter of fact, the heifer was none other than the courte-
zan, who had been reborn as an ogress and who had disguised herself
as a heifer to get revenge.
In i. 1 a a wicked physician blinds a woman who attempts to cheat
him out of his fee for curing her of an affection of the eyes. In his next
-§6a] The stories: their syhject-matter and motifs 33
existence as a monk he attains Arahatship and loses his eyesight at
one and the same moment. In ix. 9 a wicked physician who was seek-
ing employment for his services would have allowed a snake to bite
some small boys. But one of the boys threw the snake on the physi-
cian's head, and he was bitten to death. In his next existence as a
hunter he tormented a monk and was devoured by his own dogs. In
V. S a niggard is reborn as a monstrosity and is forced to beg his food
from door to door. In xxiv. 1 an insolent monk is reborn as a fish
with a bad breath. In vii. 9 c Sivali remained in the womb of his
mother for seven days and seven months and seven years for no other
reason than that in a previous existence he once blockaded a city and
reduced the inhabitants to starvation.
The killing of animals, no less than the murder of human beings,
brings down upon the guilty person's head the direst forms of retribu-
tion. In V. lea queen once killed a ewe for food, and was reborn in
hell. Afterwards, since the fruit of her wicked deed was not yet ex-
hausted, her own head was cut off just as many times as there were hairs
in the ewe's fleece. In i. 10 a pig-killer goes stark mad and for seven
days crawls about his house, squealing and grunting like a pig. Dying,
he is reborn in the Avici hell. In xviii. 1 a cow-killer cuts off the tongue
of a live ox, has it cooked, and sits down to eat. The moment he places
a piece of ox-tongue in his mouth, his own tongue is cleft in twain and
falls out of his mouth. Going stark mad, he crawls about on his hands
and knees, bellowing like an ox. Dying, he is reborn in the Avici hell.
In xii. 1 c we are told that because in a previous state of existence
Prince Bodhi ate some bird's eggs he was destined to remain childless
all his life. In xxiv. 11a rich man remains childless because he once
killed his nephew for his money.
In X. 7 Moggall&na the Great, one of the Two Chief Disciples of
the Buddha, is torn limb from limb by brigands and his bones ground
into powder because in a previous existence he killed his mother and
father. In xii. 5 Mah& K&la, a faithful layman, is beaten to death
because in a previous existence he beat a traveler to death in order to
obtain possession of his wife. In ix. 11 a crow is burned to a crisp in
mid-air because in a previous existence as a farmer he burned a lazy
ox to death ; the wife of a sea-captain is cast overboard as a Jonah be-
cause in a previous existence she drowned her dog; and seven monks
are imprisoned in a cave for seven days because in a previous exist-
ence as young cowherds they thoughtlessly allowed a lizard to remain
imprisoned in an ant-hill for seven days. Revenge pursued through
34 Introditction to stories of Dhammapada Commentary [§6a-
successive existences, the motive power being supplied by the Earnest
Wish, is the theme of i. 4 and xxi. 2. In iii. 9, in consequence of
expressing a wicked wish, a man is transformed into a woman, and
thus is created the extraordinary situation of one and the same person
being both the father and the mother of children. The writer remarks
in the most matter-of-fact sort of way that there are no men who have
not been women at some time or other, and no women who have not,
at some time or other, been men.
§ 6 b. Other motifs.^ Among the motifs found in this collection
which are most frequently repeated in both Hindu and European fic-
tion are the following:
Act of Truth : * curse, i. 3 a; to cross rivers on dry foot, vi. 4 b; to ease childbirth, xiii.
6 (cf. xxvi. SI); to cool boiling oil, xvii. S 5.
Arrow pierces five hundred warriors at once; on removing armor, they fall dead, iv. 3»
Arrow turns back, ii. 1. 6.
Bad company mars manners, xxv. 5 a.
Baling out the ocean, xx. 8 a.
Beauty fades, 3d. 5, xxiv. 5.
Braggart, but of humble origin, xviii. 8.
Bow requiring a thousand men to string, ii. 1. 6, iv. 8.
Captive king and captor's daughter, ii. 1. 4.
Change of sex, iii. 9.
Charm inadvertently recited, disperses robbers and saves king's life, iL 8 c.
Charm to attract and banish elephants, ii. 1. 1, ii. 1. 4.
Charmed life borne by luck-child, ii. 1. 2.
Child's query, "Have we no relatives?" ii. 8 a, iv. 8.
Conflict between Devas and Asuras, ii. 7 6.
Cure for death, viii. 18 5.
Cure for gluttony, xv. 6, xxiii. 4.
Cure for love, xi. 2.
Daughter her father's senior, i. 18.
Daughter of rich man falls in love with her inferior: with hunter, ix. 8; with slave, ii»
8 a, viii. 12; with thief, viii. 8.
David and Uriah, v. 1.
Death-warrant borne by self, ii. 1. 2.
^ On the subject of repeated motifs in Hindu fiction, see the following papers by
Professor Maurice Bloomfield: On Recurring Psychic Matifa in Hindu Fiction^ and
the Laugh and Cry Motif, ^ Journal of the American Oriental Society, 86. 1916, pp. 54-
89; On Talking Birds in Hindu Fiction, in Festschrift fur Ernst Windisch, pp. 849-861 ;
The Character and Adventures of Midadeva, in Proceedings qf the American Philosophical
Society, 52. 1918, pp. 616-650.
* For a discussion of this motif, see £. W. Burlingame, The Act of Truth (Sacca-
kiriyfi) ; a Hindu Spell and its Employment as a Psychic Motif in Hindu Fiction, in
Journal of the Royal Asiatic Society, 1917.
-§6b] The stories: their subject-matter and motifs 35
Ddayed pursuit, ii. 1. 4.
Destroyer of friendships, zx. 6 a.
Disloyal children: daughters, viii. 14; sons, zxiiL 8.
''Don't count your chickens before they 're hatched," iii. 4.
Drunkenness: drunken Asuras, ii. 7 6; drunken prince, z. 9, ziiL 4; drunken asses^
vi. 8; drunken women, xi. 1; drunkenness of Suppabuddha, iz. 12.
Earnest Wish, i. 4 (xxi. 2), i. 8, iv. 8 a, v. 7, viii. 2.
Enchanted hunter, iz. 8.
Fakirs: bat-wing, zxvi. 11 ; with radiance from navel, zzvi. 80 5; skull-tapper, zzvi. 87.
False accusation of Buddha by suborned nuns, ziii. 9, zzii. 1.
Fruit of Past Deeds, see Intioduction, § 6 a.
Golden maiden, zvi. 5.
Haunted forest, i. 1, iii. 6.
Haunted pool, z. 8 a.
Head splitting into seven pieces, i. 1, i. 8, ziii. 10.
Heir in disguise, ii. 2.
Homesickness, iv. ^a, zzi. 6.
Hunger-strike (dAdfa-upaccAM^a), viii. 8, zv. 8, zvi. 6.
"I have conquered!" iii. 5, iz. 1.
Identification: by footprint, ii. 1. 5 (cf. ziv. 1), iz. 8; by ring and mantle, ii. 1. 1; by
the voice, ii. 2.
Jealous woman maltreats rival, zvii. 1 5, zzii. 6.
Jonah, V. 8, iz. 9, iz. 11 6.
Joseph and Potiphar's wife, ziii. 9 a.
King in disguise eavesdropping, ii. 8 c.
Laugh, ii. 1. 2 (p. 265), zvii. 8 h.
Laugh and cry, v. 1 6 c.
Cf . also Smile.
Lioness mother of a human being, zzv. 9.
Tionging of pregnancy, iv. 8.
Magic bird, zii. 1 a.
Mind-reading, iii. 2, ii. 1. 6.
Moses in the bulrushes, zzvi. 88 c.
Multiplication of food by miracle, iv. 5, zviii. 10,
Multiplication of men by miracle, ii. 8 6.
Niggardliness, i. 2, iv. 5.
Oath to wash bench with human blood, iv. 8.
Pious fraud, ii. 7 6, iv. 10.
Pride goeth before a fall, i. 8, i. 14, v. 5, vi. 8, zviii. 4, zviii. 8.
36 Introdttction to stories of Dhammapada Commentary [§6b-
Rebirth, see Introduction, § 6 a.
Reflection in jeweled walls frightens warriors, xxvi. 34.
Removed, yet unremoved, xxvi. 2S.
Riddling charm, ii. S c.
Riddling injunctions, iv. 8, xxi. 8.
Riddling phrases, ix. 8, i. IS.
Riddling questions, xiii. 7.
Riddling song, xiv. S.
Slip of tongue, ii. 1. 2, xi. 7.
Smile of Buddha, x. 9, xi. 9, xxiv. 2, xxvi. 82.
Smile of Moggall&na, v. 12, v. IS, x. 6, xx. 6, xxii. 2.
Sounds of evil omen, v. 1.
Spit-fire monk and dragon, xiv. 6.
"Strike, but hear!" ix. 10.
Substitution of Uve cocks for dead cocks, ii. 1. 6.
Substitution of letter, ii. 1. 2.
Sword breaks, viii. 9 a.
Sycophants and rich youth, xi. 9.
Talkative tortoise, xzv. S a.
Talkativeness cured by tossing pellets of dung into the mouth, v. IS a.
Transmutation of baser substances into gold, viii. IS a, xvii. S a, xxiii. 8.
Treacherous wife, xxiv. 7 a.
Vow to spirits, i. 1, V. 1 6, viii. S, viii. 9.
"We were three, we were two, I alone am left," ii. 1. S.
Women and monks: former wives, i. 6; innocent monk beaten by husband, xxvi. 22;
phantom woman, x. 4; St. Antony motif, vii. 10, xxvi. S2.
Wooden elephant filled with warriors, ii. 1. 4.
§ 6 c. Humorous stories. The book abounds in humorous stories
and amusing situations. Niggardliness, drunkenness, pride, and the
temptations of women are favorite themes. In i. 2 we read of a Brah-
man, very appropriately named Never-Gave, of disposition so niggardly
that when he wished to have a pair of ear-rings made for his son, he
beat out the gold himself to save the expense of employing a gold-
smith ; when his son was attacked by jaundice, he refused the request
of his wife that a physician be called, for fear of having to pay him
his fee, but inquiring of various physicians what remedies they were
accustomed to prescribe for such and such ailments, prescribed for his
son himself; and when, as the result of his treatment, his son grew
steadily worse and was about to die, he carried him out of the house
and laid him down on the terrace, fearing that persons who called to
see his dying son might get a glimpse of the wealth the house contained.
When his son died, he had the body burned, and went daily to the
-§6cl The stories: their subject-matter and motifs 37
burning-ground and wept and lamented. The son, reborn as a deity,
decided to teach the father a lesson, and resuming human form,
went to the burning-ground and wept and lamented also. ** Why are
you weeping? " inquired the father. " I want the sun and the moon,"
replied the son. " You are a fool." " But which of us is the bigger
fool, I who weep for what exists, or you who weep for what does not
exist?"
In iv. 5 we read of another miser, a rich man named Niggardly.
One day he saw a half-starved countryman eating a round cake stuffed
with sour gruel. The sight made him hungry; but for fear that, if he
said anything to his wife, many others might wish to eat with him and
his substance might thus be wasted, he walked about all day long, en-
during the pangs of hunger as best he could, until finally he was forced
to take to his bed. His wife begged him to tell her what was the matter
with him, suggesting that perhaps the king or some member of his
household might be the cause of his woe. " Nothing of the sort."
" Then perhaps you have a craving for something." When Niggardly
heard this, he was struck dumb. Finally he admitted that he should
like a round cake to eat. " Why did n*t you tell me so before? I will
bake enough cakes for all the residents of the street." " Why for
them? " " Then enough for you and your children and your wife."
"Why for them?" " Then enough for you and me." "Why for you?"
" Very well, I will bake just enough for you." But for fear others
might get wind of the fact that there was cooking going on in the
house, Niggardly compelled his wife to bake the cake on the top floor
of the house. By direction of the Buddha, Elder Moggall&na flew
through the air to Niggardly's house and stood poised in the air out-
side of the window. When Niggardly saw the Elder, knowing very
well that he had come for food, he sputtered and blustered, declaring
that, for all the Elder's pains, he should get nothing. Finally the
Elder began to belch forth smoke, whereupon Niggardly said to his
wife, " Cook one tiny little cake for him and let's get rid of him. But
each cake his wife baked grew bigger than the previous one, and when
his wife tried to take a single cake from the basket, the cakes all stuck
together. In despair Niggardly presented cakes, basket, and all to
the Elder.
We are told in ii. 7 6 that when M agha and his thirty-two compan-
ions were reborn in the World of the Thirty-three as Sakka and the
Devas, the Asuras prepared strong drink to welcome the new deities.
Sakka and his companions would not touch it, but the Asuras got very
38 Introduction to stories of Dhammapada Commentary |§6c-
drunk. Then Sakka gave the signal, and his companions picked up the
Aauras by the heels and flung them into the abyss. We read in x. 9
that King Pasenadi, pleased with iiis Prime Minister Santati, turned
over his kingdom to him for seven days and gave him a nautch-girl.
For seven days Santati steeped himself in liquor, and on tiie seventh
day, magnificently adorned, seated on the back of the state elephant,
set out for the bathing-place on the river. Even the Buddha smiled
when he saw him, for he knew that he was destined on that very day
to pass into Nibbana, Returning from the river, Santati seated him-
self in his drinking-hiill, and his nautch-girl stepped on the stage and
began to dance and sing. Now the nautch-girl had fasted for seven
days to improve her figure, and suddenly dropped dead of heart-
failure. " Look to the lady! " cried Santati, " She Is dead." In-
stantly, says the text, aU the liquor he had drunk during the preceding
week vanished away like drops of water in a red-hot potsherd.
In xi. 1 we read that on a certain drinking festival five hundred
men of Savatthi intrusted their wives to Visakha and went on a spree
for seven days. On the eighth day the drum announced resumption
of work, and the men obeyed. But their wives, discovering that a
great quantity of liquor remained, drank it surreptitiously and became
uproariously drunk. In order to escape punishment at the bands of
their husbands, they look to tlieir beds and pretended to be sick.
But their husbands discovered what was the matter with them and
beat them well. At a subsequent drinking festival they accompanied
Visakhft to the monastery, carrying jugs of liquor under their cloaks.
After drinking the liquor, they seated themselves in the Hall of Truth
in tlie presence of the Buddha. Visakha requested the Buddha to
preach the Law to them. But those same women were so drunk that
their bodies swayed back and forth, and suddenly they took it into
their heads to dance and sing. An evil spirit, seeing his opportunity,
took possession of them. Immediately some of them clapped their
hands and laughed, while others began to dance. The Buddha sent
forth a ray of light from his eyebrow, and straightway there was black
darkness. So terribly were those women frightened, says the text,
that instantly the strong drink within their bellies dried up. In ix. 12
we are told that the Buddha's father-in-law, Suppabuddha, because
of a fancied grievance, intoxicated himself, sprawled in the street, and
refused to allow the Buddha to pass. Seven days later, because of this
insult, Suppabuddha fell down seven flights of stairs, was swallowed
up by the earth, and was reborn in the Avici hell.
-i6c] The stories: their subject-matter and motifs 39
Amusing stories of pride» insolence* and obstinacy are i. S, i. 14,
V. 5, vi. S, xviii. 4, and xviii. 8. In i. S we have an account of the
haughty behavior of Elder Tissa, a cousin of the Buddha, towards
some monks who came to pay their respects to him. Even when the
Buddha directed Tissa to apologize to the monks, he refused to do so;
whereupon the Buddha, remarking that this was not the first time
Tissa had proved intractable, related the story of Devala and N&rada
(i. S a). This story, one of the most entertaining and interesting in
the entire collection, b^^ins with a quarrel between two monks, cul-
minates in curse and counter-curse, and ends with the avoidance of
the consequences of the curse by the guilty monk by means of a trick.
In xviii. 4 a proud monk is driven away with sticks and stones and
falls into a cesspool In xviii. 8 we have the age-long story of the
youth of humble origin, who, when away from home, finds fault with
everything and everybody and boasts and brags about how much better
things are at home.
In i. 6 we read of the attempts of the former wives of two brothers
who had become monks to recover their husbands. The two wives of
the younger brother made their husband the butt of their ridicule,
tore off his monastic robes, clothed him in white robes, and thus suc-
ceeded in their purpose. Now while the younger brother had only two
wives, the older brother had eight, and the monks therefore expressed
the opinion that the older brother would immediately succumb to their
wiles. The Buddha, however, assured them that they were wrong.
And so they were. For when the eight wives of the older brother
sought to strip him of his monastic robes, he put forth his supernatural
power, flew up into the air, and thus escaped from their clutches.
One of the most delightful stories in the entire collection is i. 9,
the story of Nanda. Nanda became a monk in spite of himself, be-
came dissatisfied with the Religious Life, and was won to complete
obedience by the promise of a retinue of celestial nymphs, just as in a
previous existence as a recalcitrant donkey he^ was won to obedience
by the promise of a beautiful mate. Another good story is iii. 2, which
turns on mind-reading. A monk is entertained in the house of a
female lay disciple, who, as an Arahat, has the power of reading the
thoughts of others. The monk has but to think of his needs, and his
host immediately supplies them. But suddenly the thought occiu« to
him, '^ If I should entertain a single sinful thought, my host would
doubtless seize me by the topknot and treat me like a criminal. I had
best leave this house." And this he does, returning to the Buddha.
40 Introduction to stories of Dhammapada Commentary ISflc-
The Buddha, however, sends him back, admonishing him to control
his thoughts. In no long time the monk attains Arahatship. One day,
curious to know what may have been the relations between him and
his host in previous existences, he calls up before his mind ninety-nine
previous existences, and to his horror perceives that in each of these
existences his host murdered Iiim. " Oh, what a sinner she has been! "
fhiTilfg the monk. " Call up one more existence," replies his host from
her own chamber. The monk obeys. Calling up before his mind the
hundredth existence, he perceives that in that existence she spared his
life. Thereat he rejoices greatly and immediately passes into Nibbana.
The St. Antony motif is effectively employed in vii. 10 and xxvi. 32.
Common stupidity is, as might be expected, the theme of several
ludicrous stories. In iv, 4 we are told that a hundred of our years are
equal to a night and a day in the World of the Thirty-three Gods.
One day Garland-wearer, a deity resident in the World of the Thirty-
three, is informed that although men live only a hundred years, they
are ever heedless and given to wicked ways. " Can it be possible that
men are so stupid! " he exclaims. In i. 8 6 Upatissa and KoUta in-
vite theu* former teacher Safljaya to accompany them to the Buddha
" No," replies SaQjaya, " I am too old to become anybody's pupil.
Let the wise men go to the wise monk Gotama, and let the stupid come
to stupid me." In xi. 7 a a young farmer spends an entire year learn^
ing a single stanza which he is to recite by way of petition to the king.
The stanza closes with the words, " Pray give me another ox." When,
however, the young farmer recites the stanza before the king, following
his usual habit of saying the wrong thing instead of the right thing,
he closes his petition as follows, " Pray take my other ox,"
In ii. 3 c we read of another young man who was so stupid that his
teacher despaired of ever teaching him anything. But wishing to pro-
vide him with some means of earning his living, his teacher taught him
a charm, impressing upon him the importance of repeating it constantly,
to avoid forgetting it. And this was the charm, " You 're rubbing!
you 're rubbing! why are you rubbing? I know too!" By this charm,
recited inadvertently, the young man frightens robbers out of his
house, and the king is saved from death at the hands of his barber.
Out of gratitude the king appoints the young man Prime Minister.
In ii. 1. 4 we read of another charm which did not work so well. King
Udena had an elephant-charm which had always worked admirably
until one day he tried it on what turned out to be a wooden elephant,
posted on his frontier to entrap him. The wooden elephant was fitted
-S6c] The stories: their subject-matter and motifs 41
with mechanical appliances worked from the inside by sixty men and
could move very rapidly. Moreover, its belly contained also a quan-
tity of elephant-dung, which the men inside dumped at regular inter-
vals. King Udena suddenly found himself the captive of his rival.
King Canda Pajjota, who, it appears, had resorted to this ruse to get
possession of Udena's elephant-charm. Udena refused to teach him the
charm imless he would pay him homage, but agreed to teach it to
another. Canda Pajjota seated Udena on one side of a ciulain and his
own daughter on the other side, first telling Udena that his pupil was
a hunchback and telling his daughter that her teacher was a leper.
But Canda Pajjota lost both charm and daughter when Udena, in a
fit of impatience, cried out, ** Dunce of a hunchback! " and his pupil
in indignation asked him to look and see for himself that she was no
such thing.
In iv. 12 we are told that a disciple of the Buddha, angered by
the repeated assertions of a friend that the Jain ascetics knew all about
the past, the present, and the future, and could tell unerringly just
what was going to happen and just what was not going to happen, re-
solved to teach those same ascetics a good lesson. So first preparing a
trap for them, he invited them to his house. Suddenly they were all
tipped over backwards and flung heels over head into a ditch filled
with filth. In V. 13 a a cripple, seated behind a curtain, cures a house-
priest of talkativeness by tossing pellets of goat's dung into his mouth.
In iii. 4 a discontented young monk, who has resolved to return to the
life of a layman, muses on ways and means of earning a living as he
stands and fans his uncle. Roused to a high pitch of anger at the
thought that his future wife may disobey him, he swings his fan vigor-
ously and brings it down on the head of the older monk. The older
monk, who happens to be his uncle, knowing the thoughts that are
passing through the mind of his nephew, calmly remarks, " Nephew,
you did n't succeed in hitting your wife; but why should an old monk
suffer for it? " In viii. 10 a monk enters into a state of trance. A
pack of thieves mistake him for the trunk of a tree, pile their sacks on
his head and body, and lie down to sleep. In the morning they discover
their mistake, beg the monk's pardon, and are converted.
There is grim humor in the ruse by which, in ii. 1. 6, King Udena
makes M&gandiy& confess her guilt to the crime of causing the death
by fire of S&m&vatl. " Whoever did this deed must have loved me
greatly." " It was I." " I am delighted! Send for your relatives,
and I will reward you all properly." Thereupon many persons in no
Introduction to stories of Dhammapada Commentary
way related to Magandiya come forward and claim relationship.
When the king has them all in his power, he causes them to be tor-
tured and put to death. Grim humor attaches also to the device by
which, in xi. 2. the Buddha cures a monk of love. It appears that a
monk once fell in love with the female lay disciple Sirima, a former
courtezan, Sirima sickened and died. By order of the Buddha the
corpse was exposed for four days and then offered to the highest bidder.
No one would take her, even as a gift, " See," said the Buddha, " this
woman used to bring a thousand pieces of money a night; but now
there is no one who will take her, even as a gift," The monk was cured
of love.
Many amusing stories are told about Sakka, the king of the gods.
In xxvi. 23 Sakka, disguised as an old Brahman, finds himself an un-
welcome guest in the house of another Brahman. " Put him out! "
cries the Brahman's wife. The Brahman tries to, but Sakka refuses
to stir from where he sits. Then the Brahman's wife suggests, " You
take hold of one arm and I 'II take hold of the other." The Brahman
and his wife manage to drag him out of the house. But as soon as they
turn around, they see Sakka sitting just where he sat before, waving
his hands back and forth! In xvii, 1 c four deities quarrel over the
possession of a celestial nymph and refer the decision to Sakka. The
moment Sakka looks upon the njinph he desires her for himself. So
he says to the four deities, " What manner of thoughts have arisen
within you since you saw this nymph?" The first repUes tliat his
thoughts have been as restless as a battle-drum; the second, that his
thoughts have run wild like a mountain torrent; the third, that
his eyes have popped out lite the eyes of a crab; the fourth, that his
thoughts have been as restless as the banner on a shrine. Says Sakka,
" Friends, I see that your thoughts are all on fire. My decbion is
that I will take her for myself."
§ 6 d. Animal stories. The elephant appears more frequently in
the stories of this collection than any other animal. Perhaps the best
elephant -story in the book is i. 5 6, in which are related at length the
ministrations of the noble elephant Parileyyaka to the Buddha during
the residence of the latter in Protected Forest. A monkey attempts
to imitate the elephant, but comes to grief. Wlien the Buddha takes
leave of the elephant, the elephant dies of a broken heart, just as does
the dog in ii. 1. 2 and the horse Kantbaka in the Nidanakatha. In
i. 7 a a noble elephant, instead of crushing a hunter, rebukes him.
Trained elephants appear in ii. 1. 1, ii. 7 6, and xiii. 10. In vi. 1 a
d
-S8«] The rtories: their subject-matter and motifs 48
we read of an elephant who presented his son to some carpenters to
ahow his gratitude to them for removing a thorn from his foot. In
xziii. 3 a the homesick elephant Dhanapftla will not eat for love of
his mother. In xxv. 5 a we read of the elephant Damsel-face, who
behaved very well with the well-behaved, but very badly with the
ill-behaved. In xxiii. 6 we read of a warrior-elephant who stuck
fast in the mud. His keeper arrayed himself as for battle and caused
the battle-drum to be beaten. The moment the warrior-elephant
heard the battle-call he made a tremendous effort and pulled himself
out of the mud. In xiii. 10 a rogue elephant, holding a parasol in his
trunk, is led up to the monk Afigulimftla. Now Aikgulimftla, before his
conversion, was a notorious brigand and murderer. When, therefore,
the rogue elephant is led up to the former brigand, he is immediately
cowed. He thrusts his tail between his legs, drops both his ears,
closes his eyes, and stands motionless. "" What a way for a rogue
elephant to behave! '* remarks the king. In ii. 7 6 an elephant re-
fuses to trample the virtuous. Similarly in ii. 1. 2 a bull and draft-
oxen refuse to trample the child Ghosaka, and a she-goat gives him
suck. In ii. 1. 1 and viii. 12 birds mistake human beings for pieces
of meat and carry them off. Perhaps the most entertaining animal
stories in the collection are i. 9 c, the story of the recalcitrant donkey;
xii. 2 a, the story of the otters and the jackal; and xxvi. 11 a, the
story of the ascetic and the lizard. The wail of a louse is the theme
of xviii. 3.
§ 6 e. Legends of the Saints. Especially noteworthy among the
many legends of heroic sanctity found in the collection are the fol-
lowing: iv. 8, Vis&kh&; viii. 12, Pat&c&rft; viii. 13 6, Kis& GotamI;
xiii. 6, Afigulimftla; and xiii. 7, The Weaver's Daughter. Vis&kh&,
a young woman of remarkable beauty, profound wisdom, and noble
character, daughter of the wealthy Dhanafijaya and a disciple of the
Buddha, is married to Punnavaddhana, son of the wealthy Mig&ra,
an adherent of the Jains. The story turns in a measure on the inter-
pretation by Vis&kha of Ten Riddling Injunctions given her by her
father within the hearing of her father-in-law. Vis&kh&'s whole life
is devoted to good works, and she lives to be a hundred and twenty
years old. Pat&c&r&, daughter of a wealthy merchant, runs away from
home with her lover and in the course of time gives birth to two chil-
dren. Her husband is bitten to death by a snake, one of her children
is carried off by a hawk and the other swept away by a river, and her
mother and father and brother perish in a whirlwind. Driven mad by
44 Introduction to stories of Dhammapada Commentary [§6e-
her sufferings, she is restored to sanity by the Buddha and attains
Arahatship. Kisa GotamI, daughter of a poverty-stricken house,
loses her child by death and asks the Buddha for medicine wherewith
to cure him. The Buddha tells her to obtain a pinch of mustard-seed
in some house wherein no one has ever died. By degrees it dawns upon
her that she has undertaken a futile task. When she returns to the
Buddha and tells him that her quest has been in vain, the Buddha
comforts her, admonishing her that death is common to all living
beings. She too attains Arahatship. Angulimala, a notorious brigand
and murderer, was converted by the Buddha and became a model
disciple. The Weaver's Daughter meditated on death for three years,
answered correctly Four Riddling Questions asked her by the Buddha,
and died on the same day.
§ 6 f . Stories of seven-year-old novices. One of the finest groups
of stories in the collection is a group of six stories relating to seven-year-
old novices. In v. 15 we read of a seven-year-old novice who acquired
four names: Tissa, Food-giver, ' Blanket-giver, and Forest-dweller.
Tissa won all hearts, received gifts in profusion, and walked with the
Buddha. In vi. 5 we read of a novice named Wiseman and in x. 11 &
of a novice named Happy, these names being given to them by reason
of the fact that, from the day they were bom, wisdom and happiness
prevailed in their respective households. The two stories are closely
similar and turn on the motif of the Practice of Meditation. The
story of Spearman, viii. 9, a story of unusual interest for a variety of
reasons, tells of the miraculous birth and miraculous preservation from
death of another seven-year-old novice. In xxv. 12 c we read of the
adventures of the novice Flower with a dragon. The story of the Four
Novices, xxvi. 23, is one of the most amusing stories in the collection.
§ 6 g. Stories of good and evil spirits. Stories of benevolent and
kindly tree-spirits, who, however, sometimes show resentment to the
monks for intruding into their forest solitudes, are the following: i. 1,
ii. 1. 6, iii. 6, vii. 9, xvii. 2, xix. 3. Allusions to the offering of human
sacrifice to spirits of forest and mountain are contained in v. 1 6,
viii. 3, and viii. 9 a. Man-eating ogres and ogresses appear in i. 4
(cf. xxi. 2) and x. 8 a. Instances of demoniacal possession are xi. 1,
XV. 2, xxiii. 5, and xxvi. 21. The last two are plain cases of epileptic
seizure. Stories of ghosts are the following: v. 12, v. 13, x. 6, xx. 6»
xxii. 2.
-§7al Dhammapada Commentary: its literary relations 45
§ 7. Literary relations of the Dhammapada Commentary
§ 7 a. Relation to the Four Agamas. The Dhammapada Commen-
tary derives only a few stories from the Digha, Majjhima, and Aii-
guttara Nikftyas. The story of the visit of Subhadda to the Buddha
on his deathbed (xviii. 12) is derived from the Mah&-Parinibb&na
Sutta of the Digha (16. 23-80), and the story of the entertainment of
the Buddha by Bodhi-rajakum&ra (xii. 1) is derived either from the
Sutta of the same name in the Majjhima (85) or from the Vinaya
(CuUa Vagga, v. 21). From the Afiguttara are derived the following
stories: iii. 1, Meghiya; iv. 9, Anandathera-pafiha (almost word for
word); vii. 6, Sariputta; and (through the medium of Jataka 40) the
first page of ix. 4, An&thapindika.
From the Samyutta are derived seventeen stories, fifteen of them
almost word for word. Brief outlines of Samyutta stories are: xv. 2,
M&ra, and xxii. 2, Atthisamkhalikapet&dayo. Verbally identical with
the Samyutta, or nearly so, are the following: Introduction to ii. 7,
Mahalipafiha; iv. 11, Godhika; Introduction to v. 12, Ahipeta; In-
troduction to V. 18, Satthikutapeta; Introduction to x. 6, Ajagara-
peta; xv. 6, Pasenadi Kosala; Introduction to xx. 6, Sukarapeta;
xxi. 6, Vajjiputtaka; xxiii. 3, Parijinnabr&hmanaputtS; xxiii. 5,
S&nu s&manera; xxiii. 8, M&ra; xxi v. 11, Aputtaka setthi; xxv. 11,
Vakkali; xxvi. 16, Akkosaka; and xxvi. 40, Devahita. Five of these
stories are stories about petas and are taken from the Lakkhana
Samyutta. It is possible that this group of stories forms the con-
necting link between the Lakkhana Samyutta and the prose stories
of the Petavatthu Commentary.
Synoptical Table A
A star means that the correspondence is close
Samyutta Nikaya Dhammapada Commentary
i. 4. S. 7, last stanza ♦iii. ^^V*^ - iv. 81*-'
iii. 1. 9. «-8: i. 75-76 ♦ii. 7*-»
iii. «. 8: i. 81-82 ♦xv. 6: iii. 264-267
♦xxiii. 4: iv. 15-17 (brief)
ii. 2. 10: i. 91-92 ♦xxiv. 11: iv. 76-79
V. 2. 8: i. llS-114 ♦xv. 2: iii. 257-259
V. 2. 10: i. 116-117 ♦xxiii. 8: iv. 81-38
V. 8. 8: i. 120-122 ♦iv. 11: i. 481-488
vi. 1. 10: i. 149-158 iv. 91*-« (reference)
vii. 1. 1: i. 160-161 ♦xxvi. 16: iv. 161-163
46 Introduction to stories of Dhamrnapada Commentary [57 a-
Samyutta Nik&ya
vii. 2. S: i. 174-175
vii. «. 4: i. 175-177
viii. 12, last stanza
ix. 9: i. 201-202
X. 5: i. 20a-209
xi. 2. 8: i. 2S0-2S1
XV : ii. 178-ldS
xix: ii. 254-262
Dhammapada Commentary
xxii. 84: iii. 106-109
xxii. 87: iii. 119-124
i. 40: iv. 288
iii. 8: iv. 7-18
♦iv. 127»»-"
♦xxi. 6: iii. 460-462
♦xxiii. 5: iv. 18-25
♦ii. 7 a: i. 268»«-265"
♦ii. 82»*-» (reference)
♦v. 12: ii. 64
♦v. 18: ii. 68*«-69«
♦x. 6: iii. 60»*-61"
♦xx.6: iii. 410"-411"
♦xxii. 2: iii. 479
i. 87**-" (reference)
♦xxv. 11: iv. 117-119
§ 7 b. Relation to the Vinaya. From the Vinaya are derived the
following seventeen stories of the Dhammapada Commentary: i. 5,
Kosambaka bhikkhti; the story of SSriputta and Moggall&na in i. 8;
the story of Rfihula in i. 9; i. 12, Devadatta; v. 14, Citta and Su-
dhamma; vi. 2, AssajipunabbasukS; vi. 3, Channa; vi. 8, Disorderly
monks; vii. S, Monk stores food; ix. 2, Seyyasaka; x. 1, Chabbaggiya;
X. 2, Chabbaggiy&; xii. 1, Bodhi-r&jakumara; xii. 7, Devadatta; the
story of Pindola in xiv. 2; xvii. 2, Monk and tree-spirit; xvii. 8, Chab-
baggiy&; and xviii. 10, Mendaka the Magician. The story of the
monks' quarrel in i. 5 is almost word for word the same as Jataka 428,
which in turn is derived from the Vinaya; the account of the Buddha's
sojourn in the forest in the same story is derived immediately from
the Vinaya. The story of Rfihula in i. 9 is almost word for word the
same as the corresponding story in the Nidanakathft, which in turn
is derived from the Vinaya.
Synoptical Table B
MahS Vagga, Vinaya
i. 6. 7-9: i. 8
i. 14: i. 28-24
i. 23-24.4: i. 89««-48'
i. 54. 1-2, 4-5 :• i. 82»-»^ 82«i-88»
V. 6: i. 188M89'
V. 8. 1: i. 190i-«
V. 84: i. 240*-245'
vi. 28. 1-9: i. 218-218
viii. 1: i. 268-281
Dhammapada Commentary
xxiv. 9: iv. 71-72
ii. 82"-» (reference)
i. 8 6: i. 88»«-96«
i. 116W-118» (through
Jfttaka, i. 91"-92")
xvii. 8: iii. 880
iii. 451**-** (quotation)
xviii. 10: iii. 868-875
L 411*-»o
ii. 164" (reference)
-§7c] Dhammapada Commentary: its literary relations 47
Mahft Vagga, Vinaya
viii. 15: i. 29(H294
X. 1-5: i. 887-857
CuUa Vagga, Vinaya
i. 18: ii. »»-18»
i. 18: ii. 15«-18"
V. 8: ii. 110-112
V. 21: ii. 127-129
vi. 11: ii. 166-167
vu. 1^: ii. 180-208
vii. 2. 5, stanza
vii.8. 17: u. 198"-»
ri. 1. 12-16: ii. 200«-202«
F&rftjika, Vinaya
i. 1-i: ill. 1-11
iv. 1: ill. 87-01
Samghfidisesa, Vinaya
i. 1: iii. 110-112
Pftcittiya, Vinaya
zi. 1 : iv. 84
xxxiv. 1 : iv. 78-79
zxxviii. 1 : iv. 86-87
faodv. 1: iv. 145-146
Ixxv. 1 : iv. 146-147
Dhammapada Commentary
i. 408*
i. 5: i. S^-^ (pp. 5l^6(i
through J&taka, iii. 486-^7)
vi. 2: ii. 108-109
V. 14: ii. 74-88
iii. 199'^208«
zii. 1 6: iii. 186-187
X. 1 : iii. 48-49
i. 12: i. 138-150
iii. 156«-"
xii. 7: iii. 154
vi. 8: ii. 110-112
vi. 8: ii. 158-155
xxii. 8: iii. 480^181
IX. 2: m. 5
xvii. 2: iii. 299-802
ii. 149" (reference)
vii. 8: ii. 170-178
X. 1 : iii. 48-49
X. 2: iii. 49-50
§ 7 c. Relation to the TJdflna. The Udftna is the source of twelve
stories of the Dhammapada Commentary and contains parallels to
three more. Two stories, i. 9, Nanda, and xxvi. SI, Sivali, are almost
word for word the same as the Udfina. In three stories, ii. 1.6, Sftm&-
vatl, iv. 10, Mah& Kassapa, and v. 7, Suppabuddha kutthi, the Udftna
is referred to by name and the prose of the Udftna is quoted. The fol-
lowing six stories are free versions of Udftna stories: iii. 8, Nanda
gop&la; viii. 2, B&hiya D&ruclriya; xvi. S, Visftkhfi; xxiv. I, Kapila-
maccha; xxv. 7, Sona Kotikanna; and xxvi. 25, Pilindavaccha.
The story of Sundarl, xxii. 1, is almost word for word the same as the
Introduction to J&taka 285, which in turn is derived from the Udftna.
Parallel to stories of the Ud&na are the story of Buddha and the ele-
phant in i. 5, derived from the Vinaya (Mahft Vagga, x. 4. 6-7) ; the
story of Devadatta's schism in i. 12, also derived from the Vinaya
(Culla Vagga, vii. 3. 17) ; and the story of Meghiya, iii. 1, derived from
48 Introduction to stories of Dhammapada Commentary [§7.
the Afiguttara. About one third of the UdSna is embodied in the
Dhammapada Commentary.
Udana
i. 10: 6-9
B&hiya D&ruclriya
ii. 8: 15-18
Suppavfisfi
iii. 2: 21-24
Nanda
lii. 8: 24-27
Yasoja
iii. 6: 28-29
Pilindavaccha
iii. 7: 29-80
iv. 1 : 84-87
Meghiya
iv. 8: 88-89
g(^)&laka
iv. 5: 41-42
Pftlileyyaka
iv. 8: 48-45
Sundari
V. 8: 48-^
Suppabuddha ku(^
V. 6: 57-59
Sona Ko(ikanna
V.8: 60-61
Devadatta
vii. 10: 79
S&m&vatl
viii. 8: 91-92
Vis&khft
Synoptical Table C
Dhammapada Commentary
viii. 2: ii. 209-217
xxvi. 81 : iv. 192-194
Sivali
i. 9: i. 115-125
inriv. 1 : iv. 87-46
Kapilamaccha
xxvi. 25: iv. 181-182
iv. 10: i. 428-480
iii. 1 : i. 287-289
iii. 8: i. 822-825
Nanda gop&la
(i. 5) : i. 56'^59*«
P&rileyyaka
xxii. 1 : iii. 474-478
V. 7: ii. 88-87
XXV. 7: iv. 101-112
(i. 12) : i. 141-142
(ii. 1.6): i. 221-222
xvi. 8: iii. 278-279
§ 7 d. Relation to the Works of Buddhaghosa. So little of Buddha-
ghosa's work has been published that no more than a brief sketch of
the relation of the Dhammapada Commentary to his writings is here
possible. The principal works of Buddhaghosa are the Visuddhi-
Magga and the Commentaries on the Digha, Majjhima» Samyutta,
and Anguttara Nikftyas. The approximate date of the Visuddhi-
Magga is 410 a.d. The rest of his works are later, for they presuppose
the existence of the Visuddhi-Magga and frequently refer to it.
-§7d] Dhammapada Commentary: its literary relations 49
The Dhammapada Commentary is demonstrably later than the
works of Buddhaghosa, for much the same reason that the Conmien-
taries on the four greater Nik&yas are later than the Visuddhi-Magga.
Nothing is more certain than that the J&taka Book is earlier than the
Dhammapada Commentary. The Dhanmiapada Commentary refers
frequently to the J&taka and contains from forty to fifty stories de-
rived from it, nearly one half of them being verbally identical with
Jfttaka stories. If, therefore, references occur in the Jfttaka Book to
the Conmientaries of Buddhaghosa, the priority of the latter both to
the Jfttaka Book and to the Dhammapada Conmientary is clearly
established. The J&taka Book refers at least twice to Commentaries
of Buddhaghosa: at i. ISI^^ to Aflguttara Commentary and at
V. 88*^ to Sarhyutta Commentary.
Moreover, there is evidence in the Dhammapada Commentary it-
self of the existence of Buddhaghosa's Commentaries. The story of
S&nu the novice, xxiii. 5: iv. 18-25, is almost word for word the same
as the story of S&nu in the Commentary on Samyutta x. 5 (see Dham-
mapada Commentary, iv. 255, note I). At iv. 91^"^ Dhammapada
Conmientary refers to the Kok&Iika Sutta and to the Conmientary
thereon; that is to say, either to Samyutta vi. 1. 10 and Commentary
or to Sutta-Nip&ta iii. 10 and Commentary. The Dhammapada Com-
mentary makes such extensive use of Samyutta material, taking over
more than a dozen stories of the Samyutta word for word, that the
reference is probably to the Samyutta and to the Samyutta Commen-
tary. The balance of probability in favor of the Samyutta is still
further increased by the fact that the form of the name given as the
title of the Sutta is Kok&lika in the Dhanmiapada Commentary and
in the Samyutta, but Kokaliya in the Sutta-Nip&ta.
Synoptical Table D 1
The Conmientaries on the Dhammapada, Therl-Gftthft, and Afi-
guttara have the following stories in common :
Dhammapada Therl-G&th& Afiguttara
Commentary Commentary Commentary
1 Kun^alakesI viii. 3: ii. 217-227 xlvi. 99-102 JRA8., 1893, pp. 771-785
2 Paticftrft viii. 12: ii. 260-270 xlvii. 108-112 " " " 552-660
8 Kisft GotamI viii. 13: ii. 270-275 Ixiii. 174-176 " " " 791-796
4 Nandft xi. 5: iii. 113-119 xli. 80-86 " " "763-766
5 Khemft xidv. 5: iv. 57-59 Iii. 126-128 " " "527-532
6 Dhammadinnft xxvi. 38: iv. 229-231 xii. 15-16
« « -
560-566
50 InirodiJction to stories of Dhammapada Commentary [57d-
A comparison of the text of the Theri-Gatha Commentarj' with the
text of the Dhammapada Commentary and of the Aiiguttara Commen-
tary reveals the fact that in the case of Stories 1, 3, 5, and 6 the Therl-
Gatha Commentary follows the Anguttara Commentary, frequently
word for word; but that in the case of Stories 2 and 4 the compiler of
the Theri-Gatha Commentary uses both the Anguttara Commentary
and the Dhammapada Commentary as authorities.
In Story 2, Patacara, Th. 2. cm. 108'-109^ follows A. cm. almost
word for word; but Th. 2. cm. 109'-112'' is almost word for word the
same as Dh. cm. ii. 262=t-270". In Story 4, Nanda, Th. 2. cm. 80"-
81'^ follows A. cm. almost word for word; but Th, 2. cm. 8l"-82*,
although much briefer than Dh. cm., is almost word for word the same
as Dh. cm. iii. 113^-118". Nandd, is called Janapada-KalyanI Rupa-
Nanda in Dh. cm, and A. cm,, and Sundari Nanda Janapada-KalyanI
in Th. 2. cm. Abhirupa-Nanda (Th. 2. cm. xix) is her double, just as
Vasitthi (Th. 2. cm. U) is Patacara's double. Story 5, Khema, is
similar to Story 4, Nanda.
A comparison of the text of the Dhammapada Commentary with
the text of the Afiguttara Commentary tends to show that in every
case the Dhammapada Commentary version and the Afiguttara
Commentary version are derived independently of each other from a
common original. The Story of the Past, a prominent feature of the
Anguttara Commentary versions, is entirely lacking in the Dhamma-
pada Commentary version of Stories 1, 3, 4, and 5, and is only briefly
referred to in the same version of Stories 3 and 6.
Synoptical Table D 2
Dhammapada Commentary Title
i. 96-97. 104-112
AggafifivakS
. 97-99
AAn&-Kon^&&a
115-125
Nanda
169-191. 199-231
Udetia (Parts 2. », 5, 6
239-255
CuUb PanLhaka
S84-120
Visfikhfi
li. 74-83
CitU-Sudhamma
. 112-127
Maha Kappina
li. 188-200 (cf.ncvi. 31)
KLadiravaoiya Revata
ii. 209-217
BSltiya D&ruclriya
ii. 217-287
Kun^lakesI
Afiguttara Commentary ^
i. 2-3: 91-100
i. 1: 84-88
iv. 8: 190-192
™. 3-t: 249-204
ii. l-i: 129-135
. 2: 241-249
3: 229-231
9: 192-196
a; 137-141
8: 170-173
9: 220-224
• The references are to the native subdivisions of the Commentary
agga Vagga and to the pages of the Colombo edition of 1904.
theEtod-
-§7d} Dhammapada Commentary: its literary relations 51
Dhammapada Commentary
▼iiL 12: ii. 2e(Hr70
viiL 18: 11.270-275
iz. 1: iii. 1-5
zL 5: iii. 11^119
ziv. 2: iii. 199-280
zvii. 8: iii. 802-814
xvii. 5: iiL 817-821
zziv. 5: iv. 57-59
XXV. 7: iv. 101-112
XXV. 11: iv. 117-119
xxvi. 25: iv. 181-182
xxvi. 81 : iv. 192-194 (cf . vii. 9)
xxvi. 87: iv. 220-228
xxvi. 88: iv. 229-231
Tide
Anguttara Commentary
PatAcftrft
Kiflft GotamI
CuUa Ekasfttaka
Nandft (Janapada-Kaly&nl)
Yamaka P&(ih&riya
Uttarft
Nakulapitft
KhemA
Sona-K&tiyftnl
Vaickali
Pilindavaocha
Slvali
Vanglsa
Dhammadiiml
V. 4: 218-215
V. 12: 225-227
i. 4: 102-104
V. 6: 217-218
Introd.: 77-79
vii. 5: 204-268
vi. 10: 288-289
V. 2: 205-207
vii. 8: 270-271
ii. 10: 152-158
iii. 7: 169-170
ii. 9: 149-152
iii. 4: 168-165
V. 5: 215-217
In every case the two versions appear to be derived independently
of each other from a common original. It is perhaps worthy of note
that the first three and last three pages of the Cullasetthi J&taka are
verbally identical with Buddhaghosa's version of the story of Culla
Panthaka.^
Versions of all of the six stories which go to make up the story of
Udena, ii. 1: i. 161-281, occur in the writings of Buddhaghosa. For
Buddhaghosa's version of Parts 2, 3, 5, and 6, see his Anguttara
Commentary, pages 249-264, as noted above. The story of the birth
and youthful career of Udena (cf. ii. 1. 1) and the story of the winning
of ViLsuladattft by Udena (cf. ii. 1. 4) are related briefly in the Com-
mentary on Majjhima 85 (see F. Lacote, Essai sur Gunddhya et la
Brhatkathd^ p. 251). The story of the compassing of S&mftvatl's death
by Mftgandiy& (cf. ii. 1. 6: i. 210-231) is related briefly in Visuddhi-
Magga, xii. 169 ff. Visuddhi-Magga, xii. 149 ff., contains a brief out-
line of the story of the death of Moggall&na (cf. x. 7: iii. 65-71).
These stories of Buddhaghosa and the parallel stories in the Dhamma-
pada Commentary are undoubtedly drawn from a common source.
The Khuddaka-P&tha Commentary is the only work of Buddha-
ghosa which has been published in its entirety. Buddhaghosa is un-
doubtedly the author of it, for it closely resembles, in language and
^ Compare Jfttaka 4 (i. 114-123) with Aftguttara Commentary 129-135. That the
redactor of the Jfttaka Book has borrowed most of his story from the Aftguttara
Commentary is plain from the reference to the Aftguttara Conmientary at Jfttaka
i. 131'*. The compiler of the Dhammapada Conmientary has in turn borrowed the
story of Culla Panthaka (ii. Sab) from the Jfttaka Book, and while still retaining the
Jfttaka stanza, has substituted an entirely different Story of the Past.
52 Introduction to stories of Dhammapada Commentary I§7d-
style, Buddhaghosa's better known writings and frequently quotes
from the Visuddhi-Magga and from the principal Commentaries of
Buddhaghosa. Three stories of the Dhammapada Commentary are
derived from the £liuddaka-P&tha Commentary. The story of Sari-
putta and Moggallana, i. 100^^-I04^S is substantially the same story
as Khuddaka-Patha Commentary, 202^-206«. The story of the monks
and the tree-spirits, iii. 6: i. S13-S16, is a much abbreviated version
of Khuddaka-Patha Commentary, 232^-235«, 251"-252*^ The story
of the Buddha's visit to Vesali, xxi. 1 : iii. 436-489, is almost word for
word the same as Khuddaka-Patha Commentary, 160«-165*^ 196*^
201*. At 129^*~** Buddhaghosa refers to the stories of Sumana the
gardener, MallikS, and others as instances of benefits received for ren-
dering honor to whom honor is due, and at 129*^130** he gives an out-
line of the story of Simiana referred to. It is in all respects the same
as Dhammapada Commentary, v. 9 : ii. 40-47, save only that the latter
version lacks the cliche of the Buddha's smile. Here again Buddha-
ghosa and the compiler of the Dhammapada Commentary have drawn
from the same source.
§ 7 e. Relation to the Jfltaka Book. The Dhammapada Commen-
tary is more intimately related to the Jfitaka Book than to any other
book, canonical or uncanonical, and derives a greater amount of mate-
rial from the J&taka than from all other known sources combined.
Over fifty stories of the Dhammapada Commentary, representing from
one fifth to one quarter of its bulk, are either derivatives of Jutaka
stories or close parallels. In addition many other Jfttaka stories are
referred to and many Jataka stanzas are quoted. For example, in
i. 12, fourteen Jatakas are referred to and twelve stanzas are quoted.
Verbally identical with Jataka stories, or nearly so, are the follow-
ing: story of the monks' quarrel in i. 5; story of Rahida in i. 9; story
of Culla Panthaka in ii. 3 (Story of the Past entirely diflferent) ; story
of Sakka and the parrot in ii. 9; iv. 3, Vidfidabha; iv. 5, Macchariya-
kosiya; ix. 4, Anathapindika (brief); x. 8, Bahubhandika; xiii. 9,
Cifica; xv. 1, Natikalahavupasamana (brief); xvii. 5, Saketa brah-
mana; xx. 8, Sambahiila mahallaka; xxii. 1, Sundari; xxiv. 4, Ban-
dhan&gara; xxv. 2, Hamsaghataka; and story of tortoise and geese in
XXV. 3. Closely following the J&taka versions, but yet not word for
word, are the following : v. 2, Kassapa's companion ; story of the stone-
thrower in V. 13; ix. 9 a, Physician, boys, and snake; xii. 4, Birth of
Kumara Kassapa; xxvi. 32, Sundarasamudda.
Free versions of J&taka stories are the following: i. 2, Matthakun-
-§7cl Dhammapada Commentary: its literary relations
53
dali; i. 7, Devadatta (more detailed); i. 12, Devadatta (verj' free);
story of Magha in ii. 7; iii. 5, Cittahattha; iv. 3 a, Kesava; story of
Hell-Pot in V. 1; vi. 7, Mother of K&nft; vi. 8, Pack of vagabonds;
vii. 9 c, Sivali's previous states of existence; x. 7, DeAth of Moggal-
Iftna; xi. 1, Vis&khft's companions (very free); xi. 7, L&lud&yi; xii. 2,
Upananda; xii. 3, Padh&nikatissa (very free); xiv. 2, Twin Miracle
(much longer and more detailed); xvi. 5, Anitthigandha; xviii. 5,
Discontented monk; xviii. 8, Tissadahara; xx. 5, PadhSnakammika;
xxiv. 7, Culla Dhanuggaha; xxiv. 11, Aputtaka setthi; xxv. 1, Paiica
bhikkhCi; xxv. 5, Vipakkhasevaka; xxvi. 11, Kuhaka brahmana;
xxvi. 31, Sivali. Similar stories: i. 3 a, Devala and N&rada, is similar
to the story of Jfttimanta and the Bodhisatta in Jfttaka 497; v. 1 c.
Woman and ewe, is similar to J&taka 18; viii. 3, KundalakesI, is
similar to Jfttaka 419, Sulas&; xvi. 2, Loss of a son, is similar to Intro-
duction to J&taka 354.
Synoptical Table E
The letter I signifies that the correspondence is with the Introduction to the
J&taka (Story of the Present) ; the letter J that the correspondence is with the J&taka
proper (Story of the Past). An asterisk (*) signifies that the correspondence is dose.
ReferenoeB are to the number of the story and to the volume and page of the text.
FstAka Book
Dhammapada Commenti
4:i. 114-1«0
(!♦)
ii. 3: i. 239-250
CuUaka Sef^hi
Culla Panthaka
6: i. 126-1S8
(!♦ J*;
1 X. 8: iii. 72-78
Bahubhan^ika
xii. 4: iii. 144-149
U: i. 145-149
a*)
Nigrodhamiga
Kum&ra Kassapa
14: i. 156-159
a*)
xxvi. 32: iv. 194-199
V&tamiga
Sundarasamudda
18: i. 166-168
(J)
V. 1 c: ii. 17i*-18»<
Matakabhatta
Woman and ewe
26: i. 185-188
(I)
xxv. 5 : iv. 95-97
Mahil&mukha
Vipakkhasevaka
31 : i. 198-206
(J)
ii. 7: i. 263-281
Kulftvaka
Magha
40: i. 2«6-«81
(D
ix. 4:* iii. 9-15
Khadiraftgftra
An&thapin^ika
65: i. 301-30«
(ij)
xviii. 5: iii. 348-351
Anabhirati
Aftftatara kulaputta
68: i. 308-310
(I* J*)
xvii. 5: iii. 317-321
SftkeU
Sfiketa
70: i. 311-315
(I J)
iii. 5 : i. 305-313
Kudd&la
Cittahattha
54 IntrodiLction to stories of Dhammapada Commentary [§7(
J&taka Book
71: i. 816-819
Varana
•
78: i. 845-849
nilsa
80: i. 855-856
BhTmawena
96: i. 898-401
Tdapatta
100: i. 407--408
AsfttarQpa
107: i. 418^20
Sfilittaka
119: i. 485
Akftlarftvi
187: i. 477-480
Babbu
188: i. 480-482
Godha
146: i. 497-499
■\ftKa
182: u. 9e-94
Samgftmfivacara
188: ii. 95-97
Vftlodaka
201 : ii. 189-141
Bandhanftgftra
211: ii. 164-167
Somadatta
215: ii. 175-178
Kacchapa
221 : ii. 196-199
K&s&va
268: ii. 328
Culla Palobhana
276: ii. 865-881
Kunidhamma
285: ii. 415-417
ManisOkara
814: iii. 48-48
Story of the Hell-Pot
821 : iii. 71-74
Ku^idCbsaka
Dhammapada Commentary
(I) XX. 5: iii. 407-410
Padhftnakammika Tissa
(I*) iv. 5: i. 866-876
Maochariya Kosiya
(D xviii. 8: iii. 857-859
Tissadahara
(J) XXV. l:iv. 88-86
Pafica bhikkha
(I) xxvi. 81: iv. 192-194
Sivali
(J) vii. 9 e: ii. 196-200
(J*) V. 18 a: ii. 68-78
Sat(hiktl(apeta
(I*) XXV. 2: iv. 86-88
(I) xii. 8: iii. 142-144
Padhfinika Tissa
(IJ) vi. 7: ii. 149-158
Kfinfi-mfttft
•
(J) xxvi. 11: iv. 152-156
(IJ*) XX. 8: iii. 421-425
SambahuU mahallakft
(I*) i. 9: i. 115-122
Nanda
(IJ) vi. 8: ii. 158-157
Pack of vagabonds
(I* J*)xxiv. 4:iv. 58-57
Bandhanfigftra
(I J) xi. 7: iii. 128-127
LA|ud&yi
(I J*) XXV. 8: iv. 91-98
Kokfilika
(I J) i. 7: i. 77-88
Devadatta
(J) xvi. 5: iii. 281-284
Anitthigandha
(I* J) XXV. 2: iv. 86-90
Haihwighfttaka
(!♦) xxii. 1 : iii. 474-478
Sundaii
(I J) V. l:ii. 1-19
(I* J) V. 2: ii. 19-25
Kassapa's pupil
-i7(j Dhammapada CommenUxry: its literary relation* 55
AtalcaBook
SSS:iiLS4-8«
(fl
xxn. 11: iv. IM-IM
Godli>
3»: iii. m-M
(J)
«vi.5:iiLa8t-a»4
Auittlu^uMlba
8W: ill 14S-1W
(J)
iv. 8 a: 1.849-845
Kwin
Ke_v>
SH; ill. 1M-Ifl8
(I)
xvi. t: iiL «7«-«T8
Unj.
**«■§■»■ U.^.W.I»lf
(Jl
ii. 9 a: iii. 88
aiv>
Fh;>id>s,bo]ra,>iKl>i.k>
874: iii. «l»-tt4
(I J)
niv. 7: iv. 65-89
Cull. Dhmuoilia
Cull* Dhanugfjalui
SM; iiL !«»-««
an
iriv. n iv. 76-80
U>;luk>
Aputt&ka sett^
an
xii. i: iii. 139-149
UpuutU
410: iii. 4S5-438
(J)
viii. S; ii. J17-e«
Sdul
Kuii4aUk<d
438: iii. 4SA-490
a*)
L 5: i. 58-66
Qiuird of the mcmkB at Konmbi
489: iii. 491-194
(*•)
ii. 9: L 988.986
NigunavUTia*
449: iv. S9-M
an
i. t: i. 95-87
HXt^hi,^
Mst^hjJcuD^
4«: iv. 79-«7
m
i.« 1.35-87
GbaU
Mattluliuii^
4U:iv.90-0S
(fl
xiiii.8:iv 13-18
HlUpcsalM
Vertxlgloa
465 iv. 144-IJS
CIl
iv. 8: i. 887-889
Vi^fl^abha
466: iv 158-139
0)
i. 18: i 188-180
Devadatta
4«: iv. :S7-19«
a*n
xiii. 9: iiL 178-188
Udil IVIiiiiia
Cilci
0)
liv. «: iii. 199-SSO
Sarabhuniga
Yamaka FitilKriTa
497 iv 388-389
w
LSa:LS9-48
Jltinunta
Devala
M7: iv. 469
(J)
xvi. 0: iii. 281-984
AUha Palobbana
Anitthigandlia
«K: v. 11
0)
xi 1: ill 100-108
Kiudih.
Diunko) women
M8: V. m-lW
a)
X. 7: iii. 65-71
Su*bli>l0
Hah8 Mc«galUjui
Ml:v.«8e-!85
(J)
xvi. 5: iiL 981-984
KUB
Aiiittl>igaa<ll>a
56 Introduction to stories of Dhammapada Commentary [§7e-
Jstaka Book Dhammapada Commentary
5SS: V. 88S-S87 (I) i. 12: i. 18»-150
Culla hamsa Devadatta
5S6: V. 412-416 (I*) xv. 1 : iii. 254-257
Kiinala Natikalahavilpasamana
536: V. 488««-4S4« (J*) xxvi. 32: iv. 1^4-199
Kim&la Sundarasamudda
542: vi. 120-131 (I) i. 12: i. 133-150
Khandahfila Devadatta
§ 7 f . Relation to the Commentaries of DhammapSla. Internal
evidence proves conclusively that the Commentaries of Dhammapala
on the Thera-Gatha, Theri-Gatha, Vimanavatthu, and Petavatthu
are later than the Dhammapada Commentary. Dhammapala refers
to the Dhammapada Commentary four times in Thera-Gatha Com-
mentary (cxc, ccv, ccxxx, ccxl) and once in Vimanavatthu Conunen-
tary (iii. 8). Thera-Gatha Commentary refers (xxvi) to Theri-Gatha
Commentary as yet to come, and Vimanavatthu Commentary is re-
ferred to four times by Petavatthu Commentary.^ Internal evidence
further proves that between twenty-five and thirty stories contained
in these four Commentaries are derived from the Dhammapada
Commentary.
From the Dhammapada Commentary are derived most of the
following stories of the Thera-Gatha Commentary: Ix, Sivali; Ixii,
Vajjiputta; Ixvi, Meghiya; Ixviii, Ekudaniya; Ixix, Channa; xcv,
Cakkhupala; cxxxvi, Maha Kala; cxxxix, Nanda; clxxviii, Yasoja;
cxc, Jambuka; ccv, Vakkali; ccxv, Sappadasa; ccxix, Sumana; ccxxiv,
Sundarasamudda; ccxxxv, Maha Kappina; ccxl, Samkicca; cclix,
Sariputta; and ccbdv, Vafigisa. Dhammapala names the Dhamma-
pada Commentary as the source of stories cxc and ccxl, and Afiguttara
Commentary and Dhammapada Commentary as the sources of story
ccv.
In two stories of the Theri-Gatha Commentary, xli and xlvii,
Dhammapala employs both Afiguttara Commentary and Dhamma-
pada Commentary as authorities. In the case of story xli, Nanda,
the first fourteen lines are almost word for word the same as Afiguttara
Commentary; the rest of the story, although briefer than the original,
is almost word for word the same as Dhammapada Commentary.
Similarly in the story of Patacara, xlvii, the first page is almost word
for word the same as Afiguttara Commentary; but the last four pages
» See PetavaUku CammerUary, 71«*-«, 92"-", 244»-", 257«-".
-§8] Dhammapada Commentary: its datCy aboiU J^50 A. D. 57
are almost word for word the same as Dhammapada Commentary.
For further details, see Introduction, § 7 d.
Four stories of the Vimfinavatthu Commentary are derived from the
Dhammapada Commentary, vii. 9, Matthakundali, is a free version of
Dhammapada Commentary, i. 2. Verbally identical with Dhamma-
pada Commentary are stories i. 15, Uttara (= Dh. cm. xvii. 3);
i. 16, Sirima (= Dh. cm. xi. 2); and v. 2, RevatI (= Dh. cm. xvi. 9,
Nandiya). Three stories of the Petavatthu Commentary are derived
from the Dhammapada Commentary: i. 3, Putimukha (from Dh. cm.
XX. 6); iv. 15 (cf. iv. 1), story of the Hell-Pot (from Dh. cm. v. 1);
iv. 16, Satthikuta (from Dh. cm. v. IS).
Synoptical Table F
Psalms of the Brethren
zzxix. 4S--44
zliv. 48^9
Ix. 60-^2
fadi. 68
Ixvi. 67
Ixviii. 68-69
xcv. 88-89
cxxxvi. 1«S-124
cxzxix. 126-127
clKXviii. 166-167
cxc. 179-180
ccv. 197-«00
CC3CV. 214-215
ccxix. 220-221
ccxxiv. 228-230
ocxxx. 241 refers to
Gczxxv. 254-257
ccxl. 266-268
cdix. 340-342
cdxiv. 395-397
Tiflsa
Sftnu
SivaU
Vajjiputta
M^;hiya
Ekud&niya
Cakkhup&la
MahAK&la
Nanda
Yasoja
Jambuka
VakkaU
Sappadfisa
Sumana
Sundarasamudda
Mahft Kappina
Samkicca
Sftriputta
Vaftglsa
Dhammapada Commentary
1.3:1.37-45
xxiii. 5:iv. 18-25
xxvi. 31 : iv. 192-194
(vii. 9 6) : ii. 192-195
xxi. 6: iii. 460-463
iii. 1 : i. 287-289
xix. 3: iii. 384-386
i. l:i. 3-24
i. 6: i. 66-77
i. 9: i. 115-125
xxiv. 1 : iv. 37-46
V. 11: ii. 52-63
XXV. 11: iv. 117-119
viii. 11: ii. 256-260
(xxv. 12) : iv. 129-137
xxvi. 32: iv. 194-198
iv. 12: i. 434-447
vi. 4: ii. 112-127
viii. 9: ii. 240-253
(i. 8) : i. 88-96
xxvi. 37: iv. 226-228
§ 8. Date of the Dhammapada Commentary: 450 a.d.
The facts brought out in the preceding discussion of the relation
of the Dhammapada Commentary to the works of Buddhaghosa, to
the Jfttaka Book, and to the Commentaries of Dhammapftla make it
abimdantly clear that the works with which we are chiefly concerned
must be arranged in the following chronological order:
58 Introduction to stones of Dhammapada Commentary [§8-
1. Buddhaghosa's Visuddhi-Magga and Commentaries, 410-
432 A.D.'
3. Jataka Book (J&taka'Atthavantian&) ; redactor unknown.^
3. Dhammapada Commentary (Dhammapada-Atthakatha) ; com-
pfler unknown.*
4, Dhamraapala's Commentaries, latter part of fifth century a.d.*
An apparently naive remark by the compiler of the Dhammapada
Commentary in the story of the Hell-Pot, v. 1, gives us a possible
clew to the date of the work. At the end of the story of the four adul-
terers, ii. 11'^"'*, he remarks, " Although the four wicked wights have
been sinking in the Pot ever since King Pasenadi Kosala heard those
soimds, not even yet {ajjdpi) have a thousand years elapsed."
If Pasenadi is the king so often referred to as warring with Ajata-
aattu, we may set 500 B.C. as his approximate date.' The remark
referred to would then be good evidence that the Dhammapada Com-
mentary was composed between 450 and 500 a.d. Moreover, the par-
ticle api would seem to indicate that at the time of writing the period
of a thousand years was not quite up, but nearly so.
The evidence furnished by this remark agrees perfectly with the
evidence we find in the Dhammapada Commentary regarding the
chronological order of Buddhaghosa's works, Jataka Book, Dhamma-
pada Commentary, and Dharamapala's Commentaries. It is certain
that the Dhammapada Commentary is later than the Jataka Book,
and that the Jataka Book is later than the works of Buddhaghosa.
Now the date of Buddhaghosa's literary activity is approximately
410-432 A.D. Therefore we shall probably be not far from right if we
fix 440 A.D. as the approximate date of the redaction of the Jataka
Book and 450 a.d. as the approximate date of the Dhammapada
Commentary.
' For Buddhaghoaa's life and work, see Rhya Da^ids's articles in the Eneyelo-
jMudia lirUanniea and in Hastings, Encyclopaedia qf Religioti and EihtM. Cf. also
Wintemitz, HitUrry qf BvddkiM lAterature, pp. 158-154, 167-161. 1C4-166.
* On the Jataka Book, see Rhys Davids. Buddhist India, chap, xi, pp. 1S9-20S;
Wintemit!!. History of Buddhist Liieraiure, pp. 89-187, 163-154; and Wmtemitz's
article in Hastings, Encyclopaedia,
' On the Dhammapada Commentary, cf. Wintemitz, History qf Buddhitt LUerature,
pp. 153-157, and his article on the Jataha, m Hastings, Encyclopaedia.
* On Dhaminapala, see Wintemitz, Ilitlory qf Buddhist Literature, pp. Ifll-1G4.
ftnd Rhys Davids's article in Hastings, Encyclopaedia. According to Rhys Davids,
Dhanunapola flourished in the last quarter of the fifth century a.d.
* On Faaenadi, aee Rhys Davids, Buddhitt India, pp. 8-11. Vincent A. Smith,
Early History qf India, 2d ed.. p. 44. puts Aj&tasattu at 50CM75 B.C.
-§9] Dhammapada Commentary is of unknown aiUhorahip 59
§ 9. Authorship of the Dhammapada Commentary
The authorship of the Dhammapada Commentary is ascribed in the
colophon to Buddhaghosa. This colophon, however, is the only evi-
dence the fom* volumes of text contain that such is the case. The
question is one which affects not only the Dhammapada Commentary,
but the J&taka Commentary as well. Indeed, so closely does the
Dhammapada Commentary resemble the J&taka Conmientary, both
in form and content, and so dependent on the Jfttaka Commentary is
the Dhammapada Commentary, that the problem of their authorship
is a single problem, not to be divided, and best approached from the
side of the J&taka.
Buddhaghosa expressly names himself as the author of the Visuddhi-
Magga, the Commentary on the Vinaya Pifaka, and the Commentaries
on the four greater Nik&yas in the introductory stanzas to these works.
In the Gandhavamsa, a Burmese work of the seventeenth century a.d.,
he is also named as the author of the Commentaries on theP&timokkhas,
Abhidhamma Pitaka, £liuddaka-P&tha, Dhanmiapada, Sutta-Nip&ta,
Jataka, and Apad&na.^ In the second part of chapter xxxvii of the
Mah&vamsa, which contains an account of Buddhaghosa's literary
career, the yet more sweeping statement is made that Buddhaghosa
" translated all the Cingalese Conmientaries into Pftli." *
Rhys Davids, in discussing the authorship of the Jataka Commen-
tary, argues that this statement by no means implies that Buddha-
ghosa is the author of all the Commentaries we possess.' In his
opinion Buddhaghosa would certainly not have begun work on the
Jataka Commentary before completing Visuddhi-Magga, Vinaya
Commentary, and the Commentaries on the four greater Nikayas.
Yet this is practically what we are asked to believe. Otherwise we
should expect to find in the introductory stanzas to the Jataka Com-
mentary at least a reference to Buddhaghosa's principal works. As
a matter of fact, while three elders are there mentioned with respect,
there are no references to Buddhaghosa's teachers in India and Cey-
lon and no allusions to his conversion, journey from India, or previous
writings. The argument from silence seems to Rhys Davids to be
convincing.
» Gandhavanisa, JPTS,, 1886, p. 59.
« Text in Andersen's Pali Reader, part 1, pp. 115-114 (114"-").
' See Rhys Davids, Buddhist Birth Stories, pp. bdii-lrvi.
60 Introdtiction to stories of Dhammapada Commentary [§g-
Fausbdlly referring to the statement of the Gandhavamsa that
Buddhaghosa is the author of the Jataka Commentary, argues that
while it is certain that Buddhaghosa is the author of the Visuddhi-
Magga, the Commentary on the Vinaya, and the Commentaries on
the four greater Nikayas, it is incredible that he should have written
six others equally long, especially if he remained only three years in
Ceylon and was not only a translator, but also an independent writer.^
The arguments of Rhys Davids and Fausboll are convincing and
apply also to the Dhammapada Commentary.* Indeed, on account of
the dependent relation of the Dhammapada Commentary to the
JStaka Commentary, they apply with even greater force to the Dham-
mapada Commentary. But the strongest argument of all is this:
The Jataka Commentary and the Dhammapada Commentary differ
so widely in language and style from the genuine works of Buddha-
ghosa as to make it in the highest degree improbable that he is the
author of either of them.* The cumulative force of these three argu-
ments is irresistible.
Buddhaghosa is not the author of the Jataka Commentary or of
the Dhammapada Commentary. Their authors are imknown.
§ 10. References to Dhammapada Commentary stories in
Milindapafiha iv and vi
It has long been the opinion of scholars that, while Books ii and iii
of the Milindapafiha date from the beginning of the Christian era.
Books iv-vii and parts of Book i are as late as the fifth centiuy a.d.*
Books iv-vii are full of references to the Jataka Book, and Books iv
and vi refer to many stories and legends found only in fifth century
Commentaries. The publication of the Dhammapada Commentary
* See the Postscriptum to Fausb(5ll's edition of the Jataka, vol. vii. pp. viii-ix.
* Cf. Wintemitz, History of Buddhist Literature, pp. 152-154.
' In Hastings, Encydopaedia of Religion and Ethics, vol. ii. p. 886, col. 2, Rhys
Davids says of the Jaiaka Commentary and the Dhammapada Commentary: "In both
style and matter each of these books differs from the other, and from such portions of
the works of Buddhaghosa as are accessible to us." The last half of this statement is
quite correct, but the first half is utterly wrong. The Jataka Book and the Dhammapada
Comm£ntary are so similar m language and style and subject-matter as to arouse the
suspicion that they are by the same author. There is no absolute proof that this is
the case, however. See Litroduction, § 7 f . For a comparative study of the Dham^
mapada Commentary and Ahguitara Commentary versions of a typical story, see £.
Hardy, Story qf the Merchant Ghosaka, in JRAS., 1898, pp. 741-794.
* See Schrader> Fragen des Kimigs Menandros, £inleitung, pp. vii-xxzv; also
Wintemitz, History of Buddhist Literature, pp. 139-146.
-§ 10] References to stories of this loork in Milindapaflha 61
enables us to identify a considerable number of these stories. Book
iv, at p. 115 of the text and p. 291, refers to a group of seven stories,
and Book vi, at p. 350, to a group of ten additional stories, all of which
(with a single exception) occur either in the Dhanunapada Commen-
tary or in the Jfttaka Book or in the Vim&navatthu Commentary.
Most of these storiesy however, occur in the Dhammapada Commentary
and nowhere else.
The Dhammapada Commentary stories referred to are as follows:
i. 2, Matthakundali; (possibly) iv. 8, SuppiyS; iv. 12, Garahadinna;
V. 89 Ananda setthi; v. 9, Sumana mal&k&ra; v. 11, Jambuka &j!vaka;
ix. 1, Ekas&taka brahmana; xi. 2, SirimS nagarasobhinl; xiii. 7,
Fesak&radhltS; xvii. 3, Punna bhataka; xvii. 5, Saketa-brahmanassa
&llUianadassana; xvii. 6, Punna dfisi; xxi. 8, Cul& Subhadd^. In addi-
tion Milindapafiha at 349**, 350*, and 350* refers respectively to the
three principal legends of the Dhammapada Commentary version of
the Twin Miracle, xiv. 2; namely, 1. Twin Miracle, 2. Preaching of the
Abhidhamma in the World of the Thirty-three, 3. Descent to earth of
the Buddha and attendant deities. Most of the references at Milin-
dapaflha 349 appear to be to the Commentary on the Sutta-Nipata.
These references are of little assistance in fixing the date of the
Dhammapada Commentary, but tend to prove that Books iv-vii of
Milindapaflha are as late as the beginning of the sixth century a.d.
Synoptical Table G
I Milindapaflha
Dhammapada
Other Com- Milindapaflha
115'*-"
Commentary
mentaries
1* Sumana m&l&k&ra
V. 9: ii. 40-47
291»*«
2* Ekas&taka br&hmaQa
ix. 1 : iii. 1-5
A. cm. 102-104
291«-"
3* Pin^ija bhataka
xvii. 8: iii. 30«-807
291»-"
4 MaUikAdevI
J&. cm. iii. 405-406
291"-"
5 Gop&lamAU
29111-14
6 Suppiy& up&sikA
(iv. 8):i. 411«->«
(Cf. Vin. 1. 217»o-218")
29114-17
?• Puijnft dA8l
xvii. 6: iii. 321-325
J&. cm. ii. 286-287
n Milindapaflha
•
350*-"
1* Sumana m&lAk&ra
V. 9: ii. 40-47 (47")
See Story 1 above
2* Garahadinna
iv. 12: i. 434-447 (446»*)
3* Xnanda setthi
V. 3: ii. 25-29 (29')
4* Jambuka &jlvaka
V. 11: ii. 52-63 («3>»)
5 MandOka devaputta
Vv. cm. 216-219 (219»)
6* MattAkui)dali **
i. 2: i. 25-37 (37^
Vv. cm. 322-330 (330»»);
J&. cm. iv. 50-62
62 Introduction to stories of Dhammapada Commentary [§ lo-
n MilindapafLha Dhammapada Other Com-
860*"" Commentary mentaries
7 Sulasft nagarasobhinl Jft. cm. iii. 485-489
8* SirimA ** xi. 2: iii. 104-109 (109^^
9* PesakftradhlU ziii. 7: iii. 170-176 (175^)
10* C0]& Subhadd& zxi. 8: iii. 465-471 (471*)
11* SftkeU-br&hmanasaa zvii. 5: iu. 817-821 (820^0) J&. cm. i. 808-810
ftlfthanadn88ana
§ 11. Parallels to Stoiy-Cycle of Udena ^
The story of Udena is the longest, and in many respects the most
interesting, of all the stories of the Dhammapada Commentary. It
is in reaUty a cycle of six stories of. diverse origin and character, deal-
ing with the fortunes of Udena, his principal treasurer, and his three
queen-consorts. Only two of the stories are mainly concerned with
the fortunes of Udena, the rest being introduced by simple and*familiar
literary devices. The story of the fortunes of Udena in the Dhamma-
pada Commentary stands in much the same relation to the embedded
stories as the frame-story of Udena in the Kath&saritsagara to the
rest of the collection. Parallels to one or more of the stories are found
in Buddhaghosa's Visuddhi-Magga, Buddhaghosa's Commentaries on
the Majjhima and Aiiiguttara, the Divyavadana, Kathasaritsagara,
and other Sanskrit collections, and the Tibetan Kandjur. The kernel
of two of the stories is derived from the Sutta-NipS,ta and the Udana.
Story ii. 1. 1: i. 161-169 relates the circumstances of the birth and
youthful career of Udena. The same story is related briefly by Buddha-
ghosa in his Commentary on Majjhima 85 (see Lacote, p. 251). A
somewhat different version of the story is found in chapter ix of the
Kath&saritsagara.
Story ii. 1. 2: i. 169-187 relates the seven marvelous escapes from
death of the luck-child Ghosaka, and is preceded by an account of
Ghosaka's previous kamma. The same story is related in detail by
Buddhaghosa in his Commentary on the Etadagga Sutta of the
Afiguttara.^ For a comparative study of the two versions, see E.
Hardy, JRAS.j 1898, pp. 741-794. Parallels occur in many
Sanskrit collections, and in fact in almost all of the literatures of the
world. For a comparative study of the Oriental versions, see J. Schick,
Das Gliickskind mit dem Todeshrief?
^ See F. Lao6te, Easai sur Ound4hya et la Brhatkathd, pp. 247H273.
* See footnote number 1 on next page.
< J. Schick, Corjma Harnleticum (Berlin, 1912) : 1 Abteilung, 1 Band, Das Oliicks-
kind mit dem Todeshruf^ OrienUdiache Fasaungen.
^§ i«] Parallels to Story-Cycle of Udena 63
Story ii. 1. S: i. 187-191 relates the drcumstances under which
Sftm&vatl became one of the queen-consorts of Udena. ^ Similar in all
respects is the story of Pradyota and ^&nt& (S&m&vatI) in the Kand-
jur. See A. Schiefner, Mahakdtjdjana und Konig Tshanda-Pradjota: '
V, Epidemic zu UdshdshajinI (pp. 14-17).
Story ii. 1. 4: i. 191-199 relates the capture of Udena by Canda-
Pajjota and the winning of V&suladatt& by Udena. Close parallels
to this story occur in the Kath&saritsfigara and Kandjur. See KathA-
saritsfigara, frame-story of chapters xi-xiv; and Schiefner, Mahdhat-
jdjanay xv, Udajana's Gefangennehmung und Rettung (pp. 35-40).
The same story is related very briefly by Buddhaghosa in his Conmien-
tary on Majjhima 85 (see Lacote, p. 251).
Story ii. 1. 5: i. 199-203 (cf. xiv. 1 : iii. 193-199) relates the Buddha's
rejection of Mfigandiya's offer of his daughter in marriage. The source
of this story is Sutta-Nipftta, iv. 9, or some derivative thereof.^ A close
parallel is DivyS,vad&na, xxxvi, part 1, pp. 515-529. For a Sanskrit
parallel from Eastern Turkestan, see A. F. R. Hoemle, JRAS.^ 1916,
pp. 709 ff.
Story ii.* 1. 6: i. 208-231 relates the compassing of SSm&vatl's
death by MSgandiyfi, and is preceded by the stories of the three treas-
urers» the monks and the tree-spirit, and Khujjuttara.^ A close parallel
to this story is Divyftvadftna, xxxvi, part 2, pp. 529-544. Brief out-
lines of the story occur in Buddhaghosa's Visuddhi-Magga, xii.
169 1 ff., and in Schiefner, Lebensbesckreibung QdkjamunCs (from the
Kandjur), p. 47 (247). The burning of SS,mavatI and her five hundred
women is the subject of Ud&na, vii. 10. The Dhammapada Com-
mentary quotes the Udana-passage word for word.
§ 12. Parallels to Dhammapada Commentary stories in Sanskrit
(Divyavad£na) and Tibetan (Elandjur)
The DivySvadana contains four parallels to stories of the Dhamma-
pada Commentary. The story of Mendhaka, chaps, ix-x, pp. 123-135,
is a close parallel to the Dhammapada Commentary story of Mendaka,
xviii. 10: iii. 363-376. The story of the Twin Miracle in DivyavadS-na,
chap, xii, pp. 143-166, is closer to J&taka 483: iv. 263-267, than to
* Buddhaghosa's version of Parts 2, 3, 5, and G of the Udena-cycle is found in
his Afiguttara Commentary at pages 249-264» as stated above at p. 50, Synoptical
Table D 2. — Postscript footnote.
' Mhrwirea de Vacademie impiriaU dea sciences de St-Pitersbourg, viie s^rie, tome
xxii, No. 7.
64 Introduction to stories of Dhammapada Commentary [§ 12-
Dhammapada Commentary, xiv. 2: iii. 199-230. The Divyavad&na
version of the story of CuUa Panthaka, Cudapaksha, chap, xxxv^
pp. 483-515, differs materially from the version common to Jataka
4: i. 114-120, and Dhammapada Commentary, ii. 3: i. 239-250. The
Story of the Past is the story of the mouse-merchant, as in the J&taka.
Part 1 of the story of Mftkandika, chap, xxxvi, pp. 515-529, is a close
parallel to the story of Magandiya in Dhammapada Commentary,
xiv. 1: iii. 193-199 (cf. ii. 1. 5: i. 199-203). Part 2 of the story of
Makandika, chap, xxxvi, pp. 529-544, is a close parallel to the story
of the compassing of S&mavati's death by Magandiy& in Dhamma-
pada Commentary, ii. 1. 6: i. 213-231. In Divyavadana, Mfigandiy&'s
motive is jealousy; in Dhammapada Conmientary, it is hatred of the
Buddha. On DivyS,vadana, xxxvi, see Lacote, pp. 258-262.
The Tibetan Kandjur exhibits parallels to stories of our collection.
Thus three stories in Schiefner, Mahdkdtjdjana und Konig Tshar^da-
Pradjota, are strikingly similar to stories of the Dhanmiapada Com-
mentary. Stories v and xv, corresponding respectively to Dhamma-
pada Commentary, ii. 1. 3 and ii. 1. 4, have been discussed above.
The third story, xix, Pradjota's Trfiume und deren Deutung durch
MahakStjajana, relates Maha Katyayana's interpretation of twelve
words heard and eight visions seen in a dream by King Pradyota.
It is a striking parallel to the story in Dhanmiapada Conmientary,
V. 1: ii. 1-12, and Jataka 314: iii. 43-48, of the Buddha's interpre-
tation of four syllables heard by King Pasenadi; to the story in
Jataka 418: iii. 428-434, of the Bodhisatta's interpretation of eight
sounds heard by the King of Benares; and to the Buddha's interpre-
tation of the sixteen dreams of King Pasenadi in Jataka 77: i. 334-
346. Stories xix-xx form a striking parallel to the story of the king's
dreams in Bidpai's Fables. See Keith-Falconer, Introduction, pp.
xxxi-xxxiii, and translation, pp. 219-247; also KnatchbuU's transla-
tion, pp. 314-338.
§ 13. Hardy's Legends of Gotama Buddha (Cingalese)
Chapter vii of Robert Spence Hardy's Manual of Buddhism con-
tains fifty-two legends of Gotama Buddha, representing in bulk
nearly one half of the work. Most of these legends are derived from
a Cingalese translation of the J&taka Book or from medieval Cinga-
lese collections of legends and stories. From a comparison of the con-
tents of the Dhammapada Commentary with the contents of this
-§ 14] Parallels in Sanskrity Tibetan^ Cingalese^ Burmese 65
chapter it appears likely that nearly one half of Hardy's L^ends are
indirectly, through the medium of medieval Cingalese collections, de-
rived from the Dhammapada Commentary. The correspondences are
indicated in the following table:
Hardy's
Legends of
Subject
Dhammapada
Gotama Buddha
Commentary
Number
Page (Ed. 2)
Book
Story
10
200-203
S&nputta and MoggalUna
•
1
86
111
203-210
Buddha visits Kapila
•
1
9 a]
1«
210-212
Nanda and R&hula
•
1
9a-6
17
226-234
VisAkhA
iv
8
18
234-242
Anuniddha-Sumana
XXV
12
19
242-244
Buddha visits Ves&li
xxi
1
21
257-261
Aflgulim&la
•••
xiu
6
29
284-286
Cificft
• ••
XUl
9
80
287-290
Mind-reading
• *•
Ul
2
31
290-292
Bandhula
iv
3
32
292-294
Vfisabhakhattiyt
iv
3
35
296-297
Chattap&ni
iv
7
36
297-298
Asadisadfina
• ••
XUl
10
38
300-308
xiv
2a-(f
39
308^18
««
xiv
ie-f
40
313-314
Aggidatta
xiv
6
41
314-317
Sounds of evil omen
V
1
42
317-^20
S&kiyas and Koliyas
XV
1
43
326-333
Devadatta and Ajfitasattu
•
1
12
45
337-340
Death of Devadatta
•
1
12
49
349-351
Death of Moggall&na
X
7
50
351-352*
Suppabuddha
•
IX
12
§ 14. Rogers's Buddhaghosha's Parables (Burmese)
In 1870 Captain T. Rogers published under the title Biuldhaghosha's
Parables an English translation of twenty-nine Burmese legends and
stories. Of these, fifteen are late Burmese versions of legends and sto-
ries of the Dhanmiapada Commentary. The correspondences are
indicated in the following table:
Buddhaghosha's Parables
Chapter Page
1
2
3
4
5
1-11
12-17
18-24
25-31
32-60
Title
Dhammapada
Commentary
Book Story
Cakkhup&la
i 1
Maddhakun^li
i 2
TissaThera
i 8
Culla KAla and Mah& K&la
i 6
Udena '
u 1
> The story of Ghoaaka is omitted and the story of S&mAvatI is compressed into
one pan^aph.
Chapter P^
6
61-71
7
72-77
8
78-86
9
87-97
10
98-102
11
lOS-104
12
105-106
18
107-119
15
125-135
24
160-168
66 Introduction to dories of Dkammapada Commeniary [§ 14-
Buddhaghosha's Parables Title Dhammapada
Commentary
Book Story
CuUa Pantliaka ii 8
Ptohationer Tissa v 15
MahA Kappina Thera vl 4
Ptobatianer Pan^ta vi 5
Kisft Gotaml viii 13
Girl and Hen xxi 2
Hen and Little Sow xxiv 2
Culla Sumana xxv 12
Hell-Pot V 1
Dhammad&na xxiv 10
§ IS. Previous translations of Dhammapada and of parts of
Commentary
The Dhammapada has been translated many times. The following
list contains the titles and names of authors of all the complete trans-
lations: Pali into Latin: DhammapadaMf Y. Fausboll, Hamiiae, 1855.
Revision of the same: The Dhammjapada^ V. Fausboll, London, 1900.
Pali into English: Buddha^s Dhammapada^ or Path of Virtue^ F. Max
MfQler (in the Introduction to Captain T. Rogers, Biuidhaghosha*s
Parables) f London, 1870. Also the following revisions of the same:
The Dhammapaday F. Max MuUer, forming part 1 of volume x of the
Sacred Books of the East, 1st ed., Oxford, 1881 ; 2d ed., Oxford, 1898.
Dhammapada, James Gray, 1st ed., Rangoon, 1881; 2d ed., Calcutta^
1887. Hymns of the Faith (Dhamm^ipada) , Albert J. Edmunds,
Chicago, 1902. The Buddha's Way of Virtue^ in the Wisdom of the East
Series, W. D. C. Wagiswara and K. J. Saunders, New York, 1912.
Pali into German: Das Dhammapadam, A. Weber, in ZDMG., 14.
1860; reprinted in Indische Streifen, 1. 1868. Worte der Wahrheit,
L. V. Schroeder, Leipzig, 1892. Der Wahrheitspfad, K. E. Neumann^
Leipzig, 1893. Pali into French: Le Dhammapada,, Femand HA,
Paris, 1878. Pali into Italian: II Dhammxipada, P. E. Pavolini, Mai-
land, 1908. Sanskrit into Chinese into English: Texts from the Bvd-
dhist Canon, commmdy known as Dhxmmiapada, Samuel Beal, London,
1878. Sanskrit into Tibetan into English: Uddnavarga, W. W. Rock-
hill, London, 1883.
Only a few of the stories of the Dhammapada Commentary have
ever been translated. The first four stories are translated by C. Duroi-
selle in volume ii of the review Buddhism, Rangoon, 1905-08. The
first two stories are translated by Godefroy de Blonay and Louis de la
-§ 16] Trandalians of Dhammapada^ and from Commentary 67
Y^nieTouada in the Revue derHisUnredesRdigions,i6. 189^ Stories
i. 5 and iv. S are translated by the same scholars in the same Reoue^
99. 1894. Warren, Buddhism in Trandations^ contains iv. 4 (pp. 264-
267), iv. 8 (pp. 451-481), iv. 11 (pp. 880-88S), x. 7 (pp. 221-226), xvii. 2
(pp. 4S0-4S1), and xxv. 2 (pp. 4S2-43S). A translation of the story of
Ghosaka (ii. 1. 2, Story of the Present) by E. Hardy is given in JRAS.^
1898, pp. 741-794. For an analysis of the stories of Books i-iv, see
my paper, Buddhaghosa*s Dhammapada Commentary^ in Proceedings
of the American Academy of Arts and Sciences^ 45, pp. 467-550. For
translations of parallel stories in the Jdtaka Book^ see the Cambridge
translation into English, or J. Dutoit*s translation into German.
The German version is vastly superior to the English.
§ 16. Editions of the text of the Dhammapada Commentary
In 1855 extracts from the Commentary were published by V. Faus-
b5ll in his edition of the Dhammapada. These extracts form the basis
of the admirable translations by H. C. Warren in Buddhism in Trans-
lotions (see Introduction, § 15, paragraph 2). In 1906 the P&li Text
Society began the publication of a complete edition of the text, under
the editorship of H. C. Norman of Ben&res. The contents and date
of publication of the several installments are as follows : Vol. i, part 1 ,
containing Book i, 1906. Vol. i, part 2, containing Books ii-iv, 1909.
Vol. ii, containing Books v-viii, 1911. Vol. iii, containing Books ix-
xxii, 1912. Vol. iv, containing Books xxiii-xxvi, 1914. Vo). v. In-
dexes, 1915. Much to the regret of all students of Pfili literature.
Professor Norman died on April 11, 1913, before the publication of the
fourth and last volume of the text. The revision of the last three or
four sheets of the text and the copying and revision of the Indexes was
completed by a pupil of Norman's, Pandit Lakshman Shastri Tailang.
There are two excellent native editions of the Commentary: a Bur-
mese edition by f7 Yan, Rangoon, 1903, and a Cingalese edition by
W. Dhamm&nanda Mah& Thera and M. N&nissara Thera, Colombo,
1898-1908. The Pali Text Society edition of the Commentary con-
tains so many errors, the result not only of careless proof-reading, but
of failure to exercise good judgment and common sense in the choice
of readings, that the translator has been obliged to rely mainly on the
Burmese native edition. The readings of this edition are generally
given (although not always correctly) in the footnotes of the London
edition.
Introduction to stories of Dhammapada Co
^ 17. Brief list of books on the life and teachings of the Buddha
Many books liave been written about the Buddha, but not many
good ones. Bibliography: Buddkitm, a list of references in the New
York Public Library. Compiled by Ida A. Pratt, New York Public
Librarj", 1916. On the life of the Buddha, see T. W. Rhys Davids's
article Buddha in the Encyclopaedia Britaiinica, 11th ed., and A. S.
Geden's article Buddha in Hastings, Encyclopaedia of Religion and
Ethics. On the teachings of the Buddha, see Rhys Davids's article
Buddhism in the Britannica. The best handbook of the life and teach-
ings of the Buddha is R, Pisehel, Leben und Lehre des Buddha, in the
Series Aus Natur und Geisteswelt, Band 109, 2 Auflage, Leipzig, 1910.
The following books will also be found useful: T. W. Rhys Davids,
Buddhism: its History and Literature, in American Lectures on the
History of Religions, New York and London, 1904. Edmund Hardy,
Der Buddhismus nach dlteren Pdli-Werken dargestellt, MUnster, 1890.
Edmund Hardy's brief manual Buddha in the Sammlung Goschen,
Leipzig, 1905. Hermann Oldenberg, Buddha: Seiii Leben, seine
Lehre, seine Gemeinde, 6 Auflage, Stuttgart und Berlin, 1914. Reginald
S. Copleston, Buddhism. Primitive and Present, in Magadha and Cey-
lon, 2d ed,, London. 1908, H, Kern, Manual of liulian Buddhism, in
the Grundrhis der Indo-Ariichen Philologic. Strassburg, 1896.
On Primitive Buddhism in its relation to other Indian religions,
see G. F. Moore, History of Religions, vol. i, chap, ii, and H. Oldenberg,
Die Indische Religion, in Die Rcligionen des Orients, Teil i, Abteilung
iii, 1, of Die Kullur der Gegenwart. For a comprehensive sketch of
Buddhism as a world-religion, see H, Hackmann, Buddhism as a Reli-
gion, in Probstkain's Oriental Series, vol. ii, London, 1910. On the early
history of Buddhism in India, see T. W. Rhys Davids, Buddhist India.
in TheStoryofthe A^a/ion.s, London and New York, 1911. On the history
of the Buddhist sects, see Rhys Davids's article Hinaydna in Hastings,
Encyclopaedia of Religion and Ethics. On the Buddhist literature, see
M. Wintemitz, Die Buddhist isclte Litteratur, in Geschichte der Indischen
Litteratur, Zweiter Band, Erste Halfte, Leipzig, 1913; also A. A, Mac-
donell's article Literature {Buddhist) in Hastings, Encyclopaedia of Re-
ligion and Ethics. and Rhys Davids's article Bwf/rfAwjre in ihe Briiannica.
Translations of Selections: H. C. Warren, Buddhism in Transla-
tions, in Harvard Oriental Series, vol. iii, Cambridge, Massachusetts,
Sixth Issue, 1915; J. Dutoit, Das Leben des Buddha, Leipzig, 1906;
K. Seidenstiicker, Pdli-Buddhismus in (fbersetzungen, Breslau, 1911;
M. Wintemitz, Buddhismus, in A. Bertholet, Religionsgeschichtliches
-i 17] Books on Buddha* s life and teachings 69
Lesebuch, Tubingen, 1908. Complete Translations of Texts: Of the
Vinayay Pdiimokkha, Mahd Vagga^ and Cidla Vagga have been trans-
lated by T. W. Rhys Davids and H. Oldenberg in Sacred Books of the
Easty vols, xiii, xvii, and xx. Of the Dtgha^ Suttas 1-18 (vol. i) have
been translated by K. E. Neumann, Die Reden Gotamo Buddhos aus
der langeren Sammlung Dtghanikdyo des Pdli- KanonSy I Band, MUn-
chen, 1907; Suttas 1-23 (vols, i-ii) by T. W. Rhys Davids, Dialogues
of the Buddha^ vols, i-ii (vols, ii-iii of the Sacred Books of the Buddhists) ,
London, 1899, 1910. The entire Majjkima has been translated by
K. E. Neumann, Die Reden Gotamo Buddhos aus der mittleren Samm-
lung Majjhim4inikdyo des Pati-KanonSy 3 Bde., Leipzig, 1890-1902;
Suttas 1-50 have been translated into English by the Bhikkhu Sll&c&ra,
Discourses of Gotamxi the Buddha^ vols, i-ii, London, 1912, 1913. Of
the AfiguUaray Nipdtas 1-3 (vol. i) have been translated by E. R. J.
Gooneratne, Galle, Ceylon, 1913. For translations of the Dhamma-
paday see Introduction, § 15. The Uddna has been translated by
D. M. Strong, London, 1902. The Itivuttaka has been translated by
J. H. Moore, Sayings of the Buddha^ New York, 1908. The Sutta
Nipata has been translated by V. Fausb&Il, part 2 of volume x of the
Sacred Books of the Easty 1st ed., Oxford, 1881; 2d ed., Oxford, 1898;
also by K. E. Neumann, Die Reden Gotamo Buddhos aus der Samm-
lung der Bruchstucke Suttanipdto des Pdli-KanonSy Leipzig, 1905, 2
Auflage, 1911. The Thera-Gdthd and Therl-Gdthd have been trans-
lated by K. E. Neumann, Die Lieder der Monche und Nonnen Gotamo
Buddhos y Berlin, 1899; also, together with the greater part of the
stories in prose from the Commentaries of Dhammapdlay by Mrs. C. A.
F. Rhys Davids, Psalms of the Early Buddhists: i. Psalms of the
Sisters {Therl-Gdthd Commentary) y London, 1909; ii. Psalms of the
Brethren {Thera-Gdthd Commentary) y London, 1913. Of the Jdtdka
Book there are two complete translations : the Cambridge translation
into English and the far superior translation into German of J. Dutoit.
The Niddnakathd has been translated by T. W. Rhys Davids, Bud-
dhist Birth StorieSy London, 1880. The Milindapaflha has been trans-
lated by T. W. Rhys Davids in Sacred Books of the Easty vols, xxxv,
xxxvi. — Addendum. Dighanikdya in Ausioahl ubersetzt by R. Otto
Franke, GOttingen, 1913. Suttas 1-5, 8, 9, 11, 13, 16, 21, 26, 27.
SYNOPSES OF THE LEGENDS OF THE
DHAMMAPADA COMMENTARY
Book I. PftirSi Yamaka Vagga
L ''If thine eye offend tfaee, pluck it out" p. 1 « 1]. A houfleholder of
SAvatthi makes a vow to a tree-flpiiit, whereby he beoomes the father of two sons.
Because the tree was protected (p&lita) by him, he names his sons Mah& P&la and CulU
P&la. When the sons reach numhood, their parents set them up in households of their
own. At this time the Buddha takes up his residence at Jetavana, and establishes
the multitude in the Way to Heaven and the Way to Deliverance. The Noble Dis-
ciples perform two duties daily: before breakfast, they give alms; after breakfast,
bearing offerings, they go to Jetavana monastery to hear the Law. One day Mah&
P&la accompanies them to the monastery, and is so impressed by the Buddha's sermon
that he decides to retire from the world and become a monk. Taking leave of his
younger brother, he retires from the world and is admitted to the Order.
After five years have passed, he comes to the Buddha and asks him how many
are the Burdens of the Religious Life. On being told that there are two: the Burden
of Study of the Scriptures, and the Burden of the Practice of Meditation, he chooses
the latter as being better suited to his advanced years. The Buddha gives him a Sub-
ject of Meditation, and accompanied by sixty monks, he retires to a distant village
and enters upon residence for the season of the rains. The villagers obtain the privilege
of entertaining them, and a physician offers them his services. Mah& P&la, on learn-
ing that the monks intend to avail themselves of all of the Four Postures (walking,
standing, sitting, lying), takes a vow not to lie down. After encouraging each other
to observe Heedfulness, the monks devote themselves to the Practice of Meditation.
At the end of the first month, Mah& P&la's eyes begin to trouble him. The
physician treats him, but as he never lies down to rest, the treatment does him no good.
However, he resolutely keeps his vow, and one night, at one and the same moment,
loses his eyesight and attains Arahatship. At the end of the rainy season the monks
attain Arahatship, and express a desire to see the Teacher. Mah& P&la, knowing that
there is a forest on the way haunted by evil spirits, and fearing that he may be a
hindrance to them, sends them on ahead, directing them to ask his brother Culla P&la
to send some one to lead him, and to greet the Buddha and the Eighty Chief Elders in
his name. Culla P&la sends his nephew P&lita. As P&lita is leading his blind uncle
through the forest, he hears the voice of a woman singing. P&lita excuses himself,
goes to her, and breaks his vow of chastity. Mah& P&la dismisses him. Sakka king
of gods sees Mah& P&la's plight, disguises himself as a wayfarer, and leads^ the blind
Elder to S&vatthi. One night after a heavy rain, the blind Elder takes a walk in the
cloister and tramples many insects to death. Visiting monks report the matter to
the Buddha, who replies that as the Elder did not see the insects, he is innocent of
offense. The monks then ask how it happened that the Elder, although predestined
to Arahatship, lost the sight of his eyes. The Buddha relates the following
1 a. Stmy of the Past: The wicked physician and the woman. A woman of
Benftres promises to become the slave of a physician if he will cure her of an affection
72 Synapses of stories of Dhaviviapada Commentary
cA the eyes. The physician cures her: but the woman, repenting of her Itargain,
attempts to deceive him by telling him that her eyes are worse than ever. In revenge
the physician gives her an''otntment that makes her blind. That physician was Maha
PftU.
2. Why ay for the moon? [i. 2 =^ 2|. A niggardly Brahman named Nevcr-Gave
has an only sati, whom he dearly loves. Desiring to give his son a pair of ear-rings,
but at the same time to avoid unnecessary expense, he heats out the gold himself and
makes him a. pair, wherefore the people call the boy Burnished -Ear-rings, Mattha-
kundali. Wlien the boy is sixteen years of age, he has an attack of jaundice. The
mother wishes to have a physician called, but the father demurs at the thought of
paying him hb fee, inquu-es of various physicians what remedies they are accustomed
to prescribe for such and such ailments, and prescribes for him liimself. The boy
grows steadily worse, and is soon at the point of death. Realizing this, and fearing
that those who come to see his son may also see the wealth the house contains, tlie
Brahman carries his son outside and lays him down on the terrace.
The Exalted One. arising from a Trance of Great Compassion, and surveying the
world with the Eye of a Buddha, beholds Matthakun^ali. Foreseeing that tlie sick
youth, and through him, many others, will attain the FVui^of Conversion, the Buddha
visits him. After making an Act of Faith in the Buddha, the youth dies and is reboni
in the World of the Thirty-three. The father has the body of his son burned, and
goes daily to the burning-ground and weeps and laments. Matthakun^li. desiring
to convert his father, resumes human form, goes to the burning-ground, and weeps
and laments also. The Brahman asks the youth why he weeps. The youth rephes,
** I want the sun and the moon." The Brahman tells him that he is a simpleton.
*' But which of us is the bigger simpleton," asks the youth. " I, who weep for what
exists, or you. who weep for what does not exist? " The youth then reveab his identity,
and tells his father that he attained his present glory by making an Act of Faith in
the Buddha. The Bralmian is immediately converted. The Bralunan invites the
Buddha and liis monks to lake a meal witli him. The Buddha accepts. The Braliman
asks the Buddha whether it is possible to obtain rebirth in Heaven by a mere Act
of Faith. The Buddha replies in the affirmative, and to (^nvnuce the bystanders,
summons Matthakundali, who appears in all his glory and confirms the Buddha's
statement.
3. Tissa the Fat {i. 3-4 = 3-4|. Tissa. a kinsman of the Buddha, lives on the
food of the Buddhas, and grows to be fat and well-liking. One day he so far presumes
on his kinship with tlie Buddha as to snub some monks who come to pay their respects.
When the monks show their resentment of his treatment of tliem. he tells them who
he is, and threatens to extirpate their whole race. Tiie monks complain to the Buddha,
who directs Tissa to apologiEe. This Tissa refuses to do. The monks remark that
Tissa is obstinate and intractable, whereupon the Buddha tells them that it is not
the first time Tissa has shown himself obstinate and intractable. So saying, he relates
the following
3 a. Stoiy of the Past: Devala and Narada, Two asrctit^s, Devala and Narada.
obtain lodgmg for the night in the same rcst-houae. After N&rada has lain down,
Devala. in order to start a quarrel by causing Narada to stumble over him in the
dark, lies down \n the doorway. Narada. having occasion to go out during the night,
treads on Devala's matted locks. Devala then changes his position, turning com-
pletely around and putting his head where his feet had been. When Narada returns,
he treads on Devala's neck. Devala thereupon curses N&rada, saying, " When the
sun rises to-morrow, may your head split into seven pieces!" Narada then pronounces
the following counter-curse, " When the aun rises to-morrow, may the head of the
guilty man split into seven pieces! " But foreseeing that the curse will light upon
Synopses of stories of Book 1 73
Devala, N&rada takes pity on him, and by his supernatural power prevents the sun
from rising.
By reason of the darkness, the people are unable to pursue their wonted occupa-
tions, and request the king to cause the sun to rise for them. The king, knowing that
he has conunitted no sin, concludes that the darkness must have been caused by a
quarrel of the monks. He learns the circumstances of the quarrel from Nftrada, who
tells him that Devala can escape the consequences of the curse by begging his pardon.
This Devala refuses to do. The king, by main force, compels Devala to do so. N&rada
forgives him, but tells the king that inasmuch as Devala did not beg his pardon of
his own free will, the king must take Devala to a certain pond, put a lump of clay on
top of his head, and make him stand in the water up to his neck. The long does so.
N&rada then tells Devala that he is about to put forth his magical power and cause
the sun to rise; that the moment the sun rises, he must duck in the water, rise in a
different place, and go his way. As soon as the sun's rays touch the lump of clay, it
splits into seven pieces, whereupon Devala ducks in the water, rises in a different
place, and goes his way. Devala was the obstinate monk.
4. '' Not hatred for hatred " [L 5 » 5]. A barren wife, knowing that her
rival wife, if she bears a child, will become sole mistress of the household, mixes a
drug in her rival's food, and causes two successive abortions. On the third attempt,
she kills both mother and child. Just before the mother dies, she utters the prayer
that she may be reborn as an ogress, able to devour the children of her persecutor.
Thereafter, in three successive states of existence, the fruitful and the barren wife
return hatred for hatred.
The Fruitful Wife is reborn as a Cat. The Barren Wife is reborn as a Hen. The
Cat eats the eggs of the Hen, who prays that in her next existence she may be able
io devour the offspring of her enemy.
The Barren Wife, at the end of her existence as a Hen, is reborn as a Leopardess.
The Fruitful Wife, at the end of her existence as a Cat, is reborn as a Doe. Thrice
the Doe brings forth young, and thrice the Leopardess devours the Doe's offspring.
The Doe prays that in her next existence she may be able to devour the offspring of
her enemy.
The Fruitful Wife, at the end of her existence as a Doe, is reborn as an Ogress.
The Barren Wife, at the end of her existence as a Leopardess, is reborn in S&vatthi
as the daughter of a respectable family. The Ogress devours the first and the second
child of the Young Woman. When, however, the Young Woman is about to give birth
to her third child, she eludes her enemy by going to the house of her father. Here
she gives birth to her child in safety. A few days later, while the mother is sitting
in the grounds of the monastery, suckling the child, she sees the Ogress approaching.
The terrified mother, seizing the child, flees, closely pursued by the Ogress, into the
very presence of the Teacher. The Teacher, learning the circumstances of the quarrel,
says to the Ogress, " Why do you return hatred for hatred? Love your enemies."
The Ogress is converted. Thereafter the two live as friends.
5. The quarrelsome monks of Kosambi [i. 6 - 6].
5 a. Quarrel among the monks. A preacher of the Law is reproved by a student
of the Discipline for leaving water in the bath-room. On being informed that the
offense was unintentional, the student of the Discipline assures the preacher of the
Law that he is guiltless. Immediately afterwards, however, he tells his own pupils
that the preacher of the Law has committed sin and is without conscience in the
matter. Thereupon ensues a quarrel in which monks, nuns, the unconverted, and
deities from the lowest heaven to the highest, are involved. The Buddha, informed
of the circumstances of the quarrel, sends word to the monks to patch up their differ-
ences. This they refuse to do. The Buddha then goes to them in person and ad-
74 Synopses of stories of Dhammapada Commentary
moniahea them. Still they refuse to be reconciled. Disheartened by his failure to
restore harmony, he leaves them, and goes quite alone to the village of Balaka the
sait-maker, where he discourses to Elder Bh&gu on the soUtary life; thence to Eastern
Bamboo Deer-park, where he discourses to the Three Youths on the bliss of the
sweets of concord; and from there to Protected Forest. The lay brethren of Kosambi,
learning the cause of tJie Teacher's departure, retaliate on the monks by withdrawuig
their support. The monks apologize to the lay brethren, but the tatter refuse to accept
their apology until they have made peace with the Buddha. Since, however, the rainy
season is at its height, they are unable to go to the Teacher, and have a very uncom-
fortable time as a result. The Buddha spends the rauiy season pleasantly, attended
by an elephant.
5 b. The Buddha, the elephant, and the monkey. A noble elephant named
Pirileyyaktt. who has left his herd on account of the excessive annoyances to which
he bos been STibjecttri, comes to Protected Forest and performs all of the major and
minor duties for the Teacher. When the Teacher makes his alms-pilgrimage to the
village, the elephant accompanies him to the village, and after the Teacher has made
his round, accompanies him back. During the night he paces back and forth in the
forest with a club in his trunk, protecting the Teacher from attacks of wild beasts.
(Hence the forest came to be called Protected Forest.) The elephant's attentioas to
the Teacher excite in a monkey the desire to do likewise. One day the monkey finds
some wild honey and presents it to ttie Teacher. After the monkey has removed
some insects, the Teacher eats the honey. The monkey is so delighted that he leaps
from branch to branch, and dances about in great glee. The branches break. do^Ti
he falls on a stump, and is impaled. Dying, he is reborn in the World of the Thirty-
three.
5 a. Quarrel among the monks, concluded. When the Teacher's residence in
the forest becomes known. Anathapindika and others request Ananda to procure
from them the privilege of hearing the Teacher. Ananda, accompanied by five
hundred monks, goes to the forest. Parileyyaka a-ssumes a threatening attitude, but
abandons it at the command of his master. Ananda presents Anathapindika's petition,
and the Buddha ilirecta the mouks to set out for Sflvatthi. Parileyyaka gives forest-
fmita to the monks, aud seeks to delay the Teacher's departure. As the Teacher
passes out of his sight, he dies of a broken heart, and is reborn in the World of the
Thirty-three. When the Teacher arrives at Savatthi. the monks of Kosambi go
thither to beg his pardon. The Teacher humiliates the quarrelsome monks by direct-
ing them to lodge apart from the rest. Thereupon they prostrate themselves at his
feet and beg his pardon. The Teacher reproves them for their sinful conduct, and
admonishes them on the necessity of self-restraint.
6. KAIa junior and Kila senior, Culla ESIa MahS Klla ca [L 7-8 = 7-8]. Ttvo
caravan-tirivers. Kaja senior and K^a junior, retire from tlie world, the former from
conviction, the latter with the intention of returning to the world and taking his
brother with him. K&ja senior becomes a Bumiiig-grounder and attains Arahatship
by contemplating the corpse of a beautiful girl. Kaja junior pines for son and wife.
When the Teacher visita their native town, Kaja junior, who has charge of the seating
arrangements, is subjected to such ridicule by his two wives tliat he then and tliere
leaves the Order. Since K&la senior has eight wives, the monks express their opinion
that he also will succumb. The Teacher assures them that they are mistaken. KAja
senior escapes from the clutches of his wives by soaring up into the air.
7. Devadatta wears an unbecomiiig robe [i. 9-10 =■ 9-10|. A layman of Rajagaha,
hearuig Sariputta preach on the twofold duty of giving ahns and inciting others to
give alms, extends an invitation to the Elder and his retinue, and enlists the assistance
of the citizens. A certain householder gives a costly robe with the understanding that
Synopses of stories of Book 1 75
if the supply of food proves insufficient, the robe may be sold and the proceeds devoted
to the puix^iase of more food. The supply of food proves sufficient, and the layman
•aks his fellows to whom the robe shall be given. The question is submitted to popular
vote, with the result that as between S&riputta and Devadatta there is a majority
of four in favor of the latter. But as soon as Devadatta puts on the robe, every one
ranarks that it is not at all becoming to him, and would have suited S&riputta much
better. When the matter is reported to the Teacher, he remarks that it is not the first
time Devadatta has worn an unbecoming robe, and teUs the following
7a. Story of the Pitft: The elephant-hunter and the noble elephant Anelephant-
hunter one day sees several thousand elephants fall on their knees before some Private
Buddhas. Ccmcluding that it is the yellow robe that inspires their reverence, he steals
a yellow robe, and sits beside the elephant-trail with spear in hand and upper robe
drawn over his head. By this ruse he kills the last elephant in line. Subsequently
the Future Buddha is reborn as an elephant, and becomes the leader of the herd.
One day the hunter throws his spear at him and darts behind a tree. The Great
Being resists the temptation to crush his enemy, and contents himself with remarking
that the hunter has put on robes that ill become him. The elephant-hunter was
Devadatta.
8. The Chief Disciples [L 11-12 - 11-12].
8 a. Life of the Buddha. The Future Buddha, after receiving recognition at
the hands of twenty-four Buddhas beginning with Dipafkkara, and after fulfilling the
Perfections, is reborn in the Tusita heaven. Urged by the deities to save the world,
he makes the Five Great Observations, is bom of Queen M&y&, passes his youth in
splendor and luxury in three mansions appropriate to the three seasons, beholds the
Four Ominous Sights, resolves to become a monk, renounces son and wife, is greeted
by Kisft GotamI, makes the Great Retirement and the Great Struggle, defeats the
hosts of M&ra, and attains Omniscience under the Bo-tree. At the request of Mah&
Brahm& he sets in motion the Wheel of the Law and converts the Five Monks, Yasa
and Fifty-four Companions, the Thirty Noble Youths, and the Three Brothers
Kassapa; subsequently he visits King Bimbis&ra and accepts from him the gift of
Bamboo Grove monastery; here he enters upon residence, and here S&riputta and
Moggallftna visit him.
8 b. Life of Upatissa (SAriputta) and Kolita (Moggallftna). Upatissa and Kolita
were bom on the same day, and were brought up amid great luxury. They acquired
a sense of Impermanence while witnessing Mountain-top festivities, and were for a
time disciples of Safijaya. Converted to the Religion of the Buddha by Assaji, after
an unsuccessful attempt to persuade Safijaya to accompany them, they visit the
Buddha, who admits them to the Order and makes them his Chief Disciples. The other
disciples accuse the Buddha of favoritism in bestowing the highest dignity on new-
comers and passing over what they allege to be the prior claims of the Five Monks,
Yasa and Fifty-four Companions, the Thirty Noble Youths, and the Three Brothers
Kassapa. The Buddha denies that he shows favoritism and declares that as is his
wont, in the case of these Five Groups of persons, he bestows that for which they
have nuide their Earnest Wish. By way of illustration he relates the following
8 c. Story of the Past: Culla KAla and MahA KAla. Afifift-Kon^afifia m his
existence as Culla Kftja bestowed the gift of first-fruits nine times on the Buddha
VipassI and for seven days gave abundant alms to the Buddha Padumuttara, making
the Earnest Wish that he might be the first to comprehend the Law.
8 d. Story of the Past: Yasa and Fifty-four Companions. Yasa and his com-
panions performed many works of merit in the dispensation of a previous Buddha*
making the flamest Wish to attain Arahatship. In a later dispensation they acquired
a sense of Impurity by contemplating the corpse of a pregnant woman. Because of
Synopses of stories of Dhammapada Commentary
tliis, VaRa acquired a sense of Impurity in the women's apartments, and both he and
his companions deveIo])ed Specific Attainment.
8 e. Story of the Past: Thirty HobLe Youths. The Thirty Noble VouUis made
their Earnest Wish to attain iVrahatahip under previous Buddhas, and performed
works of merit. In a later dispensation they were relxim as thirty evil-doers, but on
hearing the admonition addressed to Tundila, kept the Five Precepts for sixty thousand
years.
8f, Story of the Past: Three Brothers Elassapa. Umvela-Kossapa, Nadl-
Kassapa. and Gaya-Kassapa entertained tljeir eldest brother the Buddha Phuasa,
and made tlie Earnest Wish to attain Arahatship. After imdcreoing rebirth as deities
during ninety-two cycles of time, they obtaine<l the fulfillment of their Wish. The
Three Ascetics of the Matted Locks, who were their serving-men, diverted to their
own use the food wliich they had been directed to bestow in alms- In consequence
of this sin, they were reborn as ghosts during four Buddha-intervals, and suffered
from hunger and thirst. Tlicy came and begged food and drink of the Buddha Kaku-
sandha, who referred them to the Buddha Konagamaiia, who referred them to the
Buddha Kaasapa. who prophesied that in the dispensation of his successor Gotama,
their kinsman Bimhisara would grant them relief by making over to them the merit
of alms gi^'en to the Teaclier. Thus at lost they obtained celestial food and drink and
robes, and became deities.
8g. Story of the Past: Sarads and Sirivaddba. Sariputta and MoggalUna
were bom as Sarada and Siriva^dha respectively at the time when the Buddha Anomo-
dassl appeared in tlie world. Sarada retired from the world with seventy-four thousand
followers, entertained the Buddha, and held the flower-parasol over him for seven
days, making the Earnest Wish that he might thereby t)ecome the Chief Disciple of
a Buddlia. Upon receiving assurance that his Wish would be fulfilled, he sent word
to Sirivaddha to make his Wish for the place of Second Disciple. Thereupon Siri-
va^ipia entertained the Buddha and made Ids Earnest Wish tor the place of Second
Disciple. Thus Sariputta and Moggallana obtained only that for which they had
made their Earnest Wish under Anomadassl.
Sariputta and MoggallSna then relate their experiences from Mountain-top
festivities to their final interview with SaDjaya. The Buddha contrasts the attitude
of Safijava with thai of liLs own faithfid followers.
9. Nanda the Elder [i. 13-14 ^ 13-14].
9 a. Nanda becomes a monk in spite of himself. After the eveuts related in
the preceding story, the Buddha visits his father Suddhodana and establishes him
in the Fruits of the First Two Paths. On the following day, while the festivities con-
nected with Nanda 's marriage are in progress, the Buddha enters tlie house for alms,
places his bowl in Nanda's hands, wishes him happiness, and departs without taking
his bowl. So profound is Nanda's reverence for the Teacher that he dares not ask
him to take his bowl, but expecting that he will ask tor it sooner or later, follows him
to the head of the stairs, to tlie foot ot the stairs, and into the courtyard. Here Nanda
wishes to turn back, but the Teacher goes straight ahead, and Nanda. much against
his will, follows. Nanda's bride. Country- Beauty, runs after him with tears streaming
down her face and hair half combed, and begs him to return. But the Teacher hUU
gives no indication that he wishes to have his bowl returned, and Nanda follows him
to the monastery. Here the Teacher asks Nanda whether he wishes to become a
monk, and Nanda, in spite of himself, answers, " Yes." The Teacher then makes a
monk of him.
9 b. Nanda and the celestial nymphs. After recei\-ing his son Rahula into the
Order, and estabiishing his father in the Fruit of the Third Path, the Teacher enters
upon residence at Jetavana. Nanda becomes dissatisfied with the Religious Life,
Synopses of stories of Book 1 Tt
and resolves to return to the world. The Teacher, learning that it is because tii his
love for Country-Beauty, takes him by the arm, leads him to a burnt field, and shows
him a singed she-monkey, without ears, nose, and tail, sitting on a stiunp. He then
conducts him to the Heaven of the Thirty-three and shows him five hundred pink-
footed celestial nymphs. " Nanda, which do you consider the more beautiful, Country-
Beauty or these nymphs? " " Reverend Sir, Country-Beauty is as far inferior to these
nymphs as she is superior to that singed she-monkey." " Cheer up, Nanda; I guaran-
tee that you will win these nymphs if you persevere in the Religious Life." The
Teacher allows his promise to become known to the monks, whereupon they subject
Nanda to such intense ridicule that he applies himself to meditation with redoubled
energy, and in a short time attains Arahatship. He then goes to the Teacher and
tells him that he wishes to release him from his promise. The Teacher replies that he
was released from his promise the moment Nanda attained Arahatship. The Teacher
remarks that this is not the first time Nanda has been wcm to obedience by the lure
of the opposite sex, and relates the following
9 c Story of the Past: Kappafa and the donkey. A merchant of Benftres
named Kappa^a makes a journey to TakkasilA with a load of pottery. While he is
disposing of his wares, he lets his donkey run loose. The donkey, seeing a female 6t
his species, makes up to her. The female donkey greets him in a friendly manner and
conmiiserates him on his hard lot. As a result of her talk, he becomes dissatisfied with
his job, and refuses to return with his master. His master, finding that threats only
make the donkey more stubborn, offers to procure him a mate. By this promise the
donkey is inmiediately won over. The dcmkey was Nanda.
10. Cunda tiie pork-butcher [L 15 - 15]. Cunda the pork-butcher, after a
course of evil conduct lasting fifty-five years, was attacked by a peculiar malady, and
while he yet lived, the fire of Avici uprose before him. For seven days he crawled
about the house on his hands and knees, grunting like a pig, and on the seventh day
died and was reborn in the Avfci hell.
11. The lii^teous lay brother [L 16 - 16]. While a righteous lay brother, lying
on his death-bed, listens to the Law, a host of deitieSt visible to none but him, drive up
in their chariots and invite him to accompany them. The layman, wishing to hear
the Law, says to the deities, " Stop!" The monks, mistaking his meaning, arise and
depart. The layman's children begin to weep. The layman, to confijm their faith»
performs a miracle, admonishes them, and stepping into a celestial chariot, is reborn
as a deity.
12. DevadatU*t career [L 17 - 17].
12 a. Retironent from tiie woiid <^ the aiz princes. While the Future Buddha
is in residence at AnQpiya Mango Grove, eighty thousand kinsmen observe on his
person the Characteristics of a Tath&gata, and each dedicates a son to his service.
In the course of time all of these youths become monks, with the exception of Bhaddiya,
Anuruddha, Ananda, Bhagu, Kimbila, and Devadatta. Anuruddha's brother Mahft
N&ma urges Anuruddha to become a monk, promising if he will do so, to follow his
example. Anuruddha, who has been brought up in such luxury that he does not even
know the meaning of the word is rCU naturally does not know the meaning of the
word monk, and therefore asks his brother for an explanation. MahA N&ma explains
the meaning of the word. Anuruddha replies that he is too delicate to become a
monk. Mahfl N&ma then suggests that he learn farming. But Anuruddha, who
does not even know where boiled rice comes from, naturally does not know the mean-
ing of the word farming, and therefore asks his brother to explain the word to him.
Mah& N&ma explains to Anuruddha what is implied by the word. Anuruddha, aghast
at the endless routine of manual labor, decides after all that he will become a monk.
His mother gives her permission on condition that he persuade his friend King Bhaddiya
78 Synopses of stories of Dhammapada Commentary
to do the same. Bhaddiya finally consents. Thereupon the six princes, accompanied
by the barber UpaH, visit the Teacher an"! are admitted to the Order.
12 b. Devadatta's wicked deeds. When the Teacher and the Congregation of
Monks enter upon residence at Kosambi, the people seek out all of the Chief Disciples
except Devadatta. Devadatta. knowing that neither King Rimbis£ra nor King
Pasenadi will have anything to do with him. makes common cause with Bimbisara's
son AJat&satlu. Overmastered by pride, he proposes to the Buddha to turn over the
Congregation of Monks to him. The Buddha rejects his proposal and causes public
I)roclainatioD to be made concerning him at Rajagalia. In resentment Devadatta goea
to Ajjitasaltu and says, " Vou kill your father and become king, and I will kill the
Exalted One and become Buddha." When Ajatasattu is established in his kingdom,
Devadatta make« three attempts on the life of tlie Buddha. First he hires assassins
to kill him, but they desert their jwats and obtain the Fruit of Conversion. Then he
climbs to the top of Mount Vulture Peak and hurls down a rock, hut succeeds only
in wounding the Teacher. Finally he despatches the elephant Nalagiri against him,
but Ananda stands in the breach and the Teacher subdues the elephant. Devadatta
then goes to the Teacher and makes the Five Demands, but is again repulsed. Finally
he causes a schism in the Order by persuading five hundred monks to join him. But
S&riputta and Moggallilna convince them ot the error of their course by preacliing and
performing miracles before them, and return with them through the air- During the
Teacher's residence at RfLjagaha, he relates many J&takas about Devadatta's evil
deeds in previous states of existence. Devadatta suffers from sickness for nine months,
at the end of which, realizing that bis end is near, he is overwhelmed with remorse,
and resolves to make hb peace with the Teacher. So he causes himself to be carried
in a litter to Jetavana. The Teacher refuses to see him. When he raises himself
from the litter and places his feet on the ground, the earth gives way and slowly
swallows him up. As his jaws touch the earth, he cries out, " I seek refuge in the
Buddha," Thereupon the Teacher mftkea a monk of Devadatta, prophesying that at
the end of a himdred thousand cycles of time he will be reborn as a Private Buddha
named Atthissara. After the earth haa swallowed up Devadatta, he is reborn in the
Avici hell.
13. Lady SumonA (i. 18 = 18). Anathapindika's youngest daughter Suman&
dies of grief because of her failure to obtain a husband. Jil^t before death she addresses
her father as " youngest brother." Anathapindika, overwhelmed with grief, goes to
the Buddha and tells him what has happened, dwelling on the fact that his daughter
talked incoherently before she died. " Not at all," replied the Teacher, " for she had
attained the Fruit of the Second Path, while you have attained only the Fruit of
Conversion."
14. Two brethren |i. 10-20 - 19-20|. Two youths retire from the world to-
gether. The older assumes the Burden of Insight and attains Arahatship; the younger
assumes the Burden of Study, acquires the Tipitaka. and becomes renowned as a
preaeher of tlie Law. Overmastered with pride, the younger monk resolves to seize
the first opportunity to ask his senior some embarrassing questions. When the older
monk comes to visit the Teacher, the latter, knowing what is in the mind of the
younger monk, asks both monks several questions. The younger monk fails to answer
a single question the Teacher asks him about the Paths, but the older monk a
all of the questions correctly.
Synopses of stories of Books 1-2 79
Book n. HeedfulnesSi Appamada Vagga
1. Story-Cyde of King Udena or Udayana [iL 1-^ - 21-23].
Put 1. Birih and youthful career of Udena. Two kings named AUakappa and
Vefhadlpaka retire from the world and become forest-hermits. Ve^hadlpaka dies and
is reborn as a deity. Desiring to see his brother, he disguises himself as a wayfarer
and pays him a visit. AUakappa tells him that he is much annoyed by elephants.
Vethadlpaka gives him a lute to charm elephants with, and teaches him the proper
spcdls.
At this time Parantapa is King of Kosambi. One day the king and the queen
are sitting in the open air, basking themselves in the sun. The queen, who is great
with child, is wearing the king's scarlet blanket. As they chat together, the queen
ranoves the king's signet>ring from his finger and slips it on her own. At that moment
a monster bird, mistaking the queen for a piece of meat, swoops down, catches up
the queen in his talons, carries her off to the forest, and deposits her in the fork of
a banyan tree. The following morning she gives birth to a son, whom she calls Udena.
Not far from the banyan tree is the hermitage of AUakappa. The latter, discover-
ing mother and child, escorts them to the hermitage. The mother, fearing that should
the hermit leave them, they would die in the forest, seduces the hermit to violate his
vow of chastity. Thereafter the two live together as husband and wife. One day
the hermit observes the occultation of Parantapa's star, and informs the queen that
the King of Kosambi is dead. The queen bursts into tears, reveak her identity, and
expresses regret that her son should be deprived of sovereignty. The hermit promises
so to arrange matters that her son shaU receive his lawful inheritance.
Accordingly the hermit gives the boy the elephant-charming lute, and teaches
him the proper spells. The mother tells the boy that he is son of Parantapa, King
of Kosambi, and directs him to go to Kosambi and claim his kingdom, telling him that
in case the citizens refuse to recognize him, he is to show them his father's blanket and
signet-ring. Udena sets out with a host of warrior-elephants, invests the city, and
proclaims, " Give me battle or the kingdom." Then, asserting his royal birth, he
shows the blanket and the ring, whereupon the citizens open the gate of the city and
oonfer upon him the ceremonial sprinkling of a king.
Part 2. Birth and youthful career of Ghosaka.
Story of tiie Past: Kotfihalaka casts his son away. There was once a famine in
the kingdom of Ajita, and a man named KotOhalaka, thinking to get a living in
Kosambi, set out for that city with his young son Kftpi and his wife Kft}i. On the way
their provisions give out, and they are weU nigh exhausted. Kotflhalaka proposes to
cast the child away, but his wife protests, suggesting that they carry him by turns.
While KotOhalaka is carrying the chUd, he aUows his wife to precede him, and secretly
casts the chUd away. When the wife discovers what the husband has done, she forces
him to recover the chUd. (In consequence of having cast his chUd away on this one
occasion, KotOhalaka was himself cast away seven times in a later existence.)
Continuing their journey, they arrive at the house of a herdsman. The herdsman
sets abundant food before them, and then sits down to eat his own meal. KotOhalaka
watches the herdsman feed a bitch that lies under his stool, and envies the bitch her
lot. During the night KotOhalaka dies of indigestion, and is conceived in the womb of
the bitch whose lot he envied. Kotohalaka's widow bestows alms regularly on a
Private Buddha. After a time the bitch gives birth to a single pup. The Private
Buddha feeds the pup with his own hand, and as a result the pup becomes so fond of
the Private Buddha that he performs all manner of services for him. Later on the
Private Buddha takes leave of the herdsman, and flies away through the air. There-
80
Synopses of stories of Dkam,
la Commentary
upon the pup setfl up a howl of griet and dies of a broken heart. Because of his afTec-
tioD for Uie Private Buddha, the pup i.s reborn as a deity named Ghosaka in the World
of the Thirty.three.
Story of the Present: Ghosaka is cast away seren times and miraculously pre-
served from death. In consequence of having devoted hiuuelf to tlie ple&surea of
sense. Ghttsaka passea from the World of the Thirty-three and is conceived in the
womb of a courtezan of Kosamhi,
Ghosaka is cast away the first time. When tlie child is bom. and the courtezan
leams that it is a boy, she causes him to he cast away on a refuse-heap. A pa^er-by
takes a fancy to the child and carries him home with him.
That day there is a conjunction of a con.itellation, and the Treasurer of Kosambi,
meeting an astrologer, aska him what the sign betokens. The astrologer replies. " A
boy has been bom in this city to-day who will one day become the principal treasurer
of the city." Since the treasurer's wife is at that time great with child, the treasurer
immediately sends word to find out whether she has been delivered or no. Learning
that she has not yet been delivered, the treasurer orders a slave-woman to find the
boy and fetch him to him. Having gained possession of the boy, the treasurer forms
the following resolution, " If a daughter is lK)m to me. I will marry her to this boy, and
make hira treasurer; but if a son is bom to me, I will kill him." A few days later his
wife gives birth to a son. The treasurer then sets about to carry out his plan.
Ghosaka is cast away the second time. The treasurer causes Ghosaka to be
laid at the door of the cattle-pen, hoping that he will l>e trampled to deatli. But when
the cattle come out, the hull halts and stands over him. allow-ing the cows to pass out
on either side of him. and the lienlsman takes him home.
Ghosaka is cast away the third time. The treasurer recovers Ghosaka, and
causes him to be laid in the caravan trail, hoping that he will either be trampled by
the osen or crushed to death by the wheels of the carts. But when the oxen see the
boy, they stop of their own accord. The leader picks up the boy and carries him off.
Ghosaka is cast away the fourth time. The treasurer recovers Ghosaka, and
causes Tiim to be laid under a bush in the burning-ground. Along comes a goatherd
with his goals. The goatherd's suspicions are aroused by the pteculiar actions of a
she-goat. On making an uivestigation, he discovers tlie boy and rescues him.
Ghosaka is cast away the fifth time. The treasurer recovers Ghosaka. and
causeji him to he thrown down a precipice. But the boy drops into a bumt>oo thicket,
and is rescueil by a reed -maker.
Ghosaka is cast away the sixth time. In spite of the treasurer's attempts on
liis life, Ghosaka lives and thrives and grows to manhood. One (hiy the treasurer
goes to a potter, gives him a thousand pieces of money, telis him that he wishes to get
rid of a certain t}ase-boni son, and orders the potter, when the boy comes to him on
the following day with a message, to icill him, chop his body into small pieces, and
throw the remains into the cluitty. This the potter agrees to do. The next day the
treasurer directs Ghosaka to carry the foUow-ing message to the potter, " Finish the
job my father gave you yesterday." As Ghosaka is on his way to the potter's, the
treasurer's own son calls to him and offers to carry the message to the potter if Ghosaka
will take his place in a game of marbles and make an effort to whi back for him a
stake he has lost. Thus Ghosaka aiid his foster-brother exchange places, and the
treasurer's own son carries his father's message to the potter and is killed.
Ghosaka is cast away the seventh time. I'he treasurer, unable longer to look
Ghosaka straight in the face, writes the following letter to the superintendent of liia
hundred villages. " This is my base-l>om son; kill him, and tlirow him into the cess-
pool." This letter the treasurer fastens to the hem of Ghosaka 's garment and directs
Ghosaka to carry to its destination. (The treasurer had never taught Ghosaka to
Story-Cycle of King Udena^ Book 2 81
read, for he expected sooner or later to kill him.) Ghosaka, by direction of his foster-
father, stops for breakfast at the house of a certain country treasurer. The treasurer's
wife takes a fancy to him, and the treasurer's beautiful daughter falls in love with
him. (The treasurer's daughter was Ghosaka's wife in his former existence as KotQ-
halaka.) The treasurer's daughter discovers that Ghosaka is carrying his own death-
warrant, removes it, and substitutes another letter of her own composition, reading as
follows, " This is my son Ghosaka. Procure presents for him from my hundred
villages. Prepare a festival for him in honor of his marriage with the daughter of the
country treasurer. Build him a two-storeyed house in the center of the village wherein
he resides. Send me word that you have done thus and so." The superintendent, on
receiving the letter, immediately does as he is told.
When the treasurer learns how miserably his last attempt has failed, he remarks,
" What I would do, that I do not; what I would not do, that I do." He sickens, and
is soon at the point of death. Ghosaka, accompanied by his wife, visits his foster-
father in his last moments. As the treasurer is about to die, he lifts up his voice,
intending to say, " I do not give my wealth to my son Ghosaka." But by a slip of
the tongue he says instead, " I do give." King Udena confirms Ghosaka in his inherit-
ance, and appoints him principal treasurer of the city. When Ghosaka learns from
his wife how narrow was his escape from death, he resolves to forsake the life of Heed-
lessness, and to live the life of Heedfulness.
Part 3. Birth and youthful career of SAmAvafl. Ghosaka, treasurer of Kosambi,
and Bhaddavatiya, treasurer of Bhaddavati, exchange presents, and become fast
friends. Subsequently a pestilence breaks out at Bhaddavati, and Bhaddavatiya,
together with his wife and daughter, sets out for Kosambi, intending to ask Ghosaka
for assistance. Arriving at Kosambi, they obtain lodging in a rest-house at the city-
gate. On the following day the daughter goes to Ghosaka's refectory for food. " How
many portions will you have? " ** Three." That night her father dies. " How many
portions will you have? " ** Two." That night her mother dies. " How many portions
will you have?" ** One." A householder named Mitta, observing that she asks for
less each day, remarks, " At last you know the capacity of your belly!" The whole
story then comes out. Mitta takes pity on her, and adopts her as his own daughter.
She renders such valuable assistance in the administration of Ghosaka's refectory as
to attract the attention of Ghosaka himself, who, upon learning that she is the daughter
of Bhaddavatiya, adopts her as his own daughter. One day King Udena sees her,
falls in love with her, and marries her.
Part 4. Winning of VAsuladattft. Another of Udena's queen-consorts is Vfisula-
datta, daughter of Can^a Pajjota, King of Ujjeni. Udena gains possession of her in
the following way: Udena is a great lover of elephants. Can^a Pajjota wishes to
take him prisoner. He therefore has a mechanical elephant made of wood, puts sixty
men inside of it, and turns the wooden elephant loose on Udena's frontier. Udena
mounts his elephant and starts out in pursuit, twanging his lute and uttering spells.
But the wooden elephant refuses to be charmed, and Udena is drawn into an ambuscade
and captured. Canda Pajjota keeps his enemy in prison for three days, and then
offers to release him if he will divulge his elephant-charm. Udena expresses willing-
ness to do s<) if Can^a Pajjota will pay him homage. This Canda Pajjota refuses to
do. " But will you divulge the charm to another, if the other will pay you homage? "
" Yes." ** Well then, there is a hunchbacke<l woman in our house; she will sit behind
a curtain; you remain outside and teach her the charm." " Very well." Can^
Pajjota then says to his daughter, the beautiful Princess V&suladatta, " There is a
lep>er who knows a priceless charm; you sit behind a curtain; he will remain outside
and teach you the charm. Then teach it to me." (Can^a Pajjota employs this
stratagem for fear of their cohabiting.) Vasuladatt& learns very slowly. One day
82
Synopses of stones of Dhammapada Commentary
Udena loses hia patience and exclaims, "Dunce of a hunchback!" V&suladattS
retorts angrily, " Villain of a leper, how dare you call such as I ' hunchback'?" Udeua
lifts the fringe of the curtain, and the secret is out- Vasuladatla yields her
chastity to Udena, and from that time on there is no more learning of charms. Uden»
offers to make V^uladattd one of his qiieen-consorta if she will save his life. V^ula-
dattA tells her father that in order to perfect hereelf in the charm, it will be nec(«sary
for her to dig a certain medicinal root in the dead of night, and requests him to place
a door and a riding-elephant at her disptosal. Caoda Pajjota places at her disposal
a certain female elephant, one of Five Conveyances he came to possess as the fruit
of alms bestowed on a Private Buddha in a previous cKistence. One day, when Can^a
Pajjota is away from home, Udena fills several leather sacks with gold and silver, puta
them on the bock of the female elephant, assists Vasuladatta to mount, and away
tliey go. When Canda Pajjota Icams what has happened, he sends out a force in
pursuit. Udetia opens the sacks and scatters coins along the way. Can^a Pajjota's
men delay pursuit to pick them up, and Udena has no difficulty in escaping. On
reaching Kosamhi. Udena raises V&suladatta to the rank of queen -consort.
Part 5. Rejection of Mttgandiya by the Buddha. Another of Udena's queen-
consorts is Magandiyfi, daughter of the Brahman Magandiya. One day tlic Buddha
comes to the place where the Brahman is tending the sacred fire. The Brahmau is
BO impressed with tlie majestic appearance of the visitor that he then and there offers
him his daughter in marriage. The Buddha makes no reply, but walks away, leavuig
a footprint. The Brahman goes home, and returns with hb wife and daughter. The
Brahman's wife, after studying tlie footprint, declares that it is not the footprint of
one who follows the Five Lusts. The Brahman, however, seeing the Buddha, renews
his offer. The Buddha then tells the Brahman that from the Great Retirement to
the Session under the Banyaji-trce, Mfira pursued him relentlessly, only to be defeated
at every point; that Mara's daughters then templed him in various forms without
exciting in him the lust of the flesh, and that nothing would induce him to touch
Magandiya even with the sole of his foot. Magandiya ever after cherishes the most
bitt«r hatred of the Buddha. The Brahman and his wife commit M&gandiy& to the
care of her uncle, and retire from the world. The uncle presents her to King Udena.
The king immediately falls in love with her and marries her, raising her to the rank
of queen -consort.
Part 6. Death of SdmAvati and of M&gandiji, and the ezplanation thereof.
Treasurers, monks, and tree-spirit. At this time there are living in Kosambt
three treasurers, tihosaka, Kukkuta. and Pfivuriya. These treasurers provide food
for a company of monks during the season of the rains for severoJ years. At the
beginning of one rainy season the monks take up their abode under a huge banyan
tree. The monks have but to wbh for water or food, and their wish is immediately
fulfilled by the tree-spirit. The monks express a wish to see the tree-spirit, whereupon
the tree splits open and out he comes. The monks ask the spirit what he did to get
his power. The spirit relates the following
Story of the Past: Tree-spirit's fonner deed. The spirit was once the servant
of Anatlmpindika. One Fast-day, Anathapinilika, upon learning that his servant
had not been told the significance of the day, ordered, a meal to be prepared for hwi-
The servant observed that no one else was eating, learned the reason why, and fol-
lowed suit. He then went out and did hb day's work, was taken sick, and died that
very night. " My master," said the spirit, " was devoted to t!ie Buddha, the Law,
and the Order. It was through him, and in consequence of ray observance of Fast-
day, that I was reborn as a powerful tree-spirit." End of Story of the Past.
The monks immediately seek refuge in the Buddha, the Law, and the Order. On
the following day they inform the three txeasurera that the Buddha, the Law, and the
Story-Cycle of King Udena, Book 2 8S
Order hmve appeared in the worid, and that they intend to visit the Teacher. The
monks visit the Teacher, listen to the Law, and attain Arahatship. The three treas-
uien Ghosaka, Kukku^a, and P&vftriya also visit the Teacher, listen to the Law, and
are converted. Returning to Kosambi, they erect Ghosita, Kukkuta, and P&vftriya
monasteries. Here the Teacher visits them, dividing his time equally among the
three. After the treasurers have entertained the Teacher for a time, their gardener
Sumana asks and receives permission to entertain him for a single day.
Comrerskm of SAmftvatf by IQmjjuttar&. At this time King Udena is in the habit
of giving Queen S&m&vatI eight pieces of money daily to buy flowers with. This
money the queen turns over to a female slave named Hunchback, Khujjuttarft, who
goes regulariy to the gardener Smnana's and spends four pieces on flowers, pocketing
the remainder. On the day of the Teacher's visit to Smnana, Khujjuttarft is con-
verted, and spends the entire amount on flowers. The queen asks her how she comes
to return with so nuiny flowers, and the whole story comes out. From that time on,
Khujjuttarft steals no more, but becomes as it were a mother to SftmftvatI, going
regularly to hear the Law, and returning and preaching the Law to SftmftvatI. As
a result. Queen SftmftvatI and her retinue are converted.
Mftgandiyfl's plot against Sftmftvatf and the Buddha. SftmftvatI expresses a
desire to see the Teacher. At the suggestion of Khujjuttarft she makes holes in the
walls of the royal palace, and renders homage to the Teacher from within. Mftgandiyft
comes to know of this, and actuated by hatred of the Teacher, resolves to get even
both with the Teacher and with SftmftvatI. Accordingly she tells King Udena that
SftmftvatI has made holes in the walls of the palace for the purpose of killing him. The
king, however, refuses to believe her. She then determines to drive the Teacher out
of the city, and to this end employs ruffians to follow him about and heap abuse upon
him. Ananda proposes to the Teacher to go elsewhere, but this the Teacher declines
to do, comparing himself to an elephant engaged in the fray. After seven days the
uproar ceases, and Mftgandiyft, realizing that she can do nothing against the Teacher,
renews her determination to destroy the women who are his supporters.
Mftgandiyft procures from her uncle eight hve cocks and eight dead cocks, and
presents the live cocks to Udena, suggesting that he ask SftmftvatI to cook them for
him. Udena does so, and SftmftvatI sends back word that she and her followers do
not take life. " Now," says Mftgandiyft, " see whether she will cook them for the
monk Gotama." Mftgandiyft secretly substitutes the dead cocks for the live cocks,
and SftmftvatI immediately complies with the king's request. " See," says Mftgandiyft,
'* they won't do it for the likes of you. Still you would n't beheve that their inclina-
tion was towards another." The king, however, still refuses to believe her.
At this time the king divides his time equally among his three consorts, spending
a week in the apartment of each. Mftgandiyft, knowing that the king will go on the
following day to S&mftvatl's apartment, carrying with him as usual the lute which
Allakappa gave him, procures a snake from her uncle, and puts it in the lute, stopping
the opening with a bunch of flowers. She then teUs the king that she has had a bad
dream, and pretending to be solicitous for his safety, begs him not to go to S&mavatl's
apartment. The king, disregarding her warning, goes to Sftmftvatl's apartment, and
Mftgandiyft, in spite of his protests, accompanies him. The king places the lute beside
hispiUow, and lies down on the bed. Mftgandiyft secretly removes the flowers, and
out comes the snake. At this Mftgandiyft screams as if in terror, and openly accuses
SftmftvatI and her attendants of seeking to kill their sovereign. At last the king is
convinced, and now believes everything Mftgandiyft has told him.
S&m&vatI urges her attendants to cherish no bitter feelings towards the king or
Mftgandiyft. The king takes his bow, which requires a thousand soldiers to string,
and shoots a poisoned arrow at Sftmftvatl's breast. But so great is the power of
84
Synopses of stories of Dliammapada Commentary
SUmavatl's love that the arrow turns hack, and aa it were penetrates tlie king's heart.
Thereupon the king prostrates himself at Simavatl's feet and cries out, " Be tliou
my refuge!" SamSvatl replies, " In whom I myself have sought refuge, in him do
thou also seek refuge." The king then seeks refuge in the Buddlka, the Law, and the
Order, and gives generous gifts.
Buniing of SAmAvati and punishment of MfigandiyA. Miigandiya then instigates
her micle to set fire to Bamuvatl's palace. Siimilvall and her five hundred attendants
perish in the flames. The king, leatnLng that Mfiganihyfi is the guUty person, causes
her to be tortured and put to death, ti^ether with all her kinsfolk and friends. Tlie
Buddha then relates the following
Stories of the Past: SamavatI and her attendants were burned to death because
in a previous existence they attempted to bum a Private Buddha to death. Khujjut-
t&ril became a hunchback by mockinf; a Private Buddha, attained the Fruit of Con-
version by waiting upon some Private Buddlias. and became an errand-girl because
she once asked a nun to do a menial service for her.
In conclusion the Buddha declares that the Heedless, though they live a hundred
years, are yet dead; that the Heedful, whether they be dead or alive, are yet alive.
M&gandiya, while she yet lived, was dead already; S&m3vat] and her attendants,
though they be dead, yet are they alive. The Heedful never die.
2. The voice of a rich man |ii. 4 = 24], The plague breaks out in Rajagaha.
ftnd the principal treasurer and his wife are attacked. Realizing that they are al>uut
to die. they bid farewell to their son Kumbhaghosaka, directing him to flee for his
life and return later and dig up their treasure. The son spends twelve years in a
jungle, returns, and fijids tlie treasure imdisturbed. But reflecting that since no one
knows him, he may be subjected to annoyance if he digs it up and begins to spend it.
he decides to make his own living, and obtains a position as a foremau. One day the
king hears his voice, and exclaims, " That is the voice of sonie rich man." A female
slave overhears the remark and offers for a consideration to make the king master of
his wealth. She obtains lodging for herself and daughter in Kumbhaghosaka's house,
and seduces Kumbhaghosaka to violate her daughter. She then contracts a marriage
between the two, and Kumbhaghosaka is obUged to dig up some of the treasure to
defray the expenses of the wedding festivities. In this way the whole story comes
out. But the king, instead of confiscating Kumbhaghosaka's wealth, praises him for
his wisdom, confirms him in his inheritance, and gives him his daughter in marriage.
3, Little Wayman [ii. S = 25|.
3 a. Birth of Little Wayman. The daughter of a treasurer of Rajagalta yields
her chastity to a slave, and fearing that she will be discovered, runs away with htm.
When tlie time of her delivery is at hand, she expresses a desire to return to her parents.
But her lover, fearing to accompany her. puts her off from day to day, mitil finally
she takes matters into her own hands and starts out alone. The pains of travail
come upon her by the way. and she gives birtli to u son, whom she therefore calls
Wayman. After a time the same thing happens again. The yoimger son is called
Little Waymau, the older Big Wayman. Big Wa>7naii, hearing his playmates speak
of their uncles and grandfathers, asks his mother whether he has any, and it so. why
they do not go to see them. The mother suggests to the father that they pay her
parents a visit, and tlie fatlier conscDta to accompany her as far as the city. Her
parents refuse to see her, but receive the children into their household. Big Wayman
accompanies his grandfather to hear the Teacher, and one day expresses a desire to
become a monk.
3 b. Little Wayman as a monk. Big Wayman is received into the Order, attains
Arahatship, and in turn receives Little Wayman into the Order. Little Wayman, in
(ainaequence of having ridiculed a duUard monk in a previous existence, is imable to
Synopses of stories of Book 2 85
mmster a single Stanza in the courae of four months, and is therefore expelled from the
monastery by his brother. Little Wayman, however, does not abandon the religious
life. One day Jivaka Komfirabhacca invites the five hundred monks to take a meal
with him. Big Wayman accepts in behalf of all but Little Wayman. Little Wayman,
hearing his brother speak thus, decides to return to the world. The Teacher, aware
iA his intention, conducts him into the Perfumed Chamber, gives him a cloth, and
directs him to face the East, rub the cloth, and say, " Removal of Impurity!" After
Little Wayman has rubbed the cloth for a time, he observes that it has become soiled,
and thus acquires a sense of Lnpermanence. The Teacher appears to him and says,
'* Lnpurity is I^ust, Hatred, Delusion; remove them.*' Little Wayman inmiediately
attains Arahatship.
When Jivaka offers Water of Donation to the Teacher, the latter informs him that
there are monks in the monastery. Jivaka sends a servant to find out. At that
moment Little Wayman by an exercise of supernatural power fills the Mango Grove
with a thousand monks. The servant returns with the news that the Grove is full
of monks. The Teacher directs him to summon Little Wayman. The servant goes
to the Grove and calls out, " Little Wayman, come hither!*' At this the cry goes up
from a thousand throats, " Here I am!" The servant returns and makes his report
to the Teacher. The Teacher directs him to take by the hand the first who says that
he is Little Wayman. The rest inmiediately vanish, and the servant returns with
his man. After the meal Little Wayman returns thanks, and the Teacher and his
monks withdraw. In the evening the monks discuss the incidents of the day. The
Teacher informs them that in a previous existence also Little Wayman was a dullard
and won success through his assistance. So saying, he relates the following
3 c Story of the Past: The world-renowned teacher, the young man, and the
Khig of BenAres. A young man of Ben&res once went to TakkasilA and became the
pupil of a world-renowned teacher. Although faithful to duty, he was such a dullard
that after a long term of residence he was unable to repeat a single Stanza. Finally
he becomes discouraged and decides to go back home. His teacher, grateful to him
for the assistance he has rendered him, teaches him a charm, telling him that it will
insure him a hving, and directing him to repeat it over and over again to avoid the
possibility of forgetting it. And this is the charm : ** You 're rubbing! you 're rubbing!
why are you rubbing? I know too! " Shortly after the young man's return to Ben&res,
the King of Ben&res makes an examination of his own thoughts, wonis, and deeds, to
discover whether he lias been guilty of any fault. Seeing no fault, but reflecting that
one never sees his own faults, he decides to as(»ertain the candid opinion of his sub-
jects, and for this purpose puts on a disguise and goes about the streets eavesdropping.
The first house the king comes to is that of the young man. The king observes that
some tunnel- thieves are in tlie act of breaking into the house. The noise awakens
the young man, who Ix^gins to repeat his charm, and the thieves flee.
The king, seeing the thievt^s fleeing and hearing the words of the charm, makes
note of the house, and on Uie following day sends for the young man, learns the charm
from him, and gives him a thousand piect« of money. That very day the Prime
Minister goes to the royal barber, givt« him a thousand pieces of money, and says to
him, ** The next time you shave the king, cut his throat; then you shall be Prime
Minister, and I shall be king." The ImrlKT agrees to the bargain. Wliile the barber
is sharpening his razor, the king begins to repeat the charm. The barber, thinking
that the king is aware of his intention to kill him, throws away his razor, falls at the
feet of the king in terror, and l)cgs the king to panlon him. The king thereupon com-
pels the barber to reveal the plot, banishes the Prime Minister, and appoints in his
place the young man who tauglit him the charm. At that time Little Wayman was
the yoimg man, and the Buddha was the world-renowned teacher.
86 Synopses of stories of Dkammapada Commentary
4. Simpletons' Holiday [ii. 6-7 '^ 26-27], On Simpletons' Holiday it wa£ the
practice of ignorant people who knew no better to give themselves up to lieense for a.
period of aeven days, uttering all manner of eoarse talk, aod desisting only on the
payment of bribes. During this period of disorder, the Teacher and the monks re-
mained witliin the monastery.
5. Kassapa th« Great [iL 8 = 28|. On a certain occasion Elder Kassapa the
Great endeavors by the exercise of Supernatural Vision to obtain comprehension of
Birth and Rebirth. The Teacher appears to him and admonishes him that only a
Buddha is able to comprehend the Totality of Existences.
6. Two brethren [ii. 9 = 29]. Two brethren obtain a Subject of Meditation
from the Teacher and retire to the forest. One of them is heedful, and attains Arahat-
ship; the other is heedless and lazy. The Teacher praises the heedful monk and
rebukes the heedless monk.
7. How Magha became Sakka [iL 10 = 30].
7 a. Stoiy of the Present: Mabfili's question. A Licchavi prince named Mahah
comes to the Teacher aud asks him whether he has ever seen Sakka. The Teacher
replies in the affirmative, tells Mahali how Sakka came to receive his Seven Titles,
imd enumerates the Seven Vows by the performance of which Sakka attained Sakka-
ship. Mahfdi desires to hear the whole story. The Teacher thereupon relates the
following
7 b. Story of the Past: How Magha became Sakka. Once upon a time a youth
named Magha went about his native village in the kingdom of Magadha doing all
manner of good works, and in the course of lime gathered others about him, until
finally there were thirty-three persons in the village keeping the Five Precepts and
doing works of merit. The village headman took a dislike to them and arraigned
them before the king, alleging that they were a company of robbers. The king
ordered them to be trampled by elephants. But the elephants refused to trample
them. The king then summoned the youths, told them the charge the village head-
man hod brought against them, and asked them what they had to say. On hearing
their story, he asked them to pardon him, made the village headman their slave,
gave them a riding-elephant, and placed the entire resources of the village at their
disposal.
At this the youths rejoiced greatly, and resolved to abound yet more in good
works. Summoning a carpenter, they caused him to erect a rest-house at the junction
of four highways. Because they had lost all desire for women, they refused to allow
women to share in the work. Now there were (our women hving in Magha 's house.
Joy, Thoughtful, Goodness, and Wellborn. Goodness bribed the carpienter to give
her the chief share in the building of tlie rest-house. The carpenter gave her the
pinnacle. The thirty-three youths built thirty-three seats. IVlagha planted an
Ebony-tree, and under the tree set up a stone seat. Joy provided a bathing-pool,
and Thoughtful a flower-garden. Wellborn, thinking it a sufficient distinction to be
a cousin of Magha, did nothing but adorn herself. Magha, having fulfilled the Seven
Vows, was reborn as Sakka king of gods. Mogha's companions were also reborn
there, the carpenter being reborn as Vissakamma.
Now at this time there were Asuras dweUing in the World of the Thirty-three,
and when they learned that new gods had been reborn there, they prepared strong
drink for them. Sakka forbade his companions to touch it. and they obeyed him;
but the Asuras got very drunk. Then Sakka gave the signal, and his companions
picked up the Asuras by the heels and Sung them head-foremost into the abyss.
Thereupon tliere sprang up at the foot of Mount Sineru the Palace of the Asuras and
the Tree that is called Pied Trumpet Flower. And when the conflict between the
Gods and the Asuras was over, and tile Asuras had been defeated, there sprang into
Synopses of stories of Book 2 87
ezistenoe the City of the Thirty-three, crowned with a magnificent palace called the
Palace of Victory. A Coral-tree sprang up to correspond with the Ebony-tree which
Ma^ia had planted, and at the foot thereof, to correspond with the stone seat he had
set up, stood Sakka's Yellowstone Throne. The elephant was reborn as Er&vana.
Erftvana created gigantic water-pots for each member of Sakka*8 retinue. When
Goodness, Joy, and Thoughtful (Hed, they were reborn in the World of the Thirty-
three; and as the fruit of their good works there arose a mansion named Goodness, a
bathing-pool named Joy, and a creeper-grove named Thoughtful.
When Wellborn died, she was reborn as a crane in a mountain cave. Sakka went
to her in disguise, conducted her to the World of the Thirty-three, let her see her
former companions, and assured her that she could attain equal happiness by keeping
the Five Precepta. This she promised to do. After a few days Sakka, desiring to test
her sincerity, lay down on the sand in the form of a fish. The crane, believing it to
be dead, took it in her beak. As she was about to swallow it, the fish wriggled its
tail. The crane immediately dropped it. Three times Sakka employed this stratagem,
and three times the crane, discovering that the fish was alive, refused to eat it. Sakka
resumed his proper form, praised the crane, and departed. At the end of her existence
as a crane. Wellborn was reborn in Ben&res as a potter's daughter. Sakka disguised
himself as a peddler, filled a cart with jewels in the form of cucumbers, and drove
into the city, offering to give his cucumbers to whoever kept the Precepts. Only the
potter's daughter understands his meaning. Sakka reveak himself to her, gives her
the jewels, praises her, and departs.
At the end of her existence as a potter's daughter. Wellborn is reborn in the
World of the Asuras as the daughter of Vepacitti, king of the Asuras and a bitter
•enemy of Sakka. One day Vepacitti assembles the hosts of the Asuras and directs
his daughter to choose a husband. Sakka, disguised as an aged Asura, sits down in
the outer circle of the assembly. The maiden immediately throws the wreath of
flowers over his head. Sakka takes her by the hand, shouts out, " I am Sakka," and
flies up into the air. The Asuras cry out, ** We have been fooled by old Sakka," and
start up in pursuit. Sakka's charioteer M&tali brings up the chariot Victory, and
Sakka, after assisting Wellborn to mount, sets out for the City of the Gods. When
they reach the forest of the Silk-cotton Trees, the fledglings of the Garu^ birds,
fearing that they will be crushed, shriek aloud. Sakka thereupon commands, " Let
not these creatures perish on my account; turn back the chariot." The Asuras
abandon the pursuit, and Sakka bears Wellborn to the City of the Gods.
8. A monk attains Amhatship [IL 11 » 31]. A monk who has been unsuccessful
in the Practice of Meditation sees a forest-fire. Hastily cUmbing a bare moimtain,
he watches the fire, and concentrates 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." He immediately attains Arahatship.
9. Tissa of the Market-town [IL 12 » 32]. Tissa of the Market-town acquires
the reputation of being frugal, contented, pure, resolute. The Teacher remarks that
Tissa's good qualities are the result of association with himself, and relates the following
9 a. Story of the Past: Sakka and the parrot Once upon a time many parrots
lived in a grove of fig-trees. The king-parrot, when the fruits of the tree in which he
lived had withered away, ate whatever he found remaining, and being very happy
and contented, remained where he was. Sakka determined to put him to the test,
and by his supernatural power withered up the tree. Perceiving that this nuide no
difference at all to the Parrot, Sakka decided to grant him a boon. Accordingly,
disguised as a royal goose, he went to the parrot and asked him why his heart de-
lighted in a tree that was withered and rotten. The parrot replied, " This tree has
88 Synopses of storie.t of Dhammapada Commcuiary
been good to me in the past. Why should IHcsert it now?" Thereupon Sakka caused
the tree to bloom anew and to bear ambrosia) fruit.
Book in. Thoughts, Citta Vagga
1. Elder Meghiya (iii. 1-2 = 33-34], By reason of attachment to the Three
Evil Thoughts, Elder Mpghiya is unable to practice Exertion. The Teacher admonishes
him that a monk must never permit himself to he controlled by his thoughts.
2. The mind-reader [iii. 3 ^ 35]. A lay sister provides a company of monks
with food and lodging during the rainy season. The monks instruct her in the Practice
of Meditation, and she attains Arahatahip together with the Supernatural Faculties.
As sbe is thus able to read their thoughts, she is so successful in her ministrations
that in no long time they too attain Arahatship. The monks return to the Teacher
loud in their praises of the lay sister, remarking that no sooner did they wish for such
and such food than she immediately supplied it. A certain monk, overhearing tlie
remark, desires himself to enjoy so pleasant an experience. Accordingly he obtains
a Subject of Meditation from the Teacher, and goes to her house. He finds every-
thing exactly as represented, but fearing that should lie entertain asiiigle sinful thought.
the lay sister might seize him by the topknot and do him harm, returns to the Teacher.
The Teacher admonishes him to control his thoughts, and sends him back. In only
a tew da.vs tlie Elder attains Arahatahip. Calling up before his mind ninety-nine
previous existences, he perceives that in each of these existences the lay sister mur-
dered him. "Oh. what a sinner she has been!" thinks he. At the same moment
the lay sister, sitting in her own chamber, becomes aware of what ia passing tlu^ugh
his mind. " Call up one more eJdstcnce," says she. By the power of Supernatural
Audition the monk immediately hears what she says. Calling up before his mind
the hundredth existence, he perceives that she spared his life. Thereat he rejoices
greatly, and straightway passes into Nibblna.
3. A discoatented monk [ilL 4 -^ 36], A faithful layman becomes a monk, but
3O0D grows dLscontented over the multitudinous duties imposed upon him. The
Teacher admonishes him that if he witi only guard his thoughts, everything else will
take care of itself.
4. Nephew Sangharakkhita (iii. 5 = 37). Nephew Safigharakkhita presents
Uncle Sailgbarakkhita with a set of rolxs. The uncle, having already a complete set
of robes, declines the present- The nephew is so disappointed that he resolves to
return to the life of a householder. As he stands beside his uncle, fanning him, he
ponders ways and means of earning a living. Finally tlie following thought occurs
to him. " 1 will sell this robe and buy a she-goat. I wiU sell the she-goat's young and
accumulate some capital. Then I will get me a wife. She will bear me a son, and I
will name him after my uncle. Then 1 will set out with son and wife to visit my
imcle. My wife will insist on carrying the child, and lacking the necessary strength,
will let him fall. I will then beat her with my stick." So saying, the nephew swings
his fan and brings it down on the heail of his uncle. The latter rebukes him, and he
starts to run away. But young monks nm after him. catch him, and bring him before
the Teacher. The Teacher admonishes him to control his thoughts.
5. Elder Thought-controlled [iii. 6-7 = 38-39], A youth of Savatthi becomes
a monk to obtain an easy livelihood. Tiring of tlie monastic life, he returns to the
world. Sin times he becomes a monk, and as many times returns to the world. The
monks therefore call him Thought-controlled, Cittahattha. In the meantime his
wife becomes pregnant. For tlie seveutli time he decides to become a monk. As he
enters his room to put on his yellow robe, he se«s his wife abed and asleep. Her
appearance is so repulsive to him that he then and there grasps the thought of Im-
Synopses of stories of Book 3 89
permanence and Suffering. In a very few days he attains Arahatship. The monks
express surprise that a youth predestined to Arahatship should abandon the monastic
life so many times. The Teacher remarks that in a previous existence he, the
Teacher, did the same thing himself, and relates the following
5 a. Story of tiie Past: KuddAla and his spade. A wise man named Kudd&la
once renoimced the monastic life six times, all because of a blunt spade which he had
used to till the ground. Finally Kuddfila nuide up his mind to put temptation out of
his way. So taking the spade to the bank of the Ganges, he closed his eyes and threw
it into the water. As he did so, he cried with a loud voice, " I have conquered!'* At
that moment along came the King of Ben&res, returning from a successful campaign.
The king heard Kudd&la's exclamation of triumph, and asked him what he meant.
Kudd&la replied, " The victory you have won will have to be won again. But I have
conquered the enemy Desire, and he will never conquer me again." Kudd&la preached
the Law to the king, whereupon the king and his retinue retired from the world, his
royal enemy shortly afterwards following his example.
6. Monks and tree-spirits [ilL 8 >- 40]. Five hundred monks obtain a Subject
of Meditation from the Teacher and retire to a forest to meditate. Tree-spirits,
desiring to get rid of the monks, cause them to see bodiless heads and headless trunks,
to hear voices of demons, and to catch all manner of diseases. The monks return to
the Teacher and relate their experiences. " I will provide you with a Weapon,"
replies the Teacher. Thereupon he recites the Metta Sutta, and instructs the monks
to retium to the forest and do the same. The monks follow his instructions, the hearts
of the tree-spirits are suffused with love, and the mcmks quickly attain Insight.
7. Crudty a cause of boils [iiL 9 >- 41]. Tissa is attacked by boils, and his
condition becomes so desperate that his fellow-residents, unable to do anything for
him, cast him out, and he lies on the ground without a protector. The Buddha goes
to him, and bathes him with warm water, alleviating his sufferings. Then he preaches
to him, and he attains Arahatship. The monks express surprise that a youth pre-
destined to Arahatship should be visited with such an affliction. The Buddha informs
them that it is the result of evil deeds committed in a previous existence, and relates
the following
7 a. Story of the PAst: The cruel fowler. A fowler, fearing that if he killed
and kept the birds he did not sell, they would rot, and desiring to prevent his captive
birds from taking flight, used to break their bones and pile the birds in a heap. One day
he gave alms to a monk. The fowler was Tissa. Because of his cruelty, he suffered
from boils in a later existence; because he gave alms to a monk, he attained Arahat-
ship.
8. Nanda the herdsman [iiL 10 >- 42]. Nanda the herdsman entertains the
Teacher for seven days. When the Teacher departs, Nanda accompanies him on his
way for a considerable distance, and then turns back. On the way back he is hit by
a stray arrow and killed. The monks remark that had the Teacher not gone to visit
Nanda, the latter would have escaped death. The Teacher replies that under no
circumstances could Nanda have escaped death. (No cme asks the Teacher about
Nanda's deed in a previous existence, and therefore the Teacher says nothing'about it.)
9. Mother of two and father of two [iiL 11 >- 43]. A treasurer's son named
Soreyya, accompanied by a friend, drives out of the city of Soreyya to bathe. Soreyya,
seeing Elder Mah& Kaoc&yana putting on his mantle, thinks to himself, ** Oh, that
this Elder might become my wife! Else may the hue of my wife's body become like
the hue of his body!" Instantly Soreyya is transformed into a woman. The woman
Soreyy& goes to Takkasil&, is married to the son of a treasurer of that city, and becomes
the mother of two sons. (There are no men who have not been women at some time or
other; and no women who have not, at some time or other, been men. Elder Ananda
90 Syytopses of stories of Dhammapada Commenlary
once committed adultery in an existence a.i & blacksmith, and as a result spent many
existences as a woman. Women may obtain rebirth as men by performing works of
merit.) So the woman Soreyya, who as the man Soreyya was aheady the father of
two sons, becomes tlie mother of two more, making four children in all. At thin time
Soreyya's corriage^ompanion comes to Takkasila and is entertained by the woman
SoreyyS. The guest expresses surprise that his host should be so kind to him, and
inquires whether she knows him. Soreyyft then tells him the whole story. The guest
suggests that Soreyya beg tiie Elder's pardon, assuring her tliat if she will do so,
everything will be all right again. Soreyya begs the Elder's pardon, and is instantly
transformed into a man again. The Elder admits Soreyya to tlie Order. Soreyya
commits the two sons of whom he is the mother to the care of tlieir father, and returns
to Savalthi with the Elder. When the inhabitants learn what has happened, they
are much excited, and come to Soreyya and ask him, " You are the mother of two
sons, and the father of two as well; for which pair of sons have you tlte stronger
affection?" Soreyya replies, " For the sons of whom lam the mother." Subsequently
he attains Arahatship. Then he replies, " My affections are set on no one." The
Teacher praises him for his reply.
Book IV. Flowers, Puppha Vagga
1. The soil of the heart [iv. 1-2 = 44-45|. The Teacher rebukes a company
of monks who are discussing different varielies of soil, telling tliem that they might
better be occupied with tilling the soil of the heart.
2. A monk attains Arahatship |iv. 3 = 46). A monk who has been unsuccessful
in the Practice of Meditation, seeing a. mirage, concentrates his mind on the following
thought, " Even as this mirage appears substantial to those that arc far off, but van-
ishes on nearer approach, so also b this existence unsubstantial by reason of birth
and decay." Seeing a waterfall, he reflects, " Just as these bubbles of foam form and
burst, so also is this existence formed and so also does it burst." He immediately
attains Arahatship.
3. Vidiidabha wreaks vengeance on the Sikkiyas [iv. 4 = 47]. At S&vatthi
lives Prince Paaenadj. son of the King of Kosala; at Ves&li, Prince Maliali, of the
Licchavi line; at Kusin&rfi, Prince Bandhula, son of the King of the Mallas. These
three princes resort to a world-renowned teacher at Takkasilfi (or instruction, and,
chandiig to meet m a rest-house, become firm friends. Alter acquiring the various
arts, they take leave of their teacher and return to their homes. The King of Kosala
is so pleased with his son's attainments that he makes him king. Mahiili devotes
himself to the task of educating the Licchavi princes, but over-exerts himself and
loses the sight of his eyes. The princes erect a gate for him, and remain his devoted
pupib. Bandhula receives a slight at the hands of the Malla princes, which makes
him so angry that he determines to kill them and seize the throne. Informed by his
mother and father that as the kingdom of the Mallas is an hereditary kingdom, his
plan is bound to fait, he goes to Sa.vaLthi and takes up his residence in the household
of hb friend King Pasenadi. Pasenadi makes him Commander-in-chief of his army.
One day King Pasenadi sees several thousand monks pass through the street.
Learning that they are on their way to breakfast at the houses of Anathapin^ika. Culla
Anathapindika, Visakha, and Suppavasa, the king goes to the Teacher and asks for
the privilege of entertaining the monks. For seven days the king gives alms to the
Teacher and the Congregation of Mouks; and on the seventh day asks the Teacher
to come regularly to his house thereafter. The Teacher declines the invitation on the
ground that many desire the Buddhas to visit them, and sends Ananda in his place.
For seven days the king serves Ananda and his monks in person, but on the following
Synopses of stories of Book If 91
<layB is 80 inattentive to tbeir needs that they drop off one by one, until finally Ananda
alone is left. At this the king is much offended, and goes to the Teacher and com-
plains. The Teacher exonerates the monks from blame, and tells the king frankly
that the monks lack confidence in him. Then, addressing the mcmks, the Teacher
■explains that a family must possess Nine Distinctive Marks to be entitled to the
privilege of entertaining monks. Continuing, he remarks that just so in times past
wise men went to a place worthy of their confidence. So saying, he relates the following
3 a. Story of the Past: Kesava, Kappa, NArada, and the King of BenAres. A
king named Kesava once renounced his throne, and together with five hundred re-
tainers adopted the life of an ascetic. Kappa, the keeper of his jewels, also retired
from the world and became his pupil. Kesava accepted the offer of the King of
Ben&res to entertain him and his retinue during the season of the rains. But elephants
so annoyed the monks with their cries that the monks dropped off one by one, until
finally Kesava was left alone with his pupil Kappa. After a time even Kappa was
unable to stand the noise any longer, and left his master. Thereupon Kesava fell
sick, and begged the king to send him back to his pupils. The king immediately did
so, sending N&rada and three other ministers with him. Kesava inmiediately re-
covered his health. When N&rada asked him how he liked an ascetic's fare, after
eating the rich food of a king, Kesava replied that he was now completely happy,
since, after all, a sense of security and confidence is the main thing, ^id of Story of
tbeP»8t
Thereupon King Pasenadi bethinks himself how best to regain the confidence of
the monks. Concluding that the best way is to take to himself as wife the daughter
of some kinsman of the Buddha, he sends ambassadors to the S&kiyas, requesting
one of their daughters in marriage. The King of the S&ldyas sends VfisabhakhattiyA,
daughter of Mahfl N&ma by a slave- woman. King Pasenadi marries her, and in the
course of time she becomes the mother of a son. Pasenadi sends word to his grand-
mother to give the child a name. She selects the name Vallabha (Beloved) ; but the
messenger, being a little deaf, understands her to say Vi^Q^bha, and so reports to
the king. Accordingly the child is named Vi^Q^bha. When Vi^Q^abha is seven
years old, he begins to ask his mother questions about her family; and one day, when
he has reached the age of sixteen, he expresses the wish to visit his grandparents.
Vfisabhakhattiy& reluctantly consents to let him go, taking the precaution to send
ahead of him the following letter, " I am happy where I am; for Uie sake of my hus-
band, say nothing to him." VidO^abha sets out with a large retinue.
When the Sakiya princes learn of Vi^Qdabha's approaching visit, they decide
not to render homage to him, and therefore send away all of the princes who are
younger than he. When Vi^O^abha inquires why no one renders homage to him, it
is explained to him that all those about him are his seniors. One day, however, a
female slave, while engaged in scrubbing Vi^Qdabha's seat, remarks contemptuously,
"The seat of the son of the slave- woman Vfisabhakhattiy&!" A soldier overhears
the remark, and in a short time it becomes common gossip. When it comes to the
ears of Vi^Q^abha, he swears the following oath, " As these S&kiyas now wash my
bench with water, so will I, when I become king, wash it with their blood!" When
VidQdabha returns to S&vatthi, and King Pasenadi learns that Vfisabhakhattiy& is
really the daughter of a slave-woman, he is filled with rage, and degrades Vi^O^abha
and his mother to the position of slaves. Later, however, on the strength of the
Buddha*s declaration that the family of the father affords the only true measure of
social position, the king restores them to their former rank.
At this time Bandhula, Commander-in-chief of King Pasenadi's army, dismisses
his wife Mallik& on the ground of barrenness. The Teacher bids her return to her
husband, and straightway she conceives a child. One day the longing of pregnancy
9^2
Synopses of stories of Dhammapada CommcrdaTy
comes upon her. and she says to her husband, " I long to bathe in the lotus tank of
Vesfili, and to drink the water thereof." Bandhula takes his bow, which requires a
thousand men to string, assists Mallikfi tu mouot the chariot, and drives to Vesali.
Driving away the guards, and tearing down the iron grating about the tank, he admits
his wife to the lotus tank; and when she has batlied and drunk, drives back by the
way he came. The Liechavi princes, angered by Bandhula 's insolence, mount their
chariots, five hundred strong, and set out to capture Bandhula. Bandhula waits
until the file of chariots is so straight that but one chariot-front appears tu view; and
then, stringing his mighty bow, slioots an arrow. The arrow passes through the body
of every one of the five hundred men. Notwithstanding, they continue the prirsuit.
But Bandhula stops his chariot and cries out, " Vou are all dead men! I will not fight
with the dead." " Do we look like dead men?" " Loosen the girdle of your leader."
They do so, and immediately he falls down dead. The rest return to their homes,
arrange their alTairs for death, and take off tJieir armor, whereupon they all fall down
dead.
Sixteen times Mallikfi bears twin sons to Bandhula. and all of them become
mighty men. Bandhula by his upright conduct incurs the enmity of unjust judges.
who go to the king and accuse him of disloyalty. The king orders Bandhula and his
sons to proceed to the frontier to put down an insurrection, and at the same time
suborns men to kill them on their return. Thus Bandhula and his sons are murdered.
News of the murder is brought to MBllikS. on the morning of the day on which she
has invited the Chief Disciples to be her guests. During tlie meal one of the servants
drops a dish and breaks it. Sfiriputta says to her. " Heed it not." Mallikfi draws
from a fold of her dress the letter she received tliat morning, and replica, " If I heed
not the murder of my husband and my two and thirty sons, 1 am not likely to heed
the breaking of a mere dish." Maltikg addresses her sons' wives, assuruig them that
as their hu3t>ands had lived blameless iives, their sudden end must be understood as
the fruit of evil deeds committed in previous exiatencea. and urging them to cherish
no bitter feelings agaiiut the long. The king, utxin learning that the charges brought
against Bandhula are falae, makes such amends as he can to Mallikii-
King Pasenadi appoints to the p<»t of Commander-in-chief a nephew of Bandhula.
named Dighakfijfiyana. Dighakilrfiyana does not forget that Pasenadi caused his uncle
to be murdered, and bides his time for revenge. One day. while the Teacher is in
residence in a neighboring village, Pasenadi sets out with a small body-guard to pay
him a visit. As the king is about to enter the Perfumed Chamber, he hands the royal
insiguia to DlghakorSyana. The latter immediately hastens to Sfivatthi and pro-
claints Vidudabha king. VidOdabha remembers the oatli he swore against the S&kiyas,
and acts out with a large force, intending to kill them all. Tlic Teacher, aware of the
impending destruction of his kinsmen, seats hinkself under the shade of a small tree
near Kapilavatthu. Thrice Vidadabha sees him and turns back. The fourth time,
the Teacher, knowing that because in a previous existence hia kinsmen threw poison
into the water, they must needs be slain, goes no more to the tree. So Vidudabha goes
forth to slay his enemies. The Sakiyas, as kinsmen of the Buddha, are unwilling to
alay any of their enemies, and therefore make only a show of resistance. VidQdabha
destroys them utterly, and washes his bench with their blood.
Maha Nfima. rather than eat with Vidflclablia, commits suicide. By reason of
his merit lie is translated to the Abode of the N&gas, where he remains for twelve
yeara. Vidfidabha searches for him in vain, and then sets out on his return journey.
At nightfall Vidudabha pitches camp in the bed of the river Aciravati. During tlie
night a violent storm arises, the bed of the river is filled with a raging torrent, and
VidiJdabha and his retinue perish in tlie waters.
4. Husband-honorer |iv. 5 = 48). ^Mule the deity Garland-wearer is disporting
Synopses of stories of Book 4 93
himself in the Garden of the Thirty-three, one of his wives passes from that state of
existence and is reborn in S&vatthi. Remembering her former estate, she performs
many works of merit, making the Earnest Wish that she may be reborn as Garland-
wearer's wife. When she marries, her devotion to her husband is so marked that she
becomes known as Husband-honorer. When she dies, she is reborn as Garland-wearer's
wife. When she passed from the World of the Thirty-three, it was morning, and even
now it is only evening. When she tells Garland-wearer that men live only a hmidred
years, and that, in spite of the shortness of human life, men are ever hc^ess, he is
greatly surprised and perturbed. The Teacher, drawing a lesson from Husband-
honorer's life, warns the monks of the shortness of human life.
5. Niggardly Kotdya [iv. 6 -> 49]. A niggardly treasurer desires to eat a cake»
but for fear of having to share it with his neighbors, compels his wife to do the cooking
on the seventh storey of his house. The Teacher bids MoggallAna transport the
treasurer, his wife, and the cake to Jetavana. All of a sudden the treasurer sees
Moggallfina, poised in the air, looking in through the window. Moggall&na indicates
that he wishes to have something to eat. The treasurer blusters and threatens and
refuses to give him anything. Finally, in hope of getting rid of the Elder, the
treasurer bids his wife cook one little cake for him. But each cake his wife cooks
grows bigger than the previous one, and when his wife tries to take a single cake from
the basket, the cakes all stick together. In despair the treasurer presents cakes,
basket, and all, to the Elder. The Elder preaches the Law to the treasurer and his
wife, dwelling on the importance of almsgiving, and then transports the treasurer,
his wife, and the cakes to Jetavana. The Teacher and his five hundred monks eat
as much as they desire, and yet there is no end to the cakes that remain. After listen-
ing to the Teacher, the treasurer and his wife are established in the Fruit of Con-
version, and the treasurer spends his entire wealth in the Religion of the Buddha. .The
Teacher informs the monks that this is not the first time Moggallftna has converted
the treasurer, and relates the Illlsa Jataka.
6. Patfaflca the Naked Ascetic [hr. 7-50]. A Naked Ascetic seeks to prevent
the wife of a certain householder from hearing the Buddha. Accordingly she decides
to invite the Teacher ta her house, and sends her young son to deliver the message.
The Naked Ascetic discovers where the boy is going, and tells him to give the Teacher
wrong directions, assuring him that if the Teacher fails to come, both he and the boy
will have all the more to eat. The boy does as the Naked Ascetic tells him, but the
Teacher, knowing the way of himself, comes at the appointed time. The Naked
Ascetic is greatly provoked, reviles his benefactor, and leaves the house. The Teacher,
observing that the mind of his hostess is agitated, urges her to pay no attention to
the sins of others, but to give heed to her own shortcomings.
7. The khig and the Khig of Kings [iv. 8-9 - 51-52]. When King Pasenadi
Kosala comes to pay his respects to the Teacher,. Chattap&ni withholds homage.
The king is provoked, but the Teacher justifies Chattap&ni*s conduct, and the king
says nothing more about it. One day the king sees Chattap&ni pass through the court-
yard, and causes him to be summoned within. Chattap&ni lays aside his parasol and
sandals, and comes into the king's presence without them. The king remarks that
at last Chattap&ni seems to have found out that he is a king. Chattap&ni replies
that he always knew it. The king then asks him why he withheld homage on the day
when he went to see the Teacher. Chattap&ni replies that since he was seated in the
presence of the King of Kings, it was not fitting that he should rise on seeing the king
of one of his provinces. The king, satisfied by his answer, asks Chattap&ni to preach
the Law in the women's apartments. Chattap&ni, not being a monk, declines. At
the request of the king, the Teacher deputes Ananda to preach in the palace. Mallik&
learns quickly, but V&sabhakhattiy& makes little progress.
84 Synopses of stories of Dhammapada Commentary
S. Marriage of VtsOkha [iv. 10 = 53]. Visakha is tbe daughter of Dbananjaya,
a treasurer of the city of Bhaddiya. Dhanafljaya, at the request of King Paseiiadi
Kfiaiilu. removes to Uie kingdom of Kosala. and settles in Siiketa, not far from Savatthi.
By this time Viaakha, who attained the Fruit of Cuuversion at the age of seven, has
reached marriageable age. At Sfivattlii lives Punnavaddhana, son of the treasurer
Migura. Punnavaddhana agrees to marry a girl possessed of the Five Beauties, if
such can be found. Eight Brahmans devote themselves to the task of finding such a
girl, and one day, seeing Visakha, and discovering that she is possessed o( the Five
Beauties, go to her father and ask lier haod in marriage. Dhanaftjaya conseuta, and
the Brahmans inform Migara. Mig&ra and Pasenadi, accompanied by their reti-
nues, pay^ visit to Dhanafijaya. In the meantime Dhanafijaya causes a magnifi-
cent parure to be made for his daughter, and provides lier with a splendid dowry. When
it is time for VisAkha to go. her father enjoins upon her the observance of the following
Ten Injunctions: The indoor fire is not to be carried outside; the outdoor fire is not
to be carried inside; give only to him that gives; give not to him that gives not; give
both to him that gives, and to him that gives not: sit happily; cat happily; sleep
happily, tend the fire; honor the household divinities. Migara happens to be sitting
ID the next room, and overhears ail that Dhanailjaya says. Dhanafijaya then appoints
eight sponsors for Visfikhfi. and directs Lhem to try her in case any charges are bn^bt
against her. He then entrusts her to the care of King Pasenadi and the treasurer, who
return with her to Savatthi. So Visakhfi. arrayed in her magnificent parure, and
accompanied by a splendid retinue, enlera Savatthi in the train of the king, and
immediately wins tlie hearts of all the Inhabitants.
That night Vis&kha's thoroughbred mare gives birth to a foal, whereupon Visikhfi
rises from her be<J, goes to the stable, and bathes the mare. At this her father-in-law
is much displeased. Now MigAra is a supporter of the Naked Ascetics of the Jain
Order, and when the Naked Ascetics learn that a disciple of the monk Gotama has
become the wife of his son, they urge hira to expel her from the house. Subsequently,
at the close of a day on which MigAra has entertained tlie Naked Ascetics, he over-
hears Visakha rejnark that he is eating " stale fare." Migfira then and there orders
her out of the house. Visfikhfi. however, claims the right of being tried before her
eight sponsors. Accordingly Migars causes the sponsors to be summoned, and brings
three charges against his daughter-in-law: first, that she has accused him of eating
what is unclean; secondly, that she left ttie house at night; tliirdly. that she has
performed the work of menials. Visaklia clears herself of guilt on the first count by
CKplaining that all she meant to say was that he was living on stale merit instead of
acquiring fresh merit; she then explains that she left the house at night for the sole
purpose of attending her mare; the third charge is dropped.
Migfira then asks Visakha to explaiu the meaning of the Ten Injunctions. Visakha
explains them as follows: " The indoor fire is not to be carried outside," means that
a wife must say nothing about the faults of her father-in-law or her husband. *' The
outdoor fire is not to be carried inside,"' means that a wife must not tell her father-in-
law or her husband anything ill she hears of them. " Give only to him that gives,"
means that one should give only to tlioae that return borrowed articles. " Give not
to him that gives not." means that one should not give to those that do not return
borrowed articles. " Give both to him that gives, and to him that gives not," means
that when poor folk seek aiuistance. one should give to tliem, whether or not they are
able to repay, " Sit happily," means tlial a wife must not remain sitting when she
sees her husband or his parents. " Eat happily," means that a wife must not eat
until she has ser\-ed her husbaud and Ids parents. " Sleep happily," means that a
wife must not go to bed in advance of her husband and his parents. " Tend the fire,"
means that a wife must reverence her husband and his parents as a flame of fire.
Synopses of stories of Book J^ 95
*' Honor the household divinities/' means that a wife must look upon her husband
and his parents as her divinities.
Thereupon Mig&ra, finding no fault in Vis&khfi, begs her to pardon him. Vis&khft
does so, but tells him that now that she has been cleared of all charges, it is her inten-
tion to leave his house. She consents to stay, however, on condition that she shall
be allowed to entertain the Buddha. On the occasion of the Buddha's first visit,
Mig&ra and his wife are established in the fVuit of Conversion. Vis&kh&'s life abounds
in good works, and she lives to be a hundred and twenty years old. She endeavors to
sell her nutgnificent parure, intending to devote the proceeds to the Order; but finding
that no one else is rich enough to buy it, makes up the price herself, and erects a splen-
did monastery. The Teacher informs the monks that Vis&khft*s happmess is the
result of good works performed in previous existences, and relates the following
8 a. Story of the P&st : ^^sAkU's Earnest Wish. In the dispensations of previous
Buddhas, Vis&khft gave alms and made the following Earnest Wish, " May I receive
the Eight Boons at the hands of some future Buddha, and may I be the foremost of
the women entitled to provide him with the Four Requisites.*'
9. Elder Ananda's question [iv. 11-12 » 54-55]. Elder Ananda asks the
Teacher, " Is there any perfume that goes against the wind?" The Teacher replies*
**^ertainly, the perfume of good works."
10. Sakka gives alms to Kassapa the Great [iv. 13 « 56]. Sakka's five hundred
wives endeavor to obtain the privilege of giving alms to Kassapa the Great, but the
Elder refuses their request on the ground that he prefers to allow the poor to accumulate
merit by so doing. When Sakka learns this, he disguises himself as an old weaver and
gives alms to the Elder. When the Elder discovers that Sakka has deceived him, he
reproaches him. But Sakka explains that he hopes by the performance of this and
oUier good works to outshine certain other deities.
11. Godhika attains Nibbftna [iv. 14 - 57]. Elder Godhika, finding himself
impeded in the practice of Ecstatic Meditation by a certain disease, draws a razor and
cuts his throat, passing at once to Nibbftna. M&ra, in the form of a pillar of smoke,
seeks his rebirth-consciousness. The Buddha informs him that he is engaged in a
futile task.
12. Sirigutta and Garahadimia ^. 15-16 - 58-59]. At Sftvatthi live two
friends, Sirigutta, a disciple of the Buddha, and Grarahadinna, a disciple of the Naked
Ascetics of the Jain Order. Garahadinna reproaches Sirigutta for visiting the monk
Gotama, and urges him to transfer his allegiance to the Naked Ascetics, principally
on the ground that the Naked Asoetics know everybody's thoughts, words, and
actions, and can therefore tell just what is going to happen, and just what is not
going to happen. Sirigutta invites the Naked Ascetics to his house, and resolves to
put them to the test. Accordingly he has a ditch dug and fiUed with filth, ropes
stretched longitudinally over the ditch, and the seats so placed, with the front legs
resting on the ground, and the back legs resting on the ropes, that the instant the
heretics sit down, they will be tipped over backwards and precipitated into the ditch.
When the Naked Ascetics visit him, this very thing happens. Garahadinna resolves
to get revenge by humiliating the Buddha ahd his disciples. He employs much the
same stratagem, except that instead of filling the ditch with filth, he has it fiUed with
glowing coals. But the Buddha, by an exercise of supernatural power, causes an
enormous lotus-flower to spring up ^m the bed of coals. And sitting thereon, sur-
rounded by his five hundred monks, he creates an abundant supply of food, and
preaches the Law. Garahadinna, Sirigutta, and many others attain the Fruit of
Conversion.
/
Synopses of stories of Dhammapada Commentary
Book V. The Simpleton, BiQa Vagga
1. The king and the poor mat) with a beautiful wife |v. 1 ^ 60|. King Pasenadi
Kosala falls in love with the beautiful wife of a certain poor man. He determines to
kill the mail and take his wife. He therefore ap)>oints the man a seri'ant in his house-
hold, hoping that the man will commit some fault and give him a plausible excuse for
killing him. Finding no fault Id the mail, the king orders him to go to the coimtry of
the dragons, procure water-lilies and red earth, and return to him at 1>a thing-time.
The poor man goes hastily to the country of the dragons, makes over to the dragons
the merit of oFFerbiga of rice to a traveler and to tlie fish in the water, and implores
the dragons to give him water-lilies and red earth. The king of tlie dragons appears
to him in tlie guise of an old man and answers his prayer. Kuig Pasenadi has the door
of hia palace closed before bathing-time, fearing that if the poor man should obtain
what he sent him tor, his purpose would not succeed. The poor man returns at bathing-
lime, and finding the door of the palace closed, places the red earth on the thresthold,
hangs the flowers over the door, and cails upon everybody to witness that he has
executed the king's order. That night, as the kuig lies sleepless on his bed. con.'mmed
with passion as he thinks of the woman, lie hears four terrible sounds. The Brahmaaa
play upon his fears and persuade him to order the sacrifice of every kind of living
creature. Queen Mailika rebukes him for his credulity and conducts him to the
Buddha. The Buddha informs the khig that the sounds he heard were uttered by
sinners in torment, and relates the following
1 a. Story of the Past: The Hell Pot In the dispensation of the Buddha
Kassapa, four aona of wealtliy merchants committed adultery for twoity thousand
years. When they died, they were reborn in the Avici bell, where they suffered torment
diuing the interval between two Buddhaa. Since the fruit of their evil deeds was not
yet exhausted, they were reborn in the Hell Pot. In the course of thirty thousand
years they reached the bottom, and after thirty thousand years more tliey came to tbe
rim. Desb-ing to give expression of their remorse, they opened their hps and began
to speak. But after uttering one single syllable apiece, they flopped over and sank
back again into the Hell Pot. The Buddha completed the stanzas which the four
sinners had left uncomplet«d ; and the king, brought to a realization of his wickedness,
resolved nevermore to set his heart on another man's wife. The king ordered the
release of tlie victims brought for the sacrifice. The Buddha informed the monks that
it was not the first time Queen Mailika had saved (he lives of the innocent, and related
the followhig
1 b. Story of the Past: The King of Benares and Queen Dinnt. The heir
apparent of the Khig of Beniires vowed to ci<Ter the blood of a hundrol kings and a
hundred queens to a tree-spirit if he came uito the kingdom on tlie death of his father.
When be became King of BcuSres, he captured tlie hundred kings and hundred quevns
and prepared to fulfill his vow. Queen 'DiunA, cousort of King Uggasena. was great
with child, and the King of BenAres tlicrefore released her. The tree-spirit, knowing
that the King of Benilrea was acting on the con\-iction that he had captured the kings
and queens with his assistance, and desiring to prevent him from carrying out his
purpose, sought the advice of Sakka. Acting on Sakka's advice, the tree-spirit threat-
ened to leave his abode <ni the ground that the king had violated his promise by releas-
ing Queen Dinna. The King of Benftres immediately summoned Queen Dinnfi. Queen
Dinnil refused to pay obeisance either to the King of Ben&res or to Uie tree-spirit,
and convinced the King of BetiAres that the tree-spirit had had nothing to do with his
success. As tlie Queen spoke, she first wept and then laughed. The King asked her
the reason for this, and the Queen related the following
Synopses of stories of Book 5 97
1 c Story of the Pturt: The woman who killed a ewe. In a previous state of
existence, Queen DinnA killed a ewe for food. As a punishment for this wicked deed,
she was reborn m hell. Afterwards, smce the fruit of her wicked deed was not yet
exhausted, her own head was cut off just as many times as there were hairs in the
ewe's fleece. The thought of the suffering which she had endured made her weep, and
the joy which she felt over her release made her exult. The king was thus brought to
a realization of the enormity of the deed he was minded to commit, and inmiediately
ordered the release of the hundred kings and the hundred queens.
2. The rebellioos pupil [v. 2 - 61]. The Elder Kassapa has two pupils. One
of them performs his duties faithfully, but the other shirks his duties and seeks to
take credit for work really done by his brother-pupil. One day the faithless pupil
obtains food from a supporter of the Elder on the plea that the Elder has sent him for
it, and then eats it himself. The Elder, discovering his deceit, rebukes him. In order
to show his resentment of the rebuke, the faithless pupil sets fire to the Elder's hut.
The Buddha, learning of the occurrence, informs the monks that it is not the first
time he has destroyed a dwelling-place, and relates the following
2 a. Story of the Past: The monkey and the siScOa bhrd, Kutidflsaka JAtaka.
A siflgila bird reproached a monkey for his inconstancy. The monkey, to show his
resentment of the rebuke, destroyed the bird's nest. The siflgila bird was Kassapa,
and the monkey was the rebeUious pupil.
3. A Jonah In the house [v. 3 -> 62].
3 a. The niggardly treasurer. Ananda, a niggardly treasurer, admonishes his
son Mdlasiri not to let the pennies shp through his fingers. Some time afterwards,
he shows his son his five great stores of treasure, dies, and is reborn as a monstrosity
in a community of Can^&las. The king appoints Mfllasiri treasurer.
3 b. Sequel: A Jonah In the house. From the day the monstrosity is bom, the
community of Can^&las receives no more wages, and has not a mouthful of rice to eat.
Concluding that this is due to the presence of a Jonah among them, the Can^Udas
make an investigation, discover the monstrosity, and expel mother and son from
the community. The monstrosity is forced to beg his food from door to door. One
day he enters the house in which he once lived as nuuiter. MQlasiri's young sons take
fright at the monstrosity, and the servants seise their former nuuiter, drag him out
of the house, and fling him on a pile of rubbish. Just at that moment the Buddha
passes the house. The Buddha informs Molasiri that the monstrosity is none other
than his own father. Molasiri will not beUeve him. The Buddha directs the mon-
strosity to point out his five stores of treasure to his son. The monstrosity does so,
and Molasiri believes and seeks refuge in the Buddha.
4. The pickpocket [v. 4 -> 63]. Two thieves go to hear the Law. One pf them
is converted, and the other picks a pocket. The pickpocket calls his companion a
simpleton for failing to take advantage of such a golden opportunity.
5. The wise fool [v. 5 -64]. The Elder Ud&yi used to sit m the Seat of the Law
after the Great Elders had left the Hall of Truth. Some visiting monks, thinking
that he must be a man of learning, questioned him, and discovered that he was
a simpleton.
6. From vice to virtue [v. 6 -> 65]. The Buddha meets thirty youths in a grove,
where they have gone seeking a woman. They at once obey the conmiand to follow
him, and in a very short time attain Arahatship. The monks comment on the sudden-
ness of their conversion. The Teacher remarks that it is the fruit of merit acquired in
a previous existence, and relates the Tun^ila J&taka.
7. A leper is tempted to deny his faith [v. 7 -> 66]. A leper listens to the Law
and attains the Fruit of Conversion. In order to test the sincerity of his conversion,
Sakka promises him limitless wealth if he will deny his faith. The leper indignantly
98
Synopses of stories of Dhammapada Commenlary
refuses to do so. The leper approaches the Butidha, retires, and sets out for his home.
Wheti he has gone but a little way, he is kicked by a young heifer and killed.
7 a. Story of the Past: The four youths and the courtezan. Four youths, after
taking their pleasure with a courteKan, plotted to rob and kill her. The courtezan
overheard the plot, 'and when the youths were alxiut to kill her, prayed that she
might be reborn as an ogress, able to kill them even as they were killing her. One
of these youths was tile leper. The courtezan was tlie ogress, disguised a^ a heifer.
7 b. Story of the Past: The msoleot youth. Suppabuddlia was reborn as a
leper because in a previous state of existence he had spat upon a Private Buddha.
8. A fanner iB unjustly accused of theft [v. 8 ^ 67|. A pack of thieves rob a
house, and divide their spoils in a field. Une oF tlie tldeves drops in the fiehl a purse
which he has secreted in a fold of his garment, witliout noticing his loss. The Buddha
goes to the field with the Elder Ananda, and in the hearing of the farmer, makes a
veiled reference to the purse. The farmer discovers the purse and buries it. The
owners of the stolen property trail the thieves to the field, recover the purse, and
accuse the farmer of having robbed the house. As the farmer is bebig led to the place
of execution, he repeats the words uttered by the Buddha. The executioners take
him to the king, and the truth comes out. Thus does the Buddha save an honest
farmer from being convicted of theft on circumstantial evHdence.
9. Sumana the gardener |v. 9 = 68). One day Sumana, gardener to King
Bimbisara, honors tlie Buddlia with eight measures of jasmine flowers intended for
the king. The Buddha proclaims throughout the city the meritorious deed of Uie
gardener, and the king rewards him with eightfold gifts.
.10. Rape of Uppalavanni |t. 10 = 60|. A maiden of wondrous beauty rejects
all of her suitors. l>ecomes a nun, and attains Arahatship. She takes up her residence
alone in a forest hermitage. A fonner suitor, learning her whereabouts, goes to the
hermitage and assaults her. The Buddha preaches to tlie monks on the transitorineas
of sinful pleasures. On a subsequent occasion the monks raise the question whether
Arahats are to be blamed for gratifying their passions. The Buddlia admonishes
them that sexual passion no more adheres to the Arahat than a drop of water to a
lotus-leaf. The Buddha persuades King Pasenadi Kosala to erect a convent for the
nuns within the city, and forbids the nuns thenceforth to reside in the forest.
11. JarabukatheNakedAsceticlT.il =70].
11 a. Story of the Past: The jealous monk. In the dispensation of the Buddha
Kassapa. a resident monk, jealous of the attentions of his supporter to a visiting monk,
reviles him. He tells him that he might better cat excrement than eat food given him
by the layman, tliat he might better tear out his hair than permit it to be shaved by
the layman's barber, that he might better go naked than wear a robe given him
by the layman, and that he might better lie on the ground than on the bed provided by
the layman. The visiting monk departs without making a reply.
11 b. Story of the Present: Jambuka the Naked Ascetic. The jealous monk
is reborn in a well-to-do household of Rajagaha. From the day he Can walk, he
refuses to eat ordinary food and eats only his own excrement. Wlien he grows older,
he goes naked and makes his bed on the ground. His parents decide that he is fit to
hve only with the Naked Asi^etics. The Naked Ascetics admit him to their Order,
placing him in a pit up to his neck, and tearing out his hair with a palmyra comb. Jam-
buka refuses to accompany the Naked Ascetics on their rounds tor alms, but waits
imtil hb brethren are out of sight, and then goes to the pubhc jakes and makes a.
meal of excrement. When people come to defecate, he stands on one foot, resting the
other on the knee, leaning on a rock, his mouth wide open in the direction of the wind.
When people ask him why he stands in this posture, he replies tliat he is a wind-eater
practicing austerities. He steadfastly refuses to accept food. One day, however, he
Synopses of stories of Book 5 99
places on the tip of his tongue with the tip of a blade of kusa grass some butter and
honey, dismissing the people with the assurance that their gift will avail to their ever-
lasting salvation. Thus he spends fifty-five years of his life. One day the Buddha
visits him, taking up his abode in a cave near by. In the night the Buddha is waited
upon by the Four Great Kings, Sakka, and Brahm&. On the following morning, in
reply to Jambuka's questions, the Buddha proclaims his superiority to all of these
deities. The Buddha then admonishes Jambuka, establishing him in Arahatship.
12. The snake-ghost and the crow-ghost [v. 12 -^ 71]. As Moggall&na descends
Mount Vulture-peak with T<akkharia, Moggall&na smiles. Lakkhana asks him why
he smiles. Moggallfina replies that he will tell him as soon as they are in the presence
of the Teacher. When they are in the presence of the Teacher, Lakkhana repeats
his question. Moggall&na tells him he saw a snake-ghost all aflame. On another
occasion Moggall&na saw a crow-ghost. Moggall&na asked him about his former deed»
and the crow-ghost related the following
12 a. Story of the Pturt: The crow-ghost " In the dispensation of the Buddha
Kassapa I was a crow. I once ate three mouthfuls of food which remained over and
above to monks who had eaten. As the result of this misdeed, I was reborn in the
Avici hell. Afterwards, since the fruit of my misdeed was not yet exhausted, I was
reborn as a crow-ghost." End of Story of the crow-ghost
The Buddha corroborates Moggall&na's statement regarding the snake-ghost,
and declares that he himself saw the same ghost as he sat on the Throne of Enlighten-
ment. The monks ask the Buddha to tell them about his former deed, and the Buddha
relates the following
12 b. Story of the Put: The snake-i^iost The leaf-hut of a Private Buddha
once stood on the bank of the river near Ben&res, and every morning and evening
the residents of the city trooped thither with offerings. In so doing, they trampled
the field of a certain farmer. The farmer protested, but without avail. Finally the
farmer became so angry that he set fire to the Private Buddha's hut The people
were indignant, and taking up sticks and stones, beat the farmer to death. The
farmer was reborn in the Avici hell, and afterwards was reborn as a snake-ghost.
'13. The sledge-hammer g^iost [v. 13 - 72]. Under the same circumstances as
in the preceding story, Moggall&na sees a ghost belabored about the head with sledge-
hammers. The Buddha relates the following
13 a. Story of the PAst: The stone-tiirower and his piqiiL A cripple who was
an adept at the art of throwing stones, made his Hving by cutting the leaves of a banyan
tree in the shape of animals of various kinds. His skill attracted the attention of the
king, who was troubled by a talkative house-priest The king employed the cripple
to stop the mouth of the house-priest by tossing pellets of goat's dung into the mouth
of the house-priest while tlie latter was talking. The king was so pleased at the success
of his plan, that he rewarded the cripple with eightfold gifts. The cripple's rise in the
world led another man to become his pupil. The cripple admonished his pupil to
hit nothing possessed of mother or father or other kin. The pupil, seeing a Private
Buddha, threw a stone at him. The Private Buddha passed into Nibb&na. The
indignant people beat the stone-thrower to death. He was reborn in the Avici hell,
and afterwards, as a ghost, belabored about the head with sledge-hammers.
14. Citta and Sudhamma [v. 14-15 -> 73-74]. The layman Citta entertains
Mah&n&ma and the Chief Disciples and gives generous gifts. Sudhamma, a monk
resident in Citta's household, becomes jealous of the layman, and insults him. The
Buddha rebukes Sudhamma and directs him to beg Citta's pardon. Sudhamma does
so. Citta visits the Buddha. When he salutes the Buddha, there is a rain of flowers
from heaven. Citta is honored by the Buddha, deities, and men. The Buddha reUtes
the following
100 Synopses of stories of Dhammapada Commentary
14 a. Story of the Past: Citta's de«d in a former birth. In the dispensation of
the Buddha Ka<tsapa, Citta n*as reborn as u hunter. One day he presented offerings
of food and flowers t» a monk, making the Earnest Wish tliat his heart might be glad-
dened in subsequent births by presents and by flowers rained from heaven.
15. A GeveD-yeor-old novice wins all hearts [v. 16 ^ 75|.
15 a. Story of the Past: The poor Brahman. Sariputta visits Mahfiaena, a
poor Braliiiiati. Mahi'iiiena. Iiaving iiu alms to give him, hides himself. Later on he
receives a portion of rice porridge and gives it all to Sariputla, making the Earnest
Wish that he may receive happiness in tlie neit life.
15 b. Stoiy of the Present: The aovice Tissa. MahOsena is conceived in the
womb of the wife of a supporter of the Elder Sariputta, The expectant mother longs
to entertain the monks and satisfies her longing. On the day of the child's birth he
presents a blanket to Sariputta. He is named Tissa after the Elder, whose name as
a lajTnon was Upatissa. When Tissa la seven years old, he becomes a novice of the
Elder S&riputta. For seven days his parents give alms. On the eighth day the novice
accompanies the monks to the city for alnis. The citizens present him with five hundred
cushions and five hundred portions of food. On the following day they come to the
monastery and repeat their offering. Thus in two days the novice receives a thousand
cushions and a thousand portions of food. These he presenU tu the monks, who give
him the name Tissa the Food-giver.
One day the novice notices the monks warming themselves by the Gre, and invites
them to accompany him to the city for blankets. So monks to the number of a thou-
sand set out under the leadership of a seven-year-old novice. He receives five hundred
blankets without the city and five hundred within. A shop-keeper, warned by a
niggard that a novice Ls collecting blankets, hides two costly blankets. But when the
novice comes in sight, the shop-keeper takes a fancy to him, and straightway presents
him with the two blankets. The novice returns to tlie monastery with a thousand
blankets,and presents them all to the monks, who give him the name Tissa the Blanket-
The novice receives a Subject of Meditation from the Buddiia and fares forth
twenty leagues into tlie forest. Meeting an old man at the gate of a village, he inquires
of him whether there is a forest hermitage in the neighborhood. The old man answers
in the affirmative, and taking a fancy to the child, escorts him to the hermitage with
llie most respectful attentions. The old man then goes to the village and proclaims
to tlie villagers that Tissa the Forest-dweller has taken up his residence at the hermit-
age. Thus dill a novice receive four nanies in seven years. The novice wins the hearts
of all the villagers. In the third month of residence he attains Arahat^hip. The
Chief Disciples with a retinue of forty thousand monks visit the novice. The novice
preaches the I*w to the multitude. There is a difference of opinion among the sup-
porters of the novice as to the merits of his discourse. The Buddha visits the village
and reconciles their differences. The novice walks with the Buddha and talks with
him. They ascend a moimtain together, and the Buddha asks him what thought
comes into his mind as he gazes upon the Great Ocean. The novice replies that he is
reminded of the tears of sorrow which he has shed in previous births. The Buddha
asks him what thought most impresses him as he dwells in his cave. The novice
replies that he is reminded of the times when he has died and when his body has been
laid on the ground. The Buddha remarks that there is no spot on eartli where men
have not died, and relates the UpasaUiaka Jataka.
Digression: But Elder Ananda, in onler to prevent a quarrel between his sup-
porters over the possession of his relics, pa.ised into Nibbana in mid-air.
Story of the Present completed: The Buddlia asks the novice his impr«.tsioiis of
the forest. The no^■ice replies that he has come to love the forest. The Buddha returns
• • • •
Synopses of stories of Books *^-t^ . 101
to the Jetavana, while the novice remains in the forest. Thfr* n^n)^ express surprise
that the novice should renounce gain and honor to remain in the*ioredt-
••- .
Book VI. The Wise Man, Pafi^ita Vagga '** *
1. A poor man wins spiritual treasure [vL 1 - 76]. S&riputta receii^ jftto the
Order a poor man who once gave him a ladleful of his food. The poor nuin pi^Vei^to
be a model disciple. The monks conunent on S&riputta*s grateful recognition of*tKe
poor man's gift. The Buddha remarks that it is not the first time S&riputta has showtf V ,^
himself grateful, and relates the following *\*V** '
1 a. Story of the Put: The grateful elephant, Alfiaadtta JAtalou An elephant * *
runs a thorn into his foot, and some carpenters remove it. The elephant out of grate-
fulness serves the carpenters and presents his son to them. The grateful elephant
was S&riputta.
2. The Insolent monks [vL 2 -> 77]. Certain monks are guilty of disorderly
conduct. The Buddha directs the Chief Disciples to admonish and instruct them.
3. The insolent monk [vL 3 -> 78]. Elder Channa is boastful and insolent, and
the Buddha can do nothing with him. After the Buddha has passed into Nibb&na,
Elder Ananda inflicts upon Channa the punishment known as " brahmada^^."
Channa is overwhelmed with remorse, and in no long time attains Arahatship.
4. Kappina the Great [vL 4 - 79].
4 a. Story of the Past: Weavers and householders. Kappina made his Earnest
Wish at the feet of the Buddha Padumuttara. In a later birth he was reborn as the
senior of a community of weavers. The senior weaver and his wife, assisted by the
community, once entertained a thousand Private Buddhas. In the dispensation of
the Buddha Kassapa, they were reborn as householders of Ben&res. One day the
community of householders went to hear the Law. Just then it began to rain. Unable
to find shelter in the monastery, they determined to erect a monastery. When the
monastery was completed, they presented it to the monks and gave abundant alms.
The wife of the senior householder presented a garment of the color of anoja flowers
and a casket of anoja flowers to the Buddha, and made an Earnest Wish.
4 b. Story of the Present: JSJng Kappina and Queen AnojA. The householders
are reborn in the city of Kukkufavatl, the senior householder and his wife as the king
and queen respectively, and the others in the households of courtiers. King Kappina
and his thousand courtiers and Queen Anojft and her thousand ladies-in-waiting, hear-
ing of the appearance in the world of the Buddha, the Law, and the Order, give
splendid gifts, set out to visit the Buddha, cross three rivers on dry foot by making
Acts of Truth, and retire from the world. The Elder Kappina exclaims wherever he
goes, *' Oh happiness!'* The monks conclude that he has in mind the happiness of
ruling. The Buddha informs them that the Elder refers to the happiness of Nibb&na.
5. Pan^ta the novice [vL 5 - 80].
5 a. Story of the Past: Sakka and the poor man. A poor man and his wife,
assisted by Sakka, entertain the Buddha Kassapa. A rain of jewels falls upon his
house, and urns of treasiu*e come to light therein.
5 b. Story of the Present: Pa^^ta, the seven-year-old novice. The poor man
is conceived in the womb of tlie wife of a supporter of Elder S&riputta. The expectant
mother longs to entertain the monks and satisfies her longing. From the child's
conception, those of the household who were stupid or deaf or dumb became wise,
and therefore he is given the name Wiseman, Pan^ita. When he is seven years old,
he becomes a novice of Elder S&riputta. One day he accompanies the Elder on his
rounds, sees ditch-diggers, fletchers, and carpenters at work, and asks the Elder many
questions. The ease with which men control inanimate things suggests to the novice
•_ •
102 Synopses. df.^sfories of Dkammapada Commentary
the thought of so controlling hia reason as to win Arahatahip. Pandila takes leave of
the Elder, reqtt^Jng'hJm to bring him the choicest portions of redfish. returns to his
cell, and en^fteir.n] meditation. At the command of Sakke, the Four Great Kings
drive thi; noisy «irdB from the monastery park and keep watch over tlie four quarters,
and the moon and the sun stand stdl. Sakka guards the string of tJie door, and the
Bu<)(Ui!i,k«^s watch over the gate. The Elder brings the choicest pcfflions of redfish,
a^,'t]u! Teacher asks him four questions. Paudita overhears the Elder's answers
.,ajtd*attains Arahatship.
'■.'•'• 6. Unshaken as a rock [ri. 6 = 81]. Novices pull the hair and tweak tlie nose
•. &nd ears of a dignified monk. The monk shows no resentment. The Buddha com-
pares him to a solid rock.
7. After the stonn, calm |vi. 7 = 82]. The mother of Kfinfi is so generous to
the monks llial she is forced to send Kiina to her husband empty-handed. K^&'s
husband puts her away, and takes to himself another wife. Kana, furiously angry.
reviles the monks. The Buddha talks with her and calms her. The king ailopts Kana.
and one of his nobles marries her. Tlie Buddha informs the monks that it is not the
first time he has persuaded Kanfi to obey him. and relates the Babbu J&taka.
8. A pack of vagabonds [vi. 8 = S3 1. The Buddha, accompanied bj five hundred
monks, visits Veraiija. and at the invitation of the Brahman Veraflja enters upon
residence. Mara takes possession of the Brahman, and causes him to forget his
obligations to the Buddha. The monks, despite the scarcity of food, live in tran-
quilUty. The Buddha returns to Jelavana with the monks. The monks permit a
pack of vagabonds to live within the monastery enclosure. The vagabonds misbehave
themselves within the very sliadow of the monastery. The Buddha remarks that it is
not the first time these vagabonds have so conducted themselves, and relates the
Valodaka Jataka.
Q. Husband and wife |vi. 9 = 84|. A householder asks his wife for permission
to retire from the world. His wife asks him not to do so until she has given birth to
her child. He waits until the child is old enough to walk, and then asks her again.
She then asks him to wait until the child comes of age. Despairing of ever getting her
permission, he retires from the world, and in no long time attains Arahal^hip. Subse-
quently both son and wife follow his example.
10. "Few there be that find it" |vi. 10-11 ^ 85-86]. A company of people
resolve to spend tlie niglit listening to the Law, but one after anotlier falls away.
11. Abandon the dark state [vi. 12-14 = 87~S9]. The Buddha admoDishes
fifty visiting monks-
Book VH. The Arahat, Arahanta Vagga
1. The Tathlgata suffers not |vii. 1 = M). Devadatta wounds the Buddha.
jTvaka applies an astringent, binds up the wound, and promises to return. He returns
after the gate is closed, and is unable to enter. In the morning he asks the Buddlia
whether he did not suffer intense pain. The Buddha replies that the Tathagata suffers
2. Free from attachment [vii. 2 ^91|. While the other monks arc scalding
their bowls and dyeing their robes, preparatory to setting out on an alms-pilgrimage
with the Buddha, Elder Kassapa washes his robes. The other monks accuse Kassapa
of being attached to the households of his kinsfolk and retainers. The Buddha directs
Kassapa to remain in charge of the monastery, and reproves the other monks, telling
them that Kassapa is free from attachment, He then relates the story of Kassapa 's
Earnest Wish in a previous birth.
d
Synopses of stories of Books 6-7 103
3* A monk stores food [viL 3 -> 92]. A certain monk stores food for future use.
The Buddha forbids the practice.
4. The monk and the goddess [viL 4 - 93]. A goddess, who in a previous state
of existence was the daughter of Elder Anuruddha, gives him robes, and incites the
villagers to give him food in abundance. The monks are offended, thinking that the
Elder wishes to show how many relatives and retainers he has. The Buddha informs
them that the Elder received these offerings through the supernatural power of a
goddess.
5. Sakka honors a monk [vii. 5 - 94]. Sakka renders high honor to Elder
Kaocftyana the Great. The monks are offended, and accuse Sakka of showing favorit-
ism. The Buddha reproves the monks, and declares that those who, like Kaocftyana,
keep the doors of their senses guarded, are dear alike to gods and men.
6. A ftmded sUglit [viL 6 » 95]. A monk takes a dislike to Elder S&riputta
because of a fancied slight. An assembly of the monks is convoked, the Elder enumer-
ates his own virtues, and everything ends well.
7. The loss of an eye [viL 7 -> 96]. A certain Elder accidentally puts out the
eye of his novice. The novice, however, shows neither anger nor resentment. The
Buddha praises the novice for his self-restraint.
8. Not by the faith of another [viL 8 - 97]. The Buddha asks S&riputta whether
he believes that faith terminates in the Deathless. S&riputta answers that he does
not go by the faith of the Exalted One in this matter. The monks misunderstand his
answer and accuse him of refusing to believe the words of the Buddha. The Buddha
corrects their mistake and informs them that S&riputta has by himself realized the
Paths and the Fruits.
9. Elder Revata of the acada forest [viL 9 - 98].
9 a. Revata becomes a monk. After all of S&riputta's brothers and sisters,
except his youngest brother Revata, have retired from the world, the mother seeks
to bind Revata with the tie of marriage. Revata, however, outwits his mother, leaves
his bride, and becomes a monk. He withdraws to an acacia forest and there attains
Arahatship.
9 b. The Buddha visits Revata. The Buddha and Elder S&riputta set out to
visit Revata with a company of monks of whom Sivali is one. The forest deities
entertain the monks on the way, and Revata entertains them in the forest, all because
of the merit of Sivali. Two old monks resident in the forest complain that the Buddha
shows favoritism to Revata. The Buddha, by an exercise of supernatural power,
causes forgetfulness to overcome the old monks. The old monks wander hither and
thither in the forest, and acacia thorns pierce their feet. The old monks stop at
Vis&kh&*s house for alms, and tell her that the discomforts of life in the acacia forest
beggar description. Two young monks describe the forest as a place of heavenly
delight. When the Buddha returns from the forest, Vis&kh& repeats to him the two
contradictory statements. The Buddha declares that wherever Arahats reside, that
spot is full of delight. Subsequently the monks ask the Buddha why Sivali remained
in his mother's womb for seven days and seven months and seven years; why he was
tormented in hell; and how he came to reach the pinnacle of gain and honor. The
Buddha relates the following
9 c. Story of the Past: The offering of honey and the siege of a dty. In the
dispensation of the Buddha VipassI, a king and his subjects vie with one another in
making offerings to the Buddha. A certain countryman buys a comb of honey for a
thousand pieces of money and presents it to the Buddha. In a later existence as King
of Ben&res, he lays siege to a certain city for seven years and seven months. His
mother, learning that he has blockaded the four principal gates of the city and left
the lesser gates open, sends word to him to close the lesser gates and blockade the city
104 Synopses of stones of Dhammapada Commentary
completely. The king does so. On the seventh dav the residents of the besieged city
kill their king, and hand over the kingdom to tlie invader. Because Sivali in liis
previous existence as a king besieged this city, he waa reborn in hell, and because he
closed the lesser gates he remained in the womb of hia mother for seven days and seven
months and seven years; lieoause in his previous existence as a coimtryman he gave
the comb of honey to the Buddha, he reached tlie pinnacle of gain and honor.
10. A courtezan tempts a monk |vii. 10 -^ 99|. A monk enters a. garden to
meditate. A courtezan goes thither to meet her lover. Her lover fails to keep his
appointment. The disappointed courtezan, seeing the monk, performs indecent
acts before him and arouses his passions. The Buddha appears in a vision to the
monk and admonishes him. The monk attains Arabatship.
Book Vm. Thousands, Sahassa Vagga
1. A public executioner [Tiii. 1 ^ 100]. A bloodthirsty villain seeks admission
to a band of thieves. The thieves refuse to admit him becaiLse of his mordinate cruelty.
He ingratiates himself with a pupil of the ringleader and is finally admitted. The
thieves are captured and sentenced to death. The citizens offer to spare the life of
the thief who will put his brethren to death. All refuse the offer except the newest
member of the band. The bloodthirsty villain puts his brethren to death, and acts
as public executioner for fifty-five years. When he becomes infirm, the citizens remove
him from office, Sariptitta preaches to him and converts bim. When he dies, he is
reborn in the heaven of the Tusita gods. The monks express surprise that so blood-
thirsty a villain should be reborn in heaven. The Buddha informs them that it was
because he obtained a good spiritual counselor.
2. Conversion of BihiyR DanicIrijB [viii. 2 = 101 1. Bahiya Daruclriya suffers
shipwreck and swims to land al Supparaka Port. Clothing himself in the bark of
trees, he goes about the city and is acclaimed aa an Arahal. As he ponders in his
mind the meaning of the title and asks himself whether he is really one of the Arahats,
a deity who was a former blood -relative of his directs bim to visit the Buddha at
Sftvatlhi.
2 a. Digression: Story of the Past. The deity was a " former blood -relative "
of Bahiya Duruciriya in the sense that in the dispensation of the Buddha Kassapa
the two were fellow-members of a band of seven monks who climbed a mountain and
attained Arahatship.
2. Converdon of BUuya DArucIrija, concluded: BShiya D&nielriya obeys the
command of the deity, hastens to Sa^'atthi. hearkens to the l*w, and attains Arahat-
ship. As he is seeking bowl and robe, an ogress in the form of a young heifer strikes
him, and he passes into Nibbana.
3. The maiden who married a thief [viii 3-4 ^ 102-103]. A treasurer's daughter
looks out of her window, sees a thief being led to the place of eneeution, and falls in
love with him. She takes to her bed and informs her parents that she will starve her-
self to death unless she can have the thief for her husband. Her father bribes the king's
officer to put another to death instead of the thief, and gives his daughter in marriage
to the thief. The thief soon tires of his wife, and determines to kill her and lake her
jewels. He pretends to his wife that he saved his own life by vowing an offering to
the deity of Bobbers' Cliff, and asks her to accompany him to the top of the mountain
that he may fulfill his vow. When they rcadi the top of the mountain, the thief tells
" is wife that he intends to kill her and take her jeweb. The wife retains her presence
t
of mind, and asks the thief to permit her to pay obeis
When he is off his guard, she seizes him and flings hin
pieces against the rocks and killed.
a tor
He is
Synopses of stories of Book 8 105
Not daring to return home, she enters the forest, and coming to a hermitage of
nmis of a sectarian Order, she retires from the world and becomes a nmi. Having
learned a thousand questions and answers, she goes about the country bearing in her
hand a branch of the rose-apple tree, challenging all comers to match questions and
answers with her. Coming to S&vatthi, she plants her branch before the city gate,
and enters the city for alms. A troop of young lads gather about the branch, waiting
for something to happen. S&riputta comes out of the city and tells the lads to trample
the branch under their feet. S&riputta answers all of the nun's questions, and then
ba£9es her and converts her to the true faith by asking her the single question, " What
is ' One '?" The monks express surprise that so few words should effect the con-
version of a woman with the past of the sectarian nun.
4. Gain and loes [viiL Sr^ -> 104-105]. A gambler asks the Buddha a question
about gain and loss. The Buddha admonishes the gambler to consider spiritual gain
and loss.
5. Sftxiptttta'8 uncle [viiL 7 -> 106]. The Buddha converts S&riputta's uncle,
who has given alms to the Naked Ascetics in the hope that he may thus attain the
World of BrahmA.
6. S&riptttta's nephew [viiL 8 -> 107]. The Buddha converts S&riputta*s nephew,
who has tended the sacrificial fire in the hope that he may thus attain the World of
BrahmA.
7. S&riputta's friend [viiL 9 - 106]. The Buddha converts SftriputU's friend,
who has tended the sacrificial fire in the hope that he may thus attain the World of
Brahmfi.
8. The lad wfaoae years faicreased [viiL 10 -^ 109]. Vessavana promises an
ogre who has served him for twelve years that he shall receive the young son of a certain
Brahnuin at the end of seven days. A sectarian monk informs the Brahman that his
son is destined to die in seven days. At the monk's suggestion the Brahman asks
the Buddha whether there is any way of averting his son's fate. The Buddha directs
the Brahman to make preparations for the recitation of Paritta. The Brahman does
so. By direction of the Buddha the monks recite Paritta for seven days and seven
nights. The Buddha, having cheated the ogre of his prey, predicts that the Uid will
live for a hundred and twenty years. He thus receives the name Lad- Whose- Years-
Increased, Ayuva^^bana.
9. Samkicca the novice [viiL 11 - 110]. Thirty men of S&vatthi become
monks, receive a Subject of Meditation from the Buddha, and ask leave to retire to
the forest. The Buddha reflects that they will be in danger of harm through a certain
vagabond, unless they are accompanied by the novice Samkicca.
9 a. Digression: How Samkicca got his name. Samkicca was a seven-year-old
novice of Elder S&riputta. While he was yet in the womb, his mother died and her
body was cremated. Her unborn child, however, was untouched by the fire. The body-
burners removed the unborn child from the funeral pile, pierced it with spears, and
threw it back on the coals. The flesh of the child was burned away, but there appeared
on top of the coals, sitting as it were in the calyx of a lotus flower, a little boy that
looked like a silver image. Because the pupil of one of his eyes had been pierced with
a spear (samku), he received the name Samkicca. When Samkicca was seven years
old, he learned of his miraculous escape from death, retired from the world, became a
novice of Elder S&riputta, and attained Arahatship.
The Buddha directs the thirty monks to see Elder S&riputta before they leave
for the forest. Sftriputta directs them to take the novice Samkicca with them. The
monks, accompanied by the novice Samkicca, retire to the forest and enter upon
residence. They make an agreement to spend their time in solitude, and in case any
monk falls sick, to assemble on the stroke of the bell. One day the monks take pity
Synopses of sfories of Dhammapada Commenfary
on a vagabond and give him food. The \*aBabond waits upoa the monks for two
months, and then departs without asking leave of his hosts. As he is on liis way
through the forest, he is captured by a band of thieves. The thieves prepare to kill
him and to make a votive offering of hi.s fiesh and blood to the forest deity. The
captive begs them to spare his life, declaring that he is a mere vagabond, and suggests
that they kill and sacrifice^ the monks in his stead. He directs Ihem to the place of
residence of the monks, and instructs them to strike the hell. The thieves strike the
bell, and the monks assemble. The thieves demand a victim. Each of the monks,
from the oldest to the youngest, offers himself as a willing victim. The novice Samkict'a
insists upon accompanying the thieves. The ringleader strikes the novice with his
sword, and the sword bends in two. He strikes bim again, and the sword splits from
hilt to tip like a palm-leal. The thief prostrates himself before the novice. The novice
preaches the Law to the tliieves, and one and all retire from the world. The novice,
accompanied by his retinue of monks, visits his brethren, and is received with expres-
sions of joy. He then visits the Buddba. Later on he is admitt«d to full membership
in the Order. When Samkicca has been a monk for ten years, he receives his nephew
Atimuttaka as a novice.
Ob. Sequel: The novice Atimuttaka. While the novice Atimuttaka is on his
way through the forest, he is captured by thieves, who threateji to kill him and make
an offeruig of his blood. He converts them, and tbey release him on condition that
he shall tell no one their whereabouts. The novice sees his mother and father going
straight towards the thieves, but keeps his promise to the thieves and refrains from
warning hLs parents. His parents reproach him. The thieves praise him and become
bis disciples.
10. The monk and the thieves jviii. 12 = 1I1|. .\ certain monk enters into a
state of trance. A pack of thieves mistake him for the trunk of a tree, pile their sacks
on his head and body, and sleep in a circle about him ail night long. In the moniing
they discover their mistake, beg his pardon, and are converted.
11. On the nuor'B edge [viii. 13 = 112|. .\ discontented monk tries to commit
suicide by letting a snake bite him. The snake, however, refuses to bite. The monk
then applies a razor to his throat. .\t Uiat monicnt he attains Arahatship.
11 a. Story of the Past: Discontented and covetous. In a previous state of
enistence also this monk sufferetl from discontent. One day he was cured of discontent
by the discovery thai a brother monk was scheming to get possession of his monastic
utensils.
12. Pat&c&ra is bereft of all her family [viii. 14 = 113|. PatftcftrS, the daughter
of a wealthy merchant of Savatthi, runs away with her page. They lake up their
abode in a distant village, the husband tilhng the soil and the wife performing the
duties of the household. Pat&carS conceives a child, and requests her husband to take
her home. The husband, fearing the vengeance of his wife's parents, puts her off from
day to day. One day PatacSrfl sets out for her home alone. Her husband follows her
and overtakes her. She gives birth to her child by the wayside and returns with her
husband. By and by she conceives a second child, makes the same request of her
husband, and receives the same answer. Again she sets out alone for her home, and
agaiii her husband follows her and overtakes her. Just as the birth-pains come upon
her a fearful storm arises. She begs her husband to find her a place out of the rain.
Her husband leaves her to seek materials for a shelter. He is bitten to death by a
poisonous snake. Patficard, alone, amid the flashes of Ughtning and the rumbling of
thunder, gives birth to a second child. In the morning she finds the dead body of her
husband. One of her children is carried off by a hawk, and the other is swept away
by the river. As she proceeds to the city of Savatthi, she learns from a traveler that
her mother and father and brother have perished in a whirlwind. Afar off she sees the
Synopses of stories of Books 8-9 107
smoke of the funeral P3Te. Instantly she goes mad, strips herself of her garments, and
wanders hither and thither naked. Presently she comes into the presence of the
Buddha. The Buddha bids her to return to her right mind. Instantly she returns
to her right mind, crouches on the ground, and seeks refuge in the Buddha. A by-
stander throws his cloak over her. The Buddha calms her sorrow, admonishing her
that in previous states of existence she has shed tears of sorrow more abundant than
the waters contained in the four oceans. Patfic&rft attains the Fruit of Conver-
sion and becomes a nun. By meditating on vanishing drops of water, she attains
Arahatship.
13. Ki8& Gotand seeks mustard seed to cure her dead child [vilL 15 - 114].
13 a. Sj8& Gotami marries the son of a rich merchant One day all the wealth
belonging to a rich merchant of S&vatthi turns into charcoal. A friend of his directs
him to expose the charcoal for sale, telling him that under certain conditions the char-
coal wiU turn into gold and silver. The daughter of a poverty-stricken house, known
by reason of the leanness of her body as Kis& Gotami, stops at the door of his bazaar
and asks him how he comes to be selling gold and silver. Taking a handful of the
charcoal, she places it in the hands of the merchant, whereupon it turns into gold and
silver. The merchant marries Kis& Gotami to his son. He then gathers up his wealth,
what was previously charcoal turning into gold and silver at his touch, and gives it
all to her.
13 b. Kis& Gotand seeks mustard seed to cure her dead child. In the course
of time Kis& Gotami gives birth to a son. The child dies as soon as he is old enough
to walk. Kisft Gotami, having never seen death before, forbids the body to be removed
to the burning-ground, and taking her dead child on her hip, goes from house to
house seeking medicine for her dead child. Every one thinks her crazy. A certain
wise man sends her to the Buddha. Kisft Gotami asks the Buddha whether he knows
of medicine for her child. The Buddha replies that he does. The Buddha then directs
her to procure a pinch of white mustard seed, cautioning her that she must procure
it from a household no member of which has ever died. At every house she is told,
'* The Uving are few, but the dead are many." By degrees she comes to realize that
she has taken upon herself a futile task. She returns to the Buddha without the
mustard seed. The Buddha comforts her, admonishing her that death is common to
all living beings. Kisft Gotami attains the Fruit of Conversion and becomes a nun.
One evening she watches a flickering lamp in the Hall of Confession. The thought is
impressed upon her mind that the life of human beings flickers out precisely as does
the light of the lamp. Taking this for her Subject of Meditation, she concentrates
her mind on the thought and attains Arahatship.
14. The widow Bahuputtikft and her ungrateful children [viiL 16 - 115]. A
widow with seven sons and seven daughters divides her property among her children,
on the assurance of her sons that they wiU look after her. Her daughters and her
<laughters-in-law drive her from the houses of her sons. The widow thereupon becomes
a nun and attains Arahatship.
Book IX. Evily Pflpa Vagga
1. The Brahman with a single robe [ix. 1 - 116]. A Brahman and his wife
possess a single undergarment each, and a single upper garment between them. One
night the Brahman goes to hear the Law, and is seized with a desire to present the
upper garment to the Teacher. Thereupon ensues a struggle between selfish and
generous impulses which lasts through the three watches of the night. Finally the
JBrahman lays the upper garment at the feet of the Teacher, exclaiming, ** I have
108
Synopses of storict of Dliammapada Commentary
conquered!" King Pascnadi Kosala hears the Brali man's cr^'. asks him for an explana-
tion, and upon learning what he has done, rcwarcJs him handsomely.
2. A discontented monk [ix. 2 = 117]. The Teacher rebukes a monk who
allowed himself to fall into the sin of discontent many times.
3. Goddess and monk [ix. 3 ^ 118|. A yotmg woman gives alms to Elder
Kassapa the Great, dies of the bite of a .snake, and is reborn as a goddess. For three
days she secretly cares for the Elder's cell. When the Elder discovers that he has
been waited upon by a goddess, be asks her to desist, that there may be no occasion
for gossip. The goddess remonstratt^. whereupon the Elder, losing his patience, snaths
his fingers at her. The Teacher, without eicuaing the Elder, explains to the goddess
the attitude of the Elder.
4. AnAthapm^ika and the goddess [iz. 4-5 ^ 119-120]. The treasurer Analha-
pindika loses the greater part of his fortune, but keeps up his gifts to iJie Teacher.
The goddess who resides over his gate reproaches him for bis extravagant almsgiving,
and urges him to abandon the Teacher and devote himself to business. The treasurer
rebukes the gotldess, and banishes her from Ids house. The goddess repents of her
words, restores the treasurer's fortune, and seeks pardon from U)e treasurer and t^e
Teacher.
5. The monk who failed to keep his requi^tes in order [ix. 6 = 121], A monk
who failed to keep his requisites in order, is summoned before tlie Teacher, and ex-
presses little concern over what he has done, saying tliat he has committed only a
slight fault. Tile Teacher rebukes him for regarding an evil deed as a small matter.
6. Treasurer Catfoot (ix. 7 = 122). A layman liste:is to a sermon on alms-
giving, invites tbe Teacher and his monks to a meal, and ui^es the people to give
alms according to their means. A treasurer, twlieving that tbe layman is imposing
on the people, gives him only a very small portion of alms, and on tbe following day
goes to tlie layman's house intending to kill him in case he blames him for the small-
ness of his gift. The layman, however, prays that all who have given alms may receive
a rich reward. The treasurer repents of his harsh judgment and asks pardon of the
layman. The Teacher, learning of the incident, discourses on the high value of a small
gift.
7. Merchant Great-Wealth fix. 8 '^ 123], A merchant seta out with his caravan,
accompanied by Gve hundred monks, and halts for the uigbt in a village at the entrance
to the forest. A pack of thieves who are lying in wait for him send one of their number
to find out his plans. The thief goes to a friend living in the village, learns from him
that tile merchant intends to set out on the third day, and so informs his companions.
The vill&ger tells the merchant that tlu'eves are planning to attack him. whereupon
the merchant decides to return home. The tliieves leani of the merchant's decision
through the villager, and immediately post themselves on the road leading in the
opposite direction. Tlie villager so informs the merchant, who then decides to remain
where he is. Tlie monks lake leave of the merchant, go to the Teacher, and relate
the whole story to him.
8. Tbe enchanted hunter [ix. 9 = 124]. A rich man's daughter looks out of her
window, sees a hunter pass through the street, and falls in love with him. Learning
through her slave that he expects to leave tJie city on the following day. she leaves
the house secretly, joins him on the rood, and elopes with him. Seven sons are bom
to them, and in the course of time marry and set up households of their own. One
day the Teacher, perceiving that the hunter and hia sons and daughters-in-law are
ripe for conversion, goes to where the nets arc spread, leaves a footprint, and sits
down under a bush. T'he hunter, having caught nothing, suspects that some one is
setting the animals free; and when he sees the Teacher, draws his bow. By the
power of the Teacher be is unable to release the arrow and remains rooted to the spot.
Synopses of stories of Book 9 109
The same thing happens to his seven sons. The wife comes and exclaims, in riddling
phrase, ** Do not kill my father! " The hunter and his sons ask pardon of the Teacher
and become his disciples. The monks complain that the wife, although a disciple of
the Teacher, has assisted her husband to take life, but the Teacher assures them that
such is not the case.
8 a. Story of the Past: The dty treasurer and the country treasurer. In a
previous state of existence a country treasurer bid against a city treasurer for the
principal share in the building of a shrine for the relics of the Buddha iCassapa. YHien
the city treasurer bid more than the country treasurer possessed, the latter offered to
devote himself to the service of the shrine, together with his wife and his seven sons
and seven daughters-in-law. The hunter was the country treasurer.
9. The hunter who was devoured by his own dogs [iz. 10 « 125]. A hunter
meets a monk, bags no game, blames the monk, and sets his dogs on him. The monk
climbs a tree, and the hunter pierces the soles of his feet with the point of an arrow.
The monk's cloak falls upon the hunter, completely covering him. The dogs, thinking
that the monk has fallen from the tree, devour their own master. The monk, fearing
that blame may attach to him, consults the Teacher. The Teacher reassures the
monk and relates the following
9 a. Story of the Past: Wicked physidan, boys, and poisonous snake. A
physician seeking employment for his services would have allowed a snake to bite
some little boys. But one of the boys threw the snake on the head of the physician,
and he was bitten to death. The physician was the hunter.
10. The jeweler, the monk, and the heron [iz. 11 - 126]. A jeweler's pet heron
swallows a jewel before the eyes of a monk. The jeweler accuses the monk of having
taken it, and when the latter denies his guilt, the jeweler beats him on the head until
the blood flows. The heron drinks the blood of the monk, and the jeweler in anger
kicks the heron out of the way and kills him. Then the monk tells the jeweler that
the jewel was swallowed by the heron. The jeweler rips open the crop of the heron,
finds the jewel, and asks the monk to pardon him for his hasty judgment. The monks
ask the Teacher about the future state of the heron, the jeweler, the jeweler's wife, and
the monk.
11. Three parties of monks [iz. 12 - 127]. Three parties of monks set out to
visit the Teacher, and each party meets with a strange experience by the way. 11a.
The first party sees a crow burned to a crisp in mid-air. 11 b. The second party sees
the wife of a sea-captain cast overboard. 11 c Seven monks composing the third
party are imprisoned in a cave for seven days. All three parties meet on the road,
visit the Teacher together, and ask him to explain matters to them. The Teacher
relates the following Stories of the Past: 11 d. The crow in a previous existence as
a farmer of Benftres once burned a lazy ox to death, lie. The wife of a sea-captain
drowned her dog in a previous existence. 11 f. The seven monks were once seven
young cowherds who thoughtlessly allowed a lizard to remain imprisoned in an ant-hill
for seven days. The monks then ask the Teacher whether there is any place where
it is possible to escape from the consequences of an evil deed. The Teacher replies in
the negative.
12. Suppabuddha insults the Teacher [iz. 13 - 128]. Suppabuddha, angered
at the Teacher because the latter renounced his daughter and assumed an attitude
of hostility to his son, intoxicates himself, sprawls in the street, and refuses to let the
Teacher pass. The Teacher utters the prediction that on the seventh day Suppa-
buddha will be swallowed up by the earth at the foot of his stairway. Suppabuddha
learns of the Teacher's prediction, and imprisons himself on the top floor of his palace»
causing the door to be barred and the stairway to be removed. On the seventh day
his spirited horse breaks loose. As he starts for the door, all of the doors open of their
1 10 Synopses of stones of Dkammapada Commentary
own accord, the stairways return to their proper places, his own guards seize him by
the neck and throw hira down, and wlien he lands at the toot of the stairway, the
earth opens and swallows him up, and lie is reborn in the Avici hell.
Book X. The Rod or Punishment, Danda Vagga
1. The Band of Six |l. 1 - I29|. The Sin Monks quarrel with the Seventeen
Monks and strike them. The Teacher promulgates the precept regarding the deliver-
ing of blows.
2. The Band of Six [i. 2 - 130]. The Six Monks qitarrel with the Seventeen
Monks and strike them. Tliereupon the Seventeen Monks make threatening gestures.
The Teacher promulgates the precept regarding the making of threatening gestures.
3. A company of boys |i. 3-4 = 131-132]. The Teacher reproves some boya
for beating a snake with a stick.
4. The monk and the phantom [x. 5-6 ^ I33-134|. A certain monk was accom-
panied wherever lie went by the phantom of a woman, invisible to the monk himself.
but visible to everj'lMidy else.
4 B. Stoij of the Past: The goddess who took the fonn of a woman. In a previ-
oua state of existence this monk was a goddess who caused a breach between two
companion-monks by taking the form of a woman and making it appear that one of
the monks had sinned with her. End of Stoiy of the Past
The monks ask the king to expd the monk from hb kingdom. The king investi-
gates tlie matter, discovers that tlie woman ia a pliantom. and out of pity for the
monk provides hira with shelter. The monk, reproached by his brethren, reviles
them. The Teacher admonishes him to hold his tongue.
5. Visdkh& and her companions keep Fast-day [x. 7 = 135|. Visakha asks her
companions why lliey keep Fiist-ilay. The Teacher comments on their answers.
6. The boa-constrictor ^ost |i. S ^ 136). Moggallana describes a g^ost in the
form of a boa -cons trie tor which he saw in torment. The Teacher relates the following
6 a. Story of the Past: The treasurer SumaBgala and the thief. A thief Ukes
a dislike to the treasurer, and seven times bums his ficlil. mutilates his cattle, and
bums his house. Finally he bums the Perfumed Chanil>er. The trea-surer joyfully
builds another. The thief determines to kill him. The treasurer makes over to the
thief the merit acquired by his almsgiving. The thief asks the treasurer for pardon.
The ghost in the fonn of a boa-constrictor was none other than this thief.
7. Death of Moggallfina the Great [x. 9-12 = 137-1401. The envious sectaries
hire thieves to kill Moggalluna. The Elder escapes the first time tlirough the key-hole,
the second time through the peak of the house. On theur tidrd attempt the thieves
capture him, tear him Lmb from limb, and reduce his bones to powder. The Elder
clothes him-self with meditation as with a garment, takes leave of the Teacher, and
p>asse3 into Nibbana. King Ajatasattu sends spies to eatch the thieves. The thieves
betray themselves in a tavern, and are captured ajid bunit alive.
7 B. Stoiy of the Past: The son who killed his parents. A wife takes a dislike
to her husband's parents. The husband hires his parents into a forest and kills them.
The son who killed his parents was Mc^gallina.
8. The monk of many possesions |x. 13 => 141]. The Teacher rebukes a monk
for indulging in luxuries. Angered at the rebuke, the monk strips off his outer garment
and stands before the assemblage wearing only a loin-cloth. The Teacher expresses
surprise at his action, and relates the following
8 a. Stoiy of the Past: Prince Mahims&sa and the princes Moon and Sun. The
Future Buddlia was reborn as Prince Mahimsasa, eldest sou of the King of Ben&res.
He had a younger brother named Prince Moon. On the death of their mother the
Synopses of stories of Book 10 111
king takes a second wife, who gives birth to Prince Sun. The king promises the queen
a boon» and she asks that her own son be given the kingdom. The king refuses, and
fearing that the queen may harm his own children, sends them to the forest, telling
them to return and take the kingdom when he is dead. Prince Sun accompanies them
of his own accord. In the forest is a lake haunted by a water-demon who has received
permission from Vessavana to devour all those who cannot define the term " godlike."
Princes Sun and Moon are imprisoned by the water-demon. Prince Mahimsfisa defines
the term, converts the waterndemon, and recovers his two brothers. On the death of
the king. Prince Mahi'insftsa returns to Ben&res, accompanied by his two brothers
and the water-demon, and takes the kingdom.
9. Santati the king's minister [z. 14 « 142]. As a reward for suppressing a
rebellion. King Pasenadi gives Santati his kingdom for seven days and presents him
with a nautch girl. For seven days Santati steeps himself in liquor, and on the seventh
day sets out for the river, mounted on the state elephant. The Teacher predicts
that Santati wiU attain Arahatship and pass into Nibbftna on that very day. The
sectaries scoff and the orthodox rejoice. Santati returns to his drinking-hall and
watches his nautch girl sing and dance. The nautch girl suddenly drops dead. Santati
is at once sobered, and overwhelmed with grief goes to the Teacher. After listening
to a brief discourse, Santati attains Arahatship and asks leave of the Teacher to pass
into Nibb&na. The Teacher requests him first to declare to the multitude his meritori-
ous deed in a previous birth. So Santati rises into the air to the height of seven palm-
trees, and sitting cross-legged relates the following
9 a. Story of the Pftst: The preacher of the Law and the king. In the dispensation
of the Buddha VipassI I was reborn in the city of BandhumatI and became a preacher
of the Law. My meritorious deeds attracted the attention of the king, and he rewarded
me handsomely.
Story of die Present concluded: Santati applies himself to meditation on the
element of fire, enters into a state of trance, and passes into Nibbftna. Flames of fire
consume his body, and his relics float to the ground. The monks ask the Teacher what
title is most appropriate to Santati.
10. The Monk and the ragged gannent [z. lS-16 - 14^144]. A monk over-
comes discontent and attains Arahatship by contemplating a ragged garment which
he wore as a layman.
11. Suldia the novice [z. 17 - 145].
11 a. Story of the Past: The treasurer Gandha, the' laborw Bhattahhatika, and
the Private Buddha. The treasurer Gandha resolves to spend his wealth in luxurious
living before he dies. As he dines in state on the day of full moon, a poor villager
asks him for his bowl of rice. Gandha refuses to give hhn the rice. The villager enters
the treasurer's service and by working for three years earns a bowl of rice. Thus he
gains the name Bhattabhatika. He presents the bowl of rice to a Private Buddha.
lib. Story of the Present: Sukha the novice. In the dispensation of the present
Buddha, Bhattabhatika is reborn in the household of a supporter of Elder Sftriputta.
From the day of his conception no member of the household experiences sorrow, and
therefore he is given the name Happy, Sukha. When he is seven years old, he becomes
a novice of Elder S&riputta. One day he accompanies the Elder on his rounds, sees
ditch-diggers, fletchers, and carpenters at work, and asks the Elder many questions.
The ease with which men control inanimate things suggests to the novice the thought
of so controlling his reason as to win Arahatship. Sukha takes leave of the Elder,
requesting him to bring him food of a hundred flavors, returns to his cell, and engages
in meditation. At the command of Sakka, the Four Great Kings drive the noisy birds
from the monastery park and keep watch over the four quarters, and the moon and
the sun^stand still. Sakka guards the string of the door, and the Buddha keeps watch
112 Synopses of stories of Dkammapada Commentary
over the gate. The Elder brings food of a hundred flavors, and the Teacher aaka him
four questions. Sukhs overhears the Elder's answers and attains Araliatshjp.
Book XI. Old Age, Jara Vagga
1. Visakh&'s companions intoxicate themEelves [zi. 1 ^ 14ti]. Five hundred
clansmen entrust their wives to Visitkhti, and carouse for seven days. Their wives
drink the hquor which remains and become intoxicated. To escape punishment, they
feign sickness, but their husbands find them out and beat them. Subsequently they
accompany Visftkha to the monastery, carrying jugs of liquor concealed under their
cloaks, drink the liquor secretly, become intoxicated, and commit gross improprieties
in the presence of the Teacher. The Teacher subdues them with a ray of light from
his eyebrow and rtprovea them.
2. TbeTeochercuresamonkoflovetzi. 2 = 147(. The courtezan SirimS offends
against the lay disciple UttarA. obtains pardon, and attains the Fruit of Conversion.
From that time on she gives regularly the Eight Ticket-foods. A monk falls in love
with her, abandons his monastic duties, and refuses to take food. Sirimft sickens and
dies. By order of the Teacher tlie corpse is exposed for four days and offered for sale
to the highest bidder. No one will take her even as a gift. The Teacher points to the
corpse, and comments on the fact that her price was once a thousand pieces of money
a night. Tlie monk is cured of love.
3. The aged nim [zi 3 = 148j. The Teacher addresses an aged nun who stumbles
and falls.
4. A company of over-confident monks [xi. 4 ^ 149]. Five hundred over-confi-
dent monks arc directed to meditate in a burning-ground. Their passions are aroused
by contemplating tlie fresh corpses. The Teacher reproves them.
5. The nun and the phantom [zi. S ^ 150|. Jaiiapada-Kalyani became a nun.
not because of faith, but solely out of regard for her kinsfolk, all of whom had adopted
the religious life. Because of her beauty she bore tlic name Rupananda. Fearing
that the Teacher might reproach her for her beauty, she avoided meeting him face
to face. One day she goes to the monastery, mingling in the throng so that the Teacher
will not see her. The Teacher creates the form of a beautiful woman, and causes her
to pa.ss through old age, disease, and death. Nanda is thus brought to a realization
of the impermanence of all things. The Teacher compares tlie body to a city of bones.
6. Queen Mallijia and her dog [n. 6 = 151 1. Queen Malliks goes to the bath-
house with her pet dog, and commits the sin of bestiality. The king looks out of the
palace window and sees tier in the act. When the queen returns, the king rebukes
her. The queen denies the accusation, and declares it to be a fact that whoever enters
the bath-house appears double when seen from tlie window. To prove her statement,
the queen lias the king himself enter the bath-house. As soon as the king does so,
the queen shouts to him from the window, asking him what he means by like mis-
doing with a she-goat. Ttie king then believes the explanation given him by the queen.
When Mallika dies, she is tormented in hell for seven days as a punishment for her
sin, and aftenvani,'* ia reborn in the World of the Tusita Gods as a reward for her many
good deeds. The king asks tlie Teacher where she has been reborn, and the Teacher
tells him. The Teacher inspects the king's chariots, and comments on their decay.
7- The monk who always said the wrong thing [zi. 7 = 152|. A certain
always says the wrong tiling instead of the right thing. When the monks tell the
Teacher of the mistakes he makes, the Teacher relates the following
7 a. Story of the Past: Aggidatta, Somadatta, and the king. A Bralinian named
Aggidatta had a son named Somadatta. A^idatta tilled the soil, and Somadatta
waited on the king. Aggidatta bad two ozen. One day one of them died, and the
C
Synopses of stories of Books 11-12 113
Brahman requested his son to ask the king for another. Somadatta, not wishing to
presume upon the king's favor, insisted that the Brahnuw should go himself, and
carefully instructed him how to act and what to say, teaching him a stanza ending
with the words, '* Pray give me another ox." The Brahman spent a year learning
the stanza, but in presenting his petition to the king, said, '* Pray take my other ox.*'
The king smiled, and asked Somadatta how many oxen he had. ** As many as you
have given us," he replied. Pleased with the answer, the king presented the Brahman
with sixteen oxen and other valuable gifts. Aggidatta was the monk who always said
the wrong thing, and Somadatta was the Future Buddha.
8. Elder Xnanda's stanzas [zL 8-9 - 153-154]. In answer to a question of
Elder Ananda, the Teacher recites the stanzas he recited on the Throne of Wisdom.
9. Great-Wealth, the treasurer's son [zL 10-11 - 15S-156]. Mahildhana falls
into the hands of sycophants, and spends his fortune in riotous living. Reduced to
penury in old age, he begs his food from door to door. The Teacher points him out to
Elder Ananda, and comments on his follies and wasted opportunities.
BookXn. Self , Atta Vagga
1. Prince Bodhi and the magic bird [ziL 1 - 157].
1 a. The prince, the builder, and the magic binL A builder erects a mag-
nificent palace for a prince. For fear he may build a similar palace for another, the
prince determines to kill him. He confides his plan to a friend, who informs the
builder. The builder thereupon shuts himself up in his workshop and fashions a
huge wooden bird. When the bird is finished, the builder and his wife and children
step inside of the bird, and the bird flies out of the window.
1 b. The prince entertains the Buddha. The prince gives a festival in honor of
the completion of the palace, and invites the Buddha. Now the prince is childless,
and therefore spreads mats on the floor, knowing that if he is destined to obtain
children, the Buddha wiU tread on the mats; otherwise not. The Buddha refuses to
enter the house until the prince has rolled up the mats. The prince asks the Buddha
why he is destined to remain childless, and the Buddha rekites the following
1 c Story of the Pftst: The man who ate bird's eggs. A ship is wrecked at sea,
and all on board are lost, except two persons, a man and his wife, who escape in safety
to a neighboring island. The man and his wife, finding nothing else to eat, satisfy
their himger by eating bird's eggs. The man who ate bird's eggs was Prince Bodhi.
2. The greedy monk [ziL 2 - 158]. A greedy monk, skilled to teach the Law,
visits one monastery after another and amasses a large number of robes and other
requisites. As a fitting climax, he settles a dispute between two young monks over a
fair division of two robes and a costly blanket, by awarding each of the monks a robe
and himself taking the costly blanket. The monks complain to the Teacher, who
relates the following
2 a. Story of the Psst: The otters and the jackaL Two otters catch a redfish,
and unable to effect a division satisfactory to both of them, appeal to a jackal for a
decision. The jackal awards the head to one of the otters, the tail to the other, and
takes the meaty portions for himself. The jackal was the greedy monk.
3. "Be ye doers of the word " [ziL 3 « 159]. A certain monk admonishes
his fellows to apply themselves diligently to the practice of meditation, and himself
spends the night in sleep. The monks discover his deceit and complain to the Teacher,
who relates the Ak&larftvi-kukkuta Jfttaka.
4. " And hate not his father and mother " [ziL 4 - 160].
4 a. Birth of KumAra I^assapa. A young wife, already pregnant, although she
does not know it, becomes a nun of the faction of Devadatta. The nuns observe that
114 Synopses of stories of Dkammapada Commentary
she is pr^nant and inform Devadatta, who directs tliot she be expelled from the Order.
The nun appeaU to the Buddha, a court is convened. VisfikhA eKamines the mm. and
her innocence is established. The nun gives birth to a son, who is adopted by the king.
The youth is admitted to the Order, receiving the name KumiLra Kassapa, and attains
Arahatship.
4 b, " And hate not his father and mother." For twelve years his mother grieves
because of separation from her son. One day she mcet^ liim in the street and greets
him affectionately. The son, fearing that if he returns her greeting it will prove her
undoing, hardens his heart and speaks harshly to her, Tlie mother uproots her affec-
tion for her son and straightway attains Arahatship- The Teacher relates the Ni-
grodba Miga Jataka.
5. Killing of Mab& KMa [xiL 5 ■= 161], As the layman Maha Kfila, who has
spent the night at the monastery listening to the Law, stands on the bank of the
monastery pool, bathing his face, a thief runs by, and drops bis spoils at the layman's
feet. The pursuers of the thief, mistaking the layman for the real thief, seiy^ him and
beat him to death. Some monks find the layman's body, and report tlie incident to
the Teacher, who thereupon relates the following
5 a. Story of the Past : The soldier and the man with a beautiful wife. A soldier,
posted at the entrance to a forest to escort tmvclcrs back and forth, falls in love with
the beautiful wife of a certain traveler. He inveigles the traveler into his house,
places a precious stone in his carriage, and then accuses him of having stolen it. The
traveler is convicted of the crime and is beaten to death. The soldier was the layman.
6. Devadatta seeks to slay the Tathagata [xii. 6 = 162). Devadatta seeks to
slay the Tatliagata.
7. Devadatta seeks to cause a schism in the Order [zii. 7 ■=■ 163[. Devadatta
informs Ananda that he intends henceforth to keep Fast-day and to carry on the busi-
ness of the Order apart from the Exalted Ouc.
8. The jealous monk |^i. 8 = 164|. A certain monk dissuades a female lay
disciple from going to hear tlie Teacher, fearing that if she docs so. she will have no
further use for lum. One day the woman breaks with him, goes to the monastery, and
listens to the Law. The moiik follows her to the monastery, and luges the Teacher
to modify his discourse to tlie woman. The Teacher rebukes him.
9. Courtezans save a layman's life (xit 9 = 165]. As the laj-man Culla Kiila,
who has spent tlie night at tlie monastery listening to the Law. stands on the bank of
the monasta-y pool, bathing his face, thieves run by and drop their spoils at the lay-
man's feet. The owners of the stolen property, mistaking the layman for one of the
thieves, seize him and beat him. Passing courtezans obtain his release.
10. By righteousness men honor the Buddha [zii. 10 = 166]. From the day
when the Teacher announces that in four montlis he wiU pass into Nibl>4na, seven
hundred monks spend their time in attendance upon him. And gathering in little
groups, they ask each other, " What are we to doi*" But a certain monk named
Attadattha resolves to strive the more earnestly for the attainment of .\rahatship.
Accordingly Attadattha goes no more with the other monks. The monks, misunder-
standing his motive, tell the Teacher that Attadattha has no afTeetion for liim. The
Teacher admonishes tliem as follows; " Every other monk should show his affection
for me just as Attadattha has done. For they that honor me with perfumes and
garlands, honor me not; but they that practice the Higher and the Lower l«w, they
alone truly honor roe."
Synopses of stories of Books 12-13 115
BookXm. The Worldy Loka Vagga
1. A young giri jests with a young monk [ziiL 1 « 167]. While Visftkhft's grand-
daughter is straining water for a young monk, she sees the reflection of her face in
the water-vessel and laughs. The young monk also sees the reflection of her face and
laughs. Thereupon the young girl remarks playfully, *' He that laughs is a cut-head.*'
The young monk is deeply offended, and bitter words follow. Both Vis&kh& and the
Elder strive in vain to soothe the young monk's wounded feelings. Just then the
Teacher draws near, and Vis&khft relates the circumstances of the quarrel. The
Teacher delivers a mild rebuke to the young girl and thus wins over the young monk.
2. The Buddha visits Kapila [ziiL 2-3 - 16&-169]. On the occasion of the
Buddha's first visit to Kapila, he creates a jeweled walk in mid-air, whereon he paces
back and forth preaching the Law. All his kinsfolk do reverence to him, and a shower
of rain falls upon them. The Teacher relates the Vessantara Jfttaka. | His kinsfolk
depart without extending an invitation to him. On the following day the Teacher
enters his father's city, and following the example of previous Buddhas, makes his
round for alms from house to house. The king his father reproaches him, but the
Teacher declares that he is but following the example of previous Buddhas.
3. Five hundred monks attain Insic^t [xiiL 4 « 170]. Five hundred monks
attain Insight by contemplating a mirage and bubbles of water.
4. Prince Abhaya loses his nautch-giri [ziiL 5 - 171]. King Bimbis&ra rewards
his son Prince Abhaya for suppressing a rebellion by giving him a nautch-girl and con-
ferring the kingdom on him for seven days. On the eighth day, whUe the nautch-girl
is dancing before the prince, she suddenly drops dead. Overwhelmed with sorrow,
the prince seeks consolation from the Teacher. The Teacher consoles him.
5. The monk with a broom [ziiL 6 » 172]. A certain monk spent all of his time
sweeping the rooms of the monastery. Admonished by the Elder Revata to devote a
portion of his time to the practice of meditation, he obeyed the Elder's admonition
and in a short time attained Arahatship.
6. Conversion of the robber Fhiger-garland [ziiL 7 - 173]. A bloodthirsty
robber infested the realm of King Pasenadi Kosala. He IdUed man after man, and
wore a garland made of their fingers. One day the Bucklha set out on the highway
where this robber lurked. Warned that as many as forty men at a time had perished
at the hands of this robber, the Buddha continued on his way in silence. When the
robber saw the Buddha, he determined to kill him, and arming himself, followed dose
behind him. Then the Buddha effected such an exercise of supernatural power that
although the robber was hurrying with all his might and the Buddha himself was
walking at his ordinary gait, the robber was unable to catch up with him. Dumfounded,
the robber called out, "Stand still, hermit!" Continuing his walk, the Buddha
replied, '* I stand still! Stand still yourself!" ''What do you mean?" asked the
rdi)ber. The Buddha replied, *' I abide steadfast evermore, for I am merciful to all
living beings. But you are merciless to living beings. Therefore I stand still, but
you do not stand stiU." Thereupon the robber flung away his weapons and became a
monk.
The king's subjects complained of the depredations of the robber and begged the
king to adopt repressive measures. The king went to the Buddha, told him his troubles,
and confessed that he was unable to subdue the robber. The Buddha asked the king
what he would do were he to see this same robber in the robes of a monk. The king
replied that he would treat him with the respect due a monk. The Buddha pointed to
a monk who sat quite near him, and said, " Here he is! " The king was terror-stricken.
The Buddha assured him that he had nothing to fear. The king, recovering his
lUi Syno-psea of stories of Dkammapada Commeyitary
composure, paid his respects to the monk, and expressing to the Buddha his surprise
at the conversion of the robber, took his leave.
One day. as the Elder Finger-garland was making his round, he saw a woman in
t)ie throes of childbirth. " Alas, living beings must needs suffer!" thought he, and
returning to the Teacher, told him of his experience. The Teacher directed him to go
and say to the woman, " From the day I was bom I have never deliberately deprived
liv-ing beings of life. If this be true, may healtli be to you, health to your unborn
child." Tlie Elder prot&sted that this would he a deliberate falsehood. Then the
Teacher told him to say, " From the day I was bom of the Noble Birth." The Elder
did so, and the woman was safely delivered of her child.
Shortly afterwards the Elder attained Araliatship. Oue <iay as he was making
his round in SAvatthi. he was hit by a clod of earth, a stick, and a stone. The Teacher
explained to liim that this was the result of his evil deeds, on account of which he
might have been tormented in Hell for many thousands of years. After breathing
forth many Solemn Utterances the Elder passed into Nibb&na. The monks dtscusseil
among tliemselves the Elder's place of rebirth, and the Teacher informed them that
he had passed into Nibbana. The monks expressed surprise that one who had com-
mitted so many murders should pass into Nibbana.
7. The weaver's daughter |ziii. 8 - 174|. The Teacher once visited Ajavi and
urged the people to meditate upon deatJi. With one exception, all those who heard
his discourse remained absorbed in their worldly affairs as before. But a certain
weaver's daughter did naught else tor three years b»it meditate upon death. When
the Teacher visited Alavi three years later, the people flocked to the monastery, and
the weaver's daughter was aU eagerness to see him. Just then her fatlicr set out for
Ids workshop and ordered her to replenish tlie shuttle and bring it to him with all
speed. So she sat down and replenished the shuttle. Meanwhile the Teacher waited
for her to come. On her way to her father's workshop she stopped at the monastery.
The Teacher asked her four questiona, and she answered them all correctly. Tliew
were the four; " Whence comest thou?" " I know not." " Wliitlier gocst thou?"
" I know not." " Thou knowest not? " " I know." " Thou knowestP " " I know
not." When the multitude murmured, the Teaclier asked her to explain her answers,
which she did as follows: " I know not whence came I when I was reborn here. I know
not where 1 shall be reborn. I know that I shall surely die. I know not at what time
I shall die." The Teacher then pronounced a stanza, at the conclusion of which she
was established in the Fruit of Conversion. She then took her shuttle- basket and
went to her fatiier's workshop, finding liim asleep. As her father awoke, he gave the
h>oni a pull. The tip of the loom struck the maiden in the breast and killed her.
The father, overcome with grief, sought consolation of the Teacher, entered the Order.
and shortly afterwards attained Arahat.ship.
8. Thirty monks [xiii. 9 = 175]. Thu^y monks visit the Teacher, attain Arahat-
»hip, and depart through the air.
9. Ciflca falsely accuses the Buddha [xiii, 10 = 176]. The envious sectaries
conspire with a wandering nun named Ciflca to bring a charge of incontinence against
tile Buddlia. In the evening, when the disciples are returning from Jetavana. she
walks in the direction of Jetavana. Wlieit the disciples ask her where she is going, she
tclLi them that it w none of their business. Having spent the night at the monastery
of the sectaries, she walks back in the morning when the disciples are on their way
to Jetavana. When they ask her where she has spent the night, she returns the same
answer. After a month or two. she declares openly that she spends the night with the
Buddha in the Perfumed Chamber. After tlirce or four months have passed, she
wraps her belly about with bandages to create the impression that she is pregnant,
and decUres that she has conceived a child by the Buddha. When eight or nine
Synopses of stories of Books 13-14 117
months have passed, she fastens a disk of wood to her belly, produces swellings all
over her body by pounding herself with the jaw-bone of an ox, and going to the Hall
of Truth, publicly accuses the Buddha of being responsible for her condition. The
Buddha replies, " Sister, whether that which you have said be true or false, that is
known only to you and to me." At that moment Sakka approaches with four deities
in the form of little mice. With one bite of their teeth the mice sever the cords with
which the disk of wood is fastened to the belly of the woman, the disk falls upon her
feet, cutting off all of her toes, the earth yawns and swallows her up, and she is reborn
in the Avici hell. On the following day the monks comment on the incident, and the
Teacher relates the following
9 a. Story of the Pftst: The lewd woman and the virtuous youth, MahA Pftduma
jAtaka. In a previous state of existence Cificft was the chief consort of the king, the
fellow of the mother of the Future Buddha. She invited the Great Being to lie with
her, and when he refused to do so, falsely accused him before the king. The king
caused the youth to be flung from Robbers' Cliff, but the deity of the mountain saved
his life, and entrusted him to the care of the King of the Dragons. Subsequently the
youth retired to the Him&laya and adopted the life of a religious. The king, learning
where he was, went to him and offered him his kingdom. The youth refused. The
king, discovering the falsity of the charge, caused the wicked queen to be flimg from
Robbers' Cliff.
10. Gifts beyond Compare [ziiL 11 » 177]. £jng Pasenadi Kosala and his
subjects bestow alms six times in succession, each striving to outdo the other. Finally
the king bestows the Gifts beyond Compare, spending thereon fourteen crores of
treasure in a single day. Five hundred elephants stand beside the monks, each bearing
a parasol in his trunk. A rogue elephant is placed beside Afigulim&la; the elephant
behaves perfectly, and Aflgulimftla shows no signs of fear. Of the king's two ministers,
Kftla expresses regret that the king should expend so much money on offerings, while
Junha is filled with joy. The Teacher refrains from pronouncing words of thanks-
giving appropriate to the gifts which the king has presented, lest Kftla's head split
into seven pieces. The king, grievously disappointed, asks the Teacher for an explana-
tion. The Teacher reassures the king, and contrasts the attitudes of Kftla and Junha.
11. Virtue bought and paid for [ziii. 12 - 178]. AnAthapin^ika has a son named
K&la who is irreligious and disobedient. He promises to give him a thousand pieces
of money if he will memorize a single Sacred Stanza. KAla goes to the Teacher*
memorizes the stanza, and is established in the Fruit of Conversion. The king,
pleased with the demeanor of his son, offers him the thousand pieces of money in the
presence of the Teacher. The son refuses to accept the money. The Teacher com*
ments on the high excellence of the Fruit of Conversioii.
Book XIV. The Enlightened, Buddha Vagga
1. The Buddha has naught to do with women [xiv. 1-2 - 179-180].
1 a. The Buddha spurns the maiden MAgandiy&. A Brahman named M&-
gandiya offers to give the Buddha his beautiful daughter Mftgandiyft to wife. The
Buddha makes no reply, but moves away from the spot, leaving a footprint. The Brah-
man goes home and returns with his wife and daughter. The Brahman *s wife examines
the footprint and declares it to be tlie footprint of one who lias renounced the lusts
of the flesh. When the Brahman presents his daughter to the Buddha, the Buddha
spurns her and tells the Brahman that he has naught to do with women. By way
of illustration he tells the Brahman the story of his temptation by the daughters of
M&ra.
118 Synopses of stories of Dhannnapada Commentary
1 b. The Buddha spurns the Daughters of Mara. From the day of the Great
Retireinent. Miira pursues the Buddha relentlessly for seven years. Then Mfira's
three daughters assume each the forms of a hundred women of various agea, and
tempt tlie Buddha six times. The Buddha, however, sparus them.
2. The Twin Miracle |riv. 3 = 181].
2 a. Pin^oia Bbaradvaja performs a miracle. A treasurer of Rajagaha finds a
block of red-sandal wood in the Ganges, fashions it in the form of a bowl, suspends
the bowl from a scries of bamboos, and offers to give it to whoever can fly through the
air and take it. Six religious teachers, of whom Nathaputta is the most conspicuous,
seek in vain to obtain tlie bowl. Pindola BhSrsdvaja flies around the city of Rajagaha.
balancing on his toe a rock as big as the city itself, and wins the bowl. The Buddha
rebukes Pindola, and forbids his disciples to perform any more miracles,
2 b. The Buddha promises to perfonn a miracle. Tlie sectaries rejoice, thinking
that the Buddha will consider himself bound by his own precept. The Buddha assures
King Bimbisfira that such is not the case, and promises the king to perform a miracle
at Savatthi four months later- The sectaries pursue the Buddha to Savatthi. erect
a pavilion, and proclaim their intention of performing a miracle. King Pasenadi Kosala
offers to erect a pavilion for the Buddha. The Buddha informs the king that Sakka
will erect a pavilion for him, and that he will perform his miracle at the foot of Ganda's
mango tree. The sectaries straightway tear up by the roots all of the mango trees for
a league around -
2 c Preliminary miracles. By command of the Buddha, Ganda, the king's
ganlener, plants a mango, and straightway there springs up a mango tree fifty cubits
in height. By command of Sakka the deity Wind-cloud uproots the pavilion of the
sectaries, the deily Sun scorches tliem witii hU rays, and the deity Wind-cloud sprinkles
them with dust and rain. Naked as they are, tJiey flee helter-skelter; and the naked
ascetic Ptlrana Kassapa commits suicide and is reborn in the Avici hell. The Buddlia
creates a jeweled walk in the sky. A multitude assembles, covering a space tlilrty-six
leagues in extent, aud many disciples, wishing to sliare the Teacher's burden, offer
to perform miracles. Among those who ofl^er to perform miracles are Gharan!, Culla
AnSthapindika, C!ra, Cunda, Uppalavann&, and MoggallSna. Moggallana offers to
swallow Mount Sineru, to roll up the earth like a mat, to spin the earth like a potter's
wheel, to place the earth in his left hand and remove the inlinbitants elsewhere, and
to pace back and forth in the air carrying the earth balanced on Mount Sineru like an
umbrella. The Buddha declines assistance, declares that he must bear his own bur-
den, and relates the Kanlia Usabha JataJca and the Nandi Vis^ Jataka.
2 d. The Buddha perfonns the Twin Miracle. As the Buddha paces back and
forth along the jeweled walk, preacliing tlie Law to the multitude, he causes at one
and the same time flames of fire and streams of water to proceed forth from every pore
of his body. Moreover he creates a double, who exchanges question and answer with
him, who sits when he stands, and stands when be sits.
2 e. The Ascent of the Buddlia to the World of the Thirty-three. In three strides
the Buddha ascends to the World of the Thirty-three, and seats himself upon the
Yellowstone throne. Anuruddlia informs the multitude that the Buddha has ascended
to the World of the Thirty-three to expound the Abhidhamma to hb mother, and
that he will return in three months. The multitude accowiingly pitches camp in the
open air agauist his return. According to instructions previously received from the
Buddha, Moggallana expounds the Law to tlie multitude, and CuUa Anathapindika
provides them with food. As the Buddha sits on the Yellowstone throne, his mother
flits on his right hand, the deity Indaka on his right, and the deity Ankura on his left.
Indaka outshines Ankura because, although in a previous state of existence Aflkura
set up a row of braziers twelve leagues long and gave abundant alms, Indaka cmce
Synopses of stories of Book H 119
gave a monk a spoonful of his own food. The Buddha expounds the Abhidhamma for
the benefit of his mother for the space of three months without interruption, creating
a double to take his place whenever he has occasion to leave. S&riputta ascends to
the World of the Thirty-three, receives the Abhidhanmia from the lips of the Teacher,
and returning to the world, expounds the seven books to the five hundred monks who
compose his retinue. These five hundred monks are the first to receive the Abhi-
dhamma because in a previous state of existence as little bats they listened to the
recitation of the Abhidhamma by two monks.
2 f. The Descent of the Buddha and attendant deities. Seven days before the
festival of Pav&ran& the waiting multitude request the Elder MoggaU&na to ascertain
when the Buddha wiU descend from the World of the Thirty-three. Moggallftna
ascends to the World of the Thirty-three and learns from the Buddha that he wiU
descend with attendant deities at the gate of the city of Samkassa after seven days.
On the festival of Pav&ran& the Buddha, standing on the sunmiit of Mount Sineru*
performs the Twin Miracle, surveys countless thousands of worlds, and descends to
earth. The Buddha himself descends on a ladder of jewels, the Thirty-three deities
on a ladder of gold to the right, and Mah& Brahm& on a ladder of silver to the left.
S&riputta is the first to greet the Buddha, who pronounces the stanza " They that
are devoted to meditation," establishing S&riputta*s retinue in Arahatship. The
Buddha puts questions to his disciples, praises Sftriputta's answer, and relates the
Parosahassa J&taka.
3. The king of the dragons and his daughter [zhr. 4 « 182]. A monk breaks off
a blade of grass, and dying unconfessed, is reborn as a dragon. Subsequently a
daughter is bom to him. The dragon places his daughter within his hood and causes
her to dance and sing a riddling stanza. Uttara sings in reply a stanza taught him
by the Buddha. The dragon, knowing from the stanza that a Buddha has appeared
in the world, visits the Buddha, and tells him his story. The Buddha discourses on
the difficulty of attaining rebirth as a human being.
4. How did the Seven Buddhas keep Fast-day? [xiv. S-7 - 183-185]. Ananda
asks the Buddha how the Seven Buddhas observed Fast-day. The Buddha replies
that their mode of keeping Fast-day was the same, and that they admonished their
hearers with the same stanzas.
5. The Buddha cures a monk of discontent [xhr. 8-9 - 186-187]. The father
of a young monk dies, leaving him a hundred pieces of money. The monk becomes
discontented, and decides to leave the Order. The Buddha proves to him that the
money which he has inherited is insufficient to satisfy his desires, and relates the
Mandhfttu Jfttaka.
6. The monk and the dragon [xhr. 10-14 - 188-192]. Aggidatta, the house-
priest of MahA Kosala, retires from the world and adopts the life of a hermit. He
instructs the monks of his retinue, in case they are troubled with imlawful thoughts*
to fill a jar with sand and empty it in a certain place. A great heap of sand arises,
and Ahicchatta king of the dragons takes possession of it. Aggidatta urges his disciples
to seek refuge in mountains and forests as a means of obtaining release from suffering.
The Buddha and Elder MoggaU&na visit Aggidatta. Moggall&na obtains leave of
Aggidatta to spend the night on the heap of sand. Moggall&na and the dragon spit
fire at each other, and the dragon is put to rout. The people are amazed at Moggal-
l&na's power. Moggall&na modestly points to the Buddha as his Teacher, and the
Buddha discourses on the Refuges.
7. Whence come men of noble birth? [xhr. 15 « 193]. Ananda asks the Buddha
from what region come men of noble birth. The Buddha replies, "The Central
Region."
8. What is the pleasantest thhig in the worki? [xhr. 16 - 194]. The Buddha
130
Synopses of stories of Dhammapada Commentary
rtika who are discussing the question. " What is tlie pleaaanteat
admonishes some mt
thing in the world?"
9. Honor to whom honor is due [xiv, 17-18 = 195-1061- A Brahman n
a certain shrine, but omits to reverence the Buddija. Tlie Buddha praises him, and
admonishes IJie monks to reader honor to whom honor is due.
Book XV. Happiness, Sukha Vagga
1. A quarrel among brethren [xv. 1-3 = 197-199]. The Sukiyas and the Koliyas
quarrel over tJie diversion of tlie waters of the river RohJuI. The Buddha rebukes
them and puts a stop to the t|uarrel.
2. Mira posBesses villagers [rv. 4 = 200), The Buddha enters the village
Pa&c-asaJA to preach the Law to five hundred maidens. Mara possesses the iKidies
of the villagers so that tliey give the Buddha no alms. The Buddha rebukes MSra.
3. Defeat of the King of Kosala [xr. 5 -^ 201|. The King of Kosala. thrice
defeated in battle by his neptiew Ajatasattii, takes to his bed and refuses to eat.
The matter is reported to the Buddha, who comments on the evils which follow both
victory and defeat.
4. "Look not on a woman to lust after her" [xv. 6 = 202|. The Buddha
attends a wedding. Tlie yoiuig husband, fired witli lust for his bride, ignores the
Buddha. The Buddha causes the bride to vanish from t!ic sight of her husband, and
admonishes the husband on the evils of tlie lusU of the fiesh.
5. The Buddha feeds the hungi; [xr. 7 = 203]. The Buddha goes to Alavi to
preach the I.aw to a certain poor man. The poor man goes to seek his oi which uas
l()st, and the Buddha waits fi>r him to return. When he returns, the Buddha, observing
that he is htmgry, directs that food be given to him. The monks murmur, and tlie
Buddlia rebukes tliem.
G. On moderation in eating [it. 5 = Z04]. King Pasenadl Kosala visits llic
Buddha, suffering from over-indulgence in food. The Buddha admonishes the king
on the evils of over-eating and pronounces two stanzas on the subject, which tlie
king is unable to memorize. Tlie Buddha therefore causes the king's nephew to
memorize the stanzas and to pronounce them before the king at meal-time. The
king takes the hint, diminishes his food, and improves in health. Later on the king
visits the Buddha and tells him how much he has improved in health and spirits.
7. By righteousness men honor the Buddha [zr. 9 = 205|. From the day
when the Teacher announces that in four months he will pass into NtbbSna, seven
hundred monks of his retinue are overwhelmed witti fear, and gather in little groups
and ask each other, " What are we to do? " But a certain monk named Tissa resolves
to strive the more earnestly tor the attainment of Araliatsliip. Accordingly he adopts
the Four Postures and ke«ps residence by himself. The monks, misunderstanding
his motive, tell the Teacher that Tissa has no affection for him. The Teacjier ad-
monishes them as follows: " Only he that is like Tissa has real affection for me. For
though men honor me with perfumes and garlands, they honor me not. But they that
practice the Higher and the Lower Law, they alone truly honor me."
8. Sakka ministers to the Buddha [zv. 10-12 ^ 206-208]. At the close of the
Buddha's life, when he is suffering frO'm an attack of dysentery, Sakka comes and
ministers to liim. When the monks express surprise at Sakka 's ministrations, the
Buddha tells them that Sakka is merely reluming favor for favor. To make the
matter clear, the Buddha tells the monks the story of how Sakka once came to him
terrified with the fear of death and of how he reassured him.
Synopses of stories of Books 16-16 121
Book XVI. Objects of Affection, Piya Vagga
1. Mother and father and son [zvi. 1-3 » 209-211]. A youth retires from the
world, in spite of the opposition of his parents. Hb father and mother follow his
example. Mother and father and son, even after their retirement from the world,
are unable to remain apart. The Buddha reproves them for not suppressing human
affections.
2. The Buddha comforts the afflicted [zvL 4 » 212]. A certain layman loses
his son, and is unable to restrain his grief. The Buddha visits him and comforts him,
admonishing him that death is conmion to all. The Buddha urges the layman to
meditate upon death after the example of wise men of old, and relates the Uraga Jfttaka.
3. The Buddha comforts the afflicted [zvL 5 - 213]. Vis&khfi loses her grand-
daughter Dattfi, and is unable to restrain her grief. The Buddha asks her to consider
how many persons die daily, and convinces her that grief is unprofitable.
4. The licchavi princes and the courtezan [zvL 6 - 214). The Ldcchavi princes
fall to fighting over the possession of a courtezan, and are carried into the city on
litters. The Buddha conmients on the evils of the lusts of the flesh.
5. The golden maiden [zvL 7 » 215]. A youth with a repugnance for women
causes a golden image to be made in the form of a woman of surpassing beauty, offering
to nuurry the maiden who possesses equal beauty, if such can be found. Brahmans
find a maiden whose beauty far surpasses the beauty of the image, and so report to the
youth's parents. The youth is all eagerness to see her. As the Brahmans are con-
ducting her to the house of her future husband, she suddenly drops dead. The youth
is inconsolable, takes to his bed, and refuses to eat. The Buddha convinces the youth
that love is the cause of his grief, and establishes him in the Fruit of Conversion.
6. Set not your heart on worldly possessions [zvL 8 » 216]. A Brahman promises
the Buddha, in case his crop prospers, to divide with him. When he is on the point
of fulfilling his promise, a severe storm ruins his crop. The Brahman, overcome with
grief, takes to his bed and refuses to eat. The Buddha convinces him that desire is
the cause of his grief, and establishes him in the Fruit of Conversion.
7. Kassapa wins a basket of cakes [zvL 9 » 217]. Some youths carrying baskets
of cakes on their shoulders pass the Buddha and his retinue without so much as offering
them a cake. But when Elder Kassapa appears, they are all politeness and offer him
everything they have. The Buddha conmaents approvingly on the dehght with which
men honor a monk like Kassapa.
8. The Elder who had attained the Fruit of the Third Path [zvL 10 - 218]. An
Elder who has attained the Fruit of the Third Path, dies without answering a question
his brother monks asked him with reference to his attainment of Specific Attainment.
The monks carry their grief to the Buddha, who comforts them, assuring them that
their brother has been reborn in the Pure Abode.
9. Nandiya attains heavenly glory [zvL 11-12 - 219-220]. Nandiya marries
his uncle's daughter, inherits great wealth, and erects a dwelling for the monks. As
the residt of this gift, a palace of jewels arises in the World of the Thirty-three. One
day Moggallfina visits the World of the Thirty-three, and is informed by celestial
nymphs that the palace is the result of Nandiya's gift. Returning to the worid of
men, he asks the Buddha whether men may attain heavenly glory even in this life.
The Buddha reminds him of what he has seen with his own eyes, and adds that when
a man who has wrought works of merit goes to the next world, he is greeted by the
deities as warmly as a man who has been long absent from home is greeted by his
kinsfolk.
122 Synopses of stories of Dhammapada Commentary
Book XVn. Anger, Kodha Vagga
1. How anger marred a maiden's looks [zvii. 1 -^221).
1 a. The maiden with blotches on her face. Elder Anuruddha i
Kapilavattliu and is )rreetcd by all of his kinsfolk exrept his sister Roliinl. who rt
at home on account of an eniption of the skin. The Elder causes her to be summoned,
and admonishes her to perform works of merit. He suggests that she build an
assembly-hall. Rohini follows her brother's advice, and the eruption immediately
disappears. Subsequently Rohini entertains the Buddha. The Buddba informs her
that anger was the cause of her skin-disease, and relates the following
1 b. Stoiy of the Past: The jealous queen and the nautch-girL The chief con-
sort of the King of Benares once took a dislike to a nautch-girl, and determined to get
even with her. So she reduced a numljer of large ripe scabs to powder, and covered
the girl's body with the powder. The result was that the girl's body became covered
with sores. The jealous ciueen was Rohini.
1 c. Sequel: The celestial nymph. As the result of her gift of an assembly-hall,
Rohini is reborn as a celestial nymph. Four deities quarrel over her, but yield her
to Sakka. She l^ecomes Sakka's darling and delight.
Z. The tree-spirit and the monk [xvii. 2 ^ 222). A certain monk detcrmbea to
build him a lodging, and sets about to cut down a tree. The tree-spirit begs him to
desist, but he refuses to do bo. The spirit, thinking tliat the sight of her child will
touch the monk, pUces her child on a branch of the tree. The monk, unable to check
the force of his upraised axe, cuts off the arm of the child. The tree-spirit restrains
her impulse to kill the monk, and reports the matter to the Buddha. The Buddba
commends her for her si'lf- restraint, and assigns her anotlier tree.
3. The poor man and his daughter [xyii. 3 ^ 223].
3 a. Pup^ia acquires merit. A poor man namc<i Punna worked for tlie treasurer
SumauB. and his wife and daughter Uttar& were servants in the treasurer's household.
On a certain holiday Punna directs liLs wife to prepare a double portion of rice, and
spends the morning plowing as usual. Sariputta goes to tiie field where Punna is
plowing, and I'unna gives him a toothstick and strains water for him. Punna 's
wife sets out for the field with her liusbaud's meal, but meeting S&riputta, gives him
the rice. Returning home, she prepares a second portion of rice for her husband, takes
the rice to him, and explains the reason for her delay. Punna, overjoyed at what he
has heard, but utterly weary, lies down and goes to sleep.
When Punna awakens the following morning, he discovers that the field which
he plowed the previous day lias turned to gold. He uiforms the king, who orders
that tlie gold be hauled to the palace. As the king's men gather up the gold, they say,
" This is the property of the king." Immediately the gold turns to dust. The king
orders tliem to say, " This is the property of Punna," and immediately the dust turns
to gold again. The king appoints Puona treasurer, bestows all of the weallli upon
him, and gives him a site for a house. Punna builds him a house, entertains the
Buddha, and together with his wife and daughter Uttara. attains the Fruit of
Conversion.
3 b. Uttard and SirimS, Uttara Ixicomes the wife of the treasurer Sumana's son.
Now the treasurer Sumana and all the members of his household were unbelievers;
and Uttarii was nuable for some time to perform any of the duties of her religion.
Finally, at the suggestion of her father, she installs the courtezan Sirimft in her house-
hold as her husband's mistress, and ber husband consents to the arrangement. Sirima
Uves in the house for a fortnight, quite ignorant of her real position in the house-
hold, imagining herself to be the real mistress of the houseliold. Uttara sjieuds her
Synopses of stories of Books 17-18 123
time in the kitchen, preparing food for the monks. Her husband sees her and laughs.
Sirim& sees him laugh, and furiously jealous of Uttarft, enters the kitchen and throws
boiling ghee on her head. Uttarft escapes injury by making an Act of Truth. The
serving-women belabor Sirimfi with blows, but Uttarft rescues her and bathes her with
hot water and oil. Sirim& then realizes that her position in the household is that of a
concubine, repents of her act, and asks Uttarft to pardon her. Uttara promises to
pardon her if the Buddha will pardon her. The Buddha admonishes Sirimft that
anger should be overcome with kindness, and pronounces a stanza, establishing her
in the Fruit of Conversion.
4. Do trifling acts of merit lead to heaven? [zviL 4 » 224]. Moggallfina goes
to heaven and asks the deities to tell him through what acts of merit they attained
heavenly glory. The deities mention trifling acts of merit, such as telling the truth,
not getting angry, giving small gifts. Moggall&na returns to earth and asks the Buddha
whether such trifling acts of merit really lead to heaven. The Buddha assures him
that they do.
5. A Brahman greets the Buddha as his son [xviL 5 » 225]. The Buddha is
entertained by an old Brahman and his wife, who greet him as their son. The monks
express surprise that the Buddha should acquiesce in this form of address. The Buddha
tells them that in five hundred states of existence the Brahnuin and his wife were his
father and mother, in five hundred more his uncle and aunt, and in five hundred more
his grandfather and grandmother. The old Brahman and his wife attain Arahatship
and pass into Nibb&na. The Buddha follows their bodies to the buming-ground» and
discourses to the monks on the bliss of Nibb&na.
6. It is the giver that makes the gift [zviL 6 » 226]. A female slave presents
the Buddha with a cake made of rice-dust. The Buddha accepts the cake, and relates
to the monks the Kun^ka-sindhavapotaka Jfttaka.
7. Nothing, too much, and too little [zviL 7-10 - 227-230]. The layman Atiila
blames Revata for sajdng nothing, S&riputta for saying too much, and Ananda for
saying too little. The Buddha admonishes him that no one deserves unqualified blame,
and no one unqualified praise.
8. The Band of Six [zvii. 11-14 - 231-234]. The Six Monks put on wooden
shoes and make a great clatter. The Buddha admonishes the monks to restrain them-
selves in deeds, words, and thoughts.
Book XVm. Blemishes, Mala Vagga
1. The cow-killer and his son [zviii. 1-4 » 235-238]. A cow-killer, angered at
the failure of his wife to provide beef for his supper, cuts off the tongue of a live ox,
has it cooked, and sits down to eat. The moment he places a piece of ox-tongue in
his mouth, his own tongue is cleft in twain and falls out of his mouth. The cow-killer
crawls about on his hands and knees, bellowing hke an ox, dies shortly afterwards,
and is reborn in the Avici hell. The son flees in terror to Takkasilft, and becomes
apprenticed to a goldsmith. The goldsmith so admires the young man's work that
he gives him his daughter in marriage. Subsequently the cow-killer*s son goes to
hve with his own sons, who have become disciples of the Buddha. One day his sons
entertain the Buddha, who admonishes the father to make provision for his journey
to the next world.
2. Little by little [xviiL 5 » 239]. A certain Brahman clears away the grass
from the place where the monks v^t themselves, covers the place with sand, erects
a pavilion and a hall, and gives a festival in honor of the completion of the hall. The
Buddha praises the Brahman for laying up spiritual treasure little by little.
124 Synopses of stories of Dkammapada Commentary
3. The louse that would have bis own [xriii. 6 = 240]. A certain monk is
presented with a coarse cloth eight cubits in length. From this material his sister
weaves a fine cloth nine cubits in lengti), and the monk has a robe made of it. He
dies suddenly in the night, and is rcliom as a louse in his own robe. When the monks
undertake to divide the robe among them, the louse runs back and forth screaming,
" These monks are stealing my property." The Teacher hears his words by Super-
natural Audition, and directs the robe to be laid aside (or seven days. On the seventh
day the louse dies, and is rebom in the World of the Tusita gods. On the eighth day
the Teacher directs the robe to be divided among the monks, explains tlie reason for
the delay, and discourses on the corroding effect of desire.
4. Pride goeth before a fall [zviiL 7 - 241 1. A certain monk boasts of his ability
to expound the Law, but fails misenibly when put to the test. IIJs indignant hearers
drive him away with sticks and stones, and he falls into a cesspool. The Teacher tella
the monks that it is not the first time he has wallowed in a cesspool, and relates the
Sukara J&taka.
5. The wickedness of women [xviii. 8-9 = 242-243]. A young man who has
been greatly embarrassed by the wicked ways of his wife, visits the Buddha. The
Buddha compares women to rivers, and relates the Anabhirati Jfitaka.
6. Courtesy and rudeness [xviii. 10-U = 244-245]. A certain monk receives
a portion of choice food, and offers it to an Elder. The Elder walks away without
so much as thanking him. The Buddha contrasts the easy life of tlie sliameless with
the hard life of tlie modest.
7. All of the precepts are hard to keep [xviii. 12-14 = 246-2481. Five hundred
laymen, each of whom keeps one of Ihc precepts, fall into a dispute as to which of
the precepLi is the hardest to keep. The Buddha admonishes ttiem that all of the
precepts are hard to keep,
8. The fault-finding novice [xviii. 15-16 = 249-250|. \ certain monk finds
fault witli everybody, and boasts about, his kinsfolk. The monks send some novices
to look up his antecedents, and the novices report that he is of humble origin. The
Buddha informs tlie monks tliat it is not the first time the novice has so conducted
himself, and relates tlie Katihaka Ja.taka.
9. The inattentive laymen [xviii. 17 -^ 251]. Five laymen go to the monaster>-
to hear tlie Law. During the Buddha's sermon the first falls asleep, the second digs
the earth with his finger, the third shakes a tree, the fourth gazes at the sky; the fifth
alone listens to tlie Law. Tlie Buddha informs Ananda that in five hundred successive
existenees the first was a dragon, tlie second an eartliworm. the third a monkey, the
fourth an astrologer, and the fifth a repeater of the Veda. Wlial they did, they did
from the force of habit.
10. Treasurer Ram [xviii. 18 = 252].
10 a. Frame-Stoiy begun: The Buddha visits Treasurer Ram.
10 b. How did Treasurer Ram get his name? Treasurer Ram was so called
because he posscfiscii golden rams.
10 c. Story of the Past: How Treasurer Ram came to possess golden rams.
In the dispensation of the Buddha Vipassi Treasurer Ram erected an elephant -stable
omaniented with golden rams.
10 d, Stoiy of the Past: How Treasurer Ram and his family came to possess
magical power. In the present dispensation Treasurer Ram and his family presented
a pint-pot of rice \u time of famine to a Private Buddha, each member of the family
making an Earnest Wish. Treasurer Ram's granaries were immediately filled to over-
flowing, and both be and bis family were endowed with magical power.
10 e. Treasurer Ram and his family exhibit their magical power. Treasurer
Bam causes bis granaries to be swept, bathes his head, aits down at the door of each
i
Synopses of stories of Books 18-19 125
granary, looks up at the sky, and one after another his granaries are filled with ruddy
rice. His wife adorns herself, prepares a pint-pot of boUed rice, doles out rice with a
golden spoon to all who come, and the pint-pot of rice suffers no diminution. His son
bathes his head, fills a purse with a thousand pieces of money, doles out money to
all who come, and the thousand pieces of money suffer no diminution. His daughter-
in-law adorns herself, fills a basket with seed-rice, doles out seed-rice to all who come,
and the basket of seed-rice suffers no diminution. His slave adorns himself, yokes
his oxen, and plows seven furrows at once.
10 a. Frame-Story concluded: Treasurer Ram goes forth to meet the Buddha.
The sectaries find fault with the Buddha and seek to restrain Treasurer Ram from
going forth to meet him. The Buddha remarks that the sectaries find in others faults
which do not exist, but fail to see their own faults.
11. The fault-finding monk [zviiL 19 - 253]. The Buddha reproves a monk
who found fault with everybody.
12. Is there a path throu^ the air? [zviiL 20-21 - 254-255]. A wandering
monk asks the Buddha three questions, all of which the Buddha answers in the
negative.
Book XIX. The Righteous, Dhammattha Vagga
1. The unjust judges [ziz. 1-2 » 256-257]. Some monks see some judges taking
bribes and depriving lawful owners of their property unjustly. The Buddha dis-
courses on the true meaning of " righteous.'*
2. The Band of Six [ziz. 3 » 258]. The Six Monks insult some young monks
and novices. The latter complain to the Buddha, who ^discourses on the meaning of
wise.
3. Not therefore is a man praised for his much speaking [ziz. 4 » 259]. The
forest-deities applaud an Arahat who recites a single stanza, but withhold applause
from two monks who recite the Law at length. The two monks complain to the
Buddha, who comments on the meaning of " versed in the Law."
4. Can a young monk be an ''Elder"? [ziz. 5-6 » 260-261]. Some monks
express surprise that the Teacher should apply the title ** Elder *' to a young monk.
The Teacher explains what he means by the title.
5. What is an accomplished gentleman? [ziz. 7-B - 262-263]. The Buddha re-
proves some monks who pride themselves on their good address.
6. It is not tonsure that makes the monk [ziz. 9-10 « 264-265]. Whenever
Hatthaka was defeated in an argument, he would invite his opponent to resume the
argument at such and such a place and time. He would then go to the place before
the appointed time and proclaim that his opponent's absence was a virtual confession
of defeat. The Buddha reproved him and renuu*ked that it is not tonsure that makes
the monk.
7. What is it that makes the monk? [ziz. 11-12 - 266-267]. A Brahman be-
comes a sectarian monk, and asks the Buddha why he does not call him a monk.
8. It is not silence that makes the sage [ziz. 13-14 » 268-269]. In the first
period of Enlightenment, whereas the sectarian monks express their thanks and good
wishes to those who have entertained them, the orthodox monks depart with never a
word of thanks. The people murmur, and the monks report the matter to the Buddha.
The Buddha enjoins upon the monks the sajdng of thanksgivings. The sectaries com-
plain that whereas they keep silence, as befits sages, their opponents deliver lengthy
discourses. The Buddha remarks that he does not call a man a sage merely because
he keeps silence.
9. Noble is as noble does [ziz. 15 - 270]. A fisherman, seeing the Buddha,
ses of stories of Dhammapada Commentary
lok and line. The Buddha asks hini his name, and learning that it
taking tlie lives of living creatures, and remarks that
I parly
126
throws away his hook and lii
is " Noble," reproves him fi
noble ia as noble does.
10. Be not puffed up [xii. 16-17 = 271-272 1. The Buddlia repro\ea
«f monks who are puffed up because of tlieir spiritual attainments, and ad]
them that they must be satisfied with nothing less than tlic attainmeut of Arahatship.
Book XX. The Path, Magga Vagga
1. The Eightfold Path is the best of paths [xx. 1-4 = 273-276|. Fifty monks
engage in a ciniversation about the paths over which they have traveled. The Buddha
admonishes them to apply tliemselves to the task of entering upon the Noble Kight-
told Path.
2. Impennaneoce [xx. 5 ^ 277]. The Buddha, kuowing that certain monks
meditated upon Impennanence in a previous birth, directs them to meditate upon
Impermaiien ce.
3. Suffering {zx. 6 ^ 278|. The Buddha, knowing that certain monks meditated
upon Suffering in a previous birth, directs them to meditate upon Suffering.
4. Unreality Ixx. 7 = 279|, The Buddha, knowing thai certain monks meditated
upon Unreality m a previous birth, directs them to meditate upon Unreality.
5. Do not postpone until to-morrow [xx. 8 = 280|. Five hundred monks retire
to the forest to meditate. One falls away, but the rest attain ArahaLship. The monks
return to the Teacher, who has a kind word tor everybody eicept the monk who has
fallen away. The monk renews his determination to attain Arahatship. and walks
up and down the cloister all night long. Becoming drowsy, he stumbles against a
stone seat and breaks his thigh. As his fcUow-monks are on their way to take a meal
at the house of a certain layman, they hear the groans of the unfortunate monk, and
stop and minister to him. They are thus prevented from receiving promised offerings.
The Teaclier remarks that it ia not the first time this monk has prevented his fellows
from receiving promL^ offerings, and relates tlie Varana Jataka. He tlien discourses
on the evil of procrastination.
6. The pig-ghost (xx. 9 = 281). As Moggallai:
Peak with Lakkliana. Moggallana smilea. Lakkiia
gallana replies that he will tell him as soon as they art
When they are in presence of the Teacher, Lakklia:
gallana tells him that he saw a ghost in the form of a
his statement, and declares tJiat he liimself saw the sar
of Eidiglitenment. The monks ask the Buddha to tell them aliout his former deed,
and the Buddha relates the following
6 a. Story of the Past: The destroyer of friendships. Two monks lived together
in peace and harmony until a preacher of the Law destroyed their mutual friendship
and confidence by telling each of them that the other had made insinuations of evU
concerning him. Wlien a hundred years had passed, the two monks discovered that
the preacher of the Law had lied to them, drove him from their dwelling, and renewed
their friendship. The destroyer of friendships was reborn as a ghost ui the form of a
P'g-
7. Pothila the Empty-head [zz. 10 ^ 282}. The Buddha fires the determinatiaa i
of B certain monk to attain Arahatship by calling him " Empty-head," A seven-year- I
old novice tests the monk's willingness to obey by ordering him to leap uito a pool of
water, robes and all. The monk obeys, listens to the admonition of the novice, ai
after hearing a atanza uttered by an apparition of the Buddha, attains Arahatship.
9 descending Mount Vulture
a asks him why he smiles. Mog-
re in the presence of the Teacher.
1 repeats his question. Mog-
lig. The Buddlia corroborates
le ghost OS he sat on the Tlirone
Synopses of stories of Books 20-21 127
8. The old monks and the old woman [zx. 11-12 » 283-284]. Some old monks
are befriended by an old woman, the former wife of one of their number. When the
old woman dies, the old monks are inconsolable. The Buddha relates the following
8 a. Story of the Past: K&ka jAtaka. In a previous state of existence the old
monks were a flock of crows. One day the mate of one of their number got very drunk,
and was swept out to sea and drowned. The crows set to work to bale out the sea
with their beaks, but finally gave up the attempt.
9. The grass withereth, the flower fadeth [zz. 13 » 28Sy^ goldsmith's son, who
has meditated on Impurity without success, attains Anuatship by contemplating
withering leaves and fading flowers.
10. Thou Shalt surely die [zz. 14 » 286]. A merchant sets out on a journey,
but is halted by a flood. So he pitches camp by the bank of a river, and decides to
remain there for a full year. The Buddha, knowing that the man is destined to die in
seven days, sends Elder Ananda to him, and afterwards preaches to him in person.
11. The bereaved mother and the pinch of mustard seed [zz. 15 » 287]. The
Buddha admonishes a mother who has sought a pinch of mustard seed as medicine for
her dead child.
12. The woman who was bereft of all her family [zz. 16-17 « 288-289]. The
Buddha admonishes a woman who has lost all the members of her family by death.
Book XXI. Miscellaneous, Pakitmaka Vagga
1. The Ascent of the Ganges [zzL 1 » 290]. Vesftli is devastated by famine,
evil spirits, and pestilence. The Licchavi prince Mah&li requests the Buddha to visit
the city and abate the plagues. The Buddha consents. King Bimbis&ra prepares a
road from Rftjagaha to the Ganges, and escorts the Buddha in state to the bank of
the river. The Buddha descends the Ganges. The Licchavi princes prepare a road
from the Ganges to Vesftli, and escort the Buddha to their city, bestowing on him
honors double those bestowed by the king. Sakka and the deities descend, and the
evil spirits flee away. By direction of the Buddha, the Elder Ananda recites the Jewel
Sutta, and the plagues abate. The Buddha is honored by men, deities, and Nfigas.
The Buddha ascends the Ganges, and is received by the king with honors double those
rendered by the Licchavi princes. The king escorts the Buddha back to Rftjagaha.
The monks express amazement at the supernatural power of the Buddha. The Buddha
tells them that the honors accorded him are the result of a shght offering which he
made in a previous state of existence, and relates the following
1 a. Story of the Past: The Brahman Samkha. The Brahman Samkha had a
son named Susbna who became a Private Buddha. When Suslma died, Samkha made
offerings at his shrine. Samkha was the Future Buddha.
2. << Not hatred for hatred " [zzL 2 - 291]. A girl eats the eggs of a hen. The
hen conceives a grudge against her, and prays that she may be reborn as an ogress,
able to devour the children of her enemy. The hen is reborn as a cat, the girl is reborn
as a hen, and the cat eats the eggs of the hen. The hen is reborn as a leopardess, the
cat is reborn as a doe, and the leopardess eats the young of the doe. In five hundred
successive states of existence, they return hatred for hatred. Finally the girl who
ate the eggs of a hen is reborn as a young woman of Sftvatthi, and the hen is reborn as
an ogress. The ogress devours two children of the young woman, and is about to
seize the third when the young woman seeks refuge in the monastery. The Buddha
admonishes them to return good for evil.
3. The monks who were given to vanities [zzL 3-4 » 292-293]. The monks of
Bhaddiya were given to the wearing of all manner of ornamental shoes, and neglected
their religious duties. The Buddha reproved them.
128 Synopses of stories of Dhammapada Commentary
4. The monk who had killed his mother and father [xxi. ShS = 25>4-295|. The
Buddha points out a munk wii.i has kille.i Ms motlirr ami fathw.
5. The youth and the demons |xii. 7-12 = 296-301 1. A youth wins victories
itt his sports and escapes from tlie power of a demou by meditating oil the Buddha
and ejaculating. " Praise he to the Buddha."
6. The Vajjian prince who became a monk |zd. 13 = 302|. A Vajjian prince
who became a monk hears festive music and becomes discontented.
7. Citta, the faithful layman [xzL 14 ^ 303|. A jealous monk insults a faithful
layman and is rebuked by Hit- Buddha. The layman presents alms to the Buddha,
and ia rewarded by deities and men. [Excerpt from v. 14,]
8. CuUa Subhadda the virtuous [tv. 15 = 304|, CuUfi Subliadda, daughter of
AnSthapintjika. marries tlie son of Ugga, a sectarian. Anatliapinil'^ presents his
daughter with a dowry, gives her Ten Admonitions, and provides her with eight
sponsors to clear her of such charges as may be brought against her. She enters her
husband's city in state, winning the hearts of the citizens by her virtues and her charm.
Her father-in-law entertains the Naked Ascetics, and invites her to do them reverence.
Out of modesty she refuses, and her father-in-law directs her to l>e put out of the
house. She summons her sponsors and explains the situation to them. Her molher-
ui-law asks her to describe her own monks, and she does so. Her mother-in-law asks
to see her monks. So she invites tile Buddha and his monks and entertains Iheu.
The Buddha expounds the Law. and Ugga is established in the Fruit of Conversion.
9. The SoUtaiy monk {zzi. 16 = 305], The Buddha praises the life of solitude.
Book XXn. Hell, Niraya Vagga
1. Murder of Simdarl [zxiL 1 ^ 306{. The envious sectaries conspire with tlie
wandering nun Sundari to cast reproach upon the Buddha. In the evening, when the
throngs are returning to the city from Jetavana, she walks in the direction of Jetavana,
and when the people ask her where she is going, she replies that she is on her way to
Jelavana to spend the night alone with the hermit Gotama in the Perfumed Chamber.
Having spent the night in some monastery belonging to the sectaries, she walks bock
in the moniing in full view of the throngs on their way to Jetavana. .After a few days
the sectaries suborn villains to kill Sundari and throw her body on a heap of rubbish
near the Perfumed Chamber. The sectaries then report to the king that Sundari
has disappeared, and tell liim tliat tliey suirpect tlie disciples of tlie Buddha of having
murdered her in order to conceal their master's misdeeds. The king permits them to
make a search for her body. They remove the body from the nibbish-heap and carry
it into the city on a litter, proclaiming publicly that the disciples of the Buddha have
murdered her. The inhabitants of the city revile the monks, and the monks re)K>rt
the matter to the Buddha. The Buddha discourses on the evil end of liars. The king
sends out his men to investigate the murder. The murderers betray themselves in a
tavern while under the influence of strong drink. The king's men arrest the murderers
and arraign them before the khig. The murderers confess their guilt and implicate
the sectaries. The king orders the execution of the sectaries.
2, The skeleton-ghost [xxii. 2 = 307). As Moggallana is descending Mount
Vulture Peak with Lakkhana. Moggall&na suddenly smiles. Lakkliana asks him wh,^-
he smiles. MoggallSna replies lliat he will tell hiui as soon as they are in the presence
of the Teacher. When they are in the presence of the Teacher. Lakkhana repeats
his question, and Moggallana tells him that he saw a ghost in the form of a skeleton,
a monk soaring through the air with his body all aflame, and other of their eo-religion-
bts, 6ve in all, tormented with fire. The Teacher informs the monks that these men
Synopses of stories of Books 21-23 129
retired from the world in the dispenfiation of the Buddha Kassapa and failed to act
according to their profession.
3. Magic for meat [zziL 3 - 308]. The Buddha reproves some monks for
praising each other as possessors of supernatural powers for the sake of the belly.
4. The man whom women loved [zziL 4-5 "309-310]. An&thapin^ika's nephew
Khema was such a handsome youth that all the women who saw him fell madly
in love with him. He spent most of his time running after other men's wives. The
king was unable to turn him from his evil ways, but the Buddha converted him.
4 a. Story of the Pftst: Khema's Earnest Wish. Khema's attractiveness to
women was due to the fact that in a previous existence he made an Earnest Wish that
all of the women who saw him might fall in love with him.
5. The presumptuous monk [zziL 6-8 » 311-313]. A monk thoughtlessly
breaks oflp a blade of grass. Troubled in mind, he consults a brother monk. The
second monk makes light of the oflPense of the first monk, and deliberately seizes a clump
of grass with both of his hands and pulls it up. The Buddha rebukes the presumptuous
monk.
6. The jealous woman [zziL 9 -■ 314]. A jealous woman's husband lies with a
female servant. The jealous woman binds her rival hand and foot, cuts oft her nose
and ears, and shuts her up in an inner chamber. Then she goes with her husband to
hear the Law. The female servant is released by relatives of the woman, goes to the
monastery, and tells the Buddha what has happened. The Buddha discourses on
the folly of evil deeds.
7. Fortiiy yourself like a city [zziL 10 - 315]. The inhabitants of a frontier
country are so busily engaged in fortifying their city that they find no opportunity
to minister properly to some visiting monks. The monks relate their experiences to
the Buddha, who admonishes them to fortify themselves like a city.
8. Decrees of nakedness [zzii. 11-12 - 316-317]. Some monks, seeing a com-
pany of Naked Ascetics of the Jain order (Niganfhas), express the opinion that the
Niganfhas are superior to the Acelakas, since the Nigan^has wear at least a covering
in front, while the Acelakas go entirely naked. The Nigaufhas hasten to explain that
their sole reason for wearing any covering is to keep the dust and dirt from falling
into the vessels in which they receive their food.
9. Children visit the Buddha [zziL 13-14 - 318^319]. The sectaries administer
an oath to their children not to salute the monks or to enter their monastery. One
day, as the children are playing outside of the Jetavana monastery, they become
thirsty, and send the son of a lay disciple to the monastery for water. The layman's
son goes to the monastery, salutes the Buddha, and tells him the circumstances of
his visit. The Buddha tells him to send the other boys to the monastery for their
drink. The boys all come and have their drink. The Buddha chooses a subject
suited to their understanding, discourses to them, and establishes them in the Refuges.
Eventually their parents also become disciples of the Buddha.
Book XXm. The Elephant, Nfiga Vagga
1. The sectaries insult the Buddha [zziiL 1-3 » 320-322]. At the instigation
of M&gandiyft, the sectaries follow the Buddha about and shout insulting epithets at
him. Ananda suggests that they flee to another city, but the Buddha rejects his
suggestion and compares himself to an elephant that has entered the fray. [Bzcerpt
from ii. 1, part 6.]
2. The monk who had been an elephant-trainer [zziiL 4 » 323]. A monk who
had once been an elephant-trainer, stands by the bank of a river, watching an elephant-
tamer break in an elephant. Observing that the elephant-tamer is not succeeding
Synopses of stories of Dhammapada Commentary
130
very well, the monk remarks to some of his fellow-monks tliat if tJie elephant-tamer
would only wound the elepliant in such and such a place, he eotild very quickly teach
him the trick he wishes to teach him. The elephant- tamer hears the remark, follows
the monk's suggestion, and soon compels the elephant to submit to his will. The
monks report the incident to tlie Buddha. The Buddha rebukes him. telling him that
he has all he can do to lame himself. •
3. The old Brahman and his sons [znii. 5 = 324|. An old Brahman di\-ides
half of his wealth among his four sons when they marry. When the Brahman's wife
dies, the sons induce the father to divide the remainder of his wealth among them.
The Brahman's daughters-in-law drive him from tJie houses of his sons. .\l the sug-
gestion of tlie Buddlia the Brahman recites his troubles before the assembled Brafa-
mans. The Brahmans threaten to kill the sons. The sons thereafter lake proper care
of their father. Tlie Brahman makes an offering of thanksgiving to the Buddha, -^t
the Brahman's suggestion his sons entertain the Buddha. The Buddha praises tlie
Brahman's sons for their tender care of their father, and relates the following
3 a. Story of the Past: Matuposaka Nagaraja Jataka. The elephant Dhanapala
refused to eat in captivity for love of his mother.
4. On moderation in eating 1"^" 6 = 325]. King Pasena<Ii Kosala. suffering
from over-indulgence in food, visits the Buddha. The Ilu<ld]ia admonishes the king
on the evils of over-eating, and directs the king's nephew to recit« a certain stanza
before the king at meal-time. The king takes the hint, diminishes his food, and
improves in health. [Ezceipt from zv. 6.]
5. The novice and the ogress |zziii. 7 -^ 326]. A model noWce makes over the
merit he acquires by intoning the Sacred Word to his mother and father. On attaining
manhood, he becomes discontented, resolves to leave the Order, and goes to the house
of his motlier. His mother remonstrates with him, but to no avail. An ogress who
was his mother in a previous state of existence, takes possession of him, and wrings
hLs neck until he falls to the ground, writhing and foaming at tiie mouth. When he
recovers his senses, his mother urges him to return to the Order, and this tie does.
The Buddha admonishes him to restrain his thoughts.
6. An elephant sticks fast in the mud [zziii. S = 327]. An elephant sticks fast
in the mud. His keeper shows himself to the elephant with his head arrayed as for
battle, and causes tiie battle-drum to be beaten. The elephant immeiliately exerts
himself to the utmost and extricates himself from the mud. The monks report the
incident to the Buddha, who admonishes them to extricate themselves from the
quagmire of tlie evil passions.
7. An elephant waits upon the Buddha [xziii. 9-11 ^ 328-330|. The Buddha
takes up his residence in the forest, and is waited upon by a noble elephant. Ananda,
accompanied by many disciples and monks, goes to the forest. Tlie monks ask the
Buddha whether he has not endure<l much hardship. The Buddha replies tliat he has
been waited upon by a noble elephant, ami remarks that whoever obtains such a
companion may well live alone. [Excerpt from i. 5.]
8. M4ra tempU the Buddha [uiii. 12-14 =331-333]. Mara tempts the Buddha
to exercise sovereignty and to transmute matter into gold. The Buddha rebukes Mfira
and admonishes him.
Book XXIV. Thirst or Craving, Ta^iM Vagga
1 [xxiv. 1-4 = 334-337],
1 a. Story of the Past: The insolent monk. The bandits. A certain monk,
drunk with tlie intoxication of great learning, and ox'ercome by desire of gain, behaved
in an insolent manner towards his fellows. The monk was reborn in tlie Avici hell.
Synopses of stories of Books 23-2 ^ ISl
Five hundred bandits took upon themselves the precepts and were reborn in the World
of the Grods.
1 b. Story of the Present: The fishennen, and the fish with a stinldng breath.
The insolent monk is reborn as a fish with scales of ruddy gold, but with a stinking
breath. The bandits are reborn as fishermen. The fishermen inclose the fish in their
net and take it to the king. The king takes it to the Buddha. The Buddha informs
the king that because in a previous state of existence the fish preached the Word of
the Buddha, therefore it has scales of ruddy gold, but because the fish was guilty of
insolence, therefore it has a stinking breath. To confirm the faith of his hearers, the
Buddha lets the fish tell its own story. The Buddha admonishes his hearers to walk
in heedfulness.
2. The young sow [zzhr. 5-10 » 338-543]. A young woman passes through
thirteen successive births. In one of these birUis she is a young sow. The Buddha
relates her previous history. In her thirteenth birth she marries the minister of King
G&manI the Wicked, retires from the world, and attains Arahatship.
3. The renegade monk [zziv. 11 <- 344]. A monk returns to the world and joins
a pack of thieves. One day he is captured. As he is on his way to the place of execu-
tion, a certain Elder admonishes him to consider once more the Subject of Meditation
which he formerly employed. The renegade monk applies himself to meditation and
enters into the fourth trance. The executioners take their places around him, but he
exhibits not the slightest sign of fear. The executioners report the matter to the king,
who orders his release. The renegade monk, even as he lies on the red-hot spikes,
attains Arahatship, and proceeds through the air to the Buddha.
4. The prison-house [zziv. 12-13 » 345-346]. Visiting monks pass a priscm
house, and see criminals bound with fetters. Approaching the Buddha, they aiJc him
whether there are any bonds stronger than the bonds with which the criminals are
bound. The Buddha assures them that the Bond of Craving is a thousandfold
stronger, and remarking that wise men of old broke this bond, relates the following
4 a. Story of the Put: Husband and wife. The Future Buddha was reborn as
a poor man. Not knowing that his wife was pregnant, he asked her permission to
retire from the world. His wife asked him not to do so until she should have given
birth to her child. When the child was bom, she asked him to wait until the child was
weaned. While he waited, his wife conceived a second child. The Future Buddha
thereupon left her, breaking the bond of attachment once and for alL
5. Beauty is but skin-deep [zziv. 14 - 347]. KhemA, chief consort of Kmg
Bimbisfira, was exceedingly beautiful. She had heard it said that the Buddha found
fault with beauty of form, and therefore avoided him. One day, after listening to
songs in praise of Ve)uvana, she was seised with a desire to go thither. The
Buddha created the form of a woman of surpassing beauty, and caused her to stand
beside him with a fan in her hand. Khemft stood with her gaze riveted upon
the woman. The Buddha caused the woman to pass through old age, disease, and
death. Khem& was thus brought to a realization of the transitoriness of outward
beauty.
6. The youth who married a female acrobat [zziv. 15 - 348]. A treasurer's
son falls in love with a female acrobat, and marries her. He joins a troupe of traveling
acrobats and becomes an acrobat himself. One day, while he is performing in the
city of R&jagaha, the Buddha and his monks enter the city. The Buddha preaches
the Law to the acrobat, and the latter attains Arahatship. The Buddha relates to
the monks the following
6 a. Story of the Past: A joke in earnest A husband and his wife presented
afans to an Elder, making an Earnest Wish. The Elder, perceiving that their wish
would be fulfilled, smiled. The wife remarked, " The Elder must be an actor." The
139 Synopses of stories of Dhammapada Commentary
huaband replied. " He must be indeed." Because of his reply, the husband traveled
about with acrobats; because he gave alms, he attained Arahatship.
7. Young Archer the Wise [xiiv. 16-17 = 349-350]. A young woman falls b
love with a young monk, and is so attentive to him that he becomes discoutented.
The monks report the matter to the Buddha, wiio reproves the young monk and relates
the foUowing
7 a. Story of the Past: Young Archer the Wise. The wisest man in India was
cnce slam by a bandit through the treachery of hia wife. The bandit took the wife
of the wise man, but fearing treachery, forsook her. Sakka took the form of a jackal
and put her to shame. The treacherous wife was the seductive young woman.
8. Mftra seeks in vain to frighten Rahula [ziiv. 18-19 = 351-3S2|. Rahula
lies down to sleep in front of the Perfumed Chamber. Mftra takes the form of an ele-
phant, encircles Rjlhula's head with iiis trunk, and trumpets the Heron's Call.
9. The skeptical ascetic Ixxtr. 20 = 353|. The Naked Ascetic Upaka meets
the Buddha and asks him, " Wlio is your teacherF" The Buddha rephes that he is
himself the All-knowing One. Upaka neither doubts nor beheves.
10. The Summum Bonum [xxiv. 21 = 354], The deities raise four questions:
" Which is the best of gifts, of Oavors. of delights ? Wliy is the destruction of Craving
Uie thuig of all other things supreme? " Neither the I-'our Great Kmgs nor Sakka
can answer. The Buddha declares tile Law to be the best of gifts, of flavors, of dehghts,
and the destruction of Craving to be the thing of all other things supreme because it
leads to the attainment of Arahatship.
11. Treasurer Childless [zziv. 22 — 355]. A certain treasurer dies without
issue, and the king removes his wealth to the royal precincts. The king tells the
Buddha that the treasurer took no delight in tlie good tilings of life. The Buddha
relates the following
11 a. Story of the Past: The niggardly treasurer. In a previous birth this
treasurer caused alma to be given to a Private Buddlia, but afterwards regretted his
act. Therefore he was reborn as a treasurer, but took no delight in the good things
of life. He killed his nephew tor hia money, and therefore never had any children.
12. The greater and the lesser gift [xxiv. 23-26 ^ 356-359], Wlien the Buddha
ascends to the World of tlie Thirty-three and aits upon the Yellowstone Throne of
Sakka, the deity Indaka sits on hia right hand, and the deity Aflkura on his left. In-
daka obtaina the greater glory because he once gave the monk Anumddha a spoonful
of hia own food. Aflkura. who once set up a row of braziers twelve leaguea long and
gave abundant alms, gave alma without discrimination, and therefore receivea the
lesser glory. The Buddha discourses on the importance of the exercise of discrimina-
tion in the giving of alms.
Book XXV. The Monk, Bhikkhu Vagga
1, Guard the doors of the senses (xxv. 1-2 = 360-361]. Five monks, each of
whom guards one of the five doors of the senses, argue witli each other as to which of
the five doors is the most difficult to guard, and ask the Buddha to decide the argu-
ment. The Buddha admonishes them to guard all the doors of the senses, reminds
them that because in a previous state of existence they failed to do so, they went to
perdition, and relates the following
1 a. Story of the I^t: Takkasili Jfltaka. Ogresses tempt five travelers with
objects pleasing to the senses of sight and sound and smeU and taste and touch. The
travelers yield to the temptations and are eaten aUve.
2. The goose-killing monk [xxv. 3 = 362]. The Buddha rebukes a monk for
Synopses of stories of Books 24-26 133
not scrupling to kill a goose, reminds him that wise men of old entertained scruples
about matters of the slightest importance, and relates the following
2 a. Story of the Put: Kunidhamma J&taka. In times past there was a drought
in the kingdom of Kaliflga, but rain a-plenty in the kingdom of Kiuru. The king of
Kaliflga, thinking that if the state elephant of the king of Kuni were brought to his
kingdom, rain would fall, sent for him. StiU no rain fell. The king of Kaliflga then
concluded that if he kept the Kuru precepts rain would fall in his kingdom, and
requested the king of Kuru and the other members of his household to inscribe these
precepts on a golden plate. But the king of Kuru and his household hesitated for a
long time to do this, because of undue scruples as to whether they had themselves kept
the precepts inviolate. Finally, on receiving the assurance of the Brahmans that
by nothing which they had done had they violated these precepts, they complied with
the request of the king of Kaliflga. The king of Kaliflga took upon himself these
precepts, and inmiediately rain fell in his kingdom.
3. The monk who failed to hold his tongue [zzv. 4 - 363]. The monk Kok&lika
reviles Elders Sftriputta and MoggallAna, and is reborn in the Lotus hell. The Buddha
informs the monks that in a previous state of existence also he failed to keep his
mouth shut, and went to perdition for it. So saying, he relates the following
3 a. Story of the Past: The talkatiTe tortoise, Bahubhtai (Kacchapa) J&taka;
Two geese carry a tortoise through the air on a stick, the tortoise gripping the middle
of the stick wiUi his teeth. The tortoise opens his mouth to reply to a taunt, faUs to
the ground, and splits in two.
4. By righteousness men honor the Buddha [zzv. 5 - 364]. From the day when
the Teacher announces that in four months he will pass into Nibbftna, many thousands
of monks spend their time in attendance upon him. And gathering in little groups,
they ask each other, " What are we to do? " But a certain monk named Dhamm&rftma
resolves to strive the more earnestly for the attainment of Arahatship. Accordingly
Dhamm&r&ma goes about by himself, pondering the Law preached by the Teacher.
The monks, misunderstanding his motive, tell the Teacher that Dhamm&rftma has
no affection for him. The Teacher admonishes them as follows: " Every other monk
should show his affection for me just as Dhamm&rftma has done. For they that honor
me with perfumes and garlands, honor me not; but they that practice the Higher
and the Lower Law, they alone truly honor me.*'
5. The traitor monk [zzv. 6-7 » 365-366]. A certain monk tarries with the
monks belonging to the faction of Devadatta for several days. The Buddha reproves
him, and relates the following
5 a. Story of the Psst: Elephant Damsel-face, MahilAmnkha J&taka. After
listening to the conversation of thieves and murderers, a well-behaved elephant becomes
unruly and kills his keepers. But after listening to the conversation of sages and
Brahmans, he becomes well-behaved again. The elephant Damsel-face was the traitor
monk.
6. The Brahman who gave the gifts of first-fruits [zzv. 8 - 367]. A Brahman,
after giving the five gifts of first-fruits, gives the Buddha half of his meal. The Brah-
man's wife asks the Buddha what it is that makes a monk.
7. The conversion of a pack of thieves [zzv. 9-17 - 368-376]. The layman
Bona becomes a monk, and recites the Sixteen Octads in the Perfumed Chamber.
He is applauded by deities, N&gas, and Supannas. His mother, informed by a deity
that he has preached the Law before the Buddha, invites him to preach the Law to
her. She causes a pavilion to be erected, and on the appointed day goes to the pavilion,
sits down, and listens to her son as he preaches the Law. Li her absence a pack of
thieves enter her house by a timnel. The leader of the thieves goes to the pavilion
with orders to stand beside the woman and to kiU her in case she sets out for the house.
134 Synopses of stories of Dhammapada Cfmimentary
A female slave who has heoi left in charge of the linn.ie. discovers the thieves, and goes
to her mistress three times in auccesaion and reports that thieves are robbing her house.
The woman tells her slave that alie doea not wish to be interrupted, and directs her to
return to the house and permit the thieves to take all they wish. The leader of the
thieves is filled with remorse, goes to the house, and orders his companions to restore
the woman's property. The thieves go to the pavilion, beg the woman's pardon, and
retire from the world.
8, The grass withereth, the flower fadeth [xxv. 18 = 377]. Five hundred monks
attain ArahuLship by c-on tempi uting fading jasmine doners.
9. The monk whose mother was a lioness (xxv. 19 ^ 378], A certain monk
conducted himself with sucii composure and dignity as to attract universal attention.
The story went that he was the son of a lioness. Description of the tidy habits of
10. The monk and the ragged gannent [xxv. 20-21 = 379-380]. A monk who
had been a plowman overcomes discontent and attains Arahalship by cont«mplatiiig
a ragged garment and a plow which he had used as a layman.
11. " Whosoever beholds the Law, he beholds me " [xxv. 22 ^ 381]. A certain
monk was so fascinated by the Buddha's beauty of person that he spent all his time
gazing at him. When the Buddha entire*! upon residence, he directed this monk to
leave him. The monk was so atfected by despondency that he decided to commit
suicide. As he was about to throw himself from the top of a mountaui, the Buddha
appeared to him in a vision. Then and there the monk attauied Arahatijhip.
12. The novice and the dragon [xxv. 23 ^ 382].
12 a. Story of the Past: The poor man Annabhira and the rich man Sumana.
In the dispensation of tlie Buddha Paduniuttara, a youth gives alms, praying that
some day he may become Foremost of tliose that possess Supernatural Vision. The
Buddlia predicts that his prayer wiU be fulfilled in the dUpensation of the Buddha
Gotama, and that his name will be Anuruddha. In the course of time this youth is
reboni as a poor man AnnabhSra, servant of a rich man Sumana. AnnabliSra gives
alms to a Private Buddha, praying that he may be released from the wretched life
he leads, and that he may never again hear the word is n't. Sumana offers Annabh&ra
a thousand pieces of money if he will make over to him the merit of his gift. Annabhara
refuses the money, but at the same time makes over to Sumana the merit of his gift.
Aunabh&ra straightway attains wealth and social position. In the dispensation of
the Buddha Gotama, he is reborn as Anuruddha the Sakyan, youngest brother of
Mahfinftma the Sakyan-
12 b. Story of the Present: Anuruddha retires from the world. Six Sakyan
princes, of whom Anuruddha is one, engage in a game of marbles, wagering a cake on
the result. Anuruddha loses three limes in succession, and sends to his mother for
cakes. When his mother's store of cake is exhausted, she sends back word, " There
is n't cake to send," Anuruddha, having never heard the word is n't, orders his man to
fetch is n't cake. His mother sends him an empty dish, which the deities fill with
celestial cakes. Anuruddlia never learns the meaning of Mn'f,and so long as he remains
a layman, lives altogether on celestial cakes. Mahanilcna informs Anuruddha tliat aa
yet no member of their family has become a monk, and suggests that one of the two
become a monk. Anuruddha replies that he has been so dehcately nurtured tliat it ia
out of the question for him to think of enduring the hardships of the monastic life,
Mahan&ma then offers to become a monk if Anuniddha will take up farming. Anu-
ruddha asks Mahanama what he means by the vord farming. (It would have been
unreasonable to expect Anuruddha to know tlie meaning of the vtord farming, for be
did not even know where Food comes from. For example, Anuruddha, Bhaddiya, and ;
Kimbila once engaged m a discussion of the question, " Where does food come from?"
Synopses of stories of Books 25-26 135
Kimbila thought it came from the granary; Bhaddiya, from the kettle; while Anu-
niddha expressed the opinion that it came from the golden bowl.) In reply to Anu-
niddha's question, Mah&nftma enumerates the vaHous duties connected with the life
of a farmer. Anuruddha decides that he would rather become a monk. So Anuruddha,
together with five other Sakyan princes, becomes a monk. Subsequently he attains
Supernatural Vision, and perceives that Sumana has been reborn as CuUa Sumana,
youngest son of the lay disciple Mahft Mun^a. pSzcerpt from L 12 a.]
12 c. Story of the Present: The novice Sumana and the dragon. Sumana be-
comes the novice of the Elder Anuruddha. The Elder sends the novice to Lake
Anotatta for drinking-water. Pannaka, king of the dragons and guardian of the lake,
refuses to give the novice water, and covers the siu-face of the lake with his hood. The
novice resolves to do battle with the dragon, and siunmons the deities to witness the
contest. The novice descends from the sky in the form of Brahmfi, tramples upon
the hood of the dragon, forces his head down, and squeezes him with all his might.
Having defeated the dragon, the novice fills a vessel with water and returns to the
Elder. The dragon swears an oath either to split open the heart of the novice, or to
pick him up by the heeb and fling him over the Ganges. The dragon pursues the
novice and teUs the Elder that the novice has stolen water from hhn. The Elder,
knowing this to be a falsehood, orders the dragon to beg the novice's pardon. The
dragon begs the novice's pardon, and promises to bring him water whenever he needs
it. Subsequently the novice brings water to the Buddha, and the Buddha praises
him.
Book XXVI. The Brahman, BrShmapa Vagga
1. Brahman Great- Joy [zxvL 1 - 383]. A certain Brahman was so pleased
by a sermon of the Buddha that he thereafter gave food regularly to sixteen monks.
He greeted these monks, one and all, with the title " Arahats." The monks were
offended at this, and went no more to his house. The Brahman went to the Teacher
with tears in his eyes, and told him that the monks came no more to his house. The
Buddha inquired into the matter, and told the monks that the Brahman's form of
address was only a way of expressing his superabundant joy.
2. What are the '* Two States'*? [zxvi. 2 - 394]. On the occasion of the visit
of thirty monks from foreign parts to the Buddha, Elder S&riputta asks the Buddha
what is meant by the expression " Two States."
3. What is the *' Far Shore"? [zxvi. 3 - 385]. M&ra assumes a disguise, and
asks the Buddha what is meant by the expression " Far Shore."
4. What is a Brahman? [zxvL 4 » 386]. A Brahman by birth and lineage, ob-
serving that the Buddha calls his disciples Brahmans, asks the Buddha why he does
not apply the same title to him.
5. The Buddhas shine both day and ni^^t [zxvL 5 - 387]. Elder Ananda gazes
upon the radiance of the sun as the sun set9, of the moon as the moon rises, of King
Pasenadi Kosala, of an Elder in trance, and of the Tath&gata. The Elder remarks
to the Teacher that the glory of the Buddha transcends that of all others. The Teacher
replies that the Buddha shines in splendor all the day and all the night.
6. What is a monk? [aocvi 6 - 388]. A Brahman who has retired from the world
under a teacher other thim the Buddha, asks the Buddha why he does not call him a
monk.
7. The patient subdues the violent [zxvL 7-8 » 389-390]. A certain Brahman
hears some of the disciples say that no matter what the provocation. Elder S&riputta
never gets angry. So at the first opportunity he steps up behind the Elder and strikes
him with his fist. The Elder pays no attention to him. The Brahman is so amazed
136 Synopses of stories of Dhammapada Comnietiiary
at tie Elder's patience that he begs his panitm anil uivjtes him to be his guest. The
indignant disciples lie in wait for the Brahman, but tho Elder explains matters to
them and sends them on their way. The monks report the incident to the Buddha,
who remarks that no real Brahman ever strikes another Brahman.
8. MahiPaj&patiGotami receives the Precepts |zxvi. 9 ^ 391]. Maha PajfipaU
Gotamt received the Eight Cardinal Preeppts privately, before their public promulga-
tion. The Exalted One alone was her teacher. Some of the nuns expressed dissatis-
faction at this, and the Buddha reproved them.
9. Reverence to whom reverence is due [xxvi. 10 - 392|. Sfiriputta first hearct
the Law from the lips of Assaji, anti over afterwards showed his reverence for Assaji
by extending his hands and turning his head in .\s3a)i's direction. The monks com-
plained to the Buddha that Sfiriputta was reverencing the cardinal points, and the
Buddha corrected them.
10. What is a Brahman? [xxvi. 11 ^ 393]. A Brahman by birlh and lineage
remarks that the Buddlia calls bis disciples Brahmans, and asks him why he does not
apply the same title to him.
11. The trickster Brahman [zxvi. 12 ^ 394]. A certain Brahman would climb
a tree, grasp a branch with his feet, swing himself head downwards like a bat, and
demand pennies from passers-by. Llireatening to let go and kill himself and destroy
the city if they refused to give. The monks reported his lioiiigs to the Buddha, who
remarked that it was not the lirst time he had been a trickster and a thief, and related
the following
11 a. StoTf of the Past: The false ascetic and the king of the tizards. A false
ascetic receiveti a portion of lizard meat, and became fast boimd by the bonds of the
craving of taste. Now the king of tlie lizards dwelt in an ant-hill near the liennit'a
hut, and was in the habit of calling upon tlie ascetic from time to time. On that
particular day the ascetic resolved to kill the lizard, and went and lay down near the
ant-hill with ft stick concealed in his rpbes, pretending to be asleep. The king of the
lizards approached the ascetic, but not liking his actions, wriggled off in the opposite
direction. The ascetic threw his stick at him, but the lizard dodged the stick and
went into the ant-hi!!. The king of the lizards then poked hia head out of the ant-
hill and reproached the false ascetic.
12. KisA Gotami, Wearer of Refuse-rags [xxvi. 13 -= 395]. Kisa Gotaml ap-
proaches the Buddha, but obser^-ing Bakka seiite<l near tlie Buddha, turns back.
Sakka asks the Buddha who it is, and the Buddha replies that it is Kisa GoUml. fore-
most of the wearers of refuae-rags.
13. What is a Brahman? [xxvi. 14 ^ 396]. A Brahman by birth and lineage
remarks tliat the Buddha calls bis disciples Brahmans. and asks him why he does not
apply the same title to him.
14. Uggasena the acrobat [zxvi. IS = 397]. The monks ask Uggasena, the
former acrobat, whether he was not afraid when he balanced himself on the top of his
pole. When Uggasena answers in the negative, the monks doubt his word, but the
Buddha corrects them.
15. A tug of war [zxvi. 16 = 398]. Two Brahmans fall to arguing about the
comparative strength of their oxen. To decide tlie dispute, they load their cart with
sand and whip up their oxen. The cart stirs not an incli, but the straps and thongs
break. The monks relate the occurrence to the Buddha.
16. The patient subdues the insolent [xxvi. 17 = 399]. The wife of a certain
Brahman was in the habit of ejaculating the praises of tiie Buddha whenever she
stumbled. One day the Brahman becamegreatly provoked at his wife for so doing, and
went to the Buddha, intending to argue with him. The Brahman asked the Buddha
a question, and the Buddha converted him by his answer. E^ch of the Brahman's
J
Synopses of stories of Book 26 137
three younger brothers abused the Buddha in turn, and the Buddha converted them
all without 8o much as saying a word.
17. SAriputta is reviled by his mother [zxvL 18 » 400]. S&riputta stops at the
door of his mother's house, and his mother reviles him. Sftriputta answers never a
word.
18. Are not the Arahats creatures of flesh and blood? [zxvL 19 » 401]. After
the rape of the nun Uppalavannft by a former suitor, the monks raise the question
whether the Arahats are to be blamed for gratifying their passions. The Buddha
admonishes them that sexual passion no more adheres to the Arahat than a drop of
water to a lotus-leaf. [Excerpt from ▼. 10.]
19. A slave lays down his burden [aocvi 20 » 402]. The slave of a certain
Brahman runs away and joins the Order. The Buddha admonishes the Brahman that
the slave has laid down his burden.
20. KhemA the Wise [zxvL 21 « 403]. KhemA approaches the Buddha, but
observing Sakka seated near the Buddha, turns back. Sakka asks the Buddha who
she is.
21. The monk and the goddess [zxvL 22 « 404]. A monk takes up his residence
in a cave tenanted by a goddess. The goddess wishes to dislodge him, but not daring
to tell him to depart, and finding no flaw in him, contrives to cast reproach upon him.
The goddess takes possession of the body of the child of a female supporter of the
monk, and refuses to release him until the monk and the mother have sprinkled
the child with water in which the monk has bathed. The goddess then reproaches the
monk with having performed the work of a physician. The monk rejoices over the
inabihty of the goddess to find a flaw in his virtue.
22. The monk and the woman [zxvL 23 - 405]. A woman quarrels with her
husband, decides to return to her family, and sets out through the forest. Seeing
a monk on his way through the forest, she foUows him. The husband sets out after
his wife, and seeing the monk, beats him soundly.
23. The four novices [zxvL 24 » 406]. The wife of a certain Brahman prepares
food, and directs her husband to go to the monastery and bring back with him four
old Brahmans. The husband returns with four seven-year-old novices who have
attained Arahatship. The Brahman's wife, much provoked, refuses to give them food,
and sends her husband back to the monastery for some old Brahmans. The Brahman
brings back Sftriputta, who, upon learning that the novices have received no food,
refuses to eat, demands his bowl, and returns to the monastery. MoggallAna does
the same. The Brahman then brings Sakka, disguised as an aged Brahman, but his
wife complains that he is too old. So the Brahman and his wife drag Sakka out of the
house by main force. But so soon as they turn to enter the house, there sits Sakka
as before, waving his hands! Sakka having thus made known his identity, the Brah-
man's wife gives food to the novices and to Sakka, and then all five depart. The
novices return to the monastery and relate their experiences.
24. Did Big Wayman yield to anger? [zxvL 25 - 407]. The monks raise the
question whether Big Wayman did not yield to anger in expelling his brother Little
Wayman from the monastery. The Buddha explains that Big Wayman was actuated
solely by reverence for the Law.
25. The force of habit [zzvi. 26 « 408]. A certain monk was in the habit of
accosting everybody with the epithet commonly applied only to outcasts. The monks
complained to the Buddha. The Buddha called before his mind the previous abodes
of the accused monk, ahd informed his accusers that the monk had been reborn as a
Brahman in five himdred successive states of existence, and that he used the epithet,
not out of iU-wiU, but simply from the force of habit.
26. The monk who was accused of theft [zxvi. 27 - 409]. A monk finds a cloak
138 Synopseft of stories of Dhammapada Commentary
Ij'ing on the ground, and taking it tor a refuse-rag, carries it off. The owner accuses
him of theft. The monk explains matters, and returning to tlie monastery, relates
the incident to liis bretliren. HL* brethren make merry at his expense-
27. S&riputta is miEunderstood jxzvi. 28 = 410]. Sariputtu orders that belated
supplies of requisites for the young monks be sent to him. The monks accuse Sfiriputta
of craving worldly possessions. The Buddlia assures them that Sariputta is actuated
solely by tlie desire that nothing be lost.
28. Moggallina is misunderstood [xzvi. 29 ^411|. [Identical with the pre-
cwling. save for tin- slanzii.)
29. Renounce both good and evil [zxri. 30 = 412]. The monks express their
admiration for the meritorious works of the no\"ice Sivali. The Buddha admonishes
them that Sivuli lifts renounce! both moril and demerit. [Excerpt firom viL 5.]
30. Elder Moonlight [ix^ 31 =4131.
30 e. Story of the Past: A forester presents a moon-disk. In tlie dispensation
of the Buddha Kassapa. a merchant visits a forester and gives him presents, receiving
a csrt^lood of sandalwood in return. Later on the forester visits the merchant, brings
him a supply of sandalwood, and receives in return a large amount of money. The
merchant honors the relics of the Buddha with sandalwood powder, and the forester
places a moon-disk of sandalwood (candana) within the shrine.
3Db. Stoiy of the Present: Brahman Moonlight In the dispensation of the
present Buddha, the forester is reborn as a wealtliy Draluuan. From tlie circle of his
navel there proceeds a light like that of the moon's disk, and he is tlierefore called
Moonlight [Candabha). The Bralunans travel about the country with him, pru-
clainiing to the people that whoever shall stroke the body of the Biahmau shall receive
such and such power and glory. Coming to SavatUii. tlie Bralunans fall to arguing
with the disciples of the Buddha as to which of their respective masters possesses the
greater supernatural power. The Brahmans suggest that both parties go to the
monastery and settle the dispute then and there. When the Brahman Moonlight
comes into tlie presence of the Buddha, the radiance from hia navel disappears. When
he retires from the presence of tlie Buddha, the radiance reappears. The Braliman
asks the Buddha to teach him the charm he possesses. The Buddha promises to do
so if the Brahman will enter the Order. The Brahman enters the Order and attains
Arahatship.
31. Seven yean in the womb (zxvi. 32 = 414]. Suppav&sfi carries an unborn
child in her womb for seven years, and for seven days endures the agonies of child-
birth. She eichangca friendly greetings with the Buddha, and gives birth to a healthy
9DU, who is named Sivali. Sivali becomes a monk and attains Arahatship. The monks
comment on the sufferings which Sivali has enilured.
32. A courtezan tempts the monk Ocean of Beauty [zxvi. 33 = 415]. Ocean of
Beauty. Sundarasamudda. renounces great wealth and l>ecomes a monk. His mother
weeps because of his retirement from the world, and a courtezan promises for a sum
of money to seduce liim. She buys a house in the street tlirough which the monk
makes his round for alms, and takes up her abode therein. She first presents food to
the monk at the door, then invites him to sit on the veranda, tlien entices him within
the house, and finally prevaib upon him to climb to the top floor of the house with
her. Having enticed him to tlie top floor of the house, she tempts him in the forty
ways in which a woman tempts a man. At that moment the Buddha, seated within
the JetAvana. forty-five leagues distant, smiles. Ananda asks him why he smiles.
The Buddha rcjihes that he is watching a battle between a monk and a courtezan, and
adds that the monk will win the battle. The Buddha appears to the monk in an
apparition, and the monk attains Arahatship. The monks discuss the incident,
and the Buddha informs them that it is not the first time Ocean of Beauty haa
Synopses of stories of Book 26 139
been bound by the bonds of the craving of taste. So saying» he relates the Vfttamiga
Jfttaka.
33. Jotika and Jafila [zxvL 34 - 416].
33 a. Story of the Past: Jotika in his previous existence as Apartjita. The
younger of two brothers gives sap to a Private Buddha in behalf of himself and his
older brother. The younger brother prays for three Attainments, the older brother
for Arahatship. The younger brother is reborn in the dispensation of the Buddha
VipassI as Aparftjita, the older brother as Sena. Sena bestows his wealth on Aparftjita,
retires from the world, and attains Arahatship. At Sena's suggestion Aparftjita
builds a Perfimied Chamber for the Buddha. The wood and bricks of which the
Chamber is built are studded with the seven jewels, and the seven jewels are heaped
up knee-deep both within and without the Chamber. Aparftjita entertains the Buddha,
and permits the people to carry away with them as many jewels as they can hold in
their hands. A Brahman steals a magnificent jewel which has been laid at the feet of
the Buddha, and Aparftjita reports the theft to the Buddha. At the suggestion of the
Buddha, Aparftjita prays that neither kings nor thieves may have the power to deprive
him of his property. Aparftjita gives alms on a magnificent scale. Having performed
these works of merit, he dies and is reborn at Rftjagaha in a treasurer's household.
33 b. Story of the Present: The treasurer Jotika. On the day of his birth,
weapons and jewels throughout the city flash fire, and the entire city is one blaze of
light. He is therefore given the name Jotika. When Jotika reaches manhood, Sakka
creates a magnificent palace for him. It is composed entirely of the seven jewels; at
the four comers stand four luns of treasure; seven Yakkhas stand guard over the
seven gates. The deities bring Jotika a wife from Uttarakuru. His wife brings with
her a pint-pot of rice and three burning-glasses. This pint-pot of rice suffices to
provide Jotika and his household and guests with food during the remainder of his life.
The burning-glasses supply the place of fuel. Multitudes visit the palace and carry
away treasure, but the contents of the luns of treasure suffer no diminution. Eling
Bimbisftra, accompanied by his son Ajfttasattu, visits Jotika. AjAtasattu resolves
to seize Jotika's palace as soon as he becomes king. The king is amazed at the mag-
nificence of the palace and at the immensity of Jotika's wealth.
33 c Story of the Present: The Elder Jatila. A Vijjftdhara flies into the apart-
ment of a treasurer's daughter and has intercourse with her. The treasurer's daughter
gives birth to a son, and causes him to be placed in a vessel and set adrift in the Ganges.
He is rescued by two women bathing in the Ganges and adopted by one of them, who
is a retainer of the Elder Mahft Kaocftna. His foster-mother brings him up with the
intention of having him become a monk under the Elder. When the child was bathed
on the day of his birth, his hair remained matted, and therefore he is given the name
Jatila. When Jatila is old enough to walk, his foster-mother oonmiits him to the care
of the Elder Mahft Kaccftna. The Elder takes him to Takkasilft and commits him to
the care of a lay supporter of his. Jatila sells in one day the goods which have been
accumulating in the layman's house for twelve years. The layman is so pleased that
he gives him his daughter in marriage and has a house built for him. As soon as Jatila
sets foot on the threshold, there arises in the rear of the house a mountain of gold
eighty cubits in height. The king, hearing of this, appoints him treasurer. Jafila
has three sons, and when they reach manhood he conceives a desire to become a monk.
Reflecting that if a treasurer's family can be found possessed of wealth equal to his
own, his sons wiU permit him to retire from the world, Jatila orders his men to search
throughout India for such a family. Ja(ila's men visit Treasurer Ram, see his golden
rams, and report to their master. Jatila sends out his men again, telling them to find
out whether there is another such family. Jafila's men come to Jotika's palace, carry-
ing with them a blanket worth a hundred thousand pieces of money. Jotika buys
140 Synopses of stories of Dhammapada Commentary
the blnnkct and presents it to a slave woman for a foot-clotb. Jatila's men return to
their master and describe Jotika's wealth. Jatila asks permission of the king to retire
from the world, and the king gives his pennissian. Jatila summons his three sons
and orders each of them to remove a nugget of gold from the mountain of gold. His
two oldest sons fail, biit the youngest succeeds. Jatila Iticn presents all of his we<h
to his youngest son, retires from the world, and attains Arahatship.
33 d. Stoiy of tbe Past: The goldsmitli and his three sons. While the shrine of
the Buddha Kassapa was being erect«d, an Elder solicited contributions from a gold-
smith. The goldsmith and his wife were quarreling when the Elder stopped at the
door, and the goldsmith retorted angrily, "Throw your Teacher into the water."
Therefore in seven successive states of existence the goldsmith was east into the water
on the day of his birth. In the seventh state of existence he was reborn as Jatila. Tbe
goldsmith made reparation for his insult by offering three vessels filled with golden
flowers at the shrine of the Buddlia. His two oldest sons refused to assist him, but
the youngest gladly consented. Therefore the mountain of gold came into existence
solely for Jatila and his youngest son.
34. AjAtasattu attacks Jotika's palace [xzvi. 34 = 416). After AjAtasattu has
killed his father and has become firmly established in his kingdom, be decides that the
time has come for Irnn to take the palace of tile treasurer Jotika. So he arms himself
for battle and saUies forth with his host. Seeing the reflection of himself and his army
in the jeweled walls, he concludes that the treasurer has come forth to do battle, and
therefore flees m terror to the monastery. There he meets tlie treasurer Jotika, who
is keeping Fast-day. The treasurer declares to the king that a thousand kings could
not deprive him of his palace against his will. The treasurer then challenges Uie king
to remove the rings from his fingers. The king is unable to do so. The treasurer,
depressed by the thought that the king would have robbed him of his property, retires
from the world and attains Arahatship. Thereupon all of his wealth vanishes, and
the deities conduct his wife back to Uttarakuru. The monks ask Jotika whether he
has any more longing for his palace or his wife. Jotika replies in the negative.
35. The monk who was once a mime [zxvi. 35 -^ 417]. The monks, seeing a
mime going tliruugh his performance, ask a monk who had o
he has any more longing for that sort of thing. The monk r
The monks doubt his word.
36. Tbe monk who was once a mime [xxvL 36 » 418). (Identical with the
preceding, save for the stanza.)
37. The skull-tapper Irtvi. 37-38 = 419-420]. A certain Brahman could tell
by tapping on the skull of a dead man in which of the states of existence the dead
man had been reborn. The Brahmans clothed hitn in red robes and traveled about
the country with him. proclaiming to the people his marvelous powers. Coming to
SSvatthi, the Brahmans fell to arguing with the disciples of the Buddha as to which
of their respective masters possessed the greater supernatural power. The disciples
suggested tliat both parties go to the monastery and settle the dispute then and there.
The Buddha placed in a row five skulls: one each of men who had been reborn in hell,
the animal world, the world of men, and heaven, and one skull belonging to a man
who had attained Arahatship. The Brahman tapped on the first tour skulls and
answered correctly, but was unable to tell in which of the states of existence the fifth
had been reborn. The Brahman asked the Buddha whether he knew, and the Buddha
answered in the affirmative. The Brahman then asked the Buddha to teach him the
charm. The Buddha promised to do so if tlie BraluuBD would enter the Order. The
Brviunan entered the Order and attained Arahatship.
38. Husband and wife (zxri. 39 = 421). Visakha listens to a sermon, retires
from the world, and attains the Fruit of the Third Path. Dissatisfied with the world.
e been a mime whether
rcphes in the negative.
Synopses of stories of Book 26 141
he bestows all of his wealth on his wife Dhammadinnft, and becomes a monk. Dham-
madinnft follows his example, becomes a nmi» and attains Arahatship. Vis&kha ques-
tions her on the Three Paths and the Three Fruits, and then questions her on Arahat-
ship. Dhammadinnft, knowing that Vis&kha has got beyond his depth, laughs and
suggests that Visftkha consult the Buddha.
39. Angulimftla the fearless [zxvL 40 - 422]. On the occasion of the bestowal
of the Gifts beyond Compare, a rogue elephant was placed beside AflgulimfiJa. The
monks ask Aflgulim&la whether he was afraid. AflgulimfiJa answers in the negative.
The monks doubt his word. pSzcerpt from ziiL 10.]
40. It is the ghrer that makes the gift [zxvL 41 - 423]. The Buddha is attacked
by rheunuitism, and sends Elder Upavftna to the Brahman Devahita for hot water.
The Brahman rejoices at the favor the Buddha has bestowed on him, fulfills his
request, and asks the Buddha under what circumstances almsgiving yields abundant
fruit. The Buddha replies that the value of a gift depends on the virtue of the giver.
BUDDHIST LEGENDS
Translated from the Dhamma-pada Commentary
TRANSLATION OF THE LEGENDS OF THE
DHAMMAPADA COMMENTARY
Prologue^ ^
Praifle be unto him that is Highly Exalted, AU-Holy, Supremely Enlightened.
I bow myself before the feet of the Supremely Enlightened, the
All-Glorious. I honor his Good Law. I salute his Order.
Shrouded in darkness of error profound was the world, and he
dwelt therein and beheld the ends thereof. With wonder-working
power alight he lighted the lamp of the Good Law.
Skilled was he to know the true from the false in every matter. He,
the Teacher, composed the Sentences of the Good Law, and moved
with compassion, taught the pleasing Sentences of the Law, which
yield increase of joy and satisfaction to gods and men alike.
""A subtile Commentary thereon has been handed down from
generation to generation in the island of Ceylon. But because it is
composed in the dialect of the island, it is of no profit or advantage to
foreigners. It might perhaps conduce to the welfare of all mankind.''
This was the wish expressed to me by Elder Kum&ra Kassapa, self-
conquered, living in tranquillity, steadfast in resolve. His earnest
request was made to me because of his desire that the Good Law might
endure.
Therefore I shall discard this dialect and its diffuse idiom and
translate the work into the pleasing language of the Sacred Texts.
Whatever in the Stanzas has not been made clear in the Stanzas
themselves, whether in letter or in word, all that will I make clear.
The rest I will also tell in P&li, in accordance with the spirit of the
Stanzas. Thus will I bring to the minds of the wise joy and satisfac-
tion in matters both temporal and spiritual.
^ See IntioductioQ, § 5. Text: N i. l-«.
146 Book Ij Story 1. Dhammapada 1 [N.i.3i-
BOOK I. PAIRS, YAMAKA VAGGA
I. 1. "IF THINE EYE OFFEND THEE, PLUCK IT OUT" »
1. Thought is of all things first, thought is of all things foremost, of thought are
all things made.
If with thought corrupt a man speak or act.
Suffering follows him, even as a wheel follows the hoof of the beast of burden.
Where was this religious instruction given? At Savatthi. Vf\\h
reference to whom? Cakkhupala the Elder.
At Sfivatthi, we are told, lived a householder named Great-Wealth,
Mah&-Suvannft. He was rich, possessed of great wealth, possessed of
ample means of enjoyment, but at the same time he was childless.
One day, as he was on his way home from bathing at a ghat, he saw
by the roadside a large forest tree with spreading branches. Thought
he, "This tree must be tenanted by a powerfid tree-spirit.*' So he
caused the ground under the tree to be cleared, the tree itself to be
inclosed with a wall, and sand to be spread within the inclosure.
And having decked the tree with flags and banners, he made the fol-
lowing vow: "Should I obtain a son or a daughter, I will pay you
great honor." Having so done, he went on his way.
Now in no long time his wife conceived a child in her womb.
[4] So soon as his wife knew that she was with child, she informed
her husband, and he performed the Protection of the Embryo for her.
On the expiration of ten lunar months she gave birth to a son. Since
the merchant obtained a son by protecting the tree, he named his
son Protector, P&la. After a time he obtained a second son. The
younger son he named Protector junior, Culla Pala, calling the older
Protector senior, Mah& P&la. When they reached manhood, their
parents obtained wives for them. After a time the mother and father
died, leaving the entire estate to be administered by the two sons.
At this time the Teacher, having set in motion the glorious Wheel
of the Law, after journeying from place to place, took up his residence
at Jetavana, a monastery erected by the wealthy merchant Anatha-
^ Deiived from this story mre TkerorGcika ComumefUary, xcv, mnd Rogers, Buddkm^
« PanMn, u pp. 1-11. Text: N i. 3-24.
-N.i.5fs] "// thine eye of end theey pluck it out^^ 147
pindika at a cost of fifty-four crores of treasure. While in residence
at Jetavana, he established the multitude in the Way to Heaven and
the Way to Deliverance. (For the Tath&gata kept residence during
but a single rainy season at the monastery erected by twice eighty
thousand families of kinsmen, eighty on his mother's side, eighty on
his father's. At Jetavana monastery, erected by Anfithapindika, he
kept residence during nineteen rainy seasons; at Pubbarama, erected
by Vis&kha at a cost of twenty-seven crores, he kept residence during
six rainy seasons. Thus, by reason of the great merit of these two
families^ he kept residence near Savatthi during twenty-five rainy
seasons.)
Anathapindika and Visakhfi, the eminent female lay disciple,
went regularly twice every day to wait upon the Tath&gata. Knowing
that the young novices would expect alms from them, they never
went empty-handed. Before breakfast [5] they took food, both
hard and soft; after breakfast they took the five medicaments and
the eight beverages. Moreover, in their residences seats were always
prepared for two thousand monks. Whoever wished food or drink
or medicine was immediately provided with just what he wished.
Not a single day had An&thapindika asked the Teacher a ques-
tion. Anfithapindika, we are told, refrained from asking questions
by reason of his excessive love for the Teacher. He thought to him-
self, "The Tath&gata is a delicate Buddha, a delicate prince. Were
the Teacher, because of the thought, 'This householder is my sup-
porter,' to preach the Law to me, he would grow weary." Therefore
he asked the Teacher no questions. But so soon as An&thapindika
took his seat, the Teacher thought to himself, '*This merchant pro-
tects me where I have no need to be protected. For I spent four
Incalculables and a himdred thousand cycles of time in addition
fulfilling the Perfections. My own gloriously adorned head have I
cut off; my eyes have I torn out; my heart's flesh have I uprooted;
both son and wife, dear to me as life, have I renounced, solely that I
might preach the Law to others. This man protects me where I have
no need to be protected." And straightway he preached a sermon on
the Law.
At this time seventy million people dwelt in Sftvatthi. Of these,
fifty million became Noble Disciples after hearing the discourse of
the Teacher, but twenty million remained unconverted. The Noble
Disciples had two duties: before breakfast they gave alms; after
breakfast, bearing perfumes and garlands in their hands, with ser-
148
Book 1, Story 1. Dkammapada 1
[N.1.5M-
vants bearing garments, medicaments, and beverages, they went to
hear the Law.
Now one day Maha Pala saw the Noble Disciples going to the
monastery with perfumes and garlands in their hands. (6| When
he saw them, he asked, "Where is this great throng going?" "To
hear the Law." "I will go too," said he. So he went, paid obeisance
to the Teacher, and sat down in the outer cu^Ie of the congregation.
Now when tlie Buddlias preach the Law, they have regard to the
predispositions of their hearers for the Refuges, the Moral Precepts,
and Retirement from the World. Thus they always preach the Law
with reference to the disposition of mind of each individual. When,
therefore, the Teacher preached the Law on that day, he had regard to
Maha Pfila's predispositions. And he preached in orderly sequence,
expounding one subject after another; to wit. Almsgiving, the Moral
Precepts, Heaven, the evil consequences and folly and defilement
of Sensual Pleasures, and the blessings of Retirement from the
World.
Maha Pala the householder listened Thought he, "When a man
goes to the next world, neither sons nor daughters nor riches follow
him; nay, even his own body goes not with him. Of what profit is
it for me to live the house-life.' I will become a monk," So at the
end of the discourse he approached the Teacher and asked to be re-
ceived into the Order. The Teacher asked him, "Have you no kins-
man of whom it is proper that you should ask leave?" "Why yes.
Reverend Sir, I have a younger brother." "Well then, ask him,"
To this Mahfl Pala agreed, and said, " Very well." So he paid obeisance
to the Teacher and went home. Summoning his younger brother, he
said to him,
"Dear brother, whatever wealth is in this house, whether animate
or inanimate, all this I give into your hands; take possession thereof."
"But you, master?" "I shall enter the Order under the Teacher."
"What say you, dear brother? When my mother died, I gained in
you as it were a mother; when my father died, as it were a father.
Your house contains great wealth. Surely you can do works of merit
even though you live the house-life. [7] Do not so," "Dear brother,
after hearing the Teacher preach the Law, I can no longer live the life
of a householder. For the Teacher preached a Law lovely in its begin-
ning, its middle, and its end, and established precisely and exactly
the Three Characteristics of existing things: Impermanence, Suffer-
ing, and Absence of Lidividuality. I cannot fulfill the Law amid the
-N.i.8ie] "// thine eye offend thee^ pluck it out** 149
cares of the household life; I must enter the Order, dear brother."
"Dear brother, now you are young. Wait until you are old, and then
enter the Order." "Dear brother, in the case of an old man, even
hands and feet are disobedient and answer not to his will; how much
more so his kinsmen? No, I will not do as you say; I will fulfill the
duties of a monk.
Hands and feet weakened by old age are disobedient;
How shall he whose strength is impaired fulfill the Law?
Dear brother, I shall enter the Order despite all considerations to
the contrary."
In spite of his brother's lamentations Mahft P&la went to the
Teacher and asked to be admitted to the Order. He was admitted
and professed and spent five rainy seasons in residence with teachers
and preceptors. When he had completed his fifth residence and
celebrated the terminal festival, he approached the Teacher, paid
obeisance to him, and asked, "Reverend Sir, how many Duties are
there in this religion?" "Two Duties only, monk: the Duty of Study
and the Duty of Contemplation." "Reverend Sir, what is meant by
the Duty of Study, and what is meant by the Duty of Contempla-
tion?" "The Duty of Study necessitates gaining a knowledge of the
Word of the Buddha in a manner conformable to one's understanding,
the mastery of one or two Nikftyas, or indeed of the whole Tipitaka,
bearing it in mind, reciting it, teaching it. [8] On the other hand the
Duty of Contemplation, which leads to Arahatship, involves frugal
living, satisfaction with a remote lodging, fixing firmly in one's mind
the idea of decay and death, and the development of Spiritual Insight
by persistent effort." "Reverend Sir, since I became a monk in old
age, I shall not be able to fulfill the Duty of Study. But I can fulfill
the Duty of Contemplation; teach me a Formula of Meditation."
So the Teacher taught him a Formula of Meditation leading to
Arahatship. Then he paid obeisance to the Teacher, sought monks
to accompany him, and having obtained sixty, departed with them.
When he had proceeded a distance of twenty leagues, he arrived at
a larger border-village, and accompanied by his retinue, entered the
village for alms. The inhabitants, observing that the monks were
faithful in the performance of their duties, were favorably disposed to
them, provided them with seats, and served them with savory food.
Then tJiey inquired, "Reverend Sirs, whither go the noble monks?"
"Lay brethren, to a suitable retreat." Then the wise villagers knew
150 Book ly Story 1. Dkammapada 1 [N.i.Si^
within themselves, "The reverend monks seek lodgings wherein to
spend the rainy season."
Said they, " If the noble monks would reside here during these three
months, we would abide steadfast in the Refuges and receive the
Moral Precepts." The monks, thinking to themselves, "Through
these families we shall effect escape from the round of existences,"
gave their consent. The villagers, having obtained the consent of
the monks, proceeded to erect a monastery, building night-quarters
and day-quarters, and when it was finished, presented it to the monks.
The monks resorted regularly to that village only for alms. And
a certain physician came to them and offered his services, saying,
"Reverend Sirs, where many reside, disease is inevitable. Should
sickness arise, pray send me word, and I will prescribe remedies for
you."
When the monks entered upon residence on the first day of the
rainy season, the Elder, addressing them, asked this question, [9]
"Brethren, in how many Postures will you spend these three months? "
"In all Four Postures, Reverend Sir." "But, brethren, is this proper?
Assuredly we must be heedfid, for it was from the living Buddha that
we received our Formula of Meditation on coming hither; and the
favor of the Buddhas may not be won by double-dealing, but only by
the manifestation of upright intent. Four States of Suffering await
whoso is heedless, that he may enter therein as into his own habi-
tation. Therefore, brethren, be heedful." "But you. Reverend
Sir?" "I shall spend the time in the Three Postures; I shall not
stretch out my back, brethren." "Very well. Reverend Sir. Be
heedful."
At the end of the first month the Elder, who allowed himself no
sleep, began to suffer from an affection of the eyes. Streams of tears
trickled from his eyes, as streams of water from a broken jar. All
night long he devoted himself to meditation, and with the coming of
dawn entered his cell and sat down. When it was time for the monks
to go the rounds for alms, they came to the Elder and said to him,
"Reverend Sir, it is time for us to go the roimds for alms." "Very
well, brethren; take bowl and robe." Having thus directed them to
take their own bowls and robes,* he himself set out. The monks ob-
served that his eyes were running and asked him, "What is the
matter. Reverend Sir?" "The wind cuts my eyes, brethren." "Were
we not offered the services of a physician. Reverend Sir? We will
inform him." "Very well, [10] brethren."
-N.i.iiiT] "// thine eye offend thee^ pluck it ovi^^ 151
They informed the physician, who prepared an ointment and sent
it to the Elder. The Elder applied the ointment to his nose, remaining
seated as he did so, and then entered the village. The physician,
seeing him, said to him, "'Reverend Sir, I am informed that the wind
hurts your reverence's eyes." "That is true, lay disciple." "Rev-
erend Sir, did you apply to your nose an ointment which I prepared
and sent you?" "Yes, lay disciple." "How do you feel now?"
"The pain continues just the same, lay disciple." The physician
thought to himself, "The ointment which I sent him should have cured
him with only one application. How is it that he is not cured?"
So he asked the Elder, " Were you seated when you applied the oint-
ment, or were you lying down?" The Elder remained silent. Though
the physician repeated the question several times, he answered not a
word. The physician thought to himself, "I will go to the monastery
and have a look at his cell." So he dismissed the Elder, saying to him,
"That will do. Reverend Sir." And going to the monastery, he in-
spected the Elder's cell. Seeing only a place to walk and a place to
sit down, but no place to lie down, he asked the Elder, "Reverend
Sir, were you seated when you applied the ointment, or were you
lying down?" The Elder remained silent. "Reverend Sir, do not
act in this way; the duties of a religious can be performed only so
long as the body is properly cared for. Were you lying down when
you applied the ointment?" After the physician had repeated the
question several times, the Elder replied, "Go your way, brother;
I will take counsel and decide the matter for myself."
Now the Elder had no kinsmen or blood-relatives there. With
whom, therefore, was he to take counsel? Therefore he took counsel
with his own person, saying, [11] "Come now, brother Pftlita, tell
me this. Will you regard your eyes or the Religion of the Buddha?
For in the round of existences without conceivable beginning, there is
no counting the number of times you have been without eyes. But
while unnumbered hundreds of Buddhas and thousands of Buddhas
have passed, your experience does not cover the period of even a single
Buddha. Now in this rainy season you resolved not to lie down for
three months. Therefore let your eyes perish or decay. Keep only
the Law of the Buddha, not your eyes." And admonishing his own
physical body, he uttered the following Stanzas,
My eyes perish, my ears perish, so also my body,
AU that has to do with my body perishes;
Why, P&lita, continue heedless?
152 Book ly Story 1. Dhammapada 1 [N.i.iii»-
My eyes wear out, my ears wear out, so also my body,
AU that has to do with my body wears out;
Why, P&lita, continue heedless?
My eyes decay, my ears decay, so also my body,
AU that has to do with my body decays;
Why, P&lita, continue heedless? [12]
Having thus admonished himself in three Stanzas, he applied the
ointment to his nose, remaining seated as before, and then entered
the village for alms. The physician, seeing him, asked him, *' Rev-
erend Sir, have you applied the ointment to your nose?" "Yes, lay
disciple." "How do you feel?" "The pain continues just the same,
lay disciple." "Reverend Sir, were you seated when you applied the
ointment, or were you lying down?" The Elder remained silent.
The physician repeated the question several times, but the Elder
answered never a word. Then the physician said to him, "You are
not doing as you ought for your own good. Henceforth do not say,
*So and So prepared ointment for me' and I will not say, *I prepared
ointment for you.*"
Given up by the physician, the Elder went to the monastery. Said
he, "Monk, though you have been given up by the physician, do not
give up your Posture."
You are given up as incurable, you are abandoned by your physician.
Destined to the King of Death, why, PfiUta, are you heedless?
Having admonished himself in this Stanza, he resumed his medi-
tations. At the end of the middle watch his eyes and his Deprav-
ities were blotted out simultaneously, and he became an Arahat
dwelling in the bliss of Spiritual Insight. He entered his cell and sat
down. When the time came for the monks to go the rounds for alms,
they came to the Elder and said to him, "Reverend Sir, it is time for
us to go the rounds for alms." "Is it time, brethren?" "Yes, Rev-
erend Sir." "Well then, go your way." "But you, Reverend Sir?"
"The sight of my eyes is gone, brethren." They looked at his eyes,
and their own eyes filled with tears. "Do not worry. Reverend Sir;
[13] we will look after you," said they to the Elder, comforting him.
And having performed the various duties required of them, they en-
tered the village for alms.
Not seeing the Elder, people asked the monks^ "Brethren, where is
our noble Elder?" When they learned what had happened, they sent
rice-porridge to him. Afterwards, taking food, they went in person.
-N. 1.1418] "// thine eye offend tliee, pluck it out*^ 16S
paid obeisance to the Elder, and rolling on the ground before his
feet, poured out their lamentations. Then they comforted him, say-
ing, "We will care for you. Reverend Sir; do not worry," and went
their way. From that time on they sent rice-porridge regularly to the
monastery.
The Elder constantly admonished the other sixty monks, and they
carried out his admonitions so faithfully that at the next Pav&ran&
all of them became Arahats possessed of the Supernatural Faculties.
At the end of the rainy season, desiring to see the Teacher, they said
to the Elder, "Reverend Sir, we desire to see the Teacher." When
the Elder heard their request, he thought to himself, "I am weak,
and on the way is a forest haunted by evil spirits. If I go with them,
all will become weary and wiU be unable to obtain alms. I will send
them on ahead."
So he said to them, "Brethren, you go on ahead." "But you.
Reverend Sir?" "I am weak, and on the way is a forest haunted by
evil spirits. If I go with you, you will all become weary; therefore
you go on ahead." "Do not so, Reverend Sir; we will go only with
you." "Brethren, please do not do so; if you do so, it wiU displease
me. When my younger brother sees you and asks after me, tell him
that [14] I have lost the sight of my eyes, and he will send someone
to guide my steps. Greet in my name the Possessor of the Ten Forces
and the eighty Chief Elders." So saying, he dismissed them.
They begged the Elder to pardon them for their insistence, and
entered the village for alms. The villagers provided them with seats,
presented them with alms, and asked them, "Reverend Sirs, may we
know why the noble monks are leaving?" "Yes, lay disciples, we de-
sire to see the Teacher." The villagers repeatedly begged the monks
to remain, but finding that they were firm in their determination
to go, accompanied them on their way weeping, and then turned back.
After journeying from place to place, the monks arrived at Jetavana
and greeted the Teacher and the eighty Chief Elders in the name of
the Elder. Having so done, they entered for alms the street where
lived the Elder's younger brother. The householder recognized them,
received them cordially, provided them with seats, and asked them,
"Where is my dear brother the Elder?" They told him what had
happened. Flinging himself at their feet, he rolled on the ground and
wept.
Then he asked them, "Now, brethren, what is to be done?" "The
Elder wishes to have someone come from here, that he may return
154 Book i. Story 1. Dhammapada 1 [N.i.Uis-
with him." "Brethren, here is my sister's son Palita. Send him/*
"It will never do to send him, for there is danger by the way. We
might, however, send him, after first receiving him into the Order.'*
"Do so and send him, brethren." So they received him into the Order
and for a fortnight instructed him in such matters as the proper manner
of putting on the robe. Then, showing him the way, they sent him
forth.
After journeying from place to place, he arrived at the village.
Seeing an old man at the village gate, he asked him, "Is there a forest
hermitage near this village?" "There is. Reverend Sir." "Who
lives there?" "An Elder named Palita, Reverend Sir." "Show me
the way there." "Who are you. Reverend Sir?" "I am the son of
the Elder's sister." So the old man took him and [15] led him to the
hermitage. He paid obeisance to the Elder and for a fortnight per-
formed the major and minor duties for him, ministering to him faith-
fully. Then he said to him, "Reverend Sir, the householder my
mother's brother desires to have you come to him. Let us go thither."
"Very well, take hold of my staff." Taking hold of the staff by the
tip, he entered the village with the Elder. The villagers provided the
Elder with a seat and asked him, "Reverend Sir, may we know your
piupose in going? " "Yes, lay disciples, I am going to pay my respects
to the Teacher." The villagers sought by all means in their power to
persuade them to remain, but failing in their efforts, escorted them
part of the way, and then turned back weeping.
When the novice had gone part of the way with the Elder, holding
the tip of the Elder's staff, he arrived at a forest village named Kat-
thanagara, near which the Elder formerly resided. As the novice
came out of the village, he heard in the forest the voice of a woman
singing away as she gathered firewood. As he listened to her song,
he fell in love with her voice. (There is no sound to be compared witJi
a woman's voice for power to thrill man's whole frame. Therefore
said the Exalted One, " Monks, I know of no other single sound which
so completely takes possession of the heart of a man ajs this, monks;
namely, a woman's voice."
The novice, fascinated by her voice, let go his hold of the Elder's
staff. Said he, "Wait just a moment, Reverend Sir; I have some
business." So saying, [16] he went in the direction of the woman.
When she saw him, she became silent. The novice violated the law of
^ AhgvJUara^ i. 1.
-N.1.1718] "// thine eye of end thee, pliick it ovt^^ 155
chastity with her. The Elder thought to himself, "Just now I heard
the sound of someone singing, and it was none other than a woman's
voice. The novice tarries; he must have violated the law of chastity."
When the novice had finished his business, he returned to the Elder
and said, "Come, Reverend Sir, let us be oflF." But the Elder asked
him, " Novice, have you conmiitted sin? ** The novice remained silent,
and though questioned repeatedly, answered never a word. Then
said the Elder to him, "A sinner like you can never hold the tip of
my staff."
The novice, overwhelmed with remorse, removed his yellow robes,
clothed himself in the garb of a householder, and said, " Reverend
Sir, before I was a novice; now I have become a layman again. It
was not through faith that I became a monk, but because I feared the
dangers of the journey. Come, let us be off." The Elder replied,
"An evildoer is an evildoer, be he layman or be he novice. While you
were a novice, you were unable to keep the law of chastity. Will you
be a better man for having become a layman? A sinner like you can
never hold the tip of my staff." "Reverend Sir, the road is infested
with evil spirits and you are blind. How can you remain here?"
The Elder answered, "Brother, don't worry about that. No matter
whether I lie down right here and die, or wander hither and thither,
with you I will never go." So saying, he pronounced the following
Stanzas,
Alas! I have lost the sight of my eyes; a weary way have I come;
I will lie down and go no farther; with a simpleton no fellowship may be. [17]
Alas! I have lost the sight of my eyes; a weary way have I come;
I shall die; I will go no farther; with a simpleton no fellowship may be.
When the novice heard this, he was overwhelmed with remorse.
And he cried out, "A grievous sin indeed have I committed, a deed of
violence and impropriety!" And wringing his hands and weeping,
he plunged into the forest and made off.
By the power of the Elder's virtue the Yellowstone Throne of
Sakka king of gods, sixty leagues long, fifty leagues wide, fifteen
leagues thick, of the color of the Jayasumana flower, which has a way
of lowering itself when Sakka sits down and of rising again when he
stands up, manifested signs of heat. "Who, pray, can be seeking to
thrust me from my seat?" thought Sakka. Siuveying the world with
Supernatural Vision, he saw the Elder. Therefore said those of old
time,
156 Book i. Story 1. Dhammapada 1 [N.i.iTii-
The king of gods, possessing a thousand eyes, purified the Di^ne Eye;
This sin-abhorring P&la purified his life.
The king of the gods, possessing a thousand eyes, purified the Divine Eye;
This P&la, reverer of the Law, sat delighting in Religion.
Then this thought occurred to him, ^^ Should I fail to go to the as-
sistance of such a sin-abhorring. Law-revering Elder, my head is likely
to split into seven pieces. I will go to him." And so
The king of the gods, possessed of a thousand eyes, bearing majestic sway over the
gods.
In a single instant approaching, approached Cakkhup&la. [18]
Accordingly Sakka approached the Elder. When he was quite
near him, he shuffled his feet. "Who is there?** asked the Elder.
"It is I, Reverend Sir, a traveler." "Where are you going, lay dis-
ciple?" "To Savatthi, Reverend Sir." "Continue your journey,
brother." "But, Reverend Sir, where is your reverence going?"
" I am going there too." " Well then, let us go together. Reverend Sir."
"I am weak, brother. If you go with me, you will be delayed." "I
have no urgent business. Besides, if I go with you, I can avail myself
of one of the ten ways and means of acquiring merit. Let us go
together. Reverend Sir."
The Elder thought to himself, "This is without doubt some pious
man." So he said to him, "Very well, take hold of the tip of my
staff, lay brother." Sakka did so. And Sakka shortened the distance
so that they arrived at Jetavana at eventide. The Elder, hearing the
noise of trumpets, drums, and other instruments of music, asked,
" Where is that noise? " "At Savatthi, Reverend Sir." " Lay brother,
when I came here before, we were a long time in coming." "I know a
short cut. Reverend Sir." At that moment the Elder perceived within
himself, "This is no human being; it must be a divinity."
The king of gods, possessing a thousand eyes, bearing majestic sway over the gods.
Shortening the distance, came quickly to S&vatthi.
Sakka conducted the Elder to a hut of leaves and grass which his
younger brother had made for his express use, [19] seated him on a
couch, and then, disguising himself as a dear friend of the yoimger
brother, went to summon him. " Friend Pala ! " he called out. " What
is it, friend?" "Do you know that the Elder has arrived?" "No;
is it true that the Elder has arrived?" "Yes, friend, I have just re-
turned from the hermitage, and saw the Elder seaJted in the hut of
leaves and grass you built for him." So saying, he departed.
-N.i.«0i8] "// thine eye offend thee^ pluck it out** 157
The householder went to the hermitage. When he saw the Elder,
he flung himself at his feet, rolled on the ground, and wept. Then
he said, "I knew this would happen, Reverend Sir. It was for this
reason that I withheld from you my permission to become a monk."
After talking with him for some time, he freed two slave-boys, had the
Elder receive them into the Order, and conmiitted him to their care,
saying, "Bring rice-porridge and other kinds of food from the village
and minister to the Elder.'* The novices ministered to the Elder,
performing the major and minor duties faithfully.
Now one day a party of monks residing in foreign parts came to
Jetavana to se« the Teacher. After paying their respects to the Teacher
and seeing the eighty Chief Elders, they made the rounds of the mon-
astery. Coming to Cakkhupala's retreat, they said to each other,
"Let us see him too." So when evening came, they set out to visit
him. Just at that moment a severe storm arose. So they turned back,
saying, " It is now evening, and a storm has arisen. Therefore we will go
and see him in the morning." The rain continued during the first
watch, but ceased in the second. The Elder, a man of great energy,
accustomed to walking, came down into the cloister in the last watch.
Now at that time many insects had come out of the newly wet earth,
[20] and as the Elder walked up and down, they perished in great
numbers. The resident monks did not sweep betimes where the Elder
walked. When the visiting monks arrived, saying, "We would see
the place where the Elder resides," and saw the insects in the cloister,
they asked, "Who was it that walked in this cloister?" "Our master.
Reverend Sirs." They were offended and said, "See what the monk
has done. When he had the sight of his eyes, he lay down and slept
and did no sin. But now that he has lost his eyesight, saying to him-
self, *I will take a walk,' he has destroyed these insects. 'That which
is right I wiU do,' said he; but that which was not right he has done."
So they went and reported the matter to the Tath&gata, saying,
"Reverend Sir, the Elder Cakkhup&la, saying to himself, *I will take
a walk,' has destroyed many insects." "But did you see him killing
them?" "We did not. Reverend Sir." "Precisely as you did not see
him, so also did he not see these insects. Monks, they that are freed
from the Depravities have no thought of killing." "Reverend Sir,
seeing that he was destined to become an Arahat, how was it that he
became blind?" "Monks, it was by reason of his misdeed in a former
existence." "Why, Reverend Sir, what did he do?" "Well then,
monks, listen."
158 Book ly Story 1. Dkammapada 1 [N.i.20i»-
1 a. Story of the Past: The wicked physician and tiie woman ^
In times long past, when the king of KSsi reigned at Benares,
a certain physician went through towns and villages practicing his
profession. Seeing a certain woman with weak eyes, he asked her,
"What is the matter with you?" "My eyesight has failed." "I
will prescribe for you." "Do so, master." "What will you give me? "
"If you succeed in making my eyes well and strong again, I will be-
conie your slave, and my sons and daughters too." "Very well,"
said he. So he prescribed a remedy for her, and with a single applica-
tion of the remedy her eyes became well and strong again. [21]
Upon this she thought, "I promised to become his slave, and my
sons and daughters too. But he will not treat me kindly. Therefore
I wiU deceive hun." So when the physician came and asked her how
she was getting on, she answered, "Before, my eyes pained me a little;
but now they hurt me worse than ever," The physician thought,
"This woman is deceiving me because she is unwilling to give me any-
thing. I don't want her fee; now I will make her blind." So he went
home and told his wife about the matter. His wife said nothing.
Then he compoimded an ointment, went to the woman's house, and
directed her to rub it into lier eyes. She did so, and her eyes went out
like the flame of a lamp. That physician was Cakkhupala. End of
Story of the Past
"Monks, the evil deed then committed by my son followed him
ever after; for an evil deed follows the evildoer even as a wheel fol-
lows the hoof of the ox that bears the yoke." After relating this story,
the King of Righteousness joined the connection, even as a king seals
an edict with the royal seal after the clay has been affixed, and pro-
nounced the following Stanza,
1. Thought is of all things first, thought is of all things foremost, of thought are all
things made.
If with thought corrupt a man speak or act.
Suffering follows him, even as a wheel follows the hoof of the beast of burden.
^ Cf. Story ix. 9 a, Physician, boys, and snake.
-N.i.26t] "// thine eye offend theCy pluck it out** 169
I. 2. WHY CRY FOR THE MOON? »
The Second Stanza also, beginning with the words, *' Thought is
of all things first," was recited in the same city, Sftvatthi, with refer-
ence to M atthakundali. [25]
At S&vatthi, we are told, lived a Brahman named Never-Gave,
Adinnapubbaka. He never gave anything to anybody, and that is
why they called him Never-Gave, Adinnapubbaka. He had an only
son who was his darling and delight. Now he desired to have a set
of ornaments made for him. But knowing that in case he gave the
conmiission to a goldsmith, he should have to pay him a fee, he beat
out the gold himself, made him a pair of burnished earrings, and
gave them to him. In this way his son received the name Burnished-
Earrings, M atthakundali.
When his son was sixteen years old, he had an attack of jaundice.
The mother looked at the boy and said, *' Brahman, your son is sick;
have him treated by a physician." "Wife, if I send for a physician,
I shall have to pay him a fee in rice; you care nothing about the loss
of my substance." "Well, Brahman, what are you going to do about
it?" "I shall manage things in such a way as to lose none of my
wealth." So he went to various physicians and asked, "What are
you in the habit of prescribing for such and such an ailment?" They
mentioned to him bark of trees and this or that.
So he procured these and prepared a remedy for his son. But
in spite of all he did, his son's condition grew worse and worse, until
finally he was past help. The Brahman, perceiving that his son was
very weak, sent for a physician. The physician looked at the youth
and said, "I have important business to attend to; send for some other
physician and have him treat him." [26] Having thus refused to
treat the boy, he turned and left the house. The Brahman realized
1 Parallels: Jdiaka 449: iv. 51^-6^; Jdiaka 454: 85-87; Vimdna-Vattku Cam-
meniary, vii. 9: S^^-330 (cf. Peta-VaUhu Commentary, ii. 5: 92); Rogers, Buddha^
ghosha*9 Parables, ii» pp. 12-17. The author has evidently worked over JcUaka
449, both Introduction and Story of the Past, making one story out of two and ex-
panding the original considerably. The Buddha's conversion of Mat^akun^Udi, a
prominent feature of the Dhammapada Commentary story, is lacking in the Jdttilea
version. The Vimdna-Vatiku Commentary version is derived, not from the Jdtaiea
Book, but from the Dhammapada Commentary. It is much briefer at the beginning
and end; elsewhere more diffuse. Vv. cm., 825^826^', is word for word the same as
Dh. cm., i. 29-80. This story is referred to at MUindapafUia, 850""". Text: N i.
25-87.
160 Book ly Story 2. Dhammapada S [N.i. get-
that his son was at the point of death. Thought he, "All who come
to see this youth wiD see the wealth in my house; therefore I will
place him outside/' So he carried his son out of the house and laid
him down on the terrace.
On that day, very early in the morning, the Exalted One arose
from a Trance of Great Compassion. And for the purpose of seeing
those who had made their Earnest Wish under previous Buddhas,
those the roots of whose merit were fully developed, brethren capable
of conversion, he siuveyed the universe with the Eye of a Buddha,
spreading the Net of his Knowledge over the ten Cakkavala Worlds.
Straightway Matthakundali, lying outside on the terrace, appeared
within the Net of his Knowledge. As soon as the Teacher saw him, he
became aware that he had been removed from the house and laid there;
and considering within himself, "Have I sufficient reason for going to
him?'* he saw the following:
"This youth will repose faith in me, will die, and will be reborn
as a deity in the Heaven of the Thirty-three, in a golden mansion, with
a retinue of a thousand celestial nymphs. The Brahman wiU bum
his body and wiU go about the burning-ground weeping. The deity
will survey his own person, three-quarters of a league in height, adorned
with sixty cart-loads of ornaments, surrounded by a thousand celestial
nymphs. And considering within himself, 'Through what merit have
I attained this attainment of 'splendor?* he will perceive that he ob-
tained it by reposing faith in me. Then he will say to himself, *My
father, who failed to provide medicine for me for fear of wajsting his
wealth, has now gone to the burning-ground and is weeping. I wiU
effect a change in his attitude.' And provoked at his father, he
will take the form of Matthakundali, will go [27] to a place not far
from the burning-ground, and will fling himself on the ground and
weep.
"The Brahman will ask him, *Who are you?' He will reply,
*I am your son Matthakundali.' *Where were you reborn?' *In
the World of the Thirty-three.' The Brahman will ask him, *What
deed of merit did you perform?' and Matthakundali will tell him
that he was reborn in the World of the Thirty-three by reposing faith
in me. Then the Brahman will ask me, * Are there any that have been
reborn in Heaven by reposing faith in you?' and I will reply to him,
'It is not so many hundreds or thousands or hundreds of thousands
• — there is no counting the number of them.' I will then recite a Stanza
in the Dhammapada. At the conclusion of the Stanza eighty-four
-N.i.«8i7l Why cry for the moon? 161
thousand living beings will obtain Comprehension of the Law,
Matthakundali will receive the Fruit of Conversion, and so will
Adinnapubbaka the Brahman. Thus through this noble youth
many will obtain Comprehension of the Law."
Of all this the Teacher became aware. Accordingly, on the fol-
lowing day, having attended to his toilet, he surrounded himself
with a large company of monks, entered S&vatthi for alms, and in
due course arrived at the house of the Brahman. At that moment
Matthakundali was lying with face tiuned towards the house. The
Teacher, observing that he did not see him, sent forth a ray of light.
"What is that radiance?" asked the youth, turning over. Seeing
the Teacher from where he lay, he said, "On account of a foolish
father, I have been deprived of the privilege of approaching so excel-
lent a Buddha, nor have I obtained the privilege either of waiting upon
him or of giving him alms or of hearing the Law. Now I cannot even
control the movements of my hands; there is nothing else I can do."
So saying, he reposed faith in the Buddha. The Teacher said, "He
has done enough," and departed.
As the Tathftgata receded from his range of vision, [28] he died
with a believing heart, and as if awaking from sleep, was reborn in the
World of the Gods in a golden mansion thirty leagues in extent.
The Brahman burned the body of his son, and resorting to the burn-
ing-ground, abandoned himself entirely to lamentation. Every day
he would go to the burning-ground and weep and say, "Where are
you, my only son?"
The deity his former son surveyed his own glory and considered
within himself, "By what deed of merit have I obtained this?" Per-
ceiving that it was by reposing faith in the Teacher, he said to himself,
"This Brahman failed to provide medicine for me when I was sick,
but now goes to the burning-ground and weeps; I must effect a change
in his attitude." Accordingly he took the form of Matthakundali,
went to a place not far from the buming-grpund, and stood wringing
his hands and weeping. The Brahman saw him and thought to him-
self, "As for myself, I am weeping because of sorrow for my son; why
is yonder youth weeping? I will ask him." So he asked him in the
following Stanza,
Richly adorned, wearing earrings of burnished gold.
Bearing garlands, with protuberances of yellow sandal.
You wring your hands and weep.
Why are you afflicted in the midst of the forest?
162 Book ly Story 2. Dhammapada 2 [N.1.2818-
Said the youth,
I have obtained a chariot-body.
Shining, of solid gold.
But I cannot find a pair of wheeb for it;
Through grief over this I shall lose my life. [29]
Then said the Brahman to him.
Name wheels of gold, of precious stones.
Of copper, or of silver.
Name them to me, good youth.
And I will procure you a pair of wheeb.
Hearing this, the youth thought to himself, "This Brahman failed
to provide medicine for his son. But seeing that I look like his son, he
says, *I will procure wheels for your chariot, either of gold or of pre-
cious stones or of copper or of silver.' Very well ! I will humble him."
So he said, "How large a pair of wheels will you make for my chariot? "
"As large as you wish." "I want the moon and the sun," said the
youth. "Give them to me." By way of request
Said the youth to the Brahman, The moon and the sun are brothers twain.
My chariot is of solid gold; with such a pair of wheeb it would shine.
The Brahman replied.
Youth, you are a simpleton to seek for what cannot be obtained.
I suppose you will die, for you will never obtain the moon and the sun.
But the youth said to him, "But which is the greater simpleton^
he who weeps for what exists, or he who weeps for what does not
exist?" [30]
They are seen that go and come;
The property of color is seen on both sides of the street;
But he that is dead and gone cannot be seen;
Which of us that weep here is the greater simpleton?
Hearing this, the Brahman came to the conclusion, "What this
youth says is sensible." And he said to him.
Youth, what you say is quite true; it is I that am the greater simpleton of the two
that weep;
Like a child crying for the moon, I desired a son that is dead and gone.
Having thus spoken, freed from sorrow by the words of the youth,
the Brahman pronoimced the following Stanzas in praise of the youth»
When I was all on fire, and the fire was as if fed with ghee.
You poured water on the fire, as it were, and extinguished all my grief.
-N.i.8«ifl Why cry for the moon? 163
You drew out the arrow that was in me, the sorrow that was in my heart;
Although I was dead with sorrow, you removed my sorrow for my son.
The arrow of my grief has been withdrawn, and I am tranquil and happy;
Having heard your words, youth, I sorrow no more, nor do I weep. [31]
Then the Brahman asked him, "Who are you?**
Are you a devatA or a gandhabba, or are you Sakka Purindada?
Who are you? whose son are you? how am I to know you?
The youth replied,
I am he for whom you lament, he for whom you weep.
Your son, whom you yourself burned in the burning-ground.
By the performance of a work of merit
I have attained the Society of the Thirty.
In these words the youth gave him the information he asked for.
Then said the Brahman,
I never saw you give alms, either little or much, in your own home.
Nor did you so much as keep fast-day; by what work of merit did you attain the
World of the Gods?
The youth replied.
As I lay in my own home, sick, afflicted, oppressed with a grievous ailment, my body
weakened by disease,
I beheld the Buddha, free from passion, free from doubt, happy, of lofty wisdom.
With joyful mind and believing heart I did homage to the TathAgata, with hands
reverently clasped;
By the performance of this work of merit I attained the Society of the Thirty. [32]
As the youth spoke, the whole body of the Brahman was su£Pused
with joy. And this joy he made known in the following Stanza,
Wonderful! marvelous! that such as this should be the fruit of a reverent salutation.
I too with joyful mind and beHeving heart seek refuge in the Buddha this very day.
Then said the youth.
This very day with believing heart seek refuge in the Buddha, the Law, and the
Order;
Likewise take upon yourself the Five Precepts, and keep them unbroken and unim-
paired;
Refrain from taking life, from this moment; take not that which is not given to you
in this world;
Drink not strong drink; speak not falsely; be content with your own wife.
"Very well," said the Brahman, agreeing. And he pronounced the
following Stanzas,
164 Book 1, Story 2, Dhammapada 2 [N.l.s«i7-
You desire my weal, yakkha; you desire my welfare, divinity;
I will obey your words; you are my teacher.
• I seek refuge in the Buddha, and likewise in his incomparable Law,
And in the Order of the Prince of Men do I seek refuge.
From the taking of life do I refrain, from this moment; I abstain from taking that
which is not given to me in this world;
I drink not strong drink; I speak not falsely; I am content with my own wife. [13]
Then said the deity to him, "Brahman, you have much wealth in
your house. Approach the Teacher, give alms, listen to the Law,
and ask him questions." So saying, he disappeared. The Brahman
went home and said to his wife, "Wife, I shall invite the monk Gotama
to my house and ask him questions; therefore prepare hospitality."
Then he went to the monastery, and without saluting the Teacher or
expressing any pleasure at seeing him, stood on one side and said,
"Sir Gotama, consent for to-day to take a meal in my house with your
company of monks." The Teacher consented. As soon as the Brah-
man received his consent, he returned home quickly and caused food,
both hard and soft, to be prepared in his house.
The Teacher, accompanied by the Congregation of Monks, went
to his house and sat down on the seat prepared for him. The Brah-
man waited upon him respectfully. A multitude of people assembled.
We are told that when a man who holds false views invites the Tatha-
gata, two classes of people assemble. Those who hold false views
assemble with the thought in their minds, "To-day we shall see the
monk Gotama embarrassed by the questions that are asked him."
Those who hold orthodox views assemble with the thought, "To-day
we shall see the power of a Buddha and the grace of a Buddha."
Now when the Tathagata had finished his meal, the Brahman
approached him, seated himself on a low seat, and asked him the
following question, "Sir Gotama, are there any that have been reborn
in Heaven, without giving alms to you, without rendering honor to
you, without hearing the Law, without keeping fast-day, solely by
making an act of faith.^" "Brahman, why do you ask me.^ Did not
your own son Matthakundali tell you that he had been reborn in
Heaven by reposing faith in me?" "When, Sir Gotama?" "Did you
not go to the burning-ground to-day, and while you were weeping,
see a youth near you wringing his hands and weeping? [34] And did
you not say to him, * Richly adorned, wearing earrings of burnished
gold, bearing garlands, with protuberances of yellow sandal?*"
-N.i.85i«l Why cry for the moan? 165
Continuing, the Teacher related in detail the conversation of the two
and told the whole story of Matthakundali.
For this very reason the Teacher pronounced this Word of the
Buddha, ''Brahman, it is not a question of one hundred or two hun-
dred — there is no counting the number of those who have been re-
bom in Heaven by reposing faith in me.*' The multitude were not
free from doubt. The Teacher, perceiving that they were not free
from doubt, conmianded, "Let the deity Matthakundali come hither
in his mansion." Thereupon Matthakundali drew near, three-quarters
of a league in height, his person adorned with celestial adornments.
Descending from his mansion, he paid obeisance to the Teacher
and stood respectfully on one side. The Teacher asked him, "What
work of merit did you perform to attain this glory?**
Divinity, you who possess surpassing beauty.
Illuminating aU four quarters like the herb-star,
I ask you, god of mighty power.
What meritorious act did you perform in your human estate?
When the Teacher had completed this Stanza, the deity replied,
"Reverend Sir, I obtained this glory by reposing faith in you.** "You
obtained it by reposing faith in me?** "Yes, Reverend Sir.**
The populace surveyed the god and exclaimed, "Marvelous, in-
deed, are the powers of the Buddhas! the son of the Brahman Adin-
napubbaka [35] obtained glory such as this simply by reposing faith
in the Teacher, without doing a single other work of merit!** And
they were filled with joy. Then the Teacher said to them, "Our
thoughts are the source of all our actions, both good and bad, and by
our thoughts are our actions controlled. For, like a shadow, an act
done with thought of faith never leaves a man who goes to the World
of the Gods or the world of men. Having related this story, the King
of Truth joined the connection, and sealing, as it were, with the royal
seal an edict to which the clay had been attached, pronounced the
following Stanza,
2. Thought is of all things first, thought is of all things foremost, of thought are all
things made.
If with thought of faith a man speak or act.
Happiness follows him, even as a shadow never fading.
166 Book ly Story 3. Dhammapada 3-4 [N.i^Tit-
I. 3. TISSA THE FAT ^
He abused me. This religious instruction was given by the Teacher
while he was in residence at Jetavana with reference to Elder Tissa. [37]
It sieems that this Venerable Elder was the son of the sister of the
father of the Exalted One. He was an old man when he retired firom
the world, and very fat. He enjoyed the gain and honor of the
Buddhas; his clothes were always smooth from constant beating; he
always sat in the center of the monastery in the Hall of State.
One day some visiting monks came to see the Tathagata, and sup-
posing Tissa to be some Great Elder, asked to be allowed the privilege
of waiting upon him, offering among other things, to rub his feet. Tissa
remained silent. Thereupon a certain yoimg monk asked him, "How
many seasons have you kept residence?" "No seasons at all," re-
plied Tissa; "I was an old man when I retired from the world." Said
the young monk, "You wretched old monk, [38] you overestimate your
own importance. Seeing before you, as you do, all these Great Elders,
you are not even civil to them. To their offers to perform various
services for you, you answer by silence. Moreover, you show not the
slightest regret for your misconduct." So saying, he snapped his
fingers. Recovering the pride of a member of the Warrior caste, Tissa
asked them, "Whom did you come to see?" "We came to see the
Teacher." "But with reference to me, you say to yourselves, *Who
is he?* I will extirpate yoiw whole race." So saying, he went to the
Teacher, weeping and sad and sorrowful.
The Teacher asked him, "Tissa, how is it that you come to me sad
and sorrowful, with tears in your eyes, weeping?" The monks said
to themselves, "If he goes alone, he may cause some trouble." So
they went right with him, paid obeisance to the Teacher, and sat down
respectfully on one side. Tissa answered the Teacher's question as
follows, "Reverend Sir, these monks are abusing me." "But where
were you sitting?" "In the center of the monastery in the Hall of
State, Reverend Sir." "Did you see these monks when they came?"
"Yes, Reverend Sir, I saw them." "Did you rise and go to meet
them?" "No, Reverend Sir, I did not." "Did you offer to take their
monastic utensils? " "No, Reverend Sir, I did not offer to take them."
^ Derived from this story are Thera-Gaihd Commentary, xxxix, and Rogers,
Buddhaghosha'a Parables, iii, pp. lS-24. Cf. SamyuUa, xxii. 84: iii. 106-109. Text:
N i. 87-45.
-N.1.4051 Tissa the Fat 167
"Did you offer to wait upon them and to provide them with water to
drink?" "No, Reverend Sir, I did not offer to do either of these
things." "Did you bring seats for them and rub their feet?" "I
did not. Reverend Sir." "Tissa, you should have performed all these
services for the old monks, for he who does not do this has no right to
sit in the center of the monastery. You alone are to blame; ask pardon
of these monks." "But they [39] abused me. Reverend Sir; I will
not ask their pardon." "Tissa, do not act thus. You alone are to
blame; ask their pardon." " I will not ask their pardon. Reverend Sir."
The monks said to the Teacher, "He is an obstinate monk. Rev-
erend Sir." The Teacher replied, "Monks, this is not the first time he
has proved obstinate; he was obstinate also in a previous state of
existence." "We know all about his present obstinacy. Reverend Sir;
but what did he do in a previous state of existence?" "Well then,
monks, listen," said the Teacher. So saying, he told the following
3 a. Story of fbe Past: Devala and Nflrada ^
Once upon a time, when a certain king of Benares reigned at Ben&res,
an ascetic named Devala, who had resided for eight months in the
Him&laya country, desiring to reside near the city during the four
months of the rains, returned from the Him&laya for salt and vinegar.
Seeing two boys at the gate of the city, he asked them, "Where do
monks who come to this city spend the night?" "In the potter's
hall, Reverend Sir." So Devala went to the potter's hall, stopped at
the door, and said, "If it is agreeable to you, Bhaggava, I should like
to spend one night in your hall." The potter turned over the hall to
him, saying, "I have no work going on in the hall at night, and the hall
is a large one; spend the night here as you please. Reverend Sir."
No sooner had Devala entered the hall and sat down than another
ascetic named N&rada, returning from the Him&laya, asked the potter
for a night's lodging. The potter thought to himself, "The ascetic
who arrived first may or may not be willing to spend the night with
him; I will therefore relieve myself of responsibility." [40] So he
said to the ascetic who had just arrived, "Reverend Sir, if the ascetic
who arrived first approves, spend the night at his pleasure." So Narada
approached Devala and said, "Teacher, if it is agreeable to you, I
should like to spend one night here." Devala replied, "The hall is a
large one; therefore come in and spend the night on one side." So
^ Cf. the story of Jfitimanta and the Future Buddha in Jaiaka 497: iv. 388-389.
168 Book 1, Story 3. Dhammapada 3-4 [S.l.40^
N&rada went in and sat down behind the ascetic who had gone in
before him. Both exchanged friendly greetings.
When it was bedtime, NSrada noted carefully the place where
Devala lay and the position of the door, and then lay down. But
when Devala lay down, instead of lying down in his proper place, he
lay down directly across the doorway. The result was that when
Narada went out at night, he trod on Devala*s matted locks. There-
upon Devala cried out, "Who is treading on my locks?" Narada
replied, "Teacher, it is I." "False ascetic," said Devala, "you come
from the forest and tread on my locks." "Teacher, I did not know
that you were lying here; pardon me." Narada then went out, leav-
ing Devala weeping as if his heart would break.
Devala thought to himself, "I will let him tread on me when he
comes in also." So he turned around and lay down, placing his head
where his feet had been before. When Narada came in, he thought to
himself, "The first time I injured the teacher; this time I will go in
past his feet." The result was that, when Narada entered, he trod on
Devala's neck. Thereupon Devala cried out, " Who is that? " Narada
replied, "It is I, teacher." "False ascetic," said Devala, "the first
time you trod on my locks; this time you tread on my neck. I will
curse you." "Teacher, I am not to blame. I did not know that you
were lying in this position. When I came in I thought to myself, *The
first time I injured the teacher; this time I will go in past his feet.'
Pardon me." [41] "False ascetic, I will curse you." "Do not so,
teacher." But Devala, paying no attention to what Narada said,
cursed him all the same, saying.
The sun possesses a thousand rays and a hundred flames, is disj>eUer of darkness.
When the sun rises on the morrow, may yoiur head split into seven pieces.
Narada said, "Teacher, I told you it was not my fault. But in
spite of what I said, you have cursed me. Let the head of the guilty
man split into seven pieces, not that of the innocent." Thereupon
Narada pronounced the following curse.
The sun possesses a thousand rays and a hundred flames, is dispeller of darkness.
When the sirn rises on the morrow, may yoiur head split into seven pieces.
Now Narada possessed great supernatural power and could call to
miild eighty cycles of time, forty cycles in the past and forty in the
future. So considering, "On whom will the curse fall? " and perceiving
that it would fall on his brother-ascetic, he felt compassion for him, and
-N.1.484I Tis8a the Fat 169
therefore put forth the power of his magic and prevented the sun from
rising.
When the sun failed to rise, the citizens assembled before the gate
of the king's palace and wailed, "'Your majesty, the sun has not risen,
and you are king. Make the sun rise for us." The king surveyed his
own deeds, words, and thoughts, and seeing no impropriety, thought
to himself, "What can be the cause?" Suspecting that it might be
because of a quarrel of the monks, he inquired, "Are there any monks
in this city.^" "Your majesty, last evening there were some arrivals
at the potter's hall." [42] The king immediately went there with
torches carried before him, paid obeisance to Nfirada, seated himself
respectfully on one side, and said,
N&rada, the people of the Land of the Rose-Apple are unable to pursue their wonted
occupations.
Why is the world overspread with darkness? Tell me in answer to my question.
Nfirada told him the whole story. "For this reason," said he, "I
was cursed by this ascetic. So I cursed him back, saying, ' I am not
to blame; let the curse fall upon whichever of us is to blame.' But
when I had cursed him, I considered within myself, *Upon whom
will the curse fall?' and perceived that, as soon as the sun rose, the
head of my brother-ascetic would split into seven pieces. Therefore,
out of pity for him, I am not permitting the sun to rise." "But,
Reverend Sir, how can he escape destruction?" "He may escape
destruction by begging my pardon."
"Well then," said the king to Devala, "beg his pardon." Devala
replied, "Great king, this fellow trod on my matted locks and on my
neck; I will not beg pardon of this false ascetic." "Beg his pardon.
Reverend Sir; do not act thus." "Great king, I will not beg his
pardon." "Your head will split into seven pieces." "Nevertheless
I will not beg his pardon." "I am convinced that you will not beg his
pardon of your own free will," said the king. Thereupon, taking him
by the hands, feet, belly, and neck, the king compelled him to bow down
before Narada's feet. Nftrada said, "Rise, teacher, I pardon you."
Then said N&rada to the king, " Great king, since this ascetic does not
ask pardon of his own free will, [43] take him to a certain lake not
far from the city, put a lump of clay on top of his head, and make him
stand in the water up to his neck."
The king did so. Then said Nfirada to Devala, "Teacher, I will
put forth my magical power and cause the sun to rise. At that moment
170 Book ly Story 3. Dhammapada S-J^ [N.1.4S4-
duck in the Water, rise in a different place, and go your way/' As
soon as the sun's rays touched the lump of clay, it split into seven
pieces. Thereupon Devala ducked in the water, rose in a different
place, and ran away. End of Story of ttie Past.
When the Teacher had given this religious instruction, he said,
*' Monks, at that time the king was Ananda, Devala was Tissa, and
Narada was I myself; at that time also he was obstinate." Then he
addressed the Elder Tissa as follows, '^ Tissa, if a monk allows himself
to think, *So and So abused me. So and So struck me. So and So de-
feated me. So and So robbed me of my goods,' his hatred never ceases.
But if he does not cherish such thoughts, his hatred ceases." So say-
ing, he pronounced the following Stanzas,
3. ''He abuaed me» he struck me» he defeated me, he robbed me;
If any cherish this thought, their hatred never ceases.
4. ''He abused me, he struck me, he defeated me, he robbed me;
If any cherish not this thought, their hatred ceases.
»»
»»
1.4. "NOT HATRED FOR HATRED "^
For not by hatred. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
certain barren woman. [45]
It appears that a certain householder's son, on the death of his
father, did all the farm and household work by himself alone and took
care of his mother to boot. Now his mother said to him, "Dear son,
I will fetch you a young woman to wife." "Dear mother, speak not
thus; my sole desire is to care for you so long as you shall live." "Dear
son, you alone are doing all the farm and household work, and I am
not satisfied to have it so; let me fetch you a young woman to wife."
He protested time and again, and then held his peace.
The mother left the house, intending to go to a certain family
and fetch home the daughter of that family. Her son asked her, "To
what family are you going.? " "To such and such a family." He would
not let her go to the family she had in mind, but told her of a family
he liked better. So she went to the family he fancied, selected a wife
^ With this story cf. Stories xxi. 2 and z. 8 a and JdUikaa 510 and 513. Text:
N 1. 45-58.
-N.i.47«l ''Not haired for hatred'' 171
for her son, and having set the day, installed her in her son's house.
The woman turned out to be barren.
Then said the mother to the son, "^Son, you had me fetch you a
wife you yourself selected. Now she turns out to be barren. With-
out children a family [46] dies out, and the line is not continued.
Therefore let me fetch you another young woman to wife." "Enough
said, dear mother," replied the son; but the mother repeated her
request time and again. The barren wife heard the talk and thought
to herself, "It is certain that sons cannot disobey the words of their
mothers and fathers. Now if she fetches him a wife who is fruitful,
they will treat me like a slave. Suppose I were to fetch him a young
woman of my own selection?"
So the barren wife went to a certain family and selected a young
woman for him. But she inmiediately encountered the opposition <rf
the young woman's parents, who said to her, "Woman, what say you?"
The barren wife replied, "I am a barren woman, and without children
a family dies out. If your daughter gives birth to a son, she will be
mistress of the family and the wealth thereof. Therefore give your
daughter to me for my husband." She finally prevailed upon them to
grant her request, and taking the young woman with her, installed
her in her husband's house.
Then this thought occurred to her, "If my rival gives birth to a
son or a daughter, she alone will be mistress of the household. I
must see to it that she shall not give birth to a child." So the barren
wife said to her rival, "As soon as you have conceived a child in your
womb, pray let me know." "Very well," replied her rival. In
accordance with her promise, as soon as she had conceived, she told her
fellow-wife.
Now the barren wife was accustomed to give her rival a meal of
rice-porridge regularly every day with her own hand. [47] So along
with the food she gave her a drug to cause abortion. The result was
that her rival had a miscarriage. Again the second time the fruitful
wife conceived a child and informed the barren wife. And again her
fellow-wife did as before and brought about a miscarriage.
The women who lived in the neighborhood asked the fruitful wife,
"Is not your rival putting an obstacle in your way?" When she told
them the facts, they said to her, "You foolish woman, why did you do
this? This woman was afraid you would get the upper hand. So she
mixed a preparation to bring about a miscarriage and gave it to you.
Do not tell her again." Accordingly the third time the fruitful wife
172 Book i, Story 4. Dhammapada 6 [N.1.47^
said notliing to her rival. But the barren wife, seeing her belly, said to
her, "Why did you not tell me that you had conceived a child?'*
Said the fruitful wife, "It was you who brought me here, and twice
you have caused me to suffer a miscarriage; why should I tell you?"
"Now I am lost,'* thought the barren wife. Prom that time on she
watched to catch her rival off her guard. When the babe in the womb
was fully matured, she took advantage of an opportunity, mixed a
drug, and gave it to her. But because the babe in her womb was fully
mature, an abortion was out of the question, and the result was that the
child lodged across the neck of the womb. Immediately the mother
suffered acute pains and feared that her hour had come.
"You have killed me!" she cried. "It was you alone that brought
me here; it was you alone that killed my three children. Now I also
am going to die. When I have passed out of this existence, may I be
reborn as an ogress able to devour your children." And having made
this Earnest Wish, she died, [48] and was reborn in that very house
as a cat. The husband seized the barren wife, and saying to her, "It
was you who destroyed my family," beat her soundly with elbows,
knees, and otherwise. As the result of the beating she received, she
sickened and died, and was reborn in that very house as a hen.
So the fruitful wife was reborn as a cat, and the barren wife was
reborn as a hen. The hen laid eggs, and the cat came and ate them.
This happened three times. Said the hen, " Three times have you eaten
my eggs, and now you are seeking an opportunity to eat me too.
When I have passed out of this existence, may I be able to eat you and
your offspring." And having made this Earnest Wish, she passed out
of that existence, and was reborn as a leopardess. The cat was reborn
as a doe.
So the barren wife, at the end of her existence as a hen, was reborn
as a leopardess; and the fruitful wife, at the end of her existence as a
cat, was reborn as a doe. Thrice the doe brought forth yoimg, and
thrice the leopardess went and devoured the doe's offspring. When
the doe came to die, she said, "Thrice this beast has devoured my off-
spring, and now she purposes to devoiu* me too. When I have passed
out of this existence, may I be able to devour her and her offspring.'*
And having made this Earnest Wish, she was reborn as an ogress.
When the leopardess passed out of that existence, she was reborn at
Savatthi as a young woman of station.
So the fruitful wife, at the end of her existence as a doe, was reborn
as an ogress; and the barren wife, at the end of her existence as a
-N.i.5asl ''Not hatred for hatred'' 173
leopardess, was reborn at Sftvatthi as a young woman of station. When
the latter grew up, she was married and went to live with her husband's
family in a little settlement near the gate of the city. After a time she
gave birth to a son. The ogress disguised herself as a dear friend of the
yoimg woman and went to see her. "Where is my friend?" said the
ogress. "In the inner room; she has just given birth to a child/'
"Did she give birth to a son or a daughter? I should like to see her."
So saying, the ogress went in. While pretending to be looking at the
child, she seized him, devoured him, and then went out. Again a second
time she devoured a child of the young wife in the same way.
The third time the young wife was great with child she addressed
her husband, "Husband, in this place an ogress has devoured two sons
of mine and escaped. [49] This time I intend to go to the house of
my parents to give birth to my child."
Now at this time that ogress was away doing her tiun at drawing
water. (For Vessavana's ogresses take their turn at drawing water
from lake Anotatta, passing it along from the source. At the expira-
tion of tour or five months they are released; the others die of ex-
haustion.) The moment the ogress was released from her turn at
drawing water she went quickly to the young wife's house and in-
quired, "Where is my friend?" "Where you will not see her. There
is an ogress that devours every child she bears in this house, and there-
for, she has gone to the house of her parents." "She may go wherever
she likes, but she will not escape from me." Spurred on by an impulse
of hatred, the ogress dashed towards the city.
On the day appointed for the naming of the child the mother bathed
him, gave him a name, and then said to her husband, "Husband, now
we will go back to our own home." Accordingly she took the boy in
her arms and set out with her husband along the path leading through
the grounds of the monastery. When they reached the monastery
pool, the young wife gave the boy to her husband and bathed in the
pool. When she had finished her bath, her husband bathed in the
pool. While the husband was bathing, the wife remained near, giving
suck to her child.
Just then the ogress drew near. The young wife saw her coming
and recognized her. Immediately she screamed with a loud voice,
"Husband! husband! come quickly! come quickly! here is that
ogress ! " Not daring to wait until her husband came, [SO] she turned
and dashed into the monastery.
Now at this time the Teacher was preaching the Law in the midst
174 Book J, Story ^. Dhammapada 5 [N.i.50»-
of the congregation. The young wife laid her boy at the feet of the
Tathagata and said, "'I give you this child; spare the life of my son."
The deity Sumana, who resided in the embattled chamber over the
gate, prevented the ogress from entering. The Teacher addressed
the Elder Ananda, saying, ""Go, Ananda, summon that ogress within.'*
The Elder summoned her within. The young wife said, "Here she
comes, Reverend Sir." Said the Teacher, "Let her come; make no
noise."
When the ogress came and stood before him, the Teacher said,
" Why have you so done? Had you not come face to face with a Buddha
like me, you would have cherished hatred towards each other for an
aeon, like the Snake and the Mongoos,^ who trembled and quaked with
enmity, like the Crows and the Owls.* Why do you return hatred for
hatred? *Hatred is quenched by love, not by hatred." And when he
had thus spoken, he pronounced the following Stanza,
5. For not by hatred are hatreds ever quenched here in this world.
By love rather are they quenched. This is an eternal law. [51]
At the conclusion of the Stanza the ogress was established in the
Fruit of Conversion.
The Teacher said to the woman, "Give your child to this ogress."
"I am afraid to. Reverend Sir." "Fear not. You have no reason to
be alarmeki because of her." The young wife gave her child to the
ogress. The ogress kissed and caressed him, gave him back again to
his mother, and began to weep. The Teacher asked her, "Why do you
weep? " "Reverend Sir, in the past I have managed somehow or other
to get a living, but I have never had enough to eat. Now how am I
to live?" Then the Teacher comforted her, saying, "Do not worry."
And turning to the mother, he said, [52] "Take this ogress home with
you, let her live in your own house, and feed her with the choicest
rice-porridge."
So the young wife took the ogress home with her, lodged her on
the central rafter of the hut, and fed her with the choicest rice-porridge.
Now when the rice was threshed and the flail was raised, she feared that
it would strike her head. So she said to her friend, " I shall not be able
to live here any longer; lodge me elsewhere." She was lodged succes-
sively in the flail-hut, the water-chatty, the bake-house, the store-
room for nimbs, the dust-heap, and the village gate. But she refused
^ Panchatantra, Book v. Frame-story, Harvard Oriental Series, xiv., p. 181.
* Panchatantra, Book iii, Frame-story, ibidem, p. 90.
-N.i^M] ''Not hatred for hatred'' 175
to live in any of these places, saying, ** Here the flail rises as if it would
split my head in two; here boys empty out slops; here dogs lie down;
here boys attend to nature's needs; here they throw away sweepings;
here village boys practice fortune-telling." So they lodged her in a
quiet place by herself outside of the village, and there they brought
her the choicest rice-porridge.
The ogress said to her friend, ''This year there will be abundance
of rain; therefore plant your crops in a dry place. This year there will
be a drought; therefore plant your crops in a moist place." Other
people's crops were destroyed either by excessive moisture or by
drought, but the crops of the young wife flourished above measure.
People asked the young wife, "Woman, your crops are destroyed
neither by excessive moisture nor by drought. When you plant your
crops, you seem to know in advance whether the season will be wet or
dry. How is this?" The young wife repUed, "I have a friend, an
ogress, [53] who tells me whether the season will be wet or dry; and
I plant my crops according to her directions on high or low groimd.
Don't you see? Every day the choicest rice-porridge and other kinds
of food are carried out of our house; to her are they carried. Do you
also carry the choicest rice-porridge and other kinds of food to her, and
she will look after your crops also."
Straightway all the residents of the city rendered honor to her.
On her part, from that time forth, she looked after the crops of all.
And she received abundant gifts and a large retinue. Subsequently
she established the Eight Ticket-foods, which are kept up even to this
present day.
I. 5. THE QUARRELSOME MONKS OF KOSAMBI ^
But others do not understand. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference to
the monks of Kosambi.
1 ParaUels: Jdtaka 428: iii. 486-490; Vtnaya, Makd Vagga, x. 1-5: i. 837-S57;
Uddna, iv. 5 : 41-42. The story of the quarrel among the monks is almost word for
word the same as Jaiaka 428» which in turn is derived from the Vinaya. The story
of the Buddha's residence in Protected Forest with an elephant for his attendant is
for the most part an elaboration of Vinaya, i. 850-857. The story of the monkey
is an original touch of the redactor. The redactor follows the Vinaya account rather
than that of the Uddna. Text: N i. S^-^Q.
176 Book i, Story 6. Dhammapada 6 [N.i.53i«-
5 a. Quarrel among fhe monks
For at Kosambi, in Ghosita monastery, resided two monks, each
with a retinue of five hundred monks. Of the two monks, one was a
student of the Discipline, the other a preacher of the Law. One day
the preacher of the Law, after easing himself, left in a vessel what
remained of the water in which he had washed in the bathroom and
came out. Afterwards the student of the Discipline went [54] in and
saw the water. When he came out, he asked his companion, "Brother,
was it you that left the water?" "Yes, brother." "But do you not
know that it is a sin so to do.^" "Indeed I do not." "But, brother,
it is a sin." "Well then, I will make satisfaction for it." "Of course,
brother, if you did it unintentionally, inadvertently, it is no sin."
Thus the preacher of the Law came to look upon the sin as no sin.
Notwithstanding, the student of the Discipline said to his own
pupils, "This preacher of the Law, although he has committed sin,
does not realize it." They, seeing the pupils of the preacher of the
Law, said, "Your preceptor, although he has committed sin, does not
realize it." The preacher's pupils went and informed their own
preceptor. The preacher of the Law spoke thus, "This student of the
Discipline said before, *It's no sin.' Now he says, *It is a, sin.' He's
a liar." The preacher's pupils went and said, "Your teacher is a liar."
Thus did they foment a quarrel between the two. Then the student
of the Discipline, seizing the opportunity, pronounced sentence of
excommunication against the preacher of the Law for failing to recog-
nize his sin. Thenceforth even the supporters who furnished them the
Requisites formed two factions. Even the nuns receiving instruction,
even the protecting deities; their friends and intimates, the deities who
dwell in the sky ; beginning with these and extending to the world of
Brahma, all beings, even the unconverted, formed two factions.
The quarrel extended from the Realm of the Four Great Kings to the
Heaven of the Gods Sublime.
Now a certain monk drew near the TathSgata and told him that
those who pronounced the sentence of excommunication held the view
that the monk had been excommunicated according to law; [55]
but that the partisans of the excommunicated monk held the view that
he had been excommunicated contrary to law, and that the latter had
gathered round in support of him, in spite of the fact that those who
pronounced the sentence of excommunication forbade them to do so.
Twice the Exalted One sent word, "Let them be united," and received
-N. 1.5618] The quarreUome monks of Kosambi 177
the reply, "Venerable Sir, they refuse to be united." The third time
he exclaimed, *'The congregation of monks is rent asunder! The con-
gregation of monks is rent asimder!" So saying, he went to them and
pointed out to those who had pronounced sentence of excommunica-
tion the wrong involved in their act, and to those who had failed to
recognize sin the wrong involved in theirs. Again he enjoined upon
them the holding of fast-day and other ceremonies right there within
the boundary, and laid down the rule that those who quarreled in re-
fectories and elsewhere were to occupy separate seats in the refectory.
Hearing that they were quarreling again, he went to them, and
b^finning his discourse with the words, *^ Enough, monks! No quar-
reling!'' he continued, "Monks, quarrels, strifes, contentions, dis-
putes, — all these are improfitable. For because of a quarrel even a
tiny quail brought about the destruction of a noble elephant.'' And
he told the Birth-Story of the Tiny Quail.^ Continuing, he said:
"Monks, be united; engage not in disputes. For because of a dispute
many thousand quails lost their lives." And he told the Birth-Story
of the Quails.'
But in spite of this they paid no attention to his words, and a cer-
tain heretical teacher, who wished the Tathfigata to be relieved of
annoyance, said to him, "Reverend Sir, let the Exalted One, the Lord
of Truth, remain at home. Reverend Sir, let the Exalted One live a
life of inaction and ease in this present world. [56] We shall make
ourselves notorious by our quarrels, strifes, contentions, and disputes."
Thereupon the Tathfigata told the following Story of the Past:'
"Once upon a time, monks, Brahmadatta reigned at Ben&res as
king of Kfisi. Brahmadatta fought against Dighati Kosala, took away
his kingdom, and killed him while he was living in disguise. Dighati's
son. Prince Digh&vu, although he knew that Brahmadatta was the
murderer of his father, spared his life. Thenceforth they were at peace
' with each other. Such, monks, is said to have been the patience and
. gentleness of these kings who took scepter and sword. How much
more, monks, should you, who have retired from the world under a
Law and Discipline so well taught, let your light so shine in this world
as to be known of men as patient and gentle." Thus did the Teacher
admonish them.
» Jdtaka S57: ui. 174-177.
* Jdiaka SS: i. 20S-210. Cf. PanehdOanira, Book ii. Frame-story.
' For a translation of the complete version of this beautiful story, see Sacred
Books cf the East, xvil (Vinaya Texts), pp. 29S-305.
178 Book 1, Story 5. Dhammapada 6 [N.i.56i»-
But in spite of his admonition he was unable to reunite them.
Thereupon, unhappy because of the crowded conditions under which
he lived, he reflected, "Under present conditions I am crowded and
jostled and hve a life of discomfort. Moreover, these monks pay no
attention to what I say. Suppose I were to retire from the haunts of
men and live a life of solitude."
After making his roxmd for ahns in Kosambi, without bidding the
Congregation of Monks farewell, he took his own bowl and robe, and
went quite alone to the village of Balaka, the salt-maker, where he
discoursed to the Elder Bhagu on the solitary life; thence he went to
Eastern Bamboo Deer-park, where he discoursed to the three youths
of station on the bliss of the sweets of concord; [57] and from there he
went to Parileyyaka. There, at the foot of a beautiful Sal-tree, ia
Protected Forest, near Parileyyaka, the Exalted One spent the rainy
season pleasantly, attended by the elephant Parileyyaka,
When the lay brethren resident at Kosambi went to the monastery
and failed to see the Teacher, they asked, " Reverend Sirs, where has
the Teacher gone?" "To Parileyyaka Forest." "For what reason?"
"He strove to reunite us, but we would not be reunited." "Do you
mean. Reverend Sirs, that after receiving admission as monks at the
hands of the Teacher, you refused to agree when he asked you to do
so?" "Precisely so, brethren." People said, "These monks, after
receiving admission at the hands of the Teacher, were unwiIUng to
patch up their differences when the Teacher asked them to do so. It's
all their fault that we were unable to see the Teacher. To these monks,
assuredly, we will neither give seats nor offer respectful salutations or
other civilities." And from that time on they showed them not so
much as a sign of civility.
The monks got so little food that they were nearly famished, and
it required only a few days to bring them to a better state of mind.
Then they confessed their sins, one to another, asked to be pardoned,
and said, "Brethren, we are reconciled; be to us as before." "Rev-
erend Sirs, have you begged the Teacher's pardon?" "No, we have n't,
brethren." *'WelI then, beg the Teacher's pardon, and as soon as the
Teacher has pardoned you, we will be to you as before." But as the
rainy season was then at its height, they were unable to go to the
Teacher and spent the rainy season very uncomfortably. The Teacher,
however, spent the time pleasantly, attended by an elephant. For
this elephant, of noble breed, left his herd [58] and entered the forest
ior the sole purpose of having a pleasant time. As it is said.
-N.1.5914] The quarrelsome monks of Kosambi 179
5 b. The Buddha, fhe elephanti and fhe monkey
''Here I live, crowded by elephants, female elephants, elephant
calves, and young elephants. They have chewed off the tips of the
grass I eat; they eat branch after branch I break down; they muddy
the water I have to drink. Whenever I plunge into the water, or come
up out of the water, the female elephants come and rub against my
body. Suppose I were to retire from the herd and live all alone."
So then this noble elephant withdrew from the herd and drew near
to P&rileyyaka, to Protected Forest, to the foot of the beautiful
S&l-tree; even to where the Exalted One was, thither did he draw near.
And when he had drawn near and paid obeisance to the Exalted One,
he looked all about for a broom. And seeing none, he smote with his
foot the beautiful S&l-tree below and hewed away with his trunk
at the S&l-tree above. And taking a branch, he then swept the
ground.
Then he took a water-pot in his trunk and procured drinking-water.
And as hot water was required, he prepared hot water. (How was that
possible?) First he produced sparks with a fire-drill which he worked
with his trunk; then he dropped sticks of wood on the sparks. Thus
did he kindle a fire. In the fire he heated small stones; these he rolled
along with a stick and dropped into a little depression in the rock.
Then, lowering his trunk and finding the water hot enough, he went
and made obeisance to the Teacher. The Teacher asked, ''Is your
water hot, Pfirileyyaka?" and went there [59] and bathed. After
that the elephant brought various kinds of wild fruits and presented
them to the Teadher.
Now when the Teacher enters the village for alms, the elephant
takes his bowl and robe, puts them on top of his head, and accom-
panies him. When the Teacher reaches the vicinity of the village, he
bids the elephant bring him his bowl and robe, saying, " Pftrileyyaka,
farther than this you are not permitted to go. Fetch me my bowl and
robe." The Teacher then enters the village, and the elephant stands
right there until he returns. When the Teacher returns, the elephant
advances to meet him, takes his bowl and robe just as he did before,
deposits them in the Teacher's place of abode, pays him the usual
courtesies, and fans him with the branch of a tree. At night, to ward
off danger from beasts of prey, he takes a big club in his trunk, says
to himself, "I'll protect the Teacher," and back and forth in the in-
terstices of the forest he paces until sunrise. (From that time forth.
180 Book i. Story 5. Dhammapada 6 [N.1.5914-
we are told, that forest was called "Protected Forest/*) When the
sun rises, the elephant gives the Teacher water wherewith to bathe
his face, and in the manner before related performs all of the other
duties.
Now a monkey saw the elephant up and doing each day, perform-
ing the lesser duties for the Tathagata, and he said to himself, "I'll
do something too." One day, as he was running about, he happened
to see some stick-honey free from flies. He broke the stick off, took
the honey-comb, stick and all, broke off a plantain-leaf, placed the
honey on the leaf, [60] and offered it to the Teacher. The Teacher
took it. The monkey watched to see whether or not he would eat it.
He observed that the Teacher, after taking the honey, sat down with-
out eating. "What can be the matter?" thought he. He took hold
of the stick by the tip, turned it over and over, carefully examining it
as he did so, whereupon he discovered some insect's eggs. Having
removed these gently, he again gave the honey to the Teacher. The
Teacher ate it.
The monkey was so delighted that he leaped from one branch to
another and danced about in great glee. But the branches he grasped
and the branches he stepped on broke off. Down he fell on the stump
of a tree and was impaled. So he died. And solely because of his
faith in the Teacher he was reborn in the World of the Thirty-three
in a golden mansion thirty leagues in measure, with a retinue of a
thousand celestial nymphs.
It became known over all the Land of the Rose-apple that the
Teacher was residing in Protected Forest, attended by a noble ele-
phant.^ From the city of Savatthi, Anathapindika, Visakha, the emi-
nent female lay disciple, and other such great personages sent the
following message to the Elder Ananda,
"Reverend Sir, obtain for us the privilege of seeing the Teacher."
Likewise five hundred monks residing abroad approached the Elder
Ananda at the close of the rainy season and made the following re-
quest, "It is a long time, Ananda, since we have heard a discourse on
the Law from the lips of the Exalted One. We should like, brother
Ananda, if you please, to have the privilege of hearing a discourse on
the Law from the lips of the Exalted One."
So the Elder took those monks with him and went to Protected
Forest. When he reached the forest, he thought to himself, "The
* Cf. Story xxiii. 7.
-N.i.62iol The quarrelsome monks of Kosambi 181
Tathfigata has resided in solitude for a period of three months. It is
therefore not fitting that I should approach him all at once with so
many monks as these." [61] Accordingly he left those monks out-
side and approached the Teacher quite alone. When the elephant
Pfirileyyaka saw the Elder, he took his staff and rushed forward.
The Teacher looked around and said to the elephant, "Come back,
Pftrileyyaka; do not drive him away. He is a servitor of the Bud-
dha." The elephant immediately threw away his staff and requested
the privilege of taking the Elder's bowl and robe. The Elder refused.
The elephant thought to himself, "K he is versed in the rules of
etiquette, he will refrain from placing his monastic requisites on the
stone slab where the Teacher is accustomed to sit." The Elder placed
his bowl and robe on the ground. (For those who are versed in the
rules of etiquette never place their own monastic requisites on the
seat or bed of their spiritual superiors.) The Elder, after saluting
the Teacher, seated himself on one side.
The Teacher asked him, "Did you come alone?" The Elder in-
formed him that he had come with five hundred monks. "But where
are they?" asked the Teacher. "I did not know how you would
feel about it, and therefore I left them outside and came in alone."
"Tell them to come in." The Elder did so. The Teacher exchanged
friendly greetings with the monks. Then the monks said to the
Teacher,
"Reverend Sir, the Exalted One is a delicate Buddha, a deli-
cate prince. You must have endured much hardship, standing
and sitting here alone as you have during these three months. For
of course you had no one to perform the major and minor duties for
you, no one to offer you water for bathing the face or to perform any
of the other duties for you." The Teacher replied,
" Monks, the elephant P&rileyyaka performed all of these offices
for me. For one who obtains such a companion as he may well live
alone; did one fail to find such, [62] even so the life of solitude were
better for him." So saying, he pronoimced these three Stanzas in the
Naga Vagga,
328. Should one find a prudent companion to walk with, an upright man and steadfast.
Let one walk with him, joyful, mindful, overcoming all dangers.
329. Shoidd one not find a prudent companion to walk with, an upright man and stead-
fast.
Then like a king renouncing the kingdom he has conquered, let one walk alone.
Like an elephant roaming at will in an elephant-forest.
182 Book ly Story 6. Dhammapada 6 [N.i.62ii-
330. The life of solitude is better; one caxmot be friends with a simpleton;
Let a man live in solitude, and do no evil deeds,
Taking his ease, like an elephant roaming at will in an elephant-forest.
At the conclusion of the Stanzas the five hundred monks were
established in Arahatship.
The Elder Ananda then delivered the message sent by An&tha-
pindika and the rest, saying, '^Reverend Sir» fifty million Noble Dis-
ciples headed by An&thapindika desire your return." "Very well,"
said the Teacher, "take bowl and robe." Causing them to take bowl
and robe, he set out. The elephant went and stood crosswise on the
road. "Reverend Sir, what is the elephant doing?" "Monks, he
desires to give alms to you. For a long time he has served me; it is
not right to hurt his feelings. Turn back, monks!" The Teacher
and the monks [63] turned back. The elephant entered the forests
gathered bananas and various other fruits, heaped them together, and
on the following day gave them to the monks. The five himdred monks
were imable to dispose of them all. When they had finished eating,
the Teacher took bowl and robe and set out. The elephant, threading
his way through the monks, went and stood crosswise in front of the
Teacher.
"Reverend Sir, what is the elephant doing?" "Monks, having
sped your parting, he desires to make me turn back." Said the Teacher
to the elephant, " Parileyyaka, I am going now, never to return. You
cannot hope in this existence to enter into states of trance, or to attain
Spiritual Insight, or the Paths, or the Fruits. Halt!" When the ele-
phant heard that, he thrust his trunk into his mouth and retreated
very slowly, weeping as he went. (Could he have made the Teacher
turn back, he would have cared for him in the very same way to the
end of his days.)
Now when the Teacher reached the vicinity of the village, he said,
"Parileyyaka, farther than this it is unsafe for you to go. The habi-
tations of men are fraught with danger to you. Halt!" The elephant
halted where he was and wept. As the Teacher slowly passed out of
sight, he died of a broken heart. Through faith in the Teacher he
was reborn in the World of the Thirty-three in a golden mansion thirty
leagues in measure, with a retinue of a thousand celestial nymphs.
God Parileyyaka was his name.
The Teacher arrived in due course at Jetavana. The monks of
Kosambi, [64] hearing of the Teacher's return to Savatthi, went
thither to beg his pardon. The king of Kosala, hearing that the quar-
-N.i.66io] The quarrelsome monks of Kosambi 183
relsome monks of Kosambi had come to S&vatthi, approached the
Teacher and said, *' Reverend Sir, I'll not allow those monks to come
into my country." *' Great king, these monks are good men; only
because of a dispute they had with each other they paid no attention
to my words. Now they are coming to beg my pardon; let them come,
great king." An&thapin^ika also said, ''I'll not allow those monks
to enter the monastery." But the Teacher took issue with him as he
had with the king, and he was silent.
Now when those monks reached S&vatthi, the Exalted One gave
orders that separate lodging should be prepared and given to them.
The other monks neither sit nor stand in their company. One after
another those who come ask the Teacher, "Where, Reverend Sir,
are the quarrelsome monks of Kosambi?" The Teacher points them
out, saying, "There they are!" "There they are! There they are!"
One after another those who come point their fingers at them, until
for shame they are unable to lift their heads. Then they threw them-
selves at the feet of the Exalted One and asked him to pardon them.
Said the Teacher,
"Monks, grievous was the sin you conmiitted when, after receiving
admission as monks at the hands of a Buddha like me, in spite of my
efforts to reconcile you, you refused to obey my words. Even wise
men of old hearkened to the admonition of their mother and father
under sentence of death, [65] disobeyed it not, even while their par-
ents were being deprived of life, and afterwards established their
sovereignty over two kingdoms." So saying, he related the Kosambika
J&taka once more, concluding as follows,
"Thus, monks. Prince Digh&vu, even while his mother and father
were being deprived of life, disobeyed not their admonition and after-
wards, obtaining Brahmadatta's daughter in marriage, bore sway over
the two kingdoms of K&si and Kosala. You, however, disobeyed my
words, and thereby committed a grievous sin." So saying, he pro-
noimced the following Stanza,
6. But others do not understand that we must here control ourselves;
Yet let them understand this, and straight dissensions cease. [66]
At the conclusion of the Stanza the assembled monks were estab-
lished in the Fruit of Conversion.
184 Book 1, Story 6. Dkammapada 7-8 [N.i.66»-
1. 6. kAla junior and kala senior »
Whoever lives looking for pleasure. This religious instruction was
given by the Teacher while he was in residence near the city Setavya
with reference to Kala junior and Kala senior, CuUa K&la and Maha
Kala.
For Culla K&ja, Majjhima K&la, and Maha Kala were three house-
holders who lived in Setavya, and they were brothers. Culla Kala
and Mah& Kaia, the oldest and youngest respectively, used to travel
abroad with their caravan of five hundred carts and bring home goods
to sell, and Majjhima Kala sold the goods they brought. Now on a
certain occasion the two [67] brothers, taking wares of various kinds
in theip five hundred carts, set out for Savatthi, and halting between
Savatthi and Jetavana, unharnessed their carts.
At eventide Mah& Kala saw Noble Disciples, residents of Savatthi,
with garlands and perfumes in their hands, going to hear the Law.
"Where are they going?" he asked. Receiving the answer that they
were going to hear the Law, he thought to himself, "I will go too."
So he addressed his youngest brother, "Dear brother, keep watch
over the carts; I am going to hear the Law." So saying, he went and
paid obeisance to the Tathagata and sat down in the outer circle
of the congregation.
On that day the Teacher preached the Law in orderly sequence
with reference to Maha Kala's disposition of mind, and quoting the
Sutta on the Aggregate of Suffering, and other Suttas, discoursed
on the sinfulness and folly and contamination of sensual pleasures.
Maha Kala, after listening to the discourse, thought to himself, " So
a man must needs leave aJ things behind him when he goes hence.
When a man goes to the world beyond, neither wealth nor kinsmen can
follow him. Why should I continue to live the life of a householder?
I will become a monk." Accordingly, when the multitude had paid
obeisance to the Teacher and departed, he requested the Teacher to
receive him into the Order.
"Have you no kinsman of whom it is proper that you should ask
permission?" inquired the Teacher. "I have a younger brother.
Reverend Sir." "Ask his permission." "Very well, Reverend Sir."
So Maha K&la went to Culla Kala and said to him, "Dear brother,
* Derived from this story are Thera-Gathd Commentary, cxxxvi, and Rogers,
BtMhaghosha's Parables, iv, pp. 25-81. Text: N i. 66-77.
-N.1.699] Kala junior and Kala senior 185
receive all this wealth." [68] "But you, brother?" "I intend to
retire from the world under the Teacher." Culla Ksla used all manner
of arguments to dissuade his brother from carrying out his intention,
but in vain. Finally he said to him, "Very well, master; do as you
wish." So Mah& K&la went and became a monk under the Teacher.
Culla K&la likewise became a monk. But the thought in Culla
Kala's mind was, "After a time I will return to the world and take my
brother with me."
Somewhat later Mah& Kftla made his full profession, and ap-
proaching the Teacher, asked him, "How many duties are there in
this Religion?" The Teacher informed him that there were two.
Said Mah& Kfila, "Reverend Sir, since I became a monk in old age,
I shall not be able to fulfill the Duty of Study, but I can fulfill the
Duty of Contemplation." So he had the Teacher instruct him in the
Pure Practice of a Burning-grounder, which leads to Arahatship. At
the end of the first watch, when everyone else was asleep, he went to
the burning-ground; and at dawn, before anyone else had risen, he
returned to the monastery.
Now the keeper of the burning-ground, a certain woman named
K&ll, whose duty was to bum the bodies of the dead, saw the Elder
as he stood up and sat down and walked about. And she thought to
herself, "Who can this be that comes here? I will find out about him."
But she was imable to find out what she wished to find out about him.
So one night she lighted a lamp in the hut of the burning-ground, and
taking son and daughter with her, hid herself on one side of the burn-
ing-ground. When she saw the Elder approach, she approached him,
paid obeisance to him, and asked him, "Reverend Sir, does our
noble monk reside in this place?" "Yes, lay sister." "Reverend Sir,
[69] those that reside in a burning-ground have certain rules to ob-
serve." The Elder did not say, "Do you think I shall observe any
rules of your telling?" Instead he said, "What ought I to do, lay
sister?"
Said the keeper of the buming-groimd, "Reverend Sir, they that
reside in a burning-ground are bound to declare the fact to the
keepers of the burning-ground, to the Chief Elder at the monastery,
and to the village headman." "Why?" "Thieves who commit depre-
dations, when pursued by lawful owners of property, frequently flee
to a burning-ground and leave their spoils there; then the owners
come and threaten residents of the burning-ground with harm. But
if the authorities are duly informed, they can avert trouble by saying.
186 Book ly Story 6. Dhammapada 7-8 [N.i.69»-
* We know for a fact that this reverend monk has resided here for such
and such a length of time; he is no thief/ For this reason you are
boimd to declare your intention to the authorities I have mentioned."
Mah& Kala then asked, ^'Is there anything else I ought to do?"
"Reverend Sir, so long as your reverence resides in a buming-groimd,
you must abstain from fish, flesh, sesame, flour, oil, and molasses.
You must not sleep by day. You must not be slothful. You must
live with high resolve, exerting all the powers of your will, avoiding
double-dealing and deceit. At eventide, when all are asleep, you must
leave the monastery and come here; at dawn, before any have risen,
you must return to the monastery.
"In case. Reverend Sir, while you reside in this burning-ground,
you succeed in reaching the goal of the Religious Life, and they bring
a dead body here and cast it away, I wiU place it on the funeral pyre,
and rendering the usual honors with perfumes and garlands, I will
perform the funeral rites over the body. K you do not succeed, I will
light the pyre, drag the body along with a stake, [70] throw it outside,
chop it to pieces with an axe, throw the pieces into the fire, and bum
it." The Elder said to her, "Very well, woman. But in case you
should see a corpse which you think would afford me a suitable Subject
of Meditation on Material Form, be good enough to tell me." " Veiy
well," said she, promising him to do so.
In accordance with his intention the Elder Mah& Kfila performed
his meditations in the burning-ground. The Elder Culla Kala, how-
ever, busy and active, thinking always of the house-life, remembering
son and wife, said to himself, "It is an excessively diflScidt task my
brother is engaged in."
Now a certain young woman of station was attacked by a disease,
and the very moment the disease attacked her, she died, at eventide,
without a sign of withering or weariness. In the evening her kinsfolk
and friends brought her body to the burning-groimd, with firewood,
oil, and other requisites, and said to the keeper of the burning-ground,
"Bum this body." And paying the keeper the usual fee, they turned
the body over to her and departed. When the keeper of the burning-
ground removed the woman's dress and beheld her beautiful golden-
hued body, she straightway thought to herself, "This corpse is a suit-
able Subject of Meditation to show to his reverence." So she went
to the Elder, paid obeisance to him, and said, "I have a remarkably
good Subject of Meditation; pray look at it, Reverend Sir."
"Very well," said the Elder. So he went and caused the dress
-N. 1.7271 Kala junior and Kdlfl senior 187
which covered the corpse to be removed, and surveyed the body from
the soles of the feet to the tips of the hair. Then he said, [71] "Throw
this beautiful golden-hued body into the fire, and so soon as the
tongues of fire have laid hold of it, please tell me/' So saying, he went
to his own place and sat down.
The keeper of the burning-ground did as she was told and went'
and informed the Elder. The Elder came and surveyed the body.
Where the flames had touched the flesh, the color of her body was
like that of a mottled cow; the feet stuck out and himg down; the
hands were curled back; the forehead was without skin. The Elder
thought to himself, "This body , which but now caused those who looked
thereon to forget the Sacred Word, has but now attained decay, has
but now attained death.*' And going to his night-quarters, he sat
down, discerning clearly Decay and Death.
Impermanent are all existing things. It is their nature to come into existence and
to decay.
They come into existence and perish. It is well when they have ceased to be.^
Having recited this Stanza, Mah& Kala developed Spiritual In-
sight and attained Arahatship, together with the Supernatural
Faculties.
When Mah& Kftla attained Arahatship, the Teacher, surrounded
by the Congregation of Monks, traveling from place to place, arrived
at Setavya and entered the SimsapS. forest. Culla Kfila's wives, hear-
ing that the Teacher had arrived, thought to themselves, "Now we
shall recover our husband." So they sent and invited the Teacher.
Now when a visit is expected from the Buddhas, it is customary to
prepare a seat in a place which is not circimiscribed, and in order to
insure that this shall be done, it is customary for a single monk to go
in advance and give warning. For the Seat of the Buddhas must be
set in the midst, [72] on the right of the Buddha must be placed the
seat of the Elder Sariputta, on his left that of the Elder MahS. Moggal-
l&na, and next to these on both sides must be arranged the seats for the
Congregation of Monks. Therefore the Elder Maha Kala, standing
in the place where the bowls and robes were kept, sent forth Culla
Kala, saying, "You go in advance and give warning to arrange the
seats."
From the moment the members of the household caught sight of
Culla K&la, they made a jest of him, putting the low seats at the ends
» Digha, ii. 157 »"•.
188^ Book ly Story 6. Dhammapada 7-8 [N. 1.727-
where the Elders of the Assembly were to sit, and the high seats where
the novices were to sit. Culla K&la said to them, *'Do not arrange
the seats thus; do not put the low seats above and the high seats
below." But the women, pretending not to hear him, said, "What
are you doing here, walking about? What right have you to give
orders about the arrangement of the seats? By whose leave did you
become a monk? Who made a monk of you? What made you come
here?"
And having thus made a mock of him, they tore off his imder and
upper garments, clothed hhn with white garments instead, placed a
garland-coil on his head, and packed him off, saying, "Go fetch the
Teacher; we will arrange the seats." Now those who have been
monks but a short time, and have returned to the world before keep-
ing a single residence, are without a sense of shame. Therefore Culla
Kala, free from any anxiety on the score of his clothing, went to the
Teacher, paid obeisance to him, and taking with him the Congr^ation
of Monks presided over by the Buddha, returned.
When the Congregation of Monks had finished their meal, Mah&
Kala's wives thought to themselves, "Culla Kala's wives recovered
their husband; let us also recover ours." [73] Accordingly they in-
vited the Teacher for the following day. But on this occasion a
different monk came to arrange the seats, and so Maha Kala's wives
failed of an opportunity to embarrass him. When they had seated
the Congregation of Monks presided over by the Buddha, they pre-
sented them with food. Now Culla Kala had two wives, Majjhima
Kala had four, and Maha Kala had eight. Those of the monks who
desired to eat sat down and ate their meal; those who desired to go
out arose and went out. The Teacher sat down and ate his meal.
When he had finished his meal, those women said to him, "Reverend
Sir, Maha Kala will pronounce the formula of thanksgiving and then
return; you go on ahead." The Teacher said, "Very well," and went
on ahead.
When the Teacher reached the village gate, the Congr^ation of
Monks were offended and said, "What a thing for the Teacher to do!
Did he do it wittingly or imwittingly? Yesterday Culla Kala came
in advance, and that was the end of his monastic life. But to-<iay a
different monk came in advance, and nothing of the sort happened."
The Teacher sent Maha Kala back and continued on his way. Said
the monks, "The monk Maha Kala is virtuous and upright. Will
they put an end to his monastic life?"
-N.i.77«il Kala junior and Kala senior 189
Hearing their words, the Teacher stopped and asked them, '^What
is it you are saying, monks?" When they told him, he said, "But,
monks, you do not think that Maha K&la is like CuUa K&la?" "Yes,
Reverend Sir; CuUa Kfila has two wives, but Mah& K&la has eight.
If his eight wives gather about him and seize him, what can he do.
Reverend Sir? " Said the Teacher, " Monks, do not speak thus. Culla
K&la lives a busy and active life and allows his thoughts to dwell on
many pleasing objects. My son [74] Maha K&la, on the other hand,
does not live looking for pleasiu^, but is inmiovable, like a mountain
of solid rock." So saying, he pronoimced the following Stanzas,
7. Whoever lives looking for pleasure, exercising no restraint over his senses.
Immoderate in his enjoyments, indolent, inert.
Him M&ra overpowers, even as the wind overpowers a tree of little strength.
8. Whoever lives looking not for pleasure, exercising restraint over his senses,
Moderate in his enjoyments, endowed with faith, exerting the power of his will.
Him M&ra does not overpower, even as the wind does not overpower a mountain
of rock. [77]
Mah& K&la's former wives surrounded him and said to him, "By
whose leave did you become a monk? Will you now become a house-
holder?" Having said this and much more to the same effect, they
sought to strip him of his yellow robes. But the Elder, divining their
intention, rose from the seat where he had been sitting and flew
upwards by his supernatural power, rending the peak of the pagoda
asunder. And having soared through the air, he descended to the
groimd as the Teacher spoke the concluding words of the Stanzas,
praising the golden body of the Teacher and paying obeisance at the
feet of the Tathfigata.
I. 7. DEVADATTA WEARS AN UNBECOMING ROBE »
Whoever J not free from impurity. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Devadatta*s assumption of the yellow robe at R&jagaha.
For on a certain occasion the two Chief Disciples, each with a retinue
of*five hundred monks, took leave of the Teacher and went from
Jetavana to Rajagaha. The residents of Rajagaha united by twos and
threes and in larger groups and gave alms in accordance with the
custom of giving alms to visitors. Now one day Venerable S&riputta
» Cf. Jdiaka 221: ii. 196-199. Text: N i. 77-S3.
190 Book ly Story 7. Dhammapada 9-10 [N.i.78i-
said, in making the Address of Thanksgivings [78] "Lay brethren,
one man himself gives alms, but does not urge another to give; that
man receives in succeeding states of existence the blessing of wealth,
but not the blessing of a retinue. Another man urges his neighbor to
give, but does not himself give; that man receives in succeeding states
of existence the blessing of a retinue, but not the blessing of wealth.
Another man neither himself gives alms nor urges others to give; in
succeeding states of existence that man receives not so much as a
bellyful of sour rice-gruel, but is forlorn and destitute. Yet another
both himself gives alms and urges his neighbor to give; that man in
succeeding states of existence, in a hundred states of existence, in a
thousand states of existence, in a hundred thousand states of existence,
receives both the blessing of wealth and the blessing of a retinue."
Thus did Venerable S&riputta preach the Law.
A certain wise man heard him and thought to himself, ''Sir, the
preaching of the Law is indeed a wonderful thing; well has the means
of happiness been expounded. It behooves me to do works of merit
productive of these two Attainments." So he invited the Elder to
take a meal with him, saying, "Reverend Sir, accept my hospitality
for to-morrow." "How many monks have you need of, lay disciple?"
"But how many monks are there in your retinue. Reverend Sir?"
"A thousand, lay disciple." "Bring all your monks with you to-
morrow and accept my hospitality, Reverend Sir." The Elder accepted
the invitation.
The lay disciple went through the street of the city urging others
to give alms, saying, "Men and women, I have invited a thousand
monks. How many monks will you be able to provide with food?
how many will you?" The people promised to provide food, each
according to his means, saying, [79] "We will give to ten; we will give
to twenty; we will give to a hundred." The lay disciple then directed
them to bring their offerings to one place, saying, " Well then, let us
assemble in one place and cook the food as one body. All of you bring
together in one place the sesame, rice, ghee, molasses, and other
articles of food."
Now a certain householder presented a perfumed yellow robe worth
a hundred thousand pieces of money, saying, "If your combined alms
prove insuflScient, sell this and devote the proceeds to supplying the
deficiency; if they are sufficient, you may give it to whatever monk you
please." The combined offerings proved sufficient for the householder's
purpose; there was nothing lacking. The lay disciple therefore said
t
-N.i.80wl Devadatta wears an unbecoming robe 191
to the men, "Honorable Sirs, this yellow robe, given by a certain
householder for such and such a purpose, is superfluous. To whom
shall we give it?*'
Some said, "Let us give it to the Elder Sftriputta." Others said,
"The Elder Sfiriputta has a way of coming and going when the crops
are ripe. But Devadatta is our constant companion, both on festival
days and on ordinary days, and is ever ready like a water-pot. Let us
give it to him.'' After a long discussion it was decided by a majority
of four to give the robe to Devadatta. So they gave the robe to
Devadatta. Devadatta cut it in two, fashioned it, dyed it, put one
part on as an undergarment and the other as an upper garment, and
wore it as he walked about. When they saw him wearing his new
robe, they said, "This robe does not become Devadatta, but does
become the Elder S&riputta. Devadatta is going about wearing under
and upper garments which do not become him." [80]
Now a certain monk who lived in foreign parts came from R&jagaha
to S&vatthi, and when he had paid obeisance to the Teacher and
expressed his pleasure at seeing him, the Teacher asked him about the
well-being of the two Chief Disciples. The monk thereupon told him
the whole episode of the robe from beginning to end. Said the Teacher,
"Monks, this is not the first time Devadatta has worn robes unbecom-»
ing to him; in a previous state of existence also he wore robes which
did not become him." So saying, he related the following
7 a. Story of the Past : The elephant-hunter and the noble elephant
Once upon a time, when Brahmadatta ruled at Benftres, there
dwelt at Ben&res a certain elephant-hunter who made a living by
killing elephants and marketing their tusks, claws, entrails, and solid
flesh. Now in a certain forest several thousand elephants found
pasture. One day, when they went to the forest, they saw some
Private Buddhas. From that day, both going and coming, they fell
down on their knees before the Private Buddhas before proceeding
on their way.
One day the elephant-hunter saw their actions. Thought he, "It
is only with great diflSculty that I can kill these beasts. But every
time they come and go they pay obeisance to the Private Buddhas.
What is it they see that makes them pay obeisance?" Coming to the
conclusion that it was the yellow robe, he thought to himself, "I too
ought to get a yellow robe immediately." So he went to a pool used
192 Book 1, Story 7. Dkammapada 9-10 [N.l.a
by a certain Private Buddha, and while the latter was bathing and
his robes lay on the bank, stole his robes. Then he went and sat down
on the path by which the elephants came and went, with a spear in
his hand and the robe drawn over his head. The elephants saw him,
and taking him for a Private Buddiia. paid obeisance to him, and then
went their way. The elephant which came last of all he killed with a
thrust of his spear. And taking the tiisks and other parts which were
of value and burj'ing the rest of the dead animal in the ground, he
departed. [81]
Later on the Future Buddha, who had been reborn as an elephant,
became the leader of tlie elephants and the lord of the herd. At that
time also the elephant-hunter was pursuing the same tactics as before.
The Great Being observed the diminution of his retinue and asked,
"Where do these elephants go that tliis herd has become so small?"
"That we do not know, master." The Great Being thought to himself.
"Wherever they go, they must not go without my permission." Then
the suspicion entered his mind, "The fellow who sits in a certain place
with a yellow robe drawn over his head must be causing the trouble;
he will bear watching."
So the leader of the herd sent the other elephants on ahead and
brought up the rear himself, walking very slowly. When the rest of
the elephants had paid obeisance and passed on, the elephant-hunter
saw the Great Being approach, whereupon he gathered his robe together
and threw his spear. The Great Being fixed his attention as he
approached, and stepping backwards, avoided the spear. "This is
the man who killed my elephants," thought the Great Being, and
forthwith sprang forwards to seize hini. But the elephant-hunter
jumped behind a certain tree and crouched down. Thought the Great
Being, "I will encircle both the hunter and the tree with my trunk,
seize the hunter, and dash him to the ground." Just at that moment
the hunter removed the yellow robe and allowed the elephant to see it.
When the Great Being saw it, he thought to himself, "If I offend
against this man, the reverence which thousands of Buddhas, Private
Buddhas, and Arahats feel towards me will of necessity be lost." There^
fore he kept his patience. Then he asked the hunter, "Was it you that
kiUed all these kinsmen of mine.-'" "Yes, master," replied the hunter.
"Why did you do so wicked a deed? You have put on robes which
become those who are free from the passions, but which are unbecoming
to you. In doing such a deed as this, you have committed a grievous
sin." So saying, he rebuked him again for the last time, saying, [82]
-N.1.8SU] Devadatta wears an unbecoming robe 193
Whoever, not free from impurity, lacking self-restraint and truth.
Puts on the yellow robe, he is not worthy of the yellow robe.
Whoever is free from impurity, firmly established in the moral precepts,
Possessed of self-restraint and truth, he is worthy of the yellow robe.
"Unbecoming is the deed you have done," said he.
When the Teacher had ended this lesson, he identified the char-
acters in the Jataka as follows, ''At that time the elephant-hunter was
Devadatta, and the noble elephant who rebuked him was I myself.
Monks, this is not the first time Devadatta has worn a robe which was
unbecoming to him; he did the same thing in a previous state of
existence also." So saying, he pronounced the following Stanzas,
9. Whoever, not free from impurity, lacking self-restraint and truth.
Puts on the yellow robe, he is not worthy of the yellow robe.
10. "Whoever is free from impurity, firmly established in the moral precepts.
Possessed of self-restraint and truth, he is worthy of the yellow robe.
I. 8. THE CHIEF DISCIPLES '
They who think to find the truth in falsehood. [83] This religious
instrudion was given by the Teacher while he was in residence at
Veluvana, and it was with reference to the announcement made by
the Chief Disciples of Saftjaya's refusal to go to the Teacher. From
first to last the story is as follows:
8 a. Life of the Buddha
Four Incalculables and a hundred thousand cycles of time in the
past our Teacher was bom as a Brahman prince in the city of Amara-
vatl, and his name was Sumedha. After acquiring proficiency in all
the arts, he renounced wealth amounting to countless millions which
he inherited on the death of his mother and father, retired from the
world, adopted the life of an anchorite, took up his residence in the
Him&laya country, and there won for himself by Ecstatic Meditation
the Supernatural Powers. Now it came to pass on a certain day that
^ 8 a is a brief outline of Niddnakathd, Jdtaka, i. i^^SS**: translated by Rhys
Davids, Buddhist Birth Stories, pp. 2-119. 8 b is derived from Vinaya, Maha Vagga,
i. 28-24. 4: i. S9«*-4S^ Cf. Hardy, Manual of Buddhism, pp. 200-203. With 8f
(Z>A. cm., i. 100"-104") cf. Khuddaka Pdfka Commentary, 202*-^«. and Peta Vatthu
Commentary, 19*^28'^. Peta Vatthu Commentary is here almost word for word the same
as Khuddaka Pdtha Commentary. Text: N i. 83-114.
194 Book ly Story 8. Dhammapada 11-12 [N.i.ssu-
Dlpaiikara, Master of the Ten Forces, set out from Sudassana mon-
astery to go to the city Ramma, and the populace came forth to
clear the way. As Sumedha came flying through the air on that day»
he observed that a road was being cleared. Therefore selecting for
himself a portion of the road which had not yet been cleared, when the
Teacher approached, he made of himself a bridge for him, spread his
mantle of antelope skin in the mud, laid himself thereon, and said,
"Let not the Teacher with his company of disciples tread upon the
mud. Let him rather tread upon me; so let him proceed upon his
journey."
When the Teacher beheld Sumedha, he said, "Yonder prince is a
nascent Buddha; four Incalculables and a hundred thousand cycles
of time hence [84] he will become a Buddha named Gotama." Thus
did the Teacher Dipankara prophesy regarding the Brahman prince
Sumedha. After Dipafikara came the following Buddhas : Kondafilia»
Mangala, Sumana, Revata, Sobhita, AnomadassT, Paduma, Narada»
Padumuttara, Sumedha, Sujata, Piyadassi, AtthadassI, Dhammadassi,
Siddhattha, Tissa, Phussa, Vipassi, Sikhl, Vessabhu, Kakusandha,
Konagamana, and Kassapa. One after another these twenty-four
Buddhas arose in the world and enlightened the world, and from each
of them the Brahman prince Sumedha received the prophecy that he
should one day become a Buddha. Now after Sumedha had fulfilled
the Ten Perfections and the Ten Minor Perfections and the Ten Major
Perfections, making in all Thirty Perfections, he was reborn as Ves-
santara; and in his existence as Vessantara he bestowed mighty alms
which caused the earth to quake, and in that existence also he re-
nounced both son and wife. When the term of life allotted to him was
come to an end, he was reborn in the Heaven of the Tusita gods; and
when he had remained in this state of existence during the term of
life allotted to him, the deities of the Ten Thousand Worlds assembled
together and thus addressed him.
The time is come, mighty hero; descend into the womb of your mother;
Rescue the worlds of men and gods; discover the Region of the Deathless.
Thereupon he made the Five Great Observations, and passing from
that state of existence, received a new existence in the royal household
of the Sakiyas. In this royal household he was brought up amid great
splendor and in the course of time attained auspicious youth. He
spent his youth in three mansions appropriate to the three seasons of
the year, enjoying splendor and majesty of sovereignty comparable
-N.i.85«4] The Chief Disciples 195
to the splendor of the World of the Gods. In the course of time it
came to pass that, as he proceeded on three successive days to the
garden to amuse himself, he beheld the Three Heavenly Messengers;
namely, a man worn out by old age, a man afflicted with disease, and
a dead man. [85] On each of the three days he returned to his palace,
overcome with emotion.
On the fourth day he beheld a man who had retired from the world
and adopted the life of a monk. "It were well for me to retire from
the world and adopt the life of a monk," said he, conceiving a desire
for the religious life; and with this thought in mind, he proceeded to
the garden and spent the entire day sitting on the bank of the royal
pool. While he sat there, the god Vissakamma approached him, dis-
guised as a barber, and dressed him in rich apparel and adorned him
with all manner of adornments. There also he received the message
that a son had been bom to him. Prince R&hula; and realizing the
strength of affection for a son, he reflected, "I must straightway break
this bond, lest it become too strong for me.'' In the evening, as he
entered the city, Kis& GotamI, daughter of his father's sister, pro-
nounced the following Stanza,
Happy indeed is that mother, happy indeed is that father,
Happy indeed is that wife whoee husband is such a one as he.
When he heard Kis& GotamI pronounce this Stanza, he said, '"This
woman has taught me where true happiness is to be found;" and taking
off a string of pearls, he sent it to her as a present. Having entered
his own residence, he lay down on the royal couch, and as he lay there
beheld the disgusting appearance of the nautch-girls asleep. Heart-
sick he roused his courtier Channa, caused his steed Kanthaka to be
brought to him, mounted Kanthaka, and taking Channa with him as
his companion, and surrounded by the deities of the Ten Thousand
Worlds, he went forth and made the Great Retirement. Proceeding
to the bank of the river Anom&, he retired from the world and adopted
the life of a monk.
Having adopted the life of a monk, he proceeded to Rajagaha and
went about the city receiving alms. Then he retired to Pandava
mountain and seated himself in Pandava mountain cave. While he
was sitting there, the king of Magadha came to him and offered to
bestow his kingdom upon him, but this offer of the king he straightway
refused. He promised the king, however, to visit his kingdom so
soon as he should attain Omniscience. Then he approached AISltsl
196 Book 1, Story 8. Dhammapada 11-12 [N.i.85u-
and Uddaka; but after following their system of discipline, failed to
win the Attainment which distinguishes one who has attained Arahat-
ship. Thereafter, for a period of six years, he engaged in the Great
Struggle.
Early in the morning on the day of full moon of the month Visakha
[86] he ate rice-porridge presented to him by Su jata, caused his golden
bowl to float on the river Nerafijara, and spent the day in Mahavana
Grove in the various degrees of Ecstatic Meditation. In the evening he
listened to the praise of his noble qualities bestowed upon him by K&la,
King of the Dragons, ascended the Throne of Wisdom, received the
bundles of grass presented to him by Sotthiya, scattered the grass
before him, and formed the following resolution, "I will not abandon
this postiu-e until I have ceased utterly to care for the things of this
world and my heart has thus rid itself of the Depravities."
Thereupon he sat down facing the east, and before the sim had set
overcame the host of M&ra. In the first watch he acquired the knowl-
edge of previous states of existence; in the second watch he acquired
the knowledge of the vanishing of creatures from one state of existence
and of their reappearance in another; at the conclusion of the last
watch he acquired the knowledge of the Causes of Existence, fathoming
the depths of Onmiscience and acquiring the Ten Forces, the Four
Subjects of Confidence, and all of the Noble Qualities. For seven
weeks he remained on the Throne of Wisdom; in the eighth week
he seated himself under the Goatherd's Banyan-tree and meditated
upon the depths of the Law, finally arriving at misgivings as to his
ability to preach the Law to others.
Straightway Sahampati Brahma, accompanied by the retinue of
the Ten Thousand Worlds with which Maha Brahm& is wont to be
accompanied, approached him and requested him to preach the Law
to others. Surveying the world with the eye of a Buddha, he acceded
to Brahma's request. "To whom, pray, shall I first preach the Law?"
thought he. Surveying the world, he became aware of the death of
Alara and Uddaka. But remembering the devoted services of the
Five Monks, he arose from his seat [87] and went to Kdsipura, meet-
ing Upaka by the way and talking with him.
On the day of full moon of the month Asalha he arrived at Lsipatana
in the Deerpark, at the place of residence of the Five Monks; and when
the Five Monks addressed him improperly, he instructed them how
properly to address him. Then he set in motion the Wheel of the Law,
giving to drink of the Deathless to a hundred and eighty millions of
-N.i.88i«I The Chief Disciples 197
angels, but above all to the monk Aflfi&-Kondafifia. Having set in
motion the glorious Wheel of the Law, on the fifth day of the half-
month he established all those monks in Arahatship. On the same day
also he perceived that the noble youth Yasa possessed the dispositions
requisite for Conversion; and when the noble youth Yasa left his
house in disgust at what he saw during the night, he saw him and
summoned him and made a nionk of him, saying, "Come, Yasa!"
Tn that same night also he caused him to attain the Fruit of Conversion,
and on the following day caused him to attain Arahatship. After-
wards he made monks of his fifty-four companions, employing the
formula, "Come, monks!** And having made monks of them, he
caused them to attain Arahatship.
There were thus sixty-one Arahats in the world. Having kept
residence during the season of the rains, and having celebrated the
terminal festival, he sent out the sixty monks into all the world, saying,
"Go forth, monks, preaching and teaching." He himself proceeded
to Uruvela, on the way thither, in Kappfisika grove, instructing the
Thirty Youths known as the Bhaddavaggiyas. Of these the least
attained the Fruit of Conversion and the greatest attained the Fruit
of the Third Path. All these youths he received into the Order with
the single formula, "Come, monks!" And when he had so done, he
sent them out into all the world. Arriving at Uruvela, he performed
three thousand five hundred mirades [88] and converted Uruvela-
Kassapa, Nadl-Kassapa, and Gaya-Kassapa. These were three
brothers, ascetics who wore matted hair, with a following of a thousand
disciples. These ascetics he instructed in the Law. And when he had
so done, he received them into the Order with the single formula,
"Come, monks!" Seating them at Gayaslsa, he established them in
Arahatship by preaching the Fire Sermon; then, attended by a
thousand Arahats, he went to Latthivana Garden near the city of
Rajagaha, intending to redeem the promise he had given to King
Bimbisara.
"The Teacher has arrived," went forth the cry. Hearing the
report. King Bimbisara approached with twelve nahutas of Brahman
householders, and to him the Buddha preached the Law in a pleasing
manner, establishing the king and eleven nahutas of Brahmans in the
Fruit of Conversion and one nahuta of Brahmans in the Refuges.
On the following day he listened to the praise of his noble qualities
by Sakka king of the gods disguised as a Brahman youth, and then
entered the city of Rajagaha. Having eaten his meal in the royal
198 Book ly Story 8. Dhammapada 11-12 [N.i.88i»-
«
residence, he accepted the gift of Veluvana monastery and took up
his residence there. And there it was that Sftriputta and Moggall&na
came to him.
8 b. Life of Upatissa (Sfiriputta) and Eolita (Moggallflna)
Before the Buddha appeared in the world, there were two Brahman
villages not far from RS.jagaha named Upatissa village and Kolita
village. One day a Brahman's wife named Rupasarl, who lived in
Upatissa village, conceived a child in her womb; and on the same day a
Brahman's wife named Moggall, who lived in Kolita village, likewise
conceived a child in her womb. We are told that for seven generations
these two families had been firmly knit and bound together in the
bonds of friendship; they performed the Protection of the Embryo for
the two expectant mothers on the same day. On the expiration of
ten lunar months, both women gave birth to sons.
On the day appointed for the naming of the children, they gave the
name Upatissa to the son of the Brahman woman whose name was
S&rl, because he was the son of the principal family in Upatissa village;
[89] to the other boy, because he was the son of the principal family in
Kolita village, they gave the name Kolita. As they grew up, both
boys attained the highest proficiency in all the arts and sciences.
Whenever the youth Upatissa went to the river or the garden to disport
himself, five hundred golden litters accompanied him; five hundred
chariots drawn by thoroughbreds accompanied the youth Kolita.
The two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Rajagaha which
goes by the name of Mountain- top festival. A couch for the two
youths was set up in one place, and the two youths sat together and
witnessed the passing show. When there was occasion to laugh, they
laughed; when there was occasion to weep, they wept; when it was
time to give alms, they gave alms. In this way they witnessed the
festivities for several days. But one day, when they had grown wiser,
there was no laugh when they might have laughed, as on preceding
days, there were no tears when they might have wept, and when their
alms were sought they gave no alms.
The following thought, we are told, occurred to the two youths,
"Why should we look at this? Before a hundred years have passed,
all these people will have gone hence and will no more be seen. It
behooves us rather to seek the Way of Release." And taking this
-N. 1.916] The Chief Disciples 199
thought to heart, they sat down. Then Kolita said to Upatissa, *^ Friend
Upatissa, you do not appear to be pleased and delighted as on previous
days. Nay rather, you are afflicted with melancholy. What is in
your mind?" "Friend Kolita, I sit thinking, * There is no lasting
satisfaction in looking upon these folk; [90] this is all unprofitable;
it behooves me rather to seek the Way of Release for myself.' But
why are you melancholy?" Kolita said the same thing. When
Upatissa discovered that Kolita's thoughts were one with his own, he
said, " Both of us have had a happy thought. It behooves us both to
seek the Way of Release and to retire from the world together. Under
what teacher shall we retire from the world?"
Now at this time a wandering ascetic named Saiijaya entered the
city of RS.jagaha, accompanied by a large retinue of wandering ascetics.
"We will retire from the world and become monks under Saiijaya,"
said Upatissa and Kolita. So they dismissed five hundred retainers,
saying to them, "Take the litters and the chariots and go," and to-
gether with the remaining five hundred, retired from the world and
became monks under Saiijaya. From the day when these two youths
retired from the world and became monks under Saiijaya, Saiijaya
reached the pinnacle of gain and renown. In but a few days they had
passed the bounds of Saiijaya's teaching. Therefore they asked him,
"Teacher, is this all the religious truth you know, or is there something
more besides?" "This is all there is; you know all."
Upatissa and Kolita thought to themselves, "If this is the case, it
is profitless for us to remain pupils of this teacher any longer. The Way
of Release we retired from the world to seek for, we certainly cannot
obtain from this teacher. But the Land of the Rose-apple is an exten-
sive country. Let us journey through villages, market-towns, and
royal cities. We shall surely find some teacher who will expound to
us the Way of Release." From that time forth, wherever they heard
there was a learned monk or Brahman, they went to him and held
converse with him. The questions Upatissa and Kolita asked, the
others [91] were not able to answer; but every question the others
asked, Upatissa and Kolita answered. In this manner they traveled
all over the Land of the Rose-apple; then they retraced their steps
and returned to their own homes again. Before they separated,
Upatissa said to Kolita, "Friend Kolita, whichever of us first attains
the Deathless is to inform the other." Having made this agreement,
they separated.
While they were living under this agreement, the Teacher, after
200 Book ly Story 8. Dhammapada 11-12 [N.i.Qie-
traveling from place to place as has been related above, arrived at
Rajagaha, accepted the gift of Veluvana monastery, and took up his
residence at Veluvana. Now after the Teacher had sent forth the
sixty-one Arahats to proclaim the virtues of the Three Jewels, saying,
"Go forth, monks, preaching and teaching," one of the Band of Five, the
Great Elder Assaji, turned back, came to Rajagaha, and on the follow*
ing day, early in the morning, taking his bowl and his robe, entered
Bjjagaha for alms. On the same day, early in the morning, the
wlmdering ascetic Upatissa ate his breakfast, and proceeding to the
hermitage of the wandering ascetics, saw the Elder. When he saw
him, he thought to himself, "Never before have I seen a monk like
this monk. He must be one of those monks who have attained Arahat-
ship in this world, or who have entered upon the path leading to
Arahatship. Suppose I were to approach this monk and ask him,
*For whose sake, brother, have you retired from the world? And who
is your teacher? And whose doctrine do you profess?* " Then this
thought occurred to him, "It is not the proper time to ask this monk
questions, for he is going from house to house for alms. Suppose I
were to follow close in the footsteps of this monk, as those are wont to
do who seek some favor?"
Therefore, observing that the monk had received a portion of alms
and was on his way to a certain place, and perceiving that he desired
to sit down, [92] he placed his own monk's stool on the groimd and
offered it to him; and when the monk had finished his meal, offered
him water from his own water-pot. Having thus performed the
duties of a pupil to a teacher, he exchanged pleasant greetings with
the Elder after the meal was over and said to him, "Calm and
serene, brother, are your organs of sense; clean and clear is the
hue of your skin. For whose sake, brother, did you retire from the
world? And who is your teacher? And whose doctrine do you
profess?"
The Elder thought to himself, "These wandering ascetics are
hostile to the religion I profess; therefore I will show this monk the
profundity of our religion." But first he explained that he was himself
a mere novice, saying, "Brother, I am as yet a mere novice; no long
time have I been a monk; but recently did I approach this Doctrine
and Discipline; just now I shall not be able to expound the Law at
length." Thought the wandering ascetic, "I am Upatissa; say much
or little according to your ability; I will undertake to fathom the
meaning in a hundred ways or a thousand ways." Therefore he said.
-N.i.94il The Chie^ Disciples 201
Say fa'ttle or much; tell me the substance only;
I have need of the substance only; why utter many words?
In response the Elder pronounced the first line of the Stanza,
Of aU thmgs that proceed from a cause, of these the cause the Tathfigata hath told.
So soon as the wandering ascetic heard the first line, he was estab-
lished in the Fruit of Conversion, perfect in a thousand ways. [93]
So soon as he was established in the Fruit of Conversion, the Elder
completed the second line.
And also how these cease to be, this too the mighty monk hath told.
But after he had attained the Fruit of Conversion, the Higher
Excellence failed to appear. Therefore he considered, "There must
be a reason for this," and said to the Elder, "Do not carry your teach-
ing of the Law any further; let this suffice. Where does our Teacher
reside?" "At Veluvana, brother." "Well then. Reverend Sir, you
go on ahead. I have a friend, and he and I made the following agree-
ment with each other, 'Whichever of us first attains the Deathless is
to inform the other/ I wish first to redeem this promise. I will bring
my friend with me and go to the Teacher, following the same path you
take." So saying, Upatissa prostrated himself before the feet of the
Elder with the Five Rests, walked thrice around him sunwise, and
then took leave of him and went to meet the leader of the wandering
ascetics.
The wandering ascetic Kolita saw him approaching from afar and
said to himself, "To-day my friend's face has a hue not as on other
days; it must be that he has attained the Deathless." Therefore he
asked him at once whether he had attained the Deathless. Upatissa
said in reply, "Yes, brother, I have attained the Deathless." So
saying, he pronounced the same Stanza Assaji had pronounced. At
the conclusion of the Stanza Kolita was established in the Fruit of
Conversion. Thereupon Kolita said, "Friend, where does our
Teacher reside?" "At Veluvana, friend. So I was informed by our
teacher the Elder Assaji." "Well then, friend, let us go; let us see
the Teacher."
Now it was a distinguishing trait of the Elder Sariputta that he
always held a teacher in profound respect. Therefore said he to his
friend, "Friend, let us inform our teacher, the wandering ascetic
Saf&jaya, that we have attained the Deathless. [94] Thus will his
mind be awakened, and he will comprehend. But should he fail to
202 Book ly Story 8. Dhammapada 11-12 [N.i.94i-
comprehend, he will at any rate believe what we say to be true; and
so soon as he has listened to the preaching of the Buddhas, he will
attain the Path and the Fruit." Accordingly the two wandering
ascetics went to Safijaya. When Safijaya saw them, he asked, " Friends,
did you succeed in finding anyone able to show you the Way to the
Deathless?" "Yes, teacher, such a one have we found. The Buddha
has appeared in the world, the Law has appeared, the Order has
appeared. You, sir, are walking in vain unreality. Come, sir, let us
go to the Teacher." "You may go; I cannot go." "For what reason?"
"In the past I have gone about as a teacher of the multitude. For me
to become a pupil again would be as absurd as for a chatty to go to
the well. I shall not be able to live the life of a pupil."
"Do not act thus, teacher." "Never mind, friends, you may go,
but I cannot go." "Teacher, from the moment of the Buddha's
appearance in the world the populace will take perfumes, garlands,
and so forth in their hands and wiU go and do honor to him alone.
Let us also go there. What do you intend to do?" "Friends, which
are more numerous in this world, the stupid or the wise?" "Teacher,
the stupid are many, the wise are few." "Well then, friends, let the
wise men go to the wise monk Gotama, and let the stupid come to
stupid me. [95] You may go, but I shall not go." "You will be-
come a famous man, teacher!" said his two former pupils, and de-
parted. As they departed, Safijaya's congregation broke up; at that
instant the grove was empty. When Safijaya saw that the grove was
empty, he vomited hot blood. Five himdred wandering ascetics ac-
companied the two on their journey a little way. Of these, two him-
dred and fifty remained loyal to Safijaya and turned back; the other
two hundred and fifty wandering ascetics the two received as their own
pupils and took with them to Veluvana.
As the Teacher sat in the midst of the fourfold congregation preach-
ing the Law, he saw the two wandering ascetics approaching from afar.
Straightway he addressed the monks, "Monks, here come two friends,
Kolita and Upatissa. They will become my pair of disciples, my chief
and noble pair." The two wandering ascetics paid obeisance to the
Teacher, sat down respectfully on one side, and spoke thus to the
Teacher, "Reverend Sir, we should like to receive admission to the
Order at the hands of the Exalted One; we should like to make our
full profession." Said the Exalted One, "Come, monks! The Law
has been well taught. Lead the holy life, to the end that all suffering
may be utterly done away." Instantly they became possessed of
-N.i.96«5] The Chief Disciples 203
bowls and robes created by supernatural power, and became as it
were Elders of a hundred years' residence.
By the acts of the company of his disciples the Teacher caused the
preaching of the Law constantly to increase. With the exception of
the two Chief Disciples all attained Arahatship. The two Chief
Disciples, however, did not complete the meditations leading to the
Three Higher Paths. (What was the reason for this? It was because
of the magnitude of the Perfection of Knowledge of Chief Disciples.)
Now Venerable Moggall&na the Great, [96] residing near the
village Kallavala in the kingdom of Magadha, fell into sloth and torpor
on the seventh day after the day of his reception into the Order.
But aroused by the Teacher, he shook off sloth and torpor, and apply-
ing himself to the Formula of Meditation on the Elements given him
by the Tathftgata, completed the meditations leading to the Three
Higher Paths and attained the goal of the Perfection of Knowledge of
Chief Disciples.
As for the Elder S&riputta, he spent the fortnight following his
reception into the Order with the Teacher, residing at Sokarakhata
Cave near the same city R&jagaha. Having heard an exposition of the
Vedan&pariggaha Suttanta by his own sister's son, the wandering
monk Dighanakha, he applied his mind to the Sutta, and like a man
who eats rice boUed for another man, attained the goal of the Perfection
of Knowledge of Chief Disciples.
(Surely the Venerable Sftriputta is a man of great intelligence.
Why, then, does he require a longer time than Moggallftna the Great
to attain the goal of the Perfection of Knowledge of Chief Disciples?
Because the preliminaries are so elaborate. We must understand that
the case is analogous to that of a king, who, when he wishes to set out
on a journey, is obliged to make great preparations, such as caparison-
ing riding-elephants. On the other hand a poor man, no matter where
he may wish to go, inmiediately goes there without more ado.)
On the very day when Sftriputta and Moggall&na were received
into the Order, as the shadows of evening lengthened, the Teacher
gathered his disciples together at Veluvana, assigned the place of Chief
Disciples to the newcomers, and then recited the PMimokkha. The
monks were offended and said, "The Teacher shows favoritism in
bestowing this distinction. In bestowing the place of Chief Disciples,
he ought to give the preference to those who were the first to retire
from the world; namely, the Band of Five. If he disregard their
claims, he ought to give the preference to the Elder Yasa and his Fifty-
204 Book ly Story 8. Dhammapada 11-12 [N.i.97i-
four Companions. If he disregard their claims, [97] he ought to give
the preference to the Thirty Youths. If he disregard their claims, he
ought to give the preference to the Three Brothers, Uruvela-Kassapa,
Nadl-Kassapa, and Gaya-Kassapa. In rejecting the prior claims of all
these monks and giving the place of Chief Disciples to those who retired
from the world last of all, the Teacher shows favoritism."
The Teacher asked them, "Monks, what is the subject you are
discussing?" When they told him, he said, "Monks, I show no
favoritism in bestowing this distinction. On the contrary I bestow
on these monks and on all others that for which each has made his
Earnest Wish. For AfLfia-Kondafifia gave the first fruits of a certain
crop nine times, but in so doing did not make an Earnest Wish for
the place of Chief Disciple. On the contrary, in bestowing his gift,
he made the Earnest Wish that he might be the first to win the fore-
most estate of all; namely, Arahatship." " When was that. Reverend
Sir?" "Listen, monks." "Yes, Reverend Sir." Thereupon the
Exalted One related the following
8 c. Story of tiie Past: Eflla junior and Kftla senior
Monks, ninety-one cycles of time in the past the Exalted Vipaissf
appeared in the world. At that time two brothers, Mah& Ksla and
Ctila Kala, both of them householders, caused a great field to be planted
with rice. One day Cula Kala went to the rice-field, hulled a kernel
of rice, and ate it, and found it unusually sweet. Shortly afterwards
he desired to make a gift of unripe rice to the Congregation of Monks
presided over by the Buddha. So he went to his older brother and
said to him, "Brother, let us have unripe rice hulled and cooked in
a manner suitable for the Buddhas, and let us bestow the same in
alms." "What say you, brother? No one has ever yet had unripe
rice hulled and given in alms, nor is anyone likely to do such a thing
in the future; don't spoil the crop."
The younger brother repeated his suggestion several times. [98]
Finally the older brother said, "Very well, divide the field into two
parts. Do not touch my portion, but do whatever you like in your own
portion of the field." "Very well," said Cula Kala. So he divided
the field into two parts, hired a large number of men for manual labor,
caused grains of unripe rice to be hulled, had it cooked in rich milk,
adding ghee, honey, and sugar, and presented the rice thus prepared
to the Congregation of Monks presided over by the Buddha, saying*
-N. 1.99161 The Chief Disciples 205
at the conclusion of the meal, "Reverend Sir, by virtue of this my
gift of first-fruits may I be the first to win the foremost estate of all;
namely, Arahatship." "So be it," said the Teacher, returning thanks.
When he went back to the field and looked at it again, he saw that
the entire field was filled with heads of growing rice, bound together,
as it were, in sheaves. At this sight he experienced the five kinds of
joy. Thought he, "I am indeed fortunate." When the rice was in the
ear, he gave first-fruits of rice in the ear. In association with the
residents of the village he bestowed the first-fruits of the crop. When
the rice was reaped, he gave the first-fruits of the reaping; when it was
in the sheaf, the first-fruits of the sheaves; when it was in the shock, the
first-fruits of the shocks; when it was in the rick, the first-fruits of
the ricks; when it was threshed, the first-fruits of the threshing-floor;
when it was ground, the first-fruits of the flour; when it was measured,
the first-fruits of the measuring; when it was put away in the store-
house, the first-fruits of, the store. Thus he bestowed the first-fruits
of a single crop nine times. Whatever he took away was made up,
and he had a bumper harvest. Goodness keeps him who keeps it.
Therefore said the Exalted One, [99]
Righteousness truly keeps him who keeps righteousness; righteous living brings
happiness.
Herein is the advantage of living righteously, that he who walks righteously will never
go to a state of suffering.
Thus, in the dispensation of the Supremely Enlightened VipassI,
did Afifi&-Konda!ifia bestow the gift of first fruits nine times, making
the Earnest Wish to be the first to attain the foremost of all estates.
Likewise in the dispensation of the Buddha Padumuttara, a hundred
thousand cycles of time in the past, in the city HamsavatI, he gave
mighty gifts, and falling at the feet of that Exalted Buddha, made the
Earnest Wish to be the first to attain the foremost of all estates;
namely, Arahatship. Thus I bestowed on him only that for which he
made his Earnest Wish. I show no favoritism in bestowing distinction.
8 d. Story of the Past: Yasa and fifty-four companions
Reverend Sir, what work of merit did the fifty-five noble youths
led by Yasa perform? They too made an Earnest Wish for Arahat-
ship at the feet of a certain Buddha and did many works of merit.
Subsequently, but before the present Buddha had appeared in the
world, they became friends, banded themselves together for the
206 Book Jf, Story 8. Dhammapada 11-12 [N.i.99i«-
performance of works of merit, and devoted themselves to the care of
the corpses of paupers. One day» seeing the dead body of a pr^nant
woman, they carried the body to the cemetery for the purpose of burn-
ing it. To Yasa and four of his companions was assigned the duty of
burning the corpse; the rest returned and entered the village.
As the youth Yasa burned the body, piercing it with stakes and
turning it over and over, he grasped the thought of the Impurity of
the Body. This thought he communicated to his four companions
also, saying, "Behold, brethren, this body. Here and there the skin
has burst open; it resembles nothing so much as the skin of a mottled
cow. It is impure, stinking, [100] repulsive." Straightway his four
companions also grasped the thought of the Impurity of the Body. In
their turn these five companions went to the village and informed the
rest of their friends. As for Yasa, he went home and informed his
mother and father and wife, and they all developed the thought of
Impurity. This is the work of merit these youths performed in a previ-
ous state of existence. And because of this very work of merit, con-
sciousness of the Impurity of the Body arose within Yasa's mind
in the women's apartments. And thus, because they had acquired
the faculties requisite thereto, all of them developed Specific Attain-
ment. Therefore these youths also obtained precisely that for which
they made their Earnest Wish. I show no favoritism in bestowing
distinction.
8 e. Story of the Past : Thirty noble youths
But, Reverend Sir, what work of merit did the thirty noble youths
perform? They also made an Earnest Wish for Arahatship at the
feet of previous Buddhas and performed works of merit. Subsequently,
but before the present Buddha appeared in the world, they were reborn
as thirty evildoers ; but hearing the admonition addressed to Tundila,
they kept the Five Precepts for sixty thousand years. Thus these men
also obtained only that for which they made their Earnest Wish, I
show no favoritism in bestowing distinction.
8 f • Story of the Past : Three brothers Kassapa
But, Reverend Sir, what work of merit was performed by the three
brothers Kassapa: Uruvela-Kassapa, Nadi-Kassapa, and Gaya-
Kassapa? They also performed works of merit, making an Earnest
Wish to attain Arahatship. Ninety-two cycles of time in the past, two
-N.i.ioita] The Chief Disciples 207
Buddhas appeared in the world at the same time, Tissa and Phussa;
Phussa's father was King Mahinda. When Phussa attained Enlighten-
ment, the king's yoimgest son became his Chief Disciple, and the son
of the house-priest became his Second Disciple. The king went to
the Teacher and said, "My oldest son is the Buddha, my youngest
son is Chief Disciple, and the son of my house-priest is Second Dis-
ciple." And looking upon the three, he said, "My very own is the
Buddha, my very own is the Law, my very own is the Order." And
thrice he breathed forth the Solemn Utterance, "Praise be unto Him
that is Highly Exalted, All-Worthy, Supremely Enlightened." Then
he prostrated himself before the feet of the Teacher and said, [101]
"Reverend Sir, now, at the end of a life lasting ninety thousand years,
it is time, as it were, for me to sit down and close my eyes in slumber.
So long as I live, go not to the door of others* houses, but receive the
Four Requisites from me alone." Having thus obtained the Teacher's
consent, the king thereafter ministered to him regularly.
Now the king had three other sons besides, the eldest of whom had
a retinue of five hundred soldiers, the middlemost three, and the young-
est two. One day they sought permission of their father to entertain
their brother, the Buddha Phussa, but failed to obtain it. This hap-
pened many times. Shortly afterwards an insurrection broke out on
the frontier, and they were-sent to suppress it. Succeeding in restoring
order on the frontier, they returned to their father. Their father
embraced them, kissed their heads, and said to them, "Dear sons, I
grant you whatever you desire." "Very well, your majesty," said
they, accepting his oflfer. When, after a few days, their father again
said, "Dear sons, I grant you whatever you desire," they replied,
"Your majesty, we desire naught else but only this, that henceforth
we may entertain our brother; grant us this boon." "I will not grant
you this boon, dear sons." "K you are unwilling to grant us this
privilege permanently, then grant it to us for seven years." "That
will I not, dear sons." "Well then, grant us the privilege for six
years, or five, or four, or three, or two years, or for one year; or for
seven months, or six, or five, or four, or three, or two months, or for
one month." "That will I not, dear sons." "Well then, your majesty,
make it one month for each of us; grant us this privilege for three
months in all." "Very well, dear sons; then entertain your brother
for three months."
Now all three brothers had a single treasurer and a single steward,
the latter of whom had a retinue of twelve nahutas of serving-men.
208 Book ly Story 8. Dhammapada 11-12 [N.i.io«i-
The three brothers summoned the treasurer and the steward [102]
and said to them, "" During the coming three months we shall take
upon ourselves the Ten Precepts, put on yellow robes, and reside with
the Teacher. In our absence it will be your duty to administer the
alms; every day you are to provide all the food, both hard and soft,
for ninety thousand monks and a thousand soldiers. From henceforth
we shall have nothing at all to say.'' So the three brothers took their
retinue of a thousand men,* took upon themselves the Ten Precepts,
put on yellow robes, and began residence in the monastery.
The treasurer and the steward joined forces and performed the
duty of almsgiving by turns, taking provisions from the storehouses
of the three brothers and bestowing them in alms. But when the
children of the serving-men cried for rice-porridge and other kinds of
food, the treasurer and the steward would give them what they cried
for, even before the Congregation of Monks arrived. The result was
that the Congregation of Monks received only what was left over at
the end of a meal, and not a fresh supply of food at all. Finally the
treasurer and the steward became so greedy that they would take
food, and pretending that they were going to give it to the children,
eat it themselves. The mere sight of the pleasing food they were
unable to resist. They and their associates niunbered eighty-four
thousand men. Because they ate food which it was their duty to give
to the Congregation of Monks > when they died and their bodies were
dissolved, they were reborn in the World of Ghosts.
When the three brothers and their thousand men died, they were
reborn in the World of the Gods and. spent ninety-two cycles of time
in passing from one celestial world to another. Thus did those three
brothers perform works of merit at that time, making the Earnest
Wish to attain Arahatship. What they received was only that for
which they made their Earnest Wish. I show no favoritism in giving
what I give. (Now at that time [103] their steward was Bimbisara,
their treasurer was the lay disciple Visakha, and the three royal princes
were the three ascetics of the matted locks.)
Their serving-men, reborn at that time among the ghosts, after
passing from one state of existence to another, both good and evil,
were reborn in this present world-cycle in the World of the Ghosts for
the space of four Buddha-intervals. In this present world-cycle they
approached first of all the Exalted Kakusandha, whose term of life
was forty thousand years, and asked him, "Tell us when we shall
obtain something to eat.** He replied, "You will receive nothing to
-N.i. 10414 1 The Chief Disciples 209
eat in my time; but after me the great earth will be elevated a league,
and the Buddha Konagamana will appear; you had best ask him."
They waited all that time, and when the Buddha Konftgamana
appeared, asked him. He replied, "You will receive nothing to eat
in my time; but after me the great earth will be elevated a league, and
the Buddha Kassapa will appear; you had best ask him." They waited
all that time, and when the Buddha Kassapa appeared, asked him.
He replied, "You will receive nothing to eat in my time; but after me
the great earth will be elevated a league, and the Buddha Gotama will
appear. At that time your kinsman Bimbis&ra will be king; he will
give alms to the Teacher and will make over to you the merit acquired
by that act; at that time you will receive something to eat."
The length of the period intervening between two Buddhas was to
them as the morrow. When the Tathftgata appeared in the world and
King Bimbisftra gave alms on the first day and they failed to receive
the fruit thereof, they waited until it was night, and then made a
fearful noise and showed themselves to the king. When the king went
to Ve}uvana on the following day, [104] he related the incident to the
Tathagata. Said the Teacher, " Great king, ninety-two cycles of time
in the past, in the dispensation of the Buddha Phussa, these ghosts
were kinsmen of yours. They ate food which it was their duty to give
to the Congregation of Monks, and because of this were reborn in the
World of Ghosts. Passing through the round of existences, they
asked the Buddhas Kakusandha, Konftgamana, and Kassapa when
they should obtain food, and the Buddhas told them this and that.
All this time they desired greatly to receive your alms; and the reason
why they acted as they did last night was that, when you gave alms,
they failed to receive the fruit thereof." "But, Reverend Sir, in case
I were to give alms now, would they receive the fruit thereof? " "Yes,
great king."
On the following day the king invited the Congregation of Monks
presided over by the Buddha, bestowed abundant offerings, and said,
"Reverend Sir, henceforth may celestial food and drink be the portion
of these ghosts." And when he had thus transferred to the ghosts the
merit of his offering, they received celestial food and drink. On the
following day the ghosts made their appearance naked. Said the king
to the Buddha, "To-day, Reverend Sir, these ghosts made their
appearance naked," and asked him what he should do. Said the
Teacher, "Great king, you did not give them clothes." So on the
following day the king presented robes to the Congregation of Monks
210 Book Jf, Story 8. Dhammapada 11-12 [N.i.i04i«-
presided over by the Buddha, saying, "Henceforth may they possess
celestial raiment." And when he had thus made over to them the
merit of his offering, instantly they became possessed of celestial rai-
ment, whereupon they put off their ghostly forms and took on the
forms of celestial beings. When the Teacher returned thanks, he
said, "Without the walls they stand,'' reciting the extra-mural formula.
At the conclusion of his words of thanksgiving eighty-four thousand
living beings obtained Comprehension of the Law. Thus did the
Teacher expoimd the Law, relating the story of the three brothers of
the matted locks.
8 g. Story of the Past: Sarada and Sirivaddha
But, Reverend Sir, what work of merit did the Chief Disciples
perform? They made their Earnest Wish to attain the station of
Chief Disciples. For an Incalculable of cycles of time and a hundred
thousand cycles of time additional in the past, Sariputta was reborn
in the family of a Brahman of great wealth, and his name was Prince
Sarada. MoggallSna [105] was reborn in the family of a householder
of great wealth, and his name was Householder Sirivaddha. The
two youths were friends from the time when they played in the dirt
together.
Prince Sarada came into a large family-inheritance on the death of
his father. One day, when he was alone by himself, he thought, "I
have certain knowledge of the life of this world only; I know nothing
of the life of the world beyond. All they that are bom are certain to
die. I ought to retire from the world, enter some Order, and seek
the Way of Release." Therefore he approached his friend and said,
"Friend Sirivaddha, it is my intention to retire from the world and
seek the Way of Release. Can you, or can you not, retire from the
world with me?'* "Friend, I cannot retire from the world; you alone
retire from the world." Prince Sarada thought to himself, "No one
ever yet went to the world beyond with companions or kinsmen or
friends. What one does, he must do by himself."
Accordingly he threw open the doors of his treasure-house and
bestowed abundant alms on paupers and travelers and beggars. Hav-
ing so done, he retired to the foot of a certain mountain and adopted
the life of an anchorite. First one, then two, then three, then many
others followed his example in adopting the monastic life. Finally
there were seventy-four thousand ascetics with matted locks. Sarada
-N.i.i06t«] The Chief Disciples 211
acquired the Five Supernatural Faculties and the Eight Higher Attain-
ments, and taught those ascetics of the matted locks the processes
necessary to the practice of Ecstatic Meditation. All of them acquired
the Five Supernatural Faculties and the Eight Higher Attainments.
At this time the Buddha AnomadassI appeared in the world. His
city was Candavatl. His father was Yasavanta, of the Warrior
caste, and his mother was Lady Yasodharft. His Bo-tree was the
ajjuna-tree. Nisabha and Anoma were his Chief Disciples, Varuna
was his supporter, and Sundarft and Simianft were his principal female
lay disciples. His term of life was a himdred thousand years, his
stature [106] was fifty-eight cubits, and the radiance from his body
flashed twelve leagues. He had a retinue of a hundred thousand monks.
One day at dawn, arising from a Trance of Great Compassion, he
surveyed the world and beheld the ascetic Sarada. Thereupon he
became aware of the following, "To-day, through my approaching
the ascetic Sarada, there will be mighty preaching of the Law. Sarada
will make his Wish for the place of Chief Disciple, and his friend.
Householder Sirivaddha, will make his Wish for the place of Second
Disciple. At the conclusion of the discourse the seventy-four thousand
ascetics with matted locks who compose his retinue will attain Arahat-
ship. Therefore it behooves me to go there." Accordingly, taking his
own bowl and robe, saying not a word to anyone else, proceeding in
solitude like a lion, he commanded, "Let Sarada know that I am the
Buddha." And while the ascetic Sarada's pupils were absent seeking
various kinds of fruits, he descended from the sky and alighted on the
earth before Sarada's very eyes.
When the ascetic Sarada beheld the supernatural power of the
Buddha and the perfection of form of the Buddha, he pondered in his
mind the memorial verses relating to the characteristics of a great man.
And he said to himself, "One endowed with these marks, if he lives
the house-life, is a King, a Universal Monarch. Living the life of
retirement, he is one who has rolled back the veil of passion, an Om-
niscient Buddha. This man is without doubt a Buddha." Therefore
he advanced to meet him, paid obeisance to him with the Five Rests,
prepared a seat and offered it to him. The Exalted One seated
himself in the seat prepared for him, and the ascetic Sarada, selecting
a seat appropriate to himself, sat down respectfully on one side.
At that moment the seventy-four thousand ascetics of the matted
locks, who had been absent gathering various kinds of sweet and juicy
fruits, returned to their teacher. Seeing the Buddha seated and their
S12 Book 1, Story 8. Dhammapada 11-12 (N.i.iOTi-
own teadier seated near him, they said, [107] ''Teacher, we used to
go about this world thjnking to ourselves, *T1iere is no <me greater
than you.' But as for this man, we are certain that he is greater than
you/* '^ Friends, what say you? Do you mean to compare a grain
of mustard seed to Mount Sineru, sixty-eight thousand leagues high?
Little sons, do not compare me to an Omniscient Buddha.'' Then
those ascetics thought to themselves, '^ Were this an insignificant man,
our teacher would not use such a comparison as this. How great indeed
must this man be!" And forthwith they fell before his feet and
prostrated themselves before him.
Then their teacher said to them, *' Friends, we have here no offering
suitable to present to the Buddhas, and the Teacher has come here at
a time when we usually go the rounds for alms; let us give him gifts
according to our ability. Fetch hither all manner of fruits that are
choicest." And having thus caused them to fetch fruits, he washed his
hands and himself placed the fruits in the bowl of the TathSgata.
The moment the Teacher touched the fruits which were brought, the
deities imparted a celestial flavor to them. The ascetic Sarada also
himself filtered water and presented it to the Teacher. After the meal
was over, while the Teacher still remained seated, Sarada summoned
all of his pupils, and sitting down, discoursed pleasantly with the
Teacher.
Thought the Teacher to himself, "Let the two Chief Disciples
approach, together with the Congr^ation of Monks." Straightway
those two ascetics with their retinue of a hundred thousand Arahats
approached, paid obeisance to the Teacher, and sat down respectfully
on one side. Then the ascetic Sarada [108] addressed his pupils as
follows, "Friends, the seat wherein sit the Buddhas is low, and there
is no seat for the hundred thousand monks. To-day you should render
high honor to the Buddha. Fetch from the foot of the mountain flowers
possessing bright colors and sweet perfimies."
There is a saying, "Time occupied in talk is wasted; inconceivable
is the range of magical power possessed by one endowed with super-
natural power;" and so it was in this case. In but an instant those
ascetics brought back flowers possessing bright colors and sweet per-
fumes and arranged a cushion of flowers a league long for the Buddhas.
Then they arranged a cushion of flowers three gavutas long for the
two Chief Disciples. The cushions for the rest of the monks were half
a league long or less; those for the novices were an usabha long. It
is not permissible to ask the question, "How could seats of such great
-N.i.iooifl The Chief Disciples 21S
size be arranged in this hermitage?" This was made possible by the
power of magic. When the seats had thus been made ready, the
ascetic Sarada took his stand before the Tathftgata, and raising his
clasped hands in an attitude of reverent salutation, said, ''Reverend
Sir, ascend this bed of jSowers to my everlasting welfare and salvation."
Therefore it is said.
He gathered together various flowers and perfumes.
Prepared a bed of flowers, and spoke these words,
'*Here, mighty hero, have I prepared a seat suitable for you.
Sit down on this bed of flowers, and render my heart tranquil.
"For seven nights and days the Buddha sat upon my bed of flowers.
Rendering my heart tnmquil, gladdening the world of men and the Worids of the
Gods."
While the Teacher sat thus, the two Chief Disciples with the rest of
the monks [109] sat each in the seat which had been prepared for
him. The ascetic Sarada, taking a great flower-parasol, held it over the
head of the Tathftgata. Said the Teacher, ''May this honor rendered
to me by the ascetics of the matted locks yield rich fruit." And
straightway he entered into a state of trance, attaining the Attainment
of Cessation. Observing that the Teacher had attained the Attain-
ment of Cessation, the two Chief Disciples likewise entered into a state
of trance and attained the Attainment of Cessation. For seven days
the Teacher sat there, enjoying the bliss of the Attainment of Cessation.
When it was time to seek food, Sarada's pupils went into the forest
and ate wild fruits and other varieties of fruits. The rest of the time
they stood holding out their hands in an attitude of reverent salutation
before the Buddhas. The ascetic Sarada, however, went not to seek
food, but for seven days continuously held the flower-parasol over the
Buddha, experiencing thereby intense joy and pleasure.
When the Teacher arose from trance, he said to his Chief Disciple
the Elder Nisabha, who sat on his right hand, ''Nisabha, return thanks
to the ascetics who have honored us with flowers and seats." There-
upon the Elder, like a mighty warrior who has just received high
distinction at the hands of a Universal Monarch, his heart filled with
joy, manifesting the Perfection of Knowledge capable of attainment
by a disciple, began the address of thanksgiving for the flowers and
seats. At the end of the discourse the Buddha addressed the Second
Disciple as follows, ''Do you also preach the Law to the monks."
Thereupon the Elder Anoma, pondering the Tipitaka, the Word of
214 Book Jf, Story 8. Dhammapada 11-12 [N.i.iooto-
the Buddhas, preached the Law. But although the two Chief Disciples
preached the Law» not a single monk present attained Comprehension
of the Law. Then the Teacher, manifesting the infinite power of a
Buddha, b^an to preach the Law, with the result that at the con-
clusion of his discourse all seventy-four thousand ascetics of the matted
locks attained Arahatship, with the sole exception of the ascetic Sarada.
Then the Teacher stretched forth his hand and said to them, 'Xome,
monks!" Instantly their hair and beard disappeared, and the Eight
Requisites were attached to their persons.
Do you ask, "'Why did not the ascetic Sarada attain Arahatship?'*
It was because his mind was distracted. We are told that when he
seated himself in the seat of the Second Disciple of the Buddhas, [1 10]
and the Chief Disciple, manifesting the Perfection of' Knowledge of a
disciple, preached the Law, at the very moment when he b^an to
listen to the preaching of the Law by the Chief Disciple, the following
thought arose in his mind, *'0h that at some time in the future, in the
dispensation of a Buddha who shall arise hereafter, I might receive
the burden which this disciple has received ! Because of this thought,
we are told, he was unable to attain the Path and the Fruit.
Sarada, however, paid obeisance to the Tathagata, and standing
face to face with him, said, "Reverend Sir, what is the title in your
Religion borne by the monk who sits in the seat next to you?" "He
it is that follows me in setting in motion the Wheel of the Law which
I have set in motion; he it is that has reached the pinnacle of the
Perfection of Knowledge capable of attainment by a disciple; he it
is that has grasped the Sixteen Forms of ICnowledge; he it is that is
therefore called in my Religion Chief Disciple." "Reverend Sir, here
for seven days have I stood holding the flower-parasol over you, thereby
rendering honor to you. As the fruit of this work of merit, I do not
wish for a second existence as Sakka or Brahma. But at some time in
the future may I become the Chief Disciple of a certain Buddha, even
as is this present Elder Nisabha."
When Sarada had made this Earnest Wish, the Teacher considered
within himself , "Will the Wish of this man be fulfilled?" Thereforehe
sent forth his perception into the future, and surveying the ages of the
future, he passed before his mind a period of incalculable length and
a himdred thousand cycles of time in addition; whereupon he saw that
his Wish would be fulfilled. So when the Teacher saw that his Wish
would be fulfilled, he said to the ascetic Sarada, "This Earnest Wish
of yours will not be in vain. For at the end of a period of incalculable
-N.1.1124] The Chief Disciples 215
length and a hundred thousand cycles of time in addition, Gotama
Buddha will appear in the world. His mother will be Lady Mahft
Mayft, his father will be King Suddhodana» his son will be RS.hula,
his servitor will be Ananda» and his Second Disciple will be Moggallftna.
And you will be his Chief Disciple, the Captain of the Faith, and your
name will be Sfiriputta." [Ill]
When the Teacher had thus predicted the future of the ascetic, he
preached the Law, and then, surroimded by his company of monks,
jSew up into the air and departed. The ascetic Sarada sought out the
pupils and elders and sent the following message to his friend. House-
holder Sirivaddha, "Reverend Sirs, say to my friend, * Your friend the
ascetic Sarada fell down before the feet of the Buddha Anomadas^
and made his Earnest Wish for the place of Chief Disciple under the
dispensation of the Buddha Gotama, who shall hereafter arise in the
world. Do you make your Earnest Wish for the place of Second
Disciple.' " And when he had thus spoken, he preceded the Elders
by a different route and went and stood at the door of Sirivaddha's
residence.
When Sirivaddha saw him he said, "At last, after a long absence,
my noble friend has returned." And straightway he seated his friend
in a seat, and having seated himself in a lower seat, asked him, "But,
Reverend Sir, have you no pupils and attendants?" "Yes, my friend,
the Buddha AnomadassI came to our hermitage, and we did him honor
to the extent of our power. The Teacher preached the Law to all,
and at the conclusion of his discourse all the members of our commu-
nity excepting me attained Arahatship and entered the Order. When
I saw the Chief Disciple of the Teacher, the Elder Nisabha, I made my
Earnest Wish for the place of Chief Disciple under the dispensation
of the Buddha Gotama, who shall hereafter arise in the world. Do
you also make your Earnest Wish for the place of Second Disciple under
his dispensation." "But, Reverend Sir, I am not on terms of familiar
acquaintance with the Buddhas." " I will assume the burden of talking
with the Buddhas; you prepare a Great Resolve."
When Sirivaddha heard his words, he adorned a space eight karlsas
in extent before the door of his residence with the respect due to a
king, sprinkled sand, [112] scattered flowers of five kinds, including
laja flowers, caused a pavilion to be erected with a thatch of blue
lotuses, caused the Seat of the Buddha to be made ready, and seats
for the monks also to be prepared. And having caused abundant
offerings and gifts to be prepared, he directed the ascetic Sarada to
216 Book Jf, Story 8. Dhammapada 11-12 [N.i.ii«4-
invite the Buddhas. So the ascetic Sarada took the Congregation of
Monks presided over by the Buddha and went with them to Sarada's
residence. Sarada advanced to meet them, took the bowl from the
hand of the Tathftgata, conducted them into the pavilion, seated the
Congregation of Monks on the seats prepared for them, offered them
Water of Donation, and provided them with the choicest food.
At the conclusion of the meal, having clothed the Congregation of
Monks with robes of great price, he said to the Teacher, "Reverend
Sir, it was for the purpose of gaining no mean place that this entertain-
ment was imdertaken. Show your gracious compassion by remaining
here in this manner for a period of seven days." The Teacher con-
descended to remain. For seven days Sirivaddha bestowed abundant
offerings in this manner. At the end of his almsgiving he paid obeisance
to the Teacher, and standing before him with hands clasped in an
attitude of reverent salutation, said, "Reverend Sir, my friend the
ascetic Sarada made his Earnest Wish to become Chief Disciple of a
certain Teacher. May I also become the Second Disciple of that
same Teacher."
The Teacher looked into the future, and beholding the fulfillment
of his Earnest Wish, made the following prophecy, "At the end of a
period of incalculable length and a hundred thousand cycles of time
in addition, you will become the Second Disciple of Gotama Buddha."
Hearing this prophecy of the Buddhas, Sirivaddha was filled with joy
and satisfaction. The Teacher returned thanks for the offering of
food, and then, surrounded by the company of monks, returned to the
monastery. This, monks, was the Earnest Wish made by my sons at
that time. They have received precisely that for which they made their
Earnest Wish. When I give, I give without respect of persons. End
of Stories of the Past. [113]
When the Teacher had thus spoken, the two Chief Disciples paid
obeisance to the Exalted One and said, "Reverend Sir, when we were
yet householders, we went to see the festivities of Mountain-top;"
and then told the entire story of the events which had recently taken
place, to their attainment of the Fruit of Conversion at the hands
of the Elder Assaji. Then they said, "Reverend Sir, we went to our
teacher, desiring to lead him to your feet, and pointed out to him the
shallowness of his own views, and dwelt upon the advantages of his
coming here. But he said to us, *For me to try to live the life of a
pupil now would be as absurd as for a chatty to go to the well.
I shall not be able to live the life of a pupil.' We replied, 'Teacher,
-N.1.1155] The Chief Disciples 217
the populace will now take perfumes, garlands, and so forth in their
hands, and will go to do honor to the Teacher alone. What do you
intend to do?' Said he, * Which are the more numerous in this world,
the stupid or the wise?* We replied, * Teacher, the stupid are many;
the wise are few.' 'Well then,' said he, Met the wise men go to the wise
monk Gotama, and let the stupid come to stupid me. As for you, go
where you like.' With these words. Reverend Sir, did he refuse to
come hither."
When the Teacher heard this, he said, "Monks, by reason of the
false views which he holds, Safijaya has mistaken falsehood for truth
and truth for falsehood. But you, by reason of your own wisdom,
have rightly discerned that which is true in its truth and that which
is false in its falsity, and you have done wisely to reject that which is
false and accept that which is true." So saying, he pronounced the
following Stanzas,
11. They who think to find the truth in falsehood, they who discern but falsehood in
the truth,
They never attain the goal of truth, but abide in the pasture-ground of error. [1 14]
12. They who have rightly discerned the true in its truth and the false in its falsity.
They attain the goal of truth and abide in the pasture-ground of right thinking.
I. 9. NANDA THE ELDER ^
Even as rain breaks through an iU-thaiched house. This religious
instruction was given by the Teacher while he was in residence at
Jetavana with reference to Venerable Nanda. [115]
9 a. Nanda becomes a monk in spite of himself
For after the Teacher had set in motion the glorious Wheel of the
Law, he retired to Rajagaha and took up his residence at Veluvana.
Thereupon his father, the great king Suddhodana, sent ten ambassa-
dors to him, one after the other, each with a retinue of a thousand
men, saying to them, ''Fetch my son hither and show him to me
^ 9 a follows SiddnaJcatka, Jdtaka, i. SS^*-9%^\ frequently word for word. 9 b is
almost word for word the same as Uddna, iii. 2: ^V^-ii^K Parallel to 9 b is JOtaka
182: ii. 92-94. 9 c is entirely different from the Story of the Past in Jdiaka 182. Cf.
also Hardy, Manual cf Buddhism, pp. 203-212; Chavannes. Cinq cents Conies et
Apologues, 409: iii. 87-94; Thera-OcUhd Commentary, cxxxix; AfiguUara Commentary
on Etadagga Vagga, Story cf Nanda; and Wintemitz, History cf Buddhist Literature,
p. 207.
218 Book ly Story 9. Dhammapada 13-14 [N.i.ii5«-
before my face." After nine ambassadors had gone thither, attained
Arahatship, and failed to return. Elder Kfila Ud&yi went thither
and attained Arahatship. And knowing that it was the proper time
for the Teacher to go, he described the beauties of the journey and
conducted the Teacher with his retinue of twenty thousand Arahats
to Kapilapura. And there, in the company of his kinsfolk, the Teacher,
taking a shower of rain for his text, related the Vessantara Jataka.^
On the following day he entered the city for alms. By the recitation
of the Stanza, "A man should exert himself and should not live the
life of Heedlessness,"* he established his father in the Fruit of Con-
version; and by the recitation of the Stanza, ^'A man should live
righteously,"* he established Maha Pajapati in the Fruit of Conver-
sion and his father in the Fruit of the Second Path. And at the end
of the meal, with reference to the praise bestowed on him by the Mother
of Rahula, he related the Cauda Kinnara Jataka.^
On the following day, while the ceremonies of Prince Nanda's
sprinkling, house-warming, and marriage were in progress, the Teacher
entered the house for alms, placed his bowl in Prince Nanda's hands,
and wished him good luck. Then, rising from his seat, he departed
without taking his bowl from the hands of the Prince. Ont of rever-
ence for the Tathagata, Prince Nanda did not dare say, "Reverend
Sir, receive your bowl," but thought within himself, "He will take
his bowl at the head of the stairs." But even when the Teacher
reached the head of the stairs, he did not take his bowl. Thought
Nanda, "He will take his bowl at the foot of the stairs." But the
Teacher did not take his bowl even there. [116] Thought Nanda,
"He will take his bowl in the palace court." But the Teacher did not
take his bowl even there. Prince Nanda desired greatly to return to
his bride, and followed the Teacher much against his own will. But
so great was his reverence for the Teacher that he did not dare say,
"Receive your bowl," but continued to follow the Teacher, thinking
to himself, "He will take his bowl here! he will take his bowl there!
he will take his bowl there!"
At that moment they brought word to his bride Belle-of-the-
Country, Janapada-KalyanI, "My lady, the Exalted One has taken
Prince Nanda away with him; it is his purpose to deprive you of him."
Thereupon Janapada-KalyanI, with tears streaming down her face
and hair half-combed, ran after Prince Nanda as fast as she could
» Jataka 547: vi. 479-593. Cf. Story xiii. 2. * Dhammapada, 168.
* Dhammapada, 169. ^ Jataka 485 : iv. 282-288.
-N.i. 11714] Nanda the Elder 219
and said to him, ''Noble sir, please return immediately.'* Her words
caused a quaver in Nanda's heart; but the Teacher, without so much
as taking his bowI» led him to the monastery and said to him» ** Nanda,
would you like to become a monk?" So great was Prince Nanda's
reverence for the Buddha that he refrained from saying, "I do not
wish to become a monk,'' and said instead, ''Yes, I should like to
become a monk." Said the Teacher, "Well then, make a monk of
Nanda." Thus it happened that on the third day after the Teacher's
arrival at Kapilapura he caused Nanda to be made a monk.
On the seventh day the Mother of R&hula adorned Prince R&hula
and sent him to the Exalted One, saying, "Dear son, go look upon this
monk, possessed of a retinue of twenty thousand monks, possessed of
a body of the hue of gold, possessed of the beauty of form of Mahft
Brahmft. This monk is your father. To him once belonged great stores
of treasure. From the time of his Great Retirement we have not seen
him. Ask him for this your inheritance, saying, 'Dear father, I am a
royal prince, and so soon as I shall receive the ceremonial sprinkling,
I shall become a Universal Monarch. I have need of wealth; bestow
wealth upon me; for to a son belongs the wealth which formerly
belonged to his father.' "
Accordingly Prince R&hula went to the Exalted One. The moment
he saw him he conceived a warm affection for his father, and his heart
rejoiced within him. And he said, "Monk, pleasant is your shadow,"
[117] and said much else befitting his own station. When the Exalted
One had finished his meal, he pronounced the words of thanksgiving,
arose from his seat, and departed. Prince R&hula followed in the foot-
steps of the Exalted One, saying, "Monk, give me my inheritance;
monk, give me my inheritance." The Exalted One did not repel the
Prince; even the attendants were unable to prevent the Prince from
accompanying the Exalted One. In this manner the Prince accom-
panied the Exalted One to the Grove. Then the thought occiured
to the Exalted One, "The paternal inheritance which this youth seeks
inevitably brings destruction in its train. Behold, I will bestow upon
him the Sevenfold Noble Inheritance which I received at the foot of the
Bo-tree; I will make him master of an inheritance which transcends
the world."
Therefore the Exalted One addressed Venerable S&riputta, "Well
then, Sariputta, make a monk of Prince R&hula." When, however.
Prince R&hula had been received into the Order, the king his grand-
father was afflicted with great sorrow. Unable to endure his sorrow.
220 Book ly Story 9. Dhammapada 13-14 [N.i.iiTi*-
he made known his sorrow to the Exalted One and made the following
request of him, "It were well, Reverend Sir, did the noble monks not
receive into the Order any youth without the permission of his mother
and father." The Exalted One granted him this request. Again one
day, as the Exalted One sat in the royal palace after breakfast, the
king, sitting respectfully at one side, said to the Exalted One, "Rever-
end Sir, while you were practicing your austerities, a certam deity
approached me and said to me, 'Your son is dead.' But I refused to
believe him and replied, * My son will not die until he attains Enlighten-
ment.* *' Said the Exalted One, "Now will you believe? In a previous
existence also, when a deity showed you bones and said to you, *Your
son is dead,' you refused to believe." And with reference to this
incident he related the Maha DhammapSJa Jataka.^ At the con-
clusion of the story the king was established in the Fruit of the Third
Path.
9 b. Nanda and the celestial nymphs
When the Exalted One had thus established his father in the Three
Fruits, [118] he returned once more to Rajagaha, accompanied by the
Congr^ation of Monks. Now he had promised Anathapindika to
visit Savatthi, so soon as the great monastery of Jetavana should be
completed, and receiving word shortly afterwards that the monastery
had been completed, he went to Jetavana and took up his residence
there. While the Teacher was thus residing at Jetavana, Venerable
Nanda, becoming discontented, told his troubles to the monks, saying,
"Brethren, I am dissatisfied. I am now living the Religious Life, but
I cannot endure to live the Religious Life any longer. I intend to
abandon the higher precepts and to return to the lower life, the life of
a layman."
The Exalted One, hearing of this incident, sent for Venerable Nanda
and said this to him, "Nanda, is the report true that you spoke as
follows to a large company of monks, * Brethren, I am dissatisfied; I am
now living the Religious Life, but I cannot endure to live the Religious
Life any longer; I intend to abandon the higher precepts and to return
to the lower life, the life of a layman'?" "It is quite true. Reverend
Sir." "But, Nanda, why are you dissatisfied with the Religious Life
you are now living.? Why cannot you endure to live the Religious Life
any longer? Why do you intend to abandon the higher precepts and
1 Jdtaka 447: iv. 50-55.
-N.i.iiow] Nanda the Elder 221
to return to the lower life, the life of a layman?" "Reverend Sir,
when I left my house, my noble wife Janapada-Kaly&nl, with hair
half -combed, took leave of me, saying, * Noble sir, please return
immediately/ Reverend Sir, it is because I keep remembering her
that I am dissatisfied with the religious life I am now living; that I
cannot endure to live the religious life any longer; that I intend to
abandon the higher precepts and to return to the lower life, the life of
a layman."
Then the Exalted One took Venerable Nanda by the arm, and by
the power of his magic conducted him to the World of the Thirty-three.
On the way the Exalted One pointed out to Venerable Nanda in a
certain burnt field, seated on a burnt stump, a greedy monkey which
had lost her ears and nose and tail in a fire. When they reached the
World of the Thirty-three, he pointed out five hundred pink-footed
celestial nymphs who came to wait upon Sakka, king of the gods.
[119] And when the Exalted One had shown Venerable Nanda these
two sights, he asked him this question, "Nanda, which do you regard
afl being the more beautiful and fair to look upon and handsome,
your noble wife Janapada-Kaly&nl or these five hundred pink-footed
celestial nymphs?"
"Reverend Sir," replied Nanda, "as far inferior as this greedy
monkey which has lost her ears and nose and tail is to Janapada-
Kaly&nl, even so far inferior. Reverend Sir, is my noble wife Janapada-
Kaly&ni to these five hundred pink-footed celestial nymphs. In com-
parison with these nymphs my noble wife does not come into the
count; she does not come within a fraction of them, she does not come
within a fraction of a fraction of them; on the contrary, these five
hundred pink-footed celestial nymphs are infinitely more beautiful and
fair to look upon and handsome."
"Cheer up, Nanda!" replied the Exalted One. "I guarantee- that
you will win these five hundred pink-footed celestial nymphs." Said
Venerable Nanda, "If, Reverend Sir, the Exalted One guarantees that
I shall win these five hundred pink-footed celestial nymphs, in that
case. Reverend Sir, I shall take the greatest pleasure in living the
exalted life of a religious." Then the Exalted One, taking Venerable
Nanda with him, disappeared from the World of the Thirty-three and
reappeared at Jetavana. Now it was not long before the monks heard
the following report, "It appears that it is in the hope of winning
celestial nymphs that Venerable Nanda, brother of the Exalted One,
son of his mother's sister, is living the religious life; it appears that
222 Book ly Story 9. Dhammapada IS-H [N.i.ii9«o-
the Exalted One has guaranteed that he shall win five hundred pink-
footed celestial nymphs."
As a result Venerable Nanda's fellow-monks treated him as a
hireling and as one bought with a price. And they addressed him
accordingly, saying, "It appears that Venerable Nanda is a hireling;
it appears that Venerable Nanda is one bought with a price. It appears
that it is in the hope of winning celestial nymphs that he is living the
religious life; it appears that the Exalted One has guaranteed that
he shall win five himdred pink-footed celestial nymphs."
Now Venerable Nanda, [120] although his fellow-monks despised
him, were ashamed of him, and tormented him by calling him "hire-
ling" and "bought with a price," nevertheless, living in solitude,
withdrawn from the world, heedful, ardent, resolute, in no long time,
even in this life, himself abode in the knowledge, realization, and
attainment of that supreme goal of the religious life for the sake of
which goodly youths retire once and for all from the house-life to the
houseless life. This did he know: "Birth is at an end, lived is the holy
life, duty is done: I am no more for this world." And there was yet
another Venerable Elder numbered among the Arahats.
Now a certain deity came by night to the Teacher, illuminating
the whole Jetavana; and bowing to the Teacher, thus addressed him,
"Reverend Sir, Venerable Nanda, son of the sister of the mother of
the Exalted One, by extinction of the Depravities, even in this life,
himself abides in the knowledge, realization, and attainment of
freedom from the Depravities, emancipation of the heart, emancipation
of the intellect. And there arose within the Exalted One also knowl-
edge of the following, "By extinction of the Depravities, Nanda, even
in this life, himself abides in the knowledge, realization, and attainment
of freedom from the Depravities, emancipation of the heart, emancipa-
tion of the intellect."
In the course of the same night Venerable Nanda also approached
the Exalted One, bowed to him, and spoke as follows, "Reverend Sir,
I release the Exalted One from the promise which he made when he,
the Exalted One, guaranteed that I should win five himdred pink-
footed celestial nymphs." The Exalted One replied, "Nanda, I myself
grasped your mind with my own mind and saw, *By extinction of the
Depravities, Nanda, [121] even in this life, himself abides in the
knowledge, realization, and attainment of freedom from the De-
pravities, emancipation of the heart, emancipation of the intellect.'
Likewise a deity informed me of the fact, saying, *By extinction of
-N.i.i2S«l Nanda the Elder 223
the Depravities, Nanda, even in this life, himself abides in the knowl-
edge, realization, and attainment of freedom from the Depravities,
emancipation of the heart, emancipation of the intellect/ When,
therefore, Nanda, you ceased to cling to the things of the world, and
your heart was released from the Depravities, at that moment I was
released from that promise." Then the Exalted One, knowing the
true inwardness of this matter, breathed forth the following Solemn
Utterance,
He that has crossed over the mud and crushed the thorn of lust.
He that has destroyed delusion, such a man is unmoved, whether
in pleasure or in pain.
Now one day the monks approached Venerable Nanda and asked
him, '"Brother Nanda, aforetime you said, "I am dissatisfied.' Do
you say the same thing now?'* "Brethren, I am in no wise inclined
to the life of a layman." When the monks heard his answer, they said,
"Venerable Nanda says that which is not true, utters falsehood. On
former days he used to say, ' I am dissatisfied,' but now says, ' I am in
no wise inclined to the life of a layman." And forthwith they went and
reported the matter to the Exalted One. The Exalted One replied,
"Monks, in former days Nanda's personality was like an ill-thatched
house, but now it has come to be like a well-thatched house. From the
day he saw the celestial nymphs, he has striven to reach the goal of a
monk's labors, [122] and now he has reached it." So saying, he
pronoimced the following Stanzas,
13. Even as rain breaks through an ill-thatched hcnise.
So lust breaks through an iU-trained mind.
14. Even as rain breaks not through a well-thatched house.
So lust breaks not through a well-trained mind.
The monks began to discuss the incident in the Hall of Truth:
"Brethren, the Buddhas are marvelous! Venerable Nanda became
dissatisfied with the Religious Life all because of Janapada-Kaly&nl;
but the Teacher, employing celestial nymphs as a lure, won him to
complete obedience." The Teacher came in and asked them, "Monks,
what is it you are sitting here now talking about?" When they told
him, he said, "" Monks, [123] this is not the first time Nanda has been
won to obedience by the lure of the opposite sex; the same thing
happened in a previous existence also." So saying, he related the
following
224 Book ly Story 9. Dhammapada 13-14 [N.i.l23s-
9 c. Story of the Past : Eappata and the donkey
Once upon a time, when Brahmadatta reigned in Benares, there
dwelt at Benares a merchant named Kappata. Now Kappata had
a donkey which used to carry loads of pottery for him, and every day
he used to go a journey of seven leagues. On a certain occasion
Kappata loaded his donkey down with a load of pottery and took him
to Takkasila. While he was engaged in disposing of his wares, he
allowed the donkey to run loose. As the donkey wandered along the
bank of a ditch, he saw a female of his species and straightway went
up to her. She gave him a friendly greeting and said to him, "Where
have you come from?" "From Benares." "On what errand?" "On
business." "How big a load do you carry?" "A big load of pottery."
How many leagues do you travel, carrying a big load like that?"
Seven leagues." "In the various places you visit, is there anyone
to rub your feet and your back?" "No." "If that's the case, you
must have a mighty hard time."
(Of course animals have no one to rub their feet and their back;
she said this merely to join bonds of love between them.)
As the result of her talk, the donkey became dissatisfied. After the
merchant had disposed of his wares, he returned to the donkey and
said to him, "Come, Jack, let's be oflf." "Go yourself; I won't go."
[124] Over and over again the merchant tried with gentle words to
persuade him to go; and when, in spite of his efforts, the donkey
remained balky, he vented abuse upon him. Finally he thought to
himself, "I know a way to make him go," and pronounced the follow-
ing Stanza,
I will make a goad for you, with a sixteen-inch thorn;
I will cut your body to shreds; know this, donkey.
When the donkey heard that, he said, "In that case I shall know
just what to do to you." So saying, he pronounced the following
Stanza,
You say you will make a goad for me, with a sixteen-inch thorn. Very well !
In that case I will plant my fore feet, let fly with my hind feet.
And knock out your teeth; know that, Kappata.
When the merchant heard that, he thought to himself, "What can
be the reason for his talking thus?" The merchant looked this way
and that, and finally his eyes fell upon the female. "Ah!" thought the
merchant to himself, "she must have taught him these tricks. I will
-N.1.125M] Nanda the Elder 225
say to the donkey, 'I will bring you home a mate like that/ Thus»
by employing the lure of the opposite sex, I will make him go." Accord-
ingly he pronounced the following Stanza,
A four-footed female, with face like mother-of-pearl, possessed of all the marks of
beauty,
WiU I bring to you to be your mate; know that, donkey.
When the donkey heard that, his heart rejoiced, and he replied
with the following Stanza,
So "a four-footed female, with face like mother-of-pearl, possessed of all the marks of
beauty,"
You wiU bring to me to be my mate; in that case, Kjippafa,
Whereas hitherto I have traveled seven leagues a day, hereafter, I will travel fourteen
leagues. [125]
"Well then," said Kappata, "come!** And taking the donkey
with him, he went back to the place where he had left the cart.
After a few days the donkey said to him, "Did n't you say to me,
*I will bring you a mate*.^*' The merchant replied, "Yes, I said just
that, and I will not break my word; I will bring you home a mate.
But I will provide food only for you. It may or may not be enough
for both you and your mate, but that is a matter for you alone to
decide. After you both have lived together, foals will be bom to you.
The food I shall give you may or may not be enough for both you and
your mate and your foals too, but that is a matter for you alone
to decide.'* As the merchant spoke these words, the donkey lost his
desire.
When the Teacher had ended his lesson, he concluded the Jataka
as follows, "At that time, monks, the female donkey was Janapada-
Kaly&nl, the male donkey was Nanda, and the merchant was I myself.
In former times, too, Nanda was won to obedience by the lure of the
female sex.'*
I. 10. CUNDA THE PORK-BUTCHER ^
Here he suffers. This religious instruction was given by the
Teacher while he was in residence at Veluv^na with reference to Cunda
the pork-butcher.
The story goes that for fifty-five years Cunda made his living by
killing pigs which he then either used for food or marketed. In time
» Text: N i. 125-129.
226 Book i. Story 10. Dhammapada 16 [N.i.125«k
of famine he would go to the country with his cart filled with rice, [126]
and return with it filled with shotes bought in villages for a mere pint-
pot or two of rice apiece. Back of his house he had a plot of ground
fenced off as a sort of pigsty, and there h^ kept his pigs, feeding them
all kinds of shrubs and excrement.
Whenever he wanted to kill a pig, he would fasten the pig securely
to a post and poimd him with a square club to make his flesh swell
plump and tender. Then, forcing open the pig's jaws and inserting
a little wedge in his mouth, he would pour down his throat boiling
hot water from a copper boiler. The hot water would penetrate the
pig's belly, loosening the excrement, and would pass out through the
anus, carrying boiling hot excrement with it. So long as there was even
a little excrement left in the pig's belly, the water would come out
stained and turbid; but as soon as the pig's belly was clean, the water
would come out pure and clear.
The rest of the water he woidd pour over the pig's back, and the
water would peel off the black skin as it ran off. Then he would singe
off the bristles with a torch. Finally, he would cut off the pig's head
with a sharp sword. As the blood gushed forth, he would catch it in
a dish; then he would roast the pig, basting it with the blood he had
caught. Then he would sit down with his son and his wife and eat the
pig. Whatever meat was left over, he would sell. In this way he
made a living for fifty-five years. Although the Teacher was in resi-
dence at a neighboring monastery, not on a single day did Cimda do
him honor by offering him so much as a handful of flowers or a spoonful
of rice, nor did he do a single work of merit besides.
One day he was attacked by a malady, [127] and while he yet
remained alive, the fire of the Great Hell of Avici uprose before him.
(The fire of Avici is a consuming torment able to destroy the eyes of
one who stands a himdred leagues away and looks at it. Indeed, it
has been described* in this wise, "For ever and ever it shoots forth its
flames continually a himdred leagues in all directions." Moreover,
the Elder Nagasena * employed the following simile to show how much
more intense is its heat than that of ordinary fire, "Great king, reflect
that a rock even as big as a pagoda goes to destruction in the fire of
Hell in but an instant. However, living beings who are reborn there,
through the effect of their past deeds, suffer not destruction, but are
as though they reposed in their mothers' wombs.")
* AngiMara, iii. 35: i. 142. « Milindapaflha, C?'"*, **"*•.
-N.i. 12814 1 Cunda the pork-biUcher 227
When the tonnent of the Great Hell of Avici uprose before the
pork-butcher Cunda, his mode of behavior was altered in corre-
spondence with his past deeds. Even as he remained within his house,
he began to grunt like a pig and to crawl about on his hands and knees,
first to the front of the house and then to the rear. The men of his
household overpowered him and gagged him. But in spite of all they
did (since it is impossible for anyone to prevent a man's past deeds
from bearing fruit), he kept crawling back and forth, grunting like a
pig continually.
Not a person was able to sleep in the seven houses roimd about.
The members of his own household, terrified by the fear of death,
unable otherwise to prevent him from going out, barricaded the doors
of the house that he might not be able to go out, but might be confined
within. Having so done, they surroimded the house and stood on
guard. Back and forth for seven days crawled Cimda within, his
house, suffering the torment of Hell, grunting and squealing like a pig.
Having thus crawled about for a period of seven days, he died on
the seventh day and was reborn in the Great Hell of Avici. (The
Great Hell of Avid is to be described in the terms of the Devaddta
Suttanta-O
Some monks who passed the door of his house [128] heard the
noise, and thinking it was merely the noise of the grunting and squeal-
ing of pigs, went on to the monastery, seated themselves in the presence
of the Teacher, and said to him, "Reverend Sir, for seven days the
door of Cunda the pork-butcher's house has been closed, and for seven
days the killing of pigs has gone on; doubtless he intends to give some
entertainment. Think, Reverend Sir, how many pigs he has killed!
Evidently he has not a single thought of loving-kindness and lacks
utterly the sentiment of compassion. So cruel and savage a being has
never been known before."
Said the Teacher, "Monks, he has not been killing pigs these
seven days. Retribution in harmony with his past deeds has overtaken
him. Even while he yet remained alive, the torment of the Great
Hell of Avici uprose before him. By reason of this torment he crawled
hither and thither in his house for seven days, grunting and squealing
like a pig. To-day he died, and was reborn in the Avici hell." When
the Teacher had thus spoken, the monks said, "Reverend Sir, having
suffered thus here in this world, he went again to a place of suffering
^ Majjkima, ISO: iit. 178-187; cf. AhgtOtara, i. 138-142 (translated by Warren,
Buddkim in Tranalaiioru, pp. 255-259).
228 Book ly Story 10. Dhammapada 15 [N.i.ieSM-
and was there reborn." "Yes, monks," replied the Teacher. "He
that is heedless, be he layman or monk, suffers in both places equally."
So saying, he pronounced the following Stanza,
15. Here he suffers; after death he suffers: the evildoer suffers in both places.
He suffers, he is afflicted, seeing the impurity of his own past deeds.
I. 11. THE RIGHTEOUS LAY BROTHER ^
Here he rejoices. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
righteous lay brother. [129]
At S&vatthi, we are told, lived five hundred righteous lay brethren,
each with a retinue of five hundred lay brethren. The senior layman
had seven sons and seven daughters. Each of these sons gave regularly
ticket-porridge, ticket-food, food of the waning moon, food of the new
moon, invitation-food, fast-day food, visitors' food, and food of the
season of the rains. All of them were "later bom," so that the layman
and his wife and fourteen children maintained sixteen forms of alms.
And the layman, virtuous, upright, together with son and wife, took
deUght in the distribution of alms.
After a time the layman was attacked by a disease, and his vital
forces began to decay. [130] Desiring to hear the Law, he sent word
to the Teacher, "Send me eight or sixteen monks.*' The Teacher sent
them, and they straightway went and gathered around his bed and
sat down on seats prepared for them. "Reverend Sirs," said the lay-
man, "it will be difficult for me to see you, for I am weak; rehearse
me but a single Sutta." "Which Sutta would you like to hear, lay
brother?" "The Satipatthana Sutta,* common to all the Buddhas."
Accordingly they began to rehearse the Sutta, beginning with the
words, "There is this one Way, monks, this one Path which leads to
the Salvation of living beings."
At that moment, from the Six Worlds of the Gods, approached six
chariots a hundred and fifty leagues long, drawn by a thousand Sindh
horses, adorned with all the adornments. In each chariot stood a
deity, and each deity spoke and said, "Permit us to convey you to our
celestial world." And they spoke again and said, "Even as one
shatters, a clay vessel and replaces it with a vessel of gold, even so are
* Text: N i. 1«9-1S«. « Digha, 22; Majjkima, 10.
-N.i.isiM] The righteous lay brother 229
living beings reborn to take their pleasure in our celestial world."
The lay disciple, unwilling to be interrupted in listening to the Law,
said, "Wait! wait!" The monks, thinking that he was speaking to
them, ceased their recitation of the Law. His sons and daughters
cried out, "Formerly our father could never hear enough of the Law.
But now, after sunmioning the monks and directing them to rehearse
the Law, he stops them himself. After all, there is no man who does
not fear death." The monks said to each other, "This is no time for
us to remain." And forthwith they arose and departed.
After a time the layman recovered his attention and asked his
sons, "Why do you weep?" "Dear father," said they, "you sent for
the monks, and even as you listened to the Law, you yourself stopped
them from rehearsing the Law. We weep to think, * After all, there is
no man who does not fear death.'" [131] "But where are the noble
monks?" "They said to each other, *This is no time for us to remain.*
And forthwith they arose from their seats and departed." "Dear
sons, I was not speaking to the noble monks." " With whom, then, were
you talking, dear father?" "From the Six Worlds of the Gods six
deities approached in six magnificently adorned chariots, and standing
in their chariots poised in the air, they said to me, ^Take your pleasure
in our celestial world; take your pleasure in our celestial world.* I
was talking with them." "Dear father, where are the chariots? We
do not see them.*' "Have I any wreaths of flowers?** "Yes, dear
father." "Which celestial world is the most delightful?" "Dear
father, the most delightful is the World of the Tusita gods, the abode
of the mothers and fathers of the Buddhas and of all the Future
Buddhas." "Well then, throw a wreath of flowers and say, *Let this
wreath of flowers cling to the chariot which came from the World of
the Tusita gods.'"
Accordingly the children of the layman threw the wreath of flowers,
and it clung to the pole of the chariot and hung suspended in the air.
The populace saw the wreath of flowers suspended in the air, but did
not see the chariot. Said the lay disciple, "Do you see this wreath of
flowers?" "Yes, we see it." "This wreath hangs suspended from the
chariot which came from the World of the Tusita gods. I am going
to the World of the Tusita gods; be not disturbed. If you desire to
be reborn with me, do works of merit even as I have done." And
when he had thus spoken, he died and set foot in the chariot. Inmie-
diately he was reborn as a deity three-quarters of a league in stature,
adorned with sixty cartloads of ornaments. A retinue of a thousand
230 Book 1, Story 11. Dhammapada 16 [N.i.i8i«-
celestial nymphs attended him, and a golden mansion twenty-five
leagues in extent became visible.
When those monks reached the monastery, the Teacher asked
them, ''Monks, did the lay disciple hearken to the recitation of the
Law?'* "Yes, Reverend Sir. But in the midst of the recitation he
cried out, ^ Wait! wait!' and stopped us. Then his sons and daughters
began to weep, [132] whereupon we said to each other, ^This is no
time for us to remain,' and arose from our seats and departed."
'^ Monks, he was not talking to you. From the Six Worlds of the Gods
six deities approached in six magnificently adorned chariots, and they
summoned that lay disciple to go with them; but the lay disciple,
unwilling that the recitation of the Law should be interrupted, spoke
to them." "Is that true. Reverend Sir?" "That is true, monks."
"Reverend Sir, where was he reborn just now?" "In the World of the
Tusita gods, monks."
"Reverend Sir, but recently he lived here among his kinsfolk
rejoicing, and just now he went again to a place of rejoicing and was
there reborn." "Yes, monks. They that are heedful, be they laymen
or monks, rejoice in both places equally." So saying, he pronoimced
the following Stanza,
16. Here he rejoices; after death he rejoices: he that has done good works rejoices in.
both places.
He rejoices, he rejoices exceedingly, seeing the purity of his own past deeds*
I. 12. DEVADATTA'S CAREER ^
Here he suffers. [133] This religious instruction was given by the
Teacher while in residence at Jetavana with reference to Devadatta.
The story of Devadatta, from the time he became a monk to the time
the earth opened and swallowed him up, is related in all the J&takas.*
The following is a synopsis of the story:
12 a. Retirement from the world of the six princes
While the Teacher was in residence at Anupiya Mango-grove,
which lies near Anupiya, a market-town of the Mallas, eighty thousand
* i. 12 is for the most part derived from Vinaya, CuUa Vaggay vii. 1-4. With
i. 12 a, cf. XXV. 12 b. With i. 12 b, cf. Hardy, Manual of Buddhism, pp. S26-8SS, SS7-
840. Text: N i. 1S3-150.
* See Jdtakas 54«: vi. 129-lSl; 5S8: v. 833-SS7; 466: iv. 15a-159; 404: iii. 855-
858.
-N.i.iS4«il Devadattd's career 231
kinsmen one day recognized on him the Characteristics of a Tath&gata,
and eighty thousand youths asserted, '^Let him be a king or a Buddha,
he will spend his days surroimded by a retinue of Warrior-princes."
After all but six of these youths had retired from the world and become
monks, the company of princes, observing that the six Sakyan princes.
King Bhaddiya, Anuruddha, Ananda, Bhagu, Eambila, and Devadatta,
had not yet retired from the world, discussed the matter as follows,
"We admit only our own sons to the Order. But of course these six
Sakyan princes are not kinsmen of the Buddha. For this reason,
doubtless, they have not retired from the world and become monks."
Now one day the Sakyan prince Mah&n&ma approached Anuruddha
and said, '^Friend, there isn't one of our family who has become a
monk. You become a monk and I will follow your example."
Now Anuruddha is said to have been brought up in such softness
and luxury that he had never heard the word isnU before. For example,
one day these six Sakyan princes engaged in a game of marbles.
Anuruddha staked cakes on the result, proved a loser, and sent home
for cakes. His mother prepared cakes and sent them. [134] The
princes ate the cakes and resumed their play. Anuruddha lost repeat-
edly. Three times in all his mother sent him cakes. The fourth time
she sent back word, "There isn't cake to send. Now Anuruddha had
never before heard the word isn^t. Therefore, supposing that this
must be a variety of cake, he sent the man back, saying to him, " Fetch
me some isnH cakes. When his mother received the message, "Then,
my lady, send me some isn't cakes," she thought to herself, "My s<m
has never heard the word isn*t before. By this means, however, I can
teach him the meaning of it." So she took an empty golden bowl,
covered it with another golden bowl, and sent it to her son.
The guardian deities of the city thought, "When Aniuniddha the
Sakyan was Annabh&ra, he gave food that was his own portion to the
Private Buddha Uparittha, making the Earnest Wish, *May I never
hear the word isn%' may I never know where food comes from.'
Now if he sees the empty bowl, we shall never be able to enter the
assembly of the gods; it may even happen that our heads will split
into seven pieces." So they filled the bowl with celestial cakes. As
soon as the bowl was set down on the round platter uncovered, the
fragrance of the cakes permeated the entire city. Moreover, the
moment a morsel of cake was placed in the mouth, it thrilled the seven
thousand nerves of taste. Anuruddha thought to himself, "My mother
does not love me; all this time she has never fried this isnH cake
232 Book 1, Story 12. Dhammapada 17 [N.i.iS5i-
for me. [135] From this time forth I shall eat no other kind of cake/'
So he went home and asked his mother, "Mother, do you love me
or do you not?" "My dear son, even as the eye is dear to one who
possesses but one eye, and even as the heart, so are you exceedingly
dear to me." " Then, dear mother, why is it that all this time you have
not fried isrCt cake for me?" Said the mother to her little page, "Boy,
is there nothing in the bowl?" "My lady, the plate is filled to over-
flowing with cakes, and with such cakes as I have never seen before."
The mother thought to herself, "It must be that my son has ac-
quired great merit; it must be that he has made an Earnest Wish;
deities must have filled the plate with cakes and sent them." Said
the son to the mother, "Dear mother, from this time forth I will eat
no other kind of cake than this; henceforth, I pray you, fry isn't cake
alone for me." From that time forth, whenever her son said, "I
should like some cakes to eat," she would send a bowl absolutely
empty, covered with another bowl. So long as he continued to live
at home, diuing all that time deities sent him celestial cakes. Since
Anuruddha was so unsophisticated as all this, how could he be ex-
pected to know the meaning of the expression becoming a monk?
For this reason, therefore, he asked his brother, "What is this
becoming a monk?*' His brother replied, "The life of a monk involves
cutting off the hair and beard, sleeping with indifference whether in a
thorn-brake or in a fine bed, and going the roimds for alms." Anu-
ruddha replied, "Brother, I am exceedingly delicate; I shall never
be able [136] to become a monk." "Very well, my dear brother,
then learn farming and live the life of a householder. But at least
one of us must become a monk." Then said Anuruddha, "What is
this farming?*'
How could you expect a youth to know the meaning of the word
farming who did not know where food comes from? For example,
on a certain day a discussion arose among the three princes Kimbila,
Bhaddiya, and Anuruddha as to where food comes from. Kimbila
said, "It comes from the bam." Bhaddiya said to him, "You do
not know where food comes from; it comes from the boiler." Anu-
ruddha said, "Both of you together do not know where food comes
from. It comes from a golden bowl with jeweled knob."
We are told that one day Kimbila saw rice being removed from
a bam, and immediately formed the opinion, "These grains of rice
were produced in the barn." Likewise one day Bhaddiya saw food
being taken out of a boiler, and formed the opinion, "It was produced
-N. 1.13718] Devadatta^a career 233
in the boiler." Anuruddha» however, had never seen men pounding
rice or boiling it or taking it out of the boiler, but had seen it only after
it had been taken out of the boiler and set before him. So Anuruddha
formed the opinion, "When one desires to eat, food makes its appear-
ance in a golden bowl.*' Such was the ignorance of all three princes
as to where food comes from.
Now when Anuruddha asked the question, "What is this f arming?**
he received the following answer, "First the field must be plowed, and
after that such and such other things must be done, and these things
must be done year after year." Said he to himself, "When will the
duties connected with farming ever come to an end? When shall we
ever have time to enjoy our possessions in peace?" And because it
seemed to him that the duties connected with farming would never
come to an end and never cease, he said to his brother, "Well then, if
this is the case, you may live the life of a householder. But as for me,
I have no use for it." Accordingly he approached his mother [137]
and said to her, "Mother, give me your permission; I wish to become
a monk."
Thrice Anuruddha requested his mother to give him permission
to become a monk, and thrice she refused to do so. Finally she said
to him, "If your friend King Bhaddiya will become a monk, then you
may become a monk with him." Accordingly he approached his
friend Bhaddiya and said to him, "Friend, whether I shall become a
monk or not is conditional upon your becoming a monk." Anuruddha
urged his friend Bhaddiya with every argument at his command to
become a monk, and finally, on the seventh day, obtained Bhaddiya's
promise to become a irionk with him.
So six princes of the Warrior caste, Bhaddiya, king of the Sakyans,
Anuruddha, Ananda, Bhagu, Eambila, and Devadatta, accompanied
by Up&Ii the barber as seventh man, for seven days enjoyed celestial
glory like gods, and then set out with fourfold array, as though on their
way to a pleasure-garden. When they reached foreign territory, they
turned back their army by royal command, and then entered foreign
territory. There each of the six princes removed his own ornaments,
made a bundle of them, and gave them to Upftli, saying, "Now, Upali,
turn back. All this wealth will suflice to provide you with means of
livelihood." Upftli flung himself at their feet, rolled over and over on
the ground, and wept bitterly. But not daring to disobey the order,
he arose and turned back. When they parted, the forest wept, as it
were, and the earth quaked, as it were.
234 Book ly Story IS. Dhammapada 17 [N.i.i37i»-
When Upftii had gone a little way, he thought to himself, "Harsh
and cruel are these Sakyans; they may kill me, thinking I have killed
their brethren. These Sakyan princes have renounced all this splendor,
have cast away these priceless ornaments like a mass of saliva, and
intend to become monks; [138] why not I?" So saying, he untied
the bimdle, himg those ornaments on a tree, and said, "Let those who
want them take them." Having so done, he went to the Sakyan princes,
and when they asked him why he had turned back, told them the
whole story.
So the six Sakyan princes took Up&li the barber with them, went
to the Teacher, and said to him, " We, Reverend Sir, are proud Sakyans.
This man has been a servitor of ours for a long time. Admit him to
the Order first; to him first we will offer respectful salutations; so
will our pride be humbled.** Thus first did they cause Up&li the barber
to be admitted to the Order, and after that entered the Order them-
selves.
Of the six Sakyan princes. Venerable Bhaddiya attained Threefold
Knowledge in that very rainy season. Venerable Aniuniddha attained
Supematiu'al Vision, and after listening to the Sutta entitled "The
Reflections of a Great Man,** attained Arahatship. Venerable Ananda
was established in the Fruit of Conversion. Elder Bhagu and Elder
Kimbila subsequently developed Spiritual Insight and attained
Arahatship. Devadatta attained the lower grade of Magic Power.
After a time, while the Teacher was in residence at Kosambi, rich
gain and honor accrued to the Tathagata and his company of disciples.
Men entered the monastery bearing in their hands robes, medicines,
and other offerings and asked, "Where is the Teacher? Where is the
Elder Sariputta? Where is the Elder Moggallana? Where is the
Elder Kassapa? Where is the Elder Bhaddiya? Where is the Elder
Anuruddha? Where is the Elder Ananda? Where is the Elder Bhagu?
Where is the Elder Kimbila?" So saying, they went about looking
at the places where sat the eighty Chief Disciples.
12 b. Devadatta's wicked deeds
Since no one asked, "Where does the Elder Devadatta sit and
stand?'* Devadatta thought to himself, "I became a monk at the
same time as these other monks. Even as they are men of the Warrior
caste who have become monks, so also am I a man of the Warrior
caste who have become a monk. [139] But whereas men bearing rich
-N. 1.1406] DevadaUa*8 career 235
offerings seek out these monks, no one takes my name on his lips. With
whom now can I make common cause? With whom can I ingratiate
myself, that I may obtain gain and honor for myself?*'
Then the following thought occurred to him, ^'This King Bimbisara,
on the day when he first saw the Buddha, became established in the
Fruit of Conversion, together with eleven nahutas of men besides; I
cannot make common cause with him. Neither can I make common
cause with the king of Kosala. But this king's son Aj&tasattu knows
no one's good qualities or bad qualities; I will make common cause
with him." Accordingly Devadatta departed from Kosambi to
R&jagaha, transformed himself into a youth, put four snakes on his
hands and feet, put one snake about his neck, coiled one snake
about his head as a cushion-rest, placed one snake on one shoulder,
and thus arrayed in a girdle of snakes, he descended from the air and
seated himself in Ajatasattu's lap. Aj&tasattu was frightened and
said, "Who are you?" "I am Devadatta." In order to dispel
Aj&tasattu's fear, Devadatta changed his form, stood before Aj&tasattu
wearing the robe of a monk and carrying a monk's bowl, ingratiated
himself with Aj&tasattu, and obtained for himself gain and honor.
Overcome with the gain and honor he received, Devadatta thought
to himself, "It is I who ought to be at the head of the Congregation of
Monks." Once having allowed this evil thought to spring up in his
breast, with the springing up of the evil thought Devadatta lost the
power to work miracles. Now at this time the Teacher was preaching
the Law to the Congregation at Veluvana monastery, and the king
was among the Congregation. While the Exalted One was preaching
the Law, Devadatta paid obeisance to him, and then rising from his
seat, extended his hands in an attitude of reverent salutation and said,
" Reverend Sir, the Exalted One is now worn out, stricken with years,
and aged; let him live a pleasant life in this world, free from care. I
will direct the Congregation of Monks; commit the Congregation of
Monks to my hands." [140] The Teacher, instead of consenting to
the arrangement suggested by Devadatta, refused his request and
called him a lick-spittle. Therefore Devadatta was highly indignant,
and now for the first time conceiving hatred towards the Teacher,
departed. The Teacher caused public proclamation to be made con-
cerning Devadatta at R&jagaha.
Devadatta thought to himself, "Now I have been rejected by the
monk Gotama; now I will make trouble for him." With this thought
in mind he approached Ajatasattu and said to him, "Youth, aforetime
236 Book i, Story IS. Dhammapada 17 [N.i.140t-
men were long-lived, but now they are short-lived. This makes it
probable that you, being a prince, will soon die. Well then ! You kill
your father and become king, and I will kill the Exalted One and
become Buddha." So when Aj&tasattu was established in his kingdom,
Devadatta hired men to kill the Tathagata. But the men he hired
attained the Fruit of Conversion and turned back. Then Devadatta
himself climbed Vulture Peak and said to himself, *'I alone wiU deprive
the monk Gotama of life." So saying, he split off a piece of rock and
hurled it down. But he succeeded only in drawing the Teacher's blood.
Failing in this way also to kill him, he next dispatched the elephant
N3,lagiri against the Teacher. When the elephant approached, the
Elder Ananda offered his own life in behalf of the Teacher and stood
in the breach. The Teacher subdued the elephant, and then departed
from the city and went to the monastery. After partaking of the
offerings of food brought by coimtless thousands of lay disciples, he
preached in due course to the residents of Rsjagaha, one hundred and
eighty millions in number, and eighty-four thousand living beings
obtained Comprehension of the Law. Said the monks, '*How noble
is the Venerable Ananda! When so mighty an elephant approached,
he offered his own life [141] and stood in front of the Teacher." The
Teacher, hearing the Elder praised in this wise, said, ** Monks, this
is not the first time he has renounced his life for my sake; he did the
same thing in a previous state of existence." And in response to a
request of the monks he related the Culla Hamsa/ Mah& Hamsa,*
and Kakkata ' Jatakas.
Devadatta's wickedness did not by any means become so notorious
from his having compassed the king's death nor from his hiring
murderers to kill the Tathagata nor from his splitting off the piece of
rock, as it did from his letting loose the elephant N^agiri. For upon
that, the people raised a tumult and said, *' Devadatta alone had the
king killed and hired murderers and cast down the rock. But nowhe has
turned the elephant Nalagiri loose. Behold what manner of evildoer
the king has on his hands! " The king then, hearing the words of the
populace, caused Devadatta's five hundred cooking-vessels to be remov-
ed and did not thereafter minister to his wants. Likewise the citizens
did not so much as offer food to him when he came to their houses.
When he had thus lost gain and honor, he determined to live by
1 Jaiaka 59»\ v. SSS-S54.
« Jaiaka 534: v. S54-S82.
* Jaiaka 267: ii. 341-845.
-N.i.i4di] Devadatta's career 237
deceit. Therefore he approached the Teacher and made the Five
Demands. But the Teacher rejected his demands, saying, '"Enough,
Devadatta! Whoever so desires, let him be a forest hermit.'* "Breth-
ren, whose words are the nobler, the words of the Tathfigata or the
words which I myself have uttered? Very well, Reverend Sir, all their
life long monks should be forest-dwellers, beggars, wearers of rags from
a dust-heap, living at the foot of a tree, eating neither fish nor flesh.
Whosoever desires release from suffering, let him come with me." So
saying, Devadatta departed. [142]
Some monks who had but recently retired from the world and who
possessed little intelligence, hearing his words, said, " Devadatta spoke
fair; let us join him." So they joined him. Thus Devadatta with his
five hundred monks sought to persuade all manner of people, both
hardened and believing, to accept the Five Points. And living by
soliciting food from various families, he strove to create a schism in the
Order. The Exalted One asked him, "Devadatta, is it true, as men
say, that you are striving to create schism and heresy in the Order?"
"It is true," replied Devadatta. Said the Teacher, "Devadatta, it is
a grievous thing to create a schism in the Order." Continuing, the
Teacher admonished him at length. But Devadatta paid no attention
to the Teacher's words. He went forth, and seeing the Venerable
Elder Ananda going his round for alms in R&jagaha, said to him,
"Brother Ananda, from this day forth I shall keep Fast and Chapter
apart from the Exalted One, apart from the Order." The Elder told
the Exalted One. When the Teacher realized the fact, he was filled
with righteous indignation and said to himself, "Devadatta is doing
that which will be of no profit to him in the Worlds of the Gods and
the world of men; that which will cause him to be tormented in the
Avici hell." And he reflected.
Easy to do are deeds that are evil, deeds that bring harm.
But the deed that brings welfare, the deed that is good, that truly is hard to do.
Having pronounced this Stanza, he then breathed forth the follow-
ing Solemn Utterance,
Easy to do for the good is the good; the good for the evil man is hard.
Evil for the evil man is easy to do; evil for the noble is hard.'
On Fast-day, as Devadatta sat on one side with his own retinue,
he said, "Let whoever approves of these Five Points take a ticket."
^ Uddna, v. 8.
238 Book i, Story 12. Dhammapada 17 [N.i.i43i-
[143] Five hundred Licchavi princes, novices having little gratitude,
took tickets. Devadatta took these monks with him and went to
Gay&slsa. When the Teacher heard that he had gone there, he sent
forth the two Chief Disciples to bring those monks back. The Chief
Disciples went there, instructed the monks by performing miracles and
wonders, caused them to drink the Deathless, and returned through
the air, bringing them with them.
Said Kok&lika, **Rise, brother Devadatta; Sariputta and Mog-
gallana have carried off your monks. Do you not remember my saying
to you, * Brother, trust not S&riputta and Moggall&na ' ?" Said Deva-
datta, ** Sariputta and Moggall&na cherish evil desires, are under the
control of evil desires." As- he spoke thus, he struck the center of his
heart with his knee, and straightway hot blood burst forth from his
mouth.
When the monks saw Venerable Sariputta, siurounded by his
retinue of monks, soaring through the air, they said, ** Reverend Sir,
when Venerable Sariputta went hence, he went with but a single
companion; but now he is returning resplendent with a great retinue."
Said the Teacher, "Monks, it is not the first time this has happened;
when my son was reborn in the form of an animal, then also did he
return to me resplendent." So saying, he recited the Lakkhana
Jataka: ^
All goes weU with the virtuous, with those whose disposition is friendly.
Behold Lakkhana returning at the head of a host of rdatives;
Then look upon yonder K&la without relatives. [144]
Again said the monks, '* Reverend Sir, they say that Devadatta
seats a Chief Disciple on either side of him and imitates you, saying,
* I will preach the Law with the grace of a Buddha.' " Said the Teacher,
'* Monks, this is not the first time he has so done; in a previous state
of existence also he strove to imitate me, but was not able to do so.
Viraka, have you seen a sweet-voiced bird
With neck like that of a peacock, my husband Savitthaka?
Because he tried to imitate a bird that walks both on water and on land,
Savif^thaka became entangled in a sev&la-plant and died.
Supplying the rest of the story, the Teacher related the Viraka
Jataka.^ On succeeding days, with reference to the same subject, the
Teacher related the Kandagalaka ' and Virocana ^ Jatakas :
1 Jaiaka 11: i. 142-145. * Jalaka 204: ii. 148-150.
> J&aka 210: iL 162-164. « Jataka 143: L 49(M98.
-N.i. 14617] Devadattd'8 career 239
This garu^ bird went through the woods pecking at trees whose branches were soft
and rotten.
At last he came to an acacia-tree, whose wood is always sound, and broke his
head. [145]
Your brains have run out, your head is split open.
All your ribs are broken; to-day you are a pretty sight!
Again one day, hearing the remark, "Devadatta was ungrateful,'*
the Teacher related the Java Sakuna Jfttaka:^
We did you what service we could.
King of beasts, we render homage to you.
May we obtain some favor from you.
Seeing that I hold you fiUit between my jaws, I who feed upon blood,
I whose nature is to IdU, it is a great deal that you yet live.
Again with reference to Devadatta's going about for the purpose
of slaying, he related the Kurufiga Jfttaka:*
It is well known to the antelope, that you let drop the fruit of the sepanni.
Let us go to another sepanni; your tree likes me not.
Again when the discussion took this turn, "^Devadatta fell away
both from gain and honor and from the high position of a monk," the
Teacher said, ''Monks, this is not the first time he has so fallen away;
in a previous state of existence also he fell away." So saying, he related
the Ubhatobhattha Jataka: ' [146]
Your eyes are put out, your garments are lost, in your own house there is strife;
Your business is ruined in both places, both on water and on land.
In this wise did the Teacher, while he was in residence at R&jagaha,
relate many J&takas about Devadatta. From R&jagaha he went to
S&vatthi, and took up his residence at Jetavana monastery.
Devadatta's sickness continued for nine months; at the last,
desiring to see the Teacher, he said to his own disciples, "I desire to
see the Teacher; make it possible for me to see him." They replied,
"When you enjoyed good health, you walked at enmity with the
Teacher; we will not lead you to him." Said Devadatta, "Do not
destroy me; I have indeed conceived hatred towards the Teacher,
but the Teacher has not cherished so much as the tip of a hair's hatred
towards me." And in very truth
Towards the murderer Devadatta, towards the robber Aftgulim&Ia,
Towards Dhanap&la and R&hula, to each and all he manifested an even temper.
1 Jdiaka 808: iii. 25-27. * Jdtaka 21: i. 173-174. ' Jataka 1S9: i. 482^184. *
240 Book i, Story 18. Dhammapada 17 [N.i.i46i»-
^'Let me see the Exalted One," begged Devadatta again and
again; so finally they laid him on a litter and started out with him.
When the monks heard that Devadatta was approaching, they in-
formed the Teacher of the fact, saying, "Reverend Sir, we hear that
Devadatta is coming to see you." "Monks, he will not succeed in
seeing me in this present existence." (It is said that from the moment
monks make the Five Demands, they invariably fail to see the Buddhas
again.) [147] "Reverend Sir, he has reached such and such a place;
he has reached such and such a place." "Let him do as he likes; he
will never succeed in seeing me again." "Reverend Sir, now he is
only a league distant, now he is only half a league distant, now he is
only a gavuta distant, now he has reached the lotus-tank." "Even if
he enters within the Jetavana, he will not succeed in seeing me."
Those who came with Devadatta set the litter down on the bank
of the lotus-tank at the Jetavana and descended into the tank to bathe.
Devadatta arose from his litter and sat down, resting both feet on the
ground, whereupon his feet sank into the earth. By degrees he
sank into the earth, first to the ankles, then to the knees, then to the
hips, then to the breast, then to the neck. Finally, when his jaw-bone
rested on the groimd, he pronoimced the following Stanza,
With these bones, with these vital airs, I seek refuge in the Buddha,
Preeminent among men, god of gods, charioteer of untamed humanity,
AUnseeing, endowed with the auspicious marks of a hundred virtues.
There is a tradition that when the Tathfigata saw that matters had
gone thus far, he made a monk of Devadatta. And this he did because
he became aware of the following, " If he shall remain a layman and not
be received into the Order as a monk, inasmuch as he has been guilty
of grievous crimes, it will be impossible for him to look forwards with
confidence to futiu^ existence; but if he shall become a monk, no mat-
ter how grievous the crimes he has committed, it will be possible for
him to look forwards with confidence to future existence." [148]
(At the end of a hundred thousand cycles of time he will become a
Private Buddha named Atthissara.)
When Devadatta had sunk into the earth, he was reborn in the
Avici hell. "Since he sinned against an imchanging Buddha, let him
endure torture unchanging;" and such was the torture he suffered.
When he had entered the Avici hell, which is a hundred leagues in
extent, his body became a hundred leagues in height. His head, as
far as the outer ear, entered an iron skull; his feet, as far as the ankles.
-N.i. 14915] DevadaUa*8 career 241
entered earth of iron. An iron stake as thick as the trunk of a pahnyra-
tree proceeded forth from the west wall of the iron shell, pierced the
small of his back, came forth from his breast, and penetrated the east
wall. Another iron stake proceeded forth from the south wall, pierced
his right side, came forth from his left side, and penetrated the north
wall. Another iron stake proceeded forth from the top of the iron
skull, pierced his skull, came forth from his lower parts, and penetrated
earth of iron. In this position, immovable, he suffers this mode of
tortiu^.
The monks began a discussion, saying, ''All this distance came
Devadatta, but failed to see the Teacher, and was swallowed up by
the earth." Said the Teacher, ''Monks, this was not the first time
Devadatta sinned against me and was swallowed up by the earth;
in a previous state of existence also he was swallowed up by the earth.'*
And by way of illustrating the point, he told the story of an incident
in his own previous existence as king of the elephants. He directed
aright a man who had lost his way, allowed him to mount his own
back, and carried him to a place of safety, only to have the man return
to him three successive times and saw off first the tips of his tusks,
then the middle, and then the roots. As the man passed out of sight
of the Great Creature, he was swallowed up by the earth. [149J
The Teacher then completed the Sllava Nfiga JSrtaka:^
If one should give the whole earth to an ungrateful man,
A man who is ever looking for an opportunity, it would not satisfy him.
The discussion reverting to the same subject again and again, in
order to illustrate the swallowing up of Devadatta by the earth in his
existence as KalftburftjSr for an offense against himself in his existence
as Khantivftdi, he related the Khantivftdi JSrtaka.* Again, in order
to illustrate the swallowing up of Devadatta by the earth in his
existence as Mah&pat&parftjft for an offense against himself in his
existence as Culla DhammapSrla, he related the Culla Dhammap&la
JSrtaka.'
Now when Devadatta was swallowed up by the earth, the populace
was pleased and delighted, and raising flags and banners and plantain-
trees and setting up brinmiing jars, held high festival, saying, "His
death is indeed our great gain." When the monks reported this
incident to the Exalted One, the Exalted One said, "Monks, this is
not the first time the populace has rejoiced at Devadatta*s death;
1 Jdtaka 72: i. 819-822. < Jdtaka 818: iii. S9-4S. > Jataka 858: iii. 177-182.
242 Book i, Story IS. Dhammapada 17 [N.i.i49i5-
in times past also the populace rejoiced thereat." And when he had
thus spoken, to illustrate the rejoicing of the populace at the death
of King Pifigala of BenSreSy a man who was hated by all the people
for his harshness and cruelty, he related the Pifigala Jfttaka:^
AU the people suffered harm at the hands of Pifigala; so soon as he was dead they
recovered confidence.
Was he ofthe yellow eyes dear to you? Why do you weep, porter? [150]
He of the yellow eyes was not dear to me; I fear to think of his return.
Now that he has gone hence» he may harm the king of death, and the king of death
thus harmed may send him back again.
Finally the monks asked the Teacher, "Now, Reverend Sir, tell us
where Devadatta was reborn." "Monks, he was reborn in the Avici
hell." "Reverend Sir, during his life here on earth he suffered, and
when he went hence he was reborn in a place of suffering." "Yes,
monks, they that abide in Heedlessness, be they monks or laymen,
suffer in both places." So saying, he pronounced the following Stanza,
17. Here he suffers, after death he suffers; the evildoer suffers in both places.
He suffers to think, ''I have done evil;*' yet more does he suffer, gone to a place <^
suffering,
I. 18. LADY SUMANA *
Here he rejoices. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to Lady
Sumanft. [151]
For every day two thousand monks take their meal in the house
of Anathapindika at SSrVatthi, and a like number in the house of the
eminent female lay disciple Visakha. Whoever desires to give alms
at Savatthi, first seeks the good offices of these two lay disciples. Do
you ask the reason for this? Suppose you are asked the question,
"Has Anathapindika or Visakha given alms equal in amount to those
which you have given?" and you answer, "They have not," you may
dispense a himdred thousand pieces of money in alms, and in spite of
this the monks will murmur dissatisfaction, saying, "What kind of
alms are these?" The explanation is that both of these lay disciples
understand thoroughly the tastes of the Congregation of Monks and
> Jdlaka 240: ii. 239-242.
* Cf. the story of Kavi in Manu, ii. 150 (Lanman's Sanskrit Reader, 61"). Text:
N i. 151-154.
-N.1.152C0] Lcdy Sumana 243
know exactly what is the proper thing to do; therefore all who desire
to give alms take them with them when they go. And thus it happens
that they are unable to minister to the monks in person in their own
houses.
Under these drciunstances Vis&khft, considering within herself,
*'Who shall stand in my place and minister to the Congregation of
Monks?" seeing the daughter of her son, appointed her to represent
her; and thenceforth Vis&khfi*s granddaughter ministered to the
Congregation of Monks in Vis&khS.*s residence. Anathapindika
appointed his oldest daughter Mahft Subhaddft; the latter showed the
monks the customary attentions, hearkened to the Law, and as a result
obtained the Fruit of Conversion; afterwards she married and went
to live with her husband's family. Then he appointed Cullft Subhaddft,
who followed her older sister's example, obtaining the Fruit of Con-
version, and afterwards marrying and going to live with the family
of her husband. Finally he appointed his youngest daughter Sumanft.
Sumanft obtained the Fruit of the Second Path, but remained un-
married. [152] Overwhelmed with disappointment at her failure to
obtain a husband, she refused to eat, and desiring to see her father,
sent for him.
An&thapindika was in the refectory when he received his daughter's
message, but immediately went to her and said, ''What is it, dear
daughter Sumanft?" Sumanft said to him, ''What say you, dear
youngest brother?" "You talk incoherently, dear daughter." "I am
not talking incoherently, youngest brother." "Are you afraid, dear
daughter?" "I am not afraid, youngest brother." She said no
more, but died immediately.
Although the treasurer had obtained the Fruit of Conversion, he
was unable to bear the grief that arose within him. Accordingly, when
he had performed the funeral rites over his daughter's body, he went
weeping to the Teacher. Said the Teacher, "Householder, how is it
that you come to me sad and sorrowful, with tears in your eyes,
weeping?" "Reverend Sir, my daughter Sumanft is dead." "Well,
why do you weep? Is not death certain for all?" "I know that.
Reverend Sir. But my daughter was so modest and so conscientious.
What grieves me so much is the thought that when she died, she was
unable to recover her right mind, but died raving incoherently."
"But what did your youngest daughter say, great treasurer?"
"Reverend Sir, I addressed her as 'dear Sumanft,' and she replied,
'What say you, dear youngest brother?' Then I said to her, 'You talk
244 Book i, Story 13. Dhammapada 18 [N.1.15««>-
incoherently, dear daughter/ * I am not talking incoherently, youngest
brother.' * Are you afraid, dear daughter?* *I am not afraid, youngest
brother.* She said no more, but died immediately.**
Said the Exalted One to Anathapindika, "Great treasurer, your
daughter did not talk incoherently.'* "But why did she speak thus?**
"Solely because you were her youngest brother. [153] Householder,
your daughter was old in the Paths and the Fruits, for while you have
attained but the Fruit of Conversion, your daughter had attained
the Fruit of the Second Path. Thus it was, because she was old in the
Paths and the Fruits, that she spoke thus.*' "Was that the reason.
Reverend Sir?" "That was the reason, householder.**
"Where has she now been reborn. Reverend Sir?** "In the World
of the Tusita gods, householder." "Reverend Sir, while my daughter
remained here among her kinsfolk, she went about rejoicing, and when
she went hence, she was reborn in the World of Joy." Then the
Teacher said to him, "It is even so, householder. They that are
heedful, be they lay folk or religious, rejoice both in this world and in
the world beyond.** So saying, he pronounced the following Stanza,
18. Here he rejoices, after death he rejoices: he that has done good works rejoices in
both places.
He rejoices to think, "I have done good works;" yet more does he rejoice, gone
to a world of bliss.
I. 14. TWO BRETHREN 1
Though he utter much that is sensible. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to two fellow-monks. [154]
For at Savatthi lived two young men of station who were insepa-
rable friends. On a certain occasion they went to the monastery, heard
the Teacher preach the Law, renounced the pleasures of the world,
yielded the breast to the Religion of the Buddha, and became monks.
When they had kept residence for five years with preceptors and
teachers, they approached the Teacher and asked about the Duties
in his Religion. After listening to a detailed description of the Duty
of Meditation and of the Duty of Study, one of them said, " Reverend
Sir, since I became a monk in old age, I shall not be able to fulfill the
Duty of Study, but I can fulfill the Duty of Meditation." So he had
*Text:Ni. 154-159.
-N.i.i56il The two brethren 245
the Teacher instruct him in the Duty of Meditation as far as Arahat-
ship» and after striving and struggling attained Arahatship, together
with the Supernatural Faculties. But the other said, "I will fulfill the
Duty of Study," acquired by d^rees the Tipitaka, the Word of the
Buddha, and wherever he went, preached the Law and intoned it. He
went from place to place reciting the Law to five hundred monks, and
was preceptor of eighteen large communities of monks.
Now a company of monks, having obtained a Formula of Medita-
tion from the Teacher, went to the place of residence of the older
monk, and by faithhil observance of his admonitions attained Arahat-
ship. Thereupon they paid obeisance to the Elder and said, "We
desire to see the Teacher." • [ISS] Said the Elder, "Go, brethren, greet
in my name the Teacher, and likewise greet the eighty Chief Elders,
and greet my fellow-elder, saying, *Our Teacher greets you.'" So
those monks went to the monastery and greeted the Teacher and the
Elders, saying, "Reverend Sir, our teacher greets you," When they
greeted their teacher's fellow-elder, he replied, "Who is he?" Said the
monks, "He is your fellow-monk. Reverend Sir."
Said the younger monk, "But what have you learned from him?
Of the Digha Nikftya and the other NikSyas, have you learned a single
Nikaya? Of the Three Pitakas, have you learned a single Fitaka?"
And he thought to himself, "This monk does not know a single Stanza
containing four verses. As soon as he became a monk, he took rags
from a dust-heap, entered the forest, and gathered a great many pupils
about him. When he returns, it behooves me to ask him some ques-
tions." Now somewhat later the older monk came to see the Teacher,
and leaving his bowl and robe with his fellow-elder, went and greeted
the Teacher and the eighty Chief Elders, afterwards returning to the
place of residence of his fellow-elder. The younger monk showed him
the customary attentions, provided him with a seat of the same size
as his own, and then sat down, thinking to himself, "I will ask him a
question."
At that moment the Teacher thought to himself, "Should this
monk annoy this my son, he is likely to be reborn in Hell. " So out of
compassion for him, pretending to be going the rounds of the monastery,
he went to the place where the two monks were sitting and sat down
on the Seat of the Buddha already prepared. (For wherever the
monks sit down, they first prepare the Seat of the Buddha, and not
until they have so done do they themselves sit down. [156] Therefore
the Teacher sat down on a seat already prepared for him.) And when
246 Book i, Story H. Dhammapada 19-20 [N.i.i56i-
he had sat down, he asked the monk who had taken upon himself the
Duty of Study a question on the First Trance. When the younger
monk had answered this question correctly, the Teacher, b^inning
with the Second Trance, asked him questions about the Eight Attain-
ments and about Form and the Formless World, all of which he
answered correctly. Then the Teacher asked him a question about
the Path of Conversion, and he was imable to answer it. Thereupon
the Teacher asked the monk who was an Arahat, and the latter im-
mediately gave the correct answer.
"Well done, well done, monk!" said the Teacher, greatly pleased.
The Teacher then asked questions about the remaining Paths in order.
The monk who had taken upon himself the Duty of Study was unable
to answer a single question, while the monk who had attained unto
Arahatship answered every question he asked. On each of four occa-
sions the Teacher bestowed applause on him. Hearing this, all the
deities, from the gods of earth to the gods of the World of Brahma,
including Nagas and Garudas, shouted their applause.
Hearing this applause, the pupils and fellow-residents of the
yoimger monk were offended at the Teacher and said, " Why did the
Teacher do this? He bestowed applause on each of four occasions on the
old monk who knows nothing at all. But to our own teacher, who
knows all the Sacred Word by heart and is at the head of five hundred
monks, he gave no praise at all." The Teacher asked them, "Monks,
what is it you are talking about?" When they told him, he said,
"Monks, your own teacher is in my Religion like a man who tends
cows for hire. But my son is like a master who enjoys the five products
of the cow at his own good pleasure." So saying, he pronounced the
following Stanzas, [157]
19. lliough he utter much that is sensible, if the heedless man be not a doer of the wend.
He is like a cowherd counting the cows of others, and has no part in the Religious
Life.
20. Though he utter little that is sensible, if a man live according to the Law,
If he forsake lust and hatred and delusion, if he have right knowledge, if his
heart is truly free.
If he cling to naught in this world or in that which is to come, such a man has a
share in the Religious Life.
BOOK II. HEEDFULNESS, APPAMADA VAGGA
n. 1. STORY-CYCLE OF KING UDENA OR UDAYANA^
needfulness is the Way to the Deathless. This religious instruction
was given by the Teacher while he was in residence at Ghosita mon-
astery near Kosambi, and it was with reference to the loss by death of
the five hundred womep led by S&m&vatI and of MfigandiyS. and her
five hundred kinswomen. From beginning to end the story is as fol-
lows: [161]
Part 1. Birth and youthful career of Udena
Once upon a time King Allakappa ruled over the kingdom of
AUakappa and King Vethadlpaka ruled over the kingdom of Vetha-
dlpaka. They had been intimate friends since their boyhood-days and
had received their education in the house of the same teacher. On
the death of their fathers they raised the royal parasol and became
rulers of kingdoms, each of which was ten leagues in extent.
As they met from time to time, and stood and sat and lay down to
sleep together, and watched the multitudes being bom into the world
and dying again, they came to the conclusion, *'\Vhen a man goes to
the world beyond he can take nothing with him: [162] he must leave
everything behind him when he goes thither; even his own body does
not follow him; of what use to us is the life of the householder? Let
us retire from the world."
Accordingly they resigned their kingdoms to son and wife, retired
from the world, adopted the life of ascetics, and took up their residence
in the HimSrlaya country. And they took counsel together, saying,
"Although we have renounced our kingdoms and retired from the
world, we shall encounter no diflSculty in gaining a living; but if we
reside together in the same place, our life will be quite unlike the life
of ascetics; therefore let us live apart. You live on this mountain;
I will live on that. Every fortnight, on fast-day, we will meet to-
gether." Then this thought occurred to them, "Under this arrange-
^ For a discussion of the paralleb to the Story-Cycle of Udena, see Introducti(m»
§ 11. See also Rogers, Buddhaghosha's Parables, v, pp. ^%-eO. Text: N i. 161-£8L
••
248 Book 2, Story 1. Dhammapada 21-23 [N.1.162»-
ment neither of us will be in regular communication with the other;
but in order that each of us may know whether the other is living or
not, you light a fire on your mountain, and I will light a fire on mine.'*
And this they did.
After a time the ascetic Vethadipaka died and was reborn as a
prince of deities of mighty power. A fortnight later Allakappa saw
no fire on the mountain and knew that his comrade was dead. As
soon as ever Vethadipaka was reborn, he surveyed his own heavenly
glory, considered the deeds of his former existence, reviewed the
austerities he had performed from the day when he retired from the
world, and said to himself, "I will go see my comrade." Accordingly
he laid aside his form as a deity, disguised himself as a wayfarer, went
to Allakappa, paid obeisance to him, and stood respectfully on one
side.
Allakappa said to him, "Whence have you come?" [163] "I am
a wayfarer. Reverend Sir; I have come a long distance. But, Reverend
Sir, does your honor reside entirely alone in this place? Is there no
one else here?" "I have a single comrade." "Where is he?" "He
resides on that mountain; but as he failed to light a fire on fast-day,
I know he must be dead." "Is that so. Reverend Sir?" "That is so,
brother." "I am he. Reverend Sir." "Where were you reborn?"
"Reverend Sir, I was reborn in the World of the Gods as a prince of
deities of mighty power. I have returned to see your honor. Does
your honorable self reside in this place undisturbed, or are you subject
to some annoyance?" "Yes, brother, I am bothered to death by the
elephants." " Reverend Sir, what do the elephants do to trouble you?"
"They drop dung on the groimd I have swept clean, and they stamp
with their feet and kick up the dust. What with removing the dung
and smoothing the ground, I am all worn out." "Well, would you
like to keep them away?" " Yes, brother." " Well then, I will provide
you with means whereby you can keep them away."
Accordingly Vethadipaka gave Allakappa a lute to charm elephants
with and likewise taught him spells for charming elephants. Now as he
presented the lute to him, he showed him three strings and taught him
three spells. "Strike this string," said he, "and utter this spell, and
the elephants will turn and run away without so much as daring even
to look at you; strike this string and utter this spell, and they will
turn and run away, eyeing you at every step; strike this string and
utter this spell, and the leader of the herd will come up and offer you
his back. Now do as you like." With these words [164] he departed.
-N.i.iefis] Story-cycle of King Udena 249
Thereafter the ascetic lived in peace, driving the elephants away by
uttering the proper spell and striking the proper string.
At this time Parantapa was king of Kosambi. One day he was
sitting out in the open air basking himself in the rays of the newly risen
sun, and beside him sat his queen, great with child. The queen was
wearing the king's cloak, a crimson blanket worth a hundred thousand
pieces of money; and as she sat there conversing with the king she
removed from the king's finger the royal jignet, worth a hundred
thousand pieces of money, and slipped it on her own.
Just at that moment a monster bird with a bill as big as an ele-
phant's trunk came soaring through the air. Seeing the queen and
mistaking her for a piece of meat, he spread his wings and swooped
down. When the king heard the bird swoop down, he sprang to his
feet and entered the royal palace. But the queen, because she was
great with child and because she was of a timid nature, was unable
to make haste. The bird pounced upon her, caught her up in the cage
of his talons, and soared away with her into the air. (These birds are
said to possess the strength of five elephants; they are therefore able
to convey their victims through the air, settle wherever they wish,
and devour their flesh.)
As the queen was being carried away by the bird, terrified though
she was with the fear of death, she preserved her presence of mind and
thought to herself, "'Animals stand in great fear of the human voice.
Therefore if I cry out, this bird will drop me the instant he hears the
sound of my voice. But in that case I should accomplish only my own
destruction and that of my unborn child. If, however, I wait until he
settles somewhere and begins to eat, then I can make a noise and
frighten him away." Through her own wisdom, therefore, she kept
patience and endured.
Now there stood at that time in the Himftlaya country a banyan-
tree which, although of brief growth, had attained great size [165]
and was like a pavilion in form; and to this tree that bird was accus-
tomed to convey the carcasses of wild animals and eat them. To this
very tree, therefore, the bird conveyed the queen, lodged her in a
fork of the tree, and watched the path leading to the tree. (It is the
nature of these birds, we are told, to watch the path leading to their
tree.) At that moment the queen, thinking to herself, "Now is the
time to frighten him away," raised both her hands, clapped them
together and shouted, and frightened the bird away.
At sunset the pains of travail came upon her, and at the same time
250 Book 2y Story 1. Dhammapada 21-23 [N.i.i65d-
from all the four quarters of heaven arose a great storm. The delicate
queen, half dead with suffering, with no one beside her to say to her,
'^Fear not, lady/' slept not at all throughout the night. As the night
grew bright, the clouds scattered, the dawn came, and her child was
bom at one and the same moment. Because the child was bom at
the time {utu) of a storm, at the time when she was upon a mountain,
and at the time when the sun rose, she named her son Udena.
Not far from that tree was the place of residence of the ascetic
Allakappa. Now on rainy days it was the custom of the ascetic not
to go into the forest for fruits and berries, for fear of the cold. Instead
he used to go to the foot of the tree and gather up the bones from which
the birds had picked the flesh; then he would pound the bones, make
broth of them, and drink the broth. On that very day, therefore, he
went there to get bones. As he was picking up bones at the foot of
the tree, [166] he heard the voice of a child in the branches above.
Looking up, he saw the queen. "Who are you?" said he. "I am
a woman." "How did you get there?" "A monster bird brought me
here." "Come down," said he. "Your honor, I am afraid to come
down on account of difference of caste." "Of what caste are you?"
"Of the Warrior caste." "I am also of the Warrior caste." "Well
then, give me the password of the Warrior caste." He did so. "Well
then, cUmb up and set down my boy." Finding a way to climb the
tree on one side, he climbed up and took the boy in his arms; obeying
the queen's behest not to touch her with his hand, he set the boy down;
then the queen herself came down.
The ascetic conducted the queen along the path to his hermitage
and cared for her tenderly without in any way violating his vow of
chastity. He brought honey free from flies and gave it to her; he
brought rice grown in his own field and prepared broth and gave it
to her. Thus did he minister to her needs.
After a time she thought to herself, "For my part I know neither
the way to come nor the way to go, nor can I repose absolute con-
fidence even in this ascetic. Now if he were to leave us and go else-
where, we should both perish right here. I must by some means
seduce him to violate his vow of chastity, so that he will not abandon
us. Accordingly she displayed herself before him with under and upper
garments in disarray, and thus seduced him to violate his vow of
chastity; thenceforth the two lived together.
One day, as the ascetic was observing a conjunction of a constella-
tion with one of the limar mansions, he saw the occultation of Paran-
-N.i. 16814 1 Story-cycle of King Udena 251
tapa's star. "My lady," said he, "Parantapa, king of Kosambi, is
dead." [167] "Noble sir, why do you speak thus? Why do you bear
iU-wiU against him?" "I bear him no iU-will, my lady. I say this
because I have just seen the occultation of his star." She burst into
tears. "Why do you weep?" he asked. Then she told him that
Parantapa was her own husband. The ascetic replied, "Weep not,
my lady; whoever is bom is certain to die." " I know that, noble sir."
"Then why do you weep?" "I weep, noble sir, because it pains me to
think, 'To my son belongs the sovereignty by right of succession; had
he been there, he would have raised the white parasol; now he has
become one of the common herd.*" "Never mind, my lady; be not
disturbed. K you desire that he shall receive the sovereignty, I will
devise some means by which he shall receive it." Accordingly the
ascetic gave the boy the lute to charm elephants with and likewise
taught him the spells for charming elephants.
Now at that time many thousands of elephants came and sat at
the foot of the banyan-tree. So the ascetic said to the boy, "Climb
the tree before the elephants come, and when they come, utter this
speU and strike this string, and they will aU turn and run away, with-
out even so much as daring to look at you ; then descend and come to
me." The boy did as he was told, and then went and told the ascetic.
On the second day the ascetic said to him, "To-day utter this spell
and strike this string, if you please, and they will turn and run away,
eyeing you at every step." On that day also the boy did as he was
told, and then went [168] and told the ascetic.
Then the ascetic addressed the mother, saying, "My lady, give
your son his message and he will go hence and become king." So she
addressed her son, saying, "You must say, 'I am the son of King
Parantapa of Kosambi; a monster bird carried me off.' Then you
must utter the names of the commander-in-chief and the other generals.
K they still refuse to believe you, you must show them this blanket
which was your father's cloak and this signet-ring which he wore on his
finger." With these words she dismissed him.
The boy said to the ascetic, "Now what shall I do?" The ascetic
replied, "Seat yourself on the lowest branch of the tree, utter this spell
and strike this string, and the leader of the elephants will approach and
offer you his back. Seat yourself on his back, go to your kingdom,
and take the sovereignty." The boy did reverence to his parents,
and following the instructions of the ascetic, seated himself on the
back of the elephant and whispered in his ear, "I am the son of King
252 Book 2, Story 1. Dhammapada 21-23 [N.i.iesi*-
Parantapa of Kosambi. Get me and give me the sovereignty which I
have inherited from my father." When the elephant heard that, he
trumpeted, "Let many thousands of elephants assemble;" and many
thousands of elephants assembled. Again a second time he trumpeted,
''Let the old, weak elephants retire;" and the old, weak elephants
retired. The third time he trumpeted, "Let those that are very young
retire;" and they also retired.
So the boy went forth, surrounded by many thousands of warrior-
elephants, and reaching a village on the frontier, proclaimed, **1 am
the son of the king; [169] let those who desire worldly prosperity
come with me." Levying forces as he proceeded, he mvested the city
and sent the following message to the citizens, "Give me battle or the
kingdom." The citizens answered, "We will give neither. Our queen
was carried off by a monster bird when she was great with child, and
we know not whether she is alive or dead. So long as we hear no news
of her, we will give neither battle nor the kingdom." (At that time,
we are told, the kingdom was handed down from father to son.) There-
upon the boy said, "I am her son." So saying, he uttered the names
of the conmiander-in-chief and the other generals, and when they still
refused to believe him, showed the blanket and the ring. They recog-
nized the blanket and the ring, opened the gates, and sprinkled him
king.
Part 2. Birth and youthful career of Ghosaka
Story of the Past : KotGhalaka casts away his son
Once upon a time there was a famine in the kingdom of Ajita, and
a man named Kotuhalaka, unable to get a living, took his young son
Kapi and his wife Kali, and thinking, "I will go to Kosambi and get a
living there," set out with provisions for the journey. (There are
also those who say that he left his home because the people were dying
of intestinal disease.) As they proceeded on their journey, their
provisions gave out, and finally they were so overcome with hunger
that they were not able to carry the boy. Thereupon the husband
said to his wife, "Wife, if we live, we shall have another son. Let us
cast this child away and continue our journey alone."
There is a proverb, "A mother's heart is tender," and so it was
with this woman. She replied, "I could never cast away a living
child." "Well, what shall we do?" "Carry him by turns." When
the mother's turn came, she would lift the child like a wreath of flowers.
-N.i.iTiil Story-cycle of King Udena 253
dasp him to her breast, [170] or carry him on her hip, finally giving
him back to his father. When the father took the child, no matter
where he held him he suffered more intense pain than ever from hunger.
Again and again he said to his wife, ''Wife, if we live, we shall have
another son. Let us cast this chUd away." But this the mother
steadfastly refused to do.
Finally the child became so tired from being passed back and forth
that he fell asleep in the arms of his father. When the father observed
that he was asleep, allowing the mother to precede him, he went and
laid the child on a couch of leaves under a bush, immediately resuming
his journey. The mother turned, looked back, and not seeing the
child, asked, ''Husband, where is my son?" "I laid him down under
a certain bush." "Husband, do not kill me. Without my son I
cannot live. Bring my son back to me." And she smote upon her
breast and wept. So the husband retraced his steps, recovered the
child, and brought him back to her. (In consequence of having cast
away his child on this one occasion, Kottihalaka was himself cast away
seven times in a later existence. Let no one regard an evil deed lightly,
saying, "It is only a small matter.")
Continuing their journey, they came to the house of a certain
herdsman. On that day, as it happened, one of the herdsman's cows
had calved, and the herdsman was about to hold the customary
festival in honor of the event. Now a certain Private Buddha was
accustomed to take his meals in the house of the hersdman. The
herdsman, after providing the Private Buddha with food, celebrated
the cow-festival with an abundant supply of rice-porridge. When the
herdsman saw the visitors, he asked them, "Whence have you come?"
They told him the whole story, whereupon the tender-hearted youth
took pity on them and saw to it that they were given rice-porridge
with a plentiful supply of ghee. The wife said to the husband, "Hus-
band, if only you can live, I can live. For a long time you have not
had sufficient food. Now eat to yoiu* heart's content." So saying,
she set the ghee and curds before him, eating only a little of the ghee
herself. The husband ate heartily; but so intense was the hunger
from which he had suffered during the preceding seven or eight days
that he was unable to satisfy it.
When the herdsman had seen to it that they were provided with
rice-porridge, [171] he began himself to eat. Now under the herds-
man's stool lay a bitch he had raised, and as the herdsman sat there
eating, he fed her with morsels of rice-porridge. Kotuhalaka watched
254 Book S, Story 1. Dhammapada 21-23 [N.i.i7ii-
him feed her and thought to himself, ^^ Fortunate indeed is that bitch
to get such food to eat!" Kotuhalaka was unable to digest the rice-
porridge he had eaten, died during the night, and received a new
existence in the womb of that very bitch.
His wife performed the funeral ceremonies over his body, and
remaining in that very house, worked for hire. Receiving a pint-pot
of rice, she cooked it and placed it in the bowl of the Private Buddha,
saying, "May these grains of rice bring a reward to your servant."
And she thought to herself, "It would be well for me to remain right
here. The Private Buddha comes here regularly; and whether there
be alms or not, I shall have the privilege of paying obeisance to him
each day and of ministering to him. By so doing I shall obtain peace
of mind and earn much merit." And she remained right there workings
for hire.
After six or seven months the bitch gave birth to a single pup.
The herdsman reserved the milk of one cow for the pup, and in no
long time he grew to be a fine big dog. When the Private Buddha ate
his meal, he invariably gave him a portion of his rice; and because of
this the dog became deeply attached to the Private Buddha.
Now the herdsman was accustomed to go regularly twice each day
to wait upon the Private Buddha, and the dog always went with him.
On the way was a lair of wild beasts, and the herdsman used to frighten
the wild beasts away by striking bushes and ground with a stick and
calling out three times, "Su! su!" One day he said to the Private
Buddha, "Reverend Sir, in case at any time I should be unable to
come, I will send this dog for you. Therefore if I send him, please
understand that I wish you to come."
A few days later the herdsman found it inconvenient to go in
person. He therefore sent the dog in his place, saying, "Boy, go bring
his reverence back." At the mere word of the herdsman the dog
started off. Where he had seen his master stop and strike bushes and
ground, the dog also stopped and barked three times; and when he
was sure that his barking had frightened away the wild beasts, he
went on. [172] Early in the morning, having attended to nature's
needs, he entered the hut of leaves and grass, went to the place where
the Private Buddha sat, barked three times by way of announcing
his arrival, and then lay down at one side. By this the Private Buddha
knew that it was time for him to go, and therefore started out. The
dog ran before him, barking constantly. From time to time the
Private Buddha tested the dog by taking the wrong path; but every
-N.i.iTSto] Story-cycle of King Udena 255
time he did so the dog» by standing across the path and barking,
intimated to him to take the other path.
One day the Private Buddha took the wrong path, and when the
dog tried to stop him, without turning back, he pushed away the dog
with his foot and went on. The dog, perceiving that he did not intend
to turn back, took the hem of his undergarment in his teeth and
dragged him along until he brought him to the right path. Such was
the strength of the affection of the dog for the Private Buddha.
Later on the Private Buddha's robe wore out. When the herdsman
provided him with materials for a new set of robes, the Private Buddha
said to him, "'Brother, it is difficult for a person all alone to make a
robe. I will go to a convenient place and have it made for me." " Make
it right here. Reverend Sir." "No, brother, I cannot." "Well then.
Reverend Sir, do not take up your residence far from here." The
dog stood listening to every word they said. The Private Buddha
said, "Wait a moment, brother." Thereupon, leaving the herds-
man behind, he flew up into the air and departed in the direction of
Gandhamftdana.
When the dog saw him flying through the air, [173] he began to
bark and howl, and he kept this up until the Private Buddha gradually
faded from view, whereupon his heart broke. (Animals, they say, are
straightforward and not given to deceit; men, however, think one
thing in their heart, but say another with their lips. Therefore said
the Exalted One to a monk, "The ways of men are past finding out,
but the ways of the beasts are easy to discover.") So when the dog
died, he was reborn, because of his straightforwardness and lack of
deceit, in the World of the Thirty-three with a retinue of a thousand
celestial nymphs, and there he enjoyed glory and bliss unspeakable.
When he but whispered, his voice carried a distance of sixteen leagues;
when he spoke in an ordinary tone, he could be heard all over the city
of the gods, a city ten thousand leagues in extent. (Do you ask, "Of
what was this the consequence?" It was because he barked and
howled for love of the Private Buddha.)
Remaining in the World of the Thirty-three for no long time, he
passed from that state of existence. (Deities pass from the World of
the Gods through foiu* causes: exhaustion of life, exhaustion of merit,
exhaustion of food, and anger. He that has earned much merit is
reborn in the World of the Gods, remains there during the term
allotted to him, and is then reborn higher and higher. Thus he passes
through "exhaustion of life." He that has earned little merit soon
256 Book 2, Story 1. Dhammapada 21-23 tN.i.i75«>-
exhausts that merit, just as three or four pint-pots of rice tossed into
a royal storehouse disappear; and he therefore soon dies. Thus he
passes through "exhaustion of merit." Still a third, while enjoying
the pleasures of sense, fails through confusion of memory to partake
of food, and the strength of his body being thereby impaired, dies.
Thus he passes through "exhaustion of food." A fourth, jealous of
the glory of another, [174] becomes angry and dies. Thus he passes
through "anger.")
Story of the Present: Ghosaka is cast away seven times
Ghosaka, while enjoying the pleasures of sense, became forgetful,
passed, through exhaustion of food, from the World of the Thirty-three,
and was conceived in the womb of a courtezan of Kosambi. On the
day when the courtezan gave birth to the child, she asked her slave-
woman, "What is it?" "A son, my lady." "Very well, put this boy
into an old winnowing basket and cast him away on the dust-heap."
Thus she caused him to be cast away. (Courtezans will bestow care on
a daughter, but not on a son, for it is through a daughter that their
line of business is maintained.) Crows and dogs surrounded the child
and huddled about him; but in consequence of his barking and howling
for love of the Private Buddha, not one dared to approach him.
At that moment a man came out and saw the crows and dogs all
huddled together. "What does this mean?" thought he to himself,
going nearer. When he saw the boy, he immediately took a fancy to
him, and saying to himself, "I have gained a son," he picked the boy
up and took him home with him.
Now the treasurer of Kosambi happened at that time to go to the
royal palace. Seeing the house-priest returning from the royal resi-
dence, he asked him, "Teacher, have you observed a conjunction of a
constellation with one of the lunar mansions to-day?" "Yes, great
treasurer. What else have we to do?" "What will happen to the
country?" " Only this : a boy has been bom in this city to-day who wiU
one day become the principal treasurer." As the ti^asiu^r's wife was
at that time great with child, he immediately sent a messenger to his
house, saying, "Go find out whether or not she has given birth to a
child."
He received the answer that she had not yet given birth to a child.
Therefore, as soon as he had seen the king, he went home quickly,
summoned a slave-woman named Kali, gave her a thousand pieces of
-N.1.1766I Story-cycle of King Udena 257
money, [175] and said, ^'Go scour this city, find the boy that was
bom to-day, and bring him hither to me." While she was scouring
the city, she came to the house where the child was and asked the
mistress of the house, "When was this boy bom?" "To-day." "Give
him to me," said she, first offering a penny and gradually increasing
the amount until finally, by offering a thousand pieces of money, she
obtained him. Then she took him with her and presented him to the
treasurer.
The treasurer gave him a home in his house, thinking to himself,
"If a daughter is bom to me, I will marry her to this boy and make him
treasurer; but if a son is bom to me, I will kill him." After a few
days his wife gave birth to a son. Thereupon the treasiu^r thought
to himself, "If only this foundHng did not exist, my own son would
obtain the post of treasurer. I had best kill him immediately." So
he said to K&ll, "Carry this child to the cattle-pen, and when it is
time for the cattle to come out, lay him across the doorway, and the
cattle will trample him to death. Observe whether or not they trample
him to death, and then come back and tell me."
She carried the child to the cattle-pen, and as soon as the door
was opened, laid him across the doorway. Now at other times the
leader of the herd, the buU, came out last of all; but on this particular
day he came out first, inclosed the boy with his foiu* feet, and stood
stock still. Several hundred cows came out on either side of the buU,
rubbing against his flanks as they passed. The herdsman thought to
himself, " Hitherto this buU has always gone out last of all, but to-day
he went out first and stood stock still in the doorway of the pen. What
can this mean?" Going near, he saw the boy lying under the bidl.
Immediately taking a fancy to him, he said to himself, "I have gained
a son," and picking him up, he carried him home.
K&ll went back to the treasiu*er and in answer to his question told
him what had happened. Said the treasurer, "Go to the herdsman,
give him these thousand pieces of money, and bring the child back to
me again." So she brought the child back again and gave him to the
treasurer. [176] Then he said to her, "Good K&ll, five hundred carts
start from this city at dawn on a trading expedition. Take this child
and lay him in the track of the wheels. Either the oxen wiU trample
him under their feet or the wheels will crush him to death. Observe
what happens to him, and then return to me."
She took the child and laid him down in the track of the wheels.
The leader of the caravan came first; but when his oxen reached the
258 Book 2y Story 1 . Dhammapada 21-23 [N . i . I7d^
place where the child lay, they threw off the yoke. Again and again
the leader replaced the yoke and tried to drive the oxen forwards;
but as often as he did so, they threw off the yoke and refused to move.
He was still struggling with them when the sim rose. "Why have the
oxen acted thus?" thought he. He looked at the road and saw the
boy. "Oh, what a grievous wrong I have done!" thought he. His
heart was filled with joy at the thought, "I have gained a son/* and
picking up the boy, he carried him off.
£jll went back to the treasiu'er and in answer to his question told
him what had happened. Said the treasurer, "Go to the caravan-
leader, give him a thousand pieces of money, and bring the child back
to me again." When she had so done, he said to her, "Now carry him
to the burning-ground and lay him in the bushes. There he will
either be eaten by dogs or attacked by demons, and he will die. As
soon as you know whether or not he is dead, return to me."
She took the child, laid him in the bushes, and stood at one side.
But neither dog nor crow nor demon dared to approach him. (Pray,
if he had neither mother nor father nor brother nor other kinsman to
protect him, what was it that did protect him? All that protected him
was his howling for love of the Private Buddha in his former existence
as a dog.)
Just then a goatherd passed on one side of the burning-ground,
leading several thousand goats to pasture. A certain she-goat made
her way into the bushes eating leaves and grass, and seeing the boy»
knelt down and gave him suck. The goatherd called, "He! he!" but
she did not come out. Thereupon he said to himself, "I wiU beat her
with my stick and bring her out." So saying, he made his way into the
bushes. [177] And there he saw the she-goat on her knees, giving suck
to the boy. He immediately took a fancy to the boy, and saying to
himself, "I have gained a son," picked him up and carried him off. {{
Kali went back to the treasurer and in answer to his question told
him what had happened. Said the treasurer, "Go to the goatherd,
give him a thousand pieces of money, and bring the child back to
me again." When she had so done, he said to her, "Good Kali, take
this child with you, climb the mountain that is known as Robbers'
Cliff, and throw him down the precipice. He will strike against the
sides of the ravine and be dashed to pieces when he reaches the bottom.
As soon as you know whether or not he is dead, return to me."
She carried the child to Robbers' Cliff, and standing at the top of
the mountain, threw him down. Now there grew along the moimtain
-N.1.178W] Story -cycle of King Udena 259
near that abyss a dense bamboo thicket, and the top of the mountain
was covered with a thick growth of gufij& shrub. As the boy fell, he
dropped into this bamboo thicket as into a coverlet of goat's hair.
Now that very day the leader of the reed-makers had received a gift
of bamboo and accompanied by his son, he had gone to chop that
thicket down. As he began his work, the bamboo shook and the
boy cried out. "That sounds like the voice of a boy," thought he.
Climbing up on one side, he saw the boy. His heart was filled with
joy at the thought, "I have gained a son," and picking up the boy, he
carried him oflf.
K&ll went back to the treasurer and in answer to his question told
him what had happened. Said the treasiu*er, "Go to the reed-maker,
give him a thousand pieces of money, and bring the child back to me
again." She did so. But in spite of the treasurer's attempts on his
life, the child lived and thrived and grew to manhood. Ghosaka was
his name. He was like a thorn in the eye of the treasurer, who could
not look him straight in the face.
Thinking of a way to kill him, the treasurer went to a friend of his
who was a potter and asked him, "When are you going to fire your
bake-house?" "To-morrow." [178] "Well then, take these thousand
pieces of money and do a job for me." "What is it, master?" "I
have a single base-bom son. I will send him to you. Take him into
an inner room, chop him to pieces with a sharp axe, throw him into
a chatty, and bake him in the bake-house. Here are a thousand pieces
of money, to seal the bargain, as it were. But in addition I will reward
you suitably later." "Very well," said the potter, consenting to the
bargain.
On th^ following day the treasurer simmioned Ghosaka and sent
him to the potter, saying, " Yesterday I left an order with the potter
to do a certain piece of work for me. Go say to him, * Finish the job
my father gave you yesterday.'" "Very well," said Ghosaka, and
set out.
As Ghosaka was on his way to the potter's, the treasiu*er's other
son, who was playing marbles with some boys, saw him. And calling
to him, he asked, "Where are you going?" "I am carrying a message
to the potter for father." "Let me go there. These boys have won a
big stake from me. You win it back and give it to me." "I am afraid
of father." "Do not fear, brother; I will carry that message. I lug^e
lost a big stake. You play until I return again, and win the stake
back for me."
260 Book 2, Story 1. Dhammapada 21-23 [N.i.i78i»-
(We are told that Ghosaka was skillful at shooting marbles, and
that for this reason his foster-brother was so insistent.)
So Ghosaka consented to let his foster-brother go in his place,
saying, "Well then, go to the potter and say to him, * Finish the job
my father gave you yesterday. ' " Thus it happened that the treasurer's
own son carried the message to the potter. The potter killed him
according to the letter of the directions he had received from the
treasiu'er and threw his body into the bake-house. Ghosaka played
marbles all day and went home in the evening. [179] "You have
returned home, son?" queried the treasurer. Ghosaka then told him
the reason why he had himself returned home and let his younger
brother go to the potter.
"Woe is me!" cried the treasiu-er with a loud voice. He looked as
though the blood had been drawn from his veins. He rushed to the
potter, wringing his hands and wailing, "Oh, potter, do not kill me!
do not kill me!" The potter saw him approaching in this wise and
said to him, "Master, make no noise; the job is done." Thus was
the treasurer overwhelmed with sorrow as with a mountain. Thus did
he su£fer great grief, even as do all who offend against those that are
without offense. Therefore said the Exalted One,
137. Whosoever visits punishment on those that deserve not punishment.
Whosoever offends against those that are without offense.
Such an one will right quickly come to one of ten states:
138. He will incur cruel suffering, or infirmity, or injury of the body.
Or severe sickness, or loss of mind,
139. Or misfortune proceeding from the king, or a heavy accusation.
Or death of relatives, or loss of treasiures,
140. Or else the fire of lightning will consume his houses;
Upon dissolution of the body such a fool will go to Hell. [180]
Now under these circumstances the treasiu*er was unable to look
Ghosaka straight in the face. "'How can I manage to kill him?"
thought he. Finally he thought of a way. "I wiU send him to the
superintendent of my hundred villages and order him to kill him,"
said he to himself. Accordingly he wrote the following letter to the
superintendent, ^'This is my base-bom son. Kill him and throw him
into the cesspool. Let this be done, and I shall know how to reward
my uncle properly." Then he said to his foster-son, "Dear Ghosaka,
there is a superintendent over our hundred villages. Take this letter
and give it to him." So saying, he fastened the letter to the hem of
-N.i.isiia] Story-cycle of King Udena 261
his garment. (Now Ghosaka did not know how to read and write, for
ever since he was a boy the treasurer had striven, although without
success, to kill him. Why, therefore, should he have taught him to
read and write?) As Ghosaka set out with his own death-warrant
fastened to the hem of his garment, he said to his father, ** Father,
I have no provisions for the journey." "You have no need of pro-
visions for the journey. On the way, in such and such a village, lives
a friend of mine who is a treasurer. Obtain yoiu* breakfast at his
house, and then continue your journey." "Very well," said Ghosaka,
and bowing to his father, set out on his journey.
When he arrived at the village, he inquired where the treasurer's
house was, went there, and saw the treasurer's wife. "Whence have
you come?" she inquired. "From the city," he replied. "Whose son
are you?" "I am the son of your friend the treasurer, my lady."
"Then you are Ghosaka." "Yes, my lady." She fell in love with him
at first sight. Now the treasurer had a daughter about fifteen or
sixteen years of age, and she was exceedingly beautiful and fair to
look upon. In order to keep her safe and sound, her parents lodged her
on the topmost floor of a seven-storied palace in an apartment of royal
splendor, giving her a single slave-girl to run errands. [181] At that
moment the treasurer's daughter sent this slave-girl to a shop. The
treasurer's wife, seeing her, asked, "Where are you going?" "On an
errand for your daughter, my lady." "Just come here a moment.
Never mind the errand. Spread a seat for my son, bathe his feet, anoint
them with oil, and then spread a couch for him. After you have done
this, you may do your errand." The slave-girl did as she was told.
When she returned, the treasurer's daughter scolded her for her
long absence. The slave-girl replied, "Be not angry with me. The
treasurer's son Ghosaka has arrived, and I had to do this and that
for him, besides going on an errand for you, before I returned." When
the treasurer's daughter heard the name "treasurer's son Ghosaka,"
love suffused her body, cleaving her skin and penetrating the marrow
of her bones.
(For she had been his wife in his former existence as Kotiihalaka
and had given a pint-pot of rice to the Private Buddha. And through
his supematiu'al power she had been reborn in the household of the
treasurer. No wonder her old passion for him returned and over-
whelmed her! Therefore said the Exalted One,
Through previous association or present advantage.
That love springs up like a lily in the water.)
262 Book 2, Story 1. Dhammapada 21-23 [N.i.isiir-
The treasurer's daughter said to the slave-girl, "Girl, where is he?
"He is lying asleep on the couch.'* "Has he anything in his hand?
"There is a letter fastened to his garment." "What can be in this
letter?" she thought. So while Ghosaka was asleep, and her mother
and father were otherwise engaged, she came down without attracting
their attention, detached the letter from his garment, took it with her,
went into her room, closed the door, opened the window, and through
her knowledge of writing read the letter. "Oh!" she exclaimed, "the
simpleton is going about with his own death-warrant fastened to
his garment. [182] Had I not seen it, he would surely have been
killed."
So she tore up this letter and wrote another in the name of the
treasurer as follows, "This is my son Ghosaka. Procure presents for
him from my hundred villages. Prepare a festival in honor of his
marriage with the daughter of this district-treasiu^er. Build him a
two-storied house in the center of the village wherein he resides.
Surround his house with a wall and with a guard of men, and so provide
him with ample protection. Then send me a message, saying, * I have
done thus and so,' and I shall know how to reward my imcle properly."
Having written the letter, she folded it up and fastened it to the hem
of his garment.
After sleeping all day, Ghosaka arose, ate his meal, and went on
his way. Early on the morning of the following day he arrived at
that vUlage and saw the superintendent performing his village duties.
When the superintendent saw him, he asked him, "What is it, dear
Ghosaka?" "My father has sent you a letter." "What is it about,
dear Ghosaka? Bring it to me." He took the letter and read it,
and then said with an exclamation of delight, "See, men, how my
master loves me. He has sent me a message, saying, ^Prepare a festival
in honor of my oldest son.' Bring wood and other building materials
immediately." Having thus given orders to the householders, he
caused a house of the kind described in the letter to be erected in the
center of the village, had presents brought from the hundred viUages,
conducted the daughter of the district-treasurer thither, celebrated
the marriage festival, and then sent word to the treasurer, saying, "I
have done thus and so."
When the treasiu'er received the message, he said, "What I would
do, that I do not; what I would not do, that I do." Disappointment
over the failure of his latest plan, together with sorrow over the death
of his own son, set him on fire within and produced diarrhea.
-N. 1.1848 1 Story-cycle of King Udena 263
The treasurer's daughter gave orders, saying, ''Shoidd anyone
come here from the treasurer, tell me before you tell the treasurer's
son." [183] The treasurer said to himself, "At any rate I will not
make this rascally son of mine heir to my property." With this thought
in mind he said to a certain official, " Uncle, I wish to see my son. Send
a servant and summon my son." "Very well," replied the official,
and giving a certain man the letter, sent him away.
When the treasiu'er's daughter heard that the servant had arrived
and was standing at the door, she sent for him and asked him, " What
is it, my man?" "The treasurer is sick and wishes to see his son, and
has therefore sent for him, my lady." "My man, is he strong or
weak?" "He is still strong, my lady, and able to take nourishment."
Without letting the treasurer's son know, she ordered that the man
should be given lodging and expenses and said to him, "You may go
when I send you. Remain here for the present."
Again the treasurer addressed the official, "Uncle, did you not send
a messenger to my son?" "I did, master, but the man who went has
not yet returned." "Well then, try again and send another." So
the official sent another man, and the treasurer's daughter treated
him just as she had the first. The treasurer's condition grew worse;
one chamber-pot went in and another came out. Again the treasurer
asked the official, "Uncle, did you not send a messenger to my son?"
"I did, master, but the man who went has not yet returned." "Well
then, try again and send another." So the official sent another man.
When the third messenger arrived, the treasurer's daughter asked
him the news. "The treasurer is a very sick man, my lady. He refuses
to eat and is confined to his bed. One chamber-pot comes out and
another goes in."
"Now it is time to go," thought the treasurer's daughter. So she
said to the treasiu^r's son, "I learn that your father is sick." "Wife,
what say you?" " It may be only a slight ailment, husband." "What
is to be done now?" [184] "Let us take presents from his hundred
villages and go see him." "Very well," said he. Having caused
presents to be brought, he started out, conveying the presents in a
cart. Then she said to him, "Yoiu* father is very weak. K we take
all these presents, we shall be delayed on the way; send them back."
Having sent all the presents back to their own house, she said to the
treasurer's son, "Husband, please stand at your father's feet; I will
stand beside his piUow." And as they entered the house, she gave
orders to her own men, "Stand on guard both in the front of the house
264 Book 2, Story 1. Dhammapada 21-23 [N.i.isis-
and in the rear." And when they had entered, the treasurer's son
took his stand at his father's feet and his wife beside his pillow.
At that moment the treasurer was lying on his back and the official
was rubbing his feet. The latter said to him, "Master, your son has
arrived." "Where is he?" "Here he is, standing at your feet."
When the treasurer saw his son, he sent for the receiver of his revenues
and asked him, "How much wealth is there in my house?" "Master,
of money alone there are foiu* hundred millions; as for objects for
employment and enjoyment, such as villages and fields and men and
animals and wagons and carriages, such and such is the total." It
was the treasiu^r's intention to say, "All of this wealth I do not give
to my son Ghosaka." But instead of this he said, "I do give."
When the treasurer's daughter heard this, she thought to herself,
"However, if this man should speak again, he might say something
very different." Accordingly, pretending to be overcome with grief,
she disheveled her hair, burst into tears, and said, "Dear father, do
you really mean this? In spite of these words of yours, which we hear,
we are indeed unfortunate." So saying, she fell on him, struck the
middle of his breast with the crown of her head, and in order that he
might not be able to speak again, rubbed the middle of his breast with
the crown of her head, displaying at the same time signs of profound
grief. At that very moment the treasurer died. [185]
They went and informed King Udena of his death. The king
had the funeral ceremonies performed over his body and asked,
"Has he any son or daughter?" "Your majesty, he has a son named
Ghosaka; and, yoiu* majesty, he bestowed all his property on him be-
fore he died." Some time afterwards, the king sent for the treasurer's
son. Now that day it rained, and there were pools of water here and
there in the palace court. The treasurer's son set out to see the king.
The king opened his window and watched him as he approached,
noticing that as he crossed the palace court he leaped over the pools
of water that stood in the court. When he reached the palace and
paid obeisance to the king and stood before him, the king asked him,
"Your name is Ghosaka?" "Yes, yoiu- majesty." The king com-
forted him, saying, "Do not grieve at the thought that yoiu* father
is dead. I will give you alone your father's post as treasurer." Then
he dismissed him, saying, "Now, dear Ghosaka, you may go," and
stood and watched him as he left the palace.
Now whereas Ghosaka leaped over the water in approaching the
palace, he walked through it on his return. The king sent orders for
-N.i.isets] Story-cycle of King Udena 265
him to return from where he was and asked him, ^'Dear Ghosaka,
is it a fact that whereas, in coming to me, you leaped over the water,
on your return you walk through it?" "It is even so, your majesty.
Then I was a boy and was fond of play, but now I have been promised
a post of honor by yoiu* majesty. Therefore I must now lay aside my
former ways and deport myself with modesty and dignity." On hear-
ing this, the king thought to himself, ''There is a wise man. I will give
him the post immediately." Accordingly he gave him the wealth
formerly possessed by his father and the post of treasiu^r, together
with all the hundred villages. Then Ghosaka mounted his chariot and
drove sunwise round the city. Every place he looked at quaked and
trembled.
The treasurer's daughter sat talking with the slave-woman K&li.
[186] "Mother K&ll," said she, "it was through me that your son
obtained all this worldly glory." "How is that, my lady?" "Why,
this youth came to our house with his own death-warrant fastened to
the hem of his garment. I tore up that letter and wrote another,
ordering the celebration of a festival in honor of my marriage to him.
In this way did I protect him all that time." "My lady, this is all
you know about it. But as a matter of fact, from the time your
husband was a little boy, the treasiu*er constantly sought to kill him,
and though his attempts were imsuccessful, a large sum of money was
spent solely for the purpose of accomplishing his death." "K&ll, the
treasurer was indeed guilty of abominable crimes !"
Having performed his ceremonial circuit of the city, Ghosaka
entered his house. Now when his wife saw him, she thought to herself,
"It was through me that he obtained all this worldly glory," and
laughed. The treasurer's son asked her, "Why do you laugh?" "For
a certain reason." "Tell me the reason." She refused to do so. He
drew his sword and said, "If you do not tell me, I will cut you in twain."
Then she said, "I laughed to think that it was through me that you
obtained all this worldly glory." "If what I possess was handed over
to me by my father, where do you come in?" (We are told that diuing
all that time Ghosaka knew nothing about the designs against his life,
and that that was why he refused to believe what she said.) So she
told him the whole story, saying, "When yoiu* father sent you forth
bearing yoiu* own death-warrant, I did this and that and protected
you."
"What you say is not true," replied Ghosaka, refusing to believe
her. "I will ask Mother Kali." So he asked the slave- woman, "Kali,
266 Book 2, Story 1. Dhammapada 21-23 [N.i.186m-
is what she says true?" "Yes, my lord. Prom the time you were a
little boy your father sought constantly to kill you, and though his
attempts were unsuccessful, a large siun of money was spent for the
purpose of accomplishing your death. On seven occasions you had a
narrow escape from death. Now, coming from the village of which
he was headman, [187] you have obtained the post of treasurer,
together with all the hundred villages."
When Ghosaka heard this, he thought to himself, "How great was
my presumption ! But since I have escaped from so terrible a death, I
must no longer live the life of Heedlessness. Henceforth, therefore, I
will live the life of Heedfulness." Accordingly he established alms for
the blind and the poor, and employing his friend the householder as
steward of his alms, he dispensed a thousand pieces of money daily.
Parts. Birth and youthful career of SSmftvafl
Now at this time there lived in the city of BhaddavatI a treasurer
named Bhaddavatiya, and he was a friend of the treasurer Ghosaka,
although Ghosaka had never seen him. For the treasurer Ghosaka
heard, from traders who came from the city of BhaddavatI, of the
wealth and age of the treasurer Bhaddavatiya, and desiring to be
friends with him, sent him a present. Likewise the treasurer Bhad-
davatiya heard, from traders who came from the city of Kosambi, of
the wealth and age of the treasurer Ghosaka, and desiring to be friends
with him, sent him a present. Thus, although neither had seen the
other, they dwelt as friends.
After a time intestinal disease broke out in the house of the treasiu^r
Bhaddavatiya. When this disease breaks out, the first to die are
flies ; afterwards, in regular order, insects, mice, domestic fowls, swine,
cattle, slaves both female and male, and last of all the members of the
household. Only those that break down the wall and flee, save their
lives. Now at that time the treasurer Bhaddavatiya and his wife
and daughter fled in this manner, and intending to seek the treasiu^r
Ghosaka, [188] set out on the road to Kosambi. While they were
still on their way, their provisions for the journey gave out, and their
bodies became exhausted from exposure to wind and sun, and from
himger and thirst. Reaching Kosambi with difficulty, they bathed in
a pool of water in a pleasant place and then entered a certain rest-
house at the gate of the city.
Then the treasurer said to his wife, "Wife, those who travel in
-N.i. 18915] Story-cycle of King Udena 267
this way are not courteous even to a mother who has borne a child.
Now I have a friend who, they say, dispenses a thousand pieces of
money daily in alms to the blind, the poor, and other unfortunate
persons. We wiU send our daughter there, have her bring us food,
remain right here for a day or two and refresh our bodies, and then we
will go and see my friend/* "Very well, husband," she replied, and
they took up their residence right there in the rest-house.
On the following day, when meal-time was announced and the
blind, the poor, and other unfortunate persons went to obtain food,
the mother and father sent forth their daughter, saying, "Daughter,
go bring us food." So the daughter of a wealthy house, pride overcome
with misfortune, hid her shame, took a bowl, and went with poor folk
to prociu^ food. "How many portions will you have?" she was asked.
" Three," she replied. So they gave her three portions. She carried the
food back to her parents, and the three sat down to eat together. The
mother and daughter said to the treasurer, "Master, misfortune comes
even to prominent families. Eat without regarding us and do not
worry." After a good deal of urging, they prevailed upon him to eat.
But after he had eaten, he was unable to digest his food, and when the
sun rose, he died. The mother and daughter wept and wailed and
lamented.
On the following day the young girl went the second time to procure
food. "How many portions will you have?" [189] "Two." She
carried the food back to her mother, and after a good deal of urging,
prevailed upon her to eat. The mother yielded to her pleading and
consented to eat, but died on that very day. The young girl, left alone
to herself, wept and wailed and lamented over the misfortune that had
come upon her. On the following day, suffering the pangs of hunger
keenly, she went weeping in the company of beggars to procure food.
" How many portions will you have, daughter?" " One," was her reply.
A householder named IMitta, remembering that she had received
food for three days, said to her, "Perish, vile woman. To-day, at
last, you have come to know the capacity of your belly." This
daughter of a respectable family, modest and timid, felt as though she
had received a sword-thrust in her bosom, or as though salt water had
been sprinkled on a sore. She immediately replied, "What do you
mean, sir?" " Day before yesterday you took three portions, yesterday
two, to-day you take but one. To-day, then, you know the capacity
of your belly." "Sir, do not think that I took these for myself."
"** Why then did you take them?" "Sir, day before yesterday we were
268 Book 2, Story 1. Dhammapada 21-23 [N.i.iSQii-
three, yesterday we were two, to-day I am left aJone." "How is that?"
he inquired.
She then told him the whole story from the beginning. As he
listened to her story, he was unable to control his tears, but was over-
come by the power of the grief that arose within him. Finally he said
to her, " My dear girl, if this is the case, do not worry. Hitherto you
have been the daughter of the treasurer Bhaddavatiya, but from this
day forth you shall be my very own daughter." And he kissed her on
the head, conducted her to his own house, and adopted her as his own
oldest daughter.
One day she heard loud and piercing screams in the refectory,
whereupon she said to her foster-father, "Father, why do you not
keep these people quiet when you dispense alms?" "It is impossible to
do it, dear daughter." "Father, it is quite possible." "How would
you do it, dear daughter?" "Father, [190] put a fence around the
refectory and hang two gates through which the people may pass in and
out, allowing only sufficient space for one person to pass through at a
time. Then direct the people to pass in through one gate and out
through the other. If you do this, they will receive their alms peace-
ably and quietly." When the householder had heard her plan he
remarked, "A happy device, dear daughter," and did as she suggested.
Now up to that time her name had been Sama, but through her con-
struction of a fence {vati) she received the name SamEvatl. From that
time on there was no more tinnult in the refectory.
Now the treasurer Ghosaka had long been accustomed to hear this
noise in the refectory and rather liked to hear it; for it always made him
think, "That is the noise in my refectory." But after hearing no noise
at all for two or three days, he asked the householder Mitta, who came
one day to wait upon him, "Are alms being give to the blind, the poor,
and other unfortunate persons?" "Yes, sir." "How then does it
happen that for two or three days past I have not heard a sound?"
"I have arranged matters so that the people now receive alms without
making any noise." "Why didn't you do so before?" "I didn't
know how, sir." "How did you happen to find a way just now?"
"My daughter told me how to do it, sir." "Have you a daughter
whom I have never seen?" Then the householder told him the whole
story of the treasurer Bhaddavatiya, beginning with the outbreak of
the plague and ending with his adoption of the young girl as his own
oldest daughter.
Then said the treasurer to him, "If this is the case, why did you
-N.i.iQits] Story-cycle of King Udena 260
not tell me? My friend*s daughter is my own daughter." So he sent
for her and asked her, *' Dear girl, are you the daughter of the treas-
urer?" "Yes, sir, lam." "Well then, do not worry; you are my own
daughter." Then he kissed her on the head, gave her five hundred
women for her retinue, and adopted her as his own oldest daughter.
One day a festival was proclaimed in this city. Now at this festival
daughters of respectable families, who do not ordinarily go out, go on
foot with their own retinue [191] and bathe in the river. Accordingly
on that day S&m&vatI also, accompanied by her five hundred women,
went right through the palace court to bathe in the river. King Udena
stood at his window and saw her. "Whose are those nautch-girls?"
he inquired. "Nobody's nautch-girls, your majesty." "Then whose
daughters are they?" "Your majesty, that is the daughter of the
treasurer Bhaddavatiya, and her name is S&m&vatl." Now the king
fell in love with the girl the moment he saw her, and immediately sent
word to the treasurer Ghosaka, "Send me the maiden they say is your
daughter." "I will not send her, your majesty." "Do not act thus.
Do as I ask and send her." "Your majesty, we householders do not
give young girls, for fear people will say they are abused and mal-
treated." Angered by the treasurer's reply, the king caused the
treasurer's house to be sealed and the treasurer and his wife to be
seized and turned out of doors.
When Sfim&vatI returned after her bath and found no way of
entering the house, she asked, "What does this mean, dear father?"
"Dear daughter, the king sent for you; and when we refused to give
you to him, he caused the house to be sealed and caused us to be turned
out of doors." "Dear father, you made a great mistake. When one
who is a king conmiands, you should not say, *We do not give.' You
should rather say, *If you will take our daughter with her retinue, we
will give her to you.'" "Very well, dear daughter. If that is your
desire, I will do as you say." Accordingly Ghosaka sent a message to
that effect to the king, and the king accepted his offer, saying, " Very
well." Then the king conducted S&m&vatI with her retinue to the
royal palace, conferred the ceremonial sprinkling on her, and elevated
her to the dignity of chief consort. The other women became her
ladies-in-waiting.
«70 Book 2, Story 1. Dhammapada 21-23 [N.i.iQiw-
Part 4. Winning of Vflsuladatta by Udena
Yet another of Udena's queen-consorts was VasuladattS, [192]
daughter of Canda Pajjota, king of Ujjeni. One day, as Canda
Pajjota was returning from his pleasure-garden, he surveyed his own
splendor and asked, *'Is there any other soever possessed of splendor
like mine?" ^'Splendor such as it is. King Udena of Kosambi possesses
exceeding great splendor." "Very well, let us take him captive."
'"It is impossible to capture him." ^'By employing some means or
other, let us capture him all the same." "It is impossible, your
majesty." "Why?" "He understands the art of charming elephants.
By reciting spells and playing his elephant-charming lute, he either
drives elephants away or captures them at his pleasure. No one
possesses so many riding-elephants as he." "I suppose it is impossible
for me to capture him." "If you are bent on doing it, have a wooden
elephant made and turned loose near him. Let him hear of a good
mount, be it elephant or horse, and he wiU go a long way for it. When
he is close by, you can capture him." "A stratagem indeed!" ex-
claimed the king.
So the king had a mechanical elephant made of wood, wrapped
about with strips of cloth and deftly painted, and turned it loose on
the bank of a certain lake near the country of his enemy. Within the
belly of the elephant sixty men walked back and forth; every now and
then they loaded their shovels with elephant dung and dumped it out.
A certain woodman saw the elephant, and thinking to himself, "Just
the thing for our king!" went and told the king, "Your majesty, I saw
a noble elephant, pure white even as the peak of Kelasa, just the sort
of elephant your majesty would like."
Udena mounted his elephant and set out, taking the woodman along
as a guide and accompanied by his retinue. His approach was [193]
observed by spies, who went and informed Canda Pajjota. The latter
straightway dispatched armies on both flanks of his enemy, allowing
the space between them to remain open. Udena, unaware of his
enemy's approach, continued to pursue the elephant. He recited his
spell and played his lute, but all to no purpose. The wooden elephant,
driven with great speed by the men concealed within its belly, made
as if it failed to hear the charm and continued its flight. The king,
unable to overtake the elephant, mounted his horse. On and on sped
the horse, galloping so rapidly that by degrees the army of the king
was left far behind and the king was quite alone. Then Canda Paj jota's
-N.i.i94«o] Story-cycU of King Udena 271
men, who were posted on both flanks, captured Udena and turned him
over to their king. Udena's army, perceiving that their leader had
fallen into the hands of the enemy, built a stockade just outside of
Ujjeni and remained there.
Cauda Pajjota, having thus captured Udena alive, clapped him
into prison behind closed doors and kept wassail for three days. On
the third day Udena asked his keepers, "Friends, where*s your king?"
" Carousing, for, says he, *IVe landed my enemy.* " " What does your
king mean by acting like a woman? He has captured a royal adversary
and surely ought either to release him or to kill him. He has brought
humiliation upon us and is 'carousing' — indeed!" The keepers went
and reported the incident to the king. The king came and asked,
"Is it true that you said thus and thus?" "Yes, your majesty."
"Very well, I wiU release you. They say you have such and such a
charm; wiU you give it to me?" "Certainly I will give it to you; but
when you receive it, will you pay me homage?" "I pay you homage?
I'll not pay you homage." "Then I'll not give it to you." [194] "In
that case I will have you executed." "Do so; you are lord of my
body, not of my mind."
When the king heard Udena's defiant answer, he thought to him-
self, "How in the world can I get the charm? I have it. I'll have my
daughter learn it from him, and then I'll learn it from her. It would
never do to let anyone else learn a charm like this." So he said to
Udena, "Will you divulge the charm to another, if the other will pay
you homage?" "Yes, your majesty." "Well then, we have in our
house a hunchbacked woman. She will sit behind a curtain; you
remain outside and have her repeat the charm." "Be she hunchback
or cripple, I will teach her the charm, provided she will pay me
homage."
Then the king went to his daughter Vfisuladattft and said, "Dear
daughter, there is a certain leper who knows a priceless charm. You
sit behind a curtain, and he will remain outside and repeat it to you.
You get it from him, for it would never do to let anyone else learn it,
and then I will get it from you." After this sort, for fear of their
making love, did Canda Pajjota feign that his daughter was a hunch-
back and Udena a leper. So ys,suladatta seated herself behind a cur-
tain, and Udena remained outside and caused her to repeat the charm.
One day Udena repeated the words of the charm over and over again
to Vftsuladatta, but the latter was imable to reproduce it correctly.
Thereupon Udena cried out, "Dunce of a hunchback, your lips are too
272 Book 2, Story 1. Dhammapada 21-23 [N.i.i94«>-
thick and your cheeks too pudgy! IVe a mind to beat your face in!
Say it this way!" Vasuladatta replied in anger, "Villain of a leper,
[195] what do you mean by those words? Do you call such as I
* hunchback'?" Udena lifted the fringe of the curtain and asked,
"Who are you?" Said the maiden, "I am Vasuladatta, daughter of
the king." "When your father spoke to me, he described you as a
hunchback." "When he spoke to me, he made you out a leper."
Both said, "He must have said it for fear of our making love." Then
and there within the curtain they made love, and from that time on
there was no learning charms or getting lessons. The king regularly
asked his daughter, " Daughter, are you learning your lessons?" " Yes,
father."
Now one day Udena said to Vasuladatta, "My dear, a husband
can do that which neither father nor mother nor brothers nor sisters
can do. If you will i^ave my life, I will give you a retinue of five
hundred women and make you my chief consort." "If you will carry
out your promise without fail, I will save your life." "My dear, I
will do so without fail." "Very well, husband." So she went to her
father, saluted him, and stood respectfully on one side. Her father
asked her, "Daughter, is your task completed?" "Not quite com-
pleted, father." "What do you require, daughter?" "We must have
at our disposal a door and a mount, father.*' "Why this request?"
"Father, this is what my teacher says: *In order to work the charm,
a certain medicinal herb is necessary, and this must be obtained at
night at a time indicated by the stars.' [196] Therefore whenever
we are obliged to go out, whether it be early or late, we must have a
door and a mount at our disposal." "Very well," said the king, giving
his consent. They secured permission to use a certain door at any
time they pleased.
Now the king was possessed of the five conveyances : a female ele-
phant named Bhaddavati, which could travel fifty leagues a day; a
slave named Kaka, who could travel sixty leagues a day; two mares,
Celakanthi and Mufijakesi, which could travel a hundred leagues a
day; and an elephant named Nalagiri, which could travel a hundred
and twenty leagues a day.
Story of the Past : Canda Paj jota wins the five conveyances
It seems that before the appearance in the world of the present
Buddha, the king had been the servitor of a certain ruler. Now one
-N.i.i97«s] Story-cycle of King Udena 27S
day as this ruler was returning from his bath outside of the city, a
certain Private Buddha who had entered the city to receive ahns came
out with his bowl clean as it had been washed, having received not a
single morsel of food by reason of the evil influence of M&ra over all
the residents of the city. Indeed when the Private Buddha reached
the gate of the city, M&ra approached him in disguise and asked him,
"Reverend Sir, did you receive anything?" "But have you made it
possible for me to receive anything?" "Well then, turn back and go
in again. Now I wiU make it possible for you to receive alms." "I
will not go back again." Had the Private Buddha returned, Mara
would once more have taken possession of the bodies of all the residents
of the city and would have subjected him to the embarrassment of
hand-clapping and rude laughter.
Now when this ruler [197] saw the Private Buddha returning with
his bowl clean as it had been washed, he asked him, "Reverend Sir,
did you receive anything?" "I have gone my round and am coming
out, brother." The ruler thought to himself, "His reverence does
not answer the question I asked him, but tells me something I did not
ask about. It must be that he failed to receive anything." The ruler
looked at his bowl and saw that it was empty. Not knowing whether
the food in his house was ready or not, and therefore, brave though he
was, not daring to take his bowl, he said, "Wait a moment. Reverend
Sir." So saying, he went home quickly and asked, " Is our food ready?"
Receiving the answer that it was ready, he said to his servitor, "Friend,
there is no one possessed of greater speed than you. Make the greatest
possible speed, and when you reach his reverence, say to him, * Rev-
erend Sir, give me your bowl,* and then take his bowl and return
to me."
At the mere word of his master the servitor set out, obtained the
bowl, and brought it back. The ruler filled the bowl with his own food
and said, "Convey this to his reverence with all speed. I make over
to you the merit of this action." The servitor went quickly, gave the
bowl to the Private Buddha, saluted him with the Five Rests, and
said to him, "Reverend Sir, the time is short. I went and returned
with the greatest possible speed. As the fruit of this speed, may I
obtain the five conveyances able to travel fifty, sixty, a hundred, and
a hundred and twenty leagues a day respectively. As I returned and
went, my body was heated by the rays of the sun. As the fruit of
this, in the various places where I shall be reborn, may I possess
authority equal to the power of the rays of the sun. My master has
274 Booh 2, Story 1. Dhammapada 21-23 [N.i.i98i-
made over to me the merit of this ahns. In consequence of this [198]
may I be a partaker of the Truth you have seen." The Private Buddha
saidy **So be it/' and returned thanks in the following Stanzas,
May all you've wished and prayed for come out well;
May all your aspirations be fulfilled, even as the moon at the fulL
May all you've wished and prayed for come out well;
May all your aspirations be fulfilled, as by the jewd Dew of light.
This was the king's deed in a previous state of existence. He was
now Canda Pajjota, and in consequence of this deed he came to
possess these five conveyances. End of Story ofjthe Past.
Now one day the king went out to amuse himself in the garden.
'*Now's the time to flee," thought Udena. So he filled several big
leather sacks with gold and silver coins, placed the sacks on the back of
the female elephant, assisted Vasuladatt& to mount, and away they
went. The harem guards saw what was happening and went and told
the king. The king sent out a force in pursuit. "Go quickly," said
he. When Udena perceived that a force had set out in pursuit, he'
opened a sack of gold and scattered the coins along the way. His
pursuers stopped to pick up the coins and then hurried along. Then
he opened a sack of silver and scattered the coins along the way. While
his pursuers delayed because of their greed for silver, [199] Udena
reached his own stockade built without the city. When his men saw
him coming, they surrounded him, and escorted him back to Kosamhi.
When he arrived there, he sprinkled Vfisuladatta and raised her to the
rank of chief consort.
Part 5. Rejection of Mfigandiyfl by the Buddha
Still another maiden who gained the dignity of chief consort of
the king was MSgandiyH. She, we are told, was the daughter of the
Brahman M&gandiya, who lived in the Kuru country, her mother also
bore the name MagandiyH, and her father's younger brother likewise
bore the name Magandiya. She was as beautiful as a celestial nymph.
Now her father was unable to find a husband who was worthy of her;
and although scions of all the great families in the country asked for her
hand, her father sent them all away, reviling them and saying, "You
are not worthy of my daughter."
Now one day, as the Teacher surveyed the world at early dawn,
he perceived that the Brahman Magandiya and his wife possessed the
dispositions requisite for the attainment of the Fruit of the Third
-N.i.«oi4] Story-cycle of King Udena 275
Path. Therefore, takmg his own bowl and robe, he went to a place
just outside of a certain market-town, where the Brahman was tending
the sacred fire. The Brahman surveyed the person of the TathSgata,
beholding in him the perfection of physical beauty, and thought to
himself, "" There is no other man in the whole world comparable to
this man. I will give my daughter to this man to cherish and support."
Accordingly he said to the Teacher, ** Monk, I have a single daughter,
and all this time I have not seen a man worthy of her. But you are
suitable for her, and she is suitable for you. For you [200] ought to
have a wife, and she ought to have a husband. I will give her to you.
Wait right here imtil I come back." The Teacher said not a word, but
remained silent.
The Brahman went home quickly and said to his wife, ''Wife! wife!
I saw a man who is worthy of our daughter. Hurry! hurry! Dress
her in her beautiful garments." So the Brahman had his daughter
dressed in her beautiful garments, and taking daughter and wife with
him, went to the Teacher. The whole city was agitated. "All this
time," said the people, "this man has said of every suitor, *He is not
suitable for my daughter,' and has refused to give her to anyone. But
it is reported that he has said, 'To-day I saw a man who is suitable for
my daughter.' What manner of man can he be? Let us go see him."
So a great throng of people went out of the city with him.
Now when the Brahman set out with his daughter, the Teacher,
instead of remaining in the place mentioned by the Brahman, moved
away from that place and took his stand in another place, leaving a
footprint. (When the Buddhas establish a footprint, it appears only
in a trodden place and not elsewhere, and only those for whom it is
established can see it. Let elephants or other wild animals tread upon
a footprint of the Buddhas to render it invisible, or let a violent storm
pour forth rain upon it, or let the roadng winds beat upon it, yet not
one of them can obliterate it.)
Now the Brahman's wife said to the Brahman, "Where is this
man?" The Brahman replied, "I said to him, 'Remain in this place.'
Where can he possibly have gone?" He looked all about, and seeing
his footprint, said, "Here is his [201] footprint." Now the Brahjnan's
wife was familiar with the three Vedas, including the verses relating
to signs. So she repeated the verses relating to signs, considering
carefully the signs borne by the footprint before her. Finally she said,
"Brahman, this is no footprint of one who follows the Five Lusts.'*
So saying, she pronoimced the following Stanza,
276 Book S, Story 1. Dhammapada 21-23 [N.i.goi*-
The footprint of a lustful man will be squatty;
That of a wicked man, violently pressed down;
Of one infatuate, the footprint will be shuffling;
This is the sort of footprint made by one who has rolled back the Veil of Passioii.
Then said the Brahman to her, "Wife, you are always seeing
crocodiles in the water-vessel and thieves hiding in the house. Be
still." "Brahman, you may say what you like, but this is no foot-
print of one who follows the Five Lusts."
Just then the Brahman looked around and saw the Teacher.
"There is the man!" said he. Thereupon the Brahman went to him
and said, "Monk, I give you my daughter to cherish and support."
The Teacher, instead of saying, "I have need of your daughter," or
"I have no need of your daughter," said to him, "Brahman, I have
something to say to you." "Say it, monk," replied the Brahman.
Thereupon the Teacher told him how Mara had pursued him from the
time of the Great Retirement to the time of the Session under the
Goatherd's Banyan-tree, and how, when Mara seated himself under
the Goatherd's Banyan-tree, overcome with sorrow at the thought,
"Now this man has escaped from my power," MSxa's daughters came
to assuage their father's sorrow and endeavored to seduce him by
appearing before him in the forms of women both young and old.
[202] "At that time," said the Teacher,
Having seen Craving, Pining, and Lust,
I had no desire for the pleasures of love.
What is this body, filled with urine and dung?
I should not be willing to touch it, even with my foot.
At the conclusion of the Stanza the Brahman and his wife were
established in the Fruit of the Third Path.
As for Magandiya, she said to herself, "'If this man has no need of
me, it is perfectly proper for him to say so, but he declares me to be
full of urine and dung. Very well ! By virtue of the fact that I possess
birth, lineage, social position, wealth, and the charm of youth, I shall
obtain a husband who is my equal, and then I shall know what ought
to be done to the monk Gotama." And then and there she conceived
hatred towards the Teacher.
(Did the Teacher know, or did he not know, that she had conceived
hatred towards him? He knew. If he knew, why did he pronounce
the Stanza? For the sake of the other two. For the Buddhas take no
account of hatred directed against them, but preach the Law solely for
the sake of those who are worthy to attain the Paths and the Fruits.)
-N. 1.2044] Story-cycle of King Udena 277
Her mother and father took her and committed her to the charge
of her uncle CuUa Magandiya» and then retired from the world and
attained Arahatship. Culla MSgandiya thought to himself, [203]
"My daughter is not suited to be the wife of a low person, but is
suited to be the consort of a king." Accordingly he adorned her with
all the adornments, took her with him to Kosambi, and presented her
to King Udena, saying, "This jewel of a woman is worthy to become
a consort of your majesty." When the king saw her, he fell deeply in
love with her, conferred the ceremonial sprinkling u|K>n her, provided
her with a retinue of five hundred ladies-in-waiting, and raised her
to the dignity of chief consort.
Thus the king had three chief consorts with a retinue of fifteen
hundred nautch-girls.
Part 6. Death of Sam&vati and of Mflgandiyfl, and the
explanation thereof
Treasurers, monks, and tree-spirit
Now at this time there were living in Kosambi three treasurers,
Ghosaka, Kukkuta, and P&v&riya. As the beginning of the rainy
season drew near, these men saw five hundred ascetics who had
returned from the Himalaya country going the round of the city for
alms. With joyful hearts they provided them with seats, oflfered them
food, and obtaining from them a promise to reside with them, they
provided them with lodging in their own homes during the four months
of the rains. Then, having obtained from them a promise to return
and spend the following rainy season with them, they let them go.
From that time forth, after the ascetics had resided for eight months
in the Him&laya country, they kept residence during the four months
of the rains with the three treasurers.
On a later occasion, as the ascetics were on their way back from the
Him&laya country, they saw a certain great banyan-tree in a forest
retreat and went and sat down at the foot of it. The oldest ascetic
thought to himself, "The deity who resides in this tree cannot be
mundane. There must be a deva-king of great power here. [204]
How good it would be if he would give this band of ascetics water to
drink!" Immediately the tree-spirit gave them water to drink.
Then the ascetic thought of water to bathe in, and the spirit gave that
also. Then he thought of food, and the spirit gave that also.
Theu this thought occurred to the ascetic, "This deva-king gives
•
278 Book 2, Story 1. Dhammapada 21-2S [N. 1.204*-
us every single thing we think of. I wish we might see him." Immedi-
ately the spirit burst the trunk of the tree and showed himself. There-
upon they asked him, "Deva-king, you possess great power. What did
you do to get it?*' "Do not ask me, Reverend Sirs." "Deva-king,
please tell us." But the spirit was exceedingly modest, for the reason
that the work of merit he had performed was a very small one, and
therefore he did not wish to tell. However, after a good deal of urging,
he said, "Well then, listen," and told the following
Story of the Past: Tree-spirit's former deed
The tree-spirit, it appears, was once a poor man who sought and
obtained work for hire from AnSthapindika and through him made a
living. Now one fast-day Anathapindika asked on his return from the
monastery, "Has anyone told this laborer that to-day is fast-day?"
"He has not been told, master." "Well then, cook him his supper."
So they cooked him a measure of rice. Now the laborer had worked all
day in the forest, and when he returned in the evening, he said, "I am
hungry." But when the rice had been prepared and given to him, all of
a sudden he refused to eat. "On other days," he thought to himself,
"there is a great uproar in this house, *Give me rice, give me sauce,
give me curry;' but to-day all have lain down without making a sound,
and they have prepared food for me alone. What can this mean?"
So he asked them, " Have the rest eaten?" " They have not eaten."
"Why?" "In this house people eat no supper on fast-days; [205] all
keep the fast. The great treasurer requires all to fast, even infants at
the breast, first causing them to rinse their mouths and to eat the four
sweet foods. A lamp of scented oil is lighted, and all, both young and
old, retire to recite the Thirty-two Constituents of the Body. But
we did not think it worth while to tell you it was fast-day, and therefore
rice was cooked for you alone. Eat it." "If it is proper for me to
begin the fast now, I should like to do so." "This is a matter for the
treasurer to decide." "Well then, ask him." They went and asked
the treasurer, and he replied as follows, " If he begins the fast now and
rinses his mouth and takes u|K>n himself the fast-day precepts, he will
earn half the merit of keeping fast-day." When the laborer heard
the answer, he began the fast.
Now the laborer had worked all day long and was hungry, and the
result was that the humors of his body became disordered. He bound
a girth about his body, and holding the end of the girth in his hand.
-N. 1.2074] Story -cycle of King Udena 279
he rolled over and over. When the treasurer learned of this, he took
the four sweet foods and with torches borne before him went to the
laborer and asked, "Friend, what is the matter?" "Master, the
himiors of my body are out of order." "Well then, get up and eat
this medicinal food." "You eat it, master." "I am not sick. You
eat it." " Master, as for keeping the fast, [206] I was not able to keep
it all, but let me not be deprived of half." With these words the laborer
refused to eat. "Do not act thus, friend," said the treasurer. But the
laborer steadfastly refused to eat, and when the sun rose, he died even
as a garland of flowers withers, and was reborn in that banyan-tree.
Treasurers, monks, and tree-spirit, concluded
Therefore the tree-spirit explained the matter as follows, "The
treasurer was devoted to the Buddha, devoted to the Law, devoted to
the Order; and it was through him, and in consequence of the merit
I earned by keeping half of fast-day, that I obtained this power."
When the five hundred ascetics heard the name "Buddha," they
arose and stretched out their hands in an attitude of reverent supplica-
tion to the spirit and said, "Say * Buddha.*" Three times they
caused the spirit to confess his faith by repeating the formula, "I say
* Buddha.'" Then they breathed forth the solenm utterance, "This
is an utterance difficult to obtain in this world," and said in conclusion,
"Spirit, you have permitted us to hear a sound we have not heard for
many hundred thousand cycles of time."
Then the pupils addressed their teacher as follows, "Well then,
let us go to the Teacher." "Friends, we have three treasurers who
are generous benefactors of ours. To-morrow we will receive food in
their residence, tell them also what we have heard, and go. Give
your consent, friends." Thereupon they gave their consent. On the
following day the treasurers caused rice-porridge to be prepared and
seats to be provided. And knowing that the ascetics would arrive on
that day, they went forth and met them, escorted them to their
residence, provided them with seats, and gave them food. When the
ascetics had finished their meal, they said, "Great treasurers, we are
going away." "Reverend Sirs, [207] did we not obtain from you a
promise to reside with us during the four months of the rains? Where
are you going now?"
"The Buddha has appeared in the world, the Law has appeared,
the Order has appeared. We are therefore going to see the Teacher."
280 Book S, Story 1. Dhammapada 21-23 [N.1.2074-
"But is it proper for you only to go to the Teacher?'* "It is not for-
bidden to others also, friends." "Well then. Reverend Sirs, you wait,
and we also will go as soon as we have made preparations." "If you
wait to make preparations, we shall be delayed. Therefore we will go
on ahead, and you may follow after." So they went on ahead, and
seeing the Supremely Enlightened One, praised him, paid obeisance
to him, and sat down respectfully on one side. Then the Teacher
preached the Law to them in orderly sequence, and at the conclusion
of his discourse all of them attained Arahatship, together with the
Supernatural Faculties. Thereupon they asked to be received into
the Order. "Come, monks!" said the Teacher. As soon as he spoke
the word, they became full-fledged monks, possessed of bowls and robes
created by magic.
Those three treasurers procured the requisites for alms, consisting
of garments, coverlets, ghee, honey, molasses, and so forth, and con-
veying five hundred cartloads apiece, proceeded to SSvatthi. On
reaching Savatthi, they paid obeisance to the Teacher, listened to a
discourse on the Law, and at the conclusion of the discourse were
established in the Fruit of Conversion. For a fortnight they resided
with the Teacher, bestowing alms, and then invited the Teacher to
come to Kosambi. As the Teacher gave his promise, [208] he said,
"The Tathagatas delight in solitude." Said the treasurers, "Reverend
Sir, as soon as we notify you by sending you a message, it will be
proper for you to come." With these words they returned to Kosambi.
The treasurer Ghosaka erected Ghosita monastery, the treasurer
Kukkuta erected Kukkuta monastery, and the treasurer Pavariya
erected Pavariya monjastery.
When the treasurers had erected these three monasteries, they
sent word to the Teacher to come and visit them. The Teacher,
receiving their message, went there; whereupon they came forth to
meet him, escorted him to the monasteries, and waited upon him by
turns. The Teacher resided one day in each monastery and always
went to receive alms at the door of the house of the particular treasurer
in whose monastery he resided. Now these three treasurers had a
servitor named Sumana, and he was a gardener. He said to the
treasurers, "I have been a servitor of yours for a long time, and I should
like to entertain the Teacher. Let me have the Teacher all to myself
for just one day." " Well then," said they, " entertain him to-morrow."
"Very well, masters," he replied, invited the Teacher, and made
ready the usual honors.
-N.i.2i0il Story-cycle of King Udena 281
Conversion of SfimAvati by Khuj juttarft
Now at that time King Udena was in the habit of giving Queen
S&m&vatI eight pieces of money every day to buy flowers with. A
female slave of the queen named Khujjuttara went regularly every
day to the gardener Sumana and procured the flowers. When she
came on that particular day» the gardener said to her, ''I have invited
the Teacher to be my guest and shall use my flowers to-day to honor
the Teacher. You just wait, join with me in attendance on the Buddha,
and listen to the Law. Then you may take with you the flowers that
remain.** [209] "Very well,*' said she, consenting to remain. Simiana
waited upon the Congregation of Monks presided over by the Buddha
and took his bowl that he might pronounce the words of thanksgiving.
The Teacher began to pronounce the words of thanksgiving. Khuj-
juttarS. listened to the discourse on the Law and became established
in the Fruit of Conversion.
On previous days she had been in the habit of appropriating to
her own use four pieces of money and of buying flowers with the other
four; but on that day, spending all eight to buy flowers with, she
returned with them. S&m&vati said to her, "My good woman, did
the king give us twice as much money to-day to buy flowers with?'*
"No, my lady." "Then why so many flowers?*' "On previous days
I kept four pieces of money for myself and brought you only so many
flowers as I could buy for four pieces of money.** "Why didn't you
take the money to-day?" "Because I heard the Supremely En-
lightened discourse on the Law and acquired understanding of the
Law.**
The queen did not revile her and say, "You wretched slave, give
me back the pieces of money you have stolen during all this time.**
Instead she said to her, "My good woman, you have drunk the Death-
less. Give me thereof to drink also.** "Well then," replied Khuj-
juttarft, "order that a bath be prepared for me." So the queen had
her bathed with sixteen bowls of scented water and presented her with
garments of fine cloth. One of these garments she caused her to put
on as an undergarment, the other she caused to be thrown over her
shoulder; then she had a seat prepared for her. KhujjuttarS. there-
upon sat down, took in her hand a painted fan, and addressing the
five hundred women, preached the Law to them just as the Teacher
had preached it. Then all of them paid obeisance to Khujjuttar&
[210] and said, "Friend, from this day forth do no sinful deed, but
282 Book 2y Story 1. Dhammapada 21-23 [N.i.aiOi^
be to us as a mother and a teacher. Go to the Teacher and listen to
every discourse he preaches, and then come back and repeat it to us/*
And this she did so faithfully that later on she came to know the
Tipitaka by heart. Indeed the Teacher assigned her preeminence,
saying, ** Preeminent among my female lay disciples who are learned in
the Scriptures and able to expoimd the Law is Khujjuttar&."
Now those five hundred women said to her, "Woman, we should
like to see the Teacher. Show him to us, that we may honor him with
perfumes, garlands, and so forth." '*My lady, it is a serious matter
to live i^ a king's house. You have obtained access to it, but it is
impossible for you to leave it." "Woman, do not destroy us. Let us
see the Teacher." "Well then, make holes in the walls of your rooms
large enough to look through. Then bring perfmnes and garlands,
and when the Teacher goes to the door of the house of the three
treasurers, stand in your several places and look out and stretch forth
your hands and pay obeisance to him and honor him." They foUowed
her directions, and when the Teacher went and retm-ned, they looked
out and paid obeisance to him and honored him.
Mfigandiyft's plot against S&mftvafi and the Buddha
Now one day MagandiyS came forth from her own mansion and
walked along imtil she came to the place where those women lived.
Seeing a hole in a room, she asked, "What is this?" The women,
not knowing of the hatred she had conceived towards the Teacher,
said, [211] "The Teacher has come to this city, and we stand here
and look at the Teacher and honor him." "So the hermit Gotama
has come to this city!" thought Magandiy&. "Now I shall know
what ought to be done to him. These women also are his supporters.
I shall know what ought to be done to them also." So she said to
the king, "Great king, S&m&vatI and her followers are disloyal to you
and in but a few days will take your life." The king replied, "Thqr
will do nothing of the sort," and refused to believe the charge. Even
when the charge was repeated, he still refused to believe. When she
made the charge the third time and he stiU refused to believe, she said
to him, "If you do not believe me, great king, go to the place where
they reside and judge for yourself." The king went there, and seeing
the holes in the walls of the rooms, asked, "What does this mean?"
When the matter was explained to him, he did not get angry, said not
a word, but had the holes filled up and windows made with openings
-N. 1.21371 Story-cycle of King Udena 283
above in all the rooms. (Windows with openings above came in at
this time, we are told.)
Unable to injure the women, Mfigandiyft thought to herself, *'At
any rate I will do to the monk Gotama what ought to be done.'' So
she bribed the citizens and said to them, ^'When the monk Gotama
comes into the city and walks about, instigate slaves to revile him and
abuse him and drive him out of the city.'' So heretics who did not
believe in the Three Jewels followed the Teacher about when he
entered the city and shouted at him, *' You are a thief, [212] a simple-
ton, a fool, a camel, an ox, an ass, a denizen of hell, a beast, you have
no hope of salvation, a state of punishment is all that you can look
forward to." Thus they reviled and abused him with the Ten Terms
of Abuse.
Venerable Ananda heard this and said to the Teacher, *' Reverend
Sir, these citizens are reviling and abusing us. Let us go else'where."
"Where shall we go, Ananda?" "To some other city. Reverend Sir."
**K men revile us there, where shall we go then, Ananda?" "To yet
another city. Reverend Sir." "If men revile us there, where shall we
go then?" "To still another city. Reverend Sir." "Ananda, one
should not speak thus. Where a difficulty arises, right there should
it be settled. Only under those circumstances is it permissible to go
elsewhere. But who are reviling you, Ananda?" "Reverend Sir,
everyone is reviling us, slaves and all." "Ananda, I am like an
elephant that has entered the fray. Even as it is the duty of an ele-
phant that has entered the fray to withstand the arrows which come
from the four quarters, precisely so it is my duty to endure with
patience the words spoken by many wicked men." So saying, he
preached the Law with reference to himself by pronouncing the follow-
ing three Stanzas in the N&ga Vagga,
320. Even as an elephant engaged in the fray withstands arrow9 shot from the bow.
So also must I bear abuse» for the multitude is wicked. [213]
321. It is a tamed elephant they lead to battle; it is a tamed elephant the king mounts;
It is the tamed that is best among men» he that endures abuse patiently.
322. Of surpassing excellence are mules which are tamed » and well-bred Sindh horses.
And great elephants of the jungle; but better yet is the man who has tamed
himself.
This discourse benefited the assembled multitude. When the
Teacher had thus preached the Law, he said, ''Ananda, be not dis-
turbed. These men will revile you for only seven days, and on the
284 Book 2y Story 1. Dhammapada 21-23 [N.i.213t-
eighth day they will become silent. A difBculty encountered by the
Buddhas lasts no longer than seven days.''
When Magandiya had failed in her attempt to drive the Teacher
out of the city by abusing him, she thought to herself, "Pray what can
I do now?" Then the thought occurred to her, "These women are
his supporters. I will destroy them." Accordingly one day, while King
Udena was drinking strong drink and she was waiting upon him, she
sent the following message to her uncle, "Let my uncle come with
eight dead cocks and eight live cocks. Having arrived, let him stand
at the top of the stairs and announce his arrival. When he hears the
word * Enter,' let him not enter, but send in first the eight live cocks
and afterwards the others." And she gave a bribe to the page, saying,
"Be sure to carry out my orders."
Magandiya came and annoimced himself to the king. When,
however, he heard the word "Enter," he said, "I will not enter the
king's drinking-place." [214] Magandiya then sent her page, saying,
"Boy, go to my uncle." He went, took the eight live cocks which
Magandiya gave him, carried them to the king, and said, "Your
majesty, the house-priest has sent you a present." "A most excel-
lent and dainty morsel!" said the king. "Now who will cook them.^"
Magandiya said, "Great king, the five hundred women led by SamavatI
have nothing to do. Send the cocks to them. Let them cook them
and carry them to you." Accordingly the king sent them, saying to the
page, "Go give these cocks to these women. Tell them not to intrust
them to the hands of anyone else, but to kiU them and cook them
themselves." "Very well, your majesty," replied the page, and went
and delivered the message. But the women refused to do the king's
bidding, saying, "We do not take the life of any living creature."
The page returned and so informed the king.
Magandiya said, "You see, great king? Now you shall find out
whether or not they really take the life of living creatiu^es. Your
majesty, send word to them, * Cook them and send them to the monk
Gotama.'" So the king sent this message to them. But the page,
while pretending to carry the live cocks to the women, in reality went
and gave those cocks to the house-priest and carried the eight dead
cocks to the women, saying, "Cook these cocks and send them to
the Teacher." "This, to be sure, is our duty," said the women in
reply, and going to meet him, they received the cocks. When the
page returned to the king and the latter asked him, "What was the
result, boy?" he gave the king the following report, "The moment I
-N.i.2i6«I Story-cycle of King Udena 285
said to them, *Cook these cocks and send them to the hermit Gotama,'
they came to meet me and accepted them." "See, great king," said
Mggandiya, "they will not do it for the like of you. But you would
not believe me when I said to you, 'Their inclination is towards
another.'" But even when the king heard this, [215] he tolerated
their conduct and remained silent. MagandiyS thought to herself,
"What shall I do now?"
Now at this time the king was accustomed to divide his time equally
among his three consorts, S&m&vatI, Vftsuladattfi, and Mfigandiya,
spending seven days by turns in the apartment of each. Magandiy&,
knowing that he would go on the morrow or on the day after to the
apartment of Sam&vatI, sent word to her uncle, "Send me a snake,
first washing its fangs with a poisonous drug." He did as she told him
to and sent her a snake. Now wherever the king went, he was accus-
tomed to take with him his lute for charming elephants, and in the
shell of this lute was a hole. Mfigandiy& inserted the snake in the
hole and stopped the hole with a bunch of flowers; for two or three
days the snake remained within the lute.
On the day when the king was to go to S&m&vati's apartment,
Mfigandiyft asked him, "To whose apartment will you go to-day, your
majesty?" "To Sam&vatl's apartment." Said MagandiyS., "Your
majesty, to-day I had a bad dream; you must not go there." "I am
going all the same." Three times she tried to dissuade him from going
and failed. Finally she said, "In that case I will go too." In spite of
the king's protests she went with him, saying, "Your majesty, I do
not know what will happen to you."
The king, wearing garments, flowers, perfumes, and ornaments
given him by S&m&vati and her followers, ate heartily, and then
placed his lute by his piUow and lay down on the bed. M&gandiya,
pretending to be merely walking back and forth, removed the bunch
of flowers from the opening in the lute; whereupon the snake, which
had been without food for two or three days, glided from the opening,
hissed, raised his hood, and coiled himself up on the top of the bed.
[216] When Magandiya saw the snake, she screamed with a loud voice,
"Oh, your majesty, there is a snake!" And she straightway abused
the king, saying, "This stupid, unlucky king will not listen to anything
I say to him. As for these shameless scoundrels, what do they not
receive from the king? You will live happily just as soon as the king
is dead, but so long as he lives, you will have a hard time. Your
majesty, when I cried out to you, * To-day I had a bad dream; you
286 Book Sy Story 1. Dhammapada 21-23 [N.i.2i6«-
must not go to Sam&vatl's apartment/ you would not listen to what I
said."
When the king saw the snake, he was terrified with the fear of
death, the fire of anger was kindled within him, and he said, '*So this
is the sort of thing they are capable of doing! What criminals they
are! Yet I would not believe Magandiyft when she told me of their
evil nature. First they made holes in the walls of their own rooms and
sat there; again, when I sent the cocks to them, they sent them back;
to-day they have let a snake loose in my bed."
S&m&vatI delivered the following admonition to her five himdred
women, "Friends, we have no other refuge. Cherish precisely the
same feelings towards the king and the queen as you do towards your-
selves. Be not angiy with anyone." The king took his horn-bow,
which required a thousand men to string, twanged the bowstring,
fitted a poisoned arrow to the string, and placing Sam&v&tl in front
[217] and all the other women in single file behind her, shot an arrow
at Sam&vatl's breast. But through the supernatural power of her
love the arrow turned back, and returning by the same path it had
come, penetrated, as it were, the king's heart.
The king thought to himself, "The arrow I shot is capable of
piercing even a rock, and there was nothing in the air to make it turn
back. But it turned and came back by the same path it went. Indeed
this senseless, lifeless arrow knows her goodness, but I, who am a himian
being, know it not." And throwing the bow away and stretching forth
his hands in an attitude of reverent supplication, he knelt before
Samavati's feet and pronounced the following Stanza,
I am utterly confused and bewildered; all four quarters are confused in my mind.
Protect me, S&m&vatl, and be a refuge to me.
Samavati, hearing his words, instead of saying, "Very well, your
majesty, seek refuge in me," said, "Great king, in whom I have sought
refuge, in him do you also seek refuge."
Having thus spoken, Sam&vati, disciple of the Supremely En-
lightened, said.
Do not seek refuge in me! He in whom I have sought refuge, —
He is the Buddha, great king, he is the Buddha Incomparable!
Seek refuge in that Buddha, and do you be a refuge to me. [218]
The king said, "Now I am the more afraid," and pronounced the
following Stanza,
-N. 1.21917] Story-cycle of King Udena 287
Now I am the more confused; all four quarters are confused in my mind.
Protect me, SfimftvatI, and be a refuge to me.
But she refused him precisely as before. Finally he said, "Well
then, I seek refuge in you and in the Teacher, and I grant you a boon."
"I accept the boon, great king,'* she replied.
The king approached the Teacher, sought refuge in him, invited
him to accept his hospitality, and for seven days gave generous alms.
Then, addressing SSm&vatI, he said, "Rise and take your choice."
Sfim&vatI replied, "Great king, I have no need of gold and silver, but
grant me this boon. Arrange matters so that the Teacher may come
here regularly with his five himdred monks, so that I may hear the
Law." So the king paid obeisance to the Teacher and said, "Reverend
Sir, come here regularly with your five hundred monks. S&m&vatI and
her attendants say they wish to hear the Law." The Teacher replied,
"Great king, the Buddhas may not always go to one place; many
desire their presence." "Well then, direct one monk to come." The
Teacher directed Ananda to go. So Ananda went every day to the
royal palace with five hundred monks, and those women every day
provided the Elder with food and listened to the Law.
One day, after they had listened to the Elder's discourse on the
Law, their hearts were filled with joy, and they rendered honor to the
Elder by presenting him with five hundred yellow robes such as are
worn over the shoulders, [219] each worth five hundred pieces of
money. When the king saw that they had not a single garment left,
he asked them, "Where are your yellow robes?" "We gave them to
the Reverend Elder." "Did he take them all?" "Yes, he took them
all." The king approached the Elder, paid obeisance to him, ques-
tioned him about the gift of the robes by the women, and learning that
the women had given the robes and that the Elder had received them,
asked, "Reverend Sir, there were a great many robes, were there not?
What will you do with so many?" " I shall keep as many as we require
for ourselves and send the rest to those whose robes are worn out, great
king." "What will they do with their own worn-out robes?" "They
will give them to those whose robes are in a still worse state of repair."
" What will they do with their own worn-out robes?" " They will make
bedspreads of them." "What will they do with the old bedspreads?"
"They will make carpets of them." "What will they do with the
old carpets?" "They will make foot-towels of them." "What will
they do with the old foot-towels?" "They will cut them into small
pieces, mix them with mortar, and use them to plaster walls with."
288 Book 2y Story 1. Dhammapada 21-23 [N.i.2i9i7-
"Reverend Sir, although all these are given to your reverences,
nothing is lost." "Quite so, great king." The king was so pleased
that he caused five hundred more robes to be brought and placed
at the Elder's feet.
(We are told that robes worth five hundred pieces of money [220]
were presented to the Elder and laid at his feet in lots of a thousand,
and that he received this number a hundred thousand times; that
robes worth a thousand pieces of money were presented to the Elder
and laid at his feet in lots of a thousand, and that he received this
number a thousand times ; that robes worth a himdred thousand pieces
of money were presented to the Elder and laid at his feet in lots of a
thousand, and that he received this number a hundred times. It is
impossible to enumerate the nimiber of robes he received by ones and
twos and threes and fours and fives and tens. We are told that, upon
the death of the Teacher, the Elder traveled all over the Land of the
Rose-apple, presenting to the monks in all of the monasteries bowls
and robes of his own.)
Burning of S&mftvafi and punishment of Mfigandiyft
A
Mfigandiyft thought to herself, "Whatever I do turns out otherwise
than I expect. What shall I do now?" Finally she decided on a plan.
On her way to the garden to amuse herself, she sent the following
message to her uncle, "Go to Samavati's palace, open the linen-
closets and the oil-closets, soak pieces of cloth in the jars of oil, and
wrap these cloths about the pillars. Then assemble all the women
within the house, close the door, bar it from without, set fire to the
house with torches, and then descend and go your way."
Magandiya went up into the palace, [221] opened the closets,
soaked garments in the oil-jars, and was just beginning to wrap them
about the pillars when the women led by SamavatI came up to him
and said, "Why are you doing this, uncle.^" "My ladies, the king
desires these pillars to be strengthened, and has therefore given orders
that they be wrapped in cloths soaked in oil. It is hard to imderstand
why certain things should be done in a king's house and certain other
things should not be done. I beg of you, my ladies, not to remain
here with me." As soon as they had departed and entered their rooms
at his suggestion, he closed the doors, barred them from without, set
fire to first one cloth and then another, and descended.
Samavati delivered the following admonition to her followers, "It
-N.i .22210) Story-cycle of King Udena 289
would not be an easy matter, even with the knowledge of a Buddha,
to determine exactly the number of times our bodies have thus been
burned with fire as we have passed from birth to rebirth in the round
of existences which has no conceivable beginning. Therefore be
heedful/' As the fire consumed the house, the women applied them-
selves to meditation on the element of pain, with the result that some
of them attained the Fruit of the Second Path, while others attained
the Fruit of the Third Path. Therefore it is said [Udana, vii. 10],
Now a large nimiber of monks, returning from their alms-pilgrimage
after breakfast, drew near to where the Exalted One was, and having
drawn near, paid obeisance to the Exalted One and sat down reverently
on one side. And as they sat there on one side, those monks said this
to the Exalted One, "Here, Reverend Sir, while King Udena was in
his pleasure-garden, the quarters of his women were consimied with
fire, and five hundred women led by S&m&vatI lost their lives. Rever-
end Sir, what will be the end, what will be the future state of these
female lay disciples?**
"Monks, some of these female lay disciples [222] obtained the
Fruit of Conversion, others obtained the Fruit of the Second Path,
others obtained the Fruit of the Third Path. Monks, none of those
female lay disciples failed to receive the fruit of their past deeds.**
And the Exalted One, clearly understanding the matter, breathed
forth at that time the following Solemn Utterance,
Bound with the bond of delusion, the world appears to be good.
The simpleton, fettered by the conditions of being, enshrouded by darkness.
Thinks it eternal. But to him who really sees, there is naught.
So saying, he preached the Law, saying, '"Monks, as living beings
pass through the round of existences, they are not always heedful, and
sometimes they commit sin. Therefore as they pass through the
round of existences, they experience both pleasure and pain."
When the king heard the cry, "Sfimavati's house is on fire!'* he
went there quickly, but the house was burned before he could reach
it. Having extinguished the flames, he sat down surrounded by his
retinue of coiuliers, overwhelmed with profound grief, and recalled
to his mind the virtues of Samfivati. "Who could have done this
deed?" thought he. Coming to the conclusion that Magandiya was
the author of the crime, he thought to himself, "If I frighten her by
my questions, she will not tell me. Therefore I will employ craft and
question her gently." [223]
290 Book 2, Story 1. Dhammapada 21-23 [N.1.22S1-
Accordingly he said to his ministers, *^Well, until this moment, no
matter what I was engaged in or occupied with, I was apprehensive and
suspicious; S&mavatI was ever seeking occasion to slay me. But now
my mind will rest in peace, and I shall be able to lie down to sleep in
security." ** Who was it that did this deed, your majesty?" " Someone
who really loved me must have done it." Now MagandiyS happened
to be standing near, and when she heard the king say this, she said,
^'None other than I could have done this. I alone did it. I sent word
to my uncle and ordered him to do it." "Except you, there is not a
living being who really loves me. I am delighted. I grant you a
boon. Send for all of your relatives."
So Magandiya sent the following message to her relatives, "The
king is pleased with me and has granted me a boon. Come immedi-
ately." The king rendered high honor to all those who came, insomuch
that even persons who were in no way related to Magandiy&, hearing
about it, gave bribes and came and said, "We are relatives of Magan-
diya." When the king had them all in his hands, he caused pits to be
dug waist-deep in the palace-coiul, set them therein, filled up the pits
with earth, spread straw on top, and set the straw on fire. When the
skin had been burned to a crisp, he caused the bodies to be plowed with
an iron plow [224] and to be broken up into pieces and fragments. As
for Magandiy&, he had pieces of solid fle^ ripped from various parts
of her body with a sharp knife, and setting a vessel of oil on the
brazier, he had them fried like cakes and made her eat them.
In the Hall of Truth the monks began to discuss matters, saying,
"It is not right that a female lay disciple endowed with such faith
should suffer such a death." The Teacher came in and asked them,
"Monks, what is it you are sitting here now talking about?" When
they told him, he said, "Monks, if you regard this existence alone, it
is indeed highly improper and unjust that the five hundred women
led by Samavati should suffer such a death. What they received,
however, was in every way proper, considering the sin they committed
in a previous existence." "Reverend Sir, what was the sin they com-
mitted in a previous existence? Pray tell us." Responding to their
request, the Teacher related the following
Story of the Past : S&mftvafi's attempt to bum a Private Buddha
Once upon a time, when Brahmadatta reigned in Benares, there
were eight Private Buddhas who regularly took their meals in the
-N.i.226il Story-cycle of King Udena 291
royal palace» and there were five hundred women who waited upon
them. Seven of these Private Buddhas retired to the Him&laya, and
the Private Buddha who remained sat down on the bank of the river
where there was a tangle of grass, and entered into mystic meditation.
Now one day, after the Private Buddhas had departed, the king
took those women [225] and went to sport in the water. When those
women, who had sported there in the water all day, came out, they
were stimg with cold. Desiring to warm themselves, they said to each
other, "Seek out some place where we can build a fire.*' As they
walked back and forth, they saw the tangle of grass, and thinking
it was no more than a heap of grass, they gathered round it and set
it on fire. When the grass burned down and they saw the Private
Buddha, they cried out, "We are lost! we are lost! The king's Private
Buddha is burning up. If the king finds it out, he will kill everyone of
us. Let us bum him well while we are about it." So all those women
brought firewood from all directions and piled it on the Private Buddha
until they had erected a great pyre. Then they poured oil on it, and
saying to themselves, "Now he will bum," they departed.
Now in the beginning their act was a thoughtless one, and they were
not bound thereby. But afterwards they committed a deliberate sin
and were boimd to suffer the consequences thereof. While the Private
Buddha was absorbed in mystic meditation, they might have brought
a hundred thousand cartloads of firewood and poured oil thereon, and
they could not even have caused him to feel the heat. So on the
seventh day the Private Baddha arose and went where he pleased.
Because they committed this sin, those women were boiled for many
hundreds of thousands of years in Hell, and because the fruit of that
same evil deed was not yet exhausted, their houses were burned, and
they were burned in their houses in a hundred successive states of
existence in this very manner. This is the sin they committed in a
previous state of existence.
When the Teacher had related this story, the monks asked him,
**But, Reverend Sir, how did Khujjuttarfi come to be a hunchback?
How did she become so wise? How did she obtain the Fruit of Con-
version? How [226] did she become an errand-girl?"
292 Book 2y Story 1. Dhammapada 21-23 [N. 1.2261-
Story of the Past : Khujjuttarft's former deeds
Monks, while that same king was ruling in Benares, there was a
Private Buddha who was slightly hunchbacked. Now a certain
serving-woman, throwing a blanket over her shoulder and taking a
golden vessel in her hand, bent over so that she looked like a hunch-
back, and saying, "This is the way our Private Buddha walks,"
imitated his manner of walking. It was in consequence of this that
she came to be a hunchback.
But on the first day she provided those Private Buddhas with
seats in the royal palace, took their bowls, filled them with rice-porridge,
and presented them to them. The Private Buddhas took the bowls
of porridge, but they were so hot that they were obliged to shift them
from one hand to the other. That woman, seeing what th^ were
doing, presented to them eight ivory bracelets of her own, saying,
"Use these bracelets as stands for your bowls." When th^ had so
done, they looked at her, whereupon she said, "Reverend Sirs, we have
no use for these bracelets. Accept them as a present from us before you
go." The Private Buddhas took them with them to Nandamula moun-
tain-cave, and those bracelets are preserved there unimpaired to this
day. As the result of this act of hers, she now knows the Tipitaka by
heart and possesses profound wisdom. Likewise it was through waiting
upon the Private Buddhas that she obtained the Fruit of Conversion.
These were her deeds in the interval between two Buddhas.
In the dispensation of Kassapa, the Supremely Enlightened, a
certain treasurer's daughter of Benares took her mirror one day, as
the shades of evening drew on, and sat down to adorn herself. Now
a certain intimate friend of hers, [227] a nun freed from the Depravi-
ties, came to see her. For nuns freed from the Depravities like to visit
the households of their supporters at eventide. But at that moment
the treasurer's daughter happened to have no errand-girl with her.
So she said to the nun, " I greet you. Reverend Lady. Just take that
basket of ornaments and give it to me." The nun thought to herself,
"If I do not take this basket and give it to her, she will take a dislike
to me and will be reborn in Hell; but if I do give it to her, she will be
reborn as the errand-girl of another. However, it is better to be the
errand-girl of another than to suflfer torment in Hell." So out of pity
for her she took the basket and gave it to her. In consequence of this
act she became the errand-girl of another. Stories of the Past
concluded.
-N.i .23110 1 Story-cycle of King Udena 293
Again one day in the Hall of Truth the monks started a discussion.
"S&m&vati and her five hundred women were burned with fire in their
house; as for M&gandiya and her kinswomen, a fire of straw was
built over their bodies, and their bodies were torn asunder with iron
plows, and M^andiya was boiled in boiling oil. Which of these are
alive and which are dead?" The Teacher came in and asked, "Monks,
what are you sitting here now talking about?" When they told him,
he said to them, "Monks, they that are heedless, though they live a
himdred years, yet are they dead. They that are heedful, be they dead
or alive, yet are they alive. Magandiya, while she yet lived, was dead
already. Samavati and her followers, though they be dead, yet are
they alive. For, monks, the heedful never die." So saying, he pro-
nounced the following Stanzas, [228]
21. Heedfulness is the Way to the Deathless; heedlessness is the way to death.
The heedful never die, but they that are heedless are, as it were, dead already.
22. Knowing this clearly, they that are advanced in heedfulness
Delight in heedfulness, and rejoice in the state of the Elect.
23. They that devote themselves to meditation, they that are persevering, they that
put forth resolute effort.
They, the wise, attain Nibb&na, the highest bliss.
n. 2. THE VOICE OF A RICH MAN '
If a man exert himself. This religious instruction was given by the
Teacher while he was in residence at Veluvana with reference to
Kumbhaghosaka. [231]
For once upon a time the plague broke out at R&jagaha in the
house of the principal treasurer of R&jagaha. When the plague breaks
out, animals, from flies to cattle, are the first to die; after them, slaves;
after them, the master and mistress of a household. So this disease
attacked last of all the treasurer and his wife. As soon as they felt
the first touch of the disease, they looked at their son, who stood near,
and with eyes filled with tears said to him, "Dear son, as we know,
when this disease breaks out, only those who break down the wall
and flee succeed in saving their lives. Therefore have no consideration
for us, but make your escape. Having thus saved your life, come
back again, and in such and such a place you will find buried in the
» Text: N i. «81-«89.
294 Book Sy Story 2. Dhammapada 2^ [N.i.2Sii»^
earth forty crores of treasure. Dig up the treasure and live on the
money." [232] When the son heard his parents speak thus, he wept
aIoud» bade farewell to his mother and father, and terrified with the
fear of death, broke down the wall and fled. Seeking refuge in a
certain moimtain jimgle, he dwelt there for twelve years, and then
returned.
Now since he was a mere boy when he went away, and when he
returned his hair and beard had grown long, no one recognized him.
A sign which his mother and father had given him enabled him to find
the place where the treasure had been buried, and going there he
discovered that the treasure had not been disturbed. But he thought
to himself, *'No one knows me here, and if I dig up this treasure and
begin to spend it, they will say, *A treasure has been dug up by
a certain poor man,' and wiU seize me and subject me to annoyance.
Suppose I were to work for hire and thus gain a living.'' So he dressed
himself in rags and went through the servants' quarters, inquiring,
"Is there anyone who has need of a servant?"
When the servants saw him, they said, "If you will do a certain
piece of work for us, we will pay you for it in rice." "What kind of
work is it, friends?" "To order and direct our work. You will be
obliged to get up early in the morning and go the rounds of the workers
and give orders to them, saying, *Men, get up and bring out the
carts and yoke the oxen; it is time for the elephants and horses to go
to pasture. Women, you also get up and cook broth and rice.' " " Very
well," said the rich man, accepting the task. So they gave him a house
to live in, and he did his work faithfully every day.
Now one day King Bimbisara, who could recognize anyone by the
sound of his voice, heard his voice and straightway said, "That is
the voice of some rich man." A certain female servant who stood
near [233] thought to herself, "No matter what the king says, this
is something I ought to investigate." Therefore she sent out a man,
saying to him, "Just go and find out who this is." The messenger
straightway went and looked at the man, and on his return made the
following report, "That is a poor man who is a servant of servants."
When the king heard his report, he said nothing; but on the second
day and on the third day, hearing his voice, said precisely the same
thing.
Every time the king made this remark the same thought occurred
to that female servant, and again and again she sent a man to investi-
gate. Every time she heard the report, "That is a poor man," she
-N.i.2S4itl The voice of a rich man 295
thought to herself » "Every time the king hears the report, *That is a
I)oor man/ he refuses to believe it, and keeps repeating, ^That is the
voice of some rich man.' There must be a reason for this, and it is
my duty to find out the real facts." Accordingly she said to the king,
"Your majesty, give me a thousand pieces of mdney, and I will take
my daughter and go to this man and bring this treasure to the royal
palace."
The king caused a thousand pieces of money to be given to her.
She took the money, caused her daughter to put on a soiled dress,
and departed with her from the royal palace. Pretending that she
was making a journey, she went to the servants' quarters, and entering
a certain house, said to the mistress, "Woman, we are making a journey
and should like to resthere for a day or two before we go on." " Woman,
there are many persons living in this house, and it is out of the question
for you to remain here. But Kimibhaghosaka's house is empty; go
there." So she went there and said to Kimibhaghosaka, "Master, we
are making a journey and should like to remain here a day or two."
He refused her request, although she repeated it again and again.
Finally she said, "Master, we will remain here to-day, just for one
day, and early in the morning will continue our journey." So saying,
«he refused to depart.
So she took up her residence there. On the following day, when it
was time for Kimibhaghosaka to go to the forest, she said to him,
"Master, give me an allowance for food [234] before you go, and I
will cook food for you." "Never mind about that," replied Kumbha-
ghosaka; "I will cook food all by myself and eat it." After she had
urged him repeatedly, he gave her the allowance. As soon as she re-
ceived it, she procured from a shop cooking-vessels and the purest of
rice. Preparing the finest of boiled rice in the manner of cooking
practiced in the king's household, and cooking with the greatest care
three portions of sauce and curry, she presented the food to Kimibha-
ghosaka on his return from the forest.
When he had eaten his meal and his senses were dull, she said to
him, "Master, we are tired and will remain here for a day or two."
"Very well," said he, consenting to the arrangement. Likewise in
the evening and on the following day she cooked savory food for him
and gave it to him. When she perceived that his senses had become
dull, she said to him, "Master, we will remain right here for a few days."
Thus she contrived to establish a residence in his house. One day
she took a sharp knife and cut the cords of his mattress underneath at
296 Book 2, Story 2. Dhammapada 2^ [N.i.«S4i«-
the bed-frame in several places. The result was that, when he returned
and lay down on his bed, the mattress sank down. Said he, "' How did
this bed come to be cut in this fashion?" "Master, I cannot prevent
the boys from coming here and jumping on it." " Woman, it is because
of you that I have been subjected to this annoyance. Before you
came, whenever I wished to go anywhere, I closed the door and went."
"My friend, what shall I do? I cannot stop them." On three
successive days she cut the mattress of his bed in this way, and when
he became irritated and angry and rebuked her, she made the same
answer.
Finally she cut all of the cords except one or two. [235] On that
day, as soon as he lay down on the bed, the entire mattress fell to the
ground, and he was doubled up with his head between his knees.
Rising to his feet, he said, "What shall I do? Where shall I go now?
I have no longer a bed on which I can lie." "Dear friend, what can I
do? I cannot prevent the boys of the neighborhood from entering.
Well, do not worry. Let me think where you might go at this time."
And addressing her daughter, she said to her, "My dear daughter,
make room for your brother to lie down." So her daughter lay down
on one side of her bed and said to Kumbhaghosaka, "Master, come lie
here." The mother also said to him, "Dear friend, go lie with your
sister." Accordingly Kumbhaghosaka lay down on the same bed with
the girl and that very night did the deed of kind with her. The young
girl burst into tears. Her mother asked her, "Dear daughter, why
are you weeping?" "Mother, such and such happened." "Well,
what's to be done about it? You ought to have a husband, and he
ought to have a wife." So she made Kumbhaghosaka her son-in-law,
and thereafter Kumbhaghosaka and her daughter lived together.
After a few days she sent a message to the king, saying, "Cause
the following proclamation to be made, *Let those who dwell in the
servants' quarters make holiday. Whoever does not make holiday
in his house shall be visited with such and such punishment.'" The
king did so. Kumbhaghosaka's mother-in-law said to Kumbha-
ghosaka, "Dear son. the king commands those who dwell in the
servants' quarters to make holiday. What shall we do?" "Mother,
I can barely get along on the wages I earn. What shall I do?" "Dear
son, those who live in a house of their own can borrow money. [236]
The king's command must not be disobeyed, but a debt can be paid
off in some way or other. Go somewhere and get one or two pieces of
money."
-N.i.«87«] The voice of a rick man 297
Kumbhaghosaka» much provoked, went to the spot where his
forty crores of treasure were buried, removed but a single piece of
money, and returned with it. His mother-in-law sent this piece of
money to the king and paid the expenses of the holiday with a piece
of money of her own. Again after a few days she sent the same message
to the king. Again the king gave orders, "Let them make holiday.
Those who do not shall be visited with such and such punishment."
And again Kumbhaghosaka, under compulsion of his mother-in-law,
who repeated the same suggestion she had previously made, went to
his hidden store, removed three pieces of money, and brought and gave
them to her. She sent these three pieces also to the king. After a few
days more had passed, she sent yet another message to the king, saying,
''Now let the king send some of his men and summon this man into
his presence."
The king's men came and began a search for their man, inquiring,
''Which man is Kumbhaghosaka?" When they saw Kumbhaghosaka,
they said to him, "Come, sir, the king simunons you." Kumbhagho-
saka was frightened and was unwilling to go, saying, "The king does
not know me," and much else. But the king's men overpowered
him, and seizing him by the hands and feet, dragged him off. When
his mother-in-law saw what they were doing, she reviled them, saying,
"Rascally villains, you are not fit to lay hands on my son-in-law."
Turning to Kumbhaghosaka, she said, "Go, my dear son; be not
afraid. When I see the king, I will have him cut off the hands of those
who seized you by the hands and feet." So saying, she took her
daughter, and preceding the king's men, went to the royal palace.
When she arrived at the palace, she changed her garments, adorned
herself with all her adornments, and thus arrayed took her stand on one
side.
The king's men came, pulling and dragging Kumbhaghosaka with
them. Kumbhaghosaka paid obeisance to the king and took his stand
before him. The king said to him, "You are Kumbhaghosaka?"
"Yes, your majesty." "Why do you practice deceit in spending your
great wealth?" [237] "Where is my great wealth, your majesty?
I make a living by working for hire." "Do not act thus. Why do you
deceive us?" "I am not deceiving you, your majesty. I have no
wealth." Then the king showed him those pieces of money and asked
him, " Whose are these pieces of money?" Kumbhaghosaka recognized
the coins. Thought he, "Alas, I am lost! How did these pieces of
money get into the hands of the king?" Looking about him, he saw
298 Book 2, Story 2. Dhammapada 2^ [N.i.237»-
those two women, adorned and bejeweled, standing at the door of the
room. Thought he, "This is a deep-laid plot. These women must
have been suborned by the king."
Then said the king to him, "Speak, sir. Why do you act thus?"
"I have no protector, your majesty." "There does not exist a pro-
tector who is my equal." "Your majesty, it would be most agreeable
to me if your majesty were my protector." "That am I, sir. How
great is your wealth?" "Forty crores, your majesty." "What shall
I send to convey your wealth hither?" "Carts, your majesty." So
the king had several hundred carts yoked, and sent and had Kumbha-
ghosaka's wealth brought and heaped up in the palace court. Then
he assembled the residents of Rajagaha and asked, "Is there anyone
at all in this city that possesses so much wealth as this?" "There is
not, your majesty." " What should be bestowed upon him?" " Honor,
your majesty." So the king bestowed high honor upon him, appointed
him to the post of treasurer, and gave him his daughter in marriage.
The king then took Kumbhaghosaka to the Teacher, paid obeisance
to the Teacher, and said to him, "Reverend Sir, behold this man. For
wisdom the like ot] him does not exist. Though he possesses forty
crores of treasure, he gives no sign of being unduly elated, nor is he
puffed up in his own conceit. As though he were a poor man, [238]
he dressed himself in rags and worked for his living in the servants'
quarter. In this way I came to know of him. And coming to know of
him, I sent for him, made him admit his wealth, caused his wealth to
be carried to the palace, appointed him to the post of treasurer, and
gave him my daughter in marriage. So wise a man I never saw before."
Hearing this, the Teacher said, "If a man lives thus, great king,
his life is a righteous life. But the deeds of thieves and other wicked
men oppress them even in this world and afford them no happiness in
the next. For if a man, when his wealth is exhausted, works for hire,
his life is a righteous life. For such a man, exerting the power of
his manhood, always mindful, pure in deeds and words and thoughts,
circumspect of conduct through wisdom, exercising self-restraint in
deeds and words and thoughts, leading a righteous life, never relaxing
mindfulness, such a man goes from strength to strength." So saying,
he pronounced the following Stanza,
24. If a man exert himself, if he be ever mindful, if his deeds be pure, if he be circum-
spect of conduct.
If he control himself, if he live in accordance with the Law, if he be heedful, his
glory ever increases.
-N.i .24015 ] The voice of a rich man 299
n. 8. LITTLE WAYMAN^
By rousing himself, by heedfvlness. This religious instruction was
given by the Teacher while he was in residence at Veluvana with
reference to Little Wayman the Elder. [239]
3 a. Birth of Little Wayman
We are told that the daughter of a rich merchant of R&jagaha,
upon reaching the age of maturity, was provided by her mother and
father with quarters on the topmost floor of a seven-storied palace
and guarded with excessive care.' But in spite of this, maddened with
the madness of youth and lusting for a man, [240] she did the deed of
kind with her own slave. Frightened to think that others also might
find out about her misconduct, she said to him, *'It is out of the
question for us to live here any longer. If my mother and father dis-
cover my misconduct, they will tear me limb from limb. Let us go
live elsewhere."
So taking a few necessary things they could carry in the hand, they
left the house by the principal door. "It matters little," said they,
" where we go, so long as we go and live where others will know nothing
about us." So saying, the two set out together. They took up their
residence in a certain place and lived together, with the result that the
young wife conceived a child in her womb. When her unborn child
reached maturity, she took counsel with her husband, saying, "If I
give birth to my child in a place far removed from kith and kin, it
will bring suffering to both of us. There is but one place for us
to go, and that is home to my parents." But her husband, fearing
that, if he himself went there, he would be killed, kept postponing
the day of their departure, saying, "We will go to-day; we will go
to-morrow."
The young wife thought to herself, "This simpleton realizes the
^ Parallels: Jdtaka 4: i. 114-120; LHvydvaddna, xxzv: 488-515; Rogers* Buddha-
gho9ha*9 Parables, vi, pp. 61-71; AfiguUara Cammeniary on Etadagga Vagga, Stories
qf Mahd Panthaka and CuUa Panthaka. 3 a and 3 b are almost word for word the
same as the Introduction to Jdtaka 4. 3 c is entirely different from the Story of the
Past in the JaJtaka, On IHvyd»adana, xxzv, see Introduction, § 12, paragraph 1. See
also Thera-Gdthd Commentary, ccxxxi and ccxxxvi, and W. A. Clouston, Popular Tales
4md Fictions, u, 817-821, together with the note on pp. 491-498. Text: N i. 289H255.
' Cf. the beginning of Stories viii. 8, viii. 12, and ix. 8.
300 Book 2, Story 3. Dhammapada So [N.i.«40i«-
enormity of his offense, and therefore dares not go. After all, a mother
and a father are one's best friends. Let this fellow go or not; at any
rate I intend to go." So while her husband was out of the house, she
put the household utensils away, and informing her next-door neighbors
that she was going home to her parents, she started out on the road.
When her husband returned to the house and failed to see her, he
inquired of the neighbors where she had gone. Hearing that she had
gone home to her parents, he set out after her as fast as he could and
overtook her on the road. And right there she gave birth to her child.
"What is it, wife?" asked the husband. [241] "Husband, it is a son."
"What shall we do now?" "That for which we intended to go home to
my parents has happened by the way. Why, therefore, should we go
there? Let us return to our own home."
Agreeing that this was the best plan, husband and wife returned to
their own home. Since their son had been bom by the way, they gave
him the name Wayman. Li no long time the young wife conceived a
second child in her womb. (All is to be related in detail precisely as
before.) Since this child also was bom by the way, they gave him the
name Little Wayman, calling the older son Big Wayman. Taking their
two sons, they returned to their own place of residence.
While they were living there. Big Wayman heard other boys speak
of their uncles and grandparents. So one day he asked his mother,
"Mother, other boys speak of their grandfather and grandmother.
Haven't we any relatives?" "Yes, my son. You have no relatives
living here, but you have a grandfather, a rich merchant, living in
Rajagaha, and we have many other relatives living there too." "Why
don't we go there, mother?" The mother evaded telling her son why
she did not go there. But the children repeated the question time and
again. Finally she said to her husband, [242] "These children weary
me excessively. Will my mother and father eat us alive when they see
us? Come, why not let the children see the family of their grand-
parents?" "I should not dare meet them face to face, but I will escort
you there." "Very well; some means must be found by which the
children can see the family of their grandparents."
So mother and father took the children, and arriving at R&jagaha
in due course, took up their residence in the hall of a certain woman
near the gate of the city. Then the mother of the children sent word
to her mother and father that she and her children had arrived. When
her parents received this message, they said to each other, "As we
have passed through the round of existences, we have not previously
-N.i.«48i«] LitUe Wayman 301
had a son or a daughter. But these two have grievously offended
against us, and it is out of the question for them to stand in our sight.
Let these two take as much money as they need and go and live in
some pleasant place. However, let them send the children here." So
the two took the money which was sent to them, and giving their
children into the hands of the messengers who came, sent them to their
grandparents. Thus it happened that the children were brought up
in the home of their grandparents.
Of the two children, Little Wayman was still very young. Big
Wayman, however, used to accompany his grandfather to hear the
Possessor of the Ten Forces preach the Law. And as the result of his
frequent visits to the Teacher, his heart incUned to retirement from
the world. Accordingly he said to his grandfather, "If you would give
me your permission, I should like to retire from the world." [243]
"What say you, dear grandson? There is no one in the whole world
whose retirement from the world would give me so much pleasure
as your own. If you are able to do so, by all means retire from the
world."
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 th^
Rehgion of the Buddha, and that when asked, "Of which daughter of
yours are these two children the sons?" he felt ashamed to say, "Of
302 Book 2, Story 3. Dhammapada 25 [N.i.«43it-
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. Lideed 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 mom 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
Xassapa, 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. Li 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 Jivaka Komarabhacca, 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, ap-
proached 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
-N.i. 24614 ] lAtUe Wayman 303
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 sur-
veyed 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 approach-
ing him, paid obeisance to him. Said the Teacher, "But, Little Way-
man, 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 '
doth, 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 Jivaka 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 grasp-
ing 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,
304 Book 2, Story 3. Dhammapada 25 [N.i.«46i»-
Lust, not dirt, is properly called impurity; to lust is correctly applied the term "im-
purity."
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, b 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 Arahat-
ship, together with the Supernatural Faculties, and with the Super-
natural 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.
Jivaka Komarabhacca offered Water of Donation to the Possessor
of the Ten Forces. Said the Teacher, covering the bowl with his hand,
"Jivaka, are there no monks in the monastery?" Big Wayman
replied, "No, Reverend Sir, there are no monks in the monastery."
Said the Teacher, "But Jivaka, there are!" "Very well," said Jivaka,
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 Jivaka's messenger saw the numerous monks,
he returned and told Jivaka, "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.
-N. 1.24914] Little Wayman 305
Said the Teacher to the man, "Go to the monastery and say, 'The
Teacher simunons 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 Jivaka, "Jivaka,
take Little Wayman's bowl, and he will pronounce the words of
thanksgiving for you." Jivaka took his bowl. The Elder Little Way-
man, 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 Admoni-
tion 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
b^an to praise the virtues of the Teacher. " Brethren, Big Wayman,
not understanding the disposition of Little Wayman, thinking merely,
* Li four months this dullard has not been able to learn a single Stanza, '
expelled lym 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
306 Booh Zy Story 3. Dhammapada 25 [N.i.249i*-
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 sim, 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 Brahmfi,
he addressed the monks, "Monks, what is the subject of your con-
versation 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 Benftres
Once upon a time a certain yoimg man who lived in the city of
Benares 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 perfimiing 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
-N.1.2527] Little IFoyman 307
thing. [251] When, after a long residence, the }*oung man was unable
to learn a single Stania» he became discouraged, and resolving to
return home, asked leave ct the teacher.
The teadier 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 chann, "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 teadier. "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
Benfires, 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 Ben&res made a
careful examination of his thoughts, words, and deeds for the piupose
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 aim ruling
justly, [252] they will comment on my good qualities, paying me many
compliments and jsaying, '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 rub-
308 Book 2, Story 3. Dhammapada 25 [N.i.25«7-
bing! 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 sum-
moned 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 simmions you," and conducted him to
the king. The king said to him, "Friend, are you the yoimg 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 thou-
sand 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 fiung his razor to the ground in terror and prostrated himself on
his breast before the feet of the king.
-N.i.254«5] LitUe Wayman 309
Now kings know a thing or two; and the king of Benares immedi-
ately said to the barber, "Scoundrel of a barber, you thought to your-
self, *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 estab-
lished 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 J&taka.
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 J&taka.
Again one day in the Hall of Truth the monks began a discussion:
SIO Book S, Story 3. Dhammapada 25 [N.i.254«-
'^ 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 hinuelf , by heedf ulness, by controlling hinuelf » by restraining himsdf »
A wise man may make for himself an island which the flood can never overwhelm.
n.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, Bfilanakkhatta. [256]
For on a certain date there was a festival celebrated in S&vatthi
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 S&vatthi five crores of Noble Dis-
ciples, 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 mon-
astery." 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
dty, and gave abundant offerings. And having seated themselves
» Text: N i. 256-258.
-N. 1.2597] Simpletons* holiday 311
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, imintelligent 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 Death-
less, Great Nibb&na." So saying, he pronoimced 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.
n. 6. KASSAPA THE GREAT »
When the wise man banishes heedlessness by heedftUness. This
religious instruction was given by the Teacher while he was in residence
at Jetavana with reference to the Elder Mahft Kassapa. [258]
For on a certain day, while the Elder was in residence at Pipphali
Cave, he made his round of Rftjagaha for alms, and after he had
retiimed 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
* Text: N i. 258-4C0.
312 Book 2y Story 5. Dhammapada 28 [N.1.2597-
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 Kas-
sapa, pronoimced the following Stanza,
28. When the wise man banishes heedlessness by heedfidness.
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.
n. 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 wbn 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,
» Text: N i. «6(>-268.
-N.i.«asMl Ttoo Brethren 313
together with the Supematiural Faculties. The other monk, however,
spent his time in utter heedlessness.
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 youy 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.
n. 7. HOW MAGHA BECAME S AKKA '
By heedfulness Maghavd attained leadership of the gods. This
religious instruction was given by the Teacher while in residence at a
summer-house near Vesflli with reference to Sakka king of gods. [263]
7 a. Story of the Present: MahJUi's question
For a Licchavi prince named Mahftli, who lived at Ves&li, 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 ac-
quainted with Sakka? I will ask him." So the Licchavi prince
Mah&li drew near to where the Exalted One was, and having drawn
near, saluted the Exalted One and sat down on one side. And having
^ 7 a is almost word for word the same as SamyuUa, xi. £. 8: i. 98(h9Sl. 7 b is a
free version of Jdiaka 31: i. 198^-206. Text: N i. 20S-28L
314 Book 2, Story 7. Dhammapada 30 [N.i.«6Si4-
sat down on one side, the liechavi prince Mahali spoke thus to the
Exalted One, "" Reverend Sir, has the Exalted One seen Sakka king of
gods?" [264] "" Yes, Mahali, 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, Mahali, I know Sakka; I know what qualities made
him Sakka; I know by the cultivation of what qualities Sakka at-
tained Sakkaship.
"Mahali, in a previous state of existence Sakka king of gods was
a human being, a prince named Magha; therefore is he called MaghavS.
Mahali, in a previous state of existence Sakka king of gods was a
human being who in a previous state of existence gave gifts (pure
ddnark addsi) ; therefore is he called Purindada. Mahali, in a previous
state of existence Sakka king of gods was a human being, who gave
alms assiduously (sakkaccam) ; therefore is he called Sakka. Mah&li,
in a previous state of existence Sakka king of gods was a human being
who gave a dwelling-place (dvasatham) ; therefore is he called V&sava.
Mahali in a previous state of existence Sakka king of gods was a human
being who could think of as many as a thousand things (sahassam
atthara) in an instant; therefore is he called Sahassakkha. Mahali,
Sakka king of gods has an Asura maiden named Sujata to wife; there-
fore is he called Sujampati. Mahali, Sakka king of gods bears sway as
lord and master over the Gods of the Thirty-three; therefore is he
called King of Gods. Mahali, 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 sup-
port 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.' Mahali, 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."
-N. 1.267s] How Magha became Sakka 315
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, Mah&li» was what Sakka did in
his previous existence as Prince Magha/* Mah&li, 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 viUage 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 him-
self 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.
316 Book Sy Story 7. Dhammapada 30 IN.i.2678-
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 roimd 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 depre-
dations." "Your majesty, who said that?" "Friends, the village
headman so informed me."
-N.i.270t] How Magha became SaJcka 317
"Your majesty, it is not true that we are thieves. The fact is, we
are clearing a Path to Heaven for oiu'selves, 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 abimdant works of merit.
What shall we do?" Thereupon the following thought occurred to
them, "Let us build at the crossing of the foiu* highways a rest-house
for the multitude, making it secure and strong." So they simmioned
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, Thought-
ful, 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 circum-
stances?" "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
818 Book Sy Story 7. Dhammapada SO [N.i.270t-
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 BrahmS, 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 drink-
ing and water for bathing. I will have a place dug for a pool." Accord-
ingly 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?" There-
upon 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
-N. 1.2738] How Maglia became Sakha 319
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 back-
biting, put away avarice, suppress anger. Even thus did he fulfill the
Seven Precepts, as it is said : [272]
H a man support his mother and father, if he honor his elders in the household*
If he be genUe 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 Asiu'as 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?" Forth-
with, giving a sign to his retinue, he caused them to pick up the Asiu'as
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 Moimt 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 Asiu'as 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
320 Book 2, Story 7. Dhammapada 30 [N.i.«73i-
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 himdred leagues in circumference. As the residt 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 Eravana. 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 Er&vana, a hun-
dred and fifty leagues in size. For the thirty-three youths, Eravana
created thirty-three water-pots, each two or three quarters of a league
around.
In the center of all, Eravana 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 instru-
ments 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. Eravana 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 roimd 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
-N.i.«76io] How Magha became Sahka 321
the Law. Unto this day, when men behold a channing 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 Thought-
ful 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 moimtain-cave.
Sakka surveyed his wives and considered within himself, "'Good-
ness 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 com-
panions?" ""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 com-
panion 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 com-
panions?" ""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?*'
822 Book 2y Story 7. Dhammapada 30 [N.i.276ia-
"Yes, Sire, I will keep your admomtion." 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 dis-
covered 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 there-
fore 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 con-
tinue 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 Ben&res 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 Benfires 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 Benfires. " Come, get cucum-
bers!" 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 cu-
cumbers 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
-N. 1.2797] How Magha became Sakka 323
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 mak-
ing his identity known to' her, he said, "Here is wealth sufficient for
you to live on. Keep the Five Precepts imbroken." 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 yoiwself 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
hun 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. M&tali 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.
324 Book 2, Story 7. Dhximmapada 30 [N.1.2797-
When Sakka heard their cries, he asked M3.tali, "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 tiun back. Doubtless he has received
reenforcements." And turning back, the Asuras entered the city of
the Asuras by the same road by which they had come out and never-
more 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 Asiu'as cry out, "Now is the time when our heavenly Coral-tree
blooms," and straightway they sally forth to attack Sakka. Therrfore
Sakka posts a guard to defend the N^gas 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 thimderbolt in his hands.
When the Asuras, after defeating the Nagas and the other super-
natural 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, Mahali, Prince Magha adopted the way of Heedfuhiess.
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 Maghavfi attained leadership of the gods;
All men praise heedfulness; heedlessness is ever reprobated.
-N. 1.2838] Haw Magha became Sakka 325
n. 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. Al-
though 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 consimie the forest, [282] he concentrated his mind
on the following thought, *'£ven 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 Tathagata. And when he had done him homage, he departed.
» Text: N i. «81-«8S.
326 Book Sy Story 9. Dkammapada 32 [N.i.ssskh
n. 9. TISSA OF THE MARKET-TOWN *
A monk who delights in heedfulness. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to Elder Tissa of the Market-town, Nigamavasi Tissa. [283]
For a youth of station, bom and reared in a certain market-town
not far from Savatthi, retired from the world and became a monk in
the Religion of the Teacher. On making his full profession, he became
known as Tissa of the Market-town, or Nigama Tissa. He acquired
the reputation of being frugal, contented, pure, resolute. He always
made his roimds for alms in the village where his relatives resided.
Although, in the neighboring city of S&vatthi, An&thapindika and
other disciples were bestowing abundant offerings and Pasenadi Kosala
was bestowing gifts beyond compare, hie never went to S&vatthi.
One day the monks began to talk about him and said to the Teacher,
"This monk Nigama Tissa, busy and active, Kves in intimate assoda-
tion with his kinsfolk. Although An&thapindika and other disciples
are bestowing abimdant offerings and Pasenadi Kosala is bestowing
Gifts beyond Compare, he never comes to Sftvatthi." [284] The
Teacher had Nigama Tissa summoned and asked him, "Monk, is the
report true that you are doing thus and so?" "Reverend Sir," replied
Tissa, "it is not true that I live in intimate association with my rela-
tives. I receive from these folk only so much food as I can eat. But
after receiving so much food, whether coarse or fine, as is necessary
to support me, I do not return to the monastery, thinking, * Why seek
food?' I do not live in intimate association with my relatives.
Reverend Sir." The Teacher, knowing the disposition of the monk,
applauded him, saying, "Well done, well done, monk!" and then
addressed him as follows, "It is not at all strange, monk, that after
obtaining such a Teacher as I, you should be frugal. For frugality is
my disposition and my habit." And in response to a request of the
monks he related the following
^ The Story of the Past presents an interesting problem. Dh. cm,, i. 284*^-285*,
is aknost word for word the same as Jaiaka 429: iii. 491^^. Dh. cm, then makes
Sakka utter, not the first stanza of JaJtaka 429, but the first stanza of Jdtaka 4S0, and
refers the reader to the tenth Nipdta for the rest of the story. In FausboU's edition the
story occurs in the ninth Nipdta, But it has ten stanzas and doubtless stood in the
tenth Nipdla of the recension of the Jaiaka Book, to which the compiler of the Dhamma^
pada Commentary had access. Text: N i. 28^286.
-N.1.2851©] Tissa of the market-tovm 327
9 a. Stoiy of the Past: Sakka and the parrot
Once upon a time several thousand parrots lived in a certain grove
of fig-trees in the Himalaya country on the bank of the Ganges. One
of them, the king-parrot, when the fruits of the tree in which he lived
had withered away, ate whatever he found remaining, whether shoot
or leaf or bark, drank water from the Ganges, and being very happy
and contented, remained where he was. In fact he was so very happy
and contented that the Abode of Sakka began to quake. Sakka con-
sidered the cause, and seeing the parrot, determined to put him to the
test. Accordingly he employed his supematiu*al power and withered
up the tree. Straightway the tree became a mere stump, full of holes
and cracks. When the wind beat upon it, there came forth from the
tree a hollow soimd, and out of the holes and cracks came forth dust.
[285] The parrot ate the dust, drank water from the Ganges, and
going nowhere else, remained perched on the top of the fig-tree, recking
naught of wind and sim.
When Sakka observed how very happy and contented the parrot
was, he said to himself, **I will go to him, let him talk of the virtue of
friendship, grant him his heart's desire» and cause the fig-tree to bear
ambrosial fruit.'' Accordingly Sakka assumed the form of a royal
goose, and preceded by Wellborn in the form of an Asiu*a nymph, went
to the grove of fig-trees, alighted on the branch of a certain tree not
far off, and entered into conversation with the parrot by pronouncing
the following Stanza,
There are trees with green leaves, trees aplenty with abundant fruit.
Why does the iMurrot's heart ddight in a tree that is withered and hollow?
(The entire Jataka is here to be related in detail, just as it occurs
in the tenth Nipata. The occasion there is different from what it is
here, but everything else is the same.) ^ When the Teacher had given
this religious instruction, he said, **At that time Sakka was Ananda,
and the parrot-king was I myself. Thus, monks, contentment is my
disposition and my habit. It is, therefore, not at all strange that my
son NigamavftsI Tissa, because he was so happy and contented, ob-
tained me for his teacher. Such a monk, because he has attained the
^ The Jdiaka goes on to say that the |Murrot replied, ''This tree has been good to
me in the past. Why should I forsake it now?*' Thereupon Sakka caused the tree to
bloom anew and to bear abundant fruit.
328 Book Sy Story 9. Dhammapada 32 [N.i.«85it
Paths and the Fruits, is not liable to fall away; nay rather he is
nigh even unto NibbSna." So saying, he pronounced the following
Stanza,
32. A monk who delights in heedfuhiess and views heedlessness with fear,
Is not liable to fall away, but is nigh even unto Nibbftna.
891.1 .H33ev.2S^ c
BuctdWil lagaiKls / AAK3038
_^StvitM'i]_IJnlv«rtny UbcsrMs
3 6105 044 927 924
STANFORD UNIVERSITY LIBRARIES
CECIl H. GREEN IIBRARY
STANFORD, CALIFORNIA 94305-6004
(415) 723-1493
All books may be recallad afler 7 days
DATE DUE
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11