THE GREAT CHRONICLE OF BUDDHAS-6

THE GREAT CHRONICLE OF BUDDHAS

Volume 6 Part 1
PREFACE
U Tin Lwin

We have now come to the last volume of The Chronicle of Buddhas, the volume that is dedicated to the Saṃgha and appropriately entitled Saṃgha Ratana or the Saṃgha Jewel. It is divided into two parts, each part being a separate book. (So is the first volume divided, thus making the entire magnum opus run into six volumes or eight books.) The present book therefore is the seventh one and the whole book is treated as a single chapter and accordingly numbered 43. It is devoted to the lives of Mahātheras who were the male Disciples of the Buddha. (The second part dealing with Therīs, the female Disciples, has been in the good care of Sayagyi U Ko Lay.)

At first I was supposed either to translate the whole book by myself or to edit the translation previously done by one U Tin U, a native of Myaung in Upper Myanmar, whom I regard as my mentor as he is senior to me not only in age but also in translation experience. He has long been associated with an organization for the worthy task of translating the Piṭakas and is on the Editorial Board of English renderings at the Department for the Promotion and Propagation of the Sāsana. Recently he has been awarded by the Government the title called Mahāsaddhamma Jotikadhaja in recognition of his services for the Sāsana. (So has been Sayagyi U Ko Lay.) I did not therefore think it is desirable to look over something that has been done by somebody you respect, especially when you are virtually a raw hand. So I chose to follow the first alternative: I put U Tin U’s work aside and started working on my own.

But the course of my work was fated to be changed. While it was well in progress, our sponsor Sayagyi Dr. Tha Hla decided that we should finish our respective assignments, i.e. Sayagyi U Ko Lay’s and mine, by mid-February at the latest so that the two books of the sixth and the last volume in printed form could be simultaneously presented in time to the patron Sayadaws of the Tipiṭaka Nikāya Organization. And the presentation was to be done as part of the ceremony to commemorate the anniversary of the immersion of the late lamented Sayadaw’s ashes in the Ayeyarwady near Mingun The date falls in March. I accepted Dr. Tha Hla’s decision inspite of the fact that it came to me when there remained a lot to do and there was barely three months more to go. With a few other commitments of different nature in hand, it was all the more difficult for me to handle the remaining portion in so short a period. I was in this way compelled to turn to U Tin U’s ms. which was to be incorporated with mine as a single book.

But how? It would not be seemly to combine the two portions to form one organic whole when they had been done independently of each other. No discussions were held between us, no agreements were made as a basis to work on. We simply did not have enough time to do so. Though our interpretations of certain ideas and concepts contained in the original Myanmar are more or less the same, differences in choice of words, and rhetorical style are bound to occur naturally on the one hand. On the other hand it would have been very foolish of me to combine my portion with U Tin U’s blindly.

The editing job is the last thing I wish to do when it involves the writing of someone held in esteem. But I could not run away from the job. The dilemma must be solved at any rate. So I came to terms with myself: it was a kind of self-compromise. In order to keep up appearances I changed certain small letters to capital and vice versa, replaced less familiar words with more familiar ones (e.g. ‘scimitar’ with ‘knife’) supplied a missing letter or a preposition here and there, and provided the relevant Pāḷi passages. I also put his translated words in English back to the original Pāḷi because they have been used and explained in the previous volumes (e.g. ‘Southern Island-Continent’ to ‘Jambudīpa’, ‘Stream Entry Knowledge’ to ‘Sotāpatti-phala’, ‘cycle of rebirths’ to ‘saṃsāra’. What I did most was rewriting the sub-titles in shorter and more precise forms. But I would not claim that everything I have done in editing is right if my job there can be called editing at all. In fact, I, myself, do not like some of my own usages. For instance, I write Deva, Brahmā, Brāhmaṇa, and the like with the big initial letter perhaps unnecessarily. Anyway,I must be responsible any incorrect or uncalled for changes made by me. I hope Saya U Tin U will understand my awkward situation and forgive me where I am wrong. On the other hand I believe Saya will be pleased to find his individuality still remains almost intact with [iii] ‘conviction’ for ‘saddhā’, ‘prognostication’ for ‘vyākaraṇa’ or ‘vyādesa’, ‘Synod’ for ‘Saṅgāyanā’ and other words peculiar to him.

This part of the last volume therefore consists of two nearly equal portions. In terms of story I cover eighteen Mahātheras and U Tin U the rest which is twenty three Mahātheras and one lay devotee. But in terms of work-load there has been about equal sharing between us.

Let me now report my way of working. In translating Pāḷi or Pāḷi loan words I tend to be influenced by the usages or expressions in my mother tongue. For instance, the literal meaning of the Pāḷi word etadagga is “this man is the top”, signifying that such and such a Bhikkhu is the best, the foremost, or the most oustanding, in possessing a particular quality or in accomplishing a certain pious performance. I am led (or misled) by the familar use in the Myanmar language the Pāḷi derivative etadag (with the final syllable dropped) to leave the word untranslated and to follow the author perhaps too faithfully in rendering it etadagga title.

With regard to the word ‘aspiration’ used in our translations I have to explain briefly. Highly learned modern scholars of Buddhism in our country are to be of almost unanimous opinion that in translating Pāḷi words into English, the words in that language etc. connoting a certain belief or concept in other religions should by all means be avoided. For instance, they prefer ‘noble’ to ‘holy’, ‘being’ to ‘creature’, ‘doctrine’ or the Pāḷi word ‘Dhamma’ to ‘Gospel’ ‘a long suffering realm’ to ‘hell’, ‘celestial abode’ to ‘heaven’. And I must admit that sometimes I have been guided by their opinion. So also ‘aspiration’ is preferable to ‘prayer’, for there is no God in Buddhism to pray to or to say one’s prayer to. Buddhism is a religion of self-help: one must strive for the fulfilment of one’s wish; there is nobody else to answer any prayer. Hence the phrase ‘expresses one’s aspiration’ or ‘aspiration expressed’ is used here.

But I for one do not like to be so strict and rigid. In sharing Buddhist knowledge with a non-Buddhist I feel one should use the words he or she has already known at least at the beginning. And from my own experience, I know that strictness or rigidity rarely helps beginners of Buddhist learning though they might be very enlightening to advanced [iv] learners. That is why I sometimes use, ‘faith’ for the Pāḷi word ‘saddhā’, suffering for ‘dukkha’ or ‘charity’ for dāna, and so on.

With regard to the lake by which the Mahāthera Koṇḍañña dwelt and passed away is stated by two names: Chaddanta and Maṇḍākiru. So it was difficult for me to decide which one should be taken. Were they two different lakes or the same lake with two different names? The first alternative is impossible. How can one live by two lakes at the same time? So the second one must be considered and considering I came to the conclusion that Maṇḍākinī is the real or original name because this name is found in the description of the lake. Chaddanta then must be the name of the forest where Maṇḍākinī lake existed. The lake seems to have sometimes been referred to as Chaddanta lake on account of his position and this perhaps leads to confusion.

Another difficulty lies in tackling the Myanmar translation of the Pāḷi gāthās (verses) done by the author. Myanmar Sayadaws are fond of paraphrasing the gāthās not only elaborately but ornately. What is more, they love to put their translations in rhyme. With those Sayadaws the author comes in line. As the author was a poet in his own right his translations of Pāḷi gāthās are invariably embellished with meaning as well as with sound. Therefore they are all sweet and pleasant when chanted or heard in the Myanmar language, but to translate them into English it is a problem. (I wish I could translate them into English verse form but my knowledge of English not adequate to do so.) Following that rudimentary teaching that the translation must be faithful to its original, I tried to translate every detail given in the Myanmar version. However much I have tried, I must say that I have not always been successful.

Here is an example: a Pāḷi verse sung by the Venerable Vaṅgīsa in praise of the Mahāthera Koṇḍañña.

Buddhānubuddho so Thero

Koṇḍañño tibbanikkamo,

lābhī sukha-vihārānaṃ

vivekānaṃ abhiṇhaso

[v]

Without elaborating and embellishing, the translation of the verse may only be somewhat like this:

That Thera Koṇḍañña is the first to understand these Truths after the Buddha. He is forcefully energetic. He always achieves seclusion which is happy dwelling.

But according to the author, ‘That Thera Koṇḍañña’ (So Thera Koṇḍañño) is ‘That Thera who is known by his clan name Koṇḍañña and who has visited the supremely glorious Buddha’; ‘the first to understand the Truths after the Buddha’ (Buddhānubuddho) is ‘distinguished as Buddhā- nubuddha, for he is the first who understood the four profound Truths, having contemplated intelligently after the Buddha’. ‘He is forcefully energetic’ (tibbanikkamo) is ‘endowed with unique, forceful energy of right exertions’, ‘achieves always’ (lābhī abhiṇhaso) is ‘achieves without interruptions’; ‘seclusion’ (vivekānaṃ) is ‘the three forms of seclusion’; ‘happy dwelling’ (sukhavihārānaṃ) is ‘the means of blissful living’. (See the story of Koṇḍañña Mahāthera, pp. 23 and 24.)

In working on the Sayadaw’s text I am often influenced by the Myanmar custom of calling an elderly person, a parent, a teacher or a monk by using his or her honorific attached to the name. Hence ‘the Venerable Koṇḍañña’ or ‘the Venerable Vakkali’. It is indeed very rude to utter just the name. I wonder if the repeated usage of the honorific might sound monotonous to a foreign reader. Sometimes I therefore purposely drop the honorific. In the case of kings, I use ‘Great King’ instead of ‘Your Majesty’ just to keep the Myanmar or Oriental flavour as it is the literal translation of the Pāḷi word, Mahārāja. As regards the word Dhammasenāpati, however, I at first translated it literally ‘the General of the Dhamma’ but later on I changed it to ‘the Captain of the Dhamma’, which sounds to me more idiomatic in English

I am aware of the anomalies that have inadvertently crept into my portion, for which I tender my apology to the readers. I have also failed to write foot-notes on certain Pāḷi words. Some of them have already been explained in the previous volumes. Here I have time only to write on two words: the Pāḷi kasina and the Myanmar pai. The Pāḷi word is associated with the practice of Jhāna: it is the name of a meditating [vi] device, the deep concentration on which gives rise to mental absorption. It is of eight kinds: four relating to such elements as earth, water, fire and wind, while the other four with such colours as blue, yellow, red and white. The Myanmar word is the name of a unit of land measurement of olden times, one pai is said to be equivalent to 1.75 acre.

Now that I have come to the end of my labour I feel as though a very heavy burden, in fact the heaviest I have ever experienced in my life, slipped off from my shoulder. Despite all my weaknesses I am happy because not only have I been relieved of my venture but I have also contributed something in my humble way to the advancement of knowledge, especially for the non-Myanmar speaking peoples. I do hope that they will at least have a glimpse of our school of Buddhism called Theravāda. The glimpse will then be our reward.

By ‘we’, I mean apart from myself all those who have been in one way or another associated with my work. To them all I owe a debt gratitude: Sayagyi Dr. Tha Hla for his farsighted management in sponsoring the translation project, Sayagyi U Ko Lay for his encouragement in persuading me to join him in the project, to U Tin U for his timely help with his work, to U Tin Than (Department of Health Planning, MOH), U Soe Naing and my son Maung Win Myint for their patient computer operations, to U Kyaw Hlaing for his careful overseeing my translation just before it went to the press and to the press-owners U Soe Win and U Hla Cho for their friendly co-operation. My thanks also go to my wife for her understanding when I happened to have kept her waiting for my late home-comings.

If we should earn merit by our joint work, we share it with our readers and all.

May all beings be well and happy!

Tin Lwin

Kaba Aye, Yangon.

Myanmar

23 February, 1998

INTRODUCTION

U Tin Lwin

As the name Saṃgha-Ratana of this volume suggests, the first part of the volume narrates the stories of members of the Saṃgha represented by the winners of etadagga -title(s). Their number is forty one, ranging from Koṇḍañña Mahāthera to Mogharāja. The chief source of the stories of Mahātheras is the Therāpadana of the Khuddaka Nikāya. The expositions on the Etadagga Vagga of the Ekaka Nipāta, Aṅguttara Nikāya, also help by giving necessary information about the Mahātheras. The story of Bāvarī the Brahmin teacher, the Purohita ( Counsellor ) to King Pasenadi of Kosala, is related at the end of the book. Here the author draws the material from the Pārāyana Vagga of the Sutta Nipāta.

Each story of the Mahātheras has an etadagga-title as its nucleus. The author says at the outset that he will tell the story by four stages: ( a ) Aspiration expressed in the past, ( b ) Adoption of ascetic life in final existence, .( c ) Unique spirituality attained or Attainment of unique spirituality, and ( d ) Etadagga title Achieved. But he does so only in the first story, i.e. the story of the Mahāthera Koṇḍañña. The later stories contain only three stages: the first two and the last which subsequently becomes ( c ). At the first stage the future Mahāthera is seen as a lay man who witnesses a bhikkhu being honoured with an etadagga title by the Buddha of his time. The man is inspired and aspires after a similar honour in the time of a future Buddha who invariably happens to be Gotama. Accordingly he expresses his aspiration before the Buddha after performing a magnificent Dāna. Upon his death he is reborn in another existence where he continues to put further efforts to gain his goal. Mostly each Mahāthera gains one title only but there are some who gain two titles. As for Ānanda Mahāthera he gains five titles! At the second stage the author tells of his final existence as a human being in the lifetime of Gotama Buddha. His endeavours or adventures, if any, are dealt with. Somehow or other he meets with the Buddha before or after his adoption of an ascetic life. The last stage forms his last event in which he wins the long-awaited etadagga title.

Though the story centres around the etadagga honour it also yields interesting points. Those interest me are as follows:

VIII

( 1 ) The senior-most Mahāthera Koṇḍañña shows his magnanimity by leaving the Buddha to stay alone by the lake Maṇḍākinī in the Chaddanta forest so that the two Chief Disciples, Sāriputta and Moggallāna, may live at ease; they are shy to enjoy their high positions in the presence of the long-standing Mahāthera.

( 2 ) Sāriputta’s attempt to convert his Brahmanical mother to the religion of his Master is most remarkable whereas the tragic death of

( 3 ) Moggallāna Mahāthera at the hands of the robbers despite his supernormal powers is poignant.

( 4 ) Mahā Kassapa and his life-partner together creates a story of platonic love, so to say: besides, his association with the Buddha heralds his important responsibility for the propagation of the Sāsana after the Buddha’s Parinibbāna.

( 5 ) Anuruddha Mahāthera is noted for his abstention from begging requisites. An interesting thing about

( 6 ) Bhaddiya is that he is elected Chief of the Sakyan ruling family when King Suddhodana becomes too old to rule. The short-bodied

( 7 ) Lakuṇḍaka Bhaddiya is one who attains Arahantship through the teaching of the Venerable Vaṅgīsa. It was on account of

( 8 ) Piṇḍola Bhāradvāja Mahāthera that the Buddha promulgates the Vinaya role prohibiting monks from displaying miracles.

( 9 ) Mantāniputta Puṇṇa, a nephew to the Venerable Koṇḍañña, wishes to visit the Master only after his attainment of Arahantship. If there is somebody who like the Venerable Kāḷudāyī, makes a request to the Buddha to pay a visit to a distant land it is

( 10 ) Kaccāyana; he sings in praise of the beauty of the journey. Of the story of the two Panthakas the younger,

( 11 ) Cūḷa Panthaka, appears to be more important despite his failure in learning the Dhamma. At the same time we should not forget that it is the older brother

( 12 ) MahāPanthaka who takes care of the dullard by attempting to uplift the latter spiritually.

( 13 ) Subhūti Mahāthera is the younger brother of the celebrated donor Anāthapiṇḍika. The Venerable Sāriputta’s another younger brother,

( 14 ) Khadiravaniya Revata, has the right to be remembered for his devotion to hard life in an acacia forest.

( 15 ) Kaṅkhā-Revata isVinaya-conscious for he practises well in accordance with the Discipline.

( 16 ) Soṇa Koḷivisa’s extreme effort for Arahantship is corrected by the Buddha himself. Another

( 17 ) Soṇa, nicknamed Kuṭikaṇṇa, is instrumental for the Buddha’s relaxation of certain Vinaya rules.

( 18 ) Sīvali Mahāthera, one of the best known Arahants in our country, wins Arahantship as soon as the shaving of his head was over. The story of

( 19 ) Vakkali Mahāthera teaches us that outward devotion to the Buddha by always staying close to him is useless and that he who sees the Dhamma sees the Buddha.

( 20 ) Rāhula’s desire to receive admonitions from his father, the Buddha, or his preceptor Sāriputta as many as the grains of sand in his hand is really admirable. In

( 21 ) Raṭṭhapāla’s story his life as Sakka is more interesting than his life as the Buddha’s Disciple. The lesson given in the

( 22 ) Kuṇḍa Dhāna story is a common one: he who acts or speaks with the corrupt mind, him the result of his evil follows him like a shadow.

( 23 ) Vaṅgīsa is a poet-Mahāthera.

( 24 ) The Venerable Upasena who is in the habit of admonishing his pupils meets with a tragic death.

( 25 ) Dabba Mahāthera is only seven years old when he attains Arahantship!

( 26 ) Pilindavaccha’s inadvertence is his use of harsh words even after his attainment of Arahantship.

( 27 ) If there happens to be a Mahāthera who uses robes made from wood-fibres it is Bāhiya Dārucīriya; he is gored to death by a cow.

( 28 ) Kumāra Kassapa is associated with the Vammika Sutta that contains doctrinal fiddles.

( 29 ) The short story of Mahā Koṭṭhita lacks interesting points. In the story of the Buddha’s first cousin and personal attendant

( 30 ) Ānanda, one of the best known Mahātheras in the Buddhist world, his eightfold boon reflects his wisdom; besides, his important role in the historic First Council is beautifully spotlighted in the story. Before his acceptance of Buddhism,

( 31 ) Uruvela Kassapa is the leader of matted-hair ascetics; his conversion forms an event to be remembered. The Buddha’s playmate in childhood,

( 32 ) Kāḷudāyī, was a poet in his own right, for he sings sixty stanzas of a long nature-poem portraying spring’s beauty to make the Buddha visit his kinsmen in Kapilavatthu; at the same time he proves to be an excellent diplomat as his mission is successful.

( 33 ) Bākula is noted for his good health and longevity: when he turns a bhikkhu he has completed his eightieth year! The story of

( 34 ) Sobhita is another uninteresting one except a point concerning the doctrine where two similes are used: an impossible task is like ‘ hitting a yak’s tail with a dart of yak’s hair’ or the printing of a foottrack in the sky.

( 35 ) Upāli’s being well-versed in the Vinaya is testified to by his two decisions, of which the more interesting one is that a monk’s sexual intercourse in a dream is not an offence; and the decision is approved of by the Buddha. One day

( 36 ) Nandaka Mahāthera, at the suggestion of the Buddha, gives an admonition to five hundred bhikkhunīs who become Sotāpannas as a result. The following day the same admonition is repeated and they all become Arahants; in extolling Nandaka the Buddha likens the two performances to the full moon on the fourteenth day and the full moon on the fifteenth day.

( 37 ) Nanda is another cousin to the Buddha whose successful attempt to convert the romantic prince into an earnest Arahant in a subtle way makes the story more interesting. A former monarch,

( 38 ) Mahā Kappina, renounces the world after hearing the happy news of the arising of the Triple Gem and his renunciation occasions the same of his Chief Queen Anojā. Because of

( 39 ) Bhikkhu Sāgata, formerly a Brahmin youth, the Buddha lays down a rule that a monk who takes alcoholic drinks is guilty. Sāriputta Mahāthera’s sense of gratitude in the story of

( 40 ) Rādha appears more impressive than the adoption of bhikkhuhood by the latter in his old age; while everybody ignores his request for admission to the Order, the Mahāthera comes out to give Rādha an ordination as he remembers the latter’s offering of a spoonful of rice once. The last story told in this book is that of

( 41 ) Mogharāja, the second last of the sixteen pupils of the Brahmin teacher. He becomes an Arahant after receiving the enlightening answers to his questions from the Buddha.

Then comes the story of Bāvarī, the only lay devotee dealt with by the author in this book. The beginning of his account is given in the story of Mogharāja; here Bāvarī’s story is told in continuation and treated as an Addenda. Bāvarī sends his sixteen senior pupils to the Buddha to ask him questions on his behalf, for at the age of 120 he is too old to travel from his hermitage on the Godhāvarī in the south all the way to Savatthi in the north where the Buddha is supposed to be in residence. But the pupils meet the Buddha in Rājagaha and ask their respective questions and all except Bāvarī’s nephew Piṅgiya attain Arahantship after hearing the Buddha’s answers. Piṅgiya only becomes an Anāgāmī. He returns to Bāvarī and in fifteen stanzas he transmits the Buddha’s teaching to his uncle. At the end of the last stanza, the Buddha emits his rays to them and shows his image delivering a discourse. Then only Piṅgiya realises Arahantship and Bāvarī becomes an Anāgāmī.

Though the book is dedicated to the Saṃgha, a number of stories teach certain doctrinal points as well. The most interesting points are given in the Vammika Sutta.

Apart from these teachings there are various verses mostly taken from the Dhammapada. The verses from the Pārāyana Vagga of the Sutta Nipāta are embodied in the last two stories; the story of Mogharāja Mahāthera and in the additional story of Bāvarī the old Brahmin, which according to scholars teach ‘ Primitive Buddhism. ’

VOLUME_6
PART_1
CHAPTER_43

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FORTY-ONE ARAHANT-MAHĀTHERAS AND THEIR RESPECTIVE ETADAGGA TITLES.
ARATHA-MAHĀTHREAS. (1 to 10)

[ 1 ] I shall now narrate the stories of Mahātheras on the authority of the exposition of the Ekaka-Nipāta, Etadagga-Vagga of the Aṅguttara Nikāya Commentary beginning with the story of Koṇḍañña Mahāthera, taken from among the members of the noble

(1) KOṆḌAÑÑA MAHĀTHERA.

In dealing with the stories of these Mahātheras, I shall do so in four stages: (a) aspiration expressed in the past, (b) ascetic life adopted in final existence, (c) attainment of unique spirituality and (d) etadagga (top) title achieved.

(a) Aspiration expressed in the past.

Counting backward from this Bhadda-kappa, over a hundred. thousand aeons ago, there appeared the Buddha Padumuttara. (The reason for the Buddha's having this name has been mentioned in the [ 2 ] Second Part of the First Volume, p 202). Having appeared among the three classes of beings, Padumuttara Buddha in the company of a hundred thousand monks made his alms-rounds visiting a series of villages, townships and royal cities in order to release many compassionately [from suffering] and arrived at his (native) city of Haṃsāvatī. His father, King Ānanda, heard the good news of the son's visit, and together with his people and officials extended welcome to the Buddha. As the Buddha gave a sermon to the crowd headed by King Ānanda some became Sotāpannas, some Sakadāgāmīs, some Anāgāmīs and the rest Arahants at the end of the sermon.

The king then invited the Buddha for the morrow's meal, and the next day he sent for the Buddha with a message about the meal-time and made a grand offering of food to the Buddha and his company of a hundred thousand monks at his golden palace. Padumuttara Buddha gave a talk in appreciation of the meal and went back to the monsatery. In the same way, the citizens gave their Mahādāna the following day. The third day saw that of the king. Thus the Mahādāna performed by the king and the citizens alternately went on for a long time.

At that time a good clansman, the future Koṇḍañña, was born in a prosperous household. One day while the Buddha was preaching, he saw the citizens of Haṃsāvatī with flowers, perfumes, etc., in their hands heading for the place of the Three Gems and he went along with them where the Buddha's delivery of the sermon took place.

In the meantime Padumuttara Buddha declared his appointment of a certain bhikkhu as the first of all rattaññū (long-standing) bhikkhus to realize the four Truths and to gain release from saṃsāra thereby in his dispensation. When the clansman heard, he reflected: "Great indeed is this man! It is said that leaving aside the Buddha himself there is no other person before him who has realized the four Truths. What if I too become a monk like him realizing the four Truths before all others do in the dispensation of a coming Buddha!" At the close of the Buddha's preaching, the clansman approached the Buddha and invited saying: "Please accept my offering of food tomorrow, Exalted Buddha!" The Buddha accepted the invitation by keeping silent.

[ 3 ] Knowing clearly that the Buddha had accepted his invitation, the clansman paid his respect to the Buddha and returned home: the whole night he spent by decorating seats with fragrant festoons of flowers and also by preparing delicious food. The following day he treated the Buddha and his company of a hundred thousand monks at his house to a sumptuous feast of sāli rice with gruel and other courses as sidedishes. When the feast was over, he placed at the feet of the Buddha entirely new and soft but thick pieces of cloth made in the country of Vaṅga and enough to make three robes. Then he reflected as follows: "I am not a seeker of a small religious post but I am a seeker of a big one. A day's Māhādana like this may not be adequate if I aspire for a loftly designation. Therefore I shall aspire after it by performing Mahādāna for seven days successively."

The clansman gave Mahādāna in the same manner for seven days. When the meal-offering was over, he had his store-house of garments opened and put fine and nice clothes at the feet of the Buddha and offered three-piece sets of robes to the hundred thousand monks. He then approached the Buddha and said: "Exalted Buddha, just as the bhikkhu whom you admiringly declared to be the holder of the etadagga title seven days ago, may I be able to become the first to penetrate the four Truths after donning the robe in the dispensation of a coming Buddha." Having said so, he remained paying repect in prostration at the Buddha's feet.

Hearing the clansman's words of aspiration the Buddha Padumuttara tried to see in his vision, saying to himself: "This clansman has done most significant acts of merit: Will his aspiration be fulfilled or be fulfilled not?" He then came to know clearly that "It will definitely be!"

Indeed there is no hindrance at all, even as an atom, that would cover his vision whether a Buddha tries to see the past or the future or the present events. All the events in the past or the future though there be a barrier of crores and crores of aeons, or all the events in the present though there be a barrier of thousands of universes, they are all associated with reflection. (As soon as they are reflected on they become manifest distinctly.) In this way with his intellectual power that [ 4 ] knew no hindrances, Padumuttara Buddha saw in his vision thus: "A hundred thousand aeons from now there will arise singularly an Exalted One, Gotama by name, among the three classes of beings. Then will this clansman's aspiration be fulfilled!" Knowing thus the Buddha prophesied to the clansman: "Dear clansman, a hundred thousand aeons from now a Buddha by the name of Gotama will appear in the three worlds. When Gotama Buddha delivers the first sermon 'the Wheel of the Law'; at the end of the sermon, the Dhammacakkapavattana Sutta, with its three functions, will you be established together with eighteen crores of Brahmās in Sotāpatti-phala.

Story of two brothers: Mahākāla and Cūḷakāla.

Having performed acts of merit such as alms-giving for a long period of a hundred thousand years, the wealthy clansman, the future Koṇḍañña was reborn in a celestial abode on his death. While he was passing between Deva world and human world, ninety-nine thousand nine hundred and nine aeons elapsed. (That is to say he enjoyed only divine or human lives knowing no rebirth in any woeful states for 99909 aeons.) After living through such a long duration, ninety-one aeons, when counted backwards from this Bhadda aeon, the clansman, the future Koṇḍañña, was born in the family of a householder and named Mahākāla in a village near the gate of the royal city Bandhumatī. His younger brother was known as Cūḷakāla.

At that time the future Vipassī Buddha expired from Tusita celestial abode and took conception in the womb of Bandhumatī, the Chief Queen of King Bandhuma. (As has been described in the Chapter on the twenty-four Buddhas, Ch. IX of Vol I, Pt II, he duly became an Omniscient Buddha; as he was requested by Mahā Brahma to preach, he pondered as to whom he should preach first. He then saw his own younger brother Prince Khaṇḍa and the Purohita's son, the young Tissa. "These two," he decided, "are capable of penetrating the four Truths first." He also made up his mind thus: "I will preach to them. I will also do favour to my royal father." He then took an aerial journey from the Mahā Bodhi and descended at the Deer Park called Khema. He [ 5 ] sent for Prince Khaṇḍa and Tissa and gave them a sermon, at the end of which both of them were established together with eighty-four thousand sentient beings in Arahantship.

The eighty four thousand clansmen who went forth along with the future Vipassī Buddha, hearing of the event, came then to the Buddha and listened to the Dhamma and were duly established in Arahantship. Vipassī Buddha appointed Khaṇḍa Thera and Tissa Thera Chief Disciples and placed them on his right hand side and his left respectively.

On receiving the news King Bandhuma became desirous of paying homage to his son Vipassī Buddha, went to the Park, listened to the sermon and took the Three Refuges; he also invited the Buddha for the morrow's meal and departed after paying respect to the Buddha. On arrival back at the palace he got an idea thus while sitting in his grand pavilion: "My older son has renounced the world and has become Buddha. My second son has become Chief Disciple on the Buddha's right-hand side. The Purohita's son, the young Tissa, has become Chief Disciple on the left. The rest of the eighty-four thousand monks used to surround and attend upon my son while they were all lay men. Therefore the Saṃgha headed by my son was under my charge before and so should they be now too. I alone will be responsible for the provision of them with the four requisites. I will give others no chance to do so." Thinking thus the king had the walls of cutch-wood built on either side of the route from the gate of the monastery to the palace and had them covered with canvas; he had festoons hung which were as thick as the trunk of a toddy palm and decorated with gold stars; he also had canopies put up. As for the ground, he had it covered with exquisite spreads. On both sides of the route within the walls he had pots filled with water and placed near flowering bushes and had perfumes placed among flowers and flowers among perfumes. Then did he send for the Buddha with a message that it was now time for the meal. In the company of his monks, Vipassī Buddha came to the palace along the route fully covered and partook of his meal and went back to the monastery. Nobody else had a chance just to see the Buddha.

[ 6 ] How could one have an opportunity to offer food and to honour him? Indeed nobody else could.

Then there took place a discussion among the citizens:

It has now been seven years and seven months since the arising of the Buddha in the world. But we have had so far no opportunity just to see the Buddha, what to speak of offering food, honouring him and listening to his sermon. 'Absolutely, we have no such privileges at all.) The king personally attended to the Buddha adoringly with the notion that 'The Buddha is only my Buddha, the Dhamma is only my Dhamma and the Saṃgha is only my Saṃgha.' The arising of the Buddha is for the welfare of the world of sentient beings together with Devas and Brahmas but not only for the king's welfare. Indeed it is not that the hell-fire is hot only to the king and is like a blue lotus to others. Were it well therefore if the king gave us the Exalted One (our right of service to the Buddha); if not, we shall battle with the king and take over the Saṃgha to do acts of merit towards them. Let us fight for our right. But there is one thing: we citizens alone might not be able to do so. Let us therefore find a chief who will lead us.

Accordingly they went to the general of the army and openly told him of their plan and directly asked: "O General, will you be one of us or will you join the king?" Then the general said: "I will be one of you. But there is one condition: you must give me the first day for my service to the Buddha." And the citizens agreed to it.'

The general went to the king and said: "The citizens are angry with you, Great King." When asked by the king about the reason, he said: "Because you alone are attending to the Buddha and they do not have such a chance, so they say. Great King, it is not too late yet. If they were given permission to serve the Buddha, they would no longer be angry. If not, they said they would give battle to you." Then the king replied: "General, I shall wage war but by no means shall I give up the Saṃgha." "Great King," said the general, putting the king in a difficult position: Your servicemen are threatening that they will take up arms [ 7 ] against you. Whom would you call up to encounter the looming war?" "Are not you my general?" asked the king persuasively. "I cannot fight being separated from the citizens, Great King," said the general.

The king then realized "The force of the citizens is great. The general too is one of them." He therefore made a request, saying "In that case, friends, let me feed the Saṃgha only for another period of seven years and seven months." But the citizens did not agree and rejected the request. The king reduced the duration of his proposed Dāna step by step to six years, five years, and so on and finally to seven days. Then the people came to a unanimous decision, saying among themselves, "Now that the king has asked for seven days to perform the the act of food offering, it is not good for us to be so stubborn in rivalry with him."

King Bandhuma gave away in seven days all his offerings, which were meant for seven years and seven months. For the first six days he did so without letting the people see; on the seventh day, however, he invited the citizens and showed them his grand offering of Dāna, saying to sound them out; "Friends, will you be capable of giving such a grand Dāna?" "Great King," retorted the citizens: "but your Dāna took place only with our help, did not it?" And he asserted, "Yes, we are capable." Wiping the tears with the back of his palm, the king paid obeisance to the Buddha and said: "My dear son, Glorious Buddha, I have decided to support you together with one hundred and sixty-eight thousand monks for life with the four requisites giving no assignments to others.

But now I am compelled to allow the people to attend to you. In fact, they were angry with me and complaining about their deprivation of right of giving alms. My son, Exalted Buddha, from tomorrow onwards please do them a favour!" Thus did he pathetically utter words of compliance in despair.

The next day, the general gave a grand Dāna to the Saṃgha with the Buddha at its head as he had the agreement with the people. (Hence the story of SaddhāSumanā may briefly be told as contained' in the Aṅguttara Commentary Vol III.)

Story of SaddhāSumanā.

[ 8 ] On the day allotted to him, the general while supervising his grand Dāna issued the order saying "Care must be taken so that no other person should get a chance to offer even a spoonful or ladleful of rice," and he placed sentries to keep watch around the area. That very day, a widow of a wealthy merchant of Bandhumatī was crying in great distress (because, she did not get a chance to offer her share of Dāna for the first day); she complained pitiably, saying to her daughter who had just come back from the games she played with her five hundred female playmates: "My darling daughter, if your father were alive, I could have been today the first to feed the Buddha." The daughter responded saying words of comfort: "O mother, please do not worry! I will do something so that the Saṃgha headed by the Buddha would accept and partake of our meal first."

After that the daughter filled the gold bowl worth a hundred thousand with milk-food unmixed with water. She added butter, honey, molasses etc to enrich the food. She covered it with another gold bowl turned upside down and tied both the gold bowls with garlands of jasmine so that it might look like a ball of flowers. When the Buddha entered the city she carried it herself on her head and left the house in a company of her many attendants.

On the way a dialogue took place between the wealthy lady and the watchmen:

Watchmen: Do not come here, daughter!

Lady: Dear uncles! Why do not you allow me to go? (People of past good deeds speak endearing words. Others are not able to reject their repeated request.)

Watchmen: We are to keep watch by the general's order that nobody else must be allowed to offer alms-food, daughter.

Lady: But, uncles, do you see any food in our hands that warrants you to bar me like this?

Watchmen: We see only the ball of flowers.

[ 9 ] Lady: Well, did your general then say even offering of flowers was not allowable?

Watchmen: As for an offering of flowers, it is allowable, daughter.

The lady then saying to the watchmen, "In that case please go away. Do not prevent us, uncles, "went up to the Buddha and offered her gift with a request, "Please, Glorious Buddha, accept my offering of the ball of flowers." The Buddha glanced at a watchman, signalling him to bring the floral ball. The lady made obeisance and said:

Glorious Buddha may my life throughout saṃsāra be free from want and worry. May I be lovable to many like this ball of jasmine flowers and be named Sumanā in all my coming existences.

As the Buddha answered, "May you be well and happy;" the lady paid respect to the Buddha joyfully and departed.

The Buddha went to the general's house and took his seat prepared. The general brought rice gruel and offered it to the Buddha. The Buddha covered the bowl with his hand. The general thought that the Buddha did not accept the gruel because the monks had not all come yet. When all had come the general reported saying that all were present and seated. The Buddha said: "We have already had a bowl of food which we received on the way. When the coveting jasmines were removed from the bowls the milk-rice with puffs of steam was found. Then the general's young serviceman who had brought the floral ball said: "General, I have been cheated by a distinguished woman who told me that it was just a ball of flowers." The milk-rice was sufficient for all the monks beginning from the Buddha. Only after giving the milk-rice to the Buddha did the general hand over the offerings that were made [ 10 ] by himself. When the partaking of food was over, the Buddha delivered a sermon on auspiciousness and left.

When the Buddha had left, the general asked his men about the lady's name and they told her that the she was the daughter of a wealthy merchant. "What a wise woman she is! If such a wise woman administers a household, it may not be difficult for the housefather to attain divine pleasures." Speaking in praise of the lady, the general managed to take her in marriage and placed her as the mistress of the house.

While taking charge of the wealth of both houses, her father's as well as the general's, she gave Dāna to the Buddha till the end of her life, and when she expired, she was reborn in the celestial abode, the world of sense pleasures. At that very moment, a rain of jasmines fell heavily, filling the whole divine city about knee-deep "This divine damsel has brought her own name even by herself," so saying all the Devas named her "Sumanā Devī".

Sumanā Devī was away from woeful states for ninety-one aeons, taking rebirth in celestial and human abodes; wherever she was reborn there rained down jasmines continuously and she continued to be known only as Sumanā Devī or Sumanā Kumārī In the dispensation of the present Buddha she was born of King Kosala's Chief Queen; simultaneously in the households of the king's various ministers all her maids were born on the day Sumanā was. At that very moment it rained jasmines flowers pretty heavily about knee-deep.

Seeing that phenomenon the king thought, "My daughter must have done a unique act of merit in the past" and became overjoyed. "My daughter had brought her name by herself." and he let her bear the very name Sumanā. Pondering, "My daughter must not have been born alone," the king had her birth-mates searched all over the city and hearing that five hundred girls were born, the king took the responsibility of feeding, nursing and bringing up all five hundred. He also ordered that each month the five hundred girls must be brought and presented to his daughter.

[ 11 ] When Prince Sumanā was seven, the Buddha in the company of monks came to Sāvatthi as had been invited by the wealthy Anāthapiṇḍika through a messenger, for he had completed the construction of the Jetavana monastery. Anāthapiṇḍika went to King Kosala and said: "Great King, the Exalted One's visit to our City of Sāvatthi means auspiciousness for you and us. Therefore please send Princess Sumanā and her five hundred maids with water-filled pots, perfumes, flowers, etc., so that they might welcome the Exalted One and received him with them. The king replied saying. "Very well." and did as told by the merchant. Under the orders of the king, Sumanā approached the Buddha and paid him homage with perfumes, flowers etc and stood at a suitable place. When the Buddha preached to Sumanā even on his way, she and all her companions were established together in Sotāpatti-phala; so were the five hundred girls, five hundred women and five hundred male lay devotees established in the same fruition at the Buddha's Dhamma assembly. In this way on the day the Buddha visited the monastery, before he reached there but while on the way, two thousand people became Sotāpanna Ariyas.

When the princess came of age King Kosala gave her five hundred chariots and emblems of royalty so that she might use them on her travel, if any, with her five hundred companions. In those days there were three women who received five hundred chariots and royal emblems from their parents. They are (1) Princess Cundī, daughter of King Bimbisāra, (2) Visākhā, daughter of the wealthy merchant Dhanañcaya, and (3) Sumannā daughter of King Kosala as her account has been just given. This is the account of Saddhāsumanā.

As has been said, the day after the one on which the general got permission from the king and performed Dāna to the Buddha on a grand scale, the citizens organized an offering that was greater than the king's and performed Mahādāna to the Saṃgha headed by the Buddha. When the meal-offering by the whole city was accomplished, the villagers near the city-gate arranged their paying homage as it was their turn to do so.

[ 12 ] Then the householder Mahākāla discussed with his younger brother Cūḷakāla: "Our turn comes tomorrow to pay homage to the Exalted One. What kind of homage shall we pay?" "Brother," replied Cūḷakāla, "Please think by yourself of what is proper." 'Then Mahākāla said: "Dear brother, if you follow my plan, our land of sixteen pai has full of ripening sāli paddy. Shall we take out newly developed paddy from the ears and cook milk-rice befitting to the Exalted One?" Cūḷakāla presented his view: "Brother, if we do so, nobody will be benefited. Therefore I do not agree to that."

Then Mahākāla said: "If you do not agree to it, I wish to have my share of property," so the sixteen pai of land was divided into two halves, each measuring eight pai and a fence was erected in the middle of the two portions. Then Mahākāla took out the tender grain from the ears, to which he added milk unmixed with water; he had it cooked and catumadhu put to it, and offered (1) the (first) food to the Saṃgha headed by the Buddha. The strange thing was that the ears from which the grain had been taken out became full again with grain as before. (It was a Dāna of the first grain formed in their earliest stage of development.)

Mahākāla similarly gave the following in charity: (2) the first portion of the paddy that had partially developed to yield newly appeared grain to be pounded; (3) the first portion of the paddy that had fully developed or ripened; (4) the first portion of the paddy that had been reaped; (5) the first portion of the paddy that had been made into sheaves; (6) the first portion of the paddy that had been piled up in sheaves; (7) the first portion of the paddy that had been threshed; (8) the first portion of the paddy that had been winnowed and (9) the first portion of the paddy that had been stored up in the granary.

In this way, each time he grew paddy he accomplished Dāna of the first portion (agga-dāna) nine times. And never did the quantity of his paddy produced become low despite his Dāna; in fact, the amount of paddy even increased and became bigger than before. This indeed was (a) the Thera's wholesome deed in connection with his expressed aspiration made in the past.

[ 13 ] (b) Ascetic life adopted in his final existence.

The virtuous householder Mahākāla, the future Koṇḍañña Thera, performed acts of merit in this way throughout the Buddha's life as well as throughout his, and he wandered from the human abode to the divine and vice versa and enjoyed divine and human luxuries; when our Buddha was about to arise, he was reborn in a wealthy Brahmin family in the Brahmin village of Doṇavatthu near the city of Kapilavatthu. On his naming day, the young Brahmin was given the name of Koṇḍañña. While being brought up, he was educated in the three Vedas and was accomplished in physiognomy of a great man.

At that time our Future Buddha passed from the Tusita celestial abode and took his conception in the womb of Mahāmāyā, Chief Queen of King Suddhodana of Kapilavatthu, and was duly born. On the naming day the king presented one hundred and eight Brahmins with absolutely new garments and fed them with sweet pure milk-food. He selected from among them eight highly intelligent Brahmin wisemen and let them be seated in serial order in the court-yard. He then had the little prince, the Bodhisatta, put lying on white linen and brought to the Brahmins who were to examine the baby's body marks.

The Brahmin, who occupied the first seat among the eight, raised his two fingers and predicted: "If the boy remains a lay man he will become a Universal Monarch. If he lives an ascetic life he will definitely become a Buddha in the three worlds!" In this way declared the remaining Brahmins of the first seven, each putting up two fingers. Of those eight Brahmins the youthful Koṇḍañña was the youngest. When his turn came to predict he studied very carefully the marks on the body and (having pondered that one who would become a Buddha should not have the mark of a Universal Monarch on one's soles and the boy did not the said mark on his.) he put up only one finger, boldly predicting: "There is absolutely no reason for the prince to stay in the middle of a household. The prince will indeed become a Buddha!"

[ 14 ] After that the wise Brahmins went back to their respective homes and summoned their sons and gave instructions saying: "Dear sons, we have become old. We may or may not be living by the time prince Siddhattha, son of King Suddhodana, attain Omniscient Buddhahood.

When the prince does, you dear sons should become monks in his dispensation."

King Suddhodana up his son in comfort by providing him with great protection, facilities and resources beginning with his appointment of attendants. When he became sixteen years of age, the prince enjoyed Deva-like royal luxuries and at the age of twenty-nine when he became intellectually more mature, he saw the disadvantages of sense-pleasures and the advantages of renunciation. So on the day his own son Rāhula was born, he performed a great act of renunciation by riding the royal steed Kaṇḍaka in the company of his co-natal and personal officer Channa and by going through the city-gate that was opened by gods. By that single night he passed through the three cities of Kapilavatthu, Koliya and Devadaha, and on the bank of the river Anomā he put on the robe and other paraphernalia which were brought and offered by Ghaṭikāra Brahmā. So he arrived at the city of Rājagaha in the very pleasing manner like a Mahāthera of sixty years of standing and eighty years of age. After going on alms-round, he partook of his meal in the shadow of the Paṇḍava Hill. Though King Bimbisāra invited him to stay on and promised to give his kingdom, he turned down the offer and while proceeding he reached in due course the grove of Uruvela. "Oh!" he exclaimed and uttered: "This flat ground is very pleasant! For the clansmen who wish to devote themselves to meditation, it is the ideal place." With this reflection, he sojourned in that grove and commenced his meditative practice of Dukkara-cariya.

By the time of the Future Buddha's renunciation, all the wise Brahmins except Koṇḍañña had deceased. The youngest Koṇḍañña alone remained in good health. On hearing the tidings that the Bodhisatta had gone forth, he visited the sons of those seven deceased Brahmins and said: "It is said Prince Siddhattha had become an ascetic. No doubt the prince will attain real Buddhahood. If your fathers were [ 15 ] alive they would have renounced lay life and becom ascetics. COme if you also wish to becom ascetics. Let us follow the example set by that nolde man and loees me ascetics. The seven were not unanimous in their aspirations. There did not like the idea. Only the remaining four donned the robe under Koṇḍañña's leadership.

After becoming ascetics, the Band of Five (Pañca-vaggī) went round for food in villages, towns and royal cities and reached the Bodhisatta's place in due course. While the Bodhisatta was practising his meditation of austerity for six long years, they entertained great hope, thinking," He will soon attain Buddhabood! He will soon attain Buddhahood!" So thinking they attended to the future Buddha, staying and moving about him.

In the sixth year he came to realize that the practice of Dukkaracariya would absolutely not earn him the Noble Path and Fruition (Ariya-magga-phala) though he had passed the time by eating just rice-grain, a sesame seed, etc., and had become emaciated and weary, (As has been described above, pp. 199-201, Vol II) he collected food in the village of Senānī and ate whatever was available such as rice and hard cakes. Then the Band of Five as compelled by the law that dictates the lives of all Bodhisattas were fed up with the Bodhisatta and left him for Isipatana the Deer Park.

After the Band of Five had thus left him, by eating whatever was available such as rice and hard cakes, the Bodhisata's skin, flesh and blood became normal in two or three days. On the fullmoon day, (the day he was to become enlightened) he took the excellent milk food offered by Sujātā, wife of a wealthy merchant. He then floated the bowl along the current of the river Nerañjarā and came to decide that he was going to become a Buddha definitely on that very day. In the evening, having been spoken of in praise in all manner by the Naga-King Kāla, he went up to the Mahā Bodhi the site where the great Bodhi tree was and sat down cross-legged on the Aparājita Throne the unshakable seat, facing the eastern universe. Having developed his fourfold exertion he drove away Māra the Deity just before sunset, acquired Pubbenivāsa Ñāṇa in the first watch of the night, Dibba

Cakkhu Ñāṇa in the middle watch and, in the last watch he was [ 16 ] absorbed in the wisdom of Paṭicca-samuppāda doctrine, reflected with his diamond-like great Vipassanā Ñāṇa (Mahāvajira Vipassana Ñaṇa) on its twelve factors forward and backward, up and down, and finally attained Buddhahood, having won unique Omniscience (Asādhāraṇa Sabbaññuta Ñāṇa) which is the property of all Buddhas. (as has been told in the section of the Buddha's Enlightenment). On that very Throne under the Mahā Bodhi tree did the Buddha pass seven days, being absorbed in the Arahatta-phala Samāpatti.

In this way, the Buddha stayed in the seven places and on being requested by Sahampati Brahmā, he considered asking himself, "To whom should I preach first?" Then he came to know that the religious teachers Āḷāra and Udaka had deceased and when he continued to think out he got an idea thus: "To the Band of Five I have been thankful very much. They served me while I was engaged in the austere practice. What if I should preach to them first." Such an idea is conceived by all Buddhas as a rule. In fact, with the exception of Koṇḍañña, there was none who could first grasp the four Truths in the dispensation of that Buddha. As for Koṇḍañña, for his capabilities of grasping the four Truths first and foremost, he had performed significant acts of merit for a hundred thousand aeons and had given the unique Dāna of the first crop nine times to the Saṃgha headed by the Buddha as has been told above.

(c) Attainment of unique spirituality.

Taking his bowl and robe, the Buddha set out to the Isipatana Deer Park and duly reached the place of the Band of Five Bhikkhus. The Bhikkhus saw the Buddha coming and they made an agreement among themselves not to fulfil their obligatory duties, but as the Buddha was approaching nearer they could not keep their original agreement: one took the bowl and robe from the Buddha, another prepared the seat for him; still another brought water for washing the feet; the fourth washed the Buddha's feet; and the fifth brought the round fan made of palm-leaf to fan him; thus they rendered their respective services.

[ 17 ] When the Five Bhikkhus had taken their seats near the Buddha after doing their duties, the Buddha delivered the Dhammacakkapavattana Sutta with three functions to the five Bhikkhus with the Mahāthera Koṇḍañña as the principal listener in his presence.

A new name for the Thera: "Aññāsi Koṇḍañña"

At that time the Buddha thought: "As the ascetic Koṇḍañña has first penetrated the four Truths that I have brought with thousands of difficulties, he deserves the name Aññāsi Koṇḍañña," and so he uttered a solemn utterance: "Aññāsi rata bho Koṇḍañño; aññāsi vata bho Koṇḍañño!" ("Oh, Koṇḍañña has penetrated the Four Truths! Oh, Koṇḍañña has penetrated the Four Truths!") Because of this solemn utterance, the Venerable Koṇḍañña came to be known as "Aññāsi Koṇḍañña, the 'Penetrating Koṇḍañña' from that time onwards.

(d) Etadagga title achieved.

In this way the Venerable Koṇḍañña became a Sotāpanna on the full-moon day of Āsāḷha (June-July) in the year 103, Mahā Era (the year the Buddha attained Buddhahood). The day after the full moon, Bhaddiya Thera did; two days after the full moon Vappa Thera, three days after the full moon Mahānāma Thera, four days after the full moon Assaji Thera realised the same Fruition; Five days after the full-moon at the end of the delivery of the Anatta-lakkhaṇa Sutta, all five members of the Band were established in Arahatta-phala. At that time Arahants among human beings numbered six; the Buddha and the Band of Five Theras.

From that time onwards, to the Ariya Magga and Phala the Buddha led fifty-five friends headed by Yasa, the son of a wealthy merchant, thirty-three Bhadda Princes in the Kappāsika grove, a thousand former matted-hair ascetics on the stone plateau of Gayāsīsa and others. After leading many people thus to the Noble Path and Fruition, on the fullmoon day of Phussa (December-January) in the same year the Buddha [ 18 ] arrived in Rājagaha and established Brahmin householders numbering a hundred and ten thousand headed by King Bimbisāra in Sotāpatti-phala and ten thousand such householders in the Three Refuges. Having caused the abundant blossoming and fruition of his teaching, with the eight wonders and three trainings, throughout the Jambudīpa, the entire land of which he caused to be illuminated bright with the colour of the robes and caused the environs to be blown by the rushing wind from the moving monks and other noble ones. Later on, once when he arrived at the Jetavana monastery of Sāvatthi City and while remaining there at the monastery and sitting on the Dhamma Throne, the seat for a Buddha, he delivered a sermon and in the course of his delivery, he became desirous of declaring that his eldest son Koṇḍañña was the best of all who first realized the four Truths; and he uttered:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsi koṇḍañño", "O monks, of my disciple monks who are of long standing (rattaññū) Aññāsi Koṇḍañña is the foremost." Thus speaking in praise of the Mahāthera, the Buddha conferred on him the Rattaññū Etadagga title.

(Herein "rattaññū" literally means "one who knows nighttime', that is to say "one who has passed through the long duration of many nights since one's renunciation." In the Buddha's dispensation there was none who realised the four Truths earlier than Koṇḍañña. Hence Koṇḍañña was the one who knew many nights (i.e. who lived over the greatest number of years) since he became a monk. (According to this explanation, a rattaññū individual means 'the seniormost in monkhood.'

Or, as Koṇḍañña Thera realized the four Truths before all others did, since his realization he had passed through many a night. According to this the word in question means 'the earliest knower of the Four Truths.'

[ 19 ] Or, as every Arahant is conscious of day-time and night-time, he earns the epithet rattaññū, 'one who is aware of the divisions of day and night time.' Because Koṇḍañña Mahāthera was the earliest of all Arahants, he stood out of from other rattaññūs Arahants knowing the divisions of time).

Aññāsi Koṇḍañña Mahāthera after his attainment of Arahantship.

The Mahāthera Aññāsi Koṇḍañña attained Arahantship on the fifth day after the full moon of Āsaḷha. On the full-moon day of Phussa that year the Buddha arrived in Rājagaha and on the first waxing day of Māgha (January-February) the future Chief Disciples (Sāriputta and Moggalāna) donned the robe. On the seventh day the Venerable Moggalāna became Arahant and the Venerable Sāriputta did so on the full-moon day. In this way there arose complete categories of Arahants such as Chief Disciples, Great Disciples and Ordinary Disciples, in the Buddha's dispensation, all of whom going their alms-round (in a file arranged according to seniority). When the Buddha gave a discourse, he sat on the Dhamma Throne, the Buddha-seat decorated in the middle of the assembly. The Captain of the Dhamma, Sāriputta Thera, sat on the right side of the Buddha and Moggalāna Thera on the left side.

At the back of the two Chief Disciples a seat was prepared for the Venerable Koṇḍañña. The remaining monks took their seats surrounding the Mahāthera. Because Koṇḍañña was the first to understand the four Truths in the Buddha's dispensation and because he was senior also by age, the two Chief Disciples were respectful to him, they regarded him as a Mahā Brahmā, as a huge mass of fire, or as a highly poisonous serpent; they felt somewhat scared though they occupied the front seats. They were also shy and embarrassed. Koṇḍañña Mahāthera then reflected: "For the front seats these two Chief Disciples had fulfilled their Pāramīs for one Asaṅkhyeyya and a hundred thousand aeons. Though they are taking those seats, they were less confident, shy and embarrassed. I [ 20 ] would make them stay at ease." This was a reason [for his vacant seat,]

Besides, Koṇḍañña was a highly powerful Mahāthera. Like the attributes of the Buddha, the Mahāthera's attributes spread among the people in this universe as well as among the Devas and Brahmās of the ten thousand universes. Therefore the divine and human beings visited and honoured the Buddha with perfumes, flowers etc., and they immediately (after that) approached the Mahāthera Koṇḍañña and honoured him, remembering, "This Venerable One was the first to comprehend the unique doctrine of the four Truths." There is also a religious custom, according to which the visited monk is to give a Dhamma-talk or to exchange greetings with them. As for the Mahāthera, he was inclined only to remain blissfully in the attainment of Phalasamāpatti (Ariya vihāra). Therefore to him Dhamma-talks given to and greetings exchanged with the visitors appeared superfluous. This was another reason.

For these two reasons, the Mahāthera desired to stay away from the Master. As he foresaw that his nephew, the young Puṇṇa, son of the Brahmin lady Mantāṇī, would become a famous Dhamma-preacher (Dhamma-kathika), he went to the Brahmin village of Doṇavatthu and made his nephew a monk and helped him become a resident pupil (antevāsika) with the thought that he would stay behind near the Exalted One. Then he approached the Buddha and made a request: "Glorious Buddha, to me a rural residence is not suitable. I am not capable of staying with the laity. Therefore kindly permit me to live in the Chaddanta forest." And the permission was granted by the Buddha.

Having obtained the permission from the Buddha, Koṇḍañña Thera packed up his bedding, and taking his bowl and robe, he went to the Maṇḍākinī lake in the Chaddanta forest. In the region around Chaddanta, eight thousand elephants, who were experienced in serving Pacceka Buddhas and who were long-lived like spirits, became happy as they thought, "a large expanse of fertile field has come to us so that we might sow the seeds of meritorious deeds." So they shoveled a path with their feet and got rid of grass to make a walk for the Thera; they [ 21 ] also cleared the walk of twigs and branches that might be in the Thera's way and after making the Thera's residence clean, the eighty-thousand elephants held a discussion among themselves thus:

Friends, if we expect 'this elephant will do what is necessary to the Thera' or 'that elephant will do it for him,' the Thera will have to return to his dwelling from alms-round with his bowl washed as before as if he had been to a village of his relatives. Therefore let us serve him by taking turns so that there might be no negligence. We must be careful especially when it is an assignment of a particular one (without ignoring with the thought it's not mine).

And so they took turns in serving, the Thera. The elephant on duty would arrange water for washing the face, and twigs for brushing the teeth. The arrangement went on like this. The elephant whose assignment it was to serve, made fire by rubbing those dry firewood that could burn easily such as pine. By this fire he baked stones and rolled them down by means of sticks into the water in the stone basins.

After ascertaining the water's being hot enough, he would place a tooth brush made of firewood stick. Then the same elephant assigned would sweep the meditation hut that was the Thera's dwelling both inside and out with a broom made of branches. He would also perform [other] duties including his feeding of the Thera in the way that will soon be described.

The Maṇḍākinī lake where the Thera resided was fifty yojanās wide. The middle area of the lake measuring twenty-five yojanās was entirely free from algae and other aquatic plants. The water was crystal clear, In its outer circle where the water was waist deep there flourished white-lotus thickets of half a yojana's width surrounding the lake of fifty yojanās; beyond the white lotus thickets existed red-paduma lotust
hickets also of half a yojana's width; beyond them white-kumudra lotus-thickets...; beyond them blue-lotus thickets...; beyond them red
lotus thickets...; beyond them flagrant red paddy fields...; beyond them creeper thickets full of such tasty vegetables as cucumber, gourd, pumpkin, etc and measuring half a yojana in width; beyond them [ 22 ] existed sugar-cane thickets also of half a yojana width encircling the lake. The sugar-cane stalks growing there were as thick as the trunk of an areca palm.

Beyond the sugar-cane thickets lay banana-tree thickets also of half a yojana's width encircling the lake. Those who happened to have eaten two bananas or so would suffer, feeling stiff and uneasy; beyond it lay jack-fruit grove bearing fruit each being the size of a large jar; beyond that grove lay eugenia grove; beyond that lay mango grove; in this way there lay further groves of fruit trees. In short, it could not be said there were no edible fruit around the Maṇḍākinī lake. There were fruit of all kinds.

During the flowering period the wind blew, carrying the pollens from the blossoms and placed them on the lotus leaves. Drops of water fell on those leaves. By the heat of the sun the pollens were cooked and became solidified milk. It was called lotus-honey (comb). It was brought to the Thera by the elephants by turns.

The lotus stems were as thick as the tilling log. Those stems too the elephant took and gave to the Thera. The lotus stems were as large as a drum head. Each joint of the stems contained about one pattha of lotus milk. That lotus milk too the elephants brought and fed the Thera.

The elephants mixed the lotus stock with honey and offered them to the Thera. The animals placed the sugar-cane plants as thick as areca palm, on the stone slab and crushed them with their feet. The juice then flowed into stone cups and holes and was cooked by the heat of the sun and it became solidified sugar-cane cakes that were like solidified milk (godan stones). The elephant brought those sugar-cane cakes and offered them to their master.

On the Kelāsa hill in the Himavanta lived a god named Nāgadatta. The Venerable Thera sometimes went to the doorway of his mansion. The god filled the Thera's bowl with pure milk food made of newly produced butter and powder of lotus-honey, The god gave a Dāna of sweet smelling butter and milk by the lot for twenty thousand years [ 23 ] during the life time of the Buddha Kassapa. Hence such pure milk food containing butter and powder of lotus-honey appeared to him as nourishment. In this way Koṇḍañña Mahāthera dwelt near the Maṇḍākinī lake in the Chanddanta forest. When he reflected on his life process (āyu-saṅkhāra) he found that it was coming to an end. When he further reflected as to where he should decease, it occurred to him thus: "These eight thousand elephants who have served me for twelve years have done what is difficult to do. I am greatly thankful to them. I shall first go to the Exalted Buddha and seek his permission to pass into Parinibbāna and shall do so in the meditation hut near these elephants." Having decided thus he travelled by air to the Veḷuvana monastery in Rājagaha and visited the Buddha. He bowed his head touching the feet of the Buddha and sucked them in his mouth; he also pressed them with his hand energetically. He then mentioned his name in his supplication to the Buddha: "Glorious Buddha! Koṇḍañña I am. Speaker of good words! I am Koṇḍañña."

(Herein the reason for Koṇḍañña Thera's mention of his own name was this: at that time among the monks around the Buddha some elderly Theras knew him but younger ones did not. Therefore it occurred to the Mahāthera, "The youthful monk who do not know me might offend me with the thought who is this white-haired, bending, toothless and failing old monk? Who is he that is talking with the Exalted Buddha? Those young monks who wronged me might land in a woeful state. If I mention my name, those who previously did not know me will now realize who I am. Thus the two groups of monks-older monks aware of my name and the other younger and coming to know me now-will be pleased and faithful at the thought, "Ah, here is a Great Disciple (Mahāsāvaka) who has renounced like the Exalted Buddha throughout the system of ten thousand worlds and this would lead them to the realm of Devas." In order to close the road to the woeful states and open that to the Deva abodes for the beings, the Thera disclosed his name in his announcement to the Buddha.)

[ 24 ] At that time, a thought arose in the mind of the Thera Vaṅgīsa thus: "This Venerable Aññāsi Koṇḍañña visited the Exalted One after twelve long years; he touched the feet of the Exalted One with his head and suck the feet with his mouth. And he also pressed them with his hand. Mentioning his name he also said, 'Glorious Buddha! Koṇḍañña I am. Speaker of good words! I am Koṇḍañña,' What if I should sing appropriate verses in praise of the Thera in the presence of the Buddha." So he rose from his seat, adjusted his robe so that it covered his left shoulder, raised his joined hands towards the Buddha and addressed him thus: "Glorious Buddha, these clear verses, (paṭibhānagāthā) came into my head! Speaker of good words, these clear verses came into my head!"

Thereupon the Buddha granted his permission, saying: "Dear son Vaṅgīsa, you may have clear verses in your head as you wish" Accordingly,Vaṅgīsa Thera sang appropriate verses in praise of the Venerable Koṇḍañña Thera in the presence of the Buddha as follows:

1. Buddhā'nu buddho so thero
Koṇḍañño tibbanikkamo
Lābhi sukha-vihārānaṃ
vivekānaṃ abhiṇhaso.

That Thera who is known by his clan name Koṇḍañña and who has visited the supremely glorious Buddha is distingushed as Buddha nubuddha, for he is the first who understood the four profound Truths, having contemplated intelligently after the Buddha. He is endowed with unique, forceful energy of right exertions. He achieves without interruptions the three forms of seclusion, the means of blissful living.

2. Yaṃ sāvakena pattabba
satthu sāsana kārinā
Sabbassa taṃ anuppattaṃ
appamattassa sikkhato.

The Saṃgha of noble disciples who follow the Buddha's exhortation should attain the four Paths., the four Fruitions, the [ 25 ] Analytical Knowledge etc., through their wisdom. That top personality of glory, the Venerable Koṇḍañña Mahāthera, attained them all--the Paths, the Fruitions, the Anaytical Knowledge etc., ahead of several other disciples as smoothly supported by necessary facilities, for he has possessed mindfulness and practised assiduously in the threefold training.

3. Mahānubhāvo tevijjo
ceto pariyāya kovido
Koṇḍañño buddhadāyādo
pāde vandati satthuno,

The Mahāthera who is known by his clan name Koṇḍañña, who is highly powerful, who clearly possesses the threefold Knowledge of pu, di and ā, who is the owner of cetopariya abhiññās he knows all the mental activities, who has inherited first and foremost the nine supramundane legacy of the Buddha, has respectfully paid homage at the Buddha's lotus feet by touching them with his head, sucking them (in his mouth), and gripping them with his hands indeed.

By the time these verses had been sung, silence reigned in the assembly. Knowing of the silence, Koṇḍañña Thera exchanged a few words with the Buddha and asked for permission: "Exalted Buddha, my life process has come to an end. I am going to pass into Parinibbāna:" "Where will you pass into Parinibbāna, my dear son Koṇḍañña?" questioned the Buddha. The Thera replied: "Glorious Buddha the elephants who served me for twelve years have done something that is difficult to do. Therefore I shall pass into Parinibbāna somewhere around the elephants by the lake in the Chaddantta forest." The Buddha granted his permission by keeping silent.

(Herein when Koṇḍañña Thera requested permission to attain Parinibbāna if he were not to grant permission it might tantamount that the Thera took delight in the round of suffering in the three worlds which he himself had taught to be [ 26 ] something sickening. On the other hand if he were to grant permission, it might mean that the Buddha encouraged him to die. In order to avoid these two ends therefore the Buddha, following the neutral way, asked "Where would you pass into Parinibbāna?")

Thereupon the Venerable Mahāthera made obeisance to the Buddha and spoke: "Exalted Buddha, formerly when you were practising dukkara-cariya we visited you for the first time to attend to you. In other words, my first obeisance took place in the Deer Park. Now this is my last!" While many people were lamenting, the Thera paid homage to the Buddha, came out from his presence and, standing at the doorway, admonished the people: "Do not be sad! Do not lament! There is none among those conditioned, be they Buddhas or Disciples, who will not come to destruction." While the people were looking on him, the Thera went up to the sky and descended near the lake in the Chaddanta forest, where he bathed. Thereafter he put on the robe properly, put away his bedding and spent the three watches of the night engaging in meditation of Phala-samāpatti. (He was absorbed in the Phala-samāpatti for the whole night.) Just before morning came with its very brilliant light, the Mahāthera entered the Anupādisesa Parinibbāna.

No sooner had the Thera entered Parinibbāna than all the trees in the Himavanta burst open with flowers and fruit both top and bottom and they bent down as well. The elephant whose turn it was to serve the Mahā Thera performed his usual duties early by placing water for washing the face and tooth-brush made of twigs and stood at the end of the wall without knowing the Thera's Parinibbāna. Not seeing the Thera coming though he had waited till sunrise, the elephant began to wonder: "The noble Thera used to take an early walk and used to wash his face. But now he has not come out from his dwelling even at sunrise. What could be the reason for this?" So he opened the door of the dwelling wide enough to see into it, he saw the Thera sitting. He stretched out his trunk to investigate whether there was in-breath or out-breath and he came to know there was neither. Then coming to know that the Mahāthera had entered Parinibbāna, he put his trunk in [ 27 ] his mouth and trumpeted aloud. The sound of his trumpet echoed all over the Himavanta.

The elephants held a discourse in unity. The Thera's body was put on the largest elephant. The others surrounded him, each carrying branches that had fully blossomed. After repeatedly going around the Himavanta and paying homage, they conveyed the remains to the lake in the Chaddanta forest.

Then Sakka summoned the Deva Visukamma and gave him an order: "Dear Visukamma! Our elder brother, the Venerable Koṇḍañña, has passed into Parinibbāna. Let us do homage to him. Create a coffin measuring nine yojanās and adorn it with a pinnacle!" Visukamma created as he had been asked, the remains of the Thera was put in the coffin and returned to the elephants

Carrying the coffin together and repeatedly moving around the whole Himavanta measuring three thousand yojanās the elephants paid homage. From the elephants the coffin was taken by Devas of the sky who performed funeral rites. Thereafter the coffin was taken by Devas of rain-clouds, Devas of cold-clouds, and Devas of hot-clouds, Catumahārāja Devas, Tāvatiṃsa Devas and so on. In the way the pinnacled coffin containing the Thera's body reached up to the realm of Brāhmas. Again the Brahmās handed it over to the Devas and in this way the coffin got back to the elephants.

Each Deva or Brahmā brought two sandalwood pieces, each being about the breadth of four fingers. The pile of such sandalwood pieces was nine yojanās high. Upon the pile of sandalwood was put the coffin carrying the Thera's body, Five hundred monks came travelling through the air and recited the Dhamma throughout the night. The Mahāthera Anuruddha gave a sermon in the Assembly. Many Devas realized the four Truths and were released [from saṃsāra] thereby.

The night saw the burning of the remains. On the following morning at dawn the pile of burning fragrant wood was extinguished and the monks filled the water-filter with the relics as white as jasmine buds and [ 28 ] brought and handed it over to the Buddha who was readily waiting and welcoming at the doorway of the Veḷuvana monastery.

Growth of a cetīya out of the earth.

Holding the filter containing the relics, the Buddha delivered a discourse befitting that occasion and causing religious emotion [in the minds of those present], after which he stretched out his hand towards the earth. Instantly, a colossal cetīya resembling a huge silver bubble emerged penetrating the great earth. The Buddha enshrined the relics of the Mahāthera Koṇḍañña with his hands in that cetīya. It is said that the cetīya exists even today.

This is the story of Koṇḍañña Mahāthera.

(2-3) THE TWO CHIEF DISCIPLE:

SĀRIPUTTA AND MOGGALĀNA MAHĀTHERAS.

In this dispensation the Venerable Mahātheras Sāriputta and Moggalāna are known as the two Chief Disciples of the Buddha. These two Mahātheras had mostly worked together for their Perfection during the period of their performance of meritorious deeds for that goal. In their last existence too they gave up the world together and became monks together. Hence their accounts are given together in the Aṭṭhakathās and Ṭikās. Following those treatises here in this book too their accounts will be given together.

(a) Aspirations expressed in the past.

Counting back from this kappa one asaṅkhyeyya and a hundred thousand aeons ago the future Sāriputta, a virtuous person, was born in a wealthy Brahmin family and named Sarada the youth. The future Moggalāna, another virtuous man was also born in a another family and named Sirivaḍḍhana the householder. They became intimate friends, having played together with soil grains in their childhood.

[ 29 ] One day while Sarada the youth was examining and managing the wealth of his household (that came down from his forebears) as his father had died, there came a thought to him thus: "I know only about this existence. I do not know about hereafter. It is absolutely certain that beings born are subject to death. It will be proper therefore if I shall become the a kind of recluse and seek the doctrine for liberation from saṃsāra."

Sarada the youth went to his friend Sirivaddhana the householder and asked: "Friend Sirivaḍḍhana, I shall become a recluse and seek the doctrine for liberation from saṃsāra. Will you be able to become one together with me?" "No, friend, I am not," answered Sirivaḍḍhana. "You, friend, go ahead." Then it occurred to Sarada: "Among those who pass into hereafter there is none who is able to take his friends and relatives with him. It is indeed true that only his good or bad deeds are his own property [as they follow him]"

Thereupon, he opened his treasure houses and performed a great dāna to destitutes, poor people, travellers and beggars. He made his way to the foot of a mountain and became an ascetic. Those who became matted-hair ascetics in the wake of Sarada numbered seventy
four thousand. The ascetic Sarada himself acquired the fivefold mundane Psychic power and the eightfold Jhāna attainment. He also taught his followers how to make preparations for kasiṇa meditation and practise that meditation and they too gained the same power and attainment.

At that time appeared the Buddha Anomadassī in the world. (The city and other particulars have been given in the Chronicle Vol. I Pt 2.) One day when Anomadassī Buddha surveyed the world of sentient beings after emerging from his Jhāna of Karuṇā-samāpatti at daybreak, he saw the ascetic Sarada and decided thinking thus: "When I visit Sarada a grand Dhamma-talk will take place. The ascetic will express his aspiration for Chief Discipleship flanking on the right-hand side of some Buddha in future. His friend Sirivaḍḍhana will do similarly for the other Discipleship flanking on the left. At the end of the talk, Sarada's seventy-four thousand followers, those ascetics who [ 30 ] accompanied Sarada, will attain Arahantship. I should therefore pay a visit to Sarada's place at the mountain-foot." So he took bowl and robe and set forth alone without informing any body else, like a lion-king.

While Sarada's pupils were away gathering fruit Anomadassī Buddha made a resolution that Sarada should come to know him as an Omniscient Buddha, and while Sarada was looking on him the Buddha descended from the sky and stood on the ground.

As he had seen the magnificence and the physical splendour of Anomadassī Buddha, Sarada studied them in accordance with physiognomical treatises and unwaveringly believed "One who is possessed of these marks would become a Universal Monarch if he were to live a household life, but it he were to put on the yellow robe, he would become an Omniscient Buddha." He therefore welcomed the Buddha, paid homage with five kinds of touching and gave the prepared seat to him. The Buddha sat down in that seat and the hermit also took an appropriate seat for himself.

At that time the seventy-four thousand pupil hermits came to their master carrying with them fruit of various sizes with immensely rich flavour and nutrition. Seeing the seating arrangement of the Buddha and that of their teacher, they remarked to him "Master, we wonder, believing that here was no person higher than you in the world. But now it seems that this noble man is far superior to you." The master reprovingly replied: "How dare you say so, pupils! you wish to compare a mustard seed with the great Mount Meru one hundred and sixty-eight thousand yojanās high. Do not weigh me against the Buddha." Then the pupils said among themselves: "If this were an unworthy one, our master would not have given such a simile. Indeed he must be supreme!" So. saying they all prostrated at the feet of the Buddha and venerated him with their heads.

Thereafter the hermit told his pupils: "Dear sons, we have no gift that is proper to the Buddha. It was during his hour for collecting almsfood that he came to our residence at the foot of the mountain. Let us give alms to the best of our ability. Bring, pupils, big and small fruits that appear nice and wholesome." Thus he had the fruit brought and, [ 31 ] having washed his hands he himself offered the fruit by putting them in the bowl. No sooner had the Buddha accepted the fruit than Devas put ambrosia in the bowl. Sarada offered water that had been duly filtered by himself. Having eaten the fruit, the Buddha washed his hand and sat calm and quiet. While the Buddha was sitting thus, Sarada summoned all his pupils and remained speaking to the Buddha words that ought to be remembered for long. Then the Buddha resolved that his two Chief Disciples should visit him in the company of monks at the mountain foot. The two Chief Disciples (Mahātheras Nisabha and Anoma), knowing the Buddha's desire, immediately came accompanied by a hundred thousand Arahants and, after paying homage to the Buddha, stood at suitable places.

Thereupon the hermit Sarada called his hermit-pupils and ordered "Dear sons the seat made for the Buddha is still low. The hundred thousand monks are also without seats. You dear sons should do today highly appreciable honour to the Buddha, Bring beautiful and fragrant flowers from the foot of the mountain." The time spent for giving the order seemed even longer. The power of the mighty ones is wonderful beyond imagination. Instantly, therefore the hermit pupils miraulously brought flowers of beauty and fragrance and of them made for the Buddha the seat measuring a yojana. The floral seat made for the two Chief Disciples measured three gāvutas each and that for the rest of monks measured half a yojana or two gāvutas. Even for the youngest monk the seat was each one usabha in measurement.

After making the seats in this manner, Sarada stood before the Buddha and even while standing he addressed the Buddha with his joined hands raised: "Exalted Buddha, please take this seat of flowers for my long welfare and happiness." Anomadassī Buddha surmounted on the seat and sat down and remained there, engaging in Nirodhasamāpatti for seven days. Knowing what the Buddha was doing, the two Chief Disciples and the rest of monks, while remaining ṃ their respective seats in the wake of the Master engaged themselves in Jhānas.

[ 32 ] Sarada hermit stood, holding a floral umbrella over the Buddha. While the Buddha was being absorbed in the Nirodhasamāpatti, the hermit pupils sought various roots and fruit during the food gathering hour and ate them; for the rest of the time they stood raising their joined hands in the direction of the Buddha. Sarada, however, did not move even for searching for fruit but held the umbrella over the Buddha and spent the time by means of the food of rapture.

Emerging from the Nirodha-samāpatti, the Buddha asked the Chief Disciple, Nisabha Thera who was sitting near him on his right side, "Preach, dear son, a sermon in appreciation of the flowers to the honouring hermits." With his mind immensely gladdened as a heroic warrior who had received a great reward from the Universal Monarch, Nisabha There preached by virtue of his perfect intelligence as a Disciple. At the end of Nisabha Thera's preaching the Buddha asked the other Chief Disciple Anoma Thera who was flanking on the left side: "You too preach a sermon, dear son," Reflecting on the Buddha's words contained in the Three Piṭakas the Venerable Anoma gave a sermon.

The realization of the Truths and the attainment of release did not affect yet a single one of the hermits despite the preaching of the two Chief Disciples. Thereafter Anomadassī Buddha, having remained in his incomparable state of a Buddha, preached. At the end of the preaching all seventy-four matted-hair hermits attained Arahatta-phala. Sarada alone remained unaffected. Then the Buddha stretching his right arm and pronounced: "Come, monks!" At that very moment the hair and beard of all those ascetics disappeared and they became monks aleady equipped with the eight items of requisites,

Sarada's aspiration for Chief Discipleship.

It may be asked: Why did he fail to attain Arahantship though he was a great teacher? The answer is: Because he was then distracted. Expanded answer: Since the time Nisabha the Chief Disciple, the Right Flanker, started preaching, Sarada had [ 33 ] been repeatedly distracted by the thought: It would be well if I should gain the same position as this Chief Disciple's in the dispensation of a Buddha to come. Because of this distraction Sarada failed to penetrat and gain the knowledge of the Path and Fruition. (He was left behind with no acquisition of the Magga and Phala.)

After his pupils had become ehi-bhikkhus, Sarada hermit paid homage to the Buddha and asked while standing before him: "What is the name of the monk who is sitting just next to you?" When the Buddha said, "His name is Nisabha, my Right Chief Disciple who in my dispensation can turn the Wheel-Treasure of the Dhamma after me, who had reached the apex of the perfect wisdom of a Disciple and who had penetrated the fifteen forms of Paññā." Sarada hermit said: "As a result of my act of merit by honouring you with a floral umbrella held over you for seven days, I do not long for the state of a Sakka or that of a Brahmā. In fact, I wish to become a real Chief Disciple, the Right Flanker, like this noble Mahāthera Nisabha during the dispensation of some Buddha in the future."

When the Buddha Anomadassī tried to foresee through his Anāgataṃsa Ñāṇa whether Sarada's wish would be fulfilled, he foresaw that it would be fulfilled after one asaṅkhyeyya and a hundred thousand kappa. So he said to the hermit: "Your wish would not go unfulfilled. In fact when an asaṅkhyeyya and a hundred thousand kappas have elapsed the Buddha Gotama will appear in the three worlds. His mother will be Queen Mahāmāyā, his father Suddhodana, his son Rāhula and his left-flanking Chief Disciple Moggalāna. But you will become Gotama Buddha's Right-flanking Chief Disciple by the name of Sāriputta. Having prophesied thus, he gave a Dhamma-talk and rose into the air in the company of monks.

Sarada hermit then approached the Theras who had been his old pupils and said: "Venerable Sirs, please tell my friend Sirivaḍḍhana the householder thus: Your friend Sarada hermit has wished at the foot of the Buddha Anomadassī for the rank of the Right-flanking Disciple. For that of the Left-flanking Disciple of Gotama, a coming Buddha, you [ 34 ] householder may resolve." After giving the message thus, Sarada went hurriedly ahead of them by another road and stood at the door of the house of Sirivaḍḍhana.

Thinking "Oh, my master has come after a long time. He has long been absent?' Sirivaḍḍhana gave a seat to Sarada and the hermit sat down in a lower seat and asked: "Venerable Sir, but your retinue of residential pupils do not show up." "Well, they do not, friend. Anomadassī Buddha visited our hermits; we honoured the Saṃgha headed by the Buddha to the best of our ability. The Buddha preached to us all. At the end of the preaching all except myself, the seventyfour thousand hermits attained Arahantship and became monks." "Why did not you become likewise?" asked Sirivaḍḍhana. "Having seen Nisabha Thera, the Buddha's Right-flanking Chief Disciple," replied Sarada, "I said for a similar position during the dispensation of the coming Buddha Gotama. You too resolve for the (second) Chief Discipleship occupying the Buddha's left hand seat." When the hermit urged him thus his friend replied: "I have no experience of talking with the Buddha." Then Sarada said encouraging him: "Let the talking with the Buddha be my responsibility. On your part make an arrangement for your great act of merit (adhikāra)."

Having listened to Sarada's advice, Sirivaḍḍhana levelled the ground measuring eight pai in front of the doorway of his house and covered it with white sand, scattered over it confetti of flowers of five kinds with parched rice as the fifth. He also built a shed roofed with blue lotus flowers, prepared the seat for the Buddha and arranged things dedicated in honour of the Buddha. Then only did he give a signal to Sarada to bring the Saṃgha headed by the Buddha. Taking his cue from Sirivaḍḍhana, Sarada brought the Saṃgha with the Buddha at its head to Sirivaḍḍhana's house.

Sirivaḍḍhana welcomed the Buddha and took the bowl and robe from the Buddha's hand and respectfully brought the Buddha into the shed and offered dedication water to the Buddha and his monks, fed them with excellent food. When the feeding was over he gave highly valued robes to the Buddha and his Saṃgha. Thereafter he said: "Exalted [ 35 ] Buddha, this act of merit performed by me is not intended for a small reward. Therefore kindly do me a favour in this way for seven days." The Buddha kept silent in agreement. Sirivaḍḍhana then performed a great alms-giving (Mahādāna)in the same manner for a week. While standing with his joined hands raised respectfully in the direction of the Buddha, he said thus: "Exalted Buddha, my friend Sarada has begged the position of a Chief Disciple the Right flanker to the Buddha Gotama. I too aspire for the post of the Left-flanker Chief Disciple to that very Buddha Gotama.

When the Buddha surveyed the future, he saw that the aspiration of Sirivaḍḍhana would be fulfilled. So he prophesied: "An asaṅkhyeyya and a hundred thousand aeons from now you will become a second Chief Disciple, the Left-flanker." Hearing the Buddha's prophecy Sirivaḍḍhana was overjoyed. After giving a talk in appreciation of the Dāna, the Buddha returned to the monastery in the company of monks. From then onwards till his death Sirivaḍḍhana made efforts to perform acts of merit and on passing away from that existence he was reborn in the Kāmāvacara Deva world. Sarada the hermit developed the four sublime practices (Brahma-vihāra) and landed in the Brahma realm.

(b) Ascetic life adopted in final existence.

The Commentary says nothing elaborate about their good works done during the existences after their lives as the hermit Sarada and the householder Sirivaḍḍhana, but it gives an account of their lives in the last existence.

Just before the appearance of our Buddha Gotama a virtuous man, the future Sāriputta Thera who had formerly been hermit Sarada was conceived in the womb of a Brahmin woman, a merchant's wife, Rūpasārī by name, in the village of Upatissa near the city of Rājagaha. On that very day another virtuous man, formerly Sarada's friend Sirivaḍḍhana and the future Moggalāna, took conception in the womb of Moggalī (wife of another merchant) in the village of Kolita also near [ 36 ] Rājagaha. Those two great families had been very friendly households since seven generations ago.

For the two conceived boys, the future Chief Disciples, protection was provided on the same day. Also when they were born after ten months had elapsed, each boy was looked after by sixty-six nurses. On the naming day the son born of Rūpasārī was named Upatissa because he was the scion of the head of Upatissa village. The son born of Moggalī was named Kolita as his family was chief in Kolita village. When the two boys grew up they became accomplished in all kinds of crafts.

The ceremonial paraphernalia of the youth Upatissa included five hundred golden palanquins to accompany him constantly when he paid a visit to the river, to the garden or to the hill for sport and pleasure. As for the youth Kolita, it was five hundred chariots drawn by the best breed of horses that usually went along with him. In Rājagaha there was an annual festival held on the hill-top. For the two friends the couches were fixed and prepared at the same place. Both took their seats together, and while watching the show they laughed when humour was effected and shocked when horror was; they also gave awards when they were supposed to do.

After enjoying the show in this manner many times, one day they became more sober at the show: no longer were they amused by funny scenes, no longer were they frightened by horrible ones. And there were absolutely no more awards given where they were expected. Both of them thought thus: "Where are those things attractive to the eyes on this festive occasion? Those who participate in the show and those who come to see it will all disappear before the end of a hundred years. We should therefore search for some form of spirituality for our escape from saṃsāra."They remained reflecting on the miseries of life.

Thereafter Kolita said to his friend Upatissa: "Friend Upatissa, you show no satisfaction as on the other days. What are you thinking about, friend?" Upatissa replied: "'Friend Kolita, I found nothing worthy in watching the show. Enjoyment of the festivity is useless; it is empty. I am therefore sitting with the thought that I ought to seek something [ 37 ] for myself that would lead to liberation from saṃsāra." Having said this he asked: "Friend Kolita, why are you also wearing a long face and looking displeased?" Kolita's answer was the same as Upatissa's. Knowing that his friend was contemplating the same thing, Upatissa consulted, saying: "Our common idea, dear Kolita, is something well conceived. Those who seek release from saṃsāra should adopt an ascetic life. Under whom shall we become ascetics?"

At that time the great wandering ascetic Sañjaya, the leader of a religious sect, was staying in Rājagaha with a large gathering of pupils. The two friends agreed to become ascetics in the presence of Sañjaya each with five hundred attendants. Since the time of the two friends' association with him Sañjaya had attained the height of his gain and the height of his possession of retinue and fame.

Within two or three days the two wanderers, Upatissa and Kolita, became well-educated in all the doctrines of the teacher Sañjaya and they asked: "Teacher, is that all that you have mastered? Or, is there still some more that we have to learn?" "That is all I have mastered," replied Sañjaya "you have learned all the doctrines of mine." The two friends then discussed between them:

In that case, it is useless to remain observing celebacy (Brahma-cariya) under this teacher Sañjaya. We have come out from the life of householders in quest of release from saṃsāra. Never shall we be able to achieve that release in his presence. Vast is the Jambudipa. If we wonder about villages, towns and royal cities and search, certainly we shall find some teacher who will give us the means leading to liberation.

From that time onwards they visited the places which they learned were the resort of learned monks and Brahmins and had doctrinal dialogues and discussions There were, however, no monks and Brahmhins who were really learned and able to answer the questions raised by the two wandering friends. In fact, it was the two friends who had to solve the problems put forth by the so-called learned sages. Having failed to find someone whom they should regard as their teacher though they had roamed about all over the Jambudīpa, making [ 38 ] inquiries, they returned to their ascetic dwellings and made an agreement between them that whoever received the doctrine concerning immortality earlier should inform the other.

The time was the first waxing moon of Māgha about half a month after the arrival of the Buddha in the city of Rājagaha. (Readers are refered to the pages from 1 to 19 of the Third Volume of the Chronicle for details. The pages contain such episodes as (b) Conversion of the two friends and their pupils from the state of wandering ascetics to that of ehi-bhikkhu monks in the presence of the Buddha and (c) their attainment of the height of wisdom as Disciples. These episodes will therefore be omitted here.)

(d) Etadagga title achieved.

In the year he became enlightened, the Buddha passed his vassa in the Deer Park; thence he went to the Uruvela forest and converted a thousand hermits headed by the three Kassapa brothers and established them in Arahantship by means of the Āditta-pariyāya Sutta; on the fullmoon day of Phussa he arrived at Rājagaha in the company of a thousand monks. After a fortnight, on the first waxing moon of Māgha Upatissa met with the Arahant Assaji, a member of the Band of Five, in Rājagaha. Having listened to the verse beginning with "Ye dhammā hetuppabhavā," from the Venerable Assaji, Upatissa became a Sotāpanna Ariya. So did Kolita having heard the verse through Upatissa. Thereafter both the two noble Sotāpanna friends and their followers became ehi-bhikkhus. Before they became such monks, their followers attained Arahantship the moment they heard the discourse from the Buddha. As the wisdom of Discipleship was too great to achieve, the future Chief Disciples were still away from that state, and it was on the seventh day of his bhikkhuhood that Mahā Moggalāna became Arahant and it was on the fifteenth day, that is on the full-moon day of Māgha that Sāriputta did. (Vide the Third Volume of the Chronicle from the beginning top 17.)

[ 39 ] In this manner the two Mahātheras reached the apex of their perfections and wisdom in Chief Discipleship while the Buddha was staying in Rājagaha. But at a later time while he was at the Jetavana monastery, Sāvatthi, he uttered in praise of them:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ Sāriputto." "Monks, among my disciples who are of great wisdom, Sāriputta is the foremost."
"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ Mahā Moggallāno, "Monks, among my disciples who are of great supernatural powers, Mahā Moggalāna is the foremost."

With these words the Buddha placed the Venerable Sāriputta in the top position in the matter of great wisdom and the Venerable Moggalāna in the top position in the field of great supernatural powers.

These two Mahātheras had practised for the welfare of sentient beings for forty-four years since they became bhikkhus. The discourses given by them are quite numerous in the five Nikāyas or the three Piṭakas. They are so numerous that it is almost impossible to reproduce them here. Especially, the Paṭisambhidāmagga Pāḷi, the Mahāniddesa Pāḷi and the Cūḷaniddesa Pāḷi embody the words of Sāriputta Mahāthera. His Thera-gāthā forms a potpourri of his doctrines. So does Moggalāna's gāthā his doctrinal miscellany. Those who desire them may read the translations of the texts concerned. Here in this work, however, the account of their attainment of Parinibbāna after making efforts for the welfare of sentient beings for forty-four years will be given,

Sāriputta Mahāthera's attainment of Parinibbāna.

Having observed his last and forty-fifth vassa at the small village of Veḷuva near the city of Vesālī, the Buddha emerged from that vassa and (as has been stated hove) he left the village by the road he had taken in reaching there. After setting forth for the last time, the Buddha [ 40 ] arrived in Sāvatthi and entered the Jetavana monastery. The Captain of the Dhamma, Sāriputta Mahāthera, served the Buddha and went to his day-resort. When his pupils fulfilled their duties to him there at his day
resort and departed, he swept the place and spread the leather mat; then he washed his feet, sat down crossed-legged and engaged in Arahattaphala.

When the prescribed time for meditation was over, the Mahāthera rose from it and wondered whether a Buddha attained Parinibbāna first or his Chief Disciples. He came to know that the Disciples usually did earlier. And when he examined his life process, he found out that it would go on only for seven more days; he further considered where his attainment of Parinibbāna should take place.

Rāhula Thera attained Parinibbāna in Tāvatiṃsa and Koṇḍañña Mahāthera at the lake in Chaddanta, Where should I do so?" he pondered repeatedly and remembered his mother, the Brahmin lady Rūpasārī as follows:

Oh, my mother has no faith in the Triple Gem, namely, the Buddha, the Dhamma and the Saṃgha, despite her being the mother of seven Arahants. Has that mother of mine possessed spiritual potentials for any of the Paths and Fruitions?

When he reflected thus, he came to know that she had from her past acts of merit the potentials that would lead to Sotāpatti magga. He continued to reflect on as to by whose preaching would she realize the four Truths, and it manifested to him thus:

"My mother's realization of the four Truths and conversion will happen by my own preaching, not by any other's. If I were to be indifferent without caring to convert her, people may come out with words of reproach, saying: 'Sāriputta Mahāthera is a dependable person to others. This is true. The day the Venerable One preached the Samacitta Sutta (Aṅguttara Nikāya

a hundred thousand crores of Devas and Brahmās atttained Arahatta-phala. Those who attained lower Fruitions are countless Those who gained liberaton by realizing the four [ 41 ] Truths elsewhere have also been witnessed. Besides, the celestial families who have faith in the Mahāthera are eighty thousand in number. That very Sāriputta Mahāthera is now helpless just to remove the wrong views of his own mother. Therefore after eradicating my mother's false notions, I shall attain Parinibbāna in the very chamber in which I was born."

Having decided thus he got an idea that he should inform the Buddha and seek his permission and set out even on that day. So he ordered his young brother Cunda: "Dear Cunda, inform my five hundred monkpupils to make themselves ready with their bowls and robes. The Captain of Dhamma, Sāiriputta Thera, is desirous of going to Nālaka, his native village." Cunda Thera did so as he was told by his older brother Mahāthera.

The five hundred monks packed their beddings, took their bowls and robes and gathered round their master in unison. The Mahāthera himself packed his own bedding, swept his day-resort; he stood at the doorway of his resort and viewed the place, thinking: "This is my last viewing. There will no longer be my coming again." In the company of his five hundred pupils, he went to the Buddha, paid homage to him and said in supplication: "Exalted Buddha! May the Glorious One give me permission to leave. May the speaker of good words grant me permission. The time has come for me to attain Parinibbāna. My lifeprocess has been given up."

(Herein, the word anujānātu of the sentence "anujānātu me bhante bhagavā..." of the text is translated "give me permission" and such is the required meaning. Its literal meaning, however: is "May you know of my proposed entry into Parinibbāna, that is to say, "I am aware of my coming attainment of Parinibbāna. May you also be aware of the same.")

When other disciples, who were also Arahants, came and sought permission for their demise, and if the Buddha said: "Do so!", those with wrong views would blame him: "The Buddha speaks in praise of death!" If on the other hand he said: "No, dear son, do not do that [ 42 ] yet!," they would blame him all the same, saying: "He speaks in praise of suffering!" Hence there was neither way of replying on the part of the Buddha. That was why the Buddha asked the Thera Sāriputta: "Dear Sāriputta, where will you attain Parnibbāna?" The Mahāthera answered: "There is, Exalted Buddha, my birth-place in Nalaka village in the country of Magadha. There will I do so." "Now you are aware, dear son, of the time of your Parinibbāna. It may be very difficult for your brethren particularly to see a man of your stature no longer. You had better give them sermons."

Seeing that the Buddha wanted him to engage in preaching, preceded by his performance of miracles, the noble Mahāthera paid homage to the Buddha, rose up into the air to the height of a toddy palm tree, came down and paid homage at the Buddha's feet. Again he rose into the air to the height of two toddy palm trees, came down and paid homage at the feet of the Buddha once more. In this way he rose up to the height of three, four, five, six and seven toddy palm trees and displayed hundreds of miraculous feats. While so doing, he preached. How did he preach?

He preached while showing his person; he preached while hiding his person: he preached while showing and hiding the upper part of his person; he preached while showing and hiding the lower part of his person; sometimes he created and showed the shape of the moon, sometimes created and showed that of the sun, sometimes he did the shape of a great mountain, sometimes he did that of a great ocean; sometimes he became a Universal Monarch, sometimes Vessavaṇa Deva-King, sometimes Sakka, King of gods, sometimes Mahā Brahmā. In this way the Mahāthera preached while performing hundreds of miracles. The entire city of Sāvatthi assembled. Having preached in this way to his heart's content, he came down and paid homage at the Buddha's feet and stood firmly like a golden gate-post.

Then the Buddha asked: "Dear son, Sāriputta, what is your kind of preaching called?" The Mahāthera replied: "Exalted Buddha, it is called sīhavikīlita, something like the sport of a lion." The Buddha delightedly approved of the Mahāthera's reply by saying: "Dear son [ 43 ] Sāriputta; yours is indeed sīhavikīḷita preaching! Your is indeed sīhavikīḷita preaching."

Mahāthera's last homage paid to the Buddha.

Firmly holding the turtle-like feet of the Buddha by the ankles with his hands in dark red like the colour of the liquified lac, the noble Thera Sāriputta said in supplication:

Exalted Buddha, I have fulfilled the Pāramīs for an asaṅkhyeyya and a hundred thousand aeons just to pay homage these two feet of yours. The result of the fulfilment of my heart's desire has now succefully reached its apex. There is no prospect of reunion with you somewhere in some existence through rebirth from now on. Familiarity or friendliness connected with this life has been totally cut off. Now shall I enter the city of Nibbāna, which is free from old age, death and dangers, which is blissful, calm, secure, which hundreds of thousands of Buddhas have entered. Should there be any wrongdoings, physical and verbal, done by me to your displeasure, kindly forgive me. To me the final moment has come now, Exalted Buddha.

My son Sāriputta, I forgive you. There is nothing whatever wrong physically or verbally on your part. You may now go, my dear son, whatever you wish to. Thus gave the Buddha his permission.

Immediately after the Buddha had given permission, the Venerable Sāriputta pressed and gripped the Buddha's feet most vigorously. When he rose up the great earth quaked instantly down to the water below very strongly as though it were saying, "Though I am able to shoulder Mount Meru, the universe, the Himavanta and the seven surrounding mountains, I cannot today bear this aggregate of virtues." A loud crash of thunder occurred roaring tumultously, across the entire sky. Huge clouds arose in a second and let pokkharavassa rain fell heavily.

The Buddha thought: "Sāriputta has paid homage to my frame as I am sitting. Now I shall let him do so as I am standing". So he rose [ 44 ] from the Dhamma-throne, Buddha-seat, from which he usually gave sermons, and walked towards the Fragrant Chamber and stood on the wooden board studded with gems. The Buddha who was thus standing, the Mahāthera Sāriputta circumambulated, keeping the Buddha on his right and made obeisance from the front, from the back, from the left and from the right of Buddha Then he made his last supplication:

Exalted Buddha, I expressed my wish prostrating at the feet of the Buddha Anomadassī an asaṅkhyeyya and a hundred thousand aeons ago just for seeing you My wish has now been fulfilled I have had a chance to view you. When I expressed my wish, I listened continuously to the prophetic word of Anomadasī Buddha, and I visualized you through my knowledge and that was my first sight of you. My seeing you now is my last. There is no more chance for me to see you again."

Thereafter he raised his joined hands, which were graceful and bright with the ten nails, towards the Buddha and walked backward till the visibility of the Buddha ended Having paid respect thus he departed together with his five hundred pupils. Then again the earth failed to bear the Mahāthera's excellence and quaked down to the water below.

The Buddha asked the monks surrounding him: "Dear sons, go and see your elder brother off!" All four classes of the assembly then left the Buddha alone at the Jetavana monastery and went out without any one remaining there, to give the Mahāthera Sāriputta a send-off. The citizens of Sāvatthi too learnt that the Mahāthera was getting out of Jetavana as he desired to attain Parinibbāna after seeking permission from the Buddha; wanting to get a glimpse of the noble Mahāthera, they came out from the city gate that was wholly crowded with no room for exit or entry. Carrying perfumes and flowers and with their hair dishevelled, they wailed: "Venerable Sir, to which Thera should we go now, enquiring 'Where is Sāriputta Thera of great wisdom? Where is Sāriputta Thera, the Captain of the Dhamma?' Into whose hands do you entrust the Exalted Buddha and leave, noble Mahāthera?" Wailing in this way, they followed the Mahāthera step by step.

[ 45 ] As the Mahāthera Sāriputta was of great wisdom, he exhorted the crowd briefly: "This path leading to death of every arising being is something which nobody is able to overcome." He also asked the monks "You too stay behind, monks, and do not neglect the Exalted One." Thus he sent them back and headed for Nālaka village together with his own followers. To those people who went along with him lamenting, "Formerly the Noble One used to travel only to come back. But his journey now is of no return?" The Mahāthera gave an exhortatory discourse, saying "Dear donors, virtuous ones! Be persons of mindfulness. Conditioned things, whether physical or mental, happen like this. After arising do they end in passing away!" By this advice concerning mindfulness, the Mahāthera made them all go home.

Thereafter uplifting the people on the way for seven days, spending just one night at each place, but without prolonging his stay, he travelled on and on till he reached Nālaka in one evening; he halted and rested at the foot of a banyan tree near the village gate.

Then the nephew of the Mahāthera, a boy by the name of Uparevata, came out of the village. Seeing the noble Mahāthera, he drew near him and stood, paying respect. The Mahāthera asked the nephew: '"Uparevata, is your grandmother at home?" When the boy answered that she was, the Mahāthera said: "Go and tell her of our arrival in the village if she asks the reason for our coming here, say that we shall stay here the whole day and ask her in my name to clean the chamber where I was born and also to arrange lodgings for five hundred monks.

The boy, Uparevata, went to his grandmother Rūpasārī and told her: "O grandmother, my uncle (Upatissa) has come." "Where is he now?" asked the grandmother. The boy answered: "At the city gate." "Is he alone or is there somebody else too?" "Yes, there are five hundred monks who have come along." "Why did he come?" the grandmother asked him again and the boy related all as instructed by the Mahāthera "Oh, why did he want me to clean and arrange lodgings for such a great number of monks?" wondered the lady. "After becoming a monk in his youth, perhaps he desires to return to laity now that he has grown [ 46 ] old." With this thought she cleaned the chamber which was the birthplace of the Mahāthera and prepared the accommodations for the five hundred monks. She also lighted the standing lamps and sent for the Mahāthera.

The noble Mahāthera, having ascended to the upper terrace together with the five hundred monks and having entered the chamber and sat down there, he dismissed them saying: "Go to your respective places." As soon as the monks were out, a severe ailment occurred to the Mahāthera's body. Deadly pains from discharge of blood developed incessantly. The treatment given to him involved exchange of a vessel in for a vessel out. Thinking, "I do not like the way my son is suffering," the Brahmin lady Rūpasārī stood, leaning against the doorway of her chamber.

Then the four Deva Kings surveyed where the noble Mahāthera, the Captain of the Dhamma, was at present and they saw him lying on his deathbed in the chamber, his birth-place, in the village of Nālaka. And they decided to go there to pay their last respect and to give their last treatment. On arrival they stood near him in respect-paying attitude. When the Mahāthera asked who they were, they answered that they were the four kingly deities. "Why did you come?" enquired the Venerable One and they answered, "we came to look after you, Sir." Then the Mahāthera sent them back, saying: "Enough! I have a monk as my nurse. You go back!" When they went back Sakka came in the same way. When Sakka departed Mahābrahmā came. Both Sakka and Mahābrahmā were sent back by the Mahāthera with the same word of leave.

Having seen the coming and going of Devas and Brahmā, the Brahmin lady Rūpasārī became desirous of knowing who those beings were that came and paid homage to her son. She went near the doorway of the chamber and asked (her younger son Cunda who was already there): "Dear son Cunda, What is the matter?" The younger brother Cunda explained to his mother that the Mahāthera was sick, and he told Sāriputta Mahāthera of their mother's presence. When the Mahāthera asked why she came untimely, the mother replied that she did so to see her [ 47 ] ailing son, and asked: "Who are those persons, dear son, that visited you first?" "Those who came first to me, madam, are the four great Deva Kings." "Are you superior to those Deva Kings, son?"

The Mahāthera anwered: "Madam, those four Deva Kings are like the guardsmen of our residence. Armed with their swords they have protected our Master, the Exalted Buddha, since his conception." The mother continued to ask: "Who are those that came immediately after the Deva Kings?" "He is Sakka." "Are you superior to Sakka too?"

The Mahāthera answered: "That Sakka, madam, is like a young sāmaṇera who carries my bowl and other articles. When our Master, the Exalted Buddha, descended from the Tāvatiṃsa abode to the human world after his teaching of the Abhidhammā there, Sakka came along carrying the Master's bowl and robe." The mother asked again: "Who is he that came shinning immediately after Sakka's visit?" "Madam:" answered the Mahāthera, "the one who came last is Mahābrahmā, your God and Master." "Dear son, are you also superior to Mahabrahmā, our God?"

Then the Mahāthera said: "Oh, yes, madam! On the day our Teacher, the Exalted Buddha, was born, four Mahābrahmās, not just one, came and received the Bodhisatta, the Supreme One, with a gold net.

Mother's attainment of spirituality.

Then the mother reflected: "What I have seen now is my son's magnificence. I wonder how the magnificence of my son's Master, the Exalted Buddha, would like? It must indeed be inestimable!" While she was thus wondering, the five kinds of joy (pīti,) occurred to her and pervaded her whole body. The Mahāthera perceived: "Now joy and happiness (pīti somanassa) has occurred to my mother. This is a very suitable occasion for me to give a Dhamma-talk to her." So he asked: "Madam, what are you thinking about?" "I am wondering, son, that what I have seen now is my son's magnificence and what your Master's would, like, for it must be inestimable." Then the Mahāthera [ 48 ] explained: "Madam, when our Master, the Exalted One, was born, when he gave up the world, when he gained Enlightenment and when he delivered the First Sermon of Dhammacakka, the system of ten thousand worlds trembled roaringly. There is none in the world who equals our Master in such virtues as morality, mental concentration, wisdom, emancipation and insight through emancipation. For these reasons, he is the possessor of such attributes as Arahaṃ, and Sammāsambuddha" With this introductory speech, Sāriputta Mahāthera gave a Dhamma-talk expounding elaborately the attributes of the Buddha.

At the end of the sermon of her beloved eldest son, the mother was established in Sotāpatti-phala and said reprovingly: "My dear son Sāriputta, why did you fail to give me such wonderfully substantial happiness? Why did you have the heart to do like this?" Thinking "I have paid my debt of gratitude to my mother for my birth. Sotāpattiphala is good enough for her," the Mahāthera sent her away, saying "Go, madam!" Then he asked his brother Cunda about the time. When the reply was "Almost daybreak", the Mahāthera called a meeting of monks; and when Cunda informed him that the monks had been assembled, he asked Cunda to help him sit up.

The Mahāthera apologetically addressed the assembly: "Friends, if there is any unpleasant deed or word on my part while you were wandering along with me for forty-four years, kindly forgive me." The assembly of monks replied: "Venerable Sir, during our wandering with you without deserting you for forty-four years, we saw no unpleasant deed or word of yours. In fact, it is you, Venerable Sir, who are to forgive us." When they had said apologetic words, he gathered his robe and covered his face and lay on his right side. Like the Buddha, he entered upon the nine Jhānas that were to be taken up serially; he was absorbed in them progressively and then regressively; again he proceeded in his absorption from the First Jhāna up to the Fourth Jhāna Immediately after his emergence from the Fourth Jhāna, the Mahāthera attained Khandha-Parinibbāna, Complete Extinction of the physical and mental aggregates occurring through Anupādisesa [ 49 ] element, the element of Nibbāna without any remnants of the aggregates, causing immediately the great earth to roar echoingly.

Being aware that her son did not say a word and wondering what had happened to her son, the mother Rūpasārī Brahmin lady enquired by running her hands on the dorsum of the foot and felt, and she came to know well that her son had attained Parinibbāna. So making a loud noise, she touched the Mahāthera's feet with her head and cried, uttering: "Dear son, we did not know of your virtues previously. Now we have no opportunity to invite hundreds of thousands of monks, with you at their head, to my house for feeding! There is no chance to offer you robes! No occasion to have hundreds of dwellings built!" Thus she wailed till dawn. As soon as dawn came, the mother summoned gold smiths, had the treasuries opened and gold bars weighed with a huge pair of scales and handed them over to the goldsmiths, ordering: "Brothers, make with this gold bullion five hundred spired halls and five hundred pavilions."

Sakka too called Visukamma Deva and commanded him: "Friend Visukamma, the Captain of the Dhamma, Sāriputta Mahāthera, has attained Parinibbāna. Create five hundred spired halls and five hundred pavilions of gold." Visukamma created them all under Sakka's command. In this way there were five hundred spired structures and five hundred pavilions caused to be built by the mother and another five hundred spired halls and another five hundred pavilions created by Visuakamma, totalling two thousand golden structures.

Thereafter a large hall was built with a big golden pinnacle in the middle at the centre of the Nālaka village and other pinnacles were made for lesser halls. Then took place the ceremony for funeral rites. In this ceremony Devas mingled with humans and humans with Devas and thus they all paid homage to the remains of the Mahāthera, making the ceremony more crowded.

[ 50 ] The story of Revatī the female devotee.

The Mahāthera's female devotee, Revatī by name, came to the funeral having three golden vases made to honour her Master. At that moment Sakka too came to the human world with the intention to do honour to the Mahāthera and with him were divine dancing girls as his companions, numbering two crores and five million. Learning of Sakka's visit, people turned back and moved away. In the crowd was Revatī who also tried to move back like others, but as she was heavy with child, she could not get to a safe place and fell down in the midst of the people. Not seeing her the people trod on her and went away. Revatī died on the spot and was reborn in a golden mansion in Tāvatiṃsa. Instantly she had a body about three gāvutas, resembling a huge gem stone. Her ornaments were about the load of sixty carts and her retinue of divine maids were a thousand in number.

Then the maids place a big mirror in front of her. When she saw her luxuries she pondered: "This wealth is great indeed! What kind of good works have I done?" And this led her to know thus:"I paid homage to the Mahāthera Sāriputta with three golden vases. The people stepped on me and got away. I died on the spot and took instant rebirth in this Tāvatiṃsa. I shall tell the people clearly of the result of my wholesome deeds done to the Mahāthera. So she came down in her own flying mansion to the realm of human beings.

Seeing the golden mansion from a distance, the people were amazed wondering: "What is the matter? Are there two suns rising brightly?" While they were thus talking, the big mansion came near, and showed up its shape. Then they said: "This is not a sun. It is a gigantic gold mansion!" While the people were saying among themselves, the golden mansion came nearer in a moment and halted in the sky just above the funeral pyre of fragrant wood piled up to burn the remains of the Mahāthera. The goddess Revatī left the mansion in the sky and came down to the earth. "Who are you?" asked the people and Revatī replied: "Do not you know me? I am Revatī by name. After honouring the Mahāthera with three golden vases, I was trodden on by the people to death and was reborn in Tāvatiṃsa. Behold my fortune and [ 51 ] splendour. You too now give alms. Do other acts of merit as well." Thus she spoke in praise of the beneficial results of good works, she paid homage and circumambulated the funeral pyre by keeping it at her right; she then went back home to her divine abode of Tāvatiṃsa. (This is the story of Revatī.)

Conveyance of the relics to Sāvatthi by Cunda.

Having performed the funeral rites for seven days, the people made a heap of fragrant wood, its height measuring ninety-nine cubits, They put the Mahāthera's remains on the fragrant wooden heap and lighted it with wisps of fragrant grass. On the site where the cremation took place a Dhamma-talk was given throughout the night. At day-break the Venerable Anuruddha Mahāthera extinguished the fire of the funeral pyre with scented water. The Mahāthera Sāriputta's young brother Cunda Thera put the relics in the water filter, and thinking, I must not stay here now in this Nālaka village. I shall report the attainment of Parinibbāna by my older brother Sāriputta Mahāthera, the Captain of the Dhamma, to the Exalted One." So he took the water-filter containing the relies and collected the Mahāthera's requisites such as bowl, robe, etc., and went to Sāvatthi. He spent only one night, not two nights, at each stage of his journey and duly reached Sāvatthi.

Then Cunda Thera bathed in the lake near the Jetavana monastery, came up to the shore and put on his robes properly. He reflected: "Buddha are great personalities to be respected like a stone umbrella. They are diffictllt to approach like a snake with its erected hood or like a lion, tiger or an elephant in must I dare not go straight to the Exalted One to inform him. Whom should I approach first?" Reflecting thus he remembered his preceptor: "My preceptor, the custodian of the Dhamma, the Venerable Ānanda Mahāthera, is a very close good friend of my brother. I shall go to him and relate the matter and then shall I take him with me and speak with the Exalted One." So he went to Ānanda Mahāthera, paid respect to him and sat down at a proper place. And he said to Ānanda Mahāthera:"Venerable Sir; Sāriputta Mahāthera has attained Parinibbāna. This is his bowl and this his robe, and this the [ 52 ] water-filter containing his relics. Thus he presented one article after another while speaking to Ānanda Mahāthera. (It should be noted that Cunda Thera did not go straight to the Buddha but to Ānanda Thera first, because he had profound respect for the Buddha as well as for his preceptor.)

Then Ānanda Mahāthera said: "My friend Cunda, we have some verbal excuse to see the Exalted One. Come, friend Cunda, let us go. Let us approach the Exalted One and tell him of the matter." So saying ƒnanda Mahāthera took Cunda Thera and they went to the Buddha, paid respect to him, took their proper seats. Thereafter the Venerable Ānanda said to the Buddha:

Exalted Buddha, this Thera Cunda who has been known as a novice (samaṇ'uddesa) has informed me that the Venerable Sāriputta has attained Parinibbāna. This is the' Mahāthera's bowl, this his robe and this his water-filter with the relics.

So saying Ānanda Mahāthera handed over the water-filter to the Buddha.

The Buddha stretched out his hand to receive the water-filter and placed it on his palm and addressed the monks:

"Monks, my dear sons, fifteen days ago Sāriputta performed a number of miracles and sought my permission to enter Parinibbāna. Now only his bodily relics remain which are as white as the newly polished conch shell.

Monks, that monk Sāriputta was one who had fulfilled Pāramīs for an asaṅkhyeyya and a hundred thousand aeons. He was the individual who turned the Wheel of the Dhamma that had been turned by me previously or one who had taught the Wheel of the Law that had been taught by me. Marvellously did he occupy the place that was next to mine.

That monk Sāriputta caused the Sāvaka sannipāta, the assembly of Disciples, with his presence extremely well. (The Sāvaka-sannipāta emerged on the day he became an Arahant.)

[ 53 ] Leaving me aside he was peerless in possessing wisdom throughout the jātikhetta, the system often thousand worlds."

That monk Sāriputta was of great wisdom, of vast wisdom, of active wisdom, of quick wisdom, of sharp wisdom, and of wisdom destructive to kilesa (passion), of few wants, easily contented, free from nīvaraṇas (hindrances), unmixed with people, highly energetic; he admonishes others by pointing out their faults, condemns evil deeds and evil doers regardless of their social positions.

Dear monks, (a) that monk Sāriputta embraced asceticism after renouncing his great wealth in five hundred existences; (b) that monk Sāriputta had forbearance that was as mighty as the great earth; (c) that monk Sāriputta was least conceited as a horn-broken bull; (d) that monk Sāriputta was humble-minded as a beggar's son.

Dear monks, behold the relics of Sāriputta who was of great wisdom! Behold the relics of Sāriputta who was of vast wisdom, of active wisdom, of quick wisdom, of sharp wisdom, of wisdom penetrative to kilesa, of few wants, easily contented, free from nīvaraṇas, unmixed with people, highly energetic; he admonished others by pointing out their faults, condemned evil deeds and evil doers regardless of their social positions! (After uttering thus in prose, the Buddha went on to speak the following verses:)

Yo pabbaji jātisatāni pañca
pahāya kāmāni manoramāni,
Taṃ vītarāgaṃ susamāhit'indriyaṃ
parinibbutaṃ vandatha Sāriputtaṃ (1)

O my dear sons, monks! That noble monk named Sāriputta unflinchingly and completely discarded sense pleasure that could delight the foolish mind; he adopted an ascetic life with great faith for five hundred existences. To that noble monk named Sāriputta who now has totally cut off craving and passion, [ 54 ] whose sense-faculties were well restrained, who has attained Parinibbāna and ceased suffering, bow your heads in homage with your faith respectful and conceit destroyed.

Khantibalo pathavisamo na kuppati
na cā'pi cittassa vasena vattati.
Anukampako kāruṇiko ca nibbuto
parinibbutaṃ vandatha Sāriputtaṃ. (2)

[ 55 ] O my dear sons, monks! That noble monk named Sāriputta had great forbearance as his strength; resembling the great earth he showed no anger to others; never yielded to the whims of the unstable mind; he looked after many beings with loving-kindness he was immensely compassionate; he quenched the heat of kilesa. To him, who has attained Parinibbāna and ceased suffering bow your heads in homage with your faith respectul and conceit destroyed.

Caṇḍālaputto yathā nagaraṃ paviṭṭho
nīcamāno carati kaḷopihattho

Tathā ayaṃ vicarati Sāriputto
parinibbutaṃ vandatha Sāriputtaṃ. (3)

O my dear sons, monks! Just as the son of a poor beggar who enters towns and villages, looking for food with a worn out cup made of bamboo strips in his hand, wanders without conceit but humble-minded, even so this noble monk named Sāriputta wandered knowing no pride but in all humility. To him, who has attained Parinibbana and ceased suffering, bow your heads in homage with your faith respectful and conceit destoryed.

Usabho yathā chinnavisāṇako
aheṭhayanto carati purantare vane.
Tathā ayaṃ viharati Sāriputto
parinibbutaṃ vandatha Sāriputtaṃ. (4)

"O my dear sons, monks! Just as the horn-broken bull wanders in towns, and villages and forests, absolutely harmless to other beings, even so the noble monk named Sāriputta wandered doing no halm to others and lived in harmony with four postures of lying, sitting, standing and walking. To him, who has attained Parinibbāna and ceased suffering bow your heads in homage with faith respectful and conceit destroyed.

Beginning thus the Buddha praised the virtues of the Venerable Sāriputta Mahāthera in five hundred verses.

The more the Buddha praised in all manner the Mahāthera's virtues, the greater Ānanda Thera's helplessness. As a chicken near a cat's mouth trembles, so does the Venerable Ānanda helplessly tremble Accordingly he asked the Buddha:

Exalted Buddha, having heard of the Mahāthera Sāriputta's Parinibbāna, I feel as though my body becomes stiff, the directions blur my eyes, the Dhamma does not manifest itself to me. (I am not inclined to learn any unlearnt Dhamma-texts nor am I interested to recite what I have learnt.)"""

Then in order to cheer him up the Buddha said as follows:

My dear Ānanda, does Sāriputta attain Parinibbānā taking with him the aggregate of your sīla virtues or taking with him the aggregate of samādhi virtues, paññā virtues, vimutti virtues, vimuttiñāṇa-dassana virtues?

Thereupon Ānanda Mahāthera replied:

"Exalted Buddha, the Venerable Sāriputta does not attain Parinibbāna, taking the aggregate of my sīla virtues, my samādhi virtues, paññā virtues, vimutti virtues, or vimuttiñāṇa-dassana virtues.

In fact, Exalted Buddha, the Venerable Mahāthera exhorted me, made me plunge into the Dhamma, made me understand the Dhamma, made me set up the Dhamma; he made me become ardent and happy to practise the Dhamma, he was anxious to [ 56 ] preach to me; he showed favour to his co-residents, I always remember his Dhamma influence, his Dhamma instruments and his righteous support."

The Buddha knowing that the Thera Ānanda was really in great distress, said to him as follows, for he desired to abate his sorrowful feelings:

My dear Ānanda, have not I talked to you long before about separation from one's beloved while alive (nānābhāva), separation by death (vinābhāva) and separation being in different existences (aññathābhāva)? Dear Ānanda, herein how would it be possible to wish that something having the nature of newly coming to life, clearly coming into existence and being subject to conditioning and destruction should not pass away? Indeed there is no such possibility!

"My dear Ānanda, while a big substantial tree is standing, its largest branch might come to destruction; similarly, while the community of worthy monks is existing, Sāriputta ceases to live Herein how would it be possible to wish that somehting having the nature of newly coming to live, clearly coming into existence and being subject to conditioning and destruction should not pass away? Indeed there is no such possibility.

My dear Ānanda, live not by depending on others but by depending on yourself. Live not by relying on other doctrines but by relying on the supramundane ones!"""

My dear Ānanda, how should a monk live not by depending on others but by depending on himself? How should one live not relying on other doctrines but by relying on supremundane ones?

My dear Ānanda, in this dispensation a monk lives, eradicating craving and grief that tend to appear in the world, by putting strong efforts, by reflecting, by being mindful, by repeatedly seeing the body as the body. By putting strong efforts, by reflecting, by being mindful, (one lives, eradicating [ 57 ] craving and grief that tends to appear in the world), by repeatedly seeing feelings as the feelings, by repeatedly seeing the mind as the mind,... by repeatedly seeing phenomena as phenomena.

My dear Ānanda, in this way a monk lives not by depending on others but by depending on himself. He lives not by relying on other doctrines but by relying on supramundane ones.

My dear Ānanda, if monks at present or after my demise live by not depending on others but by depending on themselves, by not relying on other doctrines but by relying on supramundane ones, all of them will become noblest (Arahants) indeed among those who take the three trainings favourable.

Speaking him this way the Buddha gave some relief to the Venerable Ānanda. Thereafter he had the bone relics of the Venerable Sāriputta enshrined in a cetiya in the city of Sāvatthi.

This is an account of Sāriputta Mahāthera's attainment of Parinibbāna.

Moggalāna Mahāthera's attainment of Parinibbāna.

After having the relics of Sāriputta Mahāthera enshrined in a cetiya in Sāvatthi as has been said, the Buddha gave a hint to Ānanda Mahāthera that he would travel to Sāvatthi. Ānanda Mahāthera then informed the monks of the Buddha's proposed journey to that city. In the company of a large number of monks, the Buddha set out from Sāvatthi to Rājagaha and took residence in the Veḷuvana monastery.

(Herein the Buddha attained Enlightenment on the full-moon day of Vesākha (April-May). On the first waxing day of Māgha the Thera Sāriputta and Moggalāna joined the Saṃgha and on the seventh day the Venerable Moggalāna attained Arahantship. On the fifteenth day, the full moon of Māgha, did Sāriputta become an Arahant.

[ 58 ] (On the full moon day of Kattika (October-November) of the year 148 Mahā Era, the day the Buddha completed 45 vassas and the two Chief Disciples 44 vassas, the Venerable Sāriputta attained Parinibbāna at his native village Nālaka. It should be noted briefly in advance that the Venerable Moggalāna did the same at the Kāḷasilā stone slab on Mount Isigili, Rājagaha, on the new-moon day of that month of Kattika. The account of Sāriputta Mahāthera's attainment of Parinibbāna has been given. Now comes that of Moggalāna Mahāthera's as follows:)

While the Buddha was staying at the Veḷuvana monastery of Rājagaha, the Mahāthera Mahā Moggalāna was sojourning at the stone slab named Kāḷasilā on Mount Isigili.

As the Mahāthera was at the height of his super normal powers, he used to travel to the realm of Devas as well as to that of Ussada hell. After himself seeing the great enjoyment of divine luxuries by the Buddha's followers in Deva world and the great suffering of heretical disciples in Ussada, he came back to the human world and told the people that such and such a male or female donor was reborn in Deva world, enjoying great luxuries but among the followers of heretics such and such a man or a woman landed in a certain hell. People therefore showed their faith in the Buddha's teaching but avoid heretics. For the Buddha and his disciples the people's honour and hospitality increased whereas those for the heretics decreased day by day.

So the latter conceived a grudge against the Mahāthera Mahā Moggalāna. They discussed and decided, saying, "If this monk Moggalāna lives longer our attendants and donors might disappear and our gains might diminish gradually. Let us have him killed." Accordingly they paid a thousand coins to a chief robber called Samaṇaguttaka for putting the noble Mahāthera to death.

With the intention to kill the Mahāthera the chief robber Samaṇaguttaka went accompanied by a large number of robbers to Kāḷasilā. When the Mahāthera saw him, he evaded flying into the air by means of his supernormal powers. Not finding the Mahāthera the chief robber [ 59 ] came back that day and went there again the next day. The Mahāthera evaded in the same way. Thus six days had elapsed.

On the seventh day, however, his misdeed done in the past, the aparāpariya akusalakamma, got its chance to have its effect. The aparāpariya unwholesome deed of the Mahāthera will be dealt with as follows:

In one of his former existences when he was unexperienced, wrongly following the slanderous words of his wife, he wished to kill his parents; so he took them in a small vehicle (cart) to the forest and pretending to encounter the plunder by robbers, he attacked his parents. Being unable to see who attacked them because of their blindness and believing that the attacker was the real robber, cried for the sake of their son saying, "Dear son, these robbers are striking us. Run away, dear son to safety!"

With remorse he said to himself: "Though I myself beat them, my parents cried worrying about me. I have done a wrong thing!" So he stopped attacking them and making them believe that the robbers were gone, he stroked his parents' arms and legs and said: "O mother and father fear not. The robbers have fled." Taking his parents, he went home.

Having no chance to show its effect for a long time, has evil deed remained like a live charcoal covered by ash and now in his last existence it came in time to seize upon and hurt him. A worldly simile may be given as follows: when a hunter sees a deer, he sends his dog for the deer, and the dog following the deer, catches up at the right place and bites the prey. In the same way, the evil deed done by the Mahāthera had now got its chance to show its result and did so in this existence of the Mahāthera. Never has there been any person who escapes the result of his evil deed that finds its opportunity to show up at an opportune moment.

Knowing full well of his being caught and bitten by his own evil deed, the Venerable Mahāthera was unable to get away by his supernormal power at the seventh attempt, the power that had been strong enough [ 60 ] to make the Nāga King Nandopananda tamed and to make the Vejayanta palace tremble. As a result of his past wickedness he could not fly into the air. His power that had enabled to defeat the Naga King and to make the Vejayanta tremble had now become weak because of his former highly atrocious act.

The chief robber Samaṇaguttaka arrested the Mahāthera, hit him and pounded him so that the bones broke to pieces like broken rice, After doing this deed known as palālapīṭhika (pounding the bones to dust so they become something like a ring of straw used as a cushion to put something on; it was a kind of cruelty.) After so doing and thinking that the Mahāthera was dead, the chief robber threw the body on a bush and departed together with his men.

Becoming conscious the Mahāthera thought of seeing the Buddha before his demise and having fastened his pounded body with the bandage of his psychic powers he rose up into the sky and went to the Buddha by air and paid homage to the Master. Thereafter the following conversation took place between the Mahāthera and the Buddha;

Mahāthera: Exalted Buddha, I have given up the control of my life process (āyusaṅkhāra). I am going to attain Parinibbāna.

Buddha: Are you going to do so, my dear son Moggalāna?

Mahāthera: Yes, I am, Venerable Sir.

Buddha: Where will you go and do that?

Mahāthera: At the place where Kālasilā stone slab is, Exalted Buddha.

Buddha: In that case, dear son Moggalāna, give me a Dhamma-talk to me before you go. I will not have another opportunity to see a Disciple like you.

When the Buddha said thus, the noble Mahāthera, replying, "Yes, Exalted Buddha, I shall obey you," paid homage to the Buddha and flew up into the air up to the height of a toddy palm tree, then that of two palm trees and in this way he rose up to the height of seven trees, [ 61 ] and as the Venerable Sāriputta had done before on the day of his Parinibbāna, he displayed various miracles and spoke of the Dhamma to the Buddha. After paying homage respectfully, he went to the forest where Kāḷasilā was and attained Parinibbāna.

At that very moment a tumult arose in all six planes of Deva worlds. Talking among themselves, "Our Master Mahāthera Moggalāna is said to have attained Parinibbāna." Devas and Brahmas brought divine unguents, flowers, fragrance, smoke and sandalwood powder as well as various fragrant divine firewood. The height of the funeral pyre made of sandalwood was ninety-nine cubits. The Buddha himself came together with his monks and standing near the remains supervised the funeral arrangements and had the cremation conducted.

On a yojana-vast environs of the funeral site fell a rain of flowers. At the funeral ceremony there were human beings moving about among Devas and Devas moving about among human beings in due course, among Devas stood demons; among demons Gandhabba Devas, among Gandhabba Devas Nāgas, among Nāgas Garuḷas, among Garuḷas Kinnaras, among Kinnaras umbrellas, among umbrellas fans made of golden camar; (yak) tail, among those fans round banners, and among round banners were flat ones. Devas and humans held the funeral ceremony for seven days.

The Buddha had the relics of the Mahāthera brought and a cetiya built in which the relics were enshrined near the gateway of the Veḷuvana monastery.

Murderers punished.

The news of the murder of MahāMoggalāna Mahāthera spread throughout the whole Jambudipa. King Ajātasattu sent detectives to all places to investigate and arrest the murderous robbers. While the murderers were drinking at a liquor shop one of them provokingly slapped down the liquor cup of another fellow. Then the provoked man said to pick a quarrel, "Hey, you wretched one, a stubborn fellow! Why did you do that and make my cup fall to the ground?" Then the [ 62 ] first man annoyingly asked: "Hey, you scoundrel! How was it? Did you dare to hurt the Mahāthera first?" "Hey, you evil one! Did not you know that it was I who first and foremost did harm to the monk?" the other man defiantly retorted.

Hearing the men saying among themselves "It was I who did the killing. It was I who murdered him!" the king's officers and detectives seized all the murderers and reported (to King Ajātasattu) on the matter. The king summoned them and asked: "Did you kill the Venerable Mahā Moggalāna?" "Yes, we did, Great King," the men replied admitting. "Who asked you to do so?" "Great King, those naked heretics did by giving us money," The men confessed.

The king had all the five hundred naked heretics caught and buried together with the murderers in the pit navel-deep in the the courtyard. They were covered with straw and burnt to death. When it was certain that they all had been burnt, they were cut to pieces by ploughing over them with a plough fixed with iron spikes.

(Herein the account of Mahā Moggalāna Thera's attainment is taken from the exposition of the Sarabhaṅga Jātaka of the Cattālīsa Nipāta; that of the punishment of the murderers from the exposition of Mahā Moggalāna Vatthu of the Dhammapada Commentary.)

Concerning the fact that the Buddha himself supervised the funeral of the Mahāthera Moggalāna, the monks in the Dhamma-hall remarked: "Friends, since Sāriputta Mahāthera's Parinibbāna did not take place near the Buddha he did not receive the Buddha's honour. On the other hand MahāMoggalāna received it because he attained Parinibbāna in the neighbourhood of the Buddha. When the Buddha came and asked the monks what they were talking about, they gave the answer. The Buddha then said: "Monks, Moggalāna was honoured by me not only in this life but also in the past." The Buddha told them the Sarabhaṅga Jātaka of the Cattālīsa Nipāta. (The detailed account of the Sarabhaṅga Jātaka may be taken from the the Five Hundred and Fifty Jātaka Stories.)

[ 63 ] Soon after the Parinibbāna of the two Chief Disciples the Buddha went on a great circular (Mahāmaṇḍala) tour in the company of monks and reached the town of Ukkacela where he made his alms-round, and delivered the Ukkacela Sutta on the sand banks of the Gaṅgā. (The full text of the Sutta may be read in the Mahāvagga Saṃyutta.

This is the story is of the two Chief Disciples.

(4) MAHĀ KASSAPA MAHĀTHERA.

(a) Aspiration expressed in the past.

A hundred thousand aeons ago the Buddha Padumuttara arose and, with the city of Haṃsāvatī as his alms-resort, resided in the Deer Park called Khema. While he was so residing, a wealthy person of eighty crores named Vedeha (the future Mahā Kassapa Mahāthera) had his delicious early meal and observed Uposatha; with unguents, flowers. etc in his hand, he went to the monastery where he made obeisance and sat down at a proper place.

At that time the Buddha conferred an etadagga title on the Third Disciple, Mahā Nisabha by name, saying: "Monks among my disciples. who themselves practise the dhutaṅga austerities and advise fellow monks to practise the same, Nisabha is foremost."

Hearing the Buddha's words Vedeha was very pleased and his faith increased and when the audience had left as the occasion came to an end, he respectfully paid homage to the Buddha and said: ''Exalted Buddha, please accept my alms-food tomorrow." "Donor," replied the Buddha, "the monks are too many!" "How many are they, Exalted Buddha?" When the Buddha said they were six million and eighty hundred thousand, he said boldly: "Exalted Buddha, without leaving even a single sāmaṇera at the monastery kindly have my meal together with all of your monks." The Buddha accepted the invitation of the devotee Vedeha by keeping silent.

Knowing well that the Buddha had accepted his invitation, Vedeha returned home and prepared a great offering and on the next morning [ 64 ] sent a message to the Buddha announcing the time for having the meal. Taking his bowl and robe the Buddha went to Vedeha's house in the company of monks and sat down in the prepared seat. When the pouring of dedication water was over, the Buddha accepted the rice gruel, etc., and did the distribution and partaking of food. Sitting near the Buddha, Vedeha remained very pleased.

At that time, while on alms-round Mahā Nisabha Mahāthera came to that road. Seeing the Thern, Vedeha got up from his seat and drew near the Thera, showing his respect; he asked: "Venerable Sir, please hand your bowl to me." The noble Thera handed the bowl to Vedeha. "Please get into my house" said Vedeha, "the Exalted One is still seated there." "It is unbecoming to get into the house," the Thera replied. So the devotee filled the bowl with food and offered it to the Thern.

After sending off the noble Mahāthera and returning home, Vedeha took his seat near the Buddha and said: "Exalted Buddha, although I told him that the Exalted Buddha was still here in my house, he did not want to come in. Does he possess virtues that are greater than yours?"

Never has a Buddha vaṇṇamacchariya, reluctance to speak in praise of others. Accorningly, the Buddha gave his reply as follows immediately after the lay devotee had asked:

Donor, expecting food we are seated in your house. But Nisabha never sits, waiting for food. We occupy a dwelling near a village. But Nisabha stays in a forest dwelling. We stay under a roof. But Nisabha dwells only in open air. These are Nisabha's unusual attributes.

The Buddha elaborated the Thera's virtues as though he filled the ocean with some more water. As for Vedeha, he developed greater faith with greater satisfaction as though more oil is poured into the lamp that is burning with its own oil. So he came to a conclusion: "What use is there for me by human and divine luxuries? I shall resolve to become foremost among dhutavāda monks who themselves practise dhutaṅga austerities and advise their co-residents to do so."

[ 65 ] Again, the lay devotee Vedeha invited the Saṃgha headed by the Buddha to his food for the next day. In this way he offered a great Dāna and on the seventh day, he distributed in charity three-piece robes to the monks. Then he fell at the feet of the Buddha and told of his wish as follows:

Exalted Buddha, with the development of deed accompanied by loving-kindness (mettā-kāyakamma), word accompanied by loving-kindness (mettā-vacīkamma), and thought accompanied by loving-kindness (mettā-manokamma), I have performed acts of merit for seven days such as this Mahādāna. I do not long for the bliss of Devas, the bliss of Sakka or the bliss of Brahma as a result of my good work. As a matter of fact, may it be some wholesomeness that will enable me to strive for becoming foremost among those who practised the thirteen dhutaṅga practices in the lifetime of a coming Buddha-the position that has been achieved now by Mahā Nisabha Mahāthera.

Padumuttara Buddha also sureyed the Thera's future with his foreseeing power, wondering "whether he will achieve it or not, for it is so great an aspiration;" and he saw the man's wish would definitely be fullfilled. So the Buddha said prophetically as follows:

Donor, you have expressed your wish for the position you love. In future at the end of a hundred thousand aeons, a Buddha by the name of Gotama shall arise. You shall then become the third Disciple, named Mahā Kassapa, of the Buddha Gotama!

Having heard that prophecy, the lay devotee Vedeha was happy as though he was going to attain that position even the following day, for he knew that "a Buddha speaks only the truth." As long as he lived Vedeha performed various sorts of charity, kept the precepts and did other wholesome deeds and on his death he was reborn in a divine abode.

Life as Ekasiṭaka Brahmin.

From that time onwards the devotee enjoyed luxury in the divine and human worlds. Ninety-one aeons ago Vipassī Buddha arose and was staying in the Deer Park called Khema with the city of Bandhumatī as his alms-resort. He then passed from the divine world and took rebirth in an unknown poor Brahmin family.

Vipassī Buddha used to hold a special convocation once in every seven years and gave discourses. In so doing he held day and night sessions so that every being might be able to attend. For the day

session he spoke in the evening and for the night-session he spent the whole night. When the convocation was drawing near there arose a great noise and, Devas, roaming about the whole Jambudīpa, announced that the Buddha would deliver a discourse.

The Brahmin, the future Mahā Kassapa, heard the news. But he had only one garment. So did his housewife, the Brahmin woman. As for the upper garment, the couple had but one That was why he was known all over the town as Ekasāṭaka Brahmin, "the Brahmin with one garment." When a meeting of Brahmins took place to discuss some business, the Brahmin himself went to the meeting leaving behind his wife at home; When an assembly of Brahmin women occurred, the Brahmin stayed at home; the wife went there, putting on that upper garment.

On the day the Buddha was to speak, Ekasaṭaka asked his wife: "O dear wife, how is it? Will you go to hear the discourse at night or will you go for the day session?" "We womankind are unable to listen to sermons by night. I shall attend the day-session." So saying she (left her husband at home and) went along with other female lay devotees and donors to the day-session wearing the upper garment; there she paid respect to the Buddha, sat at a proper place and listened to the sermons and came back together with those female companions. Then, leaving his wife the Brahmin in his turn, put on the upper garment and went to the monastery at night.

[ 67 ] At that time Vipassī Buddha was gracefully seated on the Dhammathrone and, holding a round fan, spoke the Dhamma-words like a man swimming in the celestial river or like a man stirring up the ocean forcefully with Mount Meru used as a churning stick. The whole body of Ekasāṭaka, who, sitting at the end of the assembly and listening, was filled with the five kinds of pīti profusely even in the first watch of the night. The Brahmin folded the upper garment and was about to give it to the Buddha. Then he became reluctant to do so as stinginess (macchariya) occurred to him increasingly manifesting a thousand disadvantages of giving it away. When stinginess thus occurred to him, he utterly lost his willingness to offer because of his worry that had overwhelmed him as follws: "We have only one upper garment between my wife and myself. We have nothing else for a substitute. And we cannot go out without it." When the second watch of the night came, the five kinds of pīti re-appeared in his mind, and he got his enthusiasm once more as before. During the last watch too he felt the same joyful emotion. But this time the Brahmin did not allow stinginess to appear again and was determined, saying to himself "Whether it is a matter of life or a matter of death, I will think of the clothing at a later time." With this determination he folded the garment, placed it at the feet of the Buddha and wholeheartedly offered it to the Master. Then he slapped his bent left arm with his right three times and uttered aloud also three times: "Victory is mine! Victory is mine!"

At that time King Bandhuma, seated behind the curtain at the back of the throne, was still listening to the Dhamma. As a king it was he who should desire victory; so the shout "Victory is mine!" did not please him. He therefore sent one of his men to enquire what the shout meant. When the man went to Ekasāṭaka and asked about it, the Brahmin answered:

Man, all princes and others, riding elephants, horses and carrying swords, spears, shields and cover, defeat their enemy troops. The victory achieved by them is no wonder. As for me, like a man who with a club struck the head of a bull and made [ 68 ] the beast run away, the beast that had followed him and jumped about to kill him from behind, and I have defeated my stingy heart and successfully given in charity the upper garment of mine to the Buddha. I have overcome miserliness which is invincible.

The man came back and reported the matter to the king.

The king said, "Friend, we do not know what should be done to the Buddha. But the Brahmin does." So saying he sent a set of garment to the Brahmin. The Brahmin thought to himself: "The king gave me nothing as I kept silent at first. Only when I talked about the Buddha's attributes did he give this to me. What use is there for me with this set of garment that occurred to me in association with the Buddha's attributes?" So thinking he also offered the set of garment to the Buddha.

The king asked his men as to what the Brahmin did to the garment

set given by him and came to know that the poor man had also given it away to the Buddha. So he had two sets of garment sent to the Brahmin. Again the Brahmin gave them away to the Buddha. The king had then four sets sent to the Brahmin, who again gave them away to the Buddha. In this way the king doubled his gift each time and had thirty-two sets sent to the Brahmin. This time the Brahmin thought: "Giving away all to the Buddha without leaving some for us seem to mean that we are increasingly receiving the garments." Accordingly, out of the thirty-two sets he took one set for himself and another set for his wife and gave the rest to the Buddha. Since then the Brahmin had become friendly with the Master.

Then one day in the extremely cold evening the king saw the Brahmin listening to the Dhamma in the presence of the Buddha; the king gave the Brahmin his red rug which he was putting on and which was worth a hundred thousand, asking him to cover himself while listening to the Dhamma. But the Brahmin reflected: "What is the use of covering this putrid body of mine with this rug?" He therefore made it a canopy and offered it to the Buddha after fixing it above the Buddha's couch in the Fragrant Chamber. Touched by the Buddha's six-coloured rays, the rug [ 69 ] became all the more beautiful. Seeing the rug the king remembered what it was and said to the Buddha: "Exalted Buddha, that rug once belonged to me. I gave it to Ekasāṭaka Brahmin to put on while attending your Dhamma assembly." The Buddha replied: "Great King, you honoured the Brahmin, and the Brahmin honoured me." The king thought to himself: "The Brahmin knows what should be done to the Exalted Buddha but we do not." So thinking the king gave all kinds of useful articles to the Brahmin, each kind equally numbering sixty-four. Thus he performed the act of charity called aṭṭhaṭṭhaka to the Brahmin and appointed him Purohita.

Understanding that aṭṭhaṭṭhaka, 'eight by eight', means sixty-four, the Purohita sent daily sixty-four vessels of food for distribution among the monks by lot. Thus he established his Dāna as long as he lived, and on his death he was reborn again in the realm of Devas.

Life as a householder.

Passing away from the realm of Deva, the future Mahā Kassapa was reborn in the house of a lay man in the city of Bārāṇasī during the Buddhantara Period between the two Buddhas, Koṇāgamana and Kassapa, in this Bhadda-kappa. When he grew up he married and while living a householder's life he one day took a stroll towards the forest. At that time, a certain Pacceka Buddha was stitching a robe near a river-bank, and as he did not have enough cloth to make a hem he folded up the unfinished robe.

When the householder saw the Pacceka Buddha, he asked the latter why he had folded the robe. When the Pacceka Buddha answered that he had done so because he did not have enough cloth for the hem, he gave his own dress saying: "Please make the hem with it, Venerable Sir." Then he expressed his wish, praying: "In my coming existences in saṃsāra, may I know no lack of things."

Later on at the householder's place there was a quarrel between the householder's sister and his wife. While they were quarrelling a certain Pacceka Buddha came in to receive alms-food. Then the householder's [ 70 ] sister offered the food to the Pacceka Buddha and said, "May I be able to avoid her even from a distance of a hundred yojanās," and she meant by 'her' the householder's wife. While standing at the doorway, the wife heard the prayer, and thinking "May the Pacceka Buddha not partake of the other woman's food," she took the alms-bowl and threw away the food and filled the bowl with mud before she gave it back to the Pacceka Buddha. Seeing what the wife was doing, the sister scolded her, saying: "Hey you stupid woman, you may abuse me, or even beat me if you wish; but it is not proper to throw away the food and fill the bowl with mud and give it back to the Pacceka Buddha, who have fulfilled Pāramīs for so long a period of innumerable years."

Then only did the householder's wife regain her moral sense and said: "Wait, please, Venerable Sir." Then she begged his pardon and threw away the mud from the bowl and washed it thoroughly and rubbed it with fragrant powder. She then filled the bowl with catumadhu, and poured butter which was white like the colour of thickly grown lotus, and added brilliance thereby. Handing the bowl back to the Pacceka Buddha, the woman said: "Just as this food shines, even so may my body emanate brilliant rays." The Pacceka Buddha spoke words of appreciation, gave his blessing and flew up into the sky. The husband and wife performed meritorious deeds throughout their lives and upon their death they were reborn in the divine world.

Life as a Bārāṇasī merchant.

Again, when they passed away from the divine world, the householder landed during the lifetime of the Buddha Kassapa in the city of Bārāṇasī as the son of a wealthy merchant who owned eighty crores worth of riches. Similarly, his wife became the daughter of another wealthy merchant.

When the son came of age, that very daughter was brought to his home as his wife. Because of her past misdeed, the result of which until now had been latent, as soon as she passed the threshold while entering the house, putrid smell issued forth from her body as though the [ 71 ] toilet was opened. When the merchant son asked whose smell it was and came to know that it was the odour of the bride who had just come, he ordered that the bride be expelled and sent back to her parents' house in the same pomp and grandeur that had attended her when she came. In this way she had to return to her parents' home from seven different places because of the foul smell that appeared as soon as she was in-door. Terrible indeed is an evil deed!

At that time, as Kassapa Buddha had attained Parinibbāna, people began to erect a relic-shrine (dhātu-cetiya) a yojana high with bricks of gold worth a hundred thousand and was made from pure solid bullion. While the cetiya was under construction, it occurred to the lady thus: "I am the one who had to return from seven places. What is the use of my living long?" So she sold out her jewellery and by the money thus obtained she had a gold brick made, one cubit long, half a cubit wide and four fingers thick Afterwards, she took the gold brick together with orpiment and eight lotus stalks and went where the shrine was situated.

At that moment a brick was wanted to fill the gap that appeared when an encircling layer of bricks were laid as part of the shine. So she said to the master mason; "Please, Sir fill the gap with my brick." "O lady," replied the master mason, "you have come at an opportune moment. Do it by yourself."

When permitted wholeheartedly thus, the wealthy daughter climbed up to that spot and, having mixed the orpiment with the liquid ingredient, she filled the gap with her brick by means of that cohesive mixture. Then she paid homage by placing the lotus stalks at the brick and expressed her wish. "In whatever existence in saṃsāra, may the sandalwood fragrant emanate from my body and lotus fragrance from my mouth!" After worshipping the shrine respectfully she went home.

At that moment the wealthy merchant's son, to whom the lady was first sent, came to remember her. A festival was held in full swing then. The son asked his men: "Once there was a girl brought to my house; in whose house is she now?" When the men answered that the young lady was still at her father's house, the man said: "Friends, go and fetch her. [ 72 ] Let us enjoy the festival together with her." So saying he sent his men for her.

When they got to the young lady's place, they paid respect to her and stood there. When the lady asked about their visit, they spoke of their purpose. "Brothers," said the lady, "I have offered all my ornaments in honour of the cetiya. I have no more to put on." The men reported the matter to their master. "You just bring the girl" said the man, "she will get some jewellery." So the lady was brought to him by his men. As soon as the merchant's daughter entered the house, the whole house was filled with sandalwood fragrance as well as lotus.

The wealthy son asked: "The first time you came here your body issued forth foul smell. But now it is sandalwood fragrance from your body and lotus from your mouth. What is the reason for that?" When the whole story of her meritorious act was told, the man's faith developed as he thought, "Ah, the Buddha's teaching is indeed able to free one from the cycle of suffering!" Accordingly, he wrapped up the golden shrine measuring a yojana, with velvet blankets. At certain places he made decorations in the form of golden paduma lotus flowers so as to add exquisive beauty to the shrine, the flowers being the size of a chariot's wheel. The hanging stems and stalks of the golden lotus were twelve cubits in length.

Life as King Nanda.

Having done meritorious deeds in that existence, the wealthy husband and wife lived the full span of life and were reborn in a divine realm on their death. Again, when they passed away from that realm, the husband landed at a place a yojana away from the city of Bārāṇasī in the family of a noble man while the wife became the eldest princess in the palace in that city.

When both came of age, an announcement was made to hold a festival in the village where the noble man's son (Nanda) lived. Then Nanda asked his mother for a dress to put on while enjoying the festive amusements and got a washed, second hand dress. The son asked for [ 73 ] another dress on the ground that the one given to him was coarse. The mother gave another dress as a substitute. But it was also rejected because of its roughness. When the giving was repeated several times in this way, the mother said: "We are of such a noble man's household, dear son. We are not fortunate enough to have clothes better than this." "In that case, mother, I shall go where finer clothing is available." "I wish you, dear son," replied the mother, "kingship of Bārāiṇasī even today." Thus the mother gave her consent with such auspicious words.

Having done obeisance to his mother, the young Nanda asked her permission to go. And the mother willingly gave her permission. But she did so because of her conviction, thinking, "Where is my son going? He has nowhere else to go: He will be staying here and there in my home." As fate had decided Nanda left his village for Bārāṇasī and took a nap with his head covered on the stately stone-couch in the royal garden. That was the seventh day after the king's demise.

The ministers performed the funeral rites and held a meeting in the courtyard, discussing among themselves: "Only a daughter was born to the king. He had no son. A kingdom without a king is unseemly. Who should become the monarch?" They proposed one another for kingship saying, "Be our king!", "(No) You should become the ruler." Then the Brahmin Purohita said: "We should not see many persons [to choose from]. Let us send the state chariot to search for the deserving one!" When the Purohita's decision was agreed upon by all, they let the state chariot loose that was followed by the four army divisions with the five kinds of musical instruments played.

The chariot departed through the eastern gate of the city and ran towards the royal garden. Some people suggested that the chariot should be turned back because it was running towards the garden as a result of its force of habit. The suggestion, however, was rejected by the Purohita. The chariot entered the garden, circumambulated Nanda three times and stopped and set itself ready for Nanda to get on. After removing the edge of the covering cloth, from Nanda, the Purohita studied his soles and declared: "Let alone the Jambudīpa, this man is worthy to rule over the four continents with their two thousand [ 74 ] surrounding smaller islands." He also ordered the musicians to play three times.

Then Nanda removed the cloth that covered his face and saw the ministers with whom he entered a conversation:

Nanda :For what purpose did you come here?
Ministers :Great King, the kingship of Bārāṇasi has come to you.
Nanda :Where is the king?
Ministers :He has passed away, Sir.
Nanda :How many days have elapsed since his passing away?
Ministers :Today is the seventh day.
Nanda :Did not the late king have a son or a daughter?
Ministers :He had only one daughter, but no son, Great king.

When the ministers said thus, he accepted kingship, saying: "In that case, I shall act as king." Then the ministers constructed a pavilion for consecration and brought the princess fully bedecked and made him king of Bārāṇasī after duly holding royal consecration ceremony.

Thereafter the ministers offered a dress costing a thousand coins to the consecrated Nanda. "Friends, what sort of clothing is it?" asked King Nanda. "Great King, it is for you to put on." "Friends," enquired the king, "this is but a coarse clothing. Have not you got a finer one?" "Great king, there is no finer one among the clothes to be used by men," replied the ministers "Did your late king put on such a dress?" asked Nanda. When the ministers answered in the positive, King Nanda remarked: "Your late king did not seem to be one of great fortune. Bring a golden jar [full of water]. We shall get very fine clothing." The ministers brought it and handed it to the king.

Rising from his seat, the king washed his hand and mouth, and carrying the water with his cupped hand, he tossed it in the direction of the east. Then eight wish-fulfilling trees emerged breaking up the great massive earth. When he did the same in the southern, the western and, northern directions, eight trees in each direction emerged. In this way [ 75 ] there were thirty-two wish-fulfilling trees in the four directions. King Nanda wrapped the lower part of his body in a divine robe and put on another one for the upper part. Then he had an announcement made by the beat of drum, the announcement being "In this state of King Nanda let no women spin yarns!" He also raised the royal white umbrella, bedecked himself with adornments, entered the city on the back of an elephant, ascended the upper terrace of the palace and enjoyed a great kingly life.

After some years of Nanda's enjoyment of kingly life, the queen watching his life, showed her manner expressing pity as she thought: "Rare indeed is a new act of merit!" When the king asked why her manner expressed pity, she said remindingly: "Your luxurious life is really great. That is because you have truly performed good deeds with faith in the past. But now you do nothing for future happiness." "Whom should we give alms?" argued the king, "There are no virtuous recipients!" "Great King, the Jambudipa is not void of Arahants. You better arrange things to be given. I shall bring worthy individuals to receive," said the queen boldly.

The next day the king had the offerings arranged at the eastern gate of the city. The queen performed a vow early to observe the precepts and facing to the east and prostrating, invited by word of mouth. "If there be Arahants in the eastern direction, may they come and accept our alms-f'ood!" Since there were no Arahants in that direction, nobody came to do so. The offerings had to be made to destitutes and beggars. On the next day similar arrangements took place at the southern gate. The third day saw them too at the western gate. But no Arahants came from those directions either as there were none.

On the fourth day the offerings were arranged at the northern gate, and when the queen extended her invitation as before, Mahāpaduma Pacceka Buddha, the oldest of five hundred Pacceka Buddhas, who were all sons of Queen Padumavatī, addressed his younger brothers. "Brother Pacceka Buddhas, King Nanda has invited you. Accept his invitation with pleasure!" The Noble Ones accepted the invitation with [ 76 ] pleasure, washed their faces at the Anotatta lake, came on their air journey and descended at the city's northern gate.

The citizens went to the king and informed him: "Great King, five hundred Pacceka Buddhas have come". With the queen the king went to the Pacceka Buddhas and welcomed them with folded hands. Holding the alms-bowl, he brought the five hundred Pacceka Buddhas to the upper terrace of the palace after performing the great act of alms-giving. When the performance was over, the king sitting at the feet of the eldest member of the assembly and the queen at the feet of the youngest member, made a request, saying: "Venerable Sirs, if you stay in our garden, you all will be happy with our supply of requisites. There will also be growth of merit on our part. Therefore, please give us your promise to stay in the garden of Bārāṇasī City." The promise was given to the king, who made full accommodations such as five hundred lodgings, five hundred walks, etc., in the royal garden. The four requisites were also provided to them so that they might find no trouble.

When such provision had lasted for some time, a state of unrest and disturbance took place in the border areas. The king asked her queen to look after the Pacceka Buddhas during his absence as he had to go and quell the border rebellion. And he left the city.

As the king had instructed, the queen supported the Pacceka Buddhas with the four requisites carefully. After some days, just before the king's return, the life process of the Pacceka Buddhas came to an end. So the eldest one; Mahāpaduma, spent all three watches of the night in Jhāna, and standing and leaning against the wooden back-rest, attained Anupādisesa Parinibbāna. In the same manner the rest of Pacceka Buddhas attained Parinibbāna.

On the next day, the queen prepared the seats for the Pacceka Buddha by applying cow-dung, strewing flowers and letting the air pervaded with perfumes, and waiting for their coming. As she did not see any signs of their approaching, she sent a male servant, saying: "Go, my son, and find out the reason. Is there any mental or physical discomfort happening to the Venerable Ones?"

[ 77 ] When the royal servant went to the garden and looked for the Mahāpaduma Pacceka Buddha after opening the door of his dwelling, he did not see him there; he went to the walk and saw him standing and leaning against the wooden board. After paying homage to him, the men invited the [first] Pacceka Buddha saying: "It is time to have meal. Venerable Sirs!" How could the lifeless person that had attained Parinibbāna and was conditioned only by temperature utter in reply? There occurred no word at all. Thinking that the Pacceka Buddha was sleeping the man moved nearer and felt the back of his feet with his hands. After making such investigations, he came to know full well of the Pacceka Buddha's attainment of Parinibbāna, for the feet were cold and stiff. So he went to the second Pacceka Buddha and then similarly to the third one. When he investigated thus, he realized that the Pacceka Buddhas had all reached the state of total extinction. On his return to the palace, the queen asked him: "Where are the Pacceka Buddhas, son?" "They had all attained Parinibbāna, Madam" answered the man. The queen wept bitterly and went out from the city to the royal garden with citizens and performed funeral rites and cremation; she also took the relics and had a cetiya built (with the relics enshrined).

Having brought the border areas to normalcy, the king returned to the city and on seeing the queen who had come to meet him, he asked: "Dear Queen, did you attend to the Pacceka Buddhas without any negligence? Are the Noble Ones keeping fit?" When the queen replied that they all passed into Parinibbāna the king was shocked and reflected: "Even to these Wise Ones of such nature occurred death! How can there he liberation from death for us!"

The king did not proceed to the city but entered the royal garden straight. He called his eldest son and handed kingship over to him and himself adopted the life of a recluse (like a monk in the dispensation of a Buddha). The queen too, thinking "If the king becomes a recluse, what is there for me to do? Of course, there is none!" followed suit as a female ascetic in the royal garden. Having developed Jhānas, both were reborn in the realm of Brahmās.

[ 78 ] (b) Ascetic life adopted in final existence.

While they were still in the Brahmā's realm, the time had come for our Buddha to arise. At that time Pippali the youth, the future Mahā Kassapa, took conception in the womb of the wife of a wealthy Brahmin named Kapila in the Brahmin village of Mahātittha in the Magadha country whereas his wife, the future Bhaddākāpilānī, did the same in the womb of the wife of another wealthy Brahmin, a Kosiya descendant, in the city of Sāgala also in the Magadha kingdom.

When they grew up, the young Pippali being twenty years of age and Bhaddākāpilānī sixteen, the former's parents noticed that their son had come of age and asked him by force to get married, saying: "Dear son, you have come of age to raise a family. One's lineage-should last long!" As Pippali had come from the Brahma world, he refused to listen and said: "Please do not utter such words into my ears. I shall attend to you as long as you live, and when you are gone, I shall take up a homeless life as a recluse". After two or three days the parents again persuaded him. The son remained resolute. Another persuasion took place but that too fell on a deaf ear. From that time onwards the mother proved to be insistent.

When the insistence became too much, Pippali thought: "I shall let my mother know how much I want to become a monk!" So he gave a thousand ticals of gold to the goldsmiths, asking them to create a gold statue of a girl out of it. When the statue had been created and polishing had been done, he dressed up the statue with red garments and adorned it with colourful flowers and brilliant ornaments. Then he called his mother and said: "O mother, I shall remain at home provided I get a girl as beautiful as this statue! If not, I shall not do so."

Since the Brahmin mother, the wife of a wealthy merchant, was wise, she considered: "My son is one who has done good works, who has performed alms-givings, who has expressed his noble aspiration. While he was engaging in acts of merit in his past existence it was unlikely that he did them alone. Indeed my son must have got an excellent [ 79 ] woman, very pretty like a golden figure, with whom he did meritorious deeds." So considering, she summoned eight Brahmins, had a great honour made to them and got the gold statue placed on a chariot and said: "Go, brothers! If you see a girl resembling this gold statue in a family who equals ours in caste, lineage and wealth, give the statue to her as a gift or as a pledge." With these words she sent the Brahmins away.

The eight Brahmins admitted, saying. "This indeed is a task to be done by the wise like us." So saying they left the village and discussed among themselves on the destination of their journey. Then they decided unanimously thus: "In this world, the country of Madda is the home of beautiful women. Let us go to Madda land." So they went to the city of Sāgala which lay in that state. Having left the statue at the bathing-ford in that city, they were watching from a proper place.

At that time the female attendant of Bhaddākāpilānī, the daughter of a wealthy Brahmin, bathed her and bedecked her with ornaments and left her in the chamber of splendour before she went to the bathingford. On seeing the statue she thought. "My mistress has come ahead of me!" Then she scolded her and grumbled in various ways. "Hey little stubborn daughter! Why are you staying here alone?" As she said "Go home quick!" she raised her hand to strike her mistress. When she actually did strike the back of the statue, the whole of her palm was hurt very much as though it had struck a stone slab. The female attendant stepped back and spoke harshly to pick up a quarrel thus: "Oh! Although I saw this woman of such awful touch and thick neck, how foolish I have been to mistake her for my mistress! She is not worthy even to hold my lady's skirt!"

Then the eight Brahmins surrounded the attendant, asking: "Is your mistress of such beauty?" "What beauty is this lady of? Our lady's beauty is more than a hundred times or a thousand times superior to that of this lady," retorted the attendant, "if she sits in a room of twelve cubits, it is not necessary to light a lamp there; darkness can be expelled by her natural complexion." "In that case," said the Brahmins, "come, let us go!" So saying they took the attendant, and having brought the [ 80 ] gold statue, they went to the house of the wealthy Brahmin of Kosiya clan and stopped at the doorway to announce their visit.

The Brahmin treated them well as a host and asked them as to where from did they come. They replied that they came from the home of the wealthy Brahmin Kapila of Mahātittha village in the kingdom of Magadha. When the host asked for the reason, they told him of the purpose of their visit. "Friends," said Kosiya Brahmin; "It is a welcome purpose. Kapila Brahmin is equal to me by birth, by descent and by wealth. I shall give our daughter as a bride." Having promised thus, Kosiya Brahmin took over the statue. The visiting Brahmins then sent a message to Kapila Brahmin, saying: "The bride has been found. Go ahead with doing whatever is necessary."

Getting the news, the servants of Pippali transmitted it to him gleefully, saying: "Master, the bride for you who looks like your gold statue has been found, it is learnt!" But Pippali reflected: "I thought it was impossible to get her. Now they said that 'the bride has been won!' As I do not want her, I shall write a letter and send it to her." So he went to a secluded place and wrote a letter as follows:

I would like my dear sister to marry another proper man of equal by birth, descent and wealth. I am one who will adopt the life of a recluse in a forest. I do not wish you to be in distress later on.

Then he sent the letter secretly to Bhaddā.

When the daughter of the wealthy Brahmin lady Bhaddā learnt the news that her parents were desirous of giving her in marriage to Pippali the youth, son of the wealthy Brahmin Kapila of Mahātittha village, Magadha country, she similarly went into seclusion and wrote the following letter:

I would like my brother to get married to another woman of equal caste, family and wealth. I am one going forth and becoming a female recluse. I do not want you to be unhappy afterwards.

She then sent the letter in secret to Pippali.

[ 81 ] When the two parties of messengers met in midway, Bhaddā's men asked: "From whom is the letter you are carrying, friends, and to whom is it going?" Pippali's men replied honestly: "The letter is sent by our master Pippali to Bhaddā." They also asked in return: "From whom is the letter you are conveying and for whom is it meant?" Bhaddā's men gave a straightforward reply: "It is from our mistress to Pippali."

When the messengers from both sides agreeingly opened and read the letters, they were amazed to know the significantly spiritual sense of the letters and said: "Look what the groom and the bride are doing!" Then they tore both the letters and threw them away in the forest. They also wrote two new letters expressing reciprocal agreement and gladness and sent them to their respective addresses. In this way the time for marriage between Pippali, the son of a wealthy merchant, and Bhaddā, the daughter of another wealthy merchant, came as brought about by their parents and the middlemen despite their unwillingness for household life.

Unwithered garland of flowers.

On the day of their marriage either of them brought a garland of flowers; he placed his and she hers in the middle of their bed. Having had their dinner both simultaneously came to their bed and got on to it, Pippali by his right side and Bhaddā by her left. They made an agreement thus: "The party, the garland of whose side withers, is to be regarded as having lustful thoughts. And the garlands should be left untouched." Both of them spent the night without being able to sleep throughout all three watches lest one should unconsciously touch the other. The garlands remained unwithered. By day they behaved like brother and sister even without a smile tinged with pleasure.

Immensely wealthy life.

Both the wealthy son and the wealthy daughter kept themselves aloof from fondness of sensual pleasure (lokāmisa) and took no care of their household business at the same time; only when their parents passed [ 82 ] away did they manage the business. The wealth belonging to Pippali was great: his gold and silver was worth eighty-seven crores. Even the gold dust which he threw away each day after using it for rubbing his body could amount to twelve Magadha cups (equal to six patthas) if collected. He owned sixty mechanized dams. The measurement of his farm was twelve yojanās. He had fourteen large villages as the colony of his servants and workers, fourteen divisions of elephant troops, fourteen divisions of cavalry and fourteen divisions of chariots.

Spiritual emotion of Pippali and his wife.

One day the wealthy Pippali went to his farm riding a fully equipped horse and while he was stopping at the edge of the farm, he saw crows and birds picking up earthworms and insects and eating them. He asked his servants what the crows and birds were eating and the servants answered that they were eating earthworms and insects. Again he asked: "Who is responsible for the evil acts of the crows and birds?" "As the farm is ploughed for you, Sir, you are responsible for those evil deeds," replied the servants. The reply stirred up Pippali's spiritual emotions, causing him to reflect seriously thus: "If I am responsible for the evil deeds done by the crows and birds, what is the use of eightyseven crores worth of my gold and silver. Indeed none! Nor is there any use of my riches such as the twelve-yojana vast farm, of the sixty mechanized dams and of the fourteen large villages of my workers. Indeed there is no use of them all! Therefore I shall hand over these riches to my wife Bhaddākāpilānī and go forth to become a monk!"

At that moment his wife Bhaddākāpilānī had sesame from three big jars spread out on mats and placed in the sun. While seated and surrounded by her maids she saw crows and other birds picking and eating sessame worms. When she asked her maids she came to know what the birds were eating. On further enquiry she was informed that she must be responsible for the evil acts done by the birds as the job was done for her sake. She too reflected seriously thus: "Oh, it is enough for me if I just get four cubits of cloth to wear and a cupful of rice cooked to eat. (I cannot wear more than four cubits of cloth; nor [ 83 ] can I eat more than one cupful of cooked rice. ) If I am responsible for these wrongdoings done by others, surely I will not be able to surface myself from saṃsāra the cycle of suffering, even after a thousand existences. When my husband comes, I shall give away all my wealth to him and leave household life and become a nun."

The couple's going forth.

The wealthy Pippali returned home and had a bath, went up to the upper terrace and sat down on a high seat which only noble personalities deserve. Then the feast worthy of a Universal Monarch was arranged and served to the merehant. Both the wealthy Pippali and his wife Bhaddākāpilānī took the meal, and when their servants went away they retired to their quiet resort and stayed quietly at ease.

Thereafter the two discussed between themselves as follows:

Pippali:Madam Bhaddā, when you came to this house, how much wealth did you bring?

Bhaddā: I brought my wealth by fifty-five thousand carts.

Pippali: The wealth brought by you and the wealth extant here in this house such as eighty-seven crores of riches, sixty mechanized dams, ete., I entrust them all with you.

Bhaddā: Oh, but where are you going?

Pippali: I am going to make myself a recluse, Madam,

Bhaddā: Oh, Sir, I too have been readily waiting for the time of your coming back. I too shall become myself a female recluse.

To these two individuals endowed with Pāramīs, the three existences of sensual pleasures (kāma), materiality (rūpa) and immateriality (arūpa) manifested to be three leaf-huts blazing with fire. The two great personality of Pāramī, therefore, had the robes and bowls bought from the market and had one's hair shaved by the other. Saying, "We [ 84 ] dedicate our renunciation of the world to the noble Arahants," they came down from the main terrace with their bags, in which were put their bowls, hanging from their left shoulders. None of the servant and workers at home, male or female, recognized the two Pāramī seekers.

Then the couple who left the Brahmin village of Mahātittha and went out by the servants' village gate were seen and recognized from their behaviour that they were the master and the mistress. Crying bitterly they fell at their feet and asked sorrowfully: "Master and mistress, why do you make us helpless?" The couple replied: "We have become recluses as we were shocked by the likeness between the three existences and the leaf-hut on fire. If we were to set you free from servitude one after another there will be no end even after a hundred years. Get your heads washed and be liberated from servitude and live free." So saying they left while the servants were wailing.

Parting company with each other.

While he was going ahead, Pippali the noble Thera thought in retrospect thus:

This beautiful Therī Bhaddākāpilānī, who is precious as much as the whole Jambudipa, has been following me. There is reason for any body to misunderstand us thinking 'These two cannot part from each other even though they have become recluses; they are doing something not in harmony with their ascetic guise.' And if one misunderstands us, one is in danger of landing in a state of woe. Therefore I should desert this fair lady, Bhaddākāpilānī Theri.

As he went on ahead, the noble Thera found a junction of two roads and stopped there. Having followed from behind, Bhadda Theri stopped there too and stood with her hands joined in reverence. Then the noble Thera addressed the Therī: "Bhaddā Therī, people seeing a beautiful lady like you following me might offend us by wrongly thinking: 'These two individuals cannot part from each other despite [ 85 ] their ascetic life and would thereby land in a woeful state. So take whichever road you choose between these two. I shall go by the road you do not prefer."

Bhaddā Theri too replied thus: "Oh, yes, Sir! womankind means blemish to a monk. People would also blame us, saying that we are unable to leave each other even after becoming ascetics. You, Sir, follow one road. I shall follow the other. Let us be separated." Then she circumambulated exactly three times, and paid homage respectfully with the five kinds of veneration at the four places such as the front, the back, the left and the right of the Thera. With her hands joined and raised, she said: "Our love and intimacy as husband and wife that started a hundred aeons ceases today." She added: "You are of nobler birth, so the right road befits you. We womenfolk are of lesser birth. So the left one suits me." Saying thus she proceeded by the left road.

When the two walked separate paths, the great earth quaked, roaring echoingly as if it were uttering "Though I can bear up the universal mountains and Mount Meru, I cannot do so with regard to the virtues of these two marvellous personages!" There appeared thundering sounds in the sky, too. The universal mountains and Mount Meru grew up higher and higher (because of the earthquake).

Meeting with the Buddha.

By that time the Buddha arrived in Rājagaha after observing the first vassa and (in that year of his Enlightenment) was still sojourning in comfort in the Veḷuvana monastery. (It was a time before his journey to Kapilavatthu) While he was staying in the fragrant chamber of the monastery, he heard the noise of the quake of the great earth. As he reflected as to for whom the earth quaked, he came to know thus: "On account of the power of their virtues, Pippali the young man and Bhaddākāpilāni the young woman have become ascetics after having unflinchingly renounced their incomparable wealth, dedicating their lives to me. The quake took place at the junction where they parted. On my part it will be proper only if I do a favour to them." So he went [ 86 ] out of the fragrant chamber, personally carrying his bowl and; robe. And even without asking any of the eighty great Disciples to accompany him, he travelled alone to a distance of three gāvutas to extend his welcome. He sat cross-legged at the foot of the banyan tree known as Bahuputtaka between Rājagaha and Nālanda.

What was peculiar to the Buddha now was that he did not sit there as an unknown monk practising dhutaṅga austerities; in order to promote the faith of the Venerable Mahā Kassapa who had never seen him before, the Buddha did not conceal his natural splendour that shone forth with the major and minor marks; instead he sat there, emanating the massive Buddha's rays and illuminating brilliantly up to a distance of eighty cubits. The rays that were of the size of a leafy umbrella, or that of a cart-wheel or that of a pinnacled gable, rushed from place to place, brightening the whole forest grove as though it were a time when a thousand moons or a thousand suns rose with all their brightness. Therefore the whole forest grove was very pleasant with the splendour of the thirty-two marks of a great man like the sky brightened by stars, or like the water surface with the five kinds of lotus blossoming in groups and clusters. Though the natural colour of the trunk of the banyan tree must be white, that of the leaves green and the old leaves red, by the splendour of the Buddha's body, the whole of the Bahuputtaka banyan tree with many branches was all gold and yellow on that very day as they were bathed in the liminous rays of the Buddha's body light.

Mahā Kassapa Thera thought: "This Venerable One must be my Teacher, the Buddha. Indeed I have become a monk, dedicating my monkhood to this very Teacher." From the spot on which he stood and saw the Buddha, the Thera walked up, bending his body; to a nearer distance. At all these three places far place, neither far nor near, near place, he adoringly worshipped the Buddha and received his discipleship by declaring three times thus: "Satthā me Bhante Bhagavā, sāvako'hamasmi, 'Glorious Buddha, you are my Teacher! I am your disciple, Sir!"

Then the Buddha replied: "Dear son Kassapa, if you showed such immense reverence to the great earth, it might not be able to stand it.

[ 87 ] As for me, who have fared well like former Buddhas, the tremendous reverence shown by you, who are aware of such immensity of my qualities, cannot make a single hair of my body tremble. Dear son Kassapa, be seated. I shall give you my inheritance." (This is the exposition of the Etadagga Vagga, Ekaka Nipāta of the Aṅguttara Commentary and the exposition of the Mahā Kassapa Thera-Gāthā, Cattālīsa Nipāta of the Theragāthā Commentary.

In the Cīvara Sutta of the Kassapa Saṃyutta, Nidāna-vagga, however, it is said as follows: When the Mahāthera Kassapa solemnly declared his discipleship thrice, the Buddha said:

Kassapa, if a man without knowing a pupil of all-round perfect mentality says 'I know', or without seeing him says 'I see', his head will fall off. As for me I say 'I know' because I do know him, or I say 'I see' because I do see him.

(Herein the meaning is: if a teacher outside the dispensation of the Buddhas admitted saying that he knew or saw without actually knowing or seeing an extremely faithful disciple with all mentality who showed extreme veneration as Mahā Kassapa Thera did, the head of that teacher would drop off his neck as a ripe toddy-palm fruit does from its stem. Or it might split into seven pieces.

(Herein it may further be explained as follows: If Mahā Kassapa Thera were to direct his great veneration, generated by such faith, to the great ocean, its water might disappear like drops of water falling into a tremendously hot iron pan would. If he were to direct his veneration towards the mountain of the universe it would break up into pieces like a ball of husks. If he were to direct it to Mount Meru, the mountain would be destroyed and tumble down in disarray like a lump of dough pecked by a crow's beak would. If he were to direct it towards the great earth, its soil would be scattered as a great pile of ashes when blown off by the wind. The Mahāthera's veneration of such might could not make a hair on the back of the Buddha's instep tremble. Let alone Mahā Kassapa Thera, [ 88 ] even thousands of monks equal to the Mahāthera would be unable to do so by performing their veneration. Theirs was powerless even to disturb a soft hair on the Buddha's instep, even to shake a single thread of the robe made of rags that the Exalted One was putting on. So great was the might of the Buddha.)

Ordination as Bhikkhu through acceptance of Buddha's advice.

Having said, "Dear son Kassapa, be seated. I shall give you my inheritance," as has been mentioned before, the Buddha gave the Mahāthera three pieces of advice (according to the Cīvara Sutta of the Kassapa Saṃyutta):

Kassapa, you must therefore practise thinking thus: I shall abide by hirī and ottappa in dealing with those monks of higher

standing, lower standing, or equal standing."

"Kassapa, you must therefore practise thinking thus 'I shall listen to all teachings on wholesomeness. I shall listen attentively to all these teachings, respectfully reflecting on them and bearing them well.

Kassapa, you must therefore practise, thinking thus 'Mindfulness on the body (kāyagatā-sati) accompanied by happiness (sukha) shall never desert me!"""

The Buddha gave him these three pieces of advice. Mahā Kassapa Thera also received them respectfully. This three-piece advice amounted to the Mahāthera's ordination lower as well as higher. Such kind of ordination the Venerable Mahā Kassapa alone received in the Buddha's dispensation. And such is know as ovāda-paṭiggahaṇa upasampadā, "ordination through acceptance of the Buddha's advice."

(Herein the Buddha grained the Mahāthera Kassapa's ordination as a bhikkhu my means of these three pieces of advice. Of these three, the first is: "Dear son Kassapa, you must develop first the two 'effective' virtues of hirī and ottappa as you [ 89 ] encounter three classes of fellow bhikkhus, namely, those of higher standing, who are senior to you by age and ordination, those of lower standing who are junior to you, and those of medium standing, who are equal to you," By this first advice Mahākassapa Thera was taught to abandon pride in birth, for he was of the Brahmin caste,

(The second advice is: "Dear son Kassapa, while you are listening to the faultless teaching you must be respectfully attentive by lending both your ears, the wisdom ear as well as the natural one, in all three phases of the teaching, the beginning, in the middle and towards the end". By this second advice the Mahāthera was taught to abandon arrogance springing from his wide knowledge, for he was highly intelligent.

(The third advice is: "Dear son Kassapa, you must strive not to let the First Jhāna get away from your mental process, the Jhāna which is accompanied by feeling of happiness (sukha vedanā) originated in mindfulness of the body (kāyagatā-sati) and the sense-object of breathing-in and out (ānāpāna ārammaṇa)." By this third advice the Mahāthera was taught to abandon self-love and self-craving (taṇhā-lobha) developing from possession of strong personality (upadhi), for he was good looking.

Having made Mahā Kassapa Thera an advice-receiving monk at the foot of the Bahuputtaka banyan tree as has been said, the Buddha left and set out on a journey with the noble Mahāthera as his follower. While the Buddha had thirty-two marks of a great being on his body and was thus exquisitely splendoured, Mahā Kassapa Thera was graceful with seven marks. The latter closely followed the Buddha as a small golden boat trails a big golden one. After going some distance the Buddha diverted from the main road and gave a hint that he would like to sit at the foot of a tree. Knowing that the Master was desirous of sitting, the Mahāthera made his (very soft) upper robe fourfold and spread it and said: "Exalted Buddha, may the glorious Buddha be [ 90 ] seated here. The act of the Exalted Buddha's sitting will bring welfare and happiness to me for long."

Exchange of robes.

Having sat down on the outer robe in four folds, the Buddha felt the edge of the robe with his hand having the colour of a lotus blossom and said: "Dear son Kassapa, this upper robe of yours made of an old piece of cloth is very soft indeed!"

(Herein 'why did the Buddha uttered words of praise?' The answer should be: because he wanted to make exchange of robes with him.

Why did the Buddha want to make exchange of robes?' The answer should be: because he wanted to install the Mahāthera in his position."

("For such installment were there not Sāriputta and Moggalāna Mahātheras?" one might argue. The answers is: Yes, they were there But it occurred to the Buddha thus: "Both of them will not live long. They will attain Parinibbāna before me. Kassapa, however, will live for a hundred and twenty years. Four months after my Parinibbāna, in the cave where a sattapanni tree grows he will hold a Council at which a mass recital in approval (saṅgāyanā) of the Dhamma and the Vinaya will be done; he will thus render service to my dispensation so that it may last for five thousand years.' The Buddha also was of the opinion that "if I install him in my place, monks will show obedience to him." Hence the Buddha's desire to install the Mahāthera in his (the Buddha's) position. It was for this reason that the Buddha was desirous of exchanging of robes. It was because of this desire that the Buddha spoke in praise of Mahā Kassapa.)

If somebody admiringly spoke of the good quality of the bowl or that of the robe, it was a natural practice of the noble Mahāthera to say: "Please accept the bowl, Venerable Sir," or "Please receive the robe, [ 91 ] Venerable Sir "Therefore, knowing by hint that "the Exalted Buddha would like to put on my outer robe, for he admired its softness," the Mahāthera said: "Exalted Buddha, may the Glorious One please put on this outer robe." "Dear son Kassapa,-which robe will you don then?" asked the Buddha. "If I get the kind of robe you are wearing, I will don it," replied the Mahāthera. Then the Buddha said: "Dear son Kassapa, can you do that? This robe made of rags have become very old because of my long use. Indeed, when I picked it up, that day saw the quake of this great earth down to the water limit. Those of less virtue are unable to wear this kind of robe that had been worn out. Only those who engage themselves in the Dhamma practice and who by nature are used to such attire deserve it." So saying the Buddha gave up his robe for Mahā Kassapa Thera's. After the exchange of robes done in this way, the Buddha put on the Mahāthera's robe and the Mahāthera donned the Buddha's. At that moment the great earth quaked violently down to the water limit as if it were saying though it lacks mind and volition: "Exalted Buddha, you have done something difficult to do. There has never been in the past such an occasion on which a Buddha gives away his robe to his disciple. I cannot bear up this virtue of yours."

(c) Achievement of spirituality and an etadagga title.

On the part of the Venerable Mahā Kassapa Thera, no arrogance arose in him just by getting the Buddha's robe; he never thought: "Now I have obtained the robe previously used by the Exalted One: I have nothing to strive now for higher Paths and Fruitions." Instead, he made a vow to practise the thirteen austere (dhutaṅga) practices most willingly as taught by the Buddha. Because he put great efforts in developing the ascetic Dhamma, he remained only for seven days as a worldling and on the eighth day at early dawn attained Arahantship with the fourfold Analytical Knowledge (Paṭisambhidā-magga ñāṇa).

Setting this Mahāthera as an example, the Buddha delivered many discourses as contained in the Nidānavagga Kassapa Saṃyutta (see the translation of the same Saṃyutta).

[ 92 ] The Buddha admired the Mahāthera through many Suttas such as Cand'ūpama-Sutta in which the Buddha says: "Kassapo bhikkhave candūpamo kulāni upasaṅkamati'Monks, Kassapa Thera approached his donors of the four social classes by controlling his deed, word and thought like the moon, i.e. being absolutely free from physical, verbal and mental roughness does he approach his donors." Later on the Buddha bestowed on him an etadagga title by citing the noble Mahāthera's dhutaṅga practices as preserved in the Kassapa Saṃyutta and by uttering:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidam Mahākassapo,"

Monks, among my disciples bhikkhus, who practise by themselves and who teach and exhort others to practise the excellent dhutaṅga practices which shake off moral impurities (kilesa), Mahā Kassapa Thera is the best.

That is the story of Mahā Kassapa Thera.

(5) ANURUDDHA MAHĀTHERA.

(a) Aspiration expressed in the past.

A hundred thousand aeons ago, in the lifetime of the Buddha Padumuttara, the future Anuruddha Thera was an unknown householder. One afternoon he went along with a crowd of people to the monastery to listen to the Dhamma. Having respectfully paid homage to the Buddha he stood at the edge of the audience, paying attention to the Buddha's discourse. After delivering his discourses in serial order, the Buddha declared a monk foremost in achieving the psychic power of the Divine Eye (Dibbacakkhu-Abhiññā).

Then it occurred to the householder: "This monk was declared foremost in achieving the psychic power of the Divine Eye by the Buddha himself. Therefore he indeed is superior. What if I were to become the best among the monks who achieved the Divine Eye in the dispensation of some future Buddha." So thinking he went through the audience and invited the Buddha and his Saṃgha: The next day he [ 93 ] performed a great alms-giving to the Saṃgha headed by the Buddha.

Thinking "I have aspired for a very high post", he invited the Buddha as before day after day, saying "Please come today for my act of merit,""Please come tomorrow for my act of merit." Having invited thus he gave a great Dāna for seven days. Offering excellent robes to theBuddha and his company of monks, he expresed his aspiration as follows:

Exalted Buddha, I made these offerings not to obtain divine luxuries. I did thus not to enjoy human pleasure either. Indeed seven days ago you placed a monk in the position of the best winner of the Divine Eye. I wish to be placed foremost like him among those who win the same power in the dispensation of a future Buddha.

Having expressed his aspiration thus the householder fell at the feet of the Buddha. When the Buddha surveyed the future, he foresaw well that the fulfillment of the householder's wish and so he predicted: "Donor, at the and of a hundred thousand aeons in future, the Buddha Gotama will evidently appear. In the dispensation of that Buddha you will be Anuruddha by name, the foremost of those who acquire the psychic power of the Divine Eye." Having predicted thus the Buddha gave a discourse in appreciation of the meal-offering and returned to the monastery.

The householder did good works as long as the Buddha lived andafter the Buddha Padumuttara's attainment of Parinibbāna, he built a golden shrine seven yojanās high and approached the Saṃgha and asked: "Venerable Sirs, what is the preparatory wholesome deed for acquiring the psychic power of the Divine Eye?" "Donor," replied the noble monks, "the gift of light should be given." He then had a thousand big trees made first, each-bearing a thousand torches; just beyond them he had a thousand illuminated trees of medium size made; just beyond them a thousand illuminated small trees. In this way thousands of trees and torches were offered. His other gifts of lights were innumerable.

[ 94 ] Offering of lights to Kassapa Buddha's shrine.

Having performed such meritorious deeds throughout his life, the householder, the future Anuruddha. wandered in the worlds of Devas and humans. When a hundred thousand aeons had elapsed and in the lifetime of the Buddha Kassapa in this Bhadda Kappa, he was reborn also as a householder in the city of Bārāṇasī and after the Buddha's Parinibbāna, he built a shrine of one yojana; and having numerous gold cups made, each cup filled with butter oil. In the middle of the cups he placed a cake of solidified molasses and lighted it. He also lighted the gold cups around the shrine, the round brim of each cup touching that of another: For himself he had the biggest vessel made of gold and had it filled also with butter-oil. A thousand wicks placed around the brim were lighted. For the middle wick, however, he had a piece of cloth twisted and lighted it. Holding on his head the bowl of a thousand lights, he went round the shrine and honoured it for all three watches of the night. In that existence too he performed wholesome acts as long as he lived, and upon his death he was reborn in the realm of Devas.

Life as Annabhāra.

Again, before the lifetime of our Buddha, he was reborn in a poor family also in Bārāṇasī and lived depending upon a wealthy merchant named Sumanā. The poor man's name was Annabhāra. The merchant Sumanā gave lavish alms at the gate of his house to destitutes, travellers and beggars.

One day, a Pacceka Buddha by the name of Upariṭṭha engaged in Nirodha Samāpatti at Mount Gandhamādana, and when he emerged from that Jhāna, he pondered "Whom should I help today?" Pacceka Buddhas are very kind by nature to the poor. So the Pacceka Buddha Upariṭṭha decided to help poor Annabhāra for the day. Knowing that the man was about to come back from the forest, the Pacceka Buddha rose with his alms-bowl and robe into the air, flew from Mount Gandhamādana and stood right before Annabhāra at the village gate.

[ 95 ] Seeing the Pacceka Buddha carrying an empty bowl, he respectfully made obeisance to him and asked: "Venerable Sir, would you obtain food?" When the Pacceka Buddha replied that he would, Annabhāra said: "Please wait here for a while," and quickly went home and asked his wife: "O woman, is there the portion of food you set aside for me? Or is there not?" When the wife said yes, he returned from there to the Pacceka Buddha and took the bowl from his hand. On arriving home, he said to the wife: "Woman, because we did not perform acts of merit in the past, we are now living always yearning for food. Though we have desire to give, we have nothing to give. And when we have something to give, there is no recipient for it. Today I encounter the Pacceka Buddha Upariṭṭha. And there is also my portion of food. Put that food of mine in his bowl."

The intelligent wife thought: "As my husband is giving his food to the Pacceka Buddha, I should also do something for my share of merit." So she too put her portion of food in the bowl and handed it to the Pacceka Buddha. He also said, expressing his desire: "Venerable Sir, may we be liberated from such troublesome living" The Pacceka Buddha replied somewhat in prediction: "You, donor, of great merit! May your desire be realised!"Having spread out his over-cloth at one place, Annabhāra said further: "Please sit down here, Venerable Sir, and have your meal." After sitting down on the seat made by Annabhāra, the Pacceka Buddha had his meal, reflecting on the nine disgusting things which are 1. gamana, going on alms-round; 2. pariyesana, searching for alms: 3. paribhoga, eating; 4. āsaya excretions such as phlegm, bile, blood and pus; 5. nidhāha, stomach into which comes newly eaten food 6. aparipakka, food in undigested state; 7. paripakka, food in digested state; 8. phala and nissanda, outcome and flowing or trickling from here and there [on the body] and 9. makkhana, smearing [or soiling].

(If phala and nissanda are taken separately, the number will be ten. Reflection on these nine or ten disgusting things is mentioned in the exposition of the Āhārepaṭikūla-saññā of the Visuddhi-Magga in general], and in the section on the same in the Paramattha-sarūpabhedanī, authored by Mahāvisuddhārāma Sayadaw, in [ 96 ] particular.) When the Pacceka Buddha had taken the food, Annabhāra offered the water for washing the bowl. Having finished his meal business, Upariṭṭha Pacceka Buddha gave his blessing in appreciation of the food:

Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu.
Sabbe pūrentu saṅkappā, cando pannaraso yathā.

May all your desires and longings be realized. Just as the bright, round moon of the waxing fornight is full, even so may all your right plans be successful!

Having uttered thus, the Pacceka Buddha proceeded with his journey.

Applause of a goddess.

At that moment the guardian goddess of the (ceremonial) umbrella belonging to Sumanā the merchant gave her applause three times by uttering a solemn utterance of joy: "Ahodānaṃ paramadānaṃ, Upariṭṭhe supatiṭṭhitaṃ", "Oh, an excellent gift has been well set up for Upariṭṭha Pacceka Buddha!" The merchant asked: "Hey, goddess! Did not you see me performing alms-giving for such a long time?" "O merchant," replied the goddess, "I am not applauding your alms-giving. I am doing it for Annabhāra the poor man's as I am so pleased with his." It then occurred to the merchant thus: "This is something marvellous indeed! Though I have been giving alms for so long, I am not able to cause deities to applaud. But the poor Annabhāra was, despite his dependence on me, by giving alms-food just once as he encountered a proper recipient. I should make his gift-food mine by giving him something suitable." Accordingly, he summoned Annabhāra and asked: "Did you give somebody something today?" "Yes, I did, Sir," answered the man, I gave my share of food to the Pacceka Buddha Upariṭṭha." "Take this, dear Annabhāra, take a coin and hand over your gift-food to me," demanded the merchant.

When the man refused, saying "I cannot do so, Sir," Sumanā the merchant gradually raised his offer to a thousand coins. Annabhāra remained firm in his rejection, saying; "Even for a thousand coins, I [ 97 ] cannot give it away." Then Sumanā gave up his attempt to buy but demanded again: "Brother Annabhāra, if you cannot give it to me, let it be so. Accept the thousand coins and share your merit with me!" "I do not know clearly whether I should share my merit with you. In fact, I will consult the Pacceka Buddha Upariṭṭha and I will share provided he advises me to do so." After saying thus he rushed after the Pacceka Buddha and when he got him, he asked: "Venerable Sir, the merchant Sumanā is offering me a thousand coins and seeking a share of the merit I have earned by giving you alms-food. Shall I give his share or shall I not?" Then the Pacceka Buddha said:

Wise man, I shall give you a simile: Suppose there is only one house where the lamp is lighted in a village of a hundred households. If the remaining ninety-nine householders came with their respective wicks soaked in oil and lighted their lamps by means of yours, will the light remain in that house as it was before or will it be reduced?

It will not be reduced, Venerable Sir. The light will shine even brighter than before, answered the man. Then the Pacceka Buddha explained clearly:

In the same manner, wise man, if a man shares the merit accrued to him from his offering of alms-food, be it a spoonful or a ladleful, whether he shares it with a hundred persons or a thousand, his merit will only increase and become greater in accordance with the number of persons who have their shares. Now you have given one meal. If you share your merit with him, there will be two acts of giving alms-food, one is yours (which is original) and the other is Sumanā's (which is an augment).

Freed from doubt but inspired and encouraged, Annabhāra respectfully made obeisance and went back to his master. He gladly shared his merit by saying: "Sir, take your share from the merit earned by me from my giving of alms-food." Then followed a dialogue between the wealthy merchant Sumanā and Annabhāra the poor man:

Merchant: Well, brother, take the thousand coins.

[ 98 ] Anna: Master, I am not selling my alms-food. In fact, with great pleasure I am sharing my merit with you.

Merchant: Brother, you share your merit with me with great pleasure. On my part, I give you the thousand coins as wish to do honour to your virtue. Do take it, brother.

When asked thus, Annabhāra accepted the money, saying:"All right, as you like it, Sir." Thereafter Sumana said: "Brother, from the time of your acceptance of the coins onwards, you have nothing to work with your hands. (You are no longer my wretched employee.) Build a house for yourself on the main road. I shall provide you with whatever material you need. Take it from my house." Thus the merchant added his promise.

Annabhāra's becoming a man of great wealth.

The alms-food offered to a Pacceka Buddha who has just merged from Nirodhasamāpatti is diṭṭhadhamma-vedanīya, i.e. the gift resulting on the day of offering. Therefore, that very day, by virtue of his diṭṭhadhamma-vedanīya (gift of alms-food), the merchant took Annabhāra to the king's palace though he did not do so on previous days.

On arrival at the palace, because of Annabhāra's act of merit, the king overlooked the merchant but gazed upon Annabhāra. Then took place a conversation between the merchant and the king as follows:

Merchant :Great King, why are you gazing at this man?

King :Because I did not see him on the other days, merchant.

Merchant :Great King, this man is worth gazing on.

King :What are his virtues that make him worth gazing on, merchant?

Merchant: Great King, he has won a thousand coins from my hand is he did not have his portion of food but sacrificed it to the Pacceka Buddha Upariṭṭha today.

[ 99 ] King: What is his name?

Merchant: Annabhāra, Great King.

King: As he has a thousand coins, he should win another thousand from my hand as well. I too would like to honour him.

So saying, the king also awarded him a thousand coins.

Later on the king ordered his men to build a house for Annlabhāra's dwelling. Obeying the king's order, the men cleared an old site and, at every spot they dug up with mattocks, they found jars of gold, the neck of one jar touching that of another, to their amazement. So they reported the matter to the king. The king ordered them to excavate and as they were digging the jars went down and down. The men told the king about it and the king ordered them to continue the digging, saying: "Do it not in my name, but do it under Annabhāra's instructions." The men went back to the site and did the digging again while uttering "We are doing under the instructions of Annabhāra." At every spot dug up with mattocks and hoes, lo! the jars of gold rose together like huge mushrooms.

The king's men collected the treasure of gold and silver and brought them all and piled up near the king. The king held a meeting with his ministers and asked: "Leaving aside Annabhāra, who else does possess treasures of such proportions in this city of Bārāṇasī?" When the minisiters answered that there was none, the king issued an order running, "Ministers, in that case, let Annabhāra be the royal merchant bearing the title 'Dhanaseṭṭhi' in this Bārāṇasī City of mine." On that very day Annabhāra became royal merchant known as Mahādhanaseṭṭhi, winning a white umbrella, symbol of wealth, from the king.

(b) Ascetic life adopted in final existence.

Since he became royal merchant, Dhanaseṭṭhi by name, he performed good works till the end of his life, and on his death he was reborn in the realm of Devas. The virtuous man who was the future Anuruddha [ 100 ] wandered in divine and human abodes for a long time, and when our Buddha was about to appear, he was born in the royal residence of Sukkodana, a Sakyan prince. On his naming day he was given the name of Anuruddha. Prince Anuruddha was the son of the Buddha's uncle Sukkodana and the brother of Prince Mahānama; he was very gentle and very powerful at the same time.

The Buddha visited the city of Kapilavatthu for the first time and while sojourning on his return in the grove of Anupiya, Prince Anuruddha came along with Princes Bhaddiya, Ānanda, Bhagu, Kimila, Devadatta and the barber Upāli to the Buddha, and they became monks. (This event has been given in detail in the Third Volume of the Chronicle. Readers may here be referred to that story.)

Attainment of Arahantship.

The six Sakyan Princes went along with Upāli the barber to the grove of Anupiya and became monks in the presence of the Buddha. Of these seven monks Bhaddiya attained Arahantship in that vassa. Anuruddha gained the psychic power of the Divine Eye (Dibbacakkhu); Devadatta developed the eight mundane attainments; Ānanda was established in the Sotāpatti-phala; the Venerable Bhagu and Kimila attained Arahantship afterwards. Their resolutions made in the past by these monks will be described in their respective sections.

As for the Venerable Anuruddha, he acquired in his first vassa the eight attainments after becoming a monk and developed the psychic power and higher knowledge of the Divine Eye which was able to see a thousand universes. One day he went to Sāriputta Mahāthera and said:

Friend Sāriputta, I can see a thousand universes by means of the particularly pure Divine Eye which surpasses the eye-sight of human beings, (1). I put effort unflinchingly; not being unmindful I possess mindfulness; there is no anxiety in my person and calm I am; my mind is one-pointed and well concentrated (2). Even then my mind is not unattached to [ 101 ] craving (taṇhā) and wrong views (diṭṭhi) and not liberated yet from āsavas. (3).

Then Sāriputta Thera preached to Anuruddha Thera concerning meditation:

"Friend Anuruddha, the very fact that you are conscious and thinking 'I can see a thousand universes by means of the particularly pure Divine-like Eye which surpasses the clear eyesight of human beings' reveals that you have conceit (māna) (1).

Friend Anuruddha, the very fact that you are conscious and thinking, 'I put effort unflinchingly; not being unmindful, I possess mindfulness; there is no anxiety in my person and calm I am; my mind is one-pointed and well concentrated,' reveals that you have mental restlessness (uddhacca) (2)."""

Friend Anuruddha, the very fact that you are conscious and thinking 'Even then my mind is not unattached to craving and wrong view and not liberated yet from āsavas' reveals that you have doubt and worry (saṃsaya-kukkucca) (3).

Therefore I would like to give you words of advice as follows: 'Discard these three things (conceit, restlessness and doubt) that are developing in your mind. Without being conscious of these things, direct your mind to deathlessness (Nibbāna)!

Having learnt meditation, Anuruddha Thera went to the country of Ceti after seeking permission from the Buddha. Living in the eastern bamboo grove in that country, he practised asceticism: for fifteen, days or half a month, he did not sleep but put efforts in his meditation by walking to-and-fro. He then became weary from his meditation so much so that he took rest by sitting under a bamboo thicket. While sitting, great thoughts of a great man (Mahāpurisa-vitakka) arose in his mind as follows:

(1) The nine supra-mundane Dhammas can be realised only in one who is of few wants (i.e. one who has no desire (icchā) and craving (taṇhā)), not in one who is greedy.

[ 102 ] (2) The nine supra-mundane Dhammas can be realised only in one who is easily-contented, not in one who is discontented.

(3) The nine supra-mundane Dhammas can be realised only in one who is quiet, not in one who takes delight in company.

(4) The nine supra-mundane Dhammas can be realised only in one who is energetic, not in one who is indolent.

(5) The nine supra-mundane Dhammas can be realised only in one who is evidently mindful, but not in one who is far from being mindful.

(6) The nine supra-mundane Dhammas can be realised only in one who is ofconcentrated mind, but not in one who is not of concentrated mind,

(7) The nine supra-mundane Dhammas can be realised only in one who is wise, not in one who is foolish.

(N.B. With regard to (1) the individual who is of few wants; there are four kinds: (a) paccaya-appiccha, one who is of few wants concerning the four requisites; (b) adhigama-appiccha, one who does not let others know of one's attainment of Magga and Phala spirituality but keeps it secret; (c) pariyatti-appiccha, one who does not let others know of one's learning but keeps it secret; (d) dhutaṅga-appicca one who does not let others know of one's austere practice but keeps it secret.

Of these four (a) The paccaya-appiccha accepts only some though offered much; when offered some he accepts less than what is offered; he never takes all.

(b) The adhigama-appiccha like Majjhantika Thera does not tell others of his spiritual attainment of Magga and Phala but remains quiet. (The story of Majjhantika Thera in brief is as follows: He was an Arahant. But his alms-bowl and robe was worth only a quarter of a coin. On the day of King Asoka's dedication of a monastery, he was heading a community of monks. seeing his bowl and robe too old and worn out, people thought he was an inferior aged monk; so they asked him to [ 103 ] wait for a moment outside. Then only he thought "If an Arahant like me does not make a contribution to the king's welfare, who else will?" So thinking he instantly sank into the earth and received the first portion of alms-food meant for the head of monks and offered to him respectfully. Then he reappeared while others were unaware. In this way, the Thera did not want others know of his Arahantship prior to his acceptance of food,)

(c) The pariyatti-appiccha individual does not want to reveal to others his knowledge of the scriptures though he himself is highly learned in the three Piṭakas. He is like one Tissa Thera, a resident of Sāketa. The story of Tissa Thera in brief is as follows:

The Thera was requested by other monks to teach them the Texts and their Commentaries. But he rejected their request, saying that he had no time to do so. Then the monks asked him somewhat reproachingly "Have you got no time even to die?" So he deserted his followers and left his dwelling for the Kaṇikāravālika samudda monastery; he stayed there for the three vassa-months (like an unknown illiterate monk). He fulfilled his duties there towards all his co-residents be they senior or junior to him. or be they of mid-standing. On the fullmoon day of Assayuja (September-October), at the meeting on Mahāpavāraṇā Uposatha occasion he preached, causing gooseflesh to people who shouted cheers and threw up their headdresses into the air. Thus he created wild acclaim among the audience. Lest the people should know "This indeed was the one who preached last night." he secretly went back to his original place, for he was of pariyatti-appiccha kind.

(d) The dhutaṅga-appiccha does not like to inform others of his practice of austerity. He is like the elder one of the two brothers.

(A brief account of the two brothers goes as follows: The two brother-monks were dwelling on the Cetiya hill. The younger one went to his brother with a stalk of sugar cane [ 104 ] offered by a donor for the elder. "Please have it, Sir," said the younger. As he had already finished his eating and washed his mouth he said: "Enough, dear brother." "Why," asked the younger, "have you taken a vow to observe ekasanikadhutaṅga (the austere practice of eating one meal a day)?" Then only did the elder ask his brother to bring the sugar-cane. Though he had observed this particular practice for fifty long years, he partook of the sugar-cane as he wished to keep his brother in the dark about his practice. After that he washed his mouth and renewed his vow.

(These descriptions of the four types of appiccha persons are given in the Aṅguttara Nikaya Commentary Vol.3 and their stories are reproduced from the Majjhima Nikāya Commentary Vol.2. In the latter further details of three kinds of icchā (wishes), four appicchatā (few wants), twelve kind of santosas (contentment), three kinds of pavivekas (seclusion), five kind of saṃsaggas (contact etc., are given. Learn them from the same Commentary if you so wish.)

At the time the Venerable Anuruddha was struggling with the seven thoughts of a great man (mahāpurīsa-vitakka), the Buddha was still sojourning in the forest sanctuary, Bhesakaḷā by name, near Susumāragira town in the Bhagga country. The forest was to the west of the bamboo grove where Anuruddha Thera was. Therefore this place was known as the eastern bamboo grove.

After working out with the seven thoughts, Anuruddha was too tired to take a further step think about the eighth one. It was true that the disciples who had thought of the previous seven such as few wants, easy contentment, calm, energy, mindfulness, mental concentration, and wisdom are reluctant to go higher and ponder still another Dhamma. For them it is a rule that they should end up with wisdom. That was why the Venerable Anuruddha, having reflected on the seventh item of wisdom which is a Mahāpurisa-vitakka, he was too tired to go on reflecting on the eighth vitakka.

[ 105 ] Then the Buddha while remaining in the Bhesakaḷā forest, knew that "Anuruddha is weary of reflecting on the eighth vitakka" and thought that "I shall cause Anuruddha's wish to be satisfied." Accordingly he instantly" came to the Thera's presence and sat down on the seat that had been already prepared. Then the Buddha presented the missing eighth vitakka, saying:

Anuruddha, well done!, well done! (1) The nine supramundane Dhammas can be fulfilled only in him who has few wants, not in him who has many;.....; (7) The nine supra-mundane Dhammas can be fulfilled in him who is wise, not in him who is foolish. Anuruddha! Your reflections belong to the Noble Ones.

Anuruddha, as it is the case with you, (8) proceed to the eighth reflection, which is the nine supra-mundane Dhammas can be fulfilled in him who takes delight in Nibbāna that is free from the saṃsāra-expanding (papañca) factors, (namely, craving conceit and wrong view or taṇhā, māna and diṭṭhi respectfully) but not in him who takes delight only in the papañca factors."

Thus did the Buddha provide the missing eight Mahāpurisa thought. The Buddha then continued to preach elaborately to the Venerable Anuruddha that, while engaging in these eight reflections, be could easily be absorbed in the First, Second, Third and Fourth mundane Jhānas, and that while being absorbed in the four mundane Jhānas, he could easily have the fourfold Ariyavaṃsa-paṭipadā (Course of practice belonging to the lineage of the Noble Ones), namely, (1) contentment in robes (cīvara-santosa), (2) contentment in food (piṇḍapāta-santosa), including that in medicine, (3) contentment in dwelling and (4) delight in meditation (bhāvanā-rāmatā) (The elaborate preaching of the same may be read in the translation of the Aṅguttara Nikāya, Vol. III)

After preaching thus the Buddha thought about the right dwelling for Anuruddha Thera that would suit his meditation and came to know that the bamboo grove would be the right place. Accordingly he advised the Thera, saying:

[ 106 ] "Anuruddha, (as the bamboo grove is suitable for your dwelling) observe the vassa later on in this bamboo grove in the country of ceti."

Having advised thus the Buddha flew into the air and journeyed to Bhesakaḷā forest where he expounded the eight Mahāpurisa Thoughts in detail to the monks there.

After the Buddha's departure, the Venerable Anuruddha put great efforts in his ascetic practices and soon (during the next vassa) attained Arahantship, the exhaustion of āsavas, the state endowed with the threefold knowledge of Pubbenivāsa-ñāṇa. Dibbacakkhu-ñāṇa and āsavakkhaya-ñāṇa. The Thera then became elated and thought: "Oh, seeing my mental conditions, the Exalted Buddha came and provided me with the eighth Mahāpurisa-vitakka. My heart's desire also has now been fulfilled to the highest degree indeed!" Paying attention to the Buddhas:sermon and the supra-mundane Dhamma, the Thera uttered a solemn utterance as follows:

(a) Mama saṅkappamaññāya,
Satthā loke anuttaro.
Manomayena kāyena,
iddhiyā upasaṅkami.

The Exalted One, who is the Teacher of humans and Devas, who is peerless in the three worlds, knew my thoughts and, in his mind-made body rushing by means of his psychic powers, and through his super-normal powers, came to my presence in a moment.

(b) Yathā me ahu saṅkappo
tato uttari desayi
Nippapañca-rato Buddho
nippapañcamadesayi.

To me occurred the thoughts of the top Noble One in the seven fold manner. The Exalted Buddha taught me out of compassion the eighth thought which is higher than the seven reflections of mine. (How?) The Buddha who is named the [ 107 ] Omniscient One, the best of the world, who delights in the unconditioned Nibbāna that is truly free from the three saṃsāra extending (papañca) factors taught me out of compassion the unconditioned Nibbāna that is truly free from the three saṃsāra-expanding (papañca) factors.

I, Anuruddha, having comprehended the Dhamma taught by that Buddha named the Omniscient One, the best of the world, lived in bliss in this very existence always being delighted in the attainment of Fruition in the dispensation of the three trainings. The threefold knowledge of Pubbenivāsa-ñāṇa by me, Anuruddha, I have laboured and put into practice, reaching the goal of Arahantship, the Teaching of the threefold training of the Omniscient Buddha, the head of the world

(c) Etadagga title achieved.

Thereafter when the Buddha was staying at the Jetavana monastery he convened a meeting at which he conferred etadagga titles on a large number of monks and admired the Thera Anuruddha, saying:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ Auuruddho," "Monks among my disciples who are endowed with the Divine Eye (Dibbacakkhu), Anuruddha is the best."

Saying thus the Buddha appointed the Thera Anuruddha as the foremost in acquiring the Divine Eye.

(Herein it may be asked: Why did the Buddha appointed Anuruddha only despite the presense of other Tevijja Arahants and Chaḷabhiññā Arahants who were all Divine-Eye winners? The answer is: It was true that other Tevijja and Chaḷabhiññā Arahants [ 108 ] were all Divine-Eye winners, but they did not make use of it as much as the Thera did. When Anuruddha Thera went on alms-round, except in partaking of food, he at all times developed Light-Kasiṇa (Āloka-Kasiṇa) and surveyed beings by the psychic powers of his Divine-Eye. In this way, the Thera gained the fivefold mastery of the Divine Eye and became more experienced (than the other Theras). This was the reason for the Buddha's conferment of the etadagga in this particular field.

(The alternative answer is this: The Thera Anuruddha had done for a period of a hundred thousand aeons meritorious deeds with the aim to acquire this particular appointment as Divine Eye winner. Accordingly in this existence too which was his last, in which his Perfections and aspirations were fulfilled, he made use of the Divine eye more than any other Arahants as he had inclination to do so which was derived from his past resolution. Hence the title granted by the Buddha.)

Picking up of rag-robe offered by Devas

(From the Dhammapada Commentary).

While the Buddha was sojourning at Jetavana, Rājagaha, the Venerable Anuruddha was looking for rags, from which a robe was to be made, at dust heaps and other places. A deity named Jālinī, who happened to be his wife three existences ago was living in Tāvatiṃsa. Seeing that the Thera was searching rags, she brought three pieces of Divine cloth, each thirteen cubits long and four cubits broad. But she thought "If I offer these pieces of divine cloth in this shape the Mahāthera may not receive them." So she left them at a dust heap ahead of the Mahāthera who was seeking rag; she did so in such a way so that only the edges of the pieces could be seen.

When the Thera came that way in search of rags, he saw the edges of the pieces of divine cloth, he picked them up at that very place and departed thinking that they were the best quality.

[ 109 ] On the day when the Thera made robes the Buddha in the company of five hundred monks came to the Thera's dwelling and took his seat. The senior Theras belonging to the community of Eighty Disciples were also seated at the same place where the robe making was undertaken. The Venerable Mahā Kassapa, Sāriputta and Ānanda helped him make robes, taking their seats at the starting part, at the middle and at the far end respectively. Other monks also came to assist him by making sewing threads while the Buddha himself put the thread through the eye of the needle. The Venerable Moggalāna roamed about collecting other necessary things for the stitching.

The goddess Jalinī entered the city and announced: "Citizens, the Exalted Buddha in the company of the eighty Disciples of Arahantship together with the five hundred monks are staying at the monastery to stitch robes for our master the Venerable Anuruddha. Go to the monastery carrying rice gruel and other things to eat." Thus the goddess urged the womenfolk to flock with food. The Venerable Mahā Moggalāna brought bunches of Jambu fruits during the recess just before the meal-time. The five hundred monks could not finish up the fruit. Sakka the king of gods levelled the ground at the stitching site. Therefore the ground looked like a place said with liquid of lac. The left-over food such as gruel, things solid and rice proved to be plenty.

Then the monks blamed the Thera Anuruddha saying: "What is the use of bringing these kinds of food in such large quantities. In fact, he should have noted the amount of food required and should have asked his relatives, male and female servants and donors, saying, 'Bring only this much, should not he? Perhaps the Thera wanted us to know that he had a large number of relatives, servants and donors." Then the Buddha asked them what they were talking about and when they replied what they were talking about, the Buddha asked them: ."Monks, do you think all these foods were caused to be brought by Anuruddha?" When the monks replied in the affirmative the Buddha said:

Monks, never does my dear son Anuruddha beg the four requisites of this amount. As a matter of fact, Arahants never [ 110 ] speak with an emphasis on the requisites. This food occurred by the power of a deity!

Having thus responded the former speech with the latter, the Buddha uttered the following verse in order to give a sermon:

Yassāsavā parikkhīṇā;
āhāre ca anissito
suññato animitto ca
vimokkho yassa gocaro;
ākāse va sakuntānaṃ
padaṃ tassa durannayaṃ.

(O monks, my dear sons!) An Arahant in whom the four āsavas, namely, sense desire (kāma), existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā), are destroyed even without leaving the slightest traces, is not attached to food with craving (taṇhā), and wrong views (diṭṭhi). In his attainment of fruition, he always resorts to Nibbāna known as Freedom of Nothingness (Suññata-Vimokkha) as there is no passion (rāga), anger (dosa) and delusion (moha) in it, Nibbāna also known as Freedom of causelessness (Animitta-vimokkha) as it is absolutely liberated from such causes as passion, anger and delusion (and by virtue of the particle ca, Nibbāna also known as Freedom of desirelessness, (appaṇihita vimokkha) as it is absolutely liberated from such desires as passion, anger and delusion. Just as what in the air is trodden by the feet, touched by the breat, the head and the wings of the bird that flies in the air is impossible to know, even so his attainment of the element of Nibbāna after death is impossible to know for ordinary individuals.

At the end of the sermon a large number of people attained Sotāpattiphala and so on.

This is the story of Anuruddha Mahāthera.

[ 111 ] (6) BHADDIYA MAHĀTHERA.

This chapter on the Jewel of the Saṃgha contains two Bhaddiya Theras, one being this (6) Bhaddiya, and the other (7) Lakuṇḍaka Bhaddiya, about whom will be narrated later on. The former Bhaddiya was one of the six Sakyan princes who became bhikkhus as has been related in the story of Anuruddha Mahāthera. The mother of Bhaddiya Mahāthera was Kāligodha, a Sakyan princess. So the Thera was known as Kāḷigodhāputta Bhaddiya, "Bhaddiya the son of Sakyan princess Kāḷigodhā."

(a) Aspiration expressed in the past.

This Bhaddiya Mahāthera too was the son of a wealthy family in the lifetime of the Buddha Padumuttara a hundred thousand aeons ago. He went to the monastery (as has been told in the story of Anuruddha) to listen to the Dhamma.

That day he saw the Buddha giving the etadagga title to a monk as the best of those, belonging to a high lineaga (uccakulika). He became inspired, thinking: "I should also become one like him in the dispensation of a future Buddha." Accordingly, he invited the Saṃgha headed by the Buddha to a Mahādāna performed for seven days. Prostrating at the feet of the Buddha he said: "Exalted Buddha, I do not long for a luxurious life as a result of my Dāna but I do wish to become a monk entitled foremost among those of a high family."

Surveying the future the Buddha foresaw that his wish would be fulfilled and said: "This wish of yours will be fulfilled. A hundred thousand aeons from now the Buddha Gotama will arise. Then will you become one declared foremost among the monks who come from a superior family." Having thus predicted the Buddha gave a sermon of appreciation concerning the meal and left for the monastery.

After receiving the prediction he enquired good works conducive to that end and had seats for preachers made and donated, He had coverings for the seats made and donated. He donated fans for preachers' use while preaching, he gave offerings in honour of [ 112 ] preachers, and lights outside the sīmā, the chapter house. In this way, he performed acts of merit till the end of his life, and on passing away he wandered by turn in divine and human abodes. Some time between the Buddhas Kassapa and Gotama he landed as a householder's son in the city of Bārāṇasī.

At that time a large number of Pacceka Buddhas came from Gandhamādana mountain to Bārāṇasī and, having taken their seats on the bank of the Gaṅga, where water was plenty they partook of their food. Knowing that the Pacceka Buddhas constantly came to that site and had their meals, the householder, the future Bhaddiya, placed eight great stone slabs as his donation and treated the Pacceka Buddhas to nourishment as long as he lived.

(b) Ascetic life adopted in final existence.

During the interval between the two Buddhas, Kassapa and Gotama, lasting innumerable aeons (Buddhantara asaṅkhyeyya period), he was reborn only in the realms of Devas and human, and in the lifetime of this Buddha, his rebirth was that of a Sankyan prince in the city of Kapilavatthu. He was named Bhaddiya by his parents.

When he came of age, he became a leading prince of the six (who adopted monkhood along with the barber Upāli). While the Buddha was sojourning in the mango grove near the town of Anupiya, he received ordination as a bhikkhu and attained Arahantship in the vassa of the same year.

(After his such attainment, as he lived in bliss of Phalasamāpatti:; he uttered with joy, "O, blissful I am! O, blissful I am!" Worldling bhikkhus did not know of his attainment and misunderstood that he uttered so from his recall of his previous princely luxury; they reported to the Buddha. This account may be he read in the Udāna.)

[ 113 ] (c) Etadagga title achieved.

At a later time while the Buddha was staying at the Jetavana monastery and holding a ceremony for conferring etadagga titles he addressed the bhikkhus regarding Bhaddiya Thera:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ uccākulikānaṃ yad'idaṃ Bhaddiyo Kāḷīgodhāya putto,"

Monks, among my disciple bhikkhus belonging to a high family, Bhaddiya, son of Kāḷīgodhā, is the foremost."

Speaking thus in praise the Buddha conferred on Bhaddiya Mahāthera the etadagga title with regard to high birth.

(Herein the original name of the Thera's mother was Godhā. As she was slightly dark, she was called Kālīgodhā, the Sakyan Princess. Hence the Thera's name Kāḷīgodhāputta Bhaddiya, "Bhadiya the son of Kāḷīgodhā."

(Kāḷīgodhā was the oldest of all Sakyan princesses. At the time the Bodhisatta attained Buddhahood, his father King Suddhodana was over ninety. (This can be guessed by careful consideration,) He was not strong enough then to perform his duties as a leading monarch, unlike when he was younger, Therefore he must have been a nominal head of the Sakyan princes. So Bhaddiya was elected king, for the choice was made from senior to junior families and it fell upon him. But the prince gave up his kingship of the Sakyan and became a monk. Hence his appointment as "the Foremost among the monks of high birth."

Alternatively, Bhaddiya Thera had been king for five hundred successive existences as a result of his resolution made in the past. Hence his, Uccākulika-etadagga title.)

This is the story of Bhaddiya Mahāthera.

[ 114 ] (7) LAKUṆḌAKA BHADDIYA MAHĀTHERA.

(a) Aspiration expressed in the past.

This Lakuṇḍaka Bhaddiya Mahāthera too was a son of a wealthy householder in the city of Haṃsāvatī in the lifetime of Padumuttara Buddha. In the way mentioned before (in the story of Anuruddha Mahāthera), he went to the monastery to listen to a sermon.

At that time the Buddha was conferring an etadagga title upon a monk who had very sweet voice. Seeing this he became inspired to become like the monk and wished for the same title in the lifetime of a future Buddha: So he invited the Saṃgha headed by the Buddha and gave them a grand Dāna for seven days. Thereafter he supplicated "Exalted Buddha. I do not wish for any other result on account of this Dāna. In fact, I wish to become a monk winning the etadagga title among those who had sweet voice in the dispensation of a future Buddha." So saying he remained prostrated at the Buddha's feet.

Surveying the householder's future, the Buddha saw that his wish would be fulfilled. He therefore said: "Your wish will come true. A hundred thousand aeons from now the Buddha Gotama will appear. Then you will become a monk in his dispensation and be declared foremost among those possessing sweet voice." Having predicted thus the Buddha returned to the monastery.

Life as Cittapatta Cuckoo.

Having received the prediction, the son of the wealthy man performed good deeds till his death and passing away from that existence he was reborn in the realms of Devas and humans. When the Buddha Vipassī appeared, he became a cuckoo named Cittapatta and lived in the Khema Deer Park. One day he flew to the Himavanta and came back carrying a sweet mango in his beak. While seeing the Buddha surrounded by monks, it occurred to him thus: "On other days I saw the Buddha but I had nothing to offer. However, I have brought this ripe mango today for my children to eat. I shall bring them some other fruit. This mango I should offer the Buddha." Then he flew [ 115 ] down and was hovering overhead (but not resting on the ground yet): Perceiving the cuckoo's thought, Vipassī Buddha looked at his attendant Asoka Thera, who took out the almsbowl from its bag and placed it in the hand of the Buddha. Then the Cuckoo put the mango that he had brought in his beak, into the Buddha's bowl as his offering. At that very place the Buddha had it while sitting. Filled with saddhā, the cuckoo repeatedly reflected on the attributes of the Buddha as much as he had known and having paid respect to the Buddha, he returned to his nest where he remained for a week without searching for food; instead he spent the time feeling joyous and happy.

In his life as Cittapatta Cuckoo this much of his good act was done. As a result of this the Mahathera's voice proved to be very sweet and pleasant.

Life as a master carpenter.

In the time of the Buddha Kassapa's appearance, however, the future Lakuṇḍaka Bhaddiya Mahāthera became a master carpenter. After the Buddha's Parinibbāna, his devotees discussed the matter of building the only shrine for the only bodily relic. The main problem that cropped up was the size of the shrine. Some said, "It should be seven yojanās." Some said: seven yojanās is too big. (The construction could not be finished.) Let us make it six yojanās." Some said: "Six yojanās is still too big. (It could not be done.) Let us make it five yojanās." In this way the size was reduced to four yojanās, three yojanās, two yojanās. Then the master carpenter, the future Lakuṇḍaka Bhaddiya Thera, as he was chief at the meeting decided: "Friends, come. No matter who said what, let us built a cetiya which is easy to repair in future." So saying he took the measuring rope and went to the construction site. While measuring he made the length of one gāvuta and said: "Let each side of the shrine be one gāvuta so that the four sides will make a yojana. As it will be a yojana at the base, so will be its height". The carpenter brought thus the discussion to an end.

In agreement with him the people built the dhātucetiya, the relic-shrine, having one gāvuta on each side and one yojana in total and the same yojana as its height. In this way the master carpenter decided the [ 116 ] size and the construction of the cetiya dedicated to the Buddha possessed of imcomparable attributes:

(b) Ascetic life and attainment of Arahantship in final existence.

As a result of his act of decision on the size of the shrine of the Buddha, the possessor of unique attributes, he was short-bodied, shorter than others, in all his subsequent existences, and in his last existence in the lifetime of our Buddha he was born in a wealthy family in the city of Sāvatthi. His parents named him Bhaddiya.

When the wealthy scion Bhaddiya came of age, the Buddha was residing at Jetavana, He went to the monastery and listened to the Dhamma. So great was his faith that he received monkhood and learned the meditation subject from the Buddha. Putting effort in Vipassanā practice he attained Arahantship.

Teachings centring around Lakuṇḍaka Bhaddiya Mahāthera.

(Herein worthy and inspiring discourses in connection with the Mahāthera will be reproduced in brief)

Discourses leading to the Thera's Arahantship.

After becoming a monk, he took the meditation subject from the Buddha and engaged himself in Vipassanā practice and attained Sotapatti-phala first. At that time monk-learners, (sikkhās) (Sotāpannas, Sakadāgāmīs and Anāgāmīs) approached the Venerable Sāriputta to ask him for meditation subjects, or sermons or answers to their problems for the sake of higher attainments. In complying with their requests, Sāriputta Mahāthera explained to them how to meditate; he gave them sermons and offer answers to their questions. As the monks continued to strive, some attained Sakadāgāmī stage, some Anāgamī stage, same acquired the threefold knowledge, some the sixfold psychic power and some the four analytical knowledge.

[ 117 ] Seeing those monks and poising himself to seize an opportunity for his own uplift, Lakuṇḍaka Bhaddiya Thera reflected on his stoutness of heart and his being almost devoid of defilement; and reflecting thus he approached Sāriputta Mahāthera and exchanged greetings with him and made a request to give him a sermon. The Mahāthera on his part gave a sermon that was in harmony with the young Thera's inclination.

In accordance with the Mahāthera's sermon, the monk developed his Vipassanā wisdom along the line set in the teaching. On account of the two factors, namely, the might of the Mahāthera's teaching and his possession of acts of merit done in the past, his Vipassanā wisdom prospered culminating in Arahantship.

Fully aware of this, the Buddha at that time uttered a solemn utterance as follows:

Uddliaṃ adho sabbadhi vippamutto
ayaṃ hamasmī ti anānupassī.
Evaṃ vimutto udatāri oghaṃ
atiṇṇapubbaṃ apunabbhavāya.

An Arahant who has destroyed his āsavas is freed from above (uddhaṃ), i.e. the material elements (rūpa-dhātu) and the immaterial elements (arūpa-dhātu) as well as from below (adho), i.e the elements of sensual pleasure (kāma-dhātu) and also with regard to all kinds of formations (sabbadhi); he is freed in the manner of three kinds of deliverence, namely, deliverence by elimination (vikkhambhana-vimutti), deliverence by cutting off (samucchedavimutti) and deliverence by calming (paṭipassaddhi-vimutti). That Arahant who has destroyed his āsavas no longer wrongly sees through conceit and false view (with regard to the five aggregates of rūpa, vedanā, Saññā, saṅkhāra and viññāṇa), taking "This really am I!" The Arahant who has thus been delivered in all manner from the ten fetters and all unwholesome things, has crossed the fourfold whirlpool or the whirlpool of saṃsāra which he had never dreamed to do so before the attainment of the noble Path; he had crossed over to the other shore through total extinction [ 118 ] (anupādisesa-nibbāna) and stands blissfully there for taking no new birth.

(This is an extract from the Pathama-Lakuṇḍaka Bhaddiya Sutta Cūḷavagga, Udāna Pāḷi.)

Further sermons given by Sāriputta Thera.

As has been described in the First Sutta, while still sitting, at the first advice received (from Sāriputta Mahāthera), Lakuṇḍaka Bhaddiya Thera attained Arahantship. But the Mahāthera Sāriputta was unaware of this (for lack of reflection); thinking therefore that Bhaddiya remained a learner. (On a later day) the Mahāthera preached to him in detail, how to reach Arahantship, by doubling the length of the sermon and touching upon many points just as a very generous donor, when asked for a little, would lavishly give more than what was required. On his part Lakuṇḍaka Bhaddiya did not react thinking "now that l have done my duty as a monk, what is the use of this preaching of his; instead he listened to the preaching as before with all reverence to the Dhamma (Dhamma-gārava).

Seeing the situation the Buddha, staying at the Jetavana monastery of Sāvatthi, uttered a solemn utterance by means of his supernormal power as a Buddha so that Sāriputta Thera might come to know of the destruction of moral defilements by the Thera Lakuṇḍaka Bhaddiya:

Acchecchi vaṭṭaṃ vyagā nirāsaṃ
visukkhā saritāna sandati.
Chinnaṃ vaṭṭaṃ na vattati
esevanto dukkhassa.

In an Arahant, who has destroyed āsavas, the round of moral defilement (kilesa-vaṭṭa) is cut off. (Note that the cutting of the round of moral defilement leads to that of the round of actions (kamma-vatta.) An Arahant who has destroyed āsavas reached the wonderful bliss of Nibbāna that is free from craving. In an Arahant who has destroyed āsavas the morally defiling river of craving that has flowed steadily has been dried up by [ 119 ] the fourth sun of Arahatta-magga in the way the five great rivers were, because of the rising of the fourth sun when the world was on the verge of devolution. (Craving, taṇhā, is the cause of suffering, samudaya-sacca: Therefore the elimination of craving means the elimination of all kinds of passion. Hence craving, taṇhā, is emphasised here.) By no means does the river-like craving flow any longer. The round of action that has been cut the way the tree is uprooted never repeats its being. (Note that the cutting of the round of action gives rise to that of the round of results (vipāka-vaṭṭa) that might otherwise take place in future.) The absence of the round of result due to the cutting of the round of passion and actions, is the end of suffering.

(This is an extract from the second Lakuṇḍaka Bhaddiya Sutta, Cūḷa-vagga, Udāna Pāḷi.) The Mahāthera's virtue reached by the Buddha

Once while the Buddha was staying at Jetavana, Sāvatthi, a large number of bhikkhus visited him. Atthat time Lakuṇḍaka Bhaddiya Thera, after going on alms-round with many other monks in a village, finished his meal, washed his alms-bowl, dried it up, put it in its bag, carried it on his shoulder by means of a sling; he also folded the outer garment and put it on his left shoulder; he had all forms of pleasant deportment such as stepping forward, stepping backward, looking straightforward, looking sideward, bending, stretching, and casting down his eyes. He set out on foot to the Buddha with his mind well concentrated by both mindfulness (sati) and clear consciousness (sampajaña) treading on the fore footstep with the hind foot-step.

When he went thus he did not mix with others but followed behind them. Reason: he led a solitary life (eka-cārī). Another explanation: his ugly dwarfish body structure brought jeers and contempt from such worldly monks as Chabbaggiya-bhikkhus (the Band of Six). Remembering this, the considerate Thera thought: "May these few worldly monks not develop unwholesomeness on account of me!"

[ 120 ] Hence his following behind them. In this manner those bhikkhus and the Mahāthera arrived in Sāvatthi and entered the Jetavana monastery and approached where the Buddha was.

Seeing from a distance the pleasant deportment of the Mahāthera who was following behind the monks, it occurred to the Buddha thus: "These monks do not know the greatness of might of my son. Therefore some of these worldly monks have overwhelmed my son with contempt and jeers. Such actions would bring them no benefit but cause suffering for long. Now the time has come for me to reveal the virtues of my son to them and thereby setting him free from their domineering acts of contempt. So the Buddha asked the monks: "Do you see, monks, that bhikkhu who came behind you all and who was bullied by some worldly monks with their mocking remarks because of his ugly dwarfish frame?" "Yes, we do, Exalted Buddha, "answered the monks. Then the Buddha said:

Monks, this bhikkhu is of great supernormal power. There is almost no Jhāna in which he has not engaged. (That is to say the monk had experienced in all the Jhānas such as rūpasamāpatti, arūpa-samāpatti, brahmavihāra-samāpatti, nirodha-samāpatti, phala-samāpatti. By this statement the Thera's possession of supernormal powers is indicated.) The Thera has personally accomplished Arahantship even in this present life by realizing it through extraordinary intelligence-the Arahantship that is the goal of peerless and noble practice sought after by those clansmen who tightly chose to leave household life for monkhood. (That is to say he is a monk who has continuously been absorbed in Arahatta-phala samāpatti. By this statement the Thera's possession of might was manifested. Arahatta-phala samāpatti was enjoyed by the noble Mahāthera; hence it was his relish (ānubhāva).

After saying thus the Buddha also gave a solemn utterance in verse as follows:

Nelaṅgo setapacchādo, ekāro vattati ratho.
anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ.

[ 121 ] Behold carefully this chariot-like body frame of my son Lakuṇḍaka Bhaddiya. It consists of the wheel, the principal component part of the chariot equal to the flawless morality of Arahantship; the coverings of the chariot equal to the white and clean emancipation of Arahantship, the spokes of the wheel of the chariot equal to the incomparable mindfulness of Arahantship; the chariot-like body frame of my bosom son Bhaddiya moves about in full swing even without lubrication. Following from behind a large number of monks; he has no suffering of defilement; all his trailing oil of craving has been eliminated, he had none of the ten fetters.

Here the Buddha was so overjoyed because of the virtues of the Thera that he urged others to have a look at the Thera's body.

(This is an extract from the 5 Apara Lakuṇḍaka Bhaddiya Sutta, 7 Cūḷa-Vagga, Udāna Pāḷi.khu-1,p.172)

Besides, other accounts and preachings concerning the Venerable Lakuṇḍaka Bhaddiya may be noted from the Dhammapada Pāḷi and Commentary, the Theragāthā Pāḷi and Commenatary etc.,

(c) Etadagga title achieved.

At a later time while the Buddha was staying at Jetavana and holding a meeting at which monks were awarded etadagga titles, the Buddha declared in respect of this Lakuṇḍaka Bhaddiya Thera thus:

Etadaggaṃ bhikkhave mama sāvakānaṃ, bhikkhūnaṃ mañjussarānaṃ yadidam Lakuṇḍaka Bhaddiyo, "Monks, Lakuṇḍaka Bhaddiya is the best among my disciples having sweet voice."

This is the story of Lakuṇḍaka Bhaddiya Mahāthera.

(8) PIṆḌOLA BHĀRADVĀJA.

(a) Aspiraition expressed in the past.

The future Piṇḍolabhāradvāja was reborn in a family of lions during the lifetime of Padumuttara Buddha and lived, moving about for food at the foot of a mountain. One morning when the Buddha surveyed the world, he saw the lion having the potentials to attain the Path, the Fruition and Nibbāna. Accordingly the Buddha made his alms-round in the city of Haṃsāvatī and in the afternoon while the lion was in search of food, he entered the lion's den and was absorbed in Nirodha samāpattī in sitting posture with his legs crossed in midair,

When the lion came back from his search for food and stood at the entrance of the den he saw the Buddha's miraculous mid-air sitting and it occurred to him thus: "The man who has come to my place is able to sit there. This noble personage must be great and worthy of honour indeed! As he is worth honouring, he is able to sit cross-legged in midair in the cave. His body light also spreads and flashes everywhere. I have never seen such a miracle. This noble individual must be the best of all who ought to be honoured. I too should do honour to him to the best of my ability." So thinking did the lion bring all kinds of terrestrial and watery flowers from the forest and spread them on the ground up to the height where the Buddha was sitting. Then he stood right in front of the Buddha, worshipping him. The next day he discarded the old flowers and spread in their place new flowers to make a similar seat and with it honoured the Buddha.

In this way the lion made floral seats for seven days and took great delight; at the same time he acted as a guard at the entrance of the cave honouring the Buddha thereby. On the seventh day the Buddha emerged from his Nirodha-samāpatti and stood at the cave's entrance. Then the lion circumambulated the Buddha three times keeping him to his right and worshipped him from the four cardinal points and stood still after stepping back.

[ 123 ] The Buddha, having realized that such performance of meritorious acts was efficacious enough for his attainment of the Path and the Fruition, rose into the sky and returned only to the monastery.

Life as son of a nealthy merchant.

As for the lion, because he was separated from the Buddha, he felt very unhappy and after his death took rebirth in the family of a wealthy (Mahāsāla) merchant in Hamsāvatī City. On coming of age, he went along one day, with other citizens and while listening to the Buddha's teaching, saw him declaring a monk the best of those who spoke boldly on the Path and the Fruition. As in the case of the previous Mahātheras, the merchant's son performed Mahādāna to the Buddha for seven days and aspired after a similar position in future.

Seeing that the man's wish would be fulfilled, the Buddha predicted to that effect. After receiving the prophecy, the, merchant's son did good works till his death. When he passed away from that life, he was away from the woeful states for a hundred thousand aeons but wandered alternately in the realm of Devas and in that of human beings.

(b) Ascetic life adopted in final existence.

Having wandered thus from the human realm to the Deva and vice versa, Piṇḍola was born into the family of a wealthy Brahmin in the city of Rājagaha during the lifetime of the present Buddha and named Bhāradvāja.

The name Piṇḍola Bhāradvāja.

When Bhāradvāja came of age he studied the three Vedas and when he had accomplished his studies he became a teacher going from place to place and teaching five hundred Brahmin youths. As he himself was a teacher, at every feeding-place he personally received the food rather aggressively. As he was somewhat greedy with regard to food, he emphatically looked for food together with his students, asking, "Where is gruel available? Where is rice obtained?" On account of his [ 124 ] wandering and longing for food wherever he was, he came to be known as Piṇḍola Bhāradvāja, "Bhāradvāja the seeker of food."

Survival of the name even in monkhood.

At a later time Piṇḍola Bhāradvāja suffered economic misfortune and became poor. One day the Buddha came to Rājagaha and gave a sermon. After listening to the sermon the Brahmin developed faith and took ordination as a bhikkhu.

Those who had joined the Buddhist Saṃgha were generally known by their clan name. Therefore the bhikkhu should have been know as Bhāradvāja. But he was not; instead he was called Piṇḍola Bhāradvāja Mahāthera. The reason for this was that he carried a pot-like bowl and ate a bowlful of gruel, or a bowlful of cakes and a bowlful of rice. Then other monks told the Buddha of the monk's gluttony.

The Buddha forbade his use of the bag for the bowl. So the poor monk had to keep it upside down under the couch. When he kept it he pushed it under the couch causing a friction between the brim of the bowl and the rough ground. When he took it out he had to cause the same thing. As time went by, because of the repeated frictions, the bowl which originally was big like an enormous pot became a bowl with the capacity of cooked rice from an ambaṇa measure of uncooked rice. Then the monks reported the matter to the Buddha who from that time onwards permitted the Thera to use the bag. Thus the Thera was like one who adopted monkhood for food, hence he was called Piṇḍola; because he belonged to the Bhāradvāja, clan he was named Bhāradvṅja. Also after becoming a bhikkhu he continued to be called Piṇḍola Bhāradvāja, a two-word name.

At a later time when he strove to engage in development of sense faculties (indriya-bhāvanā) he attained Arahatta-phala and became an Arahant.

After his attainment of Arahantship, he went from one dwelling place to another, from one monastic compound to another, carrying a curved iron rod (used) as a key and fearlessly roaring a lion's roar: "Those who [ 125 ] have doubt as regards the Path and the Fruition, let them ask me!" (A detailed account of this should be taken from the translation of the Piṇḍolabhāradvāja. Sutta, Jarāvagga, Indriya-saṃyutta, in the Mahāvagga of the Saṃyutta Nikāya.)

On day, having brought by means of his supernatural power the sandalwood bowl that was hanging in the air from the top bamboo pole supported by a series of other poles all together sixty cubits high by a wealthy merchant of Rājagaha: surrounded by applauding people, the Mahāthera came to the Veḷuvana monastery and placed the bowl in the hand of the Buddha. Although knowing about it, the Buddha asked: "Dear son Bhāradvāja, from where did you get this bowl?" When the Mahāthera explained, the Master said: "You, dear son, have shown such a thing as Uttarimanussa Dhamma, i.e. the Jhāna, Magga and Phala that surpass the ten wholesome courses of action belonging to men (Kusala-kamma-patha) [just for an unworthy gain]. You, dear son, have done something that should not be done!" Beginning with these words, the Buddha scolded the Thera in many ways and set up a rule that forbade performance of miracles. (A detailed account of this may be re-read in the Third Volume of The Chronicle.)

Afterwards three kinds of talk occurred amidst the bhikkhus with regard to his virtues: (1) The Venerable Piṇḍola Bhāradvāja, known as Sīhainādiya Mahāthera, as he was in the habit of making bold speeches, on the day of his attainment of Araahatship, fearlessly announced: "Those who have doubts about the Path and the Fruition, let them ask me!" (2) "He reported his attainment of Arahantship to the Buddha; other Theras kept silent." (3) "The Thera himself habitually makes daring speeches and causes pleasure in people; he flew up and brought the sandalwood bowl of the Rājagaha merchant." The bhikkhus told the Buddha of these three virtues put together.

As it was the nature of Buddhas to blame what should be blamed and to admire what should be admired, the Buddha only selected what was worth admiring, said in praise:

Monks, by developing his three faculties and by repeatedly reflecting on them, the monk Bhāradvāja declared his [ 126 ] Arahantship, saying 'I know that there is no more rebirth for me, that I have practiced the noble practice, that what is to be done has been done and I have nothing else to do concerning the Path!'

What are the three faculties? The faculty of mindfulness (satindriya), the faculty of concentration (samādhindriya), the faculty of wisdom (paññindriya): by developing and by repeatedly reflecting on them did he declare his attainment of Arahantship, saying, I know that there is no more rebirth for me concerning the Path! that I have practiced the noble practice, that what is to be done has been done and that I have nothing else to do concerning the Path!"

Monks, in what do these three faculties end? They end in bringing about destruction. Destruction of what? Destruction of rebirth, old age and death. Monks, as he knew full well that he had no more rebirth, old age and death, the monk Bharadvaja speaks of his Arahantship; I know that there is no more rebirth for me, that I have practiced the noble practice, that what is to be done has been done, and that I have nothing else to do concerning the Path!"

The Buddha said thus in praise of Piṇḍola Bhāradvāja Mahāthera.

It was this very Venerable Mahāthera who gave a sermon to King Udena of Kosambī and who established him as a lay devotee in the Triple Gem. (Vide the translation of the Saḷāyatana Vagga of the Saṃyutta Nikāya for a detailed account of it.)

(c) Etadagga title achieved.

While holding a ceremony at a later time to present etadagga titles to monks, the Buddha spoke admiringly of Piṇḍola Bhāradvāja as follows:

Monks, of my disciple bhikkhus who fearlessly speak as a lion's roar, the monk Piṇḍola Bhāradvāja is the foremost! Thus did the Buddha appoint the Venerable Piṇḍola Bhāradvāja one [ 127 ] holding the etadagga title in the event of being Sīnhanādika, "maker of a lion's roar."

This is the story of Piṇḍola Bhāradvāja Mahāthera.

(9) MANTĀṆIPUTTA PUṆṆA MAHĀTHERA.

(The Mahāthera's original name was Puṇṇa. Since he was the son of the Mahāthera Koṇḍañña's sister, Mantāṇī the Brahmin lady, he was known as Mantāṇi-putta Puṇṇa Mahāthera.)

(a) Aspiration expressed in the past.

The clansman who would become the Venerable Mantāṇi-putta Mahāthera was born into the wealthy Brahmin family in the city of Haṃsāvatī before Padumuttara appeared a hundred thousand aeons ago. On his naming day, his parents and relatives gave him the name Gotama.

On coming of age the Brahmin youth Gotama, son of a wealthy Brahmin, studied the three Vedas and became skillful in all crafts. While going from place to place in the company of five hundred youths (who were his pupils) he reflected on the Vedas and on seeing in them no means for liberation from saṃsāra, it occurred to him thus: "Like the trunk of a banana plant, these Vedas are smooth outside but there is no substance inside. My wandering with adoring attachment to them resembles an act of grinding the chaff in the hope of getting rice. What is the use of these three Vedas? There is no use at all for me." Again he pondered:" I shall adopt an ascetic life and develop Brahma-vihāra Jhānas. Being one who never falls off from such Jhānas, I shall take rebirth in the abode of Brahmās:" Pondering thus he went together with his five hundred youthful pupils to the foot of a hill and lived there as an ascetic.

The followers of the hermit Gotama were matted-hair hermits numbering eighteen thousand. The Master Gotama himself was accomplished in the five mundane psychic powers and the eight [ 128 ] mundane Jhānas and taught his eighteen thousand disciples how to develop concentration of mind by means of certain devices. Following the teaching of their master, the eighteen thousand disciples also became accomplished in the five mundane psychic powers and the eight mundane Jhānas.

In this way, as time went by, when the Master, Gotama Hermit, became old, the Buddha Padumuttara was still living amidst a .hundred thousand bhikkhus with his native Haṃsāvatī City as his resort for food. He had by them become a Buddha and delivered the First Sermon. One day at daybreak when the Buddha surveyed the world of sentient beings, the Buddha saw the potentials of those hermit disciples of Gotama.

He also foresaw that "On a visit to him, Gotama Hermit would aspire after the etadagga title among those who could well proclaim the Dhamma in the dispensation of a Buddha to come." Accordingly he cleansed himself, took his bowl and robe and went in the guise of an insignificant man and stood at the entrance of Gotama's hermitage while the hermit's disciples were away in search of herbs and fruit.

Although he had not known beforehand that the Buddha Padumuttara had appeared, the ascetic teacher Gotama on seeing the Buddha guessed the great man from a distance: "Considering the physical perfection of this noble visitor, such a personality could become a universal monarch if he were to live a household life; but if he were to live an ascetic life, he could become a genuine Omniscient Buddha, who burst opens the roof of kilesa. Therefore the man coming just now appears to me as one liberated from the three worlds." As soon as he saw the Buddha he bowed his head most respectfully and said: "Glorious Buddha, please come this way!" So saying he prepared a seat and gave it to the Buddha. Padumuttara Buddha then took the seat and preached to Gotama.

At that time when the pupils, matted-hair ascetics, came back with an idea "We shall offer choice fruit and roots to our master and as for us we shall only have the remaining ones," they were struck by the sight of the Buddha seated in a high place and their master in a lower place.

[ 129 ] "Look, we have been roaming about under the impression that there was nobody else who was nobler than our master in the world. Now we have clearly seen a great man who let our master take a lower seat and who himself took a higher one. This noble person must be most honourable!" So thinking they came bringing their fruit baskets.. The Master Gotama feared that the pupils might worship him in the presence of the Buddha so he asked them from a distance: "Pupils, do not worship me! The Supreme One in the world of sentient beings together with Devas and Brahmas who deserves the homage of all is seated here. Worship him!" Trusting their teacher that he would not have said without knowing, they all bowed at the feet of the Buddha.

Pupils, I have no other food to give to the Buddha. Let us offer him these fruit and roots. So saying he put choice ones into the Buddha's bowl. Only when the Buddha had partaken of the fruit and roots, the hermit and his pupils took their shares.

After partaking of fruit as his meal, the Buddha wished "May the two Chief Disciples come to me bringing on a hundred thousand bhikkhus." At that moment the Chief Disciple Mahādevala Mahāthera, considered: "Where has the Exalted One gone?" and knowing that "the Buddha is longing for our visit," went to the Buddha taking with him a hundred thousand bhikkhus, and stood with his head bowed.

Gotama the Master addressed his pupils: "Pupils, we have nothing to offer to the assembly of monks. They have no choice but to stand miserably. Let us make seats of flowers for the Saṃgha headed by the Buddha. Bring aquatic flowers and terrestrial flowers quick!" The ascetic pupils instantly brought beautiful and fragrant flowers by their supernormal powers from the foot of the hill. And in the way stated in the story of Sāriputta Mahāthera, they made floral seats. The engagement in Nirodha-samāpatti Jhāna by the Buddha and his monks, the holding of floral umbrellas over them by the hermits and all the other accounts should also be understood in the way already mentioned in that story of Sāriputta Mahāthera.

On the seventh day when the Buddha emerged from Nirodhasamāpatti Jhāna he saw the hermits who were surrounding him and [ 130 ] asked the disciple bhikkhu who had won the etadagga title in the event of preaching: "Dear son, these hermits have done a great honour. You dear son, shall give them a sermon in appreciation of the floral seats." The Arahant, the winner of the etadagga title, took the command respectfully and gave an appreciative sermon after reflecting on the three Piṭakas. At the end of the sermon the Buddha himself preached in addition the means leading to attainment of the Path and the Fruition in a voice that resembled the Brahma's. When the preaching came to an end the eighteen thousand matted-hair hermits attained Arahantship to the exclusion of their master Gotama.

As the master, however, was unable to realize the Truth in that life, he asked the Buddha: "Exalted Buddha, who is the bhikkhu that gave a sermon earlier?" When the Buddha answered, "Gotama Hermit, the monk who preached first is the winner of the etadagga title among those who are able to preach well in my dispensation," Gotama said: "Exalted Buddha, as the result of the merit of my service (adhikāra) given to you, may I, like the monk who preached to me first, earn the etadagga title as the best among excellent preachers in the dispensation of a future Buddha." Having said thus he prostrated at the feet of the Buddha.

The Buddha surveyed the future and saw that the wish of Gotama would be fulfilled without any hitch. Accordingly he predicted: "In future, a hundred thousand aeons from now, Gotama Buddha will appear. Then you will become foremost among those who are excellent in preaching the Dhamma!" And he called the ascetic pupils who had now become Arahants: Come, monks!" ("Etha bhikkhavo!:) Then the hair and the beard of all the hermits disappeared automatically (without being shaved); they became instantly robed and readily equipped with alms-bowls and robes created by their miraculous power; their ascetic appearance vanished and they fully attained monkhood like those Mahātheras who were of sixty years' standing or eighty years of age. Padumuttara Buddha returned to the monastery taking the whole lot of monks with him.

[ 131 ] (b) Ascetic life adopted in final existence.

Having rendered his service to the Buddha till the end of his life and performed good works to the best of his ability, the hermit Gotama took rebirth only in the realm of gods or that of humans for a hundred thousand aeons. At the time of our Buddha's appearance, he was reborn in the family of a wealthy Brahmin in the Brahmin village of Doṇavatthu. The child was named Puṇṇa by the parents and relatives.

Having attained the Path Wisdom of Arahantship and Omniscience, the Buddha delivered the First Sermon and in the course of his journey stayed somewhere with Rājagaha in his resort for alms-food. While the Buddha was staying there, Aññāasi Koṇḍañña Mahāthera came to the Brahmin village of Doṇavatthu, near Kapilavatthu, and ordained Puṇṇa the youth, his nephew (son of his sister) and taught him how to practise as a monk. The next day he visited the Buddha and having venerated respectfully and sought permission, he went to the Chaddanta forest for residing there till his death.

Mantānī-putta puṇṇa There, however, did not go along with his uncle (brother of his mother) to the Buddha, for he thought: "I shall go to the Buddha only after my attainment of Arahantship, the culmination of my duties as a monk." So he stayed behind in the city of Kapilavatthu. And when he put great efforts in his endeavours, he soon attained Arahantship.

From the Venerable Mantāṇi-putta five hundred clansmen took ordination. As he himself followed and practised the ten forms of speech (Kathā-vatthau)¹, to the five hundred monks he gave an [ 132 ] exhortation involving the ten forms of speech. Being established in the exhortation of their teacher all the five hundred monks worked to fulfill their ascetic duties and attained Arahantship.

Knowing about the culmination (Arahantship) of their performance of ascetic duties, the five hundred monks went to their preceptor (upajjhāya), Mantāṇi-putta Mahāthera, and waited upon him. And they said: "Venerable Sir, our ascetic works have culminated in their highest point of Arahantship. We also practise the ten forms of speech quite easily. The time has come for us to see the Exalted One." On hearing the words of the monks, the Mahāthera thought thus: "The Exalted One knows my easy practice of the ten forms of speech. When I preach, I always make it a point to give such a speech. If I now go along with them surely they will go surrounding me. It is not befitting for me to visit the Buddha being surrounded by such a community of bhikkhus. Let them go earlier and see the Exalted One first." So thinking he said to the monks: "Dear friends, you please go ahead and see the Exalted One before me. Also worship at the feet of the Exalted One in my name. I shall follow you by the way you take."

Those five hundred bhikkhus, who were all natives of Kapilavatthu where the Buddha was born, who were all Arathats free from āsavas and who had all made easy acquisition of the ten forms of speech, did not give up the advice of their preceptor; and while they were setting out, they arrived at the Veḷuvana monastery of Rājagaha after covering a distance of sixty yojanās. Having venerated the feet of the Buddha they sat down at a proper place.

Since it was a custom (dhammatā-āciṇṇa) of Buddhas to exchange greetings with visitors, the Buddha spoke sweet introductory words by asking "How are you, monks? Are you fit and well?" and so on. He also put another question: "Where did you come from?" We came from the region of Kapilavatthu, your birth-place." replied the monks. Then the Buddha asked, "Among the monks of the region of Kapilavatthu, my birth-place, who is admired by his fellow bhikkhus for he himself being one of few wants, and for speaking words of Dhamma connected with few wants?" As a priority matter the Buddha asked this [ 133 ] question of bhikkhu who practised the ten forms of speech without difficulty. The answer given unanimously by the five hundred monks was: "Venerable Sir, it is Mantāṇi-putta Puṇṇa Mahāthera" Overhearing the answer the Mahāthera Sāriputta was very keen to see Mantāṇi-putta Puṇṇa Thera.

The Buddha thereafter went from Rājagaha to Sāvatthi. Learning the Buddha's visit to Sāvatthi Puṇṇa Thera went alone to Sāvatthi and met the Buddha directly (without any monk leading him). The Buddha gave him a sermon with reference to the ten forms of speech. (Kathāvatthu) Having listened to the sermon the Thera paid respect to the Buddha, and went to Andhavana forest in order to stay in seclusion and spent the day at the foot of a tree. Hearing that the Thera was on his way to Andhavana, the Venerable Sāriputta followed him continuously watching the head of the foregoing Mahāthera from behind lest he should lose sight of him. After waiting for a chance, Sāriputta Mahāthera in the evening approached the tree (where the Thera Puṇṇa was). Having exchanged greeting with him Sāriputta Mahāthera asked him the series of seven purities (visuddhi). Puṇṇa Thera answered each and every question set by Sāriputta Mahāthera. Then one expressed to the other his appreciation of their mutual Dhamma-talks. (A detailed account of this may be taken from the 4 Rathavinīta Sutta, Opamma Vagga 3, Mūlapaṇṇāsa of the Majjhima Nikāya.p.204)

(c) Etadagga title achieved.

At a later time when the Buddha distributed etadagga titles, he spoke in praise of Mantaṇi-putta Puṇṇa Mahāthera:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ Puṇṇo Mantāṇi-putto," "Monks, among my disciple-bhikkhus who preach on the Dhamma Mantāṇi-putta Puṇṇa is the best.

Speaking thus the Buddha placed the Mahāthera foremost of all excellent Dhamma-preachers.

This is the story of Mantāṇiputta Puṇṇa Mahāthera.

[ 134 ] (10) KACCĀYANA MAHĀTHERA.

(a) Aspiration expressed in the past.

The good man, the future Kaccāyana Mahāthera, was brought up in a family of householders during the lifetime of the Buddha Padumttara. One day in the way of former would-be Mahātheras, he went to the monastery and stood at the edge of the audience listening to a sermon. Seeing the Buddha conferring the etadagga title on someone among those who were good at elaborately and analytically preaching the Dhamma which had been spoken of in brief. Then it occurred to him thus: "This monk is supreme indeed! He was praised by the Exalted One (as the best of those who can elaborate and teach in detail (what is briefly taught by the Buddha) I too should become a monk who wins such a title as his in the dispensation of a future Buddha." So thinking, he invited the Buddha and performed a grand Dāna for seven days in the way mentioned above." Exalted One." said the man, "as a result of seven day long Mahā-Dāna, I do not wish for any other bliss. In fact, I wish to secure the past of the etadagga title holder like this monk who won the title seven days ago (as the best of those who can elaborate and analytically speak what has been briefly spoken)," Having said thus he prostrated at the feet of the Buddha.

When the Buddha Padumuttara surveyed the future he saw that the clansman's wish would be fulfilled; the Buddha therefore prophesied saying: "O friend clansman, at the end of a hundred aeons from now will there appear Gotama Buddha. In his dispensation, you will become the one earning the etadagga title among those bhikkhus who are able to expound the meaning in detail of the doctrines taught briefly." After giving an appreciative sermon the Buddha left the place.

Donation of gold bricks.

Having performed meritorious deeds till he died, the clansman wandered in the Deva world and the human world for a hundred thousand aeons and was born in a good family in the city of Bārāṇasī during the [ 135 ] lifetime of the Buddha Kassapa. When the Buddha entered Nibbāna, the clansman went to the site where a good cetiya was being built. There he donated bricks of gold worth a hundred thousand coins in honour of the Buddha and said: "Glorious Buddha, in whichever plane of existenee I am born may the colour of my body be gold!"

(b) Ascetic life adopted in final existence.

Having performed acts of merit he was reborn in the Deva world and the human for one asaṅkhyeyya-kappa during the interval between two Buddhas, and in the lifetime of our Buddha, he became the son of the Purohita in the city of Ujjenī. On his naming day, his father remarked, "My son having a golden complexion brings his own name." The boy was therefore named Kañcana (gold) by has parents and relatives. On reaching adulthood the golden boy became accomplished in the three Vedas, When his father, the Purohita, died he succeeded him in the same post. He as the Purohita was also known by the name of his clan which was Kaccāna. ( a contracted form of Kaccāyana).

King Caṇḍapajjota summonded the ministers and said: "Ministers, a Buddha has emerged in the world. Those of you who are able to bring him may do so." When the mininsters unanimously replied, "Great King, no one except the Purohita Kaccāna is able to do so; he may be sent to bring the Buddha," the king is summoned him and said: "Friend Kaccāna, go and bring the Buddha to me." "Noble King," replied Kaccāna, "I shall go provided I have your permission to become a monk." "Friend Kaccāna, do whatever you want to, but bring the Buddha." So saying the king gave his permission.

Thinking, "Those who go to a Buddha should not do so in a large company," he went to the Buddha with others, he being the eighth (i.e. he took only seven companions with him). Then the Buddha gave a sermon. At the end of the sermon the Purohita Kaccāna attained Arahantship together with his seven companions, all being endowed with Analytical Knowledge (Paṭisambhidā-patta). Then the Buddha stretching out his right hand called out: "Come, monks!" The hair and the beard of all the eight instantly disappeared; almsbowl and robes created by miracle (iddhimaya) appeared on their bodies. They [ 136 ] achieved ascetic life adopted in the appearance of Mahātheras of sixty or eighty years' standing.

Having reached the apex of his business as a monk (which was Arahantship) Kaccāna Mahāthera did not stay negligent but requested the Buddha to visit the city of Ujjenī by reciting verses in praise of the journey as did the Venerable Kāḷudāyī Mahāthera. Hearing the words of Kaccāna Mahāthera, the Buddha came to know "Kaccāna wants me to follow him to Ujjenī. Buddhas do not set out to a place which is not worth-visiting on some grounds." Therefore he asked Kaccāna Thera: "Dear son, you alone go to Ujjenī. If you go King Caṇḍapajjota will be pleased".

Being aware that "Buddhas speak no word of ambiguity, the Thera made obeisance most respectfully and left for Ujjenī City with the seven bhikkhus who were his companions.

Two daughters of different merchants.

While he was setting out to Ujjenī, the Thera went on an almsround in the township of Telapanāḷi in the middle of his journey. In that township lived two ladies whose fathers were merchants. Of them one belonged to the family of the merchant whose business failed. When her parents died she had to live, depending upon her nurse. But she possessed a full and beautiful body; her hair was longer than that of others, softer and more pliant as well, in jet-black resembling the colour of a bee. The other lady living in the same township had less hair. Prior to Kaccāna Thera's visit she tried to buy some hair from the lady with luxuriant hair through a messenger saying that she would pay her a hundred or a thousand coins or any price demanded. But the owner of the hair refused to sell and she failed to get it.

On the day the Thera Kaccāna came for alms-food, the lady with the beautiful hair saw the Thera accompanied by the seven bhikkhus but with empty alms-bowls. Then it occurred to her: "A golden complexioned descendant of Brahma has come with the bowl that has been washed empty but I have no other things to offer. This lady happens to have sent somebody to me for my hair. Now I shall get [ 137 ] enough offerings for the noble Thera by the money from the sale of my hair." And she sent her nurse to invite the Theras and to give them seats in her house.

When the Theras began to sit down, the lady went into her chamber and asked her nurse to cut the hair and she sent her, saying: "Mother, go and give the hair to the lady of such and such a name and bring whatever amount of money paid by her. We shall offer food to the Venerable Ones." The [sad] nurse wiped out her tears with the back of the palm of her one hand and holding up her breast with the other hand, she went to the other lady, secretly carrying the hair so that the theras might not see it.

It is a usual way of dealing on the part of the buyer to have no appreciation for the thing personally brought by the seller however much the merchandise is excellent and valuable. i.e. the buyer tries to get it at a very low price."

Hence the wealthy but poor haired lady thought: "Formerly I was unable to obtain the hair although I paid a lot of money. But now the hair has been cut off and she will not get the original price; she must accept any amount I am going to pay." Accordingly she said to the nurse: "Nurse, I failed to get the hair despite my offer of much money to your mistress. The lifeless object such as this hair which might have fallen anywhere is worth only eight coins." So she paid the nurse only eight coins, an unreasonably low price.

The nurse brought the money to her mistress who offered a portion of food worth a coin to each of the eight monks. When the Thera Kaccāna reflected he saw the lady's act of merit full of potentials. So he asked: "Where is the lady now?" "In her chamber, Sir," answered the nurse. The Thera then asked the nurse to bring the lady before him.

The lady, donor of the alms-food,came out at the Thera's command made but once, for she had much respect for the monks and having bowed before them, she developed her strong faith repeatedly in them. (The seeds of food-gift sown in the Buddha's dispensation which is likened to the fertile soil yield good results even in the present life.) Hence, as soon as the lady bowed down, her hair became luxuriant as before. The Mahātheras received the food and rose to the sky even [ 138 ] while she was seeing them; and they descended to King Caṇḍapajjota's garden called Kañcana-vana.

Having seen Kaccāna Thera, the gardener went to the king and informed: "Great King, our master, the Purohita Kaccāna, became a monk and visited the royal garden." King Caṇḍapajjota went to the garden and made obeisance to the Thera who had finished his meal, with five kinds of veneration and sat down at a suitable place and asked: "Venerable Sir, where is the Exalted One?" When the Thera answered, "Noble King, the Buddha himself has not come yet; he has just sent me" the king asked again: "Venerable Sir, from where did you get the meal today?" In replying to the king's question appropriately, Kaccāna Thera told the king all about the hard-earned merit of the lady who was his alms-food giver.

Having provided the Thera with accommodations, King Caṇḍapajjota invited him to the morrow's meal and returned to the palace where he called up the lady, the food donor, by royal order and made her his Chief Queen. This was only the acquisition of wealth and happiness in the present life by the lady as the result of the first impulsive (paṭhama-javana) wholesome volition.

(Herein the meaning is: in performing Dāna such as foodoffering there are seven impulsive moments concerning great wholesome volition (mahā-kusala cetanā). Of them, the first impulsive volition results in the present life if there are favourable circumstances. Hence the first impulsive volition is called diṭṭha-dhamma vedanīya-kamma,"deed resulting in the present life." The seventh impulsive volition result in the second life if there are favourable circumstances. Hence it is called upapajja-vedanīya-kamma, "deed resulting in the immediately following life." The volition of the middle five impulsions results in successive lives from the third if there are favourable circumstances. Hence any volition of these middle five impulsion is called aparāpariya-vedanīya-kamma deed resulting in suecessive lives." It means deed resulting in successive existences."

[ 139 ] ("When a deed brings about its result, the result is of two kinds: bhava and bhavasampatti. The resultant mental aggregates and the body formed by kamma that emerged at the time of conception (paṭisandhi) and at the time of growing. (pavatti) are called bhava result. The mental aggregate and the body generated by kamma are called upapatti-bhava. Various forms of wealth enjoyed in life are called bhavasampatti result.

(Of the three kinds of resulting deeds the upapajjavendanīya-kamma and aparāpariya-vedanīya-kamma bring fully their respective bhava-result and bhava-sampatti result. As regards the first impulsive volition or the deed resulting in the present life, when it results presently, it brings only bhavasampatti, i.e. various forms of wealth to be enjoyed in that life. but not bhava because that result has already given by janakakamma that had created conception as its result in this life. Therefore the first impulsive volition or the deed resulting in the presernt life of the lady in question brought her only the bhavasampatti result which was wealth and property in the same existence.)

From that time onwards King Caṇḍapajjota did great honour to Kaccāna Mahāthera. Pleased with the teaching of the Mahāthera, many became monks in his presence. Since then the whole city of Ujjenī had been overwhelmed by the deep yellow colour of the robes and blown by the breeze caused by the movements of going and coming of the monks. The queen conceived a son and when she gave birth to him after ten months, the prince was named Gopāla after his maternal grandfather. Subsequently the queen became well known by the name of Gopālamātā in relation to her son. As Queen Gopāla-mātā was so impressed by the Mahāthera Kaccāna, she built a big monastery for the Mahāthera in the garden of Kaccāna-vana and donated it to him with the king's permission. Having made the people of Ujjenī faithful in the Buddha's dispensation, the Mahāthera returned to the Buddha.

[ 140 ] (c) Etadagga title achieved.

At a later time while staying at Jetavana, on the occasion of bestowing etadagga titles on monks, the Buddha spoke in praise of Kaccāna Mahāthera and bestowed the etadagga title on him as follows in connection with the three Discourses: (1) the Madhupiṇḍika Sutta, (2) the Kaccāyana-peyyāla and (3) the Pārāyana Sutta:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ Mahākaccāno." "Monks, among my disciples who are able to analyse elaboration what has been taught briefly, the monk Mahākaccāna is the foremost.

The sermons given by the Mahāthera may he taken from the Apadāna Text and its Commentary, the Thera-gāthā Text and its Commentary, etc.,

This is the story of Kaccāna Mahāthera.

1. The ten forms of speech (kathā-vatthu) are: (1) apiccha-kathā, speech concerning few wants, (2) santaṭṭhi-kathā, speech concerning easy contentment, (3) pavivekakathā, speech concerning seclusion,

2. Nirāmagandha 'the stench of demerit' according to the Commentary. The SubCommentary elaborates on this term thus; 'stench' is to be interpreted as demerit and also as defilement. Stench is inseparable from defilement: whenever defilement arises it produces a bad smell. Stench means a mind where defilement arises continuously. The metaphor 'stench' is used to denote something obnoxious, impure (as though polluted by a trace of excreta), frowned upon by the wise and virtuous, and an agent that slinks everything. This last quality of defilement is also manifested by evil persons whose body stinks literally, whereas the dead body of a purified one has no bad smell.

3. Immerse your mind in Nibbāna: 'direct your mind to Nibbāna, the commentary.

VOLUME_6
PART_1
CHAPTER_43

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FORTY-ONE ARAHANT-MAHĀTHERAS AND THEIR RESPECTIVE ETADAGGA TITLES.
ARATHA-MAHĀTHERAS. (11 to 21)

(11 & 12) TWO PANTHAKA MAHĀTHERAS.

(a) Aspirations expressed in the past.

A hundred thousand aeons ago while Padumuttara Buddha was making his appearance, the householder brothers who were native of Haṃsāvatī City, having profound faith in the three Gems, constantly went to the Buddha to listen to his Dhamma-talks. One day the younger of the two saw a monk of two qualities being bestowed upon with the etadagga title for his standing foremost (1) among those who performed mind-made bodies and (2) those were clever in engaging in Rūpāvacara Jhāna. It then occurred to him thus: "Great indeed is this monk. Despite his being only one, he roamed about practising two things. It would be nice if I too should roam about practising these two things in the dispensation of a later Buddha."

In the way of the would be Mahātheras of old, the younger brother invited the Buddha, performed a grand alms-giving to him for seven days. Then he expressed his wish to the Buddha, saying: "Venerable Sir, seven days ago you conferred an etadagga title on a certain monk declaring 'This monk is foremost in my dispensation by [ 141 ] virtue of his two qualities, namely, ability of creating mind-made images of oneself and skill in engaging in Rūpāvacara-Jhāna. As a result of this specially performed act of merit, may I also be endowed with those two qualities."

When the Buddha surveyed the future, he saw that the householder's wish would be fulfilled and said: "In future, a hundred thousand aeons from now there will arise Gotama Buddha. That Buddha will place you at the top rank concerning these two qualities." After giving an appreciative sermon, the Buddha departed. (This was the wish expressed by the younger brother.)

The older householder brother one day saw a certain monk upon whom the etadagga title was conferred by the Buddha in the field of saññā-vivaṭṭa-kusala or having skill in Arūpāvacara-Jhāna, and like his brother, he too performed special act of merit and expressed his wish: "May I have the etadagga post in the field of Arūpāvacara-Jhāna" The wish would be fulfilled, predicted the Buddha.

Both householder brothers did good works in the lifetime of the Buddha; and when the Buddha attained Parinibbāna, they did homage with gold at the shrine built over the Buddha's bodily relics. Upon their death, they were reborn in the abode of Devas. While they were thus passing between the divine and human worlds (without landing in the states of woe), a hundred thousand aeons had elapsed.

(Of the two brothers, an account of the meritorious deed done by the elder brother Mahāpanthaka in that interval existence was not given particularly in the Mahā Aṭṭhakathā) As for the younger brother Cūḷapanthaka, he became a monk in the dispensation of Kassapa Buddha, and for twenty thousand years he practised odāta-kasiṇa meditation (meditation on a white device) and reborn again in a Deva world. Afterwards our Buddha attained Enlightenment, delivered the Dhamma-cakka sermon, and came to stay in the Bamboo Grove of Rājagaha.

(Account of the emergence of the two Panthaka brothers will be inserted herewith). The daughter of Dhanaseṭṭhi, a wealthy merchant, in the city of Rājagaha fell in love with her male servant, and fearing that others would come to know about their affair she discussed with her [ 142 ] husband: "We shall no longer live here. If my parents were to know of this affair of ours they would kill me, cutting into pieces. Let us go and live elsewhere!" They agreed with each other, secretly took the jewellery and went out through the door that was opened first. They then fled to live in another place exactly unknown to others.

While the two were living in an unknown place, the lady became pregnant owing to their intimacy. When her pregnancy reached maturity, she consulted her husband, saying: "Sir my pregnancy is now mature. It is too miserable for both of us to give birth to the child at a place away from our relatives or friends. Let us return to our parents' house. The husband passed the time, saying just to please his wife "We shall go today" or "We shall travel tomorrow." Then the lady thought, "This stupid man dares not go, for his guilt is so serious. Parents certainly desire as a rule the welfare of their children. Whether the stupid man follows me or not. I should go." So thinking, while her husband was out the lady departed alone after storing up her belongings and leaving a message with her next-door neighbour that she was going to her parents.

When the man came back later on, he did not see his wife and asked the neighhours about her. Getting the message that she was on her way to her parents' place, he followed her in haste; and caught her in midway. At the very spot of their meeting, the lady gave birth to a child. Asked by her husband, "What is this thing dear?" the lady answered: "Sir, a son has been born." "What shall we do now," they discussed between them and decided, saying, "We are going to our parents' home to deliver the child. Now the delivery of the child has taken place in the middle of the journey. What is the use of going to our parents' place. Let us go home!" So the two agreed and went home. The baby was named Panthaka, "Master Road," (as he was born on the road).

Before long the lady conceived another son, when the second son was nearing his birth, he too was born on the way to the home of the mother's parents. Hence the first son was renamed Mahāpanthaka, "Master Big Road," and the second named Cūḷa Panthaka "Master Small Road."

[ 143 ] The husband and the wife returned home, each carrying a son. While they were living there, hearing such terms as 'younger uncle', 'older Uncle,' 'grand father,' 'grandmother' etc.," in the conversation of other children, the older son Mahāpanthaka asked her mother: "O mother other children say, 'grandfather, grandmother and so forth. Have not we got our relatives?" The mother said: "Well, you are right, dear son! You have not got your relatives here. In Rājagaha however, you have your grandfather in a great merchant of wealth. Your relatives are many in that city." "O mother, why do not we go to Rājagtha?" asked Mahāpanthaka.

The mother did not give her son the reason for not going to the city of Rājagaha. When she was repeatedly asked by her sons; she said to her busband: "Sir, the children are troubling my mind very much. On seeing us, the parents will not break our flesh and eat. Let us go! Let us show the sons their grandparents' house? Let us send them there!

Madam, I dare not go to your parents' house, said the husband, but I shall manage to send you so that you will positively get there." "All right Sir", said the lady, "the house of their grandparents should be shown to the children in one way or another." The couple then headed for Rājagaha, carrying their boys and in due course arrived in that city. At a rest-house near the city-gate they lodged. The mother took the boys and informed through somebody of their visit.

When the parents got the information, they considered as follows: "For those who roamed about saṃsāra there is none who has not been their son, or their daughter. Those two, however, have committed a great offence against us. Both cannot live in our presence. They do not deserve to be with us. But let them take this much of money and live in a comfortable place. Let them send the two boys to us." Then they sent a messenger. The lady took the money sent by her parents and handed over the two little sons to the messengers to be taken to their grandparents. The two brothers, Mahāpanthaka and Cūḷapanthaka grew up in comfort at the house of their grandparents.

[ 144 ] (b) Ascetic life adopted in final existence.

Of the two brothers, Cūḷapanthaka was very young and tender, Mahāpanthaka, however, always went along with his grandfather to the Buddha to listen to his discourses. As he had always been listening to the discourses in the presence of the Buddha, he was inclined to become a monk. Therefore he sought permission from his grandfather Dhanaseṭṭhi, saying, "Grandfather, if you will permit me, I would like to become a monk." "What a wonderful thing you have said," replied the wealthy merchant. "For me, your becoming a monk is far better than the whole world's! Go ahead if you can, grandson!" Replying thus gladly, the merchant accepted Mahāpanthaka's request and took him to the Buddha. "Merchant," addressed the Buddha, "how is it? Have you got a boy?" "Yes, Exalted Buddha," answered the merchant, "This boy is my older grandson. He is asking me to make him a monk under you."

Then the Buddha ordered a nearby monk who used to go on almsround: "Have the boy initiated!" After explaining the meditation on the five component parts of the body" with skin as the fifth" (taca-pañcaka kammaṭṭhāna) to the boy, the monk made him a novice. Since he became, the sāmaṇera Mahāpanthaka he had learnt the words of the Buddha, the Canonical Texts, and having completed twenty years of age, he took monkhood upon himself After becoming a monk he engaged seriously in meditation that led him to have mastery over the four Arūpāvacara Jhānas. Having emerged from the Jhānas, he assiduously devoted himself to Vipassanā meditation and finally attained Arahantship. In this way the Arahant Mahāpanthaka became foremost among those bhikkhus who were extremely skillful in engaging in that meditation.

Initiation of the younger brother.

Mahāpanthaka Thera spent the time by enjoying the bliss of Fruition; and one day after considering whether it would be possible for him to give his brother such wonderful bliss he went to the wealthy merchant, his grandfather, and requested "Dear donor, Sir, if you agree, I would like to make Cūḷapanthaka a novice." When the grandfather gave his consent, saying: "Do as you wish! You may make him a [ 145 ] novice!" Mahāpanthaka Thera had him initiated and established in the ten precepts.

Cūḷapanthaka Sāmaṇera tried to learn from his older brother the following verse:

Padumaṃ yathā kokanadaṃ sugandhaṃ
pāto siyā phullam avītagandhaṃ.
Aṅgīrasaṃ passa virocamānaṃ
tapanta mādicca mivantalikkhe.

Just as the lotus flower named kokanada, because of its many petals and beauty, and pervading sweet smell, is lovely with splendour and ever present fragrance, as it opens at daybreak, even so have a look faithfully at the Buddha fragrant by his body smell and personal virtue, shining by his glory, splendoured whenever one sees, emanates rays of light from his body resembling the round sun that rises and appears in the sky during the season of Sarada (August - November).

But whatever words that had been learnt previously disappeared from his memory whenever he proceeded to learn the later ones. While he was still trying to commit the verse to memory four months had elapsed. (Although four months had passed, he could not learn it by heart.)

(In the lifetime of Kassapa Buddha, Cūḷapanthaka became a monk and learned as well; but he jeered at a dull monk in his learning Pāḷi. The dullard dared not pursue his learning, for he felt so shameful on account of his jeering and lost self confidence in learning. Owing to that evil act, as Cuḷapanthaka he alarmingly became a dullard after his novitiation. Hence he surprisingly forgot all that had been memorised as soon as he went on to the next portions Aṅguttara Nikāya.)

Thereupon the elder brother Mahāpanthaka drove him out, saying: "Cūḷapanthaka! You are one in this dispensation who is not worthy of the Path and the Fruition (abhabba). You cannot learn even a single verse in four months. How are you, who cannot learn a verse in four [ 146 ] months, able to reach the apex (Arahantship) of your monkish business? So get out of this dwelling!" As driven out by his elder brother, the novice Cūḷapanthaka dared not stay there and stood, weeping at the edge of the dwelling (where his brother would not see).

At that time the Buddha was sojourning in the Mango-grove monastery, built and dedicated by the physician Jīvaka, with Rājagaha as his resort for alms-food. Then Jīvaka sent a man to the Buddha to invite him along with five hundred monks to the morrow's meal. At that moment Mahāpanthaka Thera was the bhattuddesaka," in-charge of food distribution." The man therefore referred the matter to the Thera, saying, "Venerable Sir, please accept the food offerings for five hundred monks." "I accept the food for the monks "replied the Thera, "except Cūḷapanthaka."

Meditation subject given by the Buddha.

Hearing the reply, Cūḷapanthaka Thera was extremely dejected. Seeing the Thera's plight and knowning that he would achieve liberation 'on my visit', the Buddha went to him and, showing himself from a distance neither too near nor too far, asked, "Dear son Cūḷapanthaka, why are you weeping?" "Because, Venerable Sir, my brother Thera expels me," answered Cūḷapanthaka. "Dear son Panthaka," addressed the Buddha, "Your brother possesses no Āsayānusaya-ñāṇa the power of knowing intentions and inclinations of beings. But you are Buddhaveneyya-puggala, 'an individual to be led by a Buddha.' "With these encouraging words the Buddha gave him a piece of clean but rough cloth created by his power. The Buddha added: "Dear son Panthaka; keep this in your fist, muttering 'rajo haraṇaṃ, rajo haraṇaṃ. this cloth is liable to take dirt! This cloth is liable to take dirt' Thus you meditate on it."

(Herein Cūḷapanthaka in a pervious birth was a king and while touring the city for inspection, his forehead sweated and wiped out the sweat with his clean waist-garment. The garment got dirty. The king then talked to himself, "Because of the impure body, such a clean cloth becomes impure, abandoning its own nature. Impermanent indeed are things conditioned!"

[ 147 ] Thus he gained the perception of impermanence. Hence for Cūḷapanthaka the meditation subject of 'rajo haraṇaṃ was a forceful contribution to his attainment of Arahantship. Therefore the Buddha gave him the clean rough cloth as he saw the Thera's previous good act and as he wished to urge him to engage meditation on the subject that matched with that good act.)

Attainment of Arahantship.

Cūḷapanthaka Thera sat down rubbing with his hand the cloth given by the Buddha and muttering "rajo haraṇaṃ, rajo haraṇaṃ", "It is liable to take dirt! It is liable to take dirt!" When he did the rubbing several times, the threads of the garment began to get dirty. When he repeated the rubbing, the cloth became dirtier like a kitchen-cloth. As the time came for his wisdom to ripen, the law of extinction and destruction manifested itself to his mind. And he reflected: "This piece of cloth was originally white and clean. But on account of its association with my body upādinnaka it is now full of dirt. My mind is also like this cloth. It happens the same as the cloth. The mind originally pure and clean in its unperturbed state tends to become soiled on account of its association with such unwholesome concomitant factors as greed, hate, delusion, etc., Having thus reflected on his person and heart he proceeded to strive for mental concentration and gained the four Rūpāvacara Jhānas. When he on the basis of these Jhānas engaged in Vipassanā meditation, he attained Arahantship together with the fourfold Analytical Knowledge. As he had mastered the Manomaya-rūpāvacaraJhāna, i.e. the Rūpāvacara-Jhāna involving mentally produced forms, he was able to create many bodies from one or one body from many and had other similar powers. Besides, he was accomplished in the Three Piṭakas and endowed with the six psychic powers. (Such happenings are called Maggasiddha-pariyatti and Maggasiddha-abhiññā: without particularly learning and without particularly striving, one becomes learned in the Piṭakas and possessed of psychic powers as soon as one attains Arahatta-magga. Both learning and powers took place by the force of the Magga, so may it be said.)

[ 148 ] The following day saw the Buddha visited the house of the physician Jīvaka along with 499 bhikkhus and sat there for meal offerings. Cūḷapanthaka Thera could not go along as his brother Mahāpanthaka Thera did not accept the invitation for him. The Physician Jīvaka managed first to make offerings of rice gruel. The Buddha did not take the gruel but covered the alms-bowl with his hand. When Jīvaka asked, "Exalted Buddha, why do not you receive the gruel?" There is a monk still left behind at the monastery," said the Buddha.

Thereupon Jīvaka sent a man saying: "Go, friend! Bring the monk who had been left behind at the monastery." Prior to the coming of the man, Cūḷapanthaka Thera created by his power a thousand bhikkhus, one different from another in shape as well as in action such as making a robe, etc.,

Because the man sent by Jīvaka saw too many bhikkhus at the monastery, (he dared not invite them all, for he had been asked by Jīvaka to bring just one person. so he came back and said to the physician: "Master Jīvaka, the monks left behind at the monastery are more numerous than all these monks who are here in your house. I was at a loss and could not think of the right one I should bring." Jīvaka asked the Buddha: "What is the name of the Thera who was left behind at the monastery? Exalted Buddha" When the Buddha said it was Cūḷapanthaka, Jīvaka sent the man again, saying: "Go again, friend! Ask 'Who is the noble Thera named Cūḷapanthaka?' and bring him."

The man went to the monastery and asked: "Who is the noble Thera named Cūḷapanthaka?" "Cūḷapanthaka am I! Cūḷapanthaka am I" answered the whole thousand monks. The man returned again and said to Jīvaka: "Master, all the thousand monks replied 'Cūḷapanthaka am I! Cūḷapanthaka am I! 'I am puzzled as to whom I should invite, not knowing this one or that?" As the physician Jīvaka was an ariya donor who had realized the four Truths, even by the way the man informed him, he came to know that the one left behind at the monastery was of supernormal power. "Go again, friend!" said Jīvaka, "Tell the one who answered first, tell him that he is summoned by the Buddha and bring him by taking the edge of his robe." Saying thus Jīvaka sent the man once more. The man went again to the monastery and did as his master [ 149 ] had ordered. Instantly the thousand bhikkhus disappeared. Then only could the man take away Cūḷapanthaka. Then only did the Buddha accepted the gruel and partook of it.

Having gone back to the monastery after partaking of the food, a discussion took place at a meeting of the monks thus: "Supreme indeed are Buddhas. He could cause a monk, who failed to learn by heart a single verse in four months, to become such a powerful one!" Knowing the minds of the monks the Buddha, came to the meeting and sat down in a Buddha's seat prepared. Then he asked: "Monks, what are you talking about?" When the monks replied, "Exalted Buddha, we are talking about nothing but your grace. We are talking that Cūḷapanthaka has received a big favour from you!" The Buddha said: "Monks, receiving supramundane inheritance now by following my advice is not wonderful enough. While he was of immature wisdom long long ago in the past, Cūḷapanthaka received mundane inheritance by taking my advice." "When was it, Exalted Buddha?" asked the monks. And at their request the Buddha related the Cūḷaseṭṭhi Jātaka to the monks in the following manner.

Cūḷaseṭṭhi Jātaka.

Monks, once upon a time King Brahmadatta was ruling over the city of Bārāṇasī. At that time a wise merchant known as Cūḷaseṭṭhi was an expert in reading all omens. One day on his way to the palace to wait upon the king he saw a dead rat and on observing and reflecting at that time on the planets in the sky, and read the omen thus: "Any intelligent man who takes the dead rat will be able to maintain his family and to do business." An unknown poor man, hearing the wise merchant's reading of the omen and being aware that this wise merchant would not say so without knowing it, picked the dead rat, went to the market and sold it as cat's food and got a penny. With that penny he bought some molasses and carried a pot of drinking water. Seeing some flower sellers who had come back from the forest after collecting flowers, he gave a little portion of molasses and a cup of clean water to each of them for their refreshment. Out of gratitude, each flower seller gave a handful of flowers to the poor man.

[ 150 ] (From this point onwards the poor man will be referred to as the 'talented pupil' partly because he was of talent and partly because he was a pupil receiving the instruction given by the wise merchant Cūḷaseṭṭhi.) With the cost of those handfuls of flowers, he got molasses as much as the flower money would permit and went to a park carrying the molasses and a pot of clean drinking water. On that day the flowers-sellers equally shared their flowers with him and departed. In this way the talented pupil had soon saved eight silver coins.

Again on a stormy day the talented pupil went to the big old deserted garden and while he was making piles of branches, broken and cut down by the strong winds, for firewood, he received sixteen coins from the royal potter. With the eight coins accrued from t the flowers he now had twenty-four coins, and thought to himself: "I have some good means of obtaining money: making myself a water-donor to the grasscutters. Having thought thus he set up a water jar at a place neither too near nor too far from the city-gate. Then he gave the drinking water free to the five hundred grass-cutters who came from the outskirts of the city. The grass-cutters said to him: "Friend, you have done a great service to us. What can we do for you?" The talented pupil replied: "When some occasion arises, you may help me." After saying such words of acceptance, the man wandered about and made friends with the official of highways and the official of waterways.

One day the highway official brought him the good news that a horse merchant would visit Bārāṇasī City, taking with him five hundred horses. Getting the news the talented pupil transmitted it to the grasscutters and asked them to bring a bundle of grass each as extra to what they had brought in the previous days. When the time for the entry of the horses came the talented pupil piled up the thousand bundles of grass near the inner doors of the city so that the grass was visible to the horse-merchant, after which he sat down. The horse merchant could not get the fodder though he roamed about the whole city in search of it. So he gave a thousand coins to the talented pupil and took away the thousand bundles of grass.

Two or three days later his [other] friend, the waterway official had the information sent to him that a big cargo boat had been moored inside the harbour. So he thought to himself: "Some means of earning [ 151 ] money has come up again!" Then he hired a fully furnished chariot for eight coins of silver and went in it to the sea-port. He gave a ring to the captain of the boat as an advanced payment. At a place near the pert he had a curtain properly hung as though it was a house of brokerage. Sitting there he ordered his employees saying: "If other merchants come to me tell me by way of three stages. (There should be three places which the information must pass through.)

Hearing of the arrival of the cargo-boat, merchants numbering a hundred, rushed from the city of Bārāṇasī to the port with an idea to buy merchandise. The employees of the talented pupil who were there before the other merchants came readily said to them: "You will not get the goods, for the merchant sitting in such and such a place has made an advanced payment for the whole lot of goods." On hearing their words, the hundred merchants of Bārāṇasī came to the talented pupil (the so-called great merchant).

The servants of the talented pupil respectfully informed him of the visit of the merchants passing through the three stages as they had been told beforehand just to aggrandize the matter. Each of the hundred merchants gave him a thousand coins as gift money to become shareholders in the business. Again each of them offered another thousand coins to him as a profit by which way they (made him resign as a shareholder and) managed to possess the whole lot of goods on the boat as their monopoly. The talented pupil earned two hundred thousand in one sitting and brought the money to Bārāṇasī and thinking "I should do something out of gratitude," he took a hundred thousand coins and went to the wise merchant Cūḷaseṭṭhi.

Then the wise merchant asked the talented pupil; "Dear son, how did you get such a lot of money?" The talented pupil related the whole story, saying: "Following the advice you gave on seeing the dead rat, I have become rich by two hundred thousand and twenty-four coins." The wise merchant then considered, "A young man of such a talent should not belong to others, he should be mine." So he gave him his daughter, who had come of age, in marriage and helped him become head of the household. Upon the death of the wise merchant, he was given the rank of that merchant and lived according to his life-span and was reborn as determined by his deeds:

[ 152 ] Having related both the present story and the past the Buddha spoke words of connection between the two and uttered the following verse for the present life as a Buddha:

Appakenapi medhāvī pābhatena vicakkhaṇo,
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃ va sandhamaṃ.

O my dear sons, monks! As a wise man by putting fuel into an inconsiderably small fire and making efforts to blow repeatedly and continuously, turns it into a big mass of fire, so the wise man who is far-sighted as well as retrospective, who is prudent and reflective, can create a great wealth out of a small and insignificant investment and he can raise himself in that wealth to the state of a millionaire.

In this way the Buddha delivered this life-story to the monks in the Dhamma assembly.

(c) Etadagga title achieved.

At a late time when the Buddha was sitting on the Dhamma-throne surrounded by monks holding a meeting to bestow etadagga titles, he spoke in praise of Cūḷapanthaka Thera as follows:

[ 153 ] "Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ Cūḷapanthako (1) cetovivaṭṭa kusalānaṃ yadidaṃ Cūḷapanthako (2)." "Monks, among my disciples who are able to create mind-made bodies through psychic powers, Cūḷapanthaka is foremost (1); among my disciples who are skillful in engaging Rūpāvacara-Jhāna, Cūḷa-panthaka is the best." (2)

Thus the Buddha bestowed a double etadagga title on Cūḷapanthaka Mahāthera.

With regard to Mahāpanthaka Mahāthera the Buddha said in praise of him as follows:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saññāvivaṭṭa-kusalānaṃ yadidaṃ Mahāpanthako." "Monks, among my disciples who are skillful in engaging in Arūpāvacara-Jhāna, Mahāpanthaka is the foremost."

With these words of praise the Buddha bestowed the etadagga title to Mahāpanthaka Mahāthera in the matter of saññā vivaṭṭa-kusala "having skill on making oneself free from consciousness."

(Herein when other monks created mind-made bodies through psychic powers, they were able to create only a few, say, three or four etc., They could not create a large number of such bodies. And when they did they could bring about only the figures that resembled the creator and in the case of action theirs was the one and the only kind. Cūḷapanthaka, however, created a thousand figures at one stroke of advertance in the process of consciousness. Such mentally created figures were different in shape from one another, and that was why he won the etadagga title in creating mind-made bodies. Though the words are explained in the Commentary in various ways, the explanations are omitted here lest the reader should get confused. The sermons connected with these two bhikkhus should be taken in detail from the Apadāna Theragāthā Dhammapada, Udāna and their respective Commentaries.)

This is the story of the two Panthaka brothers.

(13) SUBHŪTI MAHĀTHERA.

(a) Aspiration expressed in the past.

This Venerable Subhūti Mahāthera, a virtuous clansman, was born in the family of a Brahmin householder before the rise of Padumuttara Buddha, a hundred thousand aeons ago, his name being Nanda.

When the youthful Nanda came of age, he was educated in the three Vedas but since he could not find any beneficial substance in them, he became an ascetic with other youths of his company numbering forty-four thousand at the foot of the mountain named [ 154 ] Nisabha and attained the five mundane psychic powers and reached the eight mundane attainments. He also made other companions the forty four thousand ascetics, winners of the Jhanic and psychic powers.

At that time Padumuttara Buddha arose in the world and while he was sojourning in the royal city of Haṃsāvatī he surveyed the world of sentient beings one morning and saw the potentials of Nanda's pupils, the forty-four thousand matted-hair ascetics, for attainment of Arahantship. As for Nanda himself, the Buddha also saw that he would aspire after the post of a great disciple endowed with twofold honour. Hence he cleansed himself early and set out to the hermitage of Nanda in the morning, taking his bowl and robe by himself in the way mentioned in the story of Sāriputta Mahāthera. The offering of various fruits, the spreading and offering of seats of flowers and the engagement in Nirodha-samāpatti that took place at the hermitage should also be known in the same manner as that said in the previous account of Sāriputta Mahāthera.

What was different here was that when the Buddha rose from his Nirodha-samāpatti, to a disciple Mahāthera, who was endowed with the twofold honour of (1) living free from mental defilements and blissfully, and (2) being worthy of receiving excellent offering, he gave an order, saying: "Dear son, deliver a sermon appreciative of the offering of floral seats to me by the whole lot of ascetics!" Remaining in his seat the Mahāthera delivered the sermon, reflecting on the Three Piṭakas. At the end of the Mahāthera's sermon, Padumuttara Buddha himself preached. When this was over all the forty-four thousand ascetics attained Arahantship. As regards their teacher, the ascetic Nanda, he could not follow the Buddha's sermon attentively, for he was mentally occupied by the preaching bhikkhu. (As he was taking interest in the preacher he could not pay full attention to the talk of the Buddha.) Stretching out his hand for the forty-four thousand pupils, he called out, "Etha bhikkhavo, Come, monks!" All of them instantly lost their hair and beard and became equipped with requisites made by supernormal powers, and turned into solemn monks with their sense faculities-well-controlled like Mahātheras of sixty years' standing and eighty years' 'living.

[ 155 ] Having saluted the Buddha, the ascetic Nanda stood in his presence and asked: "Venerable Sir, who is the monk in your teaching that gave the talk in appreciation of the offering of the floral seats." "That monk," answered the Buddha, "is the one who won the etadagga title by virtue of his blissful living free from moral defilements and of his worthiness of accepting excellent offering in my dispensation." "I do not wish for other human and divine pleasure as the result of this adhikāra act of mine performed for seven days. As a matter of fact, I do wish to become one who win the etadagga title completed with the twofold virtue in the dispensation of a future Buddha like the Mahāthera who has just given the appreciative talk," the ascetic Nanda said. Seeing that his dream would come true without any obstacles, the Buddha made a prophecy and departed. As Nanda always listened to the Dhamma discourses in the very presence of the Buddha and kept his Jhānas in their undiminished state, he immediately took rebirth in the realm of Brahmas on his death. (This was the Thera Subhūti's resolution and meritorious act performed in the past. His good works done during the internal period of a hundred thousand aeons are not stated in the Commentary.)

(b) Ascetic life adopted in find existence.

When a hundred thousand aeons had elapsed and when the present dispensation came into existence, the clansman who would become Subhūti Mahāthera was reborn as a son of Sumanā the wealthy merchant (and brother of Anāthapiṇḍika) in the city of Sāvatthi and was named Subhūti. Later on our Buddha appeared and while he was staying with Rājagaha as his resort for alms-food, Anāthapiṇḍika the merchant arrived at the house of his friend (and brother-in-law) the merchant of Rājagaha, bringing with him goods produced in Sāvatthi. On his arrival he heard of the emergence of the Buddha. After going to the Buddha who was staying now in Sītavana forest he became established in Sotāpatti-phala even during his first meeting. (After becoming a noble Sotāpanna) he requested the Buddha to pay a visit to Sāvatthi and had lodgings built, one at a yojana's distance, along the journey of forty-five yojanās between Sāvatthi and Rājagaha, at the expense of a hundred thousand coins. He also bought Prince Jeta's [ 156 ] garden of eight royal pai, for which the payment was made by placing gold coins, one touching another, covering the area. Then on the whole garden site he built the Jetavana Monastery for the Buddha and dedicated it to him. (A detailed account of this event may be looked up in the chapter 20 of the Third Volume from the story of Anāthapiṇḍika from p.119 to p.140.)

On the day of the dedication of the monastery, Subhūti went along with his older brother and listened to the Dhamma and so strong was his faith that he adopted a monk's life. Having become a monk he studied and was accomplished in the Dve Mātikā, after which he had meditation taught to him and strove to practise ascetic practises. All this led him to Arahantship via the development of Vipassanā based on Mettā-jhāna (meditation on loving-kindness).

(c) Achievement of double etadagga title.

When he gave a sermon, Subhūti Thera did so objectively (dhammādiṭṭhāna) i.e. by concentrating on the Dhamma itself (but not by making any reference to an individual, puggalādiṭṭhāna) the way the Buddha did. (This led him to win the etadagga title for living in bliss, free from mental defilements, Araṇa-vihārī).

When the Mahāthera went on alms-round, thinking that "if I adopt this method great benefits will accrue to the donors," at every house, he habitually engaged in the Metta-Jhāna before he received the alms food. (This caused him to win the etadagga title for being worthy of excellent gift (Dakkhiṇeyya).

Later on, therefore, when the Buddha held a meeting at which etadagga titles were bestowed, the Buddha said in praise of the

Venerable Subhūti as follows and awarded him a double title:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ Subhūti (1), dakkhiṇeyyānaṃ yadidaṃ Subhūti," "Monks, among my disciple bhikkhus who live blissfully, being detached from defilements, Subhūti stands foremost (1), and so does he stand out among those who are worthy of best offerings." (2).

[ 157 ] (Herein (1) with reference to Araṇa-vihārī etadagga, moral defilements such as rāga, passion etc., are called raṇa (because they lead to lamentation). Arahants who live enjoying bliss as they are away from moral defilements are said to be Araṇavihārī individuals. Apart from Subhūti Thera, there were other Arahants too all of whom lived such a life. But when they preached, they did so by employing the method which considered in making reference to a certain person (puggalādiṭṭhāna dhamma-desanā); they praised or censured him. But Subhūti Mahāthera adopted the method which required him to speak of the Dhamma itself as his objective (Dhammādiṭṭhāna) the Dhamma taught by the Buddha. That was why he won the etadagga title among the Araṇa-vihārī bhikkhus.

(The Upari-paṇṇāsa Pāḷi contains the Araṇa-vibhaṅga Sutta which enumerates the six factors of Araṇa-vihāra, 'living in bliss,' as fellows: (1) Following the Middle Path (MajjhimaPaṭipadā) which avoids the two evil extremes, (2) Following the dhammādiṭṭhāna method one says "This is the thing to be praised of "This is the thing to be censured" If following the puggalādiṭṭhāna method, one says 'He is the person to be praised," and it amounts to flattering; and if one says "He is the person to be censured" it amounts to humiliation. Hence avoidance of both flattering and humiliation. (3) Development of internal happinness (ajjhatta-sukha) after distinguishing between the two kinds of happiness; internal happiness derived from samatha (tranquillity) and vipassnā (insight) meditation and external happiness (bahiddha-sukha) derived from the five senses. (4) Speaking of any person either in his presence or in his absence only if one's speech is truthful and profitable. (5) Speaking or preaching not in haste but smoothly, and (6) Arguing not in a foreign land about the foreign language (though it may be different from one's native language).

(With regard to (2) Dakkhiṇeyya etadagga, other Arahants were also worthy of receiving excellent gifts. But on receiving food at every house he was aware that 'if I do in this way special benefits will accrue to the donors"; he first meditated on [ 158 ] loving-kindness, then rose from his meditation and received the food. This therefore earned him the etadagga title of Dakkhineyya.

(In this connection, [it should be mentioned that] the Captain of the Dhamma, Sāriputta Mahāthera, did the cleansing of the objects. "Cleansing of the object means cleansing of one's own self that becomes worthy of the girl and enhancement of its result in this connection it may be stated that Sāriputta Mahāthera, the Capatain of the Dhamma, used to purify the object, (and by 'the object' is meant the 'Mahāthera's own self that became worthy of the gift and that enhanced result of the gift through his engagement in Nirodha-samāpatti.) Subhūti Thera, however, purified the act of giving (and by 'the act of giving' is meant this: when the Thera engaged in meditation on mettā, the donor mentally reacted to the Thera's meditation; his heart became softer and his adoration more enthusiatic before he made the offering. Hence the purification of the charitable act and the development of its result took place also through the donor as the donor is led by his mental tenderness and highly deveioped adoration.) Elaboration: When Sāriputta Mahāthera went on alms-round he stood at the door and engaged in mettā meditation for sometime until the donor came out bringing the food. Only when the donor reached him he emerged from his meditation and received the food. Subhūti Mahāthera, however, engaged in meditation on loving-kindness and only when the donor reached him he emerged from his meditation and accepted the offering. Exposition of the Araṇavibhaṅga Sutta in the Uparipaṇṇāsa Commentary may be noticed in particularly.)

The sermons with reference to the Venerable Subhūti Mahāthera should be noted from the Apadāna Text and Commentary, etc.,)

This is the story of Subhūti Mahāthera.

[ 159 ] (14) KHADIRAVANIYA REVATA MAHĀTHERA

(a) Aspiration expressed in the past.

(The original name of this Mahāthera was Revata. He was a younger brother of Sāriputta Mahāthera. As he dwelt in an acacia forest uneven and full of stones, he was known as Khadiravaniya Revata, "Revata the dweller of acacia forest." In giving his account only the name Revata will be used for convenience sake.)

The Mahāthera was a citizen of Haṃsāvatī and a virtuous person in the life-time of the Buddha Padumuttara a hundred aeons ago. He was now running a ferry at the port of Payāga on the river Gaṅgā. Padumuttara Buddha then came in the company of a hundred thousand monks to Payāga port (to cross over the river).

On seeing the Buddha, it occurred to the virtuous Revata thus: "It is impossible for me to see the Buddha constantly. Now that the Buddha has come, it is a good chance for me to do a meritorious deed." So he made a huge barge (composed of boats) with a white canopy and hanging fragrant flowers. On the floor were spread exquisite coverings made of fibre of excellent quality. Then he took the Buddha and his hundred thousand bhikkhus to the other shore on that barge.

At that time the Buddha granted the etadagga title to a certain monk as an Āraññaka, "Forest-dweller." Seeing this, the boatman thought, "I too should becomes one endowed with that title like his in the dispensation of a Buddha in future." So he invited the Buddha, performed a grand Dāna to him and, prostrating at the foot of the Buddha, expressed his desire thus: "Exalted Buddha, like the bhikkhu on whom you have bestowed the etadagga title I too wish to become the best of those living in a forest in a Buddha's dispensation in future. Seeing that his wish would be fulfilled without a hitch, the Buddha made the prophecy: "In future during Gotama Buddha's dispensation you will become the foremost forest-dweller!" and departed. (The Mahāthera's further good works done during the interval were not mentioned in the Mahā-Aṭṭhakathā.)

[ 160 ] (b) Ascetic life adopted in final existence.

Having performed meritorious deeds, the good boat-man wandered in the divine and human worlds (without landing in any woeful state) and was conceived in the womb of his mother, Rūpasāri the Brahmin lady, in the Brahmin village called Nālaka in the country of Magadha. He was the youngest of the children consisting of three brothers Upatissa, Cunda and Upasena and three sisters Cālā, Upacālā and Sīsūpacālā apart from him and was named Revata.

Thereafter Revata's parents discussed between themselves and agreed thus: "Our children, whenever they grew up, were taken away and turned into novices by monks, sons of the Buddha. Let us bind him with the fetters of household life while he is still young (before he was made a novice by monks)."

(Herein, after becoming himself an ascetic, Sāriputta Mahāthera had his three younger sisters--Cālā, Upacālā and Sīsūpacālā--and two younger brothers--Cunda and Upasena --ordained. Only Revata as a boy was left behind. Hence the parents discussion.)

Having discussed and agreed thus, the parents brought a bride from a family of equal birth, wealth, and distinction and made them pay homage to the aged grandmother and gave their blessings, saying: "Dear daughter, may you live longer than your grandmother here!"

(The parents gave such a blessing because they wished for the longevity of the bride. At that time the old lady was 120 years of age with white hair, broken teeth, wrinkled skin; her whole body was covered with dark coloured spots (black moles) and her back was extremely bent like a rafter of a decaying house.)

Revata mentally stirred.

On hearing that blessing given by the parents, it occurred to Revata thus: "This girl is young and in the first age-bracket. Such a youthful appearance of hers, it is said, would become sinewy and old like that of [ 161 ] my grandmother! I shall first ask about the desire of my parents." Then he asked: "With what in your mind did you say so?" The parents replied: "Dear son, we wish this girl, your spouse, attainment of longevity like your grandmother. That was what we uttered as a blessing." "O mother and father!" asked Revata again as he truly did not understand, "Will the youthful look of the girl become old like grandmother's appearance?" "What are you talking about, son? Only those who are of great merit, such as your grandmother, enjoy long life." Thus the parents tried to reason with him.

Revata then reflected: "It is said that such a fair and tender look of the girl will decay resembling my grandmother: she will become whitehaired, toothless and wrinkly skin. What is the use of being infatuated with the physical beauty that has the nature of growing old and sinewy. Of course, there is none! I shall follow in the foot-steps of my older brothers." So he pretended to play games as boys would naturally do, he called his friends of his age, saying, "Come on friends, Let us play runners-and-chasers." The parents prohibited, saying, "Do not go outside the house on this day of your Wedding!" Nevertheless, Revata pretended to play with his friends. When it was his turn to run, he ran only a little and delayed his return by pretending that he had to answer the call of nature. When a second time came for him to run, he ran and came back somewhat faster. On a third time, however, he considered that it was his best chance to run away for good and ran as fast as he could in the direction he was facing. Arriving at a forest-dwelling of some monks who were observing paṃsukūlika form of asceticism (dhutaṅga). He paid respect to them and asked for novitiation.

When the Theras rejected his request, saying, "O virtuous young man, we do not know whose son you are. And you come here in full attire and ornaments as on usual occasion. Who would dare to ordain you as a novice. Nobody would," Revata raised his two hands, crying, "I am being robbed! I am being robbed!"

Other monks then gathered from here and there and said: "O virtuous young man, no one is robbing you of your garments or ornaments. But you are crying that you are being robbed! What do you mean by so saying?" The boy Revata then said,

[ 162 ] "Venerable Sirs, I do not mean that I am being robbed of my garments or ornaments. In fact, I am being robbed of the threefold bliss of humans, Devas and Nibbāna (as novitiation has been denied to me). (The expression such as the threefold bliss of humans, Devas and Nibbāna was used through hearing from others). I am referring to the robbery of the threefold bliss. Let it be so if you do not want to ordain me. However, do you know me eldest brother?" "What is the name of your eldest brother?" asked the monks "My eldest brother's name was Upatissa while a lay man," replied Revata "now he bears the name Sāriputta as a Thera. So they say, Venerable Sirs."

Then the monks discussed among themselves: "Friends, in that case, this young clansman happens to be our little younger brother! Our elder brother Sāriputta, the Captain of the Dhamma, has formerly left a message with us, saying, 'My relatives are all heretics. If somebody comes and says that he is a relative of ours, let him be ordained in any possible manner.' This boy is our elder brother Sāriputta the Dhamma Captain's very own younger brother, his closest relation. Let us therefore ordain him!" So they gave him the tacapañcaka meditation subject and ordained him as a novice. Later on when he completed twenty years of age, they ordained him as a bhikkhu and made him put efforts in meditation.

Having taken the meditation subject, Revata Thera entered a forest of acacia trees, a rough and uneven place full of stones and pebbles, neither too near nor too far from his preceptors, and engaged in monkish practices. With a determination, "I will not see either the Exalted One or my elder brother Theras until I attain Arahatta-phala," Revata practised meditation assiduously and while he was so doing, three months had elapsed. For a tender clansman (son of a wealthy man) the food he ate was so coarse that his mind became perplexed like the wrinkled skin. (His mind could not become soft and splendid, according to the Sinhalese version.) His meditation engagement could not come to a sudden end. But Revata did not lose heart, when the three months were over, he observed pavāraṇā; he did [ 163 ] not move to another place at the end of vassa but remained in the same forest and continued to follow the ascetic practices. The more he kept on striving with energy and perseverance, the more his mind became concentrated. When the Thera proceeded to deal with Vipassanā he reached the state of an Arahant.

The Buddha's visit in a great company of monks.

Even at the time when. Sāriputtara learnt the news about the ordination of his younger brother Revata, he said to the Buddha: "Exalted Buddha, it is learnt that my younger brother Revata has been ordained. He may or may not be happy in this dispensation of yours. Let me go and see him." At that time Revata was forcefully practising Vipassanā meditation and knowing this, the Buddha prohibited his going twice. When the third request came, knowing thoroughly that Revata had become an Arahant, the Buddha said: "I too shall go along with you, dear son Sāriputta. Inform the monks!"

Having gathered the monks, Sāriputta Mahāthera intimated them all thus: "Friends, the Buddha is going on a journey. Those who wish to go along may do so!" Whenever the Buddha travelled the monks who stayed behind were very few. "We shall get a chance to have a continuous look at the golden complexioned Buddha and also to listen to his sweet sermons!" Thus expecting, most wish to follow the Buddha. The Buddha therefore left the monastery in a great company of monks with an intention "I shall see Revata."

Supernatural power of Sīvali Mahāthera.

When they were setting out thus Ananda Thera asked while coming to the juncture of two roads at one place: "Exalted Buddha, here is the juncture of two roads. By which road do you want the Saṃgha go?" "Dear son Ānanda, of the two roads which one is straight?" enquired the Buddha. "Exalted Buddha, the Straight one (the short cut) is thirty yojanās; it is in the domain of demons having scarce food and being rather dangerous. The curved road, (the beaten track of the majority), [ 164 ] is sixty yojanās, safe with plenty of food," replied Ānanda. Then the Buddha asked further whether the Mahāthera Sīvali came along with them, Ānanda Mahāthera answered in the affirmative. "In that case, Ānanda," said the Buddha, let the Saṃgha take the straight road full of danger and with less food. We shall test his supernatural power founded on his past meritorious deeds."

Having said thus the Buddha took the dangerous road with food scarcity in the grove. From the time they took the road, Devas had created a large city in advance at every yojana as lodgings for the Saṃgha headed by the Buddha. At every lodging occupied by the monks, Devas in the disguise of workers sent by the king of the city, brought rice-gruel. hard and soft food, etc., and enquired: "Where is the Venerable Sīvali? Where is the Venerable Sīvali?" The Mahāthera had all those offerings collected and went to the Buddha. Together with the monks, the Buddha partook of the food of various kinds offered to Sīvali Mahāthera by the Devas.

Having the offerings in this way, the Buddha travelled a yojana each day and covered the difficult journey of thirty yojanās in one month, and reached the agreeable dwelling prepared in advance by Revata in the forest of acacia trees. As he knew beforehand of the Buddha's visit, Revata Mahāthera had created in his acacia forest by his supernatural power dwellings adequate for the monks headed by the Buddha. For the Buddha he had made the Fragrant Chamber, places for day as well as for night resort, and so on. Then he welcomed the Buddha, who entered the dwelling through the decorated and orderly way. Thereafter did he get into the Fragrant Chamber. Then only did the remaining monks took their beds according to their seniority in monkhood. Knowing that "this is not a time to partake of food, the Devas offered eight kinds of juices to the monks. While the Buddha was thus enjoying the offerings, half a month had passed.

Misunderstanding by restless monks.

At that time some restless monks sat down at one place, gossipping among themselves. "The Exalted Buddha, the Teacher of humans and Devas, came to see the one whom he refers to as 'a younger' brother of [ 165 ] my Chief Disciple' but who spends his time by doing odd jobs. What are the Jetavana, Veḷuvana and other monasteries near Revata's dwelling for? This monk Revata is only a chore-man busying himself with unimportant things of such nature. What kind of ascetic practice can such a busy man follow? Of course, nothing."

Then the Buddha considered: "If I stay here long, the place will be crowded with visitors of four kinds. Forest-dwellers want to be in quietude, if I remain for long, uneasiness will occur to Revata." So he went to Revata's day-resort. The Venerable Revata saw the Buddha coming; he saw from a distance where he was sitting alone on a stone slab and leaning against a wooden board at the end of the walk. Then he welcomed the Buddha and made obeisance to him respectfully and adoringly.

The Buddha asked: "Dear son Revata, this is a place inhabited by wild animals such as lions, leopards, and tigers. What do you do when you hear the sounds of wild elephants, wild horses, etc?" "Exalted Buddha," answered Revata, "to me the sounds of wild elephants, wild horses etc., repeatedly bring delight in forest (arañña-rati)." The Buddha taught Revata a sermon on the benefits of forest-dwelling in five hundred verses. Next day he went on alms-round in the nearby area and (without returning to Revata's dwelling in the forest of acacia trees) the Buddha let Revata Thera go back; besides, he managed by his supernatural power in such a way that the restless mos, who had illspoken of Revata, forgetfully left behind their staffs, footwears, bottles of ointment, umbrellas.

Those restless monks went back to Revata's dwelling to get back their belongings: though they took the route by which they came, they could not remember their place. In fact, the monks on the previous days travelled by the decorated road (created miraculously) and on the day of their return journey they had to take the (natural) uneven road and could not help taking rest here and there (as they were so weary). At some places they were compelled to walk on their knees. With such trouble and difficulty they were bound to tread on small plants, bushes and thorns. When they reached a place resembling their residence, they saw their umbrellas, footwears, ointment bottles and staffs, some hanging on and others standing by acacia stumps everywhere. Then [ 166 ] only did the restless monks realised that "the monk Revata is a man of supernatural power indeed!" Getting back their paraphernalia they talked among themselves in great astonishment before they travelled to Sāvatthi:" Oh, what a wonder is the honour done to the Buddha."

The monastery-donor Lady Visākhā invited the monks who arrived ahead in Sāvatthi as they went ahead of others, and when they were seated, she asked them: "Venerable Sirs, is Revata Thera's residence pleasant?" The monks replied: "Yes, dear donor, Revata Thera's residence is pleasant and delightful. It is exactly like the celestial gardens of Nandavana and Cittalatā." Later on, she asked the restless monks who were late-comers: "Venerable Sirs, is Revata Thera's residence pleasant?" The reply given by the monks was, "Do not ask us, dear lady donor. The residence of Revata is not worth talking about. Apart from being a barren high ground, his place is a great acacia forest with an extremely uneven surface full of pebbles, stone slabs and rocks. There lives Revata miserably." Thus they recounted their experiences that they had very recently.

Noticing the difference between the two answers--one given by the former monks and the other by the latter--and wanting to know clearly which answer was right, she paid a visit to the Buddha, bringing with her unguent and flowers Having sat down in a suitable place, she asked the Buddha: "Exalted Buddha, some monks praise the Venerable Revata's place while others ill-speak of it. Why is the two speeches different from each other, Exalted Buddha?" Then the Buddha said, "Visākhā, a place in which the minds of the Noble Ones take delight is pleasant whether it is pleasant or unpleasant in worldly terms." Then the Buddha uttered the following verse:

"Gāme vā yadi vā raññe,
ninne vā yadi vā thale;
Yatthā Arahanto viharanti
tam bhumirāmaṇeyyakam."

Visākhā, donor of Pubbārāma and mother of Migāra (Migāra-mātā)! Whether it is a village that is thickly surrounded by the five worldly pleasures, or a forest away from those pleasures, or a low valley watered by streams and green with [ 167 ] dwelling at ease in harmony with the four physical postures, that dwelling site of noble Arahants is a truly delightful place on the surface of the earth. (This is taken from the Aṅguttara Commentary.)

(c) Etadagga title achieved.

At a later time when the ceremony of title distribution was held the Buddha presented the etadagga title to Revata Mahāthera in 'forest dwelling' by praising him as follows:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ Revato Khadiravaniyo," "Monks, among my disciples who dwell in forests, Revata the dweller of acacia forest is the most outstanding!"

(Herein though other Theras dwelt in the forest they did so only after studying the suitability of the place, the suitability of the water and the suitability of the village as an alms-resort. But Revata Mahāthera ignored those conditions and dwelt in an acacia grove on a barren high ground with an uneven surface full of pebbles, stone slabs and rocks. Hence it was he alone who won the title for his practice of forest-dwelling.)

The discourses conncected with the Venerable Revata Khadiravaniya may be taken from the Apadāna Text and Commentary, the Dhammapada Commentary etc.,

This is the story of Revata Khadiravaniya Mahāthera.

(15) KAṄKHĀ REVATA MAHĀTHERA.

(a) Aspiration expressed in the past.

A hundred thousand aeons ago, during the lifetime of Padumuttara Buddha, the Mahāthera Kaṅkhā-Revata went to the monastery along with many other people like those virtuous future Mahātheras of old times. And while standing at the edge of the audience and listening to a sermon, [ 168 ] he saw the Buddha bestowing an etadagga title on a certain sermon, he saw the Buddha bestowing an etadagga title on a certain monk who was the best among meditators. Thinking, "I too should become one like this monk," he invited the Buddha at the end of the sermon and performed a Dāna on a grand scale to the Buddha for seven days in the wake of former aspirants and prayed thus: "Exalted Buddha, I do not wish any other forms of bliss as a result of this wholesome adhikāra act. In fact, I wish to achieve an etadagga title among those engaged in meditation in the dispensation of a Buddha in future as the bhikkhu did seven days ago."

When the Buddha Padumattara surveyed the future, he saw that the clansman's wish would be fulfilled and so he predicted before his departure: "At the end of a hundred thousand aeons, there will emerge Gotama Buddha. In the dispensation of that Buddha, you will become the etadagga title-holder, among the monks engaged in meditation!"

(b) Ascetic life adopted in final existence.

Having performed acts of merit through his life, the clansman wandered in the worlds of Devas and humans and in the lifetime of our Buddha was born in the family of a wealthy household in Sāvatthi and named Revata. One afternoon the rich man's son Revata went along with other people to Jetavana. While standing at the edge of the gathering and listening to the Buddha's sermon, there arose confidence in him and was ordained as a bhikkhu fulfilling monastic duties. After taking a meditation subject from the Buddha while preparing himself for mental concentration, he became a man of mundane Jhāna. Using those Jhānas as a base, he engaged in Vipassanā meditation and attained Arahantship.

(c) Etadagga title achieved.

The Venerable Revata was able to be absorbed in many forms of meditation that the Buddha engaged in, except a few, day and night. Thereafter at the meeting where the Buddha bestowed the titles on monks, the Mahāthera Kaṅkhā-Revata won the title in the field of meditation from the Buddha who spoke in praise of him as follows:

[ 169 ] "Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkūnaṃ jhāyīnaṃ yadidaṃ Kaṅkhā-Revato," "Monks, among my disciples who habitually engage in meditation, the monk Kaṅkhā Revata is the best."

Account for the name Kaṅkhā Revata.

Once the Buddha was travelling from Sāvatthi to Rājagaha and on the way Revata entered a hut in which molasses were made. Seeing that the molasses were mixed with dough and bran (as part of the process which was necessary to solidify the molasses), he became doubtful as to the permissibility of the solidified molasses with the two other ingredients, for the latter two were raw (āmisa). Saying "the molasses with the raw (ingredients) is improper as it contains dough and bran which are raw it is indisciplinary; it is unlawful to enjoy such molasses in the afternoon." he and his followers did not take the molasses that had been made thus into lumps.

Neither did the bhikkhus, who believed Mahāthera's word and practised according to it. Other bhikkhus reported the matter to the Buddha who asked: "Monks, why did people put dough and bran into the molasses?" "To harden it, Exalted Buddha," answered the monks. "Monks, if dough and bran are put into the molasses in order to harden it, then the dough and the bran thus put into the molasses are only to be held as molasses. Monks, I allow you to take molasses; whenever you like," the Buddha promulgated a rule (anuññāta-sikkhāpada).

On the journey, Revata saw mung (mugga) beans with sprouts in some human faeces and said: "Mung beans are unsuitable (for consumption), for cooked beans can sprout too." Thus he doubted and along with his followers he did not have mung beans. The bhikkhus who trusted him avoid eating those beans. The matter was reported to the Buddha who laid down another rule allowing the eating of such beans whenever one desired. (These accounts are given in the Bhesajjakkhandhaka of the Vinaya Mahā-Vagga.)

[ 170 ] In this way Revata doubted even things that were permitted; because he had great doubts as far as the Vinaya was concerned, he was known as Kaṅkhā-Revata, 'Revata the Doubter.'

The doctrines with reference to Kaṅkhā-Revata may be taken from the Apadāna Text and Commentary, the Thera-gāthā Commentary, etc.,

This is the story of Kaṅkhā Revata Mahāthera.

(16) SOṆA KOḶIVISA MAHĀTHERA.

(a) Aspiration made in the past.

The virtuous man who would become Soṇa Koḷivisa Mahāthera was during the lifetime of Padumuttara Buddha in the family of merchants in a remote past and was named Sīrivaḍḍha. When Sīrivaḍḍha came of age in the manner of former aspirant Mahātheras, went to the monastery and listened to the Buddha's teaching at the end of the audience, Seeing the Buddha conferring an etadagga title on a monk, the best of those putting strenuous effort (āraddha-vīriya), he was inspired, saying to himself: "I too should become one like this monk in future!" When the teaching was over he invited the Buddha and performed a Mahādāna for a week and prayed in the wake of preceding aspirant Mahātheras. Foreseeing the fulfillment of the wish of the merchant's son, the Buddha prophesied as before and left for the monastery.

Life as a clansman of Bārāṇasī.

After doing meritorious deeds for life, Sīrivaḍḍha the merchant's son wandered between the realm of Devas and that of humans. When a hundred thousand aeons had elapsed., i.e. when Kassapa Buddha had attained Parinibbāna in this Bhadda aeon and before our Buddha arose, Sīrivaḍḍha was reborn as a clansman in virtuous family. One day the clansman was enjoying a water-sport with his friends in the river Gaṅgā.

A Pacceka Buddha in old robe, thinking, "I shall spend the vassa with Bārāṇasī as food-resort after building a dwelling on the bank of [ 171 ] the Gaṅgā," collected sticks and cane stalks that were brought by the river-currents. Thereupon the clansman with his friends went to the Pacceka Buddha, paid homage to him and while standing asked, "What are you doing. Venerable Sir?" "Dear young man," replied the Pacceka Buddha, "as the vassa is drawing near, a dwelling is required for a monk."

The clansman then said: "Venerable Sir, please wait a day today by all means. Tomorrow we shall build a dwelling and offer it to you." Saying to himself, "I should grant my favour to this virtuous clansman," which was his main purpose of his visit, the Pacceka Buddha accepted the man's offer. Knowing the Pacceka Buddha's acceptance the man returned home. The next day he prepared all kinds of offering and waited, while standing, for the coming of the Pacceka Buddha. The latter thinking where he should collect food came to know of the man's idea and got to the gate of the clansman's house.

On seeing the Pacceka Buddha's coming the clansman was very pleased and took the alms-bowl and offered food in it. He supplicated, saying, "Please come to the gate of my house [for food] for the three months of this vassa." Getting the promise and when the Pacceka Buddha had left, he completed with his friends the construction of the dwelling with a walk, day and night resorts for the Pacceka Buddha and offered them all to him.

What was particular about the clansman was this: When the Pacceka Buddha entered the dwelling, the clansman with the idea not to let the former's feet touched by the mud on the ground smeared with the wet cowdung, spread on the ground his red cloak which he had put on and which was valued at a hundred thousand coins. On seeing the colour of the red cloak and that of the Pacceka Buddha's body were one and the same, he was very pleased; so he said: "Just as my cloak has become more beautiful since you stepped on it, even so may the colour of my hands and feet be red and beautiful like the colour of hibiscus flowers! May the touch of my body be like the cottonwool that has been dressed a hundred times!"

[ 172 ] The clansman served the Pacceka Buddha for the three months of the vassa. When the Pacceka Buddha held the pavāraṇā ceremony at the end of the vassa the man offered him a three-piece-robe. Equipped completely with bowl and robe, the Pacceka Buddha returned to the Gandhamādana mountain.

(b) Ascetic life adopted in final existence.

Without landing in the four woeful states, the clansman wandered in the realms of Devas and humans, and was conceived in the house of the merchant Usabha in the city of Kāḷacampā during the lifetime of our Buddha. Since the time of his conception, thousands of gifts had come to the merchant's house. On the day of the birth of the clansman, too, the whole Kāḷacampā City was overwhelmed by gifts and offerings. On the naming day the two parents said: "Our son has brought his own name. His complexion is like something bathed in the liquid of red gold," and called him Soṇa Boy or Soṇa the merchant's son. (The name given was just Soṇa.) But as he belonged to the clan of Koḷivisa, he was better known as Soṇa Koḷivisa.) Then sixty nurses were appointed for the son who was brought up blissfully like a celestial being.

Food prepared for the merchant's son.

The following was the way the food for the merchant's son was prepared:

First the field that extended to 60 royal pai was ploughed and sāli paddy was grown by (1) cow-milk, (2) scented water and (3) ordinary water.

Into the drain in the field cow milk and scented water were poured from a large number of jars. When the stalks had absorbed the milk, in order to protect them against the danger of eating by birds and insects and in order to make the crops tender, posts were erected in the field, leaving space between one pole and another; put on the poles were rafters, which were covered by mats and screens which were put up for shelter and guards were placed at the corners.

[ 173 ] When the crops ripened, granaries were renovated by smearing them with the four kinds of unguent (namely, saffron, cloves, rhododendron and kakkū or kamyin powder). The air was made laden with fragrance by applying precious unguent above the previous kind. Then only did farm workers went down to the farms and collected the crops carefully, tying with strings and drying them. A layer of unguent was spread on the floor of the granaries; the dried bundles of stems were spread on the layer of unguents. In this way the layers of unguent and the layers of crops were made alternately until the granaries became full. The doors were then closed and the crops kept for three years.

On the completion of three years the doors of the granaries were opened. The whole city of Campā was then diffused by the fragrance.

When the sāli paddy was pounded, drunkards rushed to buy the paddy husks and bran. The broken rice was, however, taken by the servants and workers. Only whole grains were collected for the merchant's son.

The way of cooking rice was as follows: whole grains were put in the washing-basket made of gold threads. After filtering a hundred times, the rice was immersed in the boiling water that was and (without letting them remain long) it was taken out. (As the rice was cooked as soon as it was taken out from the water) the cooked rice appeared for food resembling jasmine flowers.

The rice was then put in a gold bowl which was then put on the silver cup full of boiled sweet milk-rice free of water and boiled thoroughly (so that the cooked rice remained hot). The food was then placed before the merchant's son.

The merchant's son, Soṇa-Koḷivisa, had the sāli food moderately and washed his mouth and hands and feet with scented water. He was then given all kinds of quid od betel and other things to make his mouth smell sweet.

Wherever he went, fine and exquisite carpets were spread out. The palms of his hands and the soles of his feet were red like the colour of hibiscus. His touch was very soft like that of the cotton wool that has [ 174 ] been dressed a hundred times. The soles were covered with soft hair having the colour of the lotus threads in a spiral shape and existing in a ruby ear-plug. When he was angry with somebody he would threaten, saying: "You think about it carefully! Or I shall put down my feet on the ground." On coming of age, three palaces were caused to be built for him (as in the case of Yasa the merchant's son), each agreeing with a particular season. He was also caused (by the parents) to enjoy the entertainment of female dancers. Taking pleasure in great luxury, the wealthy son was living a Deva-like life blissfully.

By that time, our Buddha had attained Enlightenment and delivered the Dhammacakka Sutta and now he was living with Rājagaha as his resort for alms-food. While he was so doing, the righteous King Bimbisāra summoned Soṇa the rich man's son, who as sent by the king went in the company of eighty thousand village-headmen to the Buddha. Having listened to the Buddha's sermon, as he developed immense faith, he asked the Buddha for ordination.

The Buddha then questioned him as to whether he had obtained permission. When he got the answer in the negative, the Buddha denied him saying: "Dear son Soṇa, Buddhas do not ordain those who are not permitted by the parents" "Very well, Exalted Buddha," said Soṇa and in obedience he went back to his parents and had the permission obtained from them before he approached the Buddha once again. Under the order of the Buddha he was ordained by a bhikkhu. (This is a brief account. A detailed account may be read in the translation of the Cammakkhandhaka of the Vinaya Mahāvagga.)

While living in Rājagaha after gaining monkhood, his relatives and friends adoringly made offerings in his honour. They spoke a lot in praise of his handsome personality. So it occurred to Soṇa: "Many people came to me. If they keep on coming to me, how could I engage in tranquility and insight meditation? I would not be able to do so any longer. What if I after hearing the meditation sermon from the Buddha go to the cemetery at Sītavana (Sīta grove) and put effort to practise asceticism! In fact, people would not go there, for they abhor the cemetery there. Then will my ascetic performance reach its apex, which is Arahantship." Accordingly, he heard the meditation discourse from the [ 175 ] Buddha and went to Sītavana where he was inspired to begin his ascetic engagement.

Strenuous engagement.

My body is so tender, thought Soṇa Thera, "As a matter of fact, I am not in a position to attain the bliss of the Path and the Fruition easily. Therefore I should apply energy by tiring myself." So thinking he did his meditation work by indulging only in the two postures of standing and walking (but by rejecting entirely the other two of lying down and sitting). Then boils appeared at the edges of his very soft foot-soles and the whole terraced walk became deep red as the boils burst. When he was unable to go on foot, he practised by crawling on his elbows and knees which also were cut and the entire walk became doubly red. In spite of his such strenuous effort he could not see any sign of positive result of his meditation. Therefore he conceived the following idea:

If somebody else were to put strenuous effort, he too would do like me but not more than what I have done. Despite my effort I was unable to make the Path and the Fruition. Perhaps I am not a true ugghaṭitaññū, vipañcitaññū or neyya. Perhaps I am only a padaparama individual. As such what is the use of monkhood. There probably is none. I shall revert to lay men's society. I shall enjoy worldly pleasures and (while doing so) shall do good works.

Buddha's admonition: The parable of a harp.

Knowing of the Thera's thought, the Buddha went in the evening in the company of bhikkhus to that place, and on seeing the walk in red asked: "Monks whose walk is it that is red like a slaughter house?" (though he knew about it he did so with an intention to deliver a sermon). The bhikkhus replied: "Exalted Buddha, the soles of the Venerable Soṇa, who had put so much effort by walking in his practice of meditation, have been injured. The walk now deep red like a slaughter house belongs to that bhikkhu, Soṇa." The Buddha proceeded [ 176 ] to Soṇa Thera's meditation place and sat down on the seat readily prepared.

Soṇa Thera came and made obeisance to the Buddha and took his seat at a suitable place. When the Buddha asked him whether it was true that he had conceived the idea as has been previously mentioned, Soṇa Thera admitted that it was true. Thereafter the Buddha gave a sermon, the parable of a harp (vīṇovāda), the harp the strings of which should be set neither too loose nor too tight.

Buddha: Dear son, how do you think of the question that I am now going to ask? You may answer as you like. You are clever, are not you, in playing a harp formerly while a lay man?

Soṇa: Yes, Exalted Buddha.

(Herein when the Venerable Soṇa was young his parents thought: "If our son would learn any other form of art he would be weary. But harping is something that can be learnt while sitting comfortably at a place." So they made him learn the art of harping and he became an accomplished harper.

(The Buddha knew that "other forms of meditation cannot benefit this monk Soṇa. While a lay man, he was accomplished in harping. He will quickly gain spiritual knowledge if I teach him with reference to that art." Accordingly, after asking Soṇa Thera as has been stated above, the Buddha began his sermon.)

Buddha: Dear son Soṇa, how do you think of the question I am now going to ask? Suppose your harp-strings are too tight, will your harp make a pleasant sound? Will it last long?

Soṇa: Exalted Buddha, that is impossible. It will neither make a pleasant sound nor will it last long.

Buddha: Dear son Soṇa, how do you think of the question I am now going to ask? Suppose the strings are too loose, will your harp make a pleasant sound? Will it last long?

[ 177 ] Soṇa: It is impossible, Exalted Buddha. It will neither make a pleasant sound nor will it last long.

Buddha: Dear son Soṇa, how do you think of the question I am now going to ask. Suppose the strings are neither too tight nor too loose but set in perfect balance, will your harp make a pleasant sound? Will it last long?

Soṇa: It is possible, Exalted Buddha, that the harp will make a pleasant sound and it will last long.

Buddha: In the same way, dear son Soṇa, the effort put forth too much causes restlessness (uddhacca). (Excess energy brings about restlessness.) The effort put forth too little causes indolence (kosajja). (Inadequate energy brings about indolence.) Therefore Dear son Soṇa, set up energy (vīriya) and concentration (samādhi) in equal amount. (Try to keep the balance of your energy and concentration.) Know that your faculties such as faith (saddhā) must also be in equal degree. (Make the five faculties such as faith (saddhā), energy (vīriya), mindfulness (sati), concentration (samādhi) and wisdom (paññā) are of equal proportion.) When they are well balanced, try to have signs of tranquility, etc.,)

Soṇa: Very well, Exalted Buddha.

Having admonished Soṇa Thera by setting the art of harp-playing as an example and having taught him the meditation practice involving the perfect balance of energy and concentration, the Buddha returned to the monastery on the Gijjhakūṭa hill.

(c) Etadagga title achieved.

Considering in retrospect the way of the Venerable Soṇa Koḷivisa Mahāthera's meditation practice, the fact manifests itself that while others' energy had to be increased (as it was so deficient), his was to be decreased (as it was too much). Therefore at a later time when the [ 178 ] etadagga-title distribution ceremony was held, the Buddha praised him and conferred on him the title in the field of having strenuous energy (āraddha-vīriya), speaking as follows:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ āraddha-vīriyānaṃ yadidaṃ Soṇa Koḷiviso," "Monks, among my disciples possessed of strenuous energy, Soṇa of Koḷivisa clan is the best."

(17) SOṆA KUṬIKAṆṆA MAHĀTHERA.

(By the name given to him by his parents the Venerable One was Soṇa. As while a lay man he used to wear the earrings worth a crore, the name Kuṭikaṇṇa was added. Hence he was known as Soṇa Kuṭikaṇṇa Mahāthera.)

(a) Aspiration expressed in the past.

The virtuous man, the future Soṇa Kuṭikaṇṇa Mahāthera, too, in the lifetime of the Buddha Padumuttara, went along with people to the monastery in the aforesaid manner. While standing at the edge of the audience and listening to the Buddha's sermon, he saw a monk given the etadagga title as the best among those who taught in a sweet voice. The man thought then: "I too should become the recipient of the same title as the best among those who teach in a sweet voice in the dispensation of a future Buddha." So he invited the Buddha and performed a great Dāna for seven days and said: "Exalted Buddha, seven days ago you conferred the etadagga title on a monk as the best among those who teach in a sweet voice (kalyāṇavakkaraṇa), I too wish to earn that title in the dispensation of a future Buddha as a result of this act of merit of mine." Seeing that the man's wish would be fulfilled without any hitch, the Buddha predicted: "Later on in the dispensation of Gotama Buddha, you will become a recipient of such a title." After saying thus the Buddha departed.

[ 179 ] (b) Monkhood in final existence.

Having performed meritorious deeds until his death, that clansman wandered in the worlds of Devas and humans (Without any rebirth in the four woeful states) and took conception in the womb of a devotee named Kāḷī, the wife of a merchant in the town of Kuraraghara in the country of Avanti before the appearance of our Buddha. When the pregnancy was in advanced stage she went back to her parents in Rājagaha.

By that time our Buddha had attained Omniscient Buddhahood and was deliveing the Dhammacakka Sutta in the Deer Park at Isipatana. (The date then was the fullmoon-day of Āsaḷha, 103 Mahā Era.) On the occasion of the delivery of the sermon, Devas and Brahmās from the hundred thousand universes gathered in unison in the Deer Park. At the gathering were present twenty-eight yakkha generals, and one of them was Sātāgira listening to the Buddha's sermon.

(Herein a detailed account of the two demon generals may be looked up in Chapter 10 of the Chronicle Vol II.)

(The account given in Chapter 10 of Volume II is based on the exposition of the Hemavata Sutta of the Suttanipāta Commentary. According to that exposition, while Sātāgira was listening to the Dhammacakka Sermon, he remembered his friend Hemavata; he was therefore unattentive and failed to realize the Path and the Fruition; it was only when he went to him and came back along with him, both of them became noble Sotāpannas.

(What is based on the Ekaka-nipāta or the Aṅguttara Commentary begins from his attainment of Sotāpatti after hearing the Dhammacakka Sermon. Thereafter he went to fetch Hemavata and met his friend on the way in the sky above the house of Kāḷī (of Kuraraghara) near Rājagaha who was the daughter of a merchant. On meeting with Hemavata, he was asked by the latter about the physical practices (Kāyasamācāra), livelihood (ājiva) and mental practices (manosamācāra) of the Buddha, and he answered each and [ 180 ] every question. In this way when the questions and answers on the Buddha's virtues and attributes as contained in the Hemavata Sutta came to an end, Hemavata reflected on his friend's pious words step by step and became established in Sotāpatti-phala. The difference of the two accounts is due to the different reciters bhāṇaka).

Not seeing his friend Hemavata on the occasion of the Buddha's delivery of the Dhammacakka Sermon Sātāgira went to him but met him on the way in the sky above Kāḷī's house. And the questions and answers on the Buddha's physical conduct etc., took place.

While Sātāgira was talking about the Dhamma in his explanation of the Buddha's conduct, Kāḷī overheard all and began to have faith in the Buddha without having personally seen him and became established in Sotāpatti-phala just as somebody who has enjoyed the meal prepared and meant for another person. She was the first noble Sotāpanna and female lay devotee among women and the eldest 'sister' to them all.

Having become a Sotāpanna, Kāḷī gave birth to a son that very night. The son was given the name Soṇa. After living with her parents as long as she wanted Kāḷī returned to Kuraraghara. Since the son was one wearing the earrings worth a crore, he was also known as Soṇa Kuṭikaṇṇa.

Saṃvega and his monkhood.

At that time the Venerable Mahā Kaccāyana was staying in the hill known as Papata (or Pavatta or Upavatta), depending upon Kuraraghara as his alms-resort. The lay devotee Kāḷī was serving the Mahāthera who constantly visited her house. The boy, Soṇa, also moved about the Mahāthera constantly and became friendly with him.

Whenever he got an opportunity Soṇa went to the Mahāthera to wait upon him. The Mahāthera also continuously taught him the Dhamma in return. The boy therefore felt a good deal of saṃvega and became ardent to practise the Dhamma. At one time he travelled with a caravan to Ujjenī for commercial purpose and while camping at night he became afraid to stay [ 181 ] with the stuffy crowd. So he went to another place and slept. The caravan moved on in the morning. Nobody remembered to wake him up before they proceeded.

That morning Soṇa got up and without seeing any body else, hurried to follow the caravan along the caravan road and reached a banyan tree. At the tree he saw a male peta disgusting ugly and big-bodied, picking up and eating pieces of his own flesh that were falling off from his bones. So Soṇa asked what he was and the peta answered his identity. Soṇa asked again why he was doing that and he answered that he was doing so because of his past kamma. Soṇa then asked him to explain and his explanation was as follows: "O Master, in the past I was a wicked merchant of Bhārukaccha, earning my living by deceiving others. Besides, I abused monks who came for alms and said to them: 'Eat your own flesh!' As a result of those evil deeds I am now undergoing the kinds of suffering you are now witnessing," On hearing the matter Soṇa was startled a great deal.

Thenceforth he continued his journey and came across two peta boys from whose mouth black blood was trickling; so he asked as before, To Soṇa, the young petas then related their evil deed done in the past and the following was their story: While being human; they traded in perfumes to earn their living as youngsters. And while so doing their mother invited and offered meals to certain Arahants. On coming home they abused and cursed: "O mother, why did you give our things to the monks? May bubbles of black blood ooze from the mouths of those who consumed the food given by our mother!" On account of their evil deed they suffered in hell and as a residual result of that very evil they were reborn in the world of petas suffering in that manner when they were encountered by Soṇa. On hearing their story too he was startled: in fact, the startling effect was even greater than on the previous occasion. (The stories of such saṃvega are told in the Udāna Aṭṭhakathā and the Sāratthadīpanī Ṭikā.)

[ 182 ] Soṇa arrived in Ujjenī and returned to Kuraraghara after doing his business; he then approached the Mahāthera Mahā Kaccāyana and told him of his business. The Mahāthera gave Soṇa a religious talk on the disadvantages of wandering in woeful cycles of saṃsāra and round of suffering as well as on the advantages of unbecoming and discontinuation of wandering in those cycles. Having paid his respect to the Mahāthera, Soṇa came home, had his evening meal, went to bed and fell asleep for a while. Thereafter he woke up and began to reflect on the sermon heard from the Mahāthera and because of his collection of the states of the petas, he felt great fear of saṃsāra and with its woeful cycles. He was inclined very much to become a bhikkhu.

At daybreak he cleansed himself and went to Mahā Kaccāyana Mahāthera and reported to him what he had thought: "Venerable Sir, when I reflected in various ways on the sermon given by you I found that it was not easy to undergo this noble (threefold) training resembling the newly polished conch shell perfect and pure." He went on saying: "I would like to shave my hair and beard, put on the dyed robe, and leave human society to enter bhikkhuhood." Having thus spoken of his wish to become a bhikkhu, he made a request: "Therefore, Sir, I would like you to ordain me."

The Venerable Mahā Kaccāyana Thera then investigated mentally whether Soṇa's wisdom was ripe or not, he came to know that it was not. Wishing to wait for the time when Soṇa's wisdom would ripen, the Mahāthera said: "It is difficult, Soṇa, to take up for life the noble practice of sleeping alone and eating alone. Therefore, Soṇa, what I would like to ask you is this: practise first occasionally while still a lay man the noble practice of solitary sleeping and solitary eating, (as on Uposatha days, etc.,) which is taught by the Exalted Buddha."

Then Soṇa's eagerness to become a bhikkhu subsided as his faculties were not mature yet and his saṃvega consciousness was not serious enough. Though his eagerness had subsided he did not stay carelessly but remained in the teaching of the Mahāthera and constantly approached him to listen to his Dhamma. As time went by, he became inclined for a second time to become a bhikkhu as has been said before; [ 183 ] so he renewed his request. This time too the Mahāthera spoke to him as before.

When Soṇa requested for a third time, the Mahāthera Mahā Kaccāyana thought it was time for him to ordain him because of the maturity of his wisdom and the Mahāthera made him a sāmaṇera. Though he was to ordain Soṇa as a bhikkhu, such ordination could not take place because only two or three bhikkhus lived in Kuraraghara but many in the Middle Country. And those bhikkhus were staying separately, one in a village or two in a market town. From there the Thera brought two or three bhikkhus for Soṇa, his co-resident pupil. But while he was away for bringing others, the previous ones left for another place to attend to other matters. After waiting for some time for their return, he went out to bring back those who had left; the others who had remained there departed on some other business.

As he had to repeat his attempt to organise in this way, it took him more than three years to collect ten monks. An Upasampadā ordination could be performed at that time only when ten monks were gathered. The Mahāthera was staying alone then. It was therefore only after three long and troublesome years that the Mahāthera got the required number of monks and that he gave his pupil Soṇa Sāmaṇera higher ordination with much difficulty. (This is reproduced from the Sārattha Ṭikā.)

Having received ordination, Soṇa Kuṭikaṇṇa Sāmaṇera [now a monk] learnt and took a meditation subject, and when he assiduously engaged in Vipassanā meditation he attained Arahantship even during that vassa and studied Sutta-nipāta also under the Mahāthera. After performing pavāraṇā at the end of vassa, he wanted very much to pay homage to the Buddha and asked his preceptor Mahā Kaccāyana Mahāthera for permission to do so. (His request in detail may be seen in the Vinaya Mahāvagga translation.)

The preceptor Mahāthera then said: "Soṇa, when you get there the Buddha will let you stay in the same Perfumed Chamber and ask you to give a sermon. Accordingly you are bound to do that. Being pleased with your sermon, the Buddha will give you a reward. Take such and such a reward. Please worship the Exalted Buddha in my name!" Saying thus the Mahāthera gave his permission whole-heartedly.

[ 184 ] Having obtained his preceptor's permission, Soṇa Kuṭikaṇṇa Thera went to the residence of his mother Kāḷī, wife of a merchant, and told her of that matter. Mother Kāḷī, the female lay devotee, said: "Very well, dear son! When you go to see the Buddha, please take this rug and spread it on the ground in donation in the Perfumed Chamber!" With these words the mother handed him the rug.

Taking the rug with him, Soṇa Thera packed his bedding, set out in due course and arrived at Jetavana, Sāvatthi. The Buddha was then seated on the Dhamma throne, a seat meant for the Buddha. Soṇa Thera stood at a suitable place and showed his respect to the Buddha. Having exchanged words of greeting with Soṇa Thera, the Buddha emphatically asked the Venerable Ānanda: "For this bhikkhu, dear son Ānanda, arrange lodging!"

(Herein if the Buddha wished to stay with a visiting bhikkhu in the same Perfumed Chamber, he would specially asked to provide some lodging for him. But for a visitor with whom he has no reason for staying together, he would say nothing. For such a person the Venerable Ānanda or somebody else on duty would make an accommodation at another suitable place.)

Knowing the wish of the Buddha, Ānanda Thera provided accomodation for Soṇa Kuṭikaṇṇa Thera in the Perfumed Chamber.

Then the Buddha spent the time by being absorbed in Jhāna for several hours of the night and entered the Perfumed Chamber. Soṇa Kuṭikaṇṇa Thera too spent the time by sitting for long during the night in absorption of Jhāna and entered the Perfumed Chamber. Wishing to talk with Soṇa Thera through engagement of Jhāna, the Buddha let the time pass by sitting and engaging in all Jhānas, that were common to disciples, in the open space. Having done so he washed his feet and got into the dwelling. Sensing the wish of the Master, Soṇa Thera followed suit after engaging in the Jhāna befitting the hours in hand in the open space.

Having got into the dwelling as permitted by the Buddha he made a robe-screen and passed the time, sitting at the feet of the Buddha. In the last watch of the night, having lain down on the right side, which is [ 185 ] sīhaseyya (lying style of a lion), with mindfulness, the Buddha rose when it was near daybreak. He then sat down and, thinking that Soṇa's physical weariness must have subsided by this time, the Buddha asked him: Dear son bhikkhu remember something to recite!" The Thera recited the sixteen discourses beginning with the Kāma Sutta all of which forming the whole section known as the Aṭṭhaka Vagga of the Sutta Nipāta in a very sweet voice without making wrong even a single letter.

When the recitation came to an end, the Buddha gave him blessing and asked: "Dear son bhikkhu, all sixteen discourses of the Aṭṭhaka Vagga you have learnt, wonderfully, you have got them well by heart! (As they contained correct articulation) they were of pleasant sounds. They are clean, flawless, full of words leading to the understanding of meaning that is free from any impairment. Dear son bhikkhu, how long is your standing as a bhikkhu?" "Just one vassa, Exalted Buddha," answered Soṇa Kuṭikaṇṇa Thera.

Again the Buddha asked: "Dear son bhikkhu, Why did your bhikkhuhood start so late?" "Exalted Buddha," replied Soṇa Thera, "I have long seen the disadvantages of sensual pleasures. But household life is so narrow, full of duties and things to attend to." Knowing that matter, i.e. the mind of one who has seen the defects of sensual pleasures as they really are remained unsinkable into household life for long, but as drops of water fall off from the lotus leaf it was his defiled thoughts that finally slipped away from his heart." So the Buddha uttered a solemn utterance as follows:

Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ
Ariyo na ramatī pāpe, pāpe na ramatī suci.

Because he has clearly seen through the eye of Vipassanā the defects of impermanence, suffering and changeability everywhere in the world of formations (saṅkhāra) and also because he has penetrated through the fourfold Path wisdom, Nibbāna which is the cessation of the fourfold substratum of existence (upadhi), the Noble One who is away from defilements does not take pleasure in evil deeds. (Why? Because for one, a haṃsa-like individual whose deeds, physical etc., are [ 186 ] pure, there is no precedent that such a person should find happiness in the aggregate of dirty old unwholesome things that resemble a place full of excrement. (That is why.)

Soṇa Kuṭikaṇṇa Thera then thought "The Exalted One gave a joyous speech to me. Now is the time for me to transmit what my teacher has asked." So thinking, he adjusted his upper robe on his left shoulder and bowed his head at the feet of the Master, saying:

"Exalted One, my preceptor, Mahā Kaccāyana Mahāthera made obeisance to you with his head. He also sent a message as follows:

Exalted Buddha, the southern region of the country of Avanti has few bhikkhus. I acquired bhikkhuhood only after having ten bhikkhus gathered from various places with great difficulty which took me three years. I wonder if you, Exalted Buddha, would allow higher ordination performed by less than ten bhikkhus in that region. (1)"

"Exalted Buddha, in that southern region of Avanti the uneven ground rising from its surface and resembling the black hoof-print of a cow is so rough. I wonder if you, Exalted Buddha, would allow the sandal with layers of sole in that region. (At that time the sandal with only one layer of sole was allowed. Hence the request.) (2)

Exalted Buddha, the people in the southern region of Avanti are fond of bathing. They regard water as a cleansing factor; I wonder if you, Exalted Buddha, would allow daily bath. (At that time monks as a rule were to bathe once in a fortnight. Hence the request.) (3)"

"Exalted Buddha, in that region of Avanti sheep-skin, goatskin and deer-skin are used as spreads. Just as, Exalted One, in the Middle Country (Majjhima-desa) are used mats made of eragu grass, soragu grass, majjaru grass and jantu grass, so are sheep-skin, goat-skin and deer-skin used in South-Avanti. I wonder if you, Exalted Buddha, would allow those skins for [ 187 ] spreads. (At that time no animal skin or hide was allowed for such use in that region. Hence the request.) (4)

Exalted Buddha, people nowadays entrust bhikkhus outside the sīmā with robes, saying, ""This robe is given to such and such a bhikkhu.' The entrusted co-resident bhikkhus went to the bhikkhu concerned and said 'Such and such a man, friend, gives a robe to you.' But the bhikkhu does not accept the robe as he thinks that his acceptance would require him to perform an act of forfeiting and is therefore against the Vinaya. Because of such doubt there is no such acceptance. Perhaps the Buddha might tell the correct way of accepting the robe"" (5) So does the Venerable Mahā Kaccāyana ask you through me"""

Because of what had been reported by Soṇa Kuṭikaṇṇa Thera, the Buddha then gave a Dhamma-talk to him and addressed the monks as follows:

Monks, rare are bhikkhus in the southern region of Avanti. In such bordering areas I allow, monks, performance of ordination by a group of five monks, the fifth being an expert in the Vinaya.

The phrase "bodering areas" in that injunction means the areas outside the Middle Country, to the east of which being the market town of Gajaṅgala, beyond which being a great sāla tree; beyond that sāla tree exist bodering areas.

It means the area lying outside the Middle Country and beyond the river Salalavatī in the south-east.

It means the area lying outside the Middle Country, and beyond the market town of Setakaṇṇika in the south.

It means the area outside the Middle Country and beyond the Brahmin village of Thūna in the west.

It means the area outside the Middle Country, and beyond the mountain called Usīraddhaja in the north.

[ 188 ] "Monks, in those bordering areas of such situation I allow performance of ordination by a group of five bhikkhus, the fifth one being an expert in the Vinaya. (1)

Monks, in that southern region of Avanti, the uneven ground, swollen and full of black hoof-prints of cattle, is so rough. I allow you, monks, (to wear) sandals with layers of sole in all those bordering areas. (2)

Monks, in that southern region of Avanti people attach importance to bathing; they regard water as a cleansing factor. I allow, monks, daily bath in all those bordering areas. (3)

Monks, in that southern region of Avanti sheep-skins, goat-skins and deer-skins are used as spreads. As, monks, in the Middle Country mats made of eragu grass, soragu grass, majjaru grass and jantu grass, are used, so are used those animal skins as spreads in that region of Avanti. I allow, monks, use of sheep-skin, goat-skin and deer-skin for spreads in all those bordering areas. (4)

Monks, if people entrust bhikkhus who happen to be outside the sīmā with a robe, saying: 'This robe we give to such and such a bhikkhu.' As long as, monks, the robe does not go into the hand of the monk concerned the robe cannot be reckoned as something recognized by the would be recipient for use. I allow you, monks, to accept that robe. (5)

Again, as had been asked by his mother, Soṇa Kuṭikaṇṇa paid obeisance in her name to the Buddha and said: "Exalted Buddha, your donor, Kāḷī the female lay devotee, has offered this rug for use as a mat on the floor in your Fragrant Chamber." With these words he handed the rug over to the Buddha, rose from his seat and made obeisance and returned to his monastery on Papata Hill near Kuraraghara town in Avanti.

On coming back to his preceptor, Soṇa Kuṭikaṇṇa reported all about the mission. Next day he went to the house of his mother Kāḷī and stood at the entrance for alms-food. Hearing that her son was at the door she came out quickly, showed her respect, took the alms-bowl from the Thera's hand, prepared a seat and offered food.

[ 189 ] Then followed a conversation between the mother and the Thera:

Mother: Son, have you seen the Exalted One?

Thera: Yes, I have, donor.

Mother: Have you also paid obeisance to the Exalted One in my name?

Thera: Yes, I have. The rug given by you to the Exalted One, I personally spread it as a mat, as you had asked, in the Fragrant Chamber which he occupies.

Mother: How about your visit to the Exalted One? Was it true that you spoke something about the Dhamma? Was it true that the Exalted One also gave you blessings?

Thera: How did you come to know about these things?

Mother: The guardian spirit of this house, son, told me that the day the Exalted One gave blessings to you Devas and Brahmas of the ten thousand world-sphares did the same. I want you to relate to me, son, the Dhamma-in the same words as you have addressed to the Exalted One.

The Thera accepted the mother's request by being silent. Knowing of the Thera's acceptance the mother had a great pavilion built at the house-gate and let the Thera repeat exactly as he had said to the Buddha; the mother thereby held a grand Dhamma-meeting

(c) Etadagga title achieved.

At a later time, sitting in the midst of his noble disciples, the Buddha spoke in praise of Soṇa Kuṭikaṇṇa Mahāthera as follows:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūaṃ kalyāṇa-vākkaraṇānaṃ yadidaṃ Soṇo Kuṭikaṇṇo," "Monks, among my disciples who give pious talks in a sweet and pleasant voice, Kuṭikaṇṇa Soṇa is the best."

[ 190 ] Thus the Buddha named the Mahāthera the highest in Kalyānavākkaraṇa, 'giving pious talks in a sweet and pleasant voice'.

This is the story of Soṇa Kuṭikikaṇṇa Mahāthera.

(18) SĪVALI MAHĀTHERA.

(a) Aspiration expressed in the past.

This clansman who would become Sīvali Mahāthera also went to the monastery in the lifetime of Padumuttara Buddha like many other former would be Mahātheras and stood at the edge of the audience, listening to the Buddha's sermon. While he was doing so he saw the Buddha appointing a certain monk in the etadagga post for being foremost among those who received abundant gifts. Thinking that he too should become one like that monk, he invited the Buddha to his house and offered a grand Dāna in the manner of those future Mahātheras for seven days. He then declared his aspiration saying to the Buddha thus: "Exalted Buddha; as a result of this great act of merit I do not want any other form of welfare. In fact, I want to be appointed in the etadagga post for being top among those who receive many material gains in the dispensation of a future Buddha, like the one who was so appointed seven days ago."

Foreseeing that the clansman's wish would be fulfilled without any hitch, the Buddha predicted as follows and returned to the monastery: "Your wish will be fulfilled later in the dispensation of Buddha Gotama."

Life as a countryman.

Having performed meritorious deeds till his death, the clansman, the future Sīvali, took rebirth in the realms of humans and Devas (without being reborn in the four woeful states). In the lifetime of the Buddha Vipassī (who arose ninety-one kappas ago) he became a clansman in a certain village not far away from the city of Bandhumatī.

At that time the citizens of Bandhumatī in friendly rivalry with the king discussed among themselves and gave a big Dāna to the Buddha.

[ 191 ] One day when they gave a collective Dāna they inspected their offerings to see what was missing and came to know that there were no honey and milk curds. So they agreed to bring them from any possible place by all means and placed a man for watching on the road leading to the city from the countryside.

Then came a countryman, the future Sīvali, carrying a pot of milk curds from his village and thinking that he would exchange them for something he needed. But before he entered the city he wished to wash his face and hands and looked for water here and there and saw a beehive as big as the head of a plough but without bees. Believing that the beehive appeared because of his past act of merit, he took it and entered the city.

When the townsman saw the countryman, he asked: "For whom, friend, are you carrying this honey and these curds?" "Sir, they are not for any particular person. In fact, I am carrying them to sell," the villager answered." In that case, friend, take a coin from my hand and give me that honey and those curds," said the watchman.

Then the countryman thought: "These things I have brought now is not much valuable. Yet the man is buying them from me at a high price even in his first bidding. I do not know why," So he said: "I cannot sell them at this price, Sir." When the townsman increased the price, saying, "If you cannot sell them for one coin, please take two coins and hand over the honey and the curds to me," the countryman replied "I cannot give them to you for two coins either," in order to raise the price. In this way the price became higher and higher until it reached a thousand coins.

Realizing, "It is not fair to prolong the deal on my part. However, I shall ask him about his purpose," the countryman said: "The honey and the curds are not so valuable. Yet you unduly make such an immense payment. Why do you want to have those things by offering so much?" The townsman told all about the purpose: "In this royal city of Bandhumati, friend, the citizens in competition with the king gave a grand Dāna to Vipassī Buddha. While they are doing so, they do not see two things, honey and curds among the items of their offering. So they are trying desperately to get them by any means. If they fail to get [ 192 ] them they will lose in their competition with the king. Therefore I would like to have them by giving you a thousand coins." The countryman then asked: "Sir, is such a charitable deed to be performed only by the people of the city but not by any country folk?"

The townsman then answered: "No man's gift, friend, is prohibited (everybody whether he belongs to town or country is entitled to give in charity). The villager then asked further: "O master, now that the citizens are performing acts of giving, is there any one who gives away a thousand coins in one day?" "No, friend, there is not." "O master, you know that the honey and the curds that I have brought now are worth a thousand coins, do not you?" the man put still another question firmly. "Yes, I do, friend." "O master," said the man, "in that case, go and tell the townsfolk that a rustic man is offering these two things, namely, honey and milk curds but not for money; instead he would like to make the offering by his own hands. Please also tell them that they should not be restless for wanting them and that they should now be happy as far as those two things are concerned. As for you, you should bear witness in person to the fact that in this magnificent Dāna it is I who am the donor of the most expensive item."

Offering of honey mixed with curd-water.

Having said thus the countryman bought five perfumery ingredients with the money he brought from home for his food and turned them into powder. Then he squeezed the curds to extract water from them; into that water he put honey by squeezing the beehive and seasoned the mixture of honey and curd-water with the perfumery powder. Finally he put the mixed liquid food in a lotus leaf (container); having prepared the food properly he brought it and sat down at a place that was not far from the Buddha waiting for his turn to offer it.

Amidst all the offerings that were brought by the citizens, the awaiting man, knowing that it was his turn to make his offering, approached the Buddha and requested, saying: "Glorious Buddha, this offering is a gift from a poor man like me. Venerable Sir, kindly accept this humble gift of mine." Out of compassion for the countryman the Buddha received the offering with the marble bowl given by the four [ 193 ] Divine Kings and resolved that the food should prove inexhaustible even after distributing it to sixty eight hundred thousand bhikkhus.

When the Buddha had partaken of his food the rustic clansman respectfully made obeisance to the Buddha and remaining at a suitable place, prayed "Glorious Buddha, all the people of the royal city of Bandhumati saw and knew that today I brought and made the offering to you. As a result of this act of merit, may I truly become throughout saṃsāra a great recipient of gifts possessing a large retinue and fame. After saying, "Evaṃ hotu kulaputta, May you do as you wish, clansman," the Baddha gave an appreciative talk to the clansman and citizens and returned to the monastery.

(b) Ascetic life adopted in final existence.

The clansman, having done meritorious deeds till his death, wandered in celestial and terrestrial worlds, and during the lifetime of our Buddha took conception in the womb of a Koliya. Sakyan Princess named Suppavāsā.

Strange happenings during conception.

Since his conception hundreds of gifts continuously came day and night to his mother, Princess Suppavāsā. The princess became wealthier than before. (According to the Sinhalese version, five hundred gifts came by day and five hundred by night.)

Then one day, in order to investigate the fortunate past deed of the princess, her royal relatives had the baskets of seeds touched by her hand. When those seeds were scattered there came out thousands of sprouts from each seed. A plot of land measuring a royal pai yielded fifty or sixty cartloads of paddy.

Also at a time when the crop was put into the storehouse, they let the door of the storehouse touched by the hand of the princess. When removing the crop the place from where it was taken out became full as before because of the glorious act done in the past by the princess. Besides, when ladling the cooked rice from the full pot and uttering, [ 194 ] "This is the fortune of the princess," and distributing the food to all coming people, their supplies never ran short. While these strange things were happening and the child was remaining in the mother's womb seven years had passed.

When the foetus became mature on the completion of seven years, the princess suffered severely from gabbhamūḷha-dukkha, a fainting fit from pregnancy. That serious agony the princess forbear with no moaning but by reflecting on the attributes of the Buddha, the attributes of the Dhamma and the attributes of the Saṃgha as follows:

"Sammāsambuddho vato so Bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti. He, that Master of ours, the Exalted One, taught us for abandoning all kinds of such suffering; that Master of ours has been perfectly self-enlightened indeed by attaning Omniscience and knowing the truths and all that is to be known!

"Suppaṭipanno vata tassa Bhagavāto sāvakasaṃmgho: yo imassa evarūpassa dukkhassa pahānāya paṭippanno; The Order of bhikkhus, who are the disciples of the Exalted One, work hard for abandoning all kinds of such suffering; those disciples of the Exalted Buddha underwent (the threefold training) very well indeed!

"Susukhaṃ vata taṃ nibbānaṃ, yatth'idaṃ evarūpaṃ dukkhaṃ na saṃvijjati. The Dhamna in which the slightest tinge of such suffering is absent, that Nibbāna Dhamma is indeed extremely happy!"

Reflecting on the attributes of the three entities, namely, the attributes of the Buddha, the attributes of the Saṃgha, and the attributes of the peaceful happiness of Nibbāna, the princess bore up the pains. (She controlled herself and resisted from experienceing the misery of the pregnancy and making moans by repeatedly meditating on the qualities of the Buddha, the Saṃgha and Nibbāna.)

On the seventh day, the Koliya Princess Suppavāsā called her husband the Koliya Prince and thinking she would like to give alms while living, said: ."Go my lord! Tell the Exalted One about my happenings and give my invitation to the Master. Please note carefully [ 195 ] all he had to say and transmit it to me!" The prince went and told him what happened to Princess Suppavāsā. The Buddha then uttered: "May the Koliya Princess Suppavāsā be sound and healthy. Being healthy herself, may she give birth to a healthy son!" No sooner had the Buddha made the utterance than the princess gave birth to a healthy son without knowing any pain. Those who were surrounding the Princess changed their teary mood into a happy one and went to the prince to give him the information about the baby: The prince, having listened to what the Buddha had said, paid respect to him and returned to the village. When he saw the way those servicemen coming jubilantly, he became certain, thinking, "The word of the Exalted One seem to have come true." To the princess he went and transmitted the Buddha's speech. The Princess said: "My lord, the life-saving alms-food to which you have invited will be the meal of auspiciousness. Go again! Request the Buddha to come (and have a meal) for seven days." The prince did as he had been told by her. They both offered a grand Dāna to the Buddha and his monks for seven days.

The boy was born and the anxiety of all kinsfolk was removed thereby. Accordingly he was given the name Sīvali Boy. Since he had stayed in the mother's womb for seven years, from the time of his birth onwards he was able to do all that was to be done by the seven year old. For instance he purified the water by means of a filter (dhamakaraṇa) and gave it to the monks during the Mahādāna all week long.

On the seventh day, Sāriputta Mahāthera, the Captain of the Dhamma, had a conversation with the boy. While doing so the Mahāthera asked "Sīvali, is it not befitting for you to become a monk after suffering all the trouble of such nature?" "Venerable Sir, if only I get permission from my parents I would like to become a monk," the boy answered. Seeing her son conversing with the Mahāthera, she thought, "How is it? My son was speaking with the Mahāthera who is the Dhamma Captain?" So she joyfully approached the Mahāthera and asked him what they were talking about. The Mahāthera said;" He talked to me about the misery caused by his stay in the mother's womb and promised me that he would live an ascetic life provided he gets permission from you two parents. The princess then gave her [ 196 ] permission replying, 'Very Well, Venerable Sir, kindly make him a sāmaṇera."

The Mahāthera then took the boy Sīvali to the monastery and when he was making him a sāmaṇera after giving him the meditation subject of taca-pañcaka (the five fold material aggregate with the skin as the fifth), he said: "You do not need any other exhortation to follow. Just remember your pains that you had suffered for seven years." "Giving ordination to me is your duty, Venerable Sir. Let the reflection on the Dhamma be mine; I shall meditate on whatever I could recollect."

The moment the shaving of hair for the first round was done. Sīvali Sāmaṇera was established in Sotāpatti-phala, the moment the shaving for the second round of hair was done he was established in Sakadāgāmi-phala, the moment the shaving for the third round was done he was established in Anāgāmi-phala; as soon as the shaving was completed he attained Arahantship. (The completion of the hair-shaving and the relation of Arahantship took place almost simultaneously.)

Since the day Sīvali was ordained Sāmaṇera, the four requisites, namely, clothing, food, dwelling and medicine, became increasingly available to the Order whenever wanted. The story of such happenings to the Venerable Sīvali started in the town of Kuṇḍikā.

(Herein the present story of the Venerable Sīvali may be taken from the Udāna Text. The story in detail of his evil deed that caused his seven years long misery of lying in the mother's womb (gabbhavāsa-dukkha) and that of his mother's miserable fainting (gabbhamūḷha) may be taken from the Udana Commentary.)

(What is to be noted in brief is: the mother and the son in one of the past existences were the Chief Queen and the son respectively to the King of Bārāṇasī. Once the King of Kosala attacked Bārāṇasī King and took his Chief Queen and placed her in the same position. When the Bārāṇasī King was defeated and died his son, the prince of Bārāṇasī, escaped through a drain; after organizing an army, he went back to the city of Bārāṇasī and gave an ultimatum asking the new king to return the city or to wage a war. The mother inside the city advised [ 197 ] her son to besiege the city lest there should occur trouble to many people. In accordance with the mother's advice the prince did so by blocking the four main gates so that there could be no exit or entrance. Though he did so for seven years the citizens came out from smaller gates to collect grass, wood, etc., The blockage proved useless. Hearing that the mother gave her son further advice to block the smaller gates as well.

(When the prince did following his mother's advice, the citizens found their moving about badly limited and seven days later beheaded King Kosala and offered it to the prince. The prince entered the city and crowned himself king.

As a result of these aforesaid evil deeds, the son and the mother had to face their respective miseries.)

Self-investigation of own good Kamma.

At a later time when the Buddha arrived in Sāvatthi, Sīvali Mahāthera made obeisance respectfully and sought permission saying: "Exalted Buddha, I would like to investigate my own good kamma. Kindly give me five hundred monks as my companions." The Buddha permitted, saying: "Take them along, dear son Sīvali."

The Mahāthera headed for the Himavanta by following a forest route and taking five hundred companions. Then he came across first

(1) a great banyan tree at a stage on the way. The spirit of the tree gave him alms for seven days. In this way he saw
(2) secondly, the Pandava Hill
(3) thirdly, the river Aciravatī;
(4) fourthly, the ocean known as Vara-sāgara;
(5) fifthly, the Himavanta;
(6) sixthly, the Lake in the Chanddanta forest,
(7) seventhly, Mount Gandhamādana,
(8) eighthly, Venerable Revata's place.

At all these place, Devas gave a great Dāna to Sīvali Mahāthera for seven days.

[ 198 ] Particularly when they arrived on Mount Gandhamādana, the Deva named Nāgadatta offered him milk-rice and butter-rice alternately for seven days. Then the monks said among themselves: "Friends, we do not see cows being milked by Deva nor we see the milk-curds being stirred to make butter." So they asked the Deva as to on account of a what good deed did he obtain much milk-rice and butter-rice. Nāgadatta Deva answered: "Venerable Sirs, I am able to give you milk rice and butter rice without having milch cows because I performed meritorious Dāna of the milk-rice by lot during the lifetime of Kassapa Buddha."

(c) Etadagga title achieved.

At a later time when the Buddha paid a visit to Khadiravaniya Revata Mahāthera (as has been told in the story of that Venerable One) Devas provided supplies day after day which were mainly intended for the Venerable Sīvali on the deserted and dangerous journey. With reference to that episode the Buddha placed the Mahāthera in the top position as one who received plenty of gifts; the Buddha spoke in praise of the Mahāthera by saying:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ lābhīnaṃ yad'idaṃ Sīvali, "Monks, among my disciple bhikkhus who receive the four requisites in abundance, Sīvali Bhikkhu is the foremost."

(The doctrinal passages in connection with the Venerable Sīvali may be extracted from the Apadāna. Text and translation, the Dhammapada Commentary etc., Similarly the Dhamma words involving later Mahātheras should be noted in like manner. In this Chronicle of Buddhas, however only three points will be mainly dealt with, namely, each Mahāthera's (a) aspiration expressed in the past, (b) ascetic life adopted in final existence, and (c) Etadagga title achieved.)

This is the story of Sīvali Mahāthera.

[ 199 ] (19) VAKKALI MAHĀTHERA .

(a) Aspiration expressed in the past.

Vakkali Mahāthera was a clansman during the time of Padumuttara Buddha. As in the case of other great Theras, he went to the Buddha's monastery, sat at the edge of the audience and while listening to the Buddha's sermon, he saw a bhikkhu being honoured by the Buddha with the etadagga title among the bhikkhus who were devoted to the Buddha. He felt a keen desire to be honoured with the same title by some future Buddha. As was usual with other aspirants, he invited the Buddha to his home and made great offerings for seven days. Then he expressed his wish before the Buddha, "For this good deed, may I, Venerable Sir, be declared by some future Buddha as the foremost among the bhikkhus inclined to devotion to the Buddha." The Buddha saw that the aspiration of the clansman would be fulfilled and assured him of his goal after which he returned to the monastery.

(b) Ascetic life adopted in final existence.

The worthy man devoted himself to deeds of merit till his last day. When he passed away from that existence he fared only in the fortunate destinations, and during the time of Gotama Buddha he was reborn in a Brahmin family in Sāvatthi. He was named by his parents Vakkali.

As he grew up he got his Brahminic education in the three Vedas. One day he saw the Buddha accompanied by many bhikkhus going (on the alms-round) in the city of Sāvatthi. He was captivated by the majesty of the Buddha's physical appearance so much so that he followed the Buddha's route and entered the Buddha's monastery along with the line of bhikkhus. There he kept gazing at the splendour of the Buddha. At the time of the Buddha's delivering the sermon he sat right in front of the Buddha.

Vakkali's devotion became so deep that he could not stay away from the presence of the Buddha for any length of time. He therefore decided that he would not remain in household life because as a householder he would not be able to see the Buddha all day long; only as a bhikkhu could he get that opportunity. So he went to the Buddha [ 200 ] and pleaded with him that he be admitted into the Order. He was then admitted.

As a bhikkhu the Venerable Vakkali never missed a chance of looking at the Buddha except at the meal time. He did nothing in the conduct of a bhikkhu either in learning or in meditation, but spent all of his time gazing at the Buddha. The Buddha knew that the time for Vakkali's enlightenment had not become due and therefore did not say anything about his negligence of duty. When the right time came the Buddha said to the Venerable Vakkali:

Vakkali, what use is there in your gazing at this putrid body of mine? Vakkali, he who sees the Dhamma indeed sees me. He who sees me sees the Dhamma. Vakkali, only one who looks at the Dhamma actually looks at me. He that really wishes to look at me must be one who looks at the Dhamma.

Although the Buddha exhorted the Venerable Vakkali in these words Vakkali could not tear himself away from the Buddha. The Buddha saw that the bhikkhu needed to be emotionally awakened for enlightenment. So, on the eve of the vassa period the Buddha went to Rājagaha and there he said to the Venerable Vakkali on the day the vassa began. "Vakkali, go away! leave my presence!"

It is impossible to disobey an order given by the Buddha; the Venerable Vakkali had nothing but to obey. He must be away for (at least) three months during the vassa period. There was nothing he could do about it. He felt desperate and forlorn. "Better die than be denied the presence of the Buddha" thus he pondered and left for the Gijjhakūṭa mountain which had steep cliffs.

The Buddha saw in his mind the despondency that had overtaken the Venerable Vakkali. "Without getting mental succour from me, bhikkhu Vakkali would have wasted his great merit now sufficient for him to gain enlightenment," thought the Buddha. Accordingly, he emitted the Buddha rays towards Vakkali so that the bhikkhu could see his person. That vision brought immediate relief to the Venerable Vakkali's burning heart, as though the dart of sorrow that had pierced it had suddenly been removed.

[ 201 ] Then to fill Vakkali's heart with delightful satisfaction and gladness, the Buddha uttered the following stanza;

Pāmojjabahulo bhikkhu, pasanno Buddhasāsane;
adhigacche padaṃ, santaṃ, saṅkharūpasamaṃ sukhaṃ.

Being overjoyed and full of confidence in the Buddha's Teaching consisting of the threefold Training, the bhikkhu will attain Nibbāna the tranquil, the cessation of conditioning, the blissful. (Dhammapada, IV 381)

(According to the Commentary of the Aṅguttara Nikāya) the Buddha extended his hand to the Venerable Vakkali and said, "Come, bhikkhu."

The Commentary on the Dhammapada adds; after saying the above stanza the Buddha, extending his hand to the Venerable Vakkali, uttered these stanzas:

Ehi Vakkali mā bhāyi, olokehi Tathāgataṃ;
Ahaṃ taṃ uddharissāmi, paṅke sannaṃ va kuñjaraṃ.

Come, Vakkali, do not be afraid, look at (me) the Tathāgata, I will lift you up (to Nibbāna) from the depths of the beginningless saṃsara just as one lifts up a tusker from the mire.

Ehi Vakkali mā bhāyi, olokehi Tathāgataṃ;
Ahaṃ taṃ mocayissāmi, Rāhuggahaṃ va sūriyaṃ.

Come, Vakkali, do not be afraid, look at the Tathāgata. I will free you from the captivity of defilements just as I would free the sun from the captivity of Rāhu.

Ehi Vakkali mā bhāyi, olokehi Tathāgatam;
Ahaṃ taṃ mocayissāmi Rāhuggahaṃ va candimṃ.

Come, Vakkali, do not be afraid, look at the Tathāgata. I will free you from the captivity of defilements just as I would free the moon from the captivity of Rāhu.

[ 202 ] Then the Venerable Vakkali said to himself, "I am now seeing the Buddha in person, and the Bhagavā has extended his hand to me. Oh, how glad I am! Where should I go now?" And not being able to decide in which direction he should proceed, he moved up skyward in the direction of the Buddha, and just as has first foot was resting on the mountain, reflecting on the stanzas uttered by the Buddha, and overcoming delightful satisfaction through Insight (into the three characteristics of conditioned phenomena), he attained Arahantship, together with Analytical Knowledge. Then he descended to the ground and stood worshipping the Buddha.

(c) Etadagga title achieved.

On a later occasion when, in the midst of a congregation, the Buddha conferred titles on outstanding Bhikkhus, he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saddhādhi muttānaṃ yadidaṃ Vakkali," "Bhikkhus, among the bhikkhu disciples who are inclined to devotion to the Buddha Bhikkhu Vakkali is the foremost."

(Note: In the case of other bhikkhus their devotion to the Buddha had to be bolstered up. With Vakkali his conviction devotion was too strong so that the Buddha had to temper it down by expelling him from his (the Tathāgata's) presence. Hence he was the foremost bhikkhu in the field of devotion to the Buddha.)

This is the story of Vakkali Mahāthera.

(20-21) RĀHULA AND RAṬṬHAPĀLA MAHĀTHERAS.

(a) Aspiration expressed in the past.

During the early part of the aeon of Padumuttara Buddha the future Rāhula and the future Raṭṭhapāla were born into the families of well-to do citizens of Haṃsāvatī. (Their names and clans as youths are not mentioned in the old Commentaries.)

[ 203 ] When they came of age they married and at the death of their fathers they became heads of their respective households. In taking out the family properties from the custodians of family estates they came to know the fabulous wealth they had inherited. They pondered: "Our forebears have amassed these vast fortunes but have not been able to take them along when they leave the present existence. As for us we would take them along into the hereafter in whatever way we can. So they started to practise charity. They put up distribution stations at the four quarters (at the four gates of the city, as the Sri Lanka version says,) where all the needs of destitutes and travellers were provided liberally.

Of the two friends, one was in the habit of inquiring into the needs of the donees who came to receive his charity and gave the measure of the need, and he was therefore known as Āgatapāka, or 'the Discriminative Giver'. The other never asked about the need of the recipient but let them take however much they wanted, and hence he was known as Anaggapāka, 'the Liberal Giver'.

One early morning, the two men went out from their village to wash their faces. At that time two recluses who had attained supernormal powers, who had come from the Himavanta mountains by way of air to collect alms, descended to a place not far away from the two rich men. By their will they made themselves invisible and stood by the roadside. They made themselves visible only when they were heading for the village with their alms-bowls and other vessels in search of alms. The two rich men drew near and paid their homage to the recluses who asked them, "O men of great merit, when did you come here?" And the two men replied, "Venerable Sirs, we have just come." Then they invited each of the two recluses to their respective homes, offered them alms-food, after which they asked and got the promise of the recluses to come and receive their offerings every day thenceforth.

(One of them, the recluse who had agreed to be the regular donee to the future Rāhula) was phlegmatic, and to cool his heated body he used to spend the daytime in the abode of a nāga lord named Pathavindhara which lay beneath the ocean. The recluse went down there by making [ 204 ] the ocean water cleft into a dry passage-way. On coming back from his watery sojourn, where he had enjoyed the favourable weather, to the human abode, he on the occasion gave an appreciative talk about the daily food offerings. After hearing the repeated reference to 'the abode of Pathavindhara Nāga-Lord', the donor became curious to know what that expression denoted. The recluse explained to him, "Ah, that is our wish that you be as great as the lord of Nāgas called Pathavindhara" and told him the grandeur of the Nāga lord underseas. From that day onwards the future Rāhula's mind was inclined to the Nāga existence as he visualized from the recluse's description of it.

The other recluse used to spend his day-time at a Deva mansion named Serisaka after the big celestial tree that stood in front of it in Tāvatiṃsa. And the recluse who saw the palace of Sakka, King of Devas, mentioned it in his word of appreciation and felicitation about the daily food-offering he received at the future Raṭṭhapāla's house. When the donor asked him to explain what he was referring to, he explained to him the greatness of Sakka and his good wish that his donor be as great as Sakka. Thenceforward the future Raṭṭhapāla's mind was inclined to the celestial state of Sakka.

When the two rich friends passed away from their existence the one whose mind was inclined to the Nāga lord's existence was reborn as the Nāga lord Pathavindhara and the one whose mind was inclined to Sakka's existence was reborn as Sakka in the Tāvatiṃsa Deva realm.

At the instant of his rebirth as a Nāga, Pathavindhara looked at his own body and felt sorry that he had indeed become a reptile. He thought of the limited vision of his benefactor the recluse in his previous existence, "Ah, my teacher would seem to know no higher ideal for me than the reptilian existence." Just then he was attended on by a troupe of Nāga dancers and musicians, all in celestial garb, who were there to entertain him wherever he remained. He himself then took on the appearance of a celestial youth, his reptilian form having been discarded.

A significant thing in Nāga existence was that Pathavindhara had to attend, as part of his Nāga King Virūpakkha's entourage, the half [ 205 ] monthly meetings presided over by Sakka where the four Celestial Kings paid their homage to the King of Devas. Sakka saw his old friend Pathavindhara even from a distance and recognized him. He asked him, "Friend, in which realm were you reborn?

O Lord, unfortunate is my destination. I was reborn as a reptile in the realm of Nāgas. But you were fortunate to have a good teacher (in the past) to be reborn in the Deva realm.

Do not be disappointed for your unfortunate destination. There has arisen in the world Padumuttara Buddha. Go to him, perform great deeds of merit, and wish for the state of Sakka, so that we would live together in this Tāvatiṃsa realm.

Very well my Lord, said Pathavindhara, "I will follow your advice."

Then he went to see Padumuttara Buddha, invited the Bhagavā to his undersea realm, and made preparations, together with his followers, for a great offering the whole night long.

Early the next morning, at dawn, the Buddha said to his personal attendant, the Venerable Sumanā, "Sumanā the Tathāgata is going to a far-off land to collect alms-food. Let only Arahants who have memorised the three Piṭṭakas and have attained the Fourfold Analytical Knowledge and the Six Supernormal Powers, accompany me, but not the other worldling bhikkhus." The attendant announced this order among the bhikkhus.

Then the Buddha, accompanied by bhikkhu Arahants, who had memorised the Three Piṭakas and had attained the Four fold Analytical Knowledge and the Six Supernormal Powers, rose to the sky and went to the abode of Pathavindhara, the Lord of Nāgas. As Pathavindhara stood awaiting the Buddha to welcome him, he saw the Buddha and his company of many bhikkhus walking above the wavy waters of emerald green colour of the great ocean. There was the procession of majestic bhikkhus with the Buddha at the head and a young novice named Uparevata who was the son of the Bhagavā. Pathavindhara was particularly overawed by the young sāmaṇera for having such Supernormal Powers just like the elder bhikkhus. He felt thrilled with joy at the magnificent sight.

[ 206 ] When the Buddha took the seat prepared for him and the bhikkhus took their seats according to seniority, the seat assigned for Sāmaṇera Uparevata was high in front of the Buddha. As the young novice was sitting there, Pathavindhara, while serving the food to the Buddha and the Saṃgha, looked keenly at the Buddha and the young novice in turn. He noticed that the novice had the thirty-two distinct marks of a great man just-like those on the body of the Buddha. That was the reason for his keen inspection of the Buddha and the novice in turn.

Pathavindhara was wondering why the young novice had so much resemblance to the Buddha, how the two bhikkhus were related to each other. He asked one of the bhikkhus, "Venerable Sir, how is this young novice related to the Bhagavā?" The bhikkhus replied, "Lord of Nāgas, he is the son of the Bhagavā." Pathavindhara was deeply impressed by the novice. "What a superb status this sāmaṇera occupies! The son of the greatest man in all the world, unrivalled in personal glory! His body is partly just like that of the Bhagavā himself. Oh, how I would like to be the son of a Buddha in some future time."

Having been moved by this ambition, the Lord of Nāgas invited the Buddha to his place for seven days and made great offerings to the Buddha. Then he made his aspiration before the Buddha thus: "Venerable Sir, for this great deed of merit may I become the son of some future Buddha, just-like Sāmaṇera Uparevata." The Buddha saw that the Nāga Lord's aspiration would be fulfilled and made the prognostication, "You will become the son of Gotama Buddha in the future." Then the Buddha-departed.

(This is the account of the past aspiration of the future Rāhula.)

At the next half-monthly Deva meeting to pay homage to Sakka as a member of the Nāga King Virūpakkha's retinue, Sakka asked his oldtime friend Pathavindhara: "Well, friend, have you made your aspiration for the Tāvatiṃsa realm?" Pathavindhara answered, "No, my Lord". "But why didn't you do that? What disadvantage do you see in Deva existence?" "My Lord, it is not for any disadvantage I see in Deva existence. The fact is I have seen Sāmaṇera Uparevata, the son of the Buddha who was just wonderful. Since I had cast my eyes on him I [ 207 ] have no aspiration other than to become the son of a future Buddha, exactly as Sāmaṇera Uparevata. So I had made my aspiration before the Buddha to become the son of some future Buddha.

My Lord, I would ask you to make some aspiration before the Buddha. Let us live together in future existences in saṃsāra.

Sakka accepted Pathavindhara's suggestion and as he was thinking about his ideal aspiration he saw a bhikkhu endowed with great powers. He reviewed the lineage of that bhikkhu and saw that the bhikkhu was the son of a noble family that had the ability to unite a country that bad been divided, and that the bhikkhu had to obtain parental consent to join the Order only after starving himself in protest for seven days. He decided to emulate that bhikkhu. He inquired of the Bhagavā about the bhikkhu even though he had known it by his own divine powers. Then he made great offerings to the Buddha for seven days at the end of which he expressed his great wish thus. "Venerable Sir; for this great deed of merit may I be declared by some future Buddha as the foremost bhikkhu among those who took up bhikkhuhood through their conviction just like that bhikkhu who the Bhagavā declared as such." The Buddha saw that Sakka's aspiration would be fulfilled and said, "Sakka, you will be declared as the foremost among bhikkhus who joined the Order through sheer conviction under Gotama Buddha in the future." After pronouncing that prediction the Buddha departed. And Sakka also returned to his celestial abode.

(This is the account of the future Raṭṭhapāla's past aspiration.)

Raṭṭhapāla's life as manager of offerings to the Buddha.

The future Raṭṭhapāla and the future Rāhula passed away from their existences as Sakka and Pathavindhara respectively, faring in the Deva world and the human world for thousands of world-cycles. Ninety-two world-cycles prior to the present world-cycles was the time of Phussa Buddha. The father of Phussa Buddha was King Mahinda. The Buddha had three half brothers from different mothers. The king monopolised the Buddha, the Dhamma and the Saṃgha in that he did [ 208 ] not share the meritorious deeds of attending to the needs of the Buddha with anyone.

One day rebellion broke out in a remote area of King Mahinda's country. The king said to his three sons, "Sons, there is rebellion in a far-away region. Either I myself or the three of you must go and put the region in order. If I am to go you must see that the attendance on the Buddha be kept up in the usual manner." The three sons were in one voice in saying, "Dear father, it is not for you to go; we will go and put the region in order." They made obeisance to their father and went to the disturbed area, quelled the enemy and returned in triumph.

On the way home the three princes sought counsel of their trusted lieutenants "O men, back at the capital, our father will bestow some boon on us. What sort of boon should we name?" The men said, "My Lords, at the death of your royal father, nothing will be unattainable to you. The right to attend on your eldest brother, the Buddha, is indeed the boon you should ask for." "Very well, my men, your advice is plausible." And they went before their royal father.

The king was very pleased with them and said they would be rewarded with whatever they wished for. The princes asked for the privilege of attending on the Buddha as their boon. "That I cannot give, sons," the king said "name any other." "We want no other boon. That is the only thing we yearn for." After some refusals by the king and the affirmations on the part of the three princes, the king at last felt obliged to concede, lest he would be going back on his word. He warned his sons, though, in these words. "I will now comply with your request. But I wish to sound a warning: the Buddha is in the habit of staying in seclusion just like the lion in his own den. So you have to be fully attentive in waiting on him. Do not ever be amiss about your duties."

The three princes, on being assigned the task of waiting on the Buddha for three months, discussed among themselves. "Since we are going to wait on the Buddha we ought to don robes and take upon bhikkhuhood as novices." They decided to be absolutely free from the [ 209 ] stench of demerit², Accordingly, they did to take part in the daily operations in the feeding of the Buddha and the Saṃgha but entrusted the job to a committee of three trusted men to supervise the task.

Among these three supervisors one was in charge of procuring rice and cereals; the second in charge of issuing groceries to meet the daily needs for the feeding, and the third in charge of preparing the raw materials into finished items of offering in their last existences. The three men, on being reborn during the time of Gotama Buddha and making the offerings complete become king Bimbisāra, Visākha the merchant and the Venerable Raṭṭhapāla, respectively.

Rāhula's life as Prince Pāthavindhara.

The future Rāhula was reborn as the eldest son of King Kikī of the Kāsi country during the time of Vipassī Buddha. He was named by his parents as Prince Pathavindhara. He had seven sisters, namely:

1. Princess Samaṇī = the future Therī Khemā
2. Princess Samaṇaguttā = the future Therī Uppalavaṇṇā
3. Princess Bhikkhunī = the future Therī Paṭācārā
4. Princess Bhikkhudāyikā = the future Therī Kuṇḍalakesī
5. Princess Dhammā = the future Therī Kisāgotamī
6. Princess Sudhammā = the future Therī Dhammadinnā
7. Princess Saṃghadāyikā = the future Visākhā

Prince Pathavindhara became the heir-apparent after his seven sisters had donated seven monastic complexes for Kassapa Buddha, The Heir [ 210 ] Apparent requested his sisters to let him donate the cost of one of the seven monastic complexes, But the seven sisters pointed out to their eldest brother that he had-powers to donate another monastic complex. So Prince Pathavindhara built five hundred monastic complexes on an appropriate scale to his status. He spent all his life in deeds of merit. On his death he was reborn in the Deva realm.

(b) Ascetic life adopted in final existence.

During the time of Gotama Buddha, Prince Pathavindhara was reborn as Prince Rāhula, son of Prince Siddhattha and his Chief Queen Yasodharā. Rāhula's boyhood friend was Raṭṭhapāla, the son of Raṭṭhapāla, the wealthy merchant of the market town of Thullakoṭṭhika in the kingdom of Kuru.

(The admission of Rāhula into the Order, an interesting episode, may be seen in The Great Chronicle, Vol. III. Many discourses that are connected with Rāhula such as Mahārāhulovāda Sutta and others may be found in the same series, Vol. IV.)

Rāhula's desire to be admonished.

After the Buddha had admitted his son he used to admonish the young novice every day as follows:

Rāhula, seek the company of a good friend. Dwell in the forest abode. Be moderate in eating:

Do not be attached to any of the four bhikkhu requisites.

Be flawless with regard to observance of the Bhikkhu Restraint. Guard the six faculties well.

Be constantly mindful about the mind-and-body so as to become thoroughly tired of the body (i.e., sentient existence).

Cultivate the mind to give up any idea of attractiveness in the body; gain concentration of mind.

Once the signs of permanence are given up, reflect on the falsity of an ego.

[ 211 ] If you train yourself thus, the three rounds of the vicious circle of woeful existences will fall away."

(Free rendering of Myanmar rhymes by the author, contained in 'The Great Chronicle' Vol. III). The above Sutta entitled Abhiṇha-Rāhulovāda Sutta appears in the Sutta Nipāta, and the Khuddakapāṭha.

It was the custom of Sāmaṇera Rāhula to pick up a handful of sand early after rising, and say to himself, "May I get admonitions from the Bhagavā or from my preceptor in number comparable to the grains of sand in my hand." This habit of him gained him the reputation as a novice so inclined to good advice as befitting the son of the Bhagavā and as such a worthy son of a worthy father.

This recognition of Rāhula's noble trait of character became the current topic of discussion among the bhikkhus. The Buddha knew that. And thinking that that would very well make a ready subject for another discourse and would also highlight Rāhula's qualities even better, the Buddha started a sermon at the audience hall, having seated himself on the throne of the Buddha. He asked the bhikkhus what they had been talking about before he came in. The bhikkhus replied, "Venerable Sir, we were discussing on the noble trait in Sāmaṇera Rāhula's readiness to receive admonition." The Buddha then related a past existence of Rāhula where he had displayed the same noble trait in the Jātaka story of Tipallattha-miga, See the Jātaka, Ekaka Nipāta, 2. Sīla Vagga, the sixth story in that vagga.)

The Buddha trained young novice Rāhula at his tender age of seven to be truthful at all times, to refrain from untruth even by way of jesting. The discourse on this subject goes by the title of Ambalaṭṭhika Rāhulovāda Sutta (See the Great Chronicle, Vol. III.)

When Rāhula was eighteen the Buddha gave him a discourse entitled, Mahā Rāhulovāda Sutta. (See the Great Chronicle, Vol. IV.)

To give practical lessons in Insight-Meditation twenty-two suttas were directed at Rāhula, compiled in the Saṃyutta Nikāya. forming chapter entitled Rāhula Saṃyutta; and there is also another discourse entitled Rāhula Sutta in the Aṅguttara Nikāya, Catukka Nipāta)

[ 212 ] As Rāhula became spiritually more mature, when he had just been admitted into the Order as a full-fledged bhikkhu, the Buddha gave another discourse to him entitled Cūḷa Rāhulovāda Sutta. (See the details of this discourse in the Great Chronicle, Vol. IV.)

(c) Etadagga title achieved by Rāhula.

On another occasion when amidst the congregation of bhikkhus the Buddha named outstanding bhikkhus, he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ Rāhulo," "Bhikkhus, among the bhikkhus who welcome admonition concerning the Threefold Training, Rāhula is the foremost."

Raṭṭhapāla's bhikkhuhood.

On the Buddha's tour of the kingdom of Kuru, he arrived at the market town of Thullakoṭṭhika (which means the town where all households have their granaries full of paddy). On hearing the Buddha's discourse, Raṭṭhapāla, the merchant's son, was overwhelmed by religious conviction and had an intense desire to renounce the world, After much persuasion and protestation with his parents he obtained, their consent to become a bhikkhu (like in the case of the Venerable Sudinna which has been described earlier on), went to see the Buddha, and under the Buddha's order he was admitted into the Saṃgha.

Although they had given their son to leave household life Raṭṭhapāla's parents were still unhappy about it. Whenever the bhikkhus came to their door on the alms-round the father would say to them, "What business do you have here? You have taken away my only son. What more do you want to do with us?"

The Buddha stayed at Thullakoṭṭhika for fifteen days only and returned to Sāvatthi. There at Sāvatthi, the Venerable Raṭṭhapāla meditated for Insight and gained Arahantship.

The Venerable Raṭṭhapāla then asked for permission from the Buddha to pay a visit to his parents and went to Thullakoṭṭhika. There going for [ 213 ] alms-collection in the town, he stood at the door of his father where (like in the case of the Venerable Sudinna), he received stale cakes and ate them as if they were the food of Devas. His father felt guilty about the alms-food he had offered and invited the bhikkhu son to his house to take a (wholesome) meal but the Venerable Raṭṭhapāla said that since he had finished the day's meal he would come the next day. On the following day, after finishing his meal at his father's place he gave a discourse to the womenfolk of the household who were fully garbed, enabling them to perceive loathsomeness of the body. Then all of a sudden like an arrow he flew up to the sky and descended in the royal gardens of King Korabya where he sat on a rock platform. He sent word to the king through the gardener about his presence there. King Korabya came to pay homage to him when he discoursed in detail on the four principles of loss or delay (pārijuñña). Then he returned to Sāvatthi, travelling by stages, and got back at the Buddha's monastery. This is a brief account of the Venerable Raṭṭhapāla. Full details may be gleaned from the Majjhima Paṇṇāsa of the Majjhima Nikāya.

(c) Etadagga title achieved by Raṭṭhapāla.

On another occasion when amidst the bhikkhu congregation the Buddha conferred titles to distinguished bhikkhus, he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saddhāpabbajitānaṃ yadidaṃ Raṭṭhapālo," "Bhikkhus, among my bhikkhu disciples, who take up bhikkhuhood-through sheer religious conviction Raṭṭhapāla is the foremost."

(Note: The Venerable Rāhula was designated as the foremost among those bhikkhus who welcomed admonition concerning the threefold training because from the day he became a novice he always had a most keened desire to be instructed. Every morning he awaited admonition and advice from the Buddha or from his preceptor. He wanted as many words of advices as they would give, even as many as the grains of sand he used to hold in his hand every morning

The Venerable Raṭṭhapāla had to stay away from food for seven days as a token of his strong desire to renounce the household life. That was why [ 214 ] he was declared the foremost bhikkhu among the bhikkhu disciples who took up bhikkhuhood in great saddhā.)

(This is the story of Rāhula & Raṭṭhapāla Mahāthera.)

3. Immerse your mind in Nibbāna: 'direct your mind to Nibbāna, the commentary.

VOLUME_6
PART_1
CHAPTER_43

spage-1 spage-393

FORTY-ONE ARAHANT-MAHĀTHERAS AND THEIR RESPECTIVE ETADAGGA TITLES.
ARATHA-MAHĀTHERAS. (22 to 30)

(22) KUṆḌA DHĀNA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Kuṇḍa Dhāna Thera was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. Like all other great future Theras, he went to the Buddha's monastery to listen to the Buddha's discourse. When he saw a bhikkhu being designated by the Buddha as the foremost bhikkhu among those who won the first lot as invitation to an offering of alms-food by the donor. The worthy man's heart was bent on receiving similar honour under some future Buddha and so he made great offering to the Buddha (for seven days) and expressed his aspiration for that honour in the future. Padumuttara Buddha saw that the aspiration of that man would be fulfilled and made the prognostication accordingly. Then he returned to the monastery.

Evil action committed in the past.

The future Kuṇḍa Dhāna passed away from the human existence in which he received the Buddha's prognostication, after spending a life of meritorious deeds. He was reborn in the Deva realm and the human realm for a great many world-cycles; During the time of Kassapa Buddha he became a terrestrial Deva.

Kassapa Buddha arose during the time when the human life-span was twenty thousand years, and hence unlike Gotama Buddha's time when the human-life span was a hundred years when the Pāttimokkha was recited in by-monthly uposatha congregation. The routine bi-monthly uposatha congregations to recite the Pātimokkha took place only once in six months in the Kassapa Buddha's teaching.

Two bhikkhu friends living at different places went to the uposatha congregation where the Pātimokkha was recited. The terrestrial Deva who was the future Kuṇḍa Dhāna knew the strong tie of friendship that existed between the two bhikkhus. He wondered if anybody could ruin [ 215 ] this friendship and kept waiting for a chance to do so, following the two bhikkhus at some distance.

Misunderstanding caused.

Then one of the bhikkhus, leaving his alms-bowl and robe with the other, went off to a place, where water was available, to answer the call of nature. After finishing the personal ablutions, he came out of the bush.

The Deva approached the bhikkhu in the guise of a very beautiful woman following close by him tidying up her dishevelled hair and rearranging her skirt, appearing to have come out of the same bush.

Kuṇḍa Dhāna misunderstood.

The companion bhikkhu saw this strange scene from a distance where he was left awaiting, and was very upset. He thought. to himself, "I never knew him to be so vile. My affection for him that has lasted so long is now ended. If I had known him to be such a rogue I would not have extended my friendship to him." As soon as the former bhikkhu came back to him be handed back to him his properties, saying, "Now, here are your alms-bowl and robe. You know, I will never go the same way with you."

(From now on we shall refer to the two bhikkhus as the complainant or accuser codaka and the accused, cuditaka.)

The accused, who

was actually a well-conducted bhikkhu and had no fault whatever was taken aback by his friend's harsh words which seemed to smite his heart as if someone were to deal a vicious thrust at it with a sharp spear. He said, "Friend, what do you mean? Never have I committed any breach of bhikkhu discipline, not even the trivial ones. Yet you call me a knave. What have you seen me doing?" "If I had seen anything else I would have ignored it. But this is serious. You came out of the same bush, having spent the time together there with a very attractive woman dressed in fine clothes and decorated." "No, no, friend! That is not true. Nothing of the sort happened. I have never seen that woman you mention." But the complainant was quite sure of [ 216 ] himself. The accused denied thrice any misdoing. But the complainant had believed in what he had seen. He parted company with the accused there. Each went his own way to the Buddha's monastery.

The deity's repent.

At the congregation hall for the uposatha ceremony the accused was seen inside it and so the complainant said, "This sīmā is profaned by the presence of a fallen bhikkhu. I cannot join the uposatha ceremony with that wicked bhikkhu." And he remained outside.

On seeing this the terrestrial Deva was remorseful: "Oh me! I have done a grave wrong." He must atone for it. So he assumed the form of an elderly lay disciple and, going near the complainant, said, "Why, Venerable Sir; do you remain outside the sīmā?" The bhikkhu replied, "This sīmā contains a vile bhikkhu. I cannot join the uposatha ceremony together with him. So I keep myself away." The Deva then said, "Do not think so, Venerable Sir. That bhikkhu is of pure morality. The woman you saw was none other than myself. I wanted to test the strength of your mutual affection and to see whether you are moral or not. I accompanied the accused in a woman's guise for that purpose."

The bhikkhu said, "O virtuous man, who are you?" "I am a terrestrial Deva, Venerable Sir," and so saying, he prostrated himself at the bhikkhu's feet. "Kindly excuse me, Venerable Sir. The accused knows nothing about what had happened. So, may the Venerable One go ahead with the Uposatha ceremony in a clear conscience." Then he led the bhikkhus into the uposatha hall. The two bhikkhus performed the uposatha ceremony at the same place, but the complainant did not remain together with the accused in cordial relationship. (The Commentary is silent, about the meditation work undertaken by the complainant.) The accused practised meditation for Insight and gradually attained Arahantship.

The terrestrial Deva suffered the evil consequences of that evil deed during the whole of the Buddhantara interval between the arising of Kassapa Buddha and Gotama Buddha through infinite world-cycles. Mostly he fell to the miserable states of apāya. When, perchance he [ 217 ] regained the human existence he was subjected to all blame for the misdeeds others perpetuated.

(b) Ascetic life adopted in final existence.

The terrestrial Deva (having paid dearly for his misdeed) was reborn as a Brahmin in Sāvatthi during the time of Gotama Buddha. His parents named him Dhāna. He learned the three Vedas as a youth but later in life he became devoted to the Buddha after listening to the Buddha's discourses and took up bhikkhuhood.

The price paid for his misdeed.

From the very day the Venerable Dhāna became a bhikkhu, a fully adorned woman (i.e., an apparition of a woman created as the resultant of his past misdeed) always followed wherever he went. When he went the woman went; when he stopped she stopped. This woman, though not seen by him, was seen by everybody else. (So dreadful is the work of evil-doing.)

When the Venerable One went on the daily alms-round his lay female-supporters would say jestingly, "This spoonful is for you, Sir, and this other spoonful is for your female friend who accompanies you, Sir."

This made the Venerable Dhāna miserable. Back at the monastery, too, he was an object of ridicule. Sāmaṇeras and young bhikkhus would surround him and jeer at him, saying, "The Venerable Dhāna is a leeher!" From such jeerings he came to be called Kuṇḍa Dhāna or 'Dhāna the lecher.'

As these jeerings became more and more frequent the Venerable Kuṇḍa Dhāna could not bear it any longer and retorted, "You only are lechers, (not me); your preceptors only are lechers, your teachers only are lechers." Other bhikkhus who heard him say these harsh words reported the matter to the Bhagavā, who sent for the Venerable Kuṇḍa Dhāna and asked him whether the report was true or nor. "That was true, Venerable Sir," Kuṇḍa Dhāna admitted. "Why did you use such abusive language?"

[ 218 ] "I could not bear their jeerings any longer, Venerable Sir'' the bhikkhu explained and related his story. "Bhikkhu, your past evil deed still needs retribution. (But) do not use such harsh words in future." And on that occasion the Buddha uttered the following two stanzas:

Mā'voca pharusaṃ kañ ci vuttā paṭivadeyyu taṃ;
Dukkhā hi sārambhakathā, patidandā phuseyyu taṃ.

(Bhikkhu Dhāna,) do not use harsh words on anyone; those who are thus spoken to will retort: Painful to hear is severe talk, and retribution will come to you (from those co-residents to whom you have used harsh words, just as ashes thrown against the wind will some back.)

Sace neresi attānaṃ,
kaṃso upahato yathā;
Esa nibbānapatto'si,
sārambho te na vijjati.

(Bhikkhu Dhāna,) if you can keep your calm and quiet like a gong whose rim has been broken you will have attained Nibbāna; Then there will be no vindictiveness in you.

At the end of the discourse many hearers attained various levels of the Path-Knowledge:

(Dhammapada, Verses 133 & 134)

Investigation made by King Pasenadi Kosala.

The news of the Venerable Kuṇḍa Dhāna's regular association with a woman was brought to the notice of King Pasenadi of Kosala by the bhikkhus. The king ordered an investigation to be made while he personally lay watching the Venerable One's monastery together with a small group of his men.

There the Venerable Kuṇḍa Dhāna was stitching a robe and the reputed woman also was seen standing near him. The king was enthralled by this sight. He drew near her. Then that woman was seen going into the monastic dwelling. The king followed her into the dwelling and searched for her at every nook and corner but he could find no one [ 219 ] inside. Then he made the correct conclusion that the woman that he saw earlier was not a real human being but only an apparition that appeared due to some kammic effect that belonged to the Venerable One. When he first entered the monastery he did not pay respect to the Venerable Kuṇḍa Dhāna. "Only after discovering the true fact of the bhikkhu's innocence did he make obeisance to the Venerable One and said, "Venerable Sir, are you well provided by way of daily alms-food?" "Not too bad, Great King", replied the Venerable Kuṇḍa Dhāna. "Venerable Sir, I know what you mean. Since you have been seen always accompanied by a woman, who would be kindly disposed towards you? But from now on, you need not go on alms-round. I will remain a lay supporter for you and see to the provision of the four requisites. May you uphold the religious practice diligently and well." From that time onwards the king made offering of daily alms-food to the Venerable One.

After being free of anxiety about livelihood, being regularly enjoying the support of the king, the Venerable Kuṇḍa Dhāna gained concentration and, developing Insight, attained Arahantship. From the time of attaining Arahantship the apparition of the woman disappeared.

(c) Etadagga title achieved.

Mahā Subhaddā the daughter of Anāthapiṇḍika the householder (of Sāvatthi), was obliged to live in the house of a man in the town of Ugga who had no confidence in the Buddha. One day intending that the Buddha show compassion on her, she observed the uposatha precepts, kept her mind free from defilements, and standing at the upper storey of her mansion, threw out eight handfuls of jasmine into the air, making her wish, "May these flowers go straight to the Bhagavā and form themselves into a canopy above the Bhagavā. May the Bhagavā out of consideration for this floral tribute, come to my place tomorrow to receive my offering of alms-food." The flowers flew straight to the Buddha and formed themselves into a canopy above the Buddha even while the Buddha was delivering a sermon.

The Buddha, on seeing the flower canopy offered by Mahā Subhaddā, recognized her wish and made a note to receive for food [ 220 ] offering. Early the next morning the Buddha called the Venerable Ānanda and said, "Ānanda, we shall go to a distant place to receive alms-food. Include only bhikkhu Arahants, and not worldling in the list of invitees." The Venerable Ānanda said to the bhikkhus, "Friends, the Bhagavā is going to a distant place to receive alms-food today. Let no wordling bhikkhu draw lots to be included as an invitee; only Arahants may do so."

Then the Venerable Kuṇḍa Dhāna said, "Friend, bring me the lots, and stretched out his hand to make a draw. The Venerable Ānanda believed the Venerable Kuṇḍa Dhāna was still a worldling and put up the matter to the Buddha who said, "Ānanda, let him draw the lots if he wishes."

Then Ānanda thought, "If the Venerable Kuṇḍa Dhāna were unfit to draw the lots the Bhagavā would disallow the draw. Now that he has been allowed there must be some reason; I should let him draw." And as he was retracing his steps to the Venerable Kuṇḍa Dhāna, the latter entered into the fourth Jhāna, the basic mental state for supernormal powers and stood in mid-air; and then he said to the Venerable Ānanda, "Friend Ānanda, bring me the lots. The Bhagavā knows me. The Bhagavā does not say anything against my drawing the lot first (before other bhikkhus)." (This is a remarkable event concerning the Venerable Kuṇḍa Dhāna.)

When on another occasion Cūḷa Subhaddā the younger daughter of Anāthapiṇḍika invited the Buddha to Sāketa to receive alms-food offering too, the Venerable Kuṇḍa Dhāna made the first draw among the five hundred bhikkhus.

Then again, when the Buddha went to a market town in the country of Sunāparanta by way of the sky, the Venerable Kuṇḍa Dhāna was the first to draw the lots for receiving alms-food offering.

On another occasion of the Buddha's ceremonial conferment of outstanding titles to bhikkhus, the Buddha therefore declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ Kuṇḍa Dhāno."

Bhikkhus, among those of my bhikkhu disciples who success [ 221 ] fully draw lots ahead of all others for alms-food offering, bhikkhu Kuṇḍa Dhāna is the foremost.

This is the story of Kuṇḍa Dhāna Mahāthera.

(23) VAṄGĪSA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Vaṅgīsa was born into a wealthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. Like all other future Theras of the group of Great Disciples, he went to the Buddha's monastery and in the course of listening to a sermon he happened to witness a bhikkhu being named by the Buddha as the foremost among those bhikkhus who were endowed with ready wit. The son, the future Vaṅgīsa, emulated that bhikkhu and making a great offering to the Buddha: "May I, for this good deed, become the foremost bhikkhu among those endowed with ready wit at some time in the future;" "The Buddha saw that the aspiration of the donor would be fulfilled and made the prognostication before returning to the monastery.

(b) Ascetic life adopted in final existence.

After a life filled with good deeds, the man passed away and was reborn as a Deva or a human being in turns. At the time of Gotama Buddha he was reborn in a Brahmin family in Sāvatthi, by the name of Vaṅgīsa. When he came of age he learnt the three Vedas. He served the teacher to the latter's satisfaction so that he also received a secret formula or chant called Chavasīsa manta, by intoning which he could tell the destination of a departed one from gentle rapping of the skull of that dead person.

The Brahmins knew well how to capitalize Vaṅgīsa's art. So they put him in an enclosed carriage, and would encamp at the gate to a town or village, and when a crowd had formed; they advertised Vaṅgīsa's greatness saying, "He who sees Vaṅgīsa comes upon wealth and fame; and goes to the heavens at death:" Many people were taken in by such propaganda and they would go to the visiting brahmins, "O sirs, what is Master Vaṅgīsa's special knowledge?" Then the Brahmins would say, [ 222 ] "O men, you do not know that there is no wise one equal to master Vaṅgīsa because he can tell you the destination of a departed person. Just by rapping the skull of a dead person with his finger nails he will tell you in what clan or in what realm he is reborn." And Vaṅgīsa was actually able to make good the claim of his men. He called up the spirit of the dead person, make it possess someone near him, and tell from that person's mouth where the subject, i.e. that dead person, is now reborn. For this miraculous feat he reaped big sums of fees from his clients.

Vaṅgīsa's time for liberation.

After a tour of the land covering cities, towns and villages, Vaṅgīsa's men carried him to the city of Sāvatthi. Vaṅgīsa stopped near the Jetavana monastery and thought, "Samaṇa Gotama is reputed to be wise. It would not be to my advantage just touring the Jambudīpa. I might as well go and see someone who is said to be wise. So he sent his men away saying. 'You go ahead. I do not want company in seeing the Buddha. So let me go alone." "But sir," the attendants of Vaṅgīsa protested, "by using his trickery, Samaṇa Gotama has a way of winning over people who go to see him." However, Vaṅgīsa paid no attention to those words and, going before the Buddha, and after saying courteous words of greeting, sat in a suitable place.

The Buddha asked Vaṅgīsa the youth, "Vaṅgīsa, are you skilled in some art?" "Reverend Gotama", said Vaṅgīsa, "I know a certain manta called chavasīsa manta." "What use do you make of that chavasīsa manta?" "Venerable Gotama, chanting that manta, I rap with my finger-nails the skull of a dead person who had died more than three years ago and I can tell in which existence he is now reborn."

Thereupon the Buddha by his powers procured four human skulls: (1) one belonged to somebody in the niraya realm; (2) one belonged to somebody in the human realm; (3) one belonged to somebody in the Deva realm; (4) one belonged to somebody who was an Arahant of Nibbāna. Vaṅgīsa, rapping the first skull, said, "Reverend Gotama, the person whose skull it once was is now reborn in the niraya realm" "Good, good, Vaṅgīsa," Said the Buddha," you see rightly. Where is the person [ 223 ] now whose skull it once was?" asked the Buddha, pointing to the second skull. "Reverend Gotama, that person is now reborn in the human realm." The Buddha made another test about the third skull, and Vaṅgīsa said Reverend Gotama, that person is now reborn in the Deva realm. And all three revelations were quite true.

When, however, the Buddha pointed out to the fourth skull and tested Vaṅgīsa's skill, the Brahmin youth was in a quandary. Although he repeatedly rapped the skull and reflected on it he could make neither head nor tail of the present existence of the person whose skull it was.

The Buddha asked, "Vaṅgīsa, are you at your wit's end?" "Wait on, Reverend Gotama," said vaṅgīsa, "Let me try again." He made further clumsy attempts, with more recitals of his famous manta and more vain rappings on the skull. He found that the matter was clearly beyond his capability. Beads of sweat flowed down from his forehead. Looking a complete fool, the great Vaṅgīsa remained silent.

Do you find it tiring, Vaṅgīsa? asked the Buddha. "Verily, Reverend Gotama, I find it most tiring. I cannot say the designation of the person whose skull it was. If Your Reverence knows it, kindly tell me." "Vaṅgīsa, "said the Buddha, "I know this being, and much more, too." Then the Bhagavā uttered the following two verses, (rendered in prose):

Cutiṃ yo vedi sattānaṃ, upapattiñ ca sabbaso;
Asattaṃ Sugataṃ Buddhaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.

(Vaṅgīsa) he who knows clearly the death and rebirth of beings in all respects, who is free from attachment, who has walked the Right Path and realized Nibbāna, who knows the Four Ariya Truths, him I call a Brāhmaṇa. (Dhamapada, v.419)

Yassa gatiṃ na jānanti, Devā gandhabba mānusā;
Khīṇāsavaṃ Arahantaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.

(Vaṅgīsa) he whose destination the Devas of the celestial abodes or the musician-Devas of the terrestrial abodes, or men [ 224 ] know, who has destroyed the four kinds of moral intoxicants, and is an Arahant, him I call a Brāhmaṇa. (Ibid v.420)

[ 225 ] (Note:, The Buddha said these verses to the bhikkhus in the Dhammapada to let them know that the Venerable Vaṅgīsa was an Arahant. In the present situation they were uttered for the benefit of Vaṅgīsa that the fourth skull belonged to an Arahant whose destination after death is not found in any of the five kinds of destination.)

Then Vaṅgīsa the youth said to the Buddha, "O Reverend Gotama, there is no loss to him who exchanges a manta for a manta. I will give you my Chavasīsa manta in exchange for your Buddha-manta which you have first uttered." The Buddha replied, "Vangisa, we Buddhas do not make any exchange of mantas. We give it free out of good will to those who want it." "Very well, Reverend Gotama, said Vaṅgīsa, "may the Reverend Gotama give the manta to me," and he made an unmistakable gesture of reverence to the Buddha, With his two palms joined which resembled a young tortoise.

Then the Buddha said, "Vaṅgīsa, is there not in your brāhmanic custom a period of probation as a comprehensive way of fulfilling an obligation by someone who asks for and receives a favour?" "There is, Reverend Gotama" "Vaṅgīsa, do you think there is no probationary period for one who wishes to learn a manta in our Teaching?" It was in the Brahmanic character not to be satisfied in learning mantas. Vaṅgīsa felt he must get the Buddha manta at any cost. So he said, "O Reverend Gotama, I will abide by your rules." "Vaṅgīsa, when we teach the Buddha-manta we do so only to one who takes on the appearance like that of ourselves."

Vaṅgīsa had set his mind on learning the Buddha-manta after fulfilling the condition required by the Buddha; so he said to his followers: "Now, do not take it amiss about my becoming a bhikkhu. I must learn the Buddha-manta. Having learnt it, I will become the greatest master in this Jambudīpa, and that will be a good thing for you too." After consoling his associates thus, Vaṅgīsa became a bhikkhu for the purpose of learning the Buddha-manta.

(Note: The preceptor who sponsored Vaṅgīsa in the formal ceremony of admission was the Venerable Nigrodha-kappa, an Arahant, who happened to be near the Buddha at that time. The Buddha said to the Venerable Nigrodha-kappa, "Nigrodhakappa, Vaṅgīsa wishes to become a bhikkhu. See to his admission into the Order." Nigrodha-kappa taught the meditation practice on the five aspects of the loathsome body to Vaṅgīsa and led him into bhikkhuhood) (Sutta Nipāta Commentary.)

Then the Buddha said to the Venerable Vaṅgīsa, "Vaṅgīsa, now observe the probationer's practice as a learner of the manta", and taught him how to reflect on the thirty-two parts of the body. Vangisa, being a man of keen intellect uttering the thirty-two parts and meditating on the arising and dissolution of (physical phenomena comprising) the thirty-two parts, gained insight into physical phenomena and attained Arahantship.

After Vaṅgīsa had attained Arahantship his brahmin friends came to see him to find out how he was progressing. They said to him, "Vaṅgīsa, how now? Have you learnt the manta from Samaṇa Gotama?" "Ah, yes, I have," replied that Venerable Vaṅgīsa. "Then, let us go," they said. "You go yourselves. I have no more business to be in your company." On hearing this plain answer, the Brahmins said, "We had forewarned you that Samaṇa Gotama had a way of winning over his visitors by trickery. Now you have fallen under the spell of Samaṇa Gotama, What business is there for us with you?" Vituperating, their erstwhile friend thus, they returned by the way they had come.

(The Venerable Vaṅgīsa was a most prominentbhikkhu disciple of the Buddha. For his wonderful verses, see Vaṅgīsa Saṃyutta, Sagāthāvagga Saṃyutta.)

(c) Etadagga title achieved.

Vaṅgīsa Mahāthera was a born poet. Whenever he went before the Buddha he always uttered verses in praise of the Buddha, comparing the-Bhagavā in poetic similes to the moon, the sun, the sky, the great ocean, the noble tusker, the lion, etc. These verses which he sang [ 226 ] extempore at the moment of casting his eyes on the Buddha, ran into thousands. Therefore on another occasion when the Buddha mentioned the names of outstanding bhikkhus to the congregation he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnam paṭibhānavantānaṃ yadidaṃ Vaṅgīso," "Bhikkhus, among my bhikkhu disciples endowed with ready wit Bhikkhu Vaṅgīsa is the foremost."

This is the story of Vaṅgīsa Mahāthera.

(24) UPASENA VAÑGANTAPUTTA MAHĀTHEA.

(a) Aspiration expressed in the past.

In the past, the Venerable Upasena Vaṅgantaputta was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When he came of age he went to the Buddha's monastery like all other great future Theras to listen to the Buddha's sermon. There he witnessed a bhikkhu being designated by the Buddha as the foremost bhikkhu among those who won the esteem of a wide following. The worthy man emulated that bhikkhu and made his aspiration to that honour in some future existence. The Buddha saw that the aspiration of the man would be fulfilled and made the prognostication as in the cases of other similar aspirants. Then he returned to the monastery.

(b) Ascetic life adopted in final existence.

That worthy man, after leading a life filled with good deeds, passed away into the fortunate destinations. At the time of Gotama Buddha he was born into a Brahmin family in the Brahmin village of Nālaka in the country of Magadha. His mother was Rūpasārī, the wife of a brahmin rich man. He was named Upasena in his boyhood. He grew up and learned the three vedas; but after hearing the Dhamma from the Buddha he was deeply devoted to the Buddha and took up bhikkhuhood.

When the Venerable Upasena had been one vassa in bhikkhuhood he had a desire to increase the number of bhikkhus and admitted a man into the state of a novice and then raised him to full bhikkhuhood. The [ 227 ] Venerable Upasena, at the end of the vassa after attending the usual congregation of bhikkhus, went to see the Buddha together with his own close disciple who was then of one vassa as a bhikkhu and, himself, as preceptor to that bhikkhu, of two vassas as a bhikkhu; thinking that the Buddha would be pleased with him for his well intended act (of admitting a new comer into the Order).

As the Venerable Upasena was sitting in a suitable place before the Buddha, the Buddha said to him: "Bhikkhu, how many vassas have you spent as bhikkhu?" "Two vassas, Venerable Sir," Upasena replied. "How many vassas have that bhikkhu who accompanies you?" "One vassa, Venerable Sir." "How are you two related?" "He is my close disciple, Venerable Sir." "You vain man, you are bent on gaining the four requisites very quickly." The Buddha then denounced the Venerable Upasena on many grounds. Then the Buddha pronounced a rule thus:

"Bhikkhus, let no bhikkhu who has not completed ten vassas in the Order admit a person into bhikkhuhood. He who infringes this role incurs a minor breach of the Discipline.

Bhikkhus, I allow a bhikkhu of ten vassa standing or more to act as preceptor to a new bhikkhu in the admission of that person into bhikkhuhood."""

These two Vinaya rules came about concerning the Venerable Upasena. ( See Vinaya Mahāvagga:)

Upasena on being reprimanded by the Buddha thought of receiving praise from the Buddha on account of following. "I will make the words of praise with reference to this very question of following come out of this same mouth of the Bhagavā which is splendoured like the full moon," he encouraged himself. On that same day he went into seclusion, meditated with diligence, cultivated Insight and in a few days won Arahatta-phala.

Pupils exhorted.

Upasena was a bhikkhu with a celebrated family background. With his reputation throughout the land as an able expounder of the [ 228 ] Doctrine; he earned the confidence and good will of many-boys of worthy families who were his blood relations or friends. These young boys became novices under his guidance. But he made an understanding with them at the outset. "Boys, I am a vowed dweller of the forest. If you can live in the forest like me you may become novices," and told them the elements of the thirteen kinds of austere practice. Only those boys who could take up the austere practice were admitted as novices by him, but only to such an extent as their tender ages could take. When the Venerable Upasena himself had passed ten vassas as a bhikkhu he mastered the Vinaya and admitted the novices into full bhikkhuhood, acting as their preceptor. The number of those bhikkhus under his preceptorship grew into as many as five hundred

During those days the Buddha was residing at the Jetavana monastery in Sāvatthi. At one time the Buddha said to the bhikkhus, "Bhikkhus, I wish to remain alone for half a month," and was staying in seclusion. Then the Saṃgha made a mutual agreement among themselves that any bhikkhu who went near the Bhagavā alone would be liable to making a formal confession of his guilt for doing so.

Then the Venerable Upasena accompanied by his disciples went to the Jetavana monastery to pay homage to the Buddha, and after making obeisance to the Buddha, they sat in a suitable place. Then the Buddha intending to start a conversation, asked a young bhikkhu who was a close disciple of the Venerable Upasena: "Bhikkhu, do you like wearing dirt-rag robes?" The young bhikkhu made a preliminary statement, "I do not like it, Venerable Sir," but went on to explain that although he did not personally like it, out of his high regard for his Preceptor he observed the austere practice of wearing dirt-rag robes.

The Buddha praised Upasena for that, and also said many words in praise of Upasena on various other counts. (This is only a brief account of Upasena's earning the Buddha's approbation. For details see the Vinaya, Pārājikakaṇḍa Pāḷi; 2 Kosiya vagga, 5 Nisīdana santata sikkhāpada. It may be noted that in that text the Buddha is recorded as to have said, "I wish to go into seclusion for three months" whereas the Commentary on the Aṅguttara Nikāya says the Buddha wished to have [ 229 ] "half a month of seclusion." We could recommend the "three months" version of the text as authoritative.)

(c) Etadagga title achieved.

On another occasion when the Buddha, sitting in the congregation, honoured outstanding bhikkhus with titles, he declared,

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ samantapāsādikānaṃ yadidaṃ Upaseno Vaṅgantaputto," "Bhikkhus, among my bhikkhu disciples who win the high esteem of their following, bhikkhu Upasena Vaṅgantaputta is the foremost."

The Mahāthera's tragic demise.

At one time the Venerables Sāriputta and Upasena were dwelling near Rājagaha at the Sappasoṇḍika Cave ('Cave resembling a snake's hood') in the ebony forest. At that time a poisonous snake fell onto the body of the Venerable Upasena.

(Here, the Venerable Upasena was stitching a great robe near the entrance to the cave where a light breeze was blowing. At that moment one of the two poisonous-snakes that were mating on the roof of the cave fell down onto the Shoulder of the Venerable One. It was a highly poisonous snake whose venom was so potent that mere contact with the snake was lethal. So the body of the Venerable One burnt like a wick in a lamp, spreading its heat all over the body. The Venerable One knew that his body would be burnt away in no time but he made a wish that his body should remain intact inside the cave, and thereby prolonging the decay.)

Then the Venerable Upasena called the bhikkhus, saying, "Friends, come. Put this body of mine on the cot and carry it outside before this body disintegrates here like a ball of chaff."

Thereupon the Venerable Sāriputta said to the Venerable Upasena, "We do not see any change in the body and any change in the faculties of the Venerable Upasena. Yet the Venerable Upasena said,' Friend, [ 230 ] come! Put this body of mine on the cot and carry it outside before this body disintegrates here like a ball of chaff." (This was said by the Venerable Sāriputta because there was no change in the bodily gesture and the facial expression of the Venerable Upasena as is usual with ordinary people at the hour of death.)

Then the Venerable Upasena said,

"Friend Sāriputta, as a matter of fact, only in one who views through wrong view and craving; 'I am the eye, the eye is mine'; 'I am the ear, the ear is mine'; 'I am the nose, the nose is mine'; 'I am the tongue, the tongue is mine'; 'I am the body the body is mine'; 'I am the mind, the mind is mine', changes in the body and changes in the faculties occur.

Friend Sāriputta, I do not have any view either through wrong view of through craving, 'I am the eye, the eye is mine; 'I am the mind, the mind is mine.' Friend Sāriputta, how should there be any change in the body or any change in the faculties in me who hold no such views?"""

The Venerable Sāriputta said,

It is indeed so, friend Upasena; since you, friend Upasena, have long ago removed the wrong view of my self', the craving to 'mine', and the conceit 'I', it is not possible for such views to arise, either through wrong view or through craving. 'I am the eye, the eye is mine'...; 'I am the mind, the mind is mind'.

Then the bhikkhus put the body of the Venerable Upasena on a cot and carried at outside. There and then the Venerable Upasena's body disintegrated like a ball of chaff and the Venerable One passed away realizing the exhaustion of rebirth.

(This account is also on record in Saḷāyatana Saṃyutta, Upasena āsīvisa Sutta and the Commentary thereon.)

This is the story of Upasena Vaṅgantaputta Mahāthera.

[ 231 ] (25) DABBA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Dabba Thera was born as a worthy man in the city of Haṃsāvatī during the time of Padumuttara Buddha. On coming of age he visited the Buddha's monastery and while listening to a discourse by the Buddha he witnessed a bhikkhu being honoured by the Buddha as the foremost among those bhikkhus who prepared living place for the bhikkhu Saṃgha. He emulated that bhikkhu and after making great offerings to the Buddha he made the aspiration for the similar distingiushed title in some future Buddha's teaching. The Buddha saw that the donor's aspiration would be fulfilled and made the prognostication before returning to the monastery.

Meditating atop a mountain.

The future Dabba Thera, having received the prognostication from the Buddha lived a full life filled with good deeds. On his death he was reborn in the Deva realm and then either in the Deva realm or the human realm. During the waning years of the teaching of Kassapa Buddha, he was reborn as a worthy man and took up bhikkhuhood. He found six other bhikkhus who shared the view that living amidst people was not the correct way for gaining enlightenment and that a real bhikkhu must go into seclusion: And so they went up a high steep mountain by means of a ladder. Once up on the top, they discussed among themselves: "He who has self-confidence, let him push away the ladder. He who clings to his life, let him go down by the ladder before it has been pushed away." All the seven bhikkhus chose to remain on the mountain top until they won enlightement and they pushed away the ladder. "Now, friends, be diligent in your bhikkhu practice," they exhorted one another before choosing a place of their own on the mountain to strive ignoring death for the Path-Knowledge.

Of these seven bhikkhus the eldest attained Arahantship on the fifth day. He knew he had finished what was required of the Noble Practice and went to Uttarakuru the Northern Island Continent by means of his powers to collect alms-food. Having collected the alms-food, he came back and offered it to his six bhikkhu companions with these encoura [ 232 ] ging words: "Friends, have this meal. Let me be responsible for almsfood collection. You just devote yourselves to your meditation. Then the other six replied: "Friend, have we made an agreement among us that he who first realize the Supramundane Dhamma would be responsible to feed those who still have to reach that same goal?" The Arahant said, "No, friends, there was no such agreement." Then the other bhikkhus said, "Venerable Sir, you have attained Arahatta phala according to your past merit. We too would make an end of the woeful round of samsāra if we could. May the Venerable One go wherever he pleases."

The eldest bhikkhu, being unable to persuade the six bhikkhus into accepting the alms-food, took the meal at a suitable place and went away. On the seventh day the second eldest bhikkhu, won Anāgāmiphala. He went to the Northern Island continent by means of his powers and offered the alms-food to the remaining colleagues. Being refused by his friends, he ate his meal at some suitable place and went away. After the death and dissolution of his body he was reborn in the Pure Abode of the (Anāgāmī) Brahmās.

(b) Ascetic life adopted in final existence.

The five bhikkhus did not win the Path-Knowledge during that existence. After passing away from that existence they were reborn in the Deva realm and the human realm throughout the infinite worldcycle of the interval period between Kassapa Buddha and Gotama Buddha. During the time of Gotama Buddha they were reborn in various countries: (1) one was born in Gandhāra, in the city of Takkasīlā, as a member of the royal family (and later became King Pukkusāti); (2) another in Pabbateyya (also called Majjhantika) region as the son of a female wandering ascetic (and later became Sabhiya the wandering ascetic); (3) the third one in Bāhiya Country in a household (and later became Bāhiya Thera); (4) the fourth other in Rājagaha house-hold (and later known as Kumāra Kassapa); and (5) the last (who later became the Venerable Dabba) in Malla Country in the city of Anupiya in the royal family of a Malla prince.

[ 233 ] The mother of the future Dabba Thera died when she was about to deliver the child. When her dead body was being cremated on a pyre the womb burst open through heat but, thanks to his past merit, he was shot up into the air and fell safely on a heap of dabba grass, and was named (by his grandmother) Dabba.

(Note: The term 'dabbd has two meanings; 'a kind of grass' and a pile of faggots.' In the Apadāna (Book Two) in the explanation of verse no. 143 it is mentioned as: "patito dabbapuñjamhi tato dabboti vissuto". In the Commentary on the Aṅguttara, Sāratthadīpanī Ṭīkā, and the Commentary on the Theragāthā, he is said to have fallen on the faggots. The present author prefers the meaning 'grass' here.)

When young Dabba was seven years of age the Buddha in the company of many Bhikkhus arrived in Anupiya during a tour of the Malla Country, where he took up temporary abode in the Anupiya mango grove. The boy was enthralled at seeing the Buddha and asked his grandmother for permission to enter the order. The grandmother consented, took the boy to the Buddha and asked for the boy's admission into the order.

The Buddha gave a Bhikkhu near him the task of admitting the boy into the order, saying, See to this boy's admission as a novice." The bhikkhu elder then taught how to reflect on the loathsomeness of the body represented by its five parts (ie., hair, body hair, nails, teeth, skin). (As shaving the head in a first step in turning a boy into a novice, this reflection is a most appropriate thing which the preceptor invariably enjoins his boy for novitiation to say the five words aloud and reflect.) Young Dabba reflected on them while his head was being shaved.

The young Dabba had sufficing condition for enlightenment; moreover, he had aspired to a distinguished bhikkhuhood a hundred thousand world-cycles ago before Padumuttara Buddha. Hence, as soon as the first circle of hair on his head was shaved he [ 234 ] attained Sotāpattiphala; by the time the second circle of hair was shaaved he attained sakadāgāmiphala; by the time the third circle of hair was shaved he attained the Anāgāmi-phala; and when the head was clean-shaven, he attained Arahantship. In short, the completion of the shaving and the attainment of his Arahantship took place simultaneously.

After spending such time as was needed for bringing enlightenment to those deserving release from saṃsāra, the Buddha returned to Rājagaha to dwell at the Veḷuvana monastery. Novice Dabba, now an Arahant, also accompanied the Buddha there. Once settled in Rājagaha, the Venerable Dabba, going into seclusion, be-thought himself: "I have nothing more to do for Arahantship. It were well if I served the Saṃgha by arranging for their living places and directing them to their respectire donors of alms-food." He disclosed his idea to the Buddha. The Buddha lauded him for it and assigned him the double task: (1) preparation of living places for the members of the Saṃgha for which the Saṃgha were to recognize him as such: (Senāsana-paññāpaka sammuti) and (2) directing members of the Saṃgha to their respective donors of alms-food for which the Saṃgha were to recognize him as such (bhatt'uddesaka-sammuti).

The Buddha was pleased to see the seven-year-old Dabba having attained such eminence in his teaching as being endowed with the Four Analyticals, the Six Supernormal Powers and the three Knowledges. Therefore, although very much under-age the Buddha raised the novice Arahant Dabba to bhikkhuhood. (Incidentally, there were also other novice Arahants such as Sāmaṇera Paṇḍita, Sāmaṇera, Saṃkicca, Sāmaṇera Sopāka, Sāmaṇera Khadiravaniya (the youngest brother of the Venerable Sāriputta) who were raised to full bhikkhuhood although under twenty because they had attained Arahantship. Although young in age these bhikkhus had attained the acme of bhikkhuhood, and hence deserved to be called Elders, Theras.)

From the time of becoming a full bhikkhu, the Venerable Dabba arranged living places and allocated alms-food (among the various donors to the Saṃgha) for all the bhikkhus residing at Rājagaha. This he did with competence, not allowing a slip in the alms-lot distribution which had to be done by seniority.

[ 235 ] The good name of the young Arahant bhikkhu who came of the Malla royal family, who was very caring to bhikkhus, who was very considerate in finding places where like-minded bhikkhus could stay together, who was able to get living places at far-off locations for visiting bhikkhus according to their instructions, helping disabled or sick bhikkhus by his own supernormal power, spread to all directions.

Many a visiting bhikkhu would ask for normally impossible living places at odd hours at far off locations such as the mango grove monastery of Jīvaka, the sanctuary at Maddakucchi monastery, etc., and to their astonishment got them through the super-normal powers of the Venerable Dabba. The Venerable One, by his powers, created as many mind-made replicas of himself as his tasks demanded. Then with his fingers emitting light in the darkness of night serving as bright lamps, he i.e., the replica of himself, could lead his guests to the places of their choice, show them their living place and sleeping place. (This is a brief description. For details see the Vinaya Pārājika-kaṇḍa in the sections on Duṭṭhadosa Sikkhāpada.)

(c) Etadagga title achieved.

In consideration of the Venerable Dabba's noble services to the Saṃgha with experience competence, the Buddha on another occasion declared to the congregation of bhikkhus.

Etadaggaṃ bhikkhave mania sāvakanaṃ bhikkhunaṃ senāsanpaññāpakanaṃ yadidaṃ Dabbo Mallaputto,
Bhikkhus, among my bhikkhu disciples who make arrangements for living places for the Bhikkhu Saṃgha, the Venerable Dabba of the Malla royal family is the foremost.

(Note: Since the Buddha assigned the Venerable Dabba the duties of seeing to the accommodation of bhikkhus, the Venerable Dabba kept all the eighteen big monastic compounds around Rājagaha clean, both inside the dwelling places and around them. He never missed cleaning a sitting place or a sleeping place or placing water for drinking and washing for the bhikkhus.)

[ 236 ] Dabba as victim of slander.

Even though the Venerable Dabba was a truly virtuous bhikkhu, he was a victim of slander perpetrated by a group of evil bhikkhus led by bhikkhu Mettiya and bhikkhu Bhūmajaka who accused him of complicity with a bhikkhunī named Mettiyā. (For details see Vinaya Pārājikakaṇḍa, in the Chapter on Saṃghādisesa, in the section on Duṭṭhadosa Sikkhāpada; and Cūḷavagga; 4-Sathakkhandhaka, 2-Sati vinaya.) This unhappy event was the consequence of his own past misdeed. Ninety-one word-cycles previously, during the time of Vipassī Buddha, he had slandered an Arahant knowing him as a pure one.

Mahāthera's Parinibbana.

On the day the Venerable Dabba was to pass away he returned to the Veḷuvana monastery from his alms-round, having taken his meal, and after making obeisance to the Buddha, washed his feet to cool them; then he sat on the small mat at a secluded spot, and entered into the attainment of Cessation for a specified period.

After rising from the Jhāna absorption at the pre-determined time, he reviewed his life-faculty and knew that he was going to live just for a couple of hours or so (lit., two or three muhuttas). He thought it improper for him to pass away in seclusion without saying farewell to the Buddha and the co-residents. He felt obliged to say farewell to the Buddha and to display miracles before he died, in the future interest of those who had wrong opinions of him (due to the slanderous attack of Bhikkhu Mettiya and bhikkhu Bhūmajaka), who would thereby be enabled to see his true worth. So he went before the Buddha, made obeisance, and sitting in a suitable place, said, "O Sugata, my time to die has arrived."

The Buddha reviewed the life-faculty of the Venerable Dabba, knew that he was just about to die and said, "Dabba; you know the time for your death". The Venerable Dabba then made obeisance to the Buddha, walked around the Bhagavā thrice with the Bhagavā on his right, stood at a suitable place and said, [ 237 ] "Venerable Sir, we had fared in the world together in various existences for a period of a hundred thousand world-cycles. My performance of good deeds had been aimed at Arahantship: the goal is now achieved. This is the last time I am seeing the Bhagavā." It was a touching moment. From among the Bhikkhus those who were worldlings, Sotāpannas, or Sakadāgāmīs, felt very miserable, while some wept.

The Bhagavā know what was in the mind of the Venerable Dabba and said, "Dabba, that being so, display miracles for us and the Saṃgha to witness." No sooner had the Buddha said those words than all members of the community of bhikkhus were present on the scene. Then the Venerable Dabba displayed the miracles pertaining to the disciples of the Buddha such as: "from being one he became many; from being many, he became one; now he was visible; and now he was invisible, etc., Then he made obeisance to the Buddha again.

Then the Venerable One rose to the air and created mind-made earth in mid-air on which he sat (cross-legged) and meditated on the devise of heat (tejo-kasiṇa) as the preliminary step. After emerging from the Jhāna concentrating on the element of heat, he made his solemn wish that his body rise in flames. Then he entered into the Jhāna of the element of heat (tejo-dhātu) which is the basis of attaining supernormal powers. On emerging from that Jhāna the thought-process pertaining to supernormal power arose in him. At the first impulse thought-moment of that thought process his body became ablaze which consumed the entire corporeality, comparable in power to the world-destroying fires, so that not a trace of the body, the conditioned physical phenomenon, remained. No ash of whatever was to be seen. Then the blaze was completely extinguished as desired by the Venerable One. At the end of the supernormal thought-process the mind reverted to life-continuum which in this moment was identifiable with death. Thus ended the life of the Venerable Dabba who now passed away and realized Nibbāna, making an end of dukkha. (For delails of the passing away see the Commentary on the Udāna.)

This is the story of Dabba Mahāthera.

[ 238 ] (26) PILINDAVACCHA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Pilindavaccha Thera was born into a rich family in the city of Haṃsāvatī during the time of Padumuttara Buddha. As with the other future great Theras, he went to the Buddha's monastery, where in the course of a sermon he witnessed a bhikkhu being proclaimed by the Buddha as the foremost among the bhikkhus who were adored by Devas. He had a strong desire to become such a great bhikkhu in future and made his aspiration before the Buddha. The Buddha saw that the aspiration would be fulfilled and made the prediction to that effect.

Homage paid to the shrine and the Saṃgha.

That worthy man, after a life of good deeds, passed away and was reborn in the Deva realm and then either in the Deva realm or human realm. At the time of Sumedha Buddha he was reborn as a human being. Then he made great offerings at the great shrine raised in honour of the Buddha who had passed away. He also made great offerings to the Saṃgha.

Life as a Universal Monarch.

The worthy man, after passing away from that human existence, was reborn in the Deva realm and the human realm only. During a certain period before the advent of the Buddha he was reborn as the Universal Monarch who profitably used his great opportunity and power in making the people established in the five moral precepts.

(b) Ascetic life adopted in final existence.

When Gotama Buddha was about to arise the future Pilindavaccha Thera was reborn as a Brahmin in Sāvatthi. His name was Pilinda; his clan name being Vaccha, he was called Pilindavaccha. Since young Pilindavaccha had a natural disenchantment with the world, he turned an ascetic and studied the magical art known as Cūḷagandhāra, which consisted in some powerful mantas. Having gained mastery of these mantas, he became an adept at reading the mind of other people and [ 239 ] was able to travel in the air. He became the greatest sage in Rājagaha, commanding a big following and amassing much wealth.

Then Gotama Buddha arose in the world, and after a tour of the country reached Rājagaha. From the time the Buddha came to Rājagaha the powers of Pilindavaccha were visibly impaired. However much he chanted his proven manta, he could not travel in the air; he could not read other people's minds. He had heard that although a master in his own way, his art belonged to the lower grade, and that when someone who had mastered the art of a higher grade happened to come near him or within his range, he would meet with a waning of his own powers. He bethought himself: "That statement I had heard from the teacher's teachers must be true. For since Samaṇa Gotama came to Rājagaha my art has been visibly impaired. Samaṇa Gotama certainly must be a master of the higher art. It were well if I approached Samaṇa Gotama and learn his art." He then went to the Buddha and said. "O Venerable Bhikkhu, I wish to learn a certain art from the Venerable One. May the Venerable One agree."

The Buddha said, "If you wish to learn the art, you are to turn a bhikkhu." Pilindavaccha thought that turning a bhikkhu was the preliminary step in the learning of the art that he had in mind, and he agreed to become a bhikkhu. The Buddha give Pilindavaccha the meditation suited to his temperament and the bhikkhu being endowed with the sufficing condition for enlightenment, gained Insight and soon attained Arahantship. (The Commentary to the Udāna).

Pilindavaccha's habit of using harsh words.

The Venerable Pilindavaccha had a curious habit of calling other persons "rascal" (vasala-samudācara), in such orders as, "Come, you rascal", or "Go, you rascal", or "Bring it, rascal" or "Take it, rascal", etc.,

The bhikkhus referred this strange habit of the Venerable Pilindavaccha to the Bhagavā. They asked: "Venerable Sir, do Ariyas use harsh language?" And the Buddha said, "Bhikkhus, Ariyas do not use harsh words in derision. Yet, due to ingrained habit that had been acquired in successive past existence, harsh Words may come to be [ 240 ] used quite inadvertently." The bhikkhus said, "Venerable Sir, the Venerable Pilindavaccha in speaking with other persons, whether with lay persons or bhikkhus, would always call the other person "rascal." What is the reason for this?"

"Bhikkhus, Pilindavaccha was for the previous five hundred successive existence born as high class Brahmin who was used to calling every other person 'rascal' (vasala). That habit has become ingrained in him. He does not mean what he says in using the word 'rescal'. He has no evil intent. His word, though harsh to hear, is harmless. An Ariya, being without a trace of malice, incurs no blame for using such habituated harsh language. Further, the Buddha on that occasion spoke the following stanza:

Akakkasaṃ viññāpaniṃ,
giraṃ saccamudīraye;
Yāya nābhisaje kañ ci,
tamaham brūmi Brāhmaṇaṃ.

He who speaks gently, informative and true words and who does not offend anyone by speech, him I call a Brāhmaṇa (Arahant)"" (Dhammapada, v. 408)"

At the end of uttering this stanza by the Buddha, many hearers gained enlightenment at various levels such as Sotāpatti-phala. (It should be remembered that the word "rascal" is harsh for someone to be used against him, but since Arahant Pilindavaccha had no malice in using it, it is not called a form of demeritorious speech.)

The changing of cubeb into rat's droppings.

One day in the course of collecting alms-food in Rājagaha the Venerable Pilindavaccha met a man entering the city with a bowl full of the cubeb, and asked him, "What is that there in your bowl, you rascal?" The man was offended. He thought: "How inauspicious in this early morning to be called a 'rascal'. This bhikkhu deserves rude language to match his rudeness." So thinking, he replied, "It is rat's droppings, Venerable Sir:"

[ 241 ] (Herein, the Venerable One used a harsh word without malice but in a friendly attitude, spoken out of sheer habit only; hence his word 'rascal' does not amount to use of harsh language. However, the man's reply is full of anger and his intended' harsh language used against an Arahant has dire consequences that take immediate effect.)

The Venerable Pilindavaccha said, "So be it, rascal". When that man passed out of sight of the Venerable One he found to his astonishment that his bowl where he had put the cubeb was filled with rat's droppings! Since the cubeb had a rough resemblance to rat's droppings, to make sure he placed a few of the contents of his bowl in his hands and crushed it, and surely it proved to be rat's droppings only. He felt very unhappy. He was carrying his merchandise of the cubeb in a cart. He wondered whether all the cubeb in the cart also had turned into rat's droppings. He went back to the cart to see and found that all the cartload of cubeb also had turned into rat's droppings. His spirits sank. With his hand pressed against his pained heart, he reflected, "This is the mishap befallen on me after my meeting that bhikkhu. I am sure there must be some way to redeem this misfortune. (According to the Sinhalese reading:) 'That bhikkhu certainly knows some magic. I should follow the bhikkhu, find out about him and see what it is all about."

Someone then noticed the cubeb merchant in a deeply agitated state and said to him, "Hey, man, you look so cross. What's the matter with you?" The merchant related what had passed between him and the Venerable Pilindavaccha. The man then said, "Friend, do not worry. You must have met our teacher the Venerable Pilindavaccha. Go with your bowl of rat's droppings and stand in front of the Venerable One. He will ask you, 'What is that in your bowl, you rascal?' Then you say to him, 'That's cubeb, Venerable Sir.' The Venerable One will say, 'So be it, rascal,' and you will find your bowl full of cubeb, as is the whole cartload." The merchant followed the man's instructions and all his cubeb returned to its natural state.

(c) Etadagga title achieved.

[ 242 ] The Venerable Pindavaccha, during the period before the Buddha arose in the world had been a Universal Monarch. He then made people established in the five moral precepts, thereby leading them the way to the Deva loka. Most of the Devas in the six Deva realms pertaining to the Sensual Sphere were indebted to him as the Universal Monarch who had brought them to those fortunate destinations. They paid homage to him day and night. That was why when the occasion arose for the Buddha to desigmite distinguished disciples the Bhagavā declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnam Devatānaṃ piyamanāpānaṃ yadidaṃ Pilinda-vaccho," "Bhikkhus, among my bhikkhu disciples who are adored by Devas, bhikkhu Pilindavaccha is the fore-most."

This is the story of Pilindavaccha Māhathera.

(27) BĀHIYA DĀRUCĪRIYA MAHĀTHERA.

(The original name of this bhikkhu elder was Bāhiya which indicated the country he was born in. Later he was known as Bāhiya Dārucīriya, 'Bāhiya-clad-in-fibers' because he wore wood-fibers as his garment, the circumstances for which will be seen here.)

(a) Aspiration expressed in the past.

The future Bāhiya Dārucīriya was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha, As was usual with other future great Theras, he visited the Buddha's monastery and while listening to a sermon, witnessed a bhikkhu being declared by the Buddha as the foremost among the bhikkhus who won enlightenment quickly. He got the inspiration to emulate that bhikkhu and so after making a great offering he expressed the aspiration before the Buddha to that distinction in future. The Buddha saw that the aspiration would be fulfilled and made the prognostication.

[ 243 ] Meditating atop a mountain.

The worthy man spent all his life in doing deeds of merit and after death he was reborn in the Deva World and then in the human world and the Deva world in turns. At the time of the waning period, of Kassapa Buddha's Teaching, he and a group of like-minded bhikkhus chose a steep mountain where they went to the top and devoted their lives to meditation. (See the story of the Venerable Dabba above.) Due to his pure and perfect morality he was reborn in the Deva realm at his death.

(b) Ascetic life adopted in final existence.

During the interval between the two Buddhas (i.e., between Kassapa Buddha and Gotama Buddha) he remained in his Deva existence. When Gotama Buddha was about to arise he was reborn into a worthy family in the country of Bāhiya. When he grew up he married and went on a sea voyage to Suvaṇṇabhūmi on a trading venture. The ship wrecked on the high seas and all but he perished and became the food of fishes and turtles.

As for him, being destined to fare in saṃsāra for the last existence, he survived holding on to a piece of the wrecked ship for seven days. He was driven awash on the sands of Suppāraka seaport town. Before meeting anyone he had to cover up his naked body. So he took a shroud of water plant from a reservoir which he wrapped up with. Then he found a used old vessel which he picked up for an alms-bowl.

His austere appearance attracted the attention of the people. "If there is an Arahant in the world this must be him!" So they remarked about him. They wondered whether the man (holy man in their judgment) was observing austere practice of the extreme type, and therefore was denying himself proper clothing. To find out if their estimation was correct or not, they offered him fine clothing to him. But Bāhiya thought to 'himself: "These people receive me for my austere clothing only. It were well if I remain ill-clad so that their esteem for me would hold." So he refused the fine clothes offered to him. The people had great respect for him and honored him lavishly.

[ 244 ] After having his meal, collected as alms from the people, Bāhiya retired to a traditional shrine. The people followed him there. They cleaned up the place for him to stay. Bāhiya then thought: "Just by my external appearance these people show so much reverence to me. It behoves me to live up to their estimation. I must remain an ascetic, well and true." He collected fibers from wood and, stringing then up with twine, clothed himself after his own mode of clothing. (From that time he got the name 'Bāhiya-Dārucīriya, Bahiya-in-wood-fibers'.)

Brahma's admonition.

Of the seven bhikkhus who went atop a mountain to meditate for Insight during the later part of Kassapa Buddha's time, the second bhikkhu attained Anāgāmi-phala and was reborn in the Suddhāvāsa. As soon as he was reborn in that Brahmā realm he reviewed his previous life and saw that he was one of the seven bhikkhus who had went on the top of a steep mountain to meditate and that one had attained Arahantship in that existence, Of the remaining five co-religionists, he took an interest in their present existence and saw that all of them were reborn in the Deva-world.

Now that one of them had become a bogus Arahant at Suppāraka living on the credulity of the people he felt it his duty to put his former friend on the righteous course. He felt sorry, for Bāhiya Dārucīriya because in his former life this bhikkhu was of a very high moral principle, even refusing the alms-food collected by his colleague the Arahant. He also wished to draw Bāhiya's attention to the appearance of Gotama Buddha in the world. He thought of causing an emotional awakening in his old friend and in that instant he descended from the Brahāmā realm and appeared before Bāhiya Dārucīriya in all his personal splendour.

Bāhiya Dārucīriya was suddenly attracted by the strange luminosity and came out of his place. He saw the Brahmā and, raising his joined palms together, asked: "Who are you, Sir?" "I am an old friend of yours. During the later part of Kassapa Buddha's time I was one of the seven bhikkhus including yourself, who went up a steep mountain and practised meditation for Insight. (I attained anāgāmi-phala, and have [ 245 ] been reborn in the Brahma world. The eldest of us became an Arahant then and had passed away from that existence. The remaining five of you, after passing away from that existence, were reborn in the Deva realm. I have come to you to admonish you against making a living on the credulity of people.

O Bāhiya, (1) you have not become an Arahant; (2) you have not attained Arahatta-magga; (3) you have not even started training yourself for Arahantship. (You have not got an iota of the Right Practice to gain Arahantship.) The Buddha has now appeared in the world, and is residing at the Jetavana monastery in Sāvatthi. I urge you to go and see the Bhagavā." After admonishing him thus, the Brahma returned to his abode.

Attainment of Arahantship.

Bāhiya Dārucīriya was emotionally awakened by the words of the Brahma and decided to seek the Path that leads to Nibbāna. He went straight to Sāvatthi. Covering the 120-yojana distance in just one night. He reached Sāvatthi in the morning.

The Buddha knew that Bāhiya Dārucīriya was coming to see him but seeing that the faculties of the man, such as faith, were not ripe enough to receive (understand) the truth; and to let them ripen, the Buddha awaited before receiving Bāhiya Dārucīriya and went into the city for collecting alms-food, accompanied by many bhikkhus.

After the Buddha had left the Jetavana monastery Bāhiya Dārucīriya entered the monastery and found some bhikkhus strolling in the open after having had their breakfast, so as to prevent drowsiness. He asked them where the Buddha had gone, and was told that the Bhagavā had gone on alms-round in the city. The bhikkhus inquired him from which place he had come. "I come from Suppāraka port, Venerable Sirs." "You have come from quite afar. Wash your feet, apply some oil to smooth your legs, and rest a while. The Bhagavā will not be long to return and you will see him."

Although the bhikkhus very kindly extended their hospitality Bāhiya Dārucīriya was impatient. He said, "Venerable Sirs, I cannot know if I [ 246 ] am to meet with some danger to my life. I have come post-haste, covering the 120-yojana distance in just one night, not allowing myself any rest on the way. I must see the Bhagavā before thinking of any rest." So saying he proceeded into the city and got into full view of the Buddha who commanded an unrivalled personality. As he viewed the Buddha proceeding along the road he reflected thus: "Ah, what a long time had passed before I have the opportunity of seeing the Bhagavā!" He stood spellbound on the spot from where he was watching the Buddha, his heart filled with delightful satisfaction, his eyes never so much as winking, and riveted on the person of the Buddha. With his body bent down in salutation to the Buddha, and himself immersed in the glorious aura of the Buddha, he drew himself towards the Bhagavā, prostrating on the ground with the fivefold contact in worshipping and caressing the Bhagavā's feet reverentially, kissed them enthusiastically. He said:

Venerable Sir, may the Bhagavā give me a discourse. The discourse of the Well-Spoken One will be of benefit to me for a long time.

The Buddha said, "Bāhiya, this is not the time for giving a discourse. We are in the city on alms-round."

(Herein it might be asked: "Has the Buddha any inappropriate time for doing for the welfare of the sentient world?" The answer: 'The inappropriate time' here refers not to the Buddha but only to the recipient of the Buddha's message. It is beyond the ordinary person (even for an ordinary Arahant for that matter) to know the ripeness of a person's faculties to be able to receive the Buddha's message. Bāhiya's faculties were not yet ripe to receive it. But it would be futile to say so to him, for he would not make any head or tail out of it: That is why the Buddha only gave the reason, "We are on alms-round" for not giving a discourse and did not mention the faculties. The point is that although the Buddha is ever ready to give a discourse to a person who is ready to understand it, the Buddha knows when that person is ready and when he is not so yet. He does not [ 247 ] make a discourse until the hearer's faculties are ripe because by doing so the discourse would not give enlightenment to him.)

When this was said by the Buddha Bāhiya Dārucīriya said for a second time: "Venerable Sir, it is not possible for me to know if the Bhagavā were to meet with some danger to his life, or if I were to meet with some danger to my life. Therefore may the Bhagavā give me a discourse. The discourse of the Well-Spoken One will be of benefit to me for a long time."

And for the second time the Buddha said, "Bāhiya, this is not the time for giving a discourse. We are in the city on the alms-round." (The answer was so given because the faculties of Bāhiya were still not ripe yet.)

(Herein Bāhiya had such great concern for his safety because he was destined to live this life as his last existence and his past merit prompted him to mention the extreme urgency about his safety. The reason is that for one destined to live his last life in saṃsāra it is not possible that he dies without becoming an Arahant. The Buddha wanted to give a discourse to Bāhiya and yet had to refuse for a second time for these reasons: the Buddha knows that Bāhiya was overwhelmed by delightful satisfaction on seeing the Tathāgata which was not conducive to gaining insight; his mind needed to be calmed down into a state of equanimity. Besides, Bāhiya's arduous journey of 120 yojanās that was made in a single night had rendered him very weak physically. He needed some rest before being able to listen to the discourse profitably.)

For a third time Bāhiya Dārucīriya made his ardent request to the Buddha. And the Buddha seeing:

(1) that Bāhiya's mind has been calmed down into a state of equanimity;

(2) that he had enjoyed some physical rest and had overcome his fatigue;

(3) that his faculties had ripened; and

[ 248 ] (4) that danger to his life was imminent, decided that the time had arrived to give him a discourse. Accordingly, the Buddha made his discourse briefly as follows:

"(1) That being so, Bāhiya, you should train yourself thus: in seeing visible objects (any visible object), be aware of the seeing as just seeing; in hearing sounds be aware of the hearing as just hearing; likewise in experiencing odours, tastes and tangible objects be aware of the experiencing of smelling, tasting, and touching, as just smelling, tasting and touching respectively; and in cognizant mind objects, i.e., thoughts and ideas, be aware of just as cognizant.

(2) Bāhiya, if you are able to remain aware of the seeing, the hearing the experiencing, and the cognition the (four categories of) sense-objects, you will then be not one who is associated with attachment, hatred or bewilderment on account of the visible object that is seen, the sound that is heard, the palpable object that is experienced, or the mind"

object that is cognizant. In other words, you will certainly not be one who is attached, who hates, or who is bewildered.

"(3) Bāhiya, if on account of the visible object that is seen, the sound that is heard, the palpable [ 249 ] object that is experienced, the mind-object that is cognized, you should have become not associated with attachment, hatred or bewilderment, i.e., if you should indeed have become not one who has attachment, who hates, or who is bewildered, then, Bāhiya, you will indeed become one who is not subject to craving, conceit or wrong view on account of the sense-object that is seen, heard, experienced, or cognized. You will then have no thought of 'This is mine' (due to craving), no concept of 'I' (due to conceit), or no lingering idea or concept of 'my self, (due to wrong view).

(4) Bāhiya, if you should indeed become one not subject to craving, conceit or wrong view on account of the visible object that is seen, the sound that is heard, the palpable object that is experienced, the mind-object that is cognized, then Bāhiya, (due to the absence of craving, conceit and wrong view in you) you will no more be reborn here in the human world, nor will you be reborn in the four remaining destinations (i.e., Deva world, the niraya world, the world of animals and the world of hungry spirits or petas). Apart from the present existence (of the human world) and the four remaining destinations, there is no other destination for you. The non-arising of fresh mind-and-matter virtually is the end of the defilements that are dukkha and the resultant round of existences that is dukkha."""

The Buddha thus discoursed on the Doctrine culminating in the ultimate Cessation or Nibbāna where no substrata of existence (the khandhas) remain.

(Herein Bāhiya Dārucīriya was one who liked a brief exposition (saṃkhittaruci-puggala). Therefore the Buddha in expounding the six sense-objects did not go into all the six in detail, but combined odour, taste and tangible object as 'palpable objects'. Thus the sense-objects are grouped here under four headings only: what is seen (diṭṭha), what is heard (suta), what is experienced (muta), and what is cognized (viññāta).

(1) Regarding the four steps in the above exposition (1) in the Buddha's admonition to be just aware of the seeing as mere seeing, the hearing as mere hearing, the experiencing as mere experiencing, the cognition as mere cognition in respect of the four classes of respective sense-objects which are conditioned phenomena, connotes that as eye-consciousness arises in seeing a visible object, as ear-consciousness arises in hearing a sound, as nose-consciousness arises in smelling an odour, as tongue consciousness arises in tasting a flavour, or as mind-consciousness arises in cognizing a mind-object, there is just consciousness and there is no attachment, hatred or bewilderment there. (The reader should acquaint himself with the nature of the five door cognition process and the mind-door-process.)

[ 250 ] (Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness and body-consciousness, these five kinds of consciousness are called the five kinds of sense-consciousness.) The Buddha enjoins Bāhiya that he should strive diligently not to let craving, hatred and bewilderment creep in the impulsion thought-moments that follow the five-door cognition process and the mind-door-process that arise at the instant of the arising of those five kinds of sense-consciousness, at which stage there is no craving, hatred or bewilderment, but pure sense-cognition alone. For at the impulsion moment the appreciation of those sense-objects naturally tend to let in greed, hatred and bewilderment.

(The Buddha enjoins Bāhiya to strive diligently not to allow greed, hatred and bewilderment to arise at the moment of impulsion in the thought-process because he wanted Bāhiya to understand that erroneous concept such as, "This is permanent", "This is happy", "This is beautiful," or "This is substantial", tends to creep in (to an unguarded mind) in respect of those four categories (groups) of sense-objects. Only if one considers them as impermanent, miserable, ugly, and insubstantial, can there arise no erroneous impulsions conceiving them as permanent, happy, beautiful and substantial; then only can arise Insight whereby great meritorious impulsions follow (the neutral thought-process at the sense-cognition stage). The Buddha warns Bahiya to guard against thinking wrongly the conditioned phenomena representing the four categories of sense-objects as being permanent, happy, beautiful and substantial, and to view them, as they truly are, as being impermanent, miserable, ugly and insubstantial, and thus cultivate Insight so as to let the great meritorious impulsions follow (the sense cognition).

(By showing the right view to regard the four kinds of senseobjects which are conditioned phenomena, as being impermanent, miserable, ugly and insubstantial, the Buddha (in 1 above) [ 251 ] teaches Bāhiya Dārucīriya the six lower stages of Purity and the ten stages of insight.)

(In (2): "Bāhiya, if you are able to remain aware of the seeing, the hearing, the experiencing, and the cognition of the four categories of sense-objects which are conditioned phenomena through the ten stages of Insight and attain the Path-knowledge, then you will have eradicated greed, hatred and bewilderment; you will not be one who craves, who hates, or who is bewildered; in other words, you will be free from greed, hatred and bewilderment. This indicates the four Maggas.)

(In (3): Ariyas on attaining Ariya-phala are totally un-influenced by craving, conceit and wrong view, so that they never conceive any conditioned phenomena represented by the four categories of sense-objects as 'I', 'mine' or 'myself. This indicates the Ariya-phala.)

(In (4). An Arahant after the death-conscious moment ceases to be reborn either in this the world of human beings or in any of the four other destinations: This is the total cessation of the aggregates of mind and matter, and is called Nibbāna without leaving any trace of the aggregates. This step indicates this Ultimate Nibbāna, the Remainderless Cessation.)

Bāhiya Dārucīriya even during listening to the Buddha's discourse, had the four kinds of bhikkhu morality purified, and had the mind purified through concentration; and his Insight having cultivated during that short moment he gained Arahatta-phala with the fourfold Analytical Knowledge (Paṭisambhidā-ñāṇa). He was able to destroy all the āsavas, the moral intoxicants, because he was of a rare type of person (through past merit) destined to gain enlightenment quickly, being endowed with inherent knowledge.

After attaining Arahatta-phala the Venerable Bāhiya Dārucīriya, on reviewing himself with the Reviewing Knowledge (Paccavekkhaṇāñāṇa) of 19 factors, felt the necessity, as in the usual way of an Arahant, to become a bhikkhu and requested the Buddha to admit him into the [ 252 ] Order. The Buddha asked him: "Have you got the bhikkhu's alms-bowl and robes?" "Not yet, Venerable Sir, "he replied. "In that case" said the Buddha, "go and find them first." After saying so the Buddha continued his alms-round in the city of Sāvatthi.

(Bāhiya had been a bhikkhu during the time of Kassapa Buddha's Teaching. He remained a bhikkhu and strove for enlightenment for twenty-thousand years. During that time, whenever he received bhikkhu requisites he thought that those gains he made were due to his own past merit of alms-giving and did not consider it necessary to share them with fellowbhikkhus. For that lack of charity in giving away robes or alms bowl to other bhikkhus, he lacked the necessary merit to be called up by the Buddha as, "Come, bhikkhu." There are other teachers who explain differently about why the Buddha did not call up Bāhiya with the words, "Come, bhikkhu." According to them Bāhiya was reborn as a robber in a world system where no Buddha arose. He robbed a Pacceka Buddha of his robes and alms-bowl by killing him with bow and arrow. The Buddha knew that on account of that evil deed Bāhiya Dārucīriya could not enjoy the benefit of mind-made robes and bowl (even if the Buddha called him up, saying, "Come, bhikkhu") (Commentary on the Udāna). However, the evil consequence of that evil deed is more relevant with the fact of Bāhiya's fate in having no proper clothing but fibres of wood.)

Bāhiya's tragic demise.

Bāhiya left the Buddha's presence and roamed the city looking for alms-bowl and piece of rags for making robes etc., While doing so he was gored to death by a cow which had a suckling calf.

(In some past existence four sons of rich men hired a prostitute and enjoyed themselves in a park. When the day was out one of them suggested that they should rob the girl of her possessions in the form of jewellery and a thousand silver coins in the darkness where nobody was around. The three friends agreed. They attacked her brutally. The girl had angry thoughts [ 253 ] while being hit by them: "These wicked and shameless men have used me under passionate impulse and now try to kill me out of greed. I have done no wrong to them. I am helpless now. Let them kill me this time. May I become an ogress in my future lives and be able to kill these men many times over" She died making this curse.

(In a later existence one of those four wicked men was reborn as Pukkusāti in a worthy family; another was reborn as Bāhiya Dārucīriya; another one was reborn as Tambadāṭhika, a robber; another one was reborn as a leper named Suppabuddha; The prostitute had been reborn as an ogress in hundreds of various forms of existences of the four murderers whom she gored to death assuming the form of a cow. The man thus met untimely death; Bāhiya was killed on the spot: Commentary on the Udāna.)

When the Buddha had finished the alms-round and left the city in the company of many bhikkhus he found the dead body of Bāhiya in a refuse dump, and said to the bhikkhus: "Go now, bhikkhus, get a cot from some house, carry the body of Bāhiya on it, give a proper funeral by cremation, and enshrine the relics." The bhikkhus carried out the Buddha's instructions.

Back at the monastery, the bhikkhus reported to the Buddha the completion of their tasks and asked the Buddha, "Venerable Sir, what is the destination of Bāhiya?" By this question they were inquiring whether Bāhiya died a worldling, or an Ariya who had not done away with rebirth, or an Arahant who had lived his last life, The Buddha explained: "Bhikkhus, Bāhiya is wise. He trains himself in accordance with the gaining of the supramundane. He has caused me no trouble on account the Doctrine. Bhikkhus, Bāhiya has made the end of dukkha."

(Herein the Buddha's instructions to the bhikkhus to enshrine the relics of Bāhiya was a plain indication of the fact that Bāhiya died an Arahant. But some of the bhikkhus failed to understand the implication of the instructions or it is possible that they asked the Buddha in order to make the fact even clearer.)

[ 254 ] The Buddha's stanza on the occasion.

On hearing that (the Venerable) Bāhiya Dārucīriya had died an Arahant, the bhikkhus were full of wonder. They said to the Buddha: "When did Bāhiya Dārucīriya attain Arahantship, Venerable Sir?" "From the moment he heard my discourse", replied the Buddha. "When did the Bhagavā give him a discourse?" "Today, on my alms-round." "But, Venerable Sir, then the discourse must have been rather magnificent. How could such a brief discourse make him enlightened?"

Bhikkhus, how can you judge the effect of my discourse whether long or short? A thousand verses of unprofitable words are not worth a single verse that is replete with benefit to the hearer. And the Buddha on that occasion uttered the following stanza:

Sahassamapi ce gāthā, anatthapadasañhitā;
Ekaṃ gāthtā padaṃ seyyo, yaṃ sutvā upasammati.

(Bhikkhus) better than a thousand verses that are not conducive to knowledge is a single verse (such as 'Mindfulness is the way to Deathlessness') by hearing which the hearer is pacified.

At the end of the discourse many beings gained the various levels of Path-Knowledge such as Sotāpatti-phala.

(c) Etadagga title achieved.

On another occasion when the Buddha was amidst the congregation he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhū-naṃ khippābhiññanaṃ yadidaṃ Bāhiyo Dārucīriyo," "Bhikkhus, among my bhikkhu disciples who gain the Path-Knowledge quickly, Bāhiya Dārucīriya (who is now no more) is the foremost."

This is the story of Bhāhiya Dārucīriya Mahāthera.

[ 255 ] (28) KUMĀRA KASSAPA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Kumara Kassapa was born into a wealthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. As in the case of the other future Mahātheras, he went to the Buddha and listened to a sermon, in the course of which he saw a bhikkhu being declared by the Buddha as the foremost among the bhikkhus who employ energy in expounding the Doctrine. He was fired by a desire to become such a distinguished bhikkhu, and after making a great offering, made the aspiration before the Buddha that he be honoured by some future Buddha with the same title. The Buddha saw that the man's aspiration would be fulfilled, and made the prognostication.

Meditating atop a mountain.

The wealthy man devoted himself to deeds of merit for the whole of his life and after that existence he was reborn in the Deva world and the human world. At the time of the waning period of Kassapa Buddha's Teaching, he went up the top of a steep mountain together with a group of six other bhikkhus and strove for enlightenment. (See the story of the Venerable Dabba above.) Due to his pure and perfect morality, he was reborn in the Deva realm at his death.

(b) Ascetic life adopted in final existence.

That worthy man never fell to the apāyas throughout the interval of an infinite world-cycle between the two Buddhas, faring only in the Deva realm and human realm. About the time of the arising of Gotama Buddha he was conceived in the womb of the daughter of a merchant. This young woman had always been bent on becoming a recluse but her parents gave her in marriage (to a son of another wealthy man) and had to go and live at the husband's house. She became pregnant but did not know it. She pleaded with her husband to allow her to become a bhikkhunī, and the husband consenting, she went to the nunnery of bhikkhunīs who were disciples of the Venerable Devadatta.

[ 256 ] As the pregnancy grew visible the bhikkhunīs reported the matter to the Venerable Devadatta and sought his orders. Devadatta said, "She is no more a bhikkhunī," and expelled her from his community. The young bhikkhunī went to stay at the place of bhikkhunīs who were the disciples of the Buddha. There the bhikkhunīs reported her case to the Buddha who authorized the Venerable Upāli to investigate and give a decision.

The Venerable Upāli called up a group of respectable ladies of Sāvatthi, including Visātkhā, and let them inquire into the case, to find out whether the pregnancy took place when the bhikkhunī had remained in lay life before becoming a bhikkhunī, or after she had turned bhikkhunī. The ladies had sufficient evidence to decide and reported to the Venerable Upāli that the pregnancy took place when she remained in lay life. The Venerable Upāli gave the unequivocal ruling that since the pregnancy took place before the bhikkhunī entered the Order, she stood as a clean bhikkhunī. The Bhagavā praised the Venerable Upāli for his competent judgment in the controversy.

The young bhikkhunī gave birth to a bonny baby boy like a golden statuette. King Pasenadī of Kosala reared the child and brought him up at his palace like a princeling. The boy was named Kassapa, and at the age of seven he was dressed up finely and sent to the Buddha's monastery for novitiation. (For details see the Jātaka, Ekaka Nipāta, Nigrodhamiga Jātaka).

The name Kumāra Kassapa.

As the young boy entered the Order at the age of seven he was referred to by the Buddha as Kumāra Kassapa. 'Boy Kassapa' in distinction to other novices by the name of Kassapa. In another sense Kumara also means 'prince'. Since Kassapa was fostered by King Pasenadī, Kumāra Kassapa may also be taken to mean 'Prince Kassapa'.

The background story of the Vammika Sutta.

Kumāra Kassapa started Insight-Meditation since he was novitiated into the Order, and also learned the sayings of the Buddha. Thus he diligently pursued both the learning and the practice of the Doctrine.

[ 257 ] When the Buddha was residing at the Jetavana monastery in Sāvatthi Kumāra Kassapa was dwelling in the Andhavana forest not far from the Jetavana monastery. At that time the Mahā Brahmā of Suddhāvāsa who had been a colleague in pursuit of knowledge, who had went up a steep mountain to meditate, reviewed the lot of his erstwhile friends. And seeing the struggle of Kumāra Kassapa for enlightenment, he decided to give some practical guidance to the bhikkhu in his meditation for Insight. Even before leaving his Brahmā abode for the human world, he planned a fifteen-point puzzle and at the middle of the night appeared in all his splendour before Kumāra Kassapa in the Andhavana forest.

Kumāra Kassapa asked the Brahma, "Who has appeared here before me?" "Venerable Sir, I am a colleague of yours who previously (during the time of Kassapa Buddha) went into meditation in pursuit of knowledge, and have been reborn in Suddhāvāsa, having attained Anāgāmi-phala." "What is your purpose in coming to me?" The Brahmā then made his purpose plain in the following words:

"Bhikkhu, (1) This ant-hill (2) emits smoke by night; (3) by day it rises up in flames.

(4) The Brahmin teacher says (5) to the wise pupil: (6) 'Get hold of the sword and (7) dig diligently.' The wise pupil does as is asked by the teacher and (8) discovers a door-bolt. And he reports to the teacher, 'Sir, this is a door-bolt.'"

"The Brahman teacher then says to the pupil, 'Wise pupil, cast away the door-bolt. Get hold of the sword and dig on diligently'. The wise pupil does as is asked by the teacher and (9) discovers a toad. He reports to the teacher, 'Sir, this is a blown-up (uddhumāyika) toad.'

The Brahmin teacher then says: 'Wise pupil, cast away the blown-up toad. Get hold of the sword and dig on diligently.' The wise pupil does as is asked by the teacher, and (10) discovers a forked road. He reports to the teacher, 'Sir, this is a forked road.'"

"The Brahmin teacher then says: 'Wise pupil, abandon the forked road. Take hold of the sword and dig on diligently.' The wise pupil does as is asked by the teacher, and (11) discovers a water-strainer for [ 258 ] sifting off soapy sand. He reports to the teacher, 'Sir, this is a waterstrainer for sifting off soapy sand.'

The Brahmin teacher then says: 'Wise pupil, east away the waterstrainer. Get hold of the sword and dig on diligently.' The wise pupil does as is asked by the teacher, and (12) discovers a tortoise, 'Sir, this is a tortoise,' he reports to the teacher."

The Brahmin teacher then says, 'Wise pupil, cast away the tortoise. Get hold of the sword and dig on diligently.' The wise pupil does as is asked by the teacher, and (13) discovers a knife and a mincing-board. He reports to the teacher, Sir, these are a knife and a mincing-board.'

"The Brahmin teacher then says, 'Wise pupil, east away the scimitar and the mincing-board. Get hold of the sword and dig on diligently.' The wise pupil does by the teacher and (14) discovers a lump of meat. He reports to the teacher, 'Sir, this is a lump of meat.'

The Brahmin teacher then says, 'Wise pupil, cast away the lump of meat. Get hold of the sword and dig on diligently."" The wise pupil does as is asked and (15) discovers a nāga. He reports to the teacher, 'Sir, this is a nāga.' The Brahmin teacher then says to the wise pupil, 'Let the nāga remain. Do not intrude upon him. Worship him.'"

Bhikkhu, ask the Buddha for the answers to these question. Note the answers as given by the Buddha. With the exception of the Buddha, the Buddha's disciples, and someone who has heard the answers from myself, I do not see anyone in the world of the various abodes with Devas, Māras and Brahmās, and the sentient world of recluses, Brahmins, kings and other human beings, who can answer them satisfactorily.

After saying so, the Brahmā vanished there. Early the next morning, Kumāra Kassapa went to the Buddha, made obeisance to the Buddha, and related the meeting with the Brahmā the previous night. Then he asked:

1. Venerable Sir, what is meant by the 'ant-hill'?
2. What is meant by 'emitting smoke by night'?
3. What is meant by 'rising up in flames by day'?
4. What is meant by the 'Brahmin teacher'?
[ 259 ] 5. What is meant by the 'wise pupil'?
6. What is meant by the 'sword'?
7. What is meant by 'digging diligently'?
8. What is meant by the 'door-bolt'?
9. What is meant by the 'blown-up toad'?
10. What is meant by the 'forked road'?
11. What is meant by the 'water-strainer for sifting off soapy sand'?
12. What is meant by the 'tortoise'?
13. What is meant by the 'knife' and the 'mincing-board'?
14. What is meant by the 'lump of meat'?
15. What is meant by the 'nāga'?

To those fifteen questions that were puzzles to the Venerable Kumāra Kassapa, the Buddha gave the answers as follows:

1. Bhikkhu, 'ant-hill' is the name for this body.

2. Bhikkhu, one ruminates at night what one has done in the day; this is 'emitting smoke by night.'

3. Bhikkhu, one does physically, verbal, mentally, deeds by day as one has thought out at night; this is the 'rising of flames by day.'

4. Bhikkhu, 'Brahmin teacher' is the name for the Tathāgata (Buddha).

5. Bhikkhu, the 'wise pupil' is a bhikkhu who is still training himself for Arahantship according to the threefold training.

6. Bhikkhu, 'sword' is the name for knowledge, both mundane (lokiya) and supramundane (lokuttara).

7. Bhikkhu, 'digging diligently' means persistent effort.

8. Bhikkhu, 'door-bolt' is the name for ignorance (bewilderment). 'Cast away the door-bolt' means get rid of ignorance. 'Wise pupil, take hold of the sword and dig diligently' means 'strive well with knowledge to get rid of ignorance.'

9. Bhikkhu, 'blown-up' toad is the name of wrath. 'Cast away the blown-up toad' means, 'Get rid of deep anger.' Wise [ 260 ] pupil, 'take hold of the sword and dig diligently' means 'strive well with knowledge. 'to overcome deep resentment'

10. Bhikkhu, 'forked road' is the name for uncertainty (vicikicchā). 'Abandon the forked road' means strive well with knowledge to overcome uncertainly.

11. Bhikkhu, 'water-strainer' for sifting off soapy sand is the name for the five hindrances (nīvaraṇa) that stand in the way of Jhāna and Path-Knowledge, namely: (i) Sensual desire (kāmacchanda) (ii) ill will (vyāpāda) (iii) sloth and torpor (thina-middha) (iv) distractedness (uddhaccakukkucca) (v) uncertainty (vicikicchā). 'Cast away the water-strainer' means, 'Strive well with Knowledge to overcome the five hindrances.'

12. Bhikkhu, 'tortoise' is the name for the five objects of clinging (upādāna), namely: (i) the aggregate of corporeality (rūpakkhandha) that is subject to change (ii) the aggregate of sensation (vedanākkhandha) that is capable of feeling, (iii) the aggregate of perception (saññākkhandha) that has the nature of perceiving, (iv) the aggregate of volitional activities (saṅkhārakkhandha) that help in the formation of all actions, (v) the aggregate of consciousness (viññāṇakkhandha) that has the nature to knowing things. 'Cast away the tortoise' means 'strive well with knowledge to get rid of the five aggregates which are the objects of clinging'.

13. Bhikkhu, 'scimitar' and 'mincing-board' are the names for the five kinds of sense-pleasure that appear desirable, agreeable, attractive and lovely and that cause the arising of sensual attachment to them, namely: (i) visual objects (rūpā-rammaṇa) cognizable by eye-consciousness (cakkhu-viññāṇa), (ii) sounds (saddārammaṇa) cognizable by ear consciousness (sotaviññāṇa), (iii) odours (gandhārammaṇa) cognizable by nose-consciousness (ghāna-viññāṇa), (iv) tastes (rasārammaṇa) cognizable by tongue consciousness [ 261 ] (jivhāviññāṇa), (v) tangable objects (phoṭṭhabbā-rammaṇa) cognizable by body-consciousness (kāya-viññāṇa). 'Cast away the scimitar and the mincing-board' means, 'strive well with knowledge to get rid of the five kinds of sense-pleasure.'

14. Bhikkhu, 'lump of meat' is the name for sensual attachment or craving (nandīrāgataṇhā) 'Cast away the lump of meat' means 'strive well with knowledge to get rid of sensual attachment or craving.'

15. Bhikkhu, 'Nāga' is the name for the Arahant: You are enjoined to let alone an Arahant without intruding upon him. You are also enjoined to revere the Arahant."

[Myanmar rhymes here are left untranslated because they are of the same substance as the foregoing Translator]

Some more elaboration:

1. The body is likened to an 'ant-hill' because just as an ant-hill lets out snakes, mongoose, rodents, lizards and ants, the body discharges all kinds of loathsome matter through its nine holes. (There are also other reasons that explain the simile. See the Commentary on the Mahāvagga.)

2. 'Emitting smoke by night' signifies the things thought out in the night for the next day's activities.

3. 'Flames rising up by day' signifies physical, verbal, and mental actions that are performed in the day as thought out in the night.

4,5,6 &7: These similes do not need elaboration.

8. The 'door-bolt' at the city gate shuts up the passage of people. So also ignorance shuts up the arising of knowledge that leads to Nibbāna.

9. The 'blown-up toad' exemplifies wrath: A toad gets angry and puffing itself whenever something strikes against it. It may get overblown with anger and become flat on its back, unable to move about, and falls a prey to crows or other [ 262 ] enemies. Likewise, when anger begins to arise one becomes muddled. If one is careful one may curb it by wise reflection. If not checked in this way, the resentment shows up in one's expression, and if left unchecked it leads one to evil verbalisation, i.e., cursing or using harsh speech. If anger is allowed to grow, one starts thinking of some dreadful physical action. At that one is apt to look around to see if there is anyone to join the other side. Then, one would pick up a fight, and unless one would restrain oneself, one is apt to find some weapon to strike the other party. If there is no effective checking of oneself, one is apt to commit assault. In extreme cases death may result, either of the adversary or of oneself, or both.

Just as the blown-up toad renders it immobile, lying on its back, and becomes a ready victim of crows and other enemies, so also a person under the influence of deep anger cannot concentrate in meditation and knowledge is thus hampered. Lacking knowledge, he is liable to be the ready victim of all kinds of Māra (Evil) and become the docile slave of baser instincts.

10. When a traveller carrying valuable possessions comes to a forked road and wastes much time there, being unable to choose which way he should proceed, he is inviting highway robbers who would cause him ruin. Similarly, if a bhikkhu, who has taken instruction from his teacher on the basic method of meditation and has started practicing, entertains doubts about" the truth of the Triple Gem, he is incapable of meditating. As he sits alone with a mind troubled by uncertainty, he succumbs to defilements and Māra and other evil forces.

11. When a washer-man pours water into a water-strainer to sift off soapy sand the water flows down the strainer freely. Not a cupful of water that is poured into it, be it a hundred potfulls, remains in it; likewise, in the mind of a meditator which has the five hindrances no merit can remain.

[ 263 ] 12. Just as a tortoise has five protrusions-the head and four limbs-so also all the conditioned phenomena under the eye of knowledge resolves into five aggregates which are objects of clinging.

13. Meat is minced with a knife on a mincing-board. Sensual enjoyment, the defilements, seek the sense objects. The defilements are likened to the 'knife', sense-objects to the 'mincing-board'.

14. A lump of meat is sought after by everyone, high or low, kings or commoners, like it as also birds and beasts. All sorts of trouble originate in pursuit of a lump of meat. Similarly, sensual attachment or craving is the source of all woes But this truth is shrouded by ignorance. Craving or sensual attachment lures all beings into the cycle of rebirth which turns on relentlessly. Taken in another sense, a lump of meat becomes attached to anywhere it is placed. So also sensual attachment tends to bind beings to the cycle of rebirth which is cherished by them, not realizing its woeful nature.

15. An Arahant is called 'nāga' because an Arahant is not led astray by four misleading factors, namely, fondness, or liking, hatred, fear and bewilderment. (Chandādīhi na gacchantīti nāgā, Mahāvagga Commentary. In another sense, an Arahant never reverts to those defilements that have been got rid of at the (four) levels of purification. (Tena tena maggena pahīne kilese na āgacchantī ti nāgā. Ibid) yet in another sense on Arahant is incapable of committing any kind of evil (Nānappakārakaṃ āguṃ na karontī nāgā. Ibid.)

In paying homage to the Buddha, the Nāga, the Arahant, who is free from the moral intoxicants, the Commentary recommends this mode of veneration:

[ 264 ] Buddho bodhāya deset, danto yo damathāya ca;
samathāya santo dhammaṃ, tiṇṇova taraṇāya ca,
nibbuto nibbānatthāya, taṃ lokasaraṇaṃ name.

The Buddha, the Enlightened One, the refuge of the three worlds, the Arahant (Nāga), having known the four Ariya Truths himself and wishing to enlighten others that deserve to be enlightened like himself; having tamed himself in respect of the six faculties and wishing to tame others that are fit to be tamed like himself, having attained peace himself and wishing others that are worthy to attain peace like himself, having crossed over the other side of the ocean of saṃsāra and wishing others that are worthy to cross over to the other shore like himself; having extinguished the fires of defilement at the four stages and wishing others that are worthy to extinguish the fires of defilement like himself; out of compassion expounded the glorious Dhamma to Devas and men for forty-five years. To him, the Buddha, the Nāga, the refuge of the three worlds, I pay homage physically, verbally and mentally in all humility with joined palms raised."

Attainment of Arahantship.

The Ant-hill Discourse or Vammika Sutta, the Commentary notes, is the meditation lesson for the Venerable Kumāra Kassapa. (Iti idaṃ suttaṃ Therassa kammaṭṭhānaṃ ahosi.)

The Venerable Kumāra Kassapa learnt the Buddha's answer to the fifteen point puzzle, retired into seclusion in the Andhavana (forest), meditated with diligence and not long after he attained Arahantship.

(c) Etadagga title achieved.

From the time of his becoming a bhikkhu, the Venerable Kumāra Kassapa in his discourses to the four classes of disciples-bhikkhus, bhikkhunīs, male lay devotees and female lay devotees-used a variety of similes and allegories.

When the Venerable Kumāra Kassapa discoursed to Pāyāsi (holder of wrong views) employing fifteen similes) the Buddha, referring to that discourse known as Pāyāsirājañña Sutta, declared:

[ 265 ] "Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ cittakathikānaṃ yadidaṃ Kumāra Kassapo," "Bhikkhus, among my bhikkhu disciples who employ imagery in their discourses Bhikkhu Kumāra Kassapa is the foremost."

(See this Sutta in the Dīgha Nikāya Mahā Vagga, the tenth Sutta therein.)

This is the story of Kumāra Kassapa Mahāthera.

(29) MAHĀ KOṬṬHITA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Koṭṭhita Thera was born into a wealthy family in the royal city of Haṃsāvatī during the time of Padumuttara Buddha. While he was listening to the Buddha's discourse he witnessed a bhikkhu being named by the Buddha as the foremost bhikkhu among those who attained the fourfold Analytical Knowledge. The wealthy man's son was fired by an enthusiasm to become such a great bhikkhu in future. As in the cases of the other future great Theras, he made a great offering and expressed his aspiration before the Buddha. And the Buddha made the prognostication before leaving for the monastery.

(b) Ascetic life adopted in final existence.

The future Koṭṭhita Thera, after a life filled with good deeds, passed away and was reborn in the Deva realm and then in the human realm and the Deva realm in turns. At the time of Gotama Buddha he was reborn into a Brahmin family in Sāvatthi, and was named Koṭṭhita. When he came of age he mastered the three Vedas. One day, on hearing the Buddha's discourse, he became so devoted to the Buddha that he joined the Order of bhikkhus. Since then he meditated for Insight and attained Arahantship, being endowed with the fourfold Analytical Knowledge.

[ 266 ] (c) Etadagga title achieved.

After attainment of Arahantship the Venerable Koṭṭhita as an adept at the fourfold Analytical Knowledge usually posed his question on these forms of Knowledge. Thus, with reference to the Mahāvedalla Sutta (Majjhima Nikāya, Mūlapaṇṇāsa) the Buddha declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūhaṃ paṭisambhidāpattānaṃ yadidaṃ Mahā Koṭṭhito," "Bhikkhus, among my bhikkhu disciples who attain the fourfold Analytical Knowledge Bhikkhu Koṭṭhita is the foremost."

This is the story of Koṭṭhita Mahāthera.

(30) ĀNANDA MAHĀTHERA.

(a) Aspiration expressed in the past.

Going back in time over a hundred thousand world cycles from the present world-cycle, there arose in the world Padumuttara Buddha who was born in the city of Haṃsāvatī as the son of King Ānanda and Queen Sujātā. The two Chief Disciples of the Buddha were Devala Thera and Sujāta Thera. The two female Disciples were Amitā Therī and Asamā Therī. The personal attendant to the Buddha was Sumanā Thera. The Buddha had a hundred thousand bhikkhu disciples. The Buddha extended the privilege of attending to his needs to his royal father and he and the Order of bhikkhus stayed near the city from where they collected the daily alms-food.

Before renouncing the world, Padumuttara Buddha had a younger half-brother by the name of Prince Sumanā (who was the future Ānanda Thera). King Ānanda appointed Prince Sumanā lord of a district which was a hundred and twenty yojanās from the capital. The prince visited his father and his elder brother Padumuttara Buddha occasionally.

Once there broke out a rebellion in the border region. The prince reported the matter to the king who said, "Were you not placed there [ 267 ] to keep law and order?" The prince on receiving the king's reply took upon himself in quelling the uprising and reported to the king that peace had been restored. The king was pleased and summoned his son to his presence.

Prince Sumanā left for the capital accompanied by a thousand officers. On the way he discussed with them what prize he should name if his royal father were to grant him a boon. Some of the officers suggested elephants, horses, towns, gems, etc., But there were a few wise ones among them who said,

O Prince, you are the king's son. Material prizes are of no consequence to you. You may get them but you must leave them behind at death. You should ask for a boon that is meritorious. Your deed of merit alone will be your real possession when you leave this existence. So if the king were to grant you a boon ask for the privilege of attending on the Buddha (your own elder brother) for one vassa.

The prince was pleased with the idea. "You are friends indeed to me. I had never thought about such a noble ideal. I accept your advice." Once at the capital, he was received with great love and esteem by his royal father who embraced him; kissed him on the forehead, and said, "Dear son, name any boon and I will grant it." The son replied, "Great King, I wish to make my present life highly productive in the future instead of going barren. To that end I wish to attend on my elder brother the Buddha for one vassa. May dear father grant this privilege to me!" The king replied, "Dear son, I cannot grant this wish. Name any other." "Dear father", Prince Sumanā said, "a sovereign's word is steadfast as a rock. I do not want any other thing. I stand on my wish."

The king then said, "Dear son, no one can know what the Buddha has in mind. If the Buddha does not accept your invitation what good is my concession to you?" "In that case, dear father, I will go and ask the Buddha myself and find out what he thinks of my request," replied Prince Sumanā. Having thus made the king committed to his obligation, Prince Sumanā went to the Buddha's monastery.

[ 268 ] When he got there the Buddha had just gone into his Private Chamber after having had his meal. Prince Sumanā went to the congregation hall and met the bhikkhus who asked him the purpose of his visit. "I have come, Venerable Sirs," he said, "to see the Bhagavā. Would any one of you show me where the Buddha is now." "Prince," the bhikkhus said, "we have no right to see the Buddha as and when we want to see him." "Who, then, has that right?" the prince inquired. "Bhikkhu Sumanā has, Prince," they said, "Where is the Venerable Sumanā now?" And having been directed to where the bhikkhu was, the Prince went to him, made obeisance, and said, "Venerable Sir, I want to see the Bhagavā. Would you present me to the Bhagavā?"

Bhikkhu Sumanā then entered upon āpo-kasiṇa Jhāna in front of the prince, and making his wish that the earth turn into water, he dived into the (mind-made) water and appeared inside the Buddha's Perfumed Chamber. The Buddha asked the bhikkhu what he came for. Bhikkhu Sumanā answered, "Venerable Sir, Prince Sumanā is here to see the Bhagavā." "If so, prepare a seat for me," said the Buddha Bhikkhu Sumanā disappeared into the water from the Buddha's Chamber and emerged from the water right in front of the prince in the monastic compound, and prepared the seat for the Buddha. Prince Sumanā was very much impressed by the supernormal powers of the bhikkhu.

Padumuttara Buddha came out of his Perfumed Chamber and sat on the seat prepared for him. Prince Sumanā made obeisance to the Buddha and exchanged cordial greetings with the Buddha. "When did you come, Prince?" asked the Buddha. "Venerable Sir, I got here just when the Bhagavā retired to the Perfumed Chamber," replied the prince." The bhikkhus told me that they had no right to see the Bhagavā as and when they wished, and directed me to the Venerable Sumanā, As for the Venerable Sumanā, by saying just one word, he announced my presence to the Bhagavā and also arranged for my seeing the Bhagavā. I presume, Venerable Sir, that the Venerable Sumanā is intimate to the Bhagavā in this Teaching."

Prince, what you say is true. This bhikkhu Sumanā is intimate to the Tathāgata in this Teaching. "Venerable Sir, what kind of meritorious action leads one to become an intimate bhikkhu disciple to the [ 269 ] Buddha?" "Prince, by giving in charity, by keeping morality and by observing the precepts, one may aspire to become an intimate bhikkhu disciple to the Buddha." Prince Sumanā now had the right opportunity to invite the Buddha to his place to receive offering. He said, "Venerable Sir, I wish to become an intimate bhikkhu disciple with some future Buddha just like the Venerable Sumanā. May the Bhagavā accept my offering of food tomorrow." The Buddha signified acceptance of the invitation by remaining silent. The Prince returned to his temporary quarters in the city and made preparations for a great offering which took place seven days at his temporary quarters.

On the seventh day Prince Sumanā paid homage to the Buddha and said to the Buddha, "Venerable Sir, I have obtained consent from my father the king to have the privilege of attending on the Bhagavā during the three-month vassa period. May the Bhagavā accept my attendance on the Bhagavā for the vassa period." The Buddha reviewed the benefit that would accrue to the prince if request be allowed, and seeing that it was going to be beneficial for him, said, "Prince, the Exalted One likes to stay in a quiet place."

Exalted Buddha, I understand! Speaker of good language, I understand! said the Prince. "I shall now build a monastery for the Bhagavā.

When completed, I shall send messengers to the Bhagavā. Then may the Bhagavā and a hundred thousand bhikkhus come to our monastery." The Prince left after obtaining express agreement from the Buddha. He then went to see his royal father and said, "Dear father, the Buddha has agreed to come to my place. When I send messengers to inform the time for the Buddha to come may you see to the escorting the Buddha on the journey." He made obeisance to his father and left the city. Then he built a resting place for the Buddha and his company at intervals of one yojana along the 120 yojana stretch of the road from the city to his place. Back at his own town he chose a suitable site to build a monastery for the Buddha. He bought the site, a garden owned by a rich householder Sobhaṇa, for a hundred thousand. And he spent another hundred thousand for the building.

He built a Perfumed Chamber for the Buddha, sleeping places for (a hundred thousand) bhikkhus, latrines, huts, small caves and sheds, [ 270 ] some for use by day and other by night, the enclosure to the monastic compound with gates. When everything was completed he sent messengers to the king to escort the Buddha to start the journey:

King Ānanda made food offerings to the Buddha and a hundred thousand Bhikkhus. Then he said to the Buddha, "My Son, Exalted Buddha, the Venerable One's younger brother has made all the necessary preparations to receive the Bhagavā, and is eagerly expecting your arrival." The Bhagavā made the journey accompanied by a hundred thousand bhikkhus, and resting for the nights at the resthouses put up along the route at intervals of one yojana. The 120yojana distance was made without hardship.

Prince Sumanā welcomed the Buddha from a yojana's distance along the way from his residence. Giving a ceremonial welcoming with flowers and scents, he escorted the Buddha and the company of bhikkhus to the monastery. Then he offered the monastery to the Buddha, saying this stanza:

Satasahassena me kītaṃ, satasahassena māpitaṃ Sobhaṇam nāma uyyānaṃ, paṭiggaṇha Mahāmuni.

O Great Sage of sages, I, Sumanā, have bought the Sobhaṇa Park for a hundred thousand, and built this monastery at the cost of a hundred thousand. May the Great Sage accept my gift of this monastery.

Prince Sumanā donated the monastery on the day of the beginning of the vassa. After the offering was completed he called up his family and followers and said, "The Bhagavā has come from a distance of one hundred and twenty yojanās. The Buddhas attach importance to the Dhamma and not to material gifts. That being so, I will stay for these three months at this monastery of the Buddha, using only two sets of clothing and observe the ten precepts. You will attend upon the Buddha and a hundred thousand bhikkhus for the three months as you have done today." And so he spent the retreat at the monastery.

Prince Sumanā saw that the Buddha stayed not far away from his personal attendant the Venerable Sumanā who attended to all the Bhagavā's needs. He emulated the bhikkhu and set his mind on becoming [ 271 ] such an intimate bhikkhu disciple some time in future. So about a week before the end of the retreat he gave a great offering to the Buddha and the Saṃgha. On the seventh day of this great offering he placed a set of three robes before every one of the hundred thousand bhikkhus and making obeisance said to the Buddha, "All my meritorious deeds that began in the city of Haṃsāvatī at my temporary quarters are not aimed at future worldly glory either as Sakka or Deva or Māra. My aspiration in doing these deeds is to become the personal attendant to a Buddha of some future period."

The Buddha reviewed the matter and, seeing that the prince's aspiration would be fulfilled, made the prognostication and departed. On hearing the prognostication of Padumuttara Buddha the prince was so convinced of the certainty of the Buddha's pronouncement as if he were to become tomorrow the personal attendant of Gotama Buddha (as predicted by Padumuttara Buddha), carrying the Buddha's alms-bowl and robe.

Further deeds of merit in the interim period.

Prince Sumanā spent a hundred thousand years during the time of Padumuttara Buddha in doing deeds of merit. At his death he was reborn in the Deva world. During Kassapa Buddha's time he donated his cloak to a bhikkhu on his alms-round to be used as the base for the alms-bowl to nest on.

At his death in that existence he was reborn in the Deva world. After his Deva existence he was reborn in the human world in Bārāṇasī as its king. When he saw from the upper storey of his palace eight Pacceka Buddhas travelling in the air coming from the Gandhamādana Mountain he invited them to his palace and offered food. He also built eight monastic dwellings in the royal gardens for the residence of the eight Pacceka Buddhas. Moreover, he made eight bejewelled seats for them to be used on their visits to the palace as well as the same number of ruby stands for placing their alms-bowls. He attended upon the eight Pacceka Buddhas for ten thousand years. These are some outstanding deeds of merit during the intervening period of a hundred thousand [ 272 ] world-cycles; many other meritorious deeds also were done by him in that period.

(b) Ascetic life adopted in final existence.

After performing various good deeds and thereby sowing seeds of merit during the intervening period of a hundred thousand worldcycles, the future Ānanda Thera was reborn in Tusita Deva realm along with the future Gotama-Buddha. After passing away from that existence, he was reborn as the son of Prince Amitodana of Kapilavatthu. He was named Ānanda, signifying the pleasure he caused by his birth to the family. On the first visit of Gotama Buddha to Kapilavatthu a number of Sakyan princes headed by Prince Bhaddiya renounced worldly life and became bhikkhus as the Buddha's disciples when the Buddha was sojourning at Anupiya Grove near the town of the same name. (See the Great Chronicle, Volume Three).

Ānanda established in Sotāpatti-phala.

Not long after becoming a bhikkhu, the Venerable Ānanda listened to a discourse by the Venerable Mantāṇiputta Puṇṇa and gained Sotāpattiphala. This is on record in the Saṃyutta Nikāya, Khandhavagga Samyutta, 4. Thera Vagga, 1. Ānanda Sutta. The gist of that Sutta is as follows:

During the time when the Buddha was staying at the Jetavana monastery in Sāvatthi, the Venerable Ānanda addressed the bhikkhus, "Friend bhikkhus", and the bhikkhus responded, saying, "Friend."

The Venerable Ānanda then said:

Friends, the Venerable Mantāṇiputta Puṇṇa was very helpful to us when we were new bhikkhus. He admonished us with this instruction: Friend ƒnanda, it is through having a cause that the conceit 'I am' arises through craving and wrong view (thus the papañca trio of craving, conceit and wrong view perpetuating the round of rebirth). It does not arise without a cause. Through what cause does the conceit 'I am' arise? Because of corporeality (rūpa), the conceit 'I am', along with its associates craving and wrong view arises; without such cause the conceit' I [ 273 ] am' does not arise. Because of sensation (vedanā) ... perception (saññā) ... volitional activities (saṅkhāra)... Because of consciousness (viññāṇa), the conceit 'I am', along with its associates craving and wrong view arises; without such cause the conceit 'I am' does not arise.

"Friend Ānanda, let me give an example. If a young woman or man who is fond of adorning herself or himself looks at the image of her or his face in a clean and bright mirror or a bowl of clear water, she or he will see it depending on a cause (i.e. her or his own image and the reflecting surface of the mirror or the water), and not otherwise. Friend Ānanda, even so, because of corporeality, the conceit (mana) 'I am', along with its associates craving (taṇhā) and wrong view (micchādiṭṭhi) arises; without such cause, it does not arise. Because of sensation ... perception ... volitional activities ... Because of consciousness; the conceit 'I am', along with its associates, craving and wrong view, arises; without such cause, it does not arise:

Friend Ānanda, what do you think of what I am going to ask you: ""Is corporeality permanent or impermanent?"" ""Impermanent, friend."""

(The dialogue continues as in the Anattalakkhaṇa Sutta) ... there is nothing more to do for the realization of the Magga." "

Friends, the Venerable Mantāṇiputta Puṇṇa was very helpful to us when we were new bhikkhus. He admonished us with the above instruction. By hearing the exposition of the Venerable Mantāṇiputta Puṇṇa, I gained knowledge of the Four Ariya Truths (i.e., won Sotāpatti-phala:).

With reference to the above discourse it is clear that the Venerable ƒnanda became Sotāpanna after listening to the Venerable Mantāṇiputta Puṇṇa's discourse with the simile of mirror.

" "Appointment of Ānanda as personal attendant to the Buddha.

There was no permanent personal attendant to the Buddha during the first twenty years of Buddhahood, called the First Bodhi Period. During [ 274 ] that period a number of bhikkhus acted as the Buddha's personal attendant, carrying the Buddha's alms-bowl and robe; they were: the Venerables Nāgasamāla, Nāgita, Upavāna, Sunakkhatta, formerly a Licchavi prince; Cunda, a younger brother of the Venerable Sāriputta Sāgata; Rādha, and Meghiya.

On a certain occasion the Buddha, attended upon by the Venerable Nāgasamāla, was making a long journey when they reached a forked road. The Venerable Nāgasamāla, departing from the main route, said to the Buddha, Venerable Sir, I am taking this road (out of the forked road)"" The Buddha said, ""Bhikkhu, come, let us take the other road,"" The Venerable Nāgasamāla then, saying impatiently, ""Venerable Sir, take these; I am going that way,"" made a move to put the Buddha's alms bowl and robe on the ground. Thereupon the Buddha said to him, ""Bhikkhu, bring them to me"", and had to carry them himself, and then went by the way he chose while the Venerable Nāgasamāla took the other way, leaving the Buddha. When he had gone a short distance, the Venerable Nāgasamāla was robbed by a gang of robbers who took away his alms-bowl and robe and also hit him on the head. With blood streaming down from his head, he remembered the Buddha as his only refuge and went back to the Buddha. The Buddha said to him, ""Bhikkhu, what has befallen you?"" The Venerable Nāgasamāla related his story to the Buddha and the Buddha said to him, ""Bhikkhu, take heart. Foreseeing this danger, I had asked you not to take that road"" (This is one of the incidents that led to the appointment of a permanent personal attendant.)"

On another occasion (during the 13th vassa when the Buddha was staying on the mountain abode at Cālika hill) after the alms-round in Jantu village. The Buddha, with the temporary attendant Meghiya Thera, was going by the side of the river Timikāḷā when, on seeing a mango grove, the Venerable Meghiya said to the Buddha, "Venerable Sir, take the alms-bowl and the great robe yourself. I want to meditate in that mango grove." The Buddha dissuaded him thrice not to do so, but he would not listen. Then, no sooner had Meghiya Thera sat on a rocky platform to start meditating than three demeritorious thoughts oppressed him. He came back to the Buddha and admitted to what had [ 275 ] occurred in his mind as he tried to meditate there. The Buddha solaced him saying, "Seeing that was to happen to you, I had told you not to resort to that place." (For details about this event, see the Great Chronicle, Vol. IV) (This is another instance that led to the appointment of a permanent attendant.)

On account of such mishaps the Buddha, on another occasion setting, on the Buddha's seat at the congregation hall in the precincts of the Buddha's Private Chamber at the Jetavana monastery, said to the bhikkhus:

Bhikkhus, I have grown old now (he was then past fiftyfive). Some of the bhikkhus attending upon me would take a different route from what I chose (tacitly referring to the Venerable Meghiya); some bhikkhu would even think of putting down my alms-bowl and robe on the ground (tacitly referring to the Venerable Nāgasamāla). Now think of a bhikkhu who will attend upon me on a permanent basis.

On hearing those words much emotional awakening occurred to the bhikkhus.

Then the Venerable Sāriputta rose from his seat, paid homage to the Buddha, and said, "Venerable Sir, for one incalculable and a hundred thousand world-cycles, I had fulfilled the perfections simply to become a disciple of the Bhagavā. A person of great knowledge like myself must be deemed as one fit to be the permanent personal attendant to the Bhagavā. May I be allowed to attend on the Bhagavā." The Buddha said, "That will not do, Sāriputta, wherever you are, there is the Doctrine. For you expound the Doctrine in the same way as the Tathāgata does. Therefore you ought not to attend upon the Tathāgata." After the Buddha had extolled the virtues of the Venerable Sāriputta; and repeated the offer to attend on him, the Venerable Moggalāna offered himself for the post but was likewise rejected. Then the eighty great bhikkhu disciples offered themselves, all sharing the same result.

[ 276 ] Ānanda's eightfold boon.

The Venerable Ānanda remained silent without offering himself for the post. The bhikkhus then urged him, "Friend Ānanda, each member of the Saṃgha is offering himself for the privilege of attending on the Bhagavā. You should also offer yourself." The Venerable Ānanda said to them: "Friends, a position (relating to the Bhagavā) is not something to be asked for. Does the Bhagavā not notice me? If the Bhagavā so wishes he will say, 'Ānanda, be my personal attendant.'"

Then the Buddha said to the bhikkhus; "Bhikkhus, Ānanda does not need any body's advice to attend upon the Tathāgata. He will do so on his free will." :Thereupon the bhikkhus pleaded with the Venerable Ānanda, saying, "Friend Ānanda, now rise up, and offer yourself to be the personal attendant." Then the Venerable Ānanda rose from his seat and asked the Buddha to grant him these eight boons: "Venerable Sir, if the Bhagavā would agree to these four refraining conditions, I would become personal attendant to the Bhagavā:

1. That the Bhagavā refrain from giving me fine robes that he has received; 2. that the Bhagavā refrain from giving me fine food; 3. That the Bhagavā refrain from letting me stay in the same dwelling place reserved for him; 4. That the Bhagavā refrain from taking me to lay supporters' houses when they invite him."

The Buddha said to the Venerable Ānanda, "Ānanda, what disadvantages do you see in these four matters? And the Venerable Ānanda explained thus: "Venerable Sir, if I were given the four requisites enjoyed by the Buddha, then there is bound to arise the criticism that Ānanda has the privilege of (1) receiving the fine robes received by the Bhagavā, (2) receiving the fine food received by the Bhagavā, (3) having to stay together in the Buddha's Perfumed Chamber, and (4) having the privilege of accompanying the Buddha who visits to the houses of lay supporters. I see those criticisms as disadvantages."

Further, the Venerable Ānanda requested from the Buddha these four special privileges:

[ 277 ] "Venerable Sir, if the Bhagavā would grant me these four special privileges, I would become personal attendant to the Bhagavā, (1) that the Bhagavā would agree to go to the places I would invite, (2) that the Bhagavā would give audience to alien visitors immediately on their arrival; (3) that the Bhagavā explain to me any points on the Doctrine that need elucidation for me; (4) that the Bhagavā recount to me all the discourses he makes out of my presence:

The Buddha said to the Venerable Ānanda, "Ānanda, what benefits do you see in these four favours?" The Venerable Ānanda explained thus: "Venerable Sir, in this Teaching which has eight marvellous quantities, (1) certain lay supporters who have great devotion to the Buddha do not have direct access to the Bhagavā to invite him to their houses. They would ask me as the Buddha's personal attendant to make their invitations through me and if you accept their invitations; (2) those devotees who come from afar to pay homage to the Bhagavā should be allowed to see the Bhagavā without much waiting; (3) whenever I am not satisfied with a certain saying of the Bhagavā. I as his personal attendant ought to be allowed to ask the Bhagavā to have those unclear points of the Doctrine elucidated. Venerable Sir, if the Bhagavā were (1) not to comply with my requests to accept the invitations that are made by lay supporters through me; or (2) not to comply with my request on behalf of alien pilgrims to give early audience; (3) not to comply with my request to have the right to ask for elucidation on doctrinal problems-then people would say, 'What is the meaning in Ānanda's personal attendance on the Bhagavā if he is devoid of even these things?'

Those are the reasons in my asking for the first three boons. (4) As regards the fourth one: If other bhikkhus were to ask me, 'Friend Ānanda' where was this stanza, or this discourse or this Birth-Story given by the Bhagavā?'- and if I should be unable to answer their query, they would say, 'Friend, you have been so close to the Bhagavā as his very shadow, and yet you do not know even this much.' Venerable Sir, to avoid such criticism, I am asking the Bhagavā this fourth favour, i.e., to relate to me all the sayings made by the Bhagavā outside my presence.

[ 278 ] "Venerable Sir, these are the advantages I see in four boons I am asking:" The Buddha granted the Venerable Ānanda all those eight comprising the four refrainments and the four favours.

Ānanda's care taken of the Buddha.

Thus did Ānanda, after being granted the eight boons by the Buddha, became the permanent attendant to the Buddha, the realization of his aspiration for which he had fulfilled the perfections over a hundred thousand world-cycles.

His daily routine consisted of getting cold and hot water for the Buddha, making ready the three sizes of wood-bine tooth-brushes to suit the occasion, massaging the arms and legs of the Buddha, scrubbing the Buddha's back when the Buddha took a bath, cleaning up the precincts of the Buddha's Perfumed Chamber, etc., Moreover, he was always at the Buddha's side, seeing to the Buddha's needs at all times and charting out an appropriate activity to be performed by the Buddha.

Not only did he keep a close loving supervision on the Buddha's activities by day; at night also he would keep himself awake by holding up a lamp and going round the precincts of the Buddha's Chamber. Every night he made nine rounds with the lamp in hand, his intention being to be ever ready when called by the Buddha at any hour. These are the reasons that lay behind his being designated as a foremost bhikkhu.

(c) Etadagga titles achieved.

On another occasion when the Buddha was staying at the Jetavana monastery he extolled the virtues of Ānanda, the Custodian of the Doctrine, on many counts and then declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ bahusutānaṃ," "Bhukkhus, among my bhikkhu disciples who have wide learning (Ānanda is the foremost). (1)

[ 279 ] "Etadaggaṃ bhikkhave mama sāvakānam bhikkhūnaṃ satimantānaṃ," "Bhikkhus, among my bhikkhu disciples who have mindfulness in retaining (remembering) my discourses. (2)

Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ gatimantānaṃ, "Bhikkhus, among my bhikkhu disciples who comprehend my teachings. (3)

Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhitimantānaṃ, "Bhikkhus, among my bhikkhu disciples who are diligent (in learning, remembering and reciting my teachings as well as in attending on me). (4)

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ upaṭṭhākānaṃ yadidaṃ Anando," "Bhikkhus, among my bhikkhu disciples who render personal service to me Ānanda is the foremost." (5)

Thus in Gotama Buddha's teaching the Venerable Ānanda was named by the Buddha as the foremost bhikkhu disciple in five areas, namely, wide learning, mindfulness in retaining the Doctrine, comprehending the teachings, diligence in bearing the teachings and in caring the teacher, by giving personal service to the Buddha.

Attainment of Arahantship.

Since the attainment of Arahantship for the Venerable Ānanda is commuted with the first Synod we shall relate the event with reference to the Commentary on Sīlakkhandha vagga (Dīgha Nikāya) on this subject.

After carrying out his untiring mission of bringing emancipation to the deserving, beginning from the First Sermon, the Dhammacakka, to the last discourse to the ascetic Subhadda, the Buddha passed away under the twin sāla trees at the Mallas' pleasure park near Kusinagara in the year 148 of the Great Era. The utter cessation of the Buddha, leaving no remainder of the aggregates, took place on the full moon of May, early in the morning. The Malla princes held the funeral ceremony for seven days by placing flowers and perfumes around and about the [ 280 ] remains of the Buddha in honour of his memory. The week was called the 'Funeral Festivities Week'.

After those festivities the body of the Buddha was placed on the funeral pyre but it would not catch fire inspite of the utmost efforts made by the Malla princes. Only on the seventh day, after the arrival and paying homage by the Venerable Mahā Kassapa, did the remains of the Buddha burn by itself, as previously willed by the Buddha himself. That second week was called the 'Funeral-pyre Week'.

After that the relics of the Buddha were honoured by the Mallas for seven days with festivities an unprecedented, placing rows and rows of mounted spear-men as guards of the huge festive grounds. That third week was called the 'Relics-Honouring Week'.

After the three weeks had thus passed, on the fifth waxing day of deṭṭha (May-June) there took place a distribution of the Buddha's relics (presided over by Vassakāra the great Brahamin teacher). On that memorable day there was an assembly of seven hundred thousand bhikkhus (at Kusinagara). At the assembly the Venerable Mahā Kassapa recalled the impertinent remarks made by Subhadda, an old bhikkhu who joined the Order after having been married on the former's journey from Pāvā to Kusinagara, on the seventh day after the demise of the Buddha. The old bhikkhu said to the other bhikkhus who were bewailing the death of the Buddha, "Friends, do not lament, do not shed tears unnecessarily. For now only we are free from the tyranny of that Bhikkhu Gotama who would say to us, 'Yes, this is proper for a bhikkhu', or 'No, this is not proper for a bhikkhu.' Now we are at liberty to do what we like to do, and to ignore what we do not like to do."

Further, the Venerable Mahā Kassapa saw that the Buddha's Teaching consisting of the Threefold Good Doctrine would easily fall away after the demise of its originator, because wicked bhikkhus would not honour the Buddha's words when the Buddha was no more, and their number could grow. It were well if we bhikkhus congregate and recite in unison all the Doctrine and the Discipline left by the Buddha.

In this way the [ 281 ] Threefold Good Doctrine would survive for long." Thus reflected the Venerable Mahā Kassapa.

Then he also remembered the special recognition evinced by the Buddha of him. "The Bhagavā had exchanged his great robe with mine. He had declared to the bhikkhus, 'Bhikkhus, in abiding in the First Jhāna, Kassapa is my equal; etc.," thus extolling my power of Jhāna attainments with reference to the successively higher Jhānas, embracing the nine Jhāna attainments that require abidings at each of the progressive levels, as well as the five supernormal powers. Again, the Bhagavā had remained in mid-air, and waving his hand, declared, that in the matter of detachment to the four types of followers Kassapa is unequaled,' and 'that in the attitude of equanimity Kassapa conducts himself like the moon.' These words of praise are truly unparalleled. I must live up to these attributes in no other way but undertake to convene a Saṃgha Council of reciting the Doctrine and the Discipline for their preservation.

Inasmuch as a king appoints his eldest son Heir-Apparent, conferring all his own regal paraphernalia and authority on the son with a view to perpetuating his sovereignty, so also the Bhagavā had indeed praised me so lavishly in such extraordinary ways seeing that I, Kassapa, would be able to perpetuate his teaching.

After pondering deeply thus, the Venerable Mahā Kassapa related to the bhikkhu congregation the sacrilegious words of Subhadda the old bhikkhu (stated above) and made this proposal:

Now, friends, before immorality has gained ground and becomes an obstruction to the Dhamma, before infamy has gained ground and becomes an obstruction to the Discipline, before upholders of immorality have gained strength, before upholders of the Good Doctrine have become weak, before upholders of infamy have gained strength, and before upholders of the Discipline have become weak, let us recite in unison the Doctrine and the Discipline and preserve them.

[ 282 ] On hearing his animated appeal, the congregation said to him, "Venerable Kassapa, may the Venerable One select the bhikkhus to carry out the reciting of the Doctrine and the Discipline." The Venerable Ones then selected four hundred and ninety-nine Arahants who had memorized the three Piṭakas, and most of whom were also endowed with the fourfold Analytical Knowledge the three Vijjās, and the Six Supernormal Powers, and were designated as the foremost Bhikkhu disciples by the Bhagavā.

(In this connection the selection of 499 bhikkhus indicates that one seat was reserved by the Venerable One for Ānanda. The reason is that at that moment the Venerable Ananda had not attained Arahantship, and was still training himself to become an Arahant. Without Ānanda it would not be possible to hold the Synod because he had heard all the sayings of the Buddha that comprise the five Nikāyas or Collections, the Nine Aṅgas or Parts, and the doctrinal terms numbering a total of eighty-four thousand.

Why, then, should Ānanda be put on the list of the reciters by the Venerable Mahā Kassapa? The reason was that the Venerable Mahā Kassapa wanted to avoid criticism that he was partial to ƒnanda because there were other Arahants endowed with the Fourfold Analytical Knowledge like Ānanda while Ānanda was still a sekkha, one still training for Arahantship.

This criticism was probable, considering the fact that the Venerables Mahā Kassapa and Ānanda were very intimate. The former would address the latter in such intimate terms as 'This young lad' even when the latter was about eighty years old with gray hair: (See Kassapa Saṃyutta, Cīvara Sutta, Nidāna vagga). Further, the Venerable Ānanda was a Sakyan Prince and a first cousin of the Buddha. For that reason the Venerable Mahā Kassapa, although knowing well that Ānanda was indispensable to the project of the recitations, awaited the general consent of the congregation in selecting Ānanda.)

[ 283 ] When the Venerable Mahā Kassapa informed the congregation about his having chosen 499 Arahants for the purpose the congregation unanimously proposed the Venerable Ananda to be selected on the Council in spite of his still being a

sekkha. They said, "Venerable Mahā Kassapa, although the Venerable Ānanda is still a sekkha, he is not one who is likely to be misled into wrong judgment on any of the four unjust ways. Moreover, he is the bhikkhu with the greatest learning imparted by the Buddha both on the Doctrine and the Discipline." Then the Venerable Mahā Kassapa put Ānanda on the list of the reciters. Thus there were five hundred reciters selected with the approval of the congregation.

Then the avenue for the holding of the recitals was considered by the congregation. They chose Rājagaha because it was a big city, big enough to provide daily alms-food to the big gathering of bhikkhus, and because it had many big monasteries where the bhikkhus could stay. They also thought about the need to disallow all other bhikkhus outside of the Council to spend the vassa in Rājagaha, where they, the Council, would reside during that period. (The reason for disallowing outside bhikkhus was because as the business of the Council was to be conducted every day for a number of days, unless outsiders were officially banned from residence during the vassa, dissenters might interfere in the proceedings.

Then the Venerable Mahā Kassapa, by making his formal proposal as an act-in-congregation, and getting the formal approval of the congregation passed the Saṃgha resolution in the following terms:

Suṇātu me āvuso Sangho yadi Saṅghassa pattakallaṃ Saṃgho imāni pañcabhikkhusatāni sammanneyya rāja gahe vassaṃ vasantāni dhammañ ca vinayañ ca sangā yituṃ na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti, esā ñatti.

The gist of this is: (1) only five hundred bhikkhus who were to recite the Doctrine and the Discipline were to stay in Rājagaha during the vassa and (2) that no other bhikkhus were to stay in Rājagaha during the same period.

[ 284 ] The above kammavācā or act of the Saṃgha-in-council took place twenty-one days after the passing away of the Buddha. After the act was performed the Venerable Mahā Kassapa made a proclamation to all the members of the congregation thus:

Friends, I allow you forty days to enable to attend to any of your personal obligations. After these forty days on no account will be any excuse accepted for failure to attend to the task of the recitations, whether for sickness, business concerning the preceptor, or parents or bhikkhu requisites such as alms-bowls or robes. Everyone of you is expected to be ready to begin the proceedings at the end of forty days.

After giving those strict instructions to the Saṃgha, the Venerable Mahā Kassapa, accompanied by five hundred bhikkhu pupils, went to Rājagaha. The other members of the Council also went to various places, accompanied by their bhikkhu disciples, to assuage the sorrow of the people by means of discourses on the Good Doctrine. The Venerable Puṇṇa and his seven hundred bhikkhu pupils remained at Kusinagara giving solace with their discourses to the devotees who mourned the demise of the Buddha.

The Venerable Ānanda carried as usual the alms-bowl and robe of the Buddha, and went to Sāvatthi accompanied by five hundred bhikkhu disciples. His following of bhikkhus increased day by day. Wherever he went devotees lamented and wailed.

When, going by stages, the Venerable ƒnanda reached Sāvatthi news of his arrival spread through the city and people came out with flowers and perfumes to welcome him. They wailed, saying, "O Venerable Ānanda, you used to come in the Buddha's company, but where have you left the Buddha now and come alone?" The people's lamentation in seeing the Venerable Ānanda alone was as pitiable as the day of the Buddha's passing away.

The Venerable Ānanda solaced them with discourses on the impermanence, woefulness and insubstantiality of conditioned existence. Then he entered the Jetavana monastery, paid homage before the Buddha's Perfumed Chamber, opened the door, took out the cot and [ 285 ] the seat, cleaned them, swept the precincts of the Chamber, and removed the withered flowers. Then he replaced the cot and the seat and performed the routine acts at the Buddha's residence as in the days when the Buddha was living.

Whenever he carried out those routine tasks he would say weeping, "O Bhagavā, is this not the time for your taking a bath?" "Is this not the time for your delivering a discourse?" "Is this not the time to give admonition to bhikkhus?" "Is this not the time to lie on the right side in all the Buddha's grace (like the lion)?" "Is this not the time to wash your face?" He could not help weeping in the hourly routine activities in the usual service of the Buddha because, knowing well the benefit of the pacifying quality of the Bhagavā, he had a deep love for the Buddha out of devotion as well as out of affection; he had not purged all the moral intoxicants; he had a soft heart towards the Buddha owing to the mutual deeds of kindness that had taken place between him and the Buddha over millions of former existences.

Advice given by a forest-deity.

While himself suffering intense grief and lamentation over the loss of the Buddha, the Venerable Ānanda was also giving much time to offering solace to the devotees who came to see him in sorrow on account of the Buddha's passing away. As he was then staying at a forest in the kingdom of Kosala, the guardian spirit of the forest felt sorry for him; and to remind him of the need to check his sorrow, the spirit sang the following verse to him:

Rukkhamūlagahanaṃ pasakkiya
Nibbānaṃ hadayasmiṃ opiya.
Jhāya Gotama mā pamādo Kiṃ
te biḷibiḷikā karissati.

O Venerable One of the Gotama clan, resort to seclusion at the foot of a tree, immerse your mind in Nibbāna³ and abide in the Jhāna characterized by concentration on the object (of 'immerse your mind in Nibbāna:' direct your mind to Nibbāna. -The Commentary, [ 286 ] meditation) and on its characteristics (of impermanence, woefulness, insubstantiality) What good is there in your tittletattling with your visitors in your effort to solace them?"

That admonition caused saṃvega in the Venerable Ānanda. Since the passing away of the Buddha, he had been standing and sitting too much so that he was feeling out of sorts, and to get relief he took a laxative prepared from milk on the next day, and did not go out from the monastery.

On that day Subha, son of Todeyya the Bhahmin (then deceased) came to invite the Venerable Ānanda to an offering of a meal. The Venerable One said to the youth that he could not come that day because he had taken a laxative made from milk, and that he might be able to come the next day. On the next day he went to the Buddha's place where the rich Brahmin youth asked him a question touching on the Doctrine. The Venerable Ānanda's discourse in reply to that question is on record as Subha Sutta, the tenth discourse in the Sīlakkhandha Vagga of the Dīgha Nikāya.

Then the Venerable Ānanda supervised the repairs to the Jetavana monastery. When the vassa was approaching he left his bhikkhu pupils at the monastery and went to Rājagaha. Other members selected for the Council to recite the Piṭaka also came back to Rājagaha about the same time. All those members performed the uposatha on the full moon of Āsaḷha (June-July) and on the first waning day of the month they vowed themselves to remain in Rājagaha for the three-month vassa.

Rājagaha had eighteen monasteries around the city at that time. As they had been unoccupied for some period the buildings and the precincts were in a state of despair and neglect. On the occasion of the Buddha's passing away all the bhikkhus had left Rājagaha for Kusinārā and the monasteries remained unused and untended so that the building became mouldy and dusty while there were broken panes and gaping wallings.

The Bhikkhus held a meeting and decided that on the lines laid down by the Buddha in the Vinaya; more particularly in the Chapter on living places, the monastic buildings and compound should be repaired and [ 287 ] entertained in proper shape. So they assigned the first month of the vassa period to the repairing and maintenance of the monasteries, and the middle month to the recitals. They attended to the repair work to honour the Buddha's instructions under the above mentioned Vinaya rule, and also to avoid criticism by the religious seats outside the Buddha's Teaching who would say, "The disciples of Samaṇa Gotama took care of the monasteries only when their Teacher was living, but when he is dead and gone they neglect them and let the valuable assets donated by the four categories of followers go to waste."

After coming to the decision, the bhikkhus went to the donor of King Ajātasattu's palace. They were paid homage by the king who asked them the purpose of their visit. They told him that they needed men to carry out repair work to the eighteen monasteries. The king provided them with the men who did the repair work under the supervision of the bhikkhus. In the first month the job was completed. The bhikkhus then went to King Ajātasattu and said, "Great King, the repair work at the monasteries is completed. Now we shall convene the Synod by reciting the Doctrine and the Discipline in unison." The king said, "Venerable Sirs, carry out your task freely." Let there be the joint operation of our regal authority with your doctrinal authority. Mention your needs and I will see to them." The bhikkhus said, "We need a congregation hall for the Saṃgha to carry out the task." The king asked them the place of their choice, and they mentioned the mountain-side on Mount Vebhāra where the great Sattapaṇṇi (Alstonia scholaris) tree stood.

A grand pavilion donated by King Ajātasattu.

Very well, Venerable Sirs, said King Ajātasattu and he caused to build a grand pavilion for the Synod as splendid as one that might have been created by Visukamma, the Deva architect. It had compartments for the efficient working of the Council, each with stairways and approaches, all the walls, pillars (and balustrades) beautifully painted with artistic designs. The whole pavilion would seem to outshine the royal palace and its gorgeousness would seem to put a Deva mansion to ridicule. It presented itself as a magnificent mansion which attracted the [ 288 ] eyes of its beholders, Devas and men alike, as a pleasant river bank attracts all sorts of birds. In fact it had the impression of an object of delight which was the sum total of all delightful things put up together.

The Council Hall had a canopy laid with gems. Clusters of flowers of various sizes, shapes and hues hang from it. The flooring was inlaid with jewels which looked like a huge platform of solid ruby. On it were floral festoons of variegated hues forming a wondrous carpet as would decorate a Brahma's mansion. The five hundred seats for the five hundred bhikkhu reciters were done in priceless material, yet made to be proper for bhikkhu use. The throne, i.e., the raised dais, for the bhikkhu elder in charge of posing questions had its back leaning on the southern wall, facing north. In the middle there stood the throne or raised dais of the bhikkhu elder in charge of answering the question, facing east, which was fit ever for use by the Buddha. On it was placed a ceremonial circular fan made of ivory. Having made all these detailed arrangements, the king informed the Saṃgha that all was ready.

It was the fourth waning day in the month of Savana (July-August). On that day some of the bhikkhus went about saying among themselves, "In this gathering of bhikkhus one still stands with defilements" which was plainly an allusion to the Venerable Ānanda. When these words of ridicule reached the Venerable Ananda's ear, he knew that no one else but himself was going about spreading the stink of defilements. He belt saṃvega from those words. There were other bhikkhus who said to him, "Friend ƒnanda, the Synod will begin tomorrow. You still have to gain the higher stages of the Path. It would not be proper for you to participate in the proceedings as a sekkha (an Ariya who is still training himself for Arahantship). We would like you to be with mindfulness in striving for Arahantship in good time."

Arahantship exclusive Of the four postures.

Then the Venerable Ānanda bethought himself, "Tomorrow, the Synod begins. It would not be proper for me to participate in the proceedings as a sekkha (as a mere Sotāpanna)," He meditated on the body the whole night. Early in the morning he thought of getting some sleep. Going into the monastery, he mindfully reclined on the cot. As [ 289 ] his two feet left the ground and his head had not touched the pillow, he won Arahantship in the split second, outside of any of the four bodily postures.

To explain this further: the Venerable One had been meditating while walking up and down along the walk outside the monastery. Maggaphala (at the three higher levels) was still not attained. Then he remembered the Buddha's words when the latter was about to pass away: "Ānanda, you have done much meritorious actions. Meditate diligently. You will soon attain Arahantship." He knew that the Buddha's word never went amiss. He reviewed his meditation work "I have been overzealous; this makes my mind distracted. I must strike a balance between energy and concentration." Reflecting thus, he washed his feet and entering his meditation ceil, thought of taking a short rest. With mindfulness, he reclined on the cot. As his two feet left the ground and his head had not touched the pillow, during that fleeting moment he won Arahatta-phala, purified of all moral intoxicants.

Therefore if someone were to pose a question, "Which bhikkhu in this Teaching gained Arahantship while outside of the four bodily postures?" the answer definitely is "The Venerable Ānanda."

Ānanda praised by Mahā Kassapa.

It was on the fifth waning day in the month of Savana (JulyAugust), the day after the Venerable Ānanda had attained Arahantship After finishing their meal, the reciters selected for the Synod kept away their alms-bowls and other requisites and congregated at the great pavilion to begin their business. (By the custom of the Indian Subcontinent, the period from the full-moon day of the month in Āsaḷha (June-July) to the full-moon day of the month in Sayaria is reckoned as one month. During that period of one month the Saṃgha had attended to the repairing and maintenance of the monasteries. On the first day of the waning moon in Savana they requested King Ajātasattu to build a pavilion. The construction took three days. On the fourth day the Venerable Ānanda attained Arahantship. On the fifth day the business of the Synod commenced.)

[ 290 ] On that occasion the Venerable Ānanda attended the Synod as an Arahant.

He entered the pavilion when everybody was present. Donning his upper robe in the manner prescribed for bhikkhus appearing before a meeting (or for going into the village), he stepped into the hall with a beaming face which looked as fresh as a toddy palm fruit just plucked, or a ruby placed on a white piece of velvet, or a full moon in a clear sky, or a paduma lotus blooming forth on being radiated with dawn's sunshine. It seemed to radiate with the inner purity of the Arahant. Its splendour proclaimed the Arahantship of the possessor.

(In this connection it might be asked, "Why did Ānanda enter the hall as if proclaiming his Arahantship?" "An Arahant does not declare his attainment of Arahatta-phala in words but he may let the fact known by others, and this is extolled by the Buddha", thus reflected the Venerable Ānanda. He knew that the Council was prepared to let him participate in the proceedings for his vast knowledge, even though he was still a sekkha. And now that he had gained Arahantship those other bhikkhus would be very happy to know of the fact. Further, he wanted to demonstrate to everyone that the Buddha's last words, 'Work out with diligence the attainment of your set task', had proved most beneficial.)

On seeing the Venerable Ānanda, Mahā Kassapa Mahāthera thought, "Ah, Ānanda as an Arahant looks glorious. If the Bhagavā were living he would surely laud Ānanda today. Now I must say words of praise on behalf of the Bhagavā." And he said, "Friend, Ānanda, glorious it is indeed that you have won Arahatta-phala, etc." He said those congratulatory words thrice aloud.

Proceedings of the Synod.

With the arrival of the Venerable Ānanda the Council was complete with the five hundred selected reciters. The Venerable Mahā Kassapa asked the Council where to begin their recitals, whether the Doctrine including the Suttanta and the Abhidhammā should be recited first, or whether the Discipline, the Vinaya, should be recited first. The Saṃgha [ 291 ] unanimously proposed: "Venerable Mahā Kassapa, the Vinaya is the lifeblood of the Buddha's Teaching. For if the Vinaya lasts long the Buddha's Teaching lasts long. Therefore let us begin our recitals with the reciting of the Vinaya." The Venerable Mahā Kassapa then asked, "Whom shall we make the leading bhikkhu in reciting the Vinaya?" "We will make the Venerable Upāli the leading bhikkhu." "Would Ānanda be incapable for it?" "Ānanda would be quite capable for it. However, when the Bhagavā was living he had declared the Venerable Upāli as the foremost among the bhikkhu disciples who have mastered the Vinaya. Therefore we would make the Venerable Upāli, after getting his consent, the leading bhikkhu in reciting the Vinaya."

The Venerable Mahā Kassapa was the presiding bhikkhu at the First Synod. He also took the responsibility of the questionings. The Venerable Upāli took the responsibility of answering the questions on the Vinaya. The two Venerable Ones took the special seats made for them and conducted the business. Each of the rules of the Vinaya was put as a question consisting of the subject, the background story, the person that was the cause of the Buddha's prescribing the rule, the original rule, the amendment thereto (if any), whither a breach of that rule amounts to an offence or not; and each question was answered fully under those headings. The Synod then put them on record by reciting in unison, clothing the subject-matter with such formal expressions as: 'At that time', 'It was then that'. 'Then', 'When it was said', etc., to give cohesion to the matter. The recitals were made in unison, "At that time the Bhagavā was staying at Verañja, etc." (This reciting of the words of the Buddha by the Saṃgha in a special assembly is called the holding of a Synod, Saṃgāyanā.)

When the reciting of the First Pārājika was completed the great earth trembled vehemently down to the sheet of water, that supports it as if applauding the noble historic event.

The three remaining Pārājika rules were recited in the same manner. as also were the rest of the 227 rules, each framed as a question and followed by its answer. The whole of the text was entitled Pārājikakaṇḍa Pāḷi, and was also known as Bhikkhu Vibhaṅga, popularly referred to as "Mahāvibhaṅga". It was prescribed as the official text [ 292 ] that has since been taught (at the monasteries) from generation to generation. At the conclusion of reciting the Mahāvibhaṅga also the great earth shook violently as before.

Then followed the 304 rules of the Bhikkhunī Vibhaṅga, recited in the form of questions and answers as before. This Bhikkhunī Vihbhaṅga and the Mahā Vibhaṅga together was known as 'the Ubhato Vibhaṅga of 64 recitals or bhāṇavāras:'. This was prescribed as the official text that has since been taught from generation to generation. At the conclusion of reciting the Ubhato Vibhaṅga also the great earth shook violently as before.

Upāli entrusted with the Vinaya Piṭaka.

The Council of five hundred reciters entrusted the approved version of the Vinaya Piṭaka with the Venerable Upāli with the mandate, "Friend, teach this Vinaya Piṭaka to the disciples who come to you for instruction." When the reciting of the Vinaya Piṭaka was completed, the Venerable Upāli, having done his task, laid down the ceremonial circular ivory fan on the throne of the Bhikkhu in-charge of answering the questions, descended from it, paid his respect to the Bhikkhu Elders, and sat in the place marked for him.

After the reciting of the Vinaya, the Dhamma (i.e. the Suttanta and the Abhidhammā) was to be recited. So the Venerable Mahā Kassapa asked the Council of reciters, "Which bhikkhu shall well make the leader in reciting the Dhamma?" The Council unanimously named the Venerable Ānanda for the post.

Then the Venerable Mahā Kassapa named himself as the Questioner, and the Venerable Ānanda as the Answerer (Responding bhikkhu). Rising from his seat rearranging his upper robe, and making his obeisance to the bhikkhu Elders, the Venerable Ānanda held the ceremonial circular ivory fan and sat on the throne prepared for the office. Then the plan of reciting the Dhamma was discussed thus by the Venerable Mahā Kassapa and the Participating Mahātheras:

[ 293 ] Kassapa: "Friends, as there are two divisions of the Dhamma, the Suttanta Piṭaka and the Abhidhammā Piṭaka, which shall we take up first?

Mahātheras: Venerable Sir, let us start with the Suttanta Piṭaka. (The Vinaya is mainly concerned with Higher Morality (Adhi-sīla); the Suttanta is mainly concerned with Higher Consciousness i.e. concentration (Adhi-citta); and the Abhidhammā is mainly with Higher Wisdom (Adhi-paññā). Therefore the Council recited the Threefold Training of Mortality, Concentration and Wisdom in that order, it should be noted.)

Kassapa: Friends, there are four Collections (Nikāyas) of the Suttas in the Suttanta Piṭaka; which of them shall we take up first?

Mahātheras: Venerable Sir, let us start with the Longer Discourses, Dīgha Nikāya.

Kassapa: Friends, the Dīgha Nikāya contains 34 discourses (Suttas) in three divisions (vaggas), which divisions shall we take up first?

Mahātheras: Venerable Sir, we shall start with the Sīlakkhandha Vagga.

Kassapa: Friends, the Sīlakkhandha vagga contains 13 discourses; which discourse shall we take up first?

Mahātheras: Venerable Sir, the Brahmajāla Sutta portrays the three grades of morality; it is useful for the abandonment of deceitful talk or hypocrisy on the part of bhikkhus which are detrimental to the Teaching. It also explains the 62 kinds of wrong views. It had caused 62 times of the shaking of the great earth when it was delivered by the Bhagavā. Therefore let us start with the Brahmajāla Sutta.

[ 294 ] Having thus agreed upon the plan of work, the Venerable Mahā Kassapa posed appropriate questions on the Brahmajāla Sutta to the Venerable Ānanda regarding the background story, the person connected with the discourse, the subject matter, etc. The Venerable Ānanda answered every question completely, at the end of which the five hundred reciters recited in unison the Brahmajāla Sutta. When the reciting of the Suttas was completed the great earth quaked violently as before.

Then followed the questioning and answering and the recital of the twelve other Suttas of the Sīlakkhandha Vagga, which was recognized as the title of the division and prescribed as the course of Piṭaka studies in respect of the Suttanta.

Then the Mahāvagga containing 10 Suttas followed suit, and then the Pāthika Vagga containing 11 Suttas, each with the questioning an answering. Hence the 34 Suttas in three divisions (Vaggas), whose recitals numbered 24, were recorded as the Buddha's words under the title of Dīgha Nikāya, the Collection of Longer Discourses, then they entrusted the approved version of [ 295 ] the text to the Venerable Ānanda, saying, "Friend Ānanda, teach this Dīgha Niāya to the pupils that come to you for instruction."

After that the Council approved the Majjhima Nikāya, the Collection of Middle Length Discourses, after the usual questioning and answering, which took 80 recitals in all. Then they entrusted the approved version of the text to the pupils of the Venerable Sāriputta, saying, "Friends, preserve this Majjhima Nikāya well."

Then the Council approved the Saṃyutta Nikāya, the Collection of Related Discourses, after the usual questioning, and answering, which took 100 recitals. Then they eatrusted the approved version of the text to the Venerable Mahā Kassapa, saying, "Venerable Sir, teach this Saṃyutta Nikāya, the sayings of the Bhagavā, to the pupils who come to you for instruction."

Then the Council approved the Aṅguttara Nikāya, the Collection of Graduated Discourses, after the usual questioning, and answering, which took: 120 recitals. Then they eatrusted the approved version of the text to the Venerable Anuruddha, saying, "Venerable Sir, teach this Aṅguttara Nikāya to the pupils who come to you for instruction."

Then the Council approved the seven books of Abhidhammā, namely, the Dhammasaṅgaṇī, the Vibhaṅga, the Dhātukathā, the Puggala paññatti, the Kathāvatthu, the Yamaka and the Paṭṭhāna, after the usual questionings, answerings, and recitals. At the end of the recital of these Abhidhammā texts the great earth quaked violently as before.

Then the Council recited: the Jātaka, the Niddesa the Paṭisambhidā Magga, the Apadāna, the Sutta Nipāta, the Khuddakapāṭha, the Dhammapada the Udāna, the Itivuttaka the Vimānavatthu, the Petavatthu, the Theragātha, and the Therīgāthā, after the usual questioning and answering. These thirteen Books collectively were called the Khuddaka Nikāya, the Collection of assorted compilations.

According to the bhikkhu Elders who had memorized the Dīgha Nikāya, it was said, "The Khuddaka Nikāya was recited and approved along with the Abhidhammā Piṭaka." But according to the bhikkhu Elders who had memorized the Majjhima Nikāya, these 13 books, together with the Buddhavaṃsa and the Cariyā Piṭaka, making 15 books altogether, were named as the Khuddaka Nikāya and are classified as the Suttanta Piṭaka, (These statements are based on the Commentary on the Sīlakkhandha. A Bhāṇavāra or a 'recital' is the length of time that took to recite a piece of the text, which by our modern clock time, would be about half an hour. The naming of the principal bhikkhu Elders, namely, the Venerable Mahā Kassapa, the Venerable Upāli and the Venerable Ānanda, in their respective offices, are on record in the Vinaya Cūlavagga Pañcasatikakkhandhaka.)

Thus the Venerable Ānanda was a principal Bhikkhu in the First Synod, in answering most competently all the questions concerning the Dhamma comprising the Suttanta Piṭaka and the Abhidhammā Piṭaka.

(This is the account of important role played by the Venerable Ānanda at the First Synod.)

[ 296 ] Ānanda Mahāthera's Parinibbāna.

At the time of the First Synod, in 148 Great Era, the Venerable Ānanda being born on the same day with the Buddha, was already eighty years of age. One the fortieth year after the First Synod, when he was 120 years old, he reviewed his life-maintaining faculty and saw that he had only seven more days to live. He told this fact to his pupils.

When people learned this news, those living on this side of the River Rohiṇī (the bone of contention between the Sakyans and the Koliyans concerning distribution of its waters that led to the Buddha's discourse known as Mahāsamaya Sutta) said that the Venerable Ānanda had benefited much from them and so he would pass away on their side of the river. And those living on the other side of the river also said so.

On hearing these words from both sides, the Venerable Ānanda thought, "Both the groups have done much benefit to me. None can dispute this fact. If I were to pass away on this side of the river, people living on the other side would fight with people of this side for possession of my relics. And if I were to pass away on that side of the river, people living on this side would fight for the same reason. Then I would become the cause of strife between them. If there be peace I would have to be the cause of peace. It now depends on how I handle the matter." After reflecting thus, he said to both the groups:

O male and female supporters, those of you who live on this side of the river have done me much benefit. Likewise, those of you who live on the other side of the river have done me much benefit. There is none among you who have not benefited me. Let those who live on this side gather together on this side, and let those who live on the other side gather together on that side.

Then on the seventh day he remained aloft in the sky at about seven palm trees' height, sitting cross-legged above the middle of the river Rohinī and delivered a sermon to the people.

At the end of the discourse he made the will that his body should split into two and one portion of it should fall onto this side of the river while the other portion onto the other side. He then entered into the [ 297 ] Jhāna of tejodhātu which is the basis of attaining supernormal powers. On emerging from that Jhāna, the thought process pertaining to supernormal power arose in him. At the impulsion moment of that thought process his body became ablaze and immediately after the end of that thought process the death-consciousness arose and he passed away, realizing Nibbāna and making an end of all traces of existence.

The body split into two as he had wished, one portion falling on this side of the river and the other portion falling on the other side. People on both sides wailed wildly. The outburst of their emotion sounded as if the earth itself were crumbling. The lamentation on this occasion would seem even more pitiable and desperate than it was on the death of the Buddha. They wailed on for four whole months, muttering, "So long as we see the Buddha's personal assistant who went about holding the Buddha's alms-bowl and robe, we got some solace about the absence of the Buddha, but now that holder himself is dead and no more, we have no means to solace ourselves. The Buddha's passing away is now complete for us."

Saṃvega gāthā.
Hā saṃyogā viyogantā,

Dreadful indeed-being waited upon by grief, lamentation, etc., are all forms of association between spouses, kinsmen, friends, teacher and pupil, etc., because there inevitably comes the parting between those dear ones either through death or through severance.

Hā aniccā'va saṅkhatā;
Dreadful indeed-being waited upon by grief, lamentation, etc., are all conditioned things, being products of kamma, mind, temperature and nutriment, due to their impermanence.

Hā uppannā ca bhaṅgantā
Dreadful indeed-being waited upon by grief, lamentation, etc., are all conditioned phenomena that have the nature of arising because they are subject to decay and dissolution.

Hā hā saṅkhāradhammatā.
Dreadful indeed-being liable to sink in the turbulent ocean of woes-is the unalterable course of mind and matter, were conditioned phenomena, which have the characteristic of impermanence, the characteristic of woefulness and the characteristic of insub stantiality.

This is the story of Ānanda Mahāthera.

3. Immerse your mind in Nibbāna: 'direct your mind to Nibbāna, the commentary.

VOLUME_6
PART_1
CHAPTER_43

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FORTY-ONE ARAHANT-MAHĀTHERAS AND THEIR RESPECTIVE ETADAGGA TITLES.
ARATHA-MAHĀTHERAS. (31 to 41)

(31) URUVELA KASSAPA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Uruvela Kassapa was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When he came of age he had occasion to listen to a discourse of the Buddha. While doing so he witnessed a bhikkhu being declared by the Buddha as the foremost bhikkhu in the matter of having a large following. He was inspired by that bhikkhu to become another of his kind in future. He made great offerings to the Buddha and the Saṃgha for seven days, at the end of which he made offering of a set of three robes to the Buddha and each of the members of the Saṃgha and expressed his aspiration to become a foremost bhikkhu at some future time in the matter of commanding a big following. The Buddha reviewed his case and saw that the aspiration would be fulfilled and made the prediction thus: "You will be declared by Gotama Buddha as the foremost bhikkhu in his Teaching in the matter of commanding a big following." After making the august pronouncement Padumuttara Buddha returned to his monastery.

Life as royal brother to Phussa Buddha.

[ 298 ] In that existence of receiving Padumuttara Buddha's prognostication, the worthy man lived a meritorious life till the end of life and was reborn in the Deva world and then the human world and the Deva world in turns. Then 92 world-cycles prior to the present world-cycle, when Phussa Buddha arose in the world the future Uruvela Kassapa was reborn as the half brother of the Buddha. The Buddha had three younger half brothers and this prince was the eldest of the three. (The [ 299 ] three brothers attended upon the Buddha with the four bhikkhu requisites for one vassa, the details of which are described in this book as well as in the Second Volume of the Great Chronicle.)

(b) Ascetic life adopted in final existence.

The three royal brothers gave a great offering of valuable articles to the Buddha and the Saṃgha at the end of the vassa. They also spent their whole lives in doing meritorious deeds, and were reborn in the fortunate destinations only. During the present world-cycle, before the advent of Gotama Buddha, they were reborn into a Brahmin family whose clan name was Kassapa. On coming of age they become masters of the three Vedas and the eldest brother had five hundred pupils; the younger brother had three hundred pupils; and the youngest brother had two hundred pupils who became their disciples.

When they reviewed their learning they realised that the Vedas offered just for the present life but lacked knowledge that was of benefit in the hereafter. The eldest Kassapa brother, together with his five hundred disciples, renounced the world and led the life of a recluse. They retired into the Uruvela forest and the teacher became known by the name of their place as Uruvela Kassapa. The middle brother and his three hundred disciples likewise became recluses and lived at the river bend of the Gaṅgā and the teacher came to be known as Nadī Kassapa. The youngest brother also turned a recluse together with his two hundred disciples; they dwelled at a place called Gayāsīsa, and hence the teacher became known as Gayā Kassapa. The three Kassapa brothers became famous as teachers of their own religious sects. During the time when the three Kassapa brothers were giving guidance to their respective groups the Buddha (Gotama) had arisen in the world. The Buddha passed the first vassa at the Migadāya forest, also known as Isipatana, where he caused the enlightenment of the Group of Five Ascetics and the fifty-five youths led by Yasa, son of a merchant. All these sixty disciples become the first Arahants in this world. At the end of the vassa the Buddha enjoined the sixty bhikkhu Arahants to spread the Good Doctrine while he headed toward the Uruvela forest alone. On his way he met the thirty princes, all brothers, at Kappāsika [ 300 ] forest, whom he called up as bhikkhus (using the word, "Come, bhikkhu") and caused their enlightenment as Ariyas of various grades, training themselves for Arahantship. The Buddha went alone to the Uruvela forest because he saw the ripeness of Uruvela Kassapa for enlightenment and also saw that all the three Kassapa brothers and their followers would gain Arahantship. When the Buddha met Uruvela Kassapa he had to display 3500 kinds of miracles the most remarkable of which being the taming of the powerful nāga. In the end Uruvela Kassapa and his five hundred disciples were called up by the Buddha into Bhikkhuhood. On learning the news of the eldest brother becoming a bhikkhu the younger brothers and their followers followed suit. All of them were called up by the Buddha into bhikkhuhood. (For details see the Great Chronicle, Vol. II.)

The Buddha took the one thousand newly admitted bhikkhus to Gayāsīsa. He sat on the rock platform there and considered the appropriate discourse for them. He remembered that these recluses of Brahmin origin had all along been indulging in fire-worship, and accordingly delivered them a discourse giving the simile of the fire that relentlessly burns the three forms of existence: the sensuous, the fine material and the non-material spheres. The Discourse entitled Ādittapariyāya had the desired effect of turning all the bhikkhus into Arahants.

Then the Buddha saw that the time was opportune for him to visit Rājagaha where he had, before his attainment of Buddhahood, promised King Bimbisāra to visit his city after attaining Buddhahood. He journeyed to Rājagaha accompanied by a thousand Arahants and stationed himself in the toddy palm grove. King Bimbisāra, on being reported about the arrival of the Buddha, went to meet the Buddha in the company of one hundred and twenty thousand Brahmin householders. After making obeisance to the Buddha, he sat in a suitable place. On that occasion, the fame of Uruvela Kassapa had become so well established that the Brahmin retinue of the king paid their homage to Uruvela Kassapa. The Buddha knew that the audience were unable to decide which of the two, the Buddha or Uruvela Kassapa, was superior. He was also aware that the people having doubt could not pay attention to the Dhamma. So he said to Uruvela Kassapa. "Kassapa, [ 301 ] your followers are in a quandary. Clear up their mental confusion." Thus the Buddha indicated to the Thera to display miracles.

The Venerable Uruvela Kassapa respectfully responded, rising from his seat, he made obeisance to the Buddha in fivefold contact, and rose up to the sky about a palm-tree's height. There remaining in mid-air, he took on various forms as he wished and said to the Buddha, "Venerable Bhagavā, the Bhagavā is my Teacher; I am your pupil, your disciple. Venerable Bhagavā, the Bhagavā is my Teacher; I am your pupil, your disciple." Then he descended to the ground and paid homage to the Buddha at his feet. Then he rose up again up to twice the height of a palm tree, created a variety of forms himself, came down and paid homage at the Buddha's feet. On the seventh time of repeating this miraculous feat he rose to a height of seven palm-trees, and after descending to the ground, and making obeisance to the Bhagavā he sat in a suitable place.

The big audience were now in no doubt about the supremacy of the Buddha and acclaimed him as the great Samaṇa. Then only the Buddha gave a discourse to them at the end of which King Bimbisāra and eleven hundred thousand Brahmin householders won Sotapatti-phala and the remaining ten thousand Brahmins took the Triple Gem as their refuge; the fact they acknowledged to the Buddha.

(c) Etadagga title achieved.

The one thousand pupils who had served the Venerable Uruvela Kassapa, after attaining Arahantship, thought that since they had reached the acme of bhikkhu practice they did not need to go anywhere for their religious advancement and so remained in the company of their erstwhile leader.

On another occasion the Buddha in a bhikkhu congregation at the Jetavana monastery declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mahā-parisānaṃ yadidaṃ Uruvela Kassapo," Bhikkhus, among my bhikkhu disciples who have a big following, Uruvela Kassapa is the foremost."

[ 302 ] (In this matter the Venerable Uruvela Kassapa had the unique position of having a constant following of one thousand bhikkhus, taking into account the followers of his two younger brothers. If each of the one thousand bhikkhus were to act as preceptor and admit one bhikkhu, Uruvela Kassapa's following would become two thousand, and if the original one thousand were to admit two new bhikkhus each into the Order, the Venerable One's following could become three thousand. Hence he was in an unrivaled position in the matter of strength of following-Commetntary on the Aṅguttara.)

This is the story of Uruvela Kassapa Mahāthera.

(32) KĀḶUDĀYĪ MAHĀTHERA.

(a) Aspiration expressed in the past.

[ 302 ] The future Kāḷudāyī was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha; while he was listening to a discourse by the Buddha he happened to witness the honouring by the Buddha of a bhikkhu as 'being the foremost disciple who could arouse devotion in the Buddha's kinsmen even before they had met the Buddha'. The worthy man aspired to such an honour in some future Buddha's Teaching, and after making great offerings he expressed his aspiration before the Buddha the Buddha uttered words predicting fulfillment of the aspirant's wish.

(b) Ascetic life adopted in final existence.

That worthy man devoted himself to meritorious deeds till the end of his life. At his death he was reborn in the fortunate destinations only. Then he was conceived in the womb of the mother who was of a high official family in Kapilavatthu. This took place simultaneously with the conception of the Buddha-to-be (Prince Siddhattha,). And the two boys were born on the same day. His parents placed him on white cloth and presented him to King Suddhodana to become an attendant to Prince Siddhattha.

The name Kāḷudāyī.

[ 303 ] On the day of naming the boy they called him Udāyī because he was born on the day the Buddha-to-be was born, and the whole city was filled with joy and excitement on that account. Since the boy had a slightly dark skin, the word 'kāḷa', ('dark') was prefixed to the original name of Udāyī and he came to be called Kāḷudāyī. As a boy Kāḷudāyī lived at the royal palace and played privately games with Prince Siddhattha in the place of Kapilavatthu.

Later on, Prince Siddhattha renounced the world, spent six harrowing years in pursuit of the Truth, won Enlightenment, delivered his First Sermon, the Dhammacakka, and was now still residing at Rājagaha which was his place for collecting alms-food. (It was the dark fortnight of the cold month of Phussa in the year 103 of the Great Era.) When King Suddhodana heard the good news that his son the Buddha was residing at the Veḷuvana monastery in Rājagaha, he sent a courtier with an entourage of one thousand men with orders to request the Buddha to pay a visit to Kapilavatthu. The royal messenger made the sixty yojana distance to Rājagaha and entered the Veḷuvana monastery. At that time the Buddha was making a discourse to the audience consisting of four types of hearers. The royal messenger sat at the edge of the audience and paid attention to the Buddha's discourse, thinking that the king's message would be communicated to the Buddha after the discourse. But even while he was listening attentively to the sermon he as well as his entourage of one thousand men gained Arahantship. Then the Buddha, extending his hand said to them, "Come, bhikkhus", and all the men instantly became bhikkhus with the grave appearance of sixty-year of bhikkhu standing (i.e. at eighty years of age) and fully equipped with requisites created magically (Iddhimayaparikkhāra).

As it is in the nature of Ariyas to become indifferent to worldly matters, the thousand bhikkhus did not impart King Suddhodana's message to the Buddha. They dwelt in the bliss of the attainment of Arahatta-phala.

King Suddhodana felt annoyed to hear nothing from his messenger and sent another courtier with a thousand men on the same mission.

[ 304 ] This messenger also went before the Buddha's presence, got absorbed in the Buddha's discourse, and won Arahantship there and then, together with his one thousand men. King Suddhodana sent nine missions, one after another, each headed by a courtier with an entourage of one thousand men to the Buddha and all the nine messengers and their nine thousand men neglected their mission because they won Arahantship before speaking to the Buddha about their business.

Kāḷudāyī's mission to Kapilavatthu.

King Suddhodana now reflected on the situation. "The nine courtiers had entirely no affection for me and so they said nothing to my son about his visit to this city of Kapilavatthu of ours. Others would also fail to do so. But Kāḷudāyī, born on the same day as the Buddha was the playmate of my son in their childhood. This young man is also affectionate to me." And so he summoned and said to Kāḷudāyī, now an official at his court, "Son, go to the Buddha with a thousand men, and invite him to Kapilavatthu."

Courtier Kāḷudāyī said to the king, "Great King, if you would give me permission to become a bhikkhu like the previous royal messengers I will see to the Buddha's making a visit to Kapilavatthu." To which the king readily responded, "Son, do as you wish. Only see that my son the Buddha pays a visit to me."

Very well, Great King, said Kāḷudāyī; "But I shall go and bring if I get your permission as in the case of the former officials to become a bhikkhu. When the king gave his permission he left the city accompanied by a thousand men and reached Rājagaha. Sitting at the edge of the audience, he listened to the Buddha who was making a discourse. After hearing it he and his thousand men became Arahants and were called up by the Buddha into bhikkhuhood."

Bhikkhu Kāḷudāyī did not forget his mission. He thought that cold season was not suitable for the Buddha to make the long journey to Kapilavatthu. When spring had approached with the forest flowers blooming forth and the grass and foliage putting on fresh greenness, then only should the Buddha travel to Kapilavatthu. So he waited till the full moon of Phagguna (February-March) when he sang sixty [ 305 ] stanzas giving a picturesque portrayal of the pleasantness of the season, indicating to the Buddha that it was the time fitting for the Bhagavā to pay a visit to Kapilavatthu.

The Buddha knew the Venerable Udāyī's mind and decided that it was time that he paid a visit to Kapilavatthu. Then, accompanied by twenty thousand Arahants, the Buddha took the journey (of sixty yojanās) at a leisurely pace (aturita-desacārika).

The Venerable Kāḷudāyī, noting the Buddha's departure from Rājagaha, went to King Suddhodana palace by way of the air. The king was delighted on seeing the Venerable One standing mid-air above the palace, and offered his throne for the bhikkhu's seat. Then he filled the alms-bowl of the Venerable One with the cooked rice and dishes prepared for him. The Venerable Kāḷudāyī then moved as if to depart. The king said to him, "Son, take the meal here." To which the Venerable One said, "I shall take it when I get back to the Bhagavā." "Where, now, is the Buddha?" asked the King. "The Buddha is now on his way, with twenty thousand Arahants, to pay you a visit." "Then, son, take your meal here. Then carry the food prepared at my palace to the Buddha daily till he arrives."

The Venerable Kāḷudāyī took his meal at the palace and then received the alms-food on behalf of the Buddha. In doing so he gave a discourse to the king and the royal household relating the noble qualities of the Buddha, thereby giving them a foretaste of the unparalleled pleasure they were to experience on meeting with the Buddha. Then just as the people were watching him he threw into the air the alms-bowl filled with the food for the Buddha. He also rose up into the air, took the alms-bowl and offered it to the Buddha en route. The Buddha received it in his hands and took his meal for the day.

The Venerable Kāḷudāyī took upon himself the task of receiving of alms-food for the Buddha (and making the appropriate discourse to warm up the feelings of King Suddhodana and the royal household towards the Buddha) for the entire journey of the Buddha's memorable march to Kapilavatthu which was sixty yojanās long, taken leisurely at the rate of one yojana a day. (This remarkable routine that the [ 306 ] Venerable Kāḷudāyī set for himself to fetch food for the Buddha was the basis of his receiving the special mention from the Buddha.)

(c) Etadagga title achieved.

On a later occasion when the Buddha was sitting at a congregation of bhikkhus he reflected on the role that the Venerable Kāḷudāyī played in warming up the feelings of King Suddhodana and the kinsmen of the Buddha and declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ Kāḷudāyī," "Bhikkhus, among my bhikkhu disciples who are able to kindle devotion to me in the hearts of my kinsmen, bhikkhu Kāḷudāyī is the foremost."

This is the story of Kāḷudāyī Mahāthera.

(33) BĀKULA MAHĀTHERA.

(a) Aspiration expressed in the past.

[ 306 ] The future Bākula was born in a Brahmin family on the eve of the advent of Anomadassī Buddha, one incalculable period and one hundred thousand world-cycles before the present world-cycle. When he came of age he learned the three Vedas and gained mastery in them. But he found that this learning lacked the essence of what he was looking for. "I will seek welfare in the hereafter," he decided, and so he renounced the world, turned a hermit and resorted to a remote mountain. After due diligence he gained the five kinds of special apperception and the eight Jhānic attainments. He spent his time in dwelling in the bliss of Jhāna.

Then the Buddha Anomadassī arose in the world and went from place to place in the company of a big number of Ariya disciples. The hermit who was to become the Venerable Bākula world-cycles later, was thrilled by the news of the appearance in the world of the Buddha; the Dhamma and the Saṃgha. He went to Anomadassī Buddha and on hearing the Buddha's discourse became established in the Three [ 307 ] Refuges. He did not want to leave his mountain abode and remained a hermit, often visiting the Buddha to hear the Dhamma.

One day the Buddha suffered from an attack of colic. On his visit to the Buddha the hermit was told by the Buddha of his ailment. The hermit went back to his mountain gladly grasping the opportunity of earning merit and collected herbs out of which he prepared a cure for the Buddha. He delivered it to the attendant bhikkhu to be administered to the Buddha. A single dose of the medicine completely cured the colic in the Buddha.

When the Buddha was well the hermit approached the Buddha and made his solemn wish in these terms:

Venerable Sir, I have brought the cure of the Bhagavā's disease. For this deed of merit may I, in my farings in saṃsāra, be free of disease at all times, never subject to the slightest ailment even for the duration of the milking of a cow. This was the remarkable merit done by the future Bākula in that past existence.

Aspiring to be foremost in having perfect health.

After passing away from that existence the hermit was reborn in the Brahmā world, and after his Brahma existence he was reborn only in the Deva world and the human world over the entire length of one asaṅkhyeyya kappa. During the time of Padumuttara Buddha he was reborn into a worthy [ 308 ] family in the city of Haṃsāvatī. On one occasion he saw the Buddha declare a bhikkhu as the foremost bhikkhu in the matter of perfect health or freedom from disease, and he aspired to that honour at some future time. He made great offerings to the Buddha and the Saṃgha (as was usual with aspirants to such unique status), and expressed his aspiration. The Buddha made the prediction that his aspiration would be realized.

Healing as a hermit.

[ 307 ] That worthy man spent the whole of his life in doing deeds of merit and passed away to the good destinations only. Then ninety-one world cycles prior to the present world-cycle he was born into a Brahmin family in the city of Bandhumatī, on the eve of the arising of Vipassī Buddha. As in his former existence during Anomadassi Buddha, he turned hermit and took up his dwelling at the foot of a mountain, enjoying the bliss of Jhānic attainment.

Then Vipassī Buddha arose in the world and went about the land in the company of sixty-eight hundred thousand bhikkhus (Arahants), with Bandhumatī as the resort for collecting daily alms-food, where he benefited his father King Bandhuma with discourses on the Doctrine. Later he resided in the Deer Park known as Khema, 'the Sanctuary'.

The recluse, the future Bākula, heard the news of the arising of the Buddha in the world. He approached Vipassī Buddha, and on hearing the Buddha's discourse, became a disciple of the Buddha. Although he took refuge in the Three Refuges he did not want to leave his mountain abode and remained there as a recluse, frequenting the monastery of the Buddha to attend on him.

One day the Saṃgha, with the exception of the two Chief Disciples and with the exception of the Buddha himself, caught on an infectious headache due to contact with poisonous pollen wafted in the air from a certain poisonous kind of plant growing in the Himavanta. When the recluse paid a visit to the Buddha he saw the infected bhikkhus lying down with their heads covered up. He inquired a bhikkhu the cause of the ailment and on being told the cause he thought that an opportunity presented itself for him to tend to the sick bhikkhus and earn merit. He gathered the necessary herbs, prepared a medicine, and administered it to the sick bhikkhus who got immediate relief.

Repairing an old monastery.

After living the full life-span as a recluse he passed away and was reborn in the Brahma realm. After that existence he fared only in the fortunate destinations only for a period of ninety-one kappas when the age of Kassapa Buddha's teaching arrived. He was born a householder in Bārāṇasī then. One day he went to a remote country together with a gang of carpenters to fetch timber for repairing his house which was needing repairs. On the way he came across an old monastery in a state of disrepair. He considered that repairing his own house had no [ 309 ] particular merit to see to his hereafter and that by repairing the monastery he could earn much merit. He sent his team of carpenters to find" timber from the countryside and had the old monastery renovated fully, adding a new kitchen, a new eating place, a new fire-place for the cold season, a new walk, a new hot bath-room, a new larder, a new latrine, a new clinic, a store of medicines and medicinal requisites comprising drugs, ointments, snuffs, inhalants. All these he dedicated to the Saṃgha.

(b) Ascetic life adopted in final existence.

[ 309 ] The worthy man devoted himself to good deeds till the end of his life. And for the whole of the interim between the two Buddhas lasting infinite world-cycles he was reborn in the Deva world and the human world only. During the era of Gotama Buddha, just before the Buddha won Perfect Enlightenment, he was conceived in the womb of the wife of a merchant of Kosambī. His parents reached the height of fortune and fame from the time of his conception. The mother believed that her child was endowed with great past merit, and on the day she gave birth to him she had the infant bathed in the Yamunā river for the sake of his health and long life. This was done with ceremony. (The Reciters of the Majjhima Nikāya claimed that the infant was sent to bathe in the river on the fifth day after his birth.)

The nurse who took the baby to the Yamunā amused herself now by immersing it and now by taking it out from the waters. As she was doing so, a big fish drew near it mistaking the child for food. The nurse was frightened and ran away leaving the child to be swallowed by the fish.

But as the child was endowed with great past merit he suffered no pains in being swallowed up by the fish. He felt quite comfortable in the stomach of the fish, as though he were lying in bed. (If it were any other child it would die instantly. But since this child was destined to be an Arahant the power of the Arahatta-magga-ñāṇa dormant in him saved its life. This is the kind of iddhi (magical power) called ñāṇavipphāra iddhi.) The fish suffered great pain due to the power of the supposed victim inside it. It felt as if it had swallowed an iron ball [ 310 ] and swam downstream for thirty yojanās where at Bārāṇasī it was caught in a fisherman's net. Big fish usually do not die in the net: they have to be beaten to death but in this case, due to the power of the child inside it, it died of its own accord so that no beating was necessary. And the usual practice of fishermen was to cut up such a big fish to pieces for selling. But in this case the child inside it had great power to prevent it from being cut. The fisherman carried it on his shoulder by means of a yoke and went about calling for prospective buyers, declaring its price as a thousand coins. This was an unusually stiff price and the citizens of Bārāṇasī would not buy it.

In Bārāṇasī there was a merchant worth eighty crores who had no child born to his family. His household servants purchased the fish for a thousand coins. Normally preparing of food such as cutting up a fish was left to her servants by the merchant's wife. However in this case she went into the kitchen and cut open the big fish, not at the stomach as was usually done, but at the back. This too was due to the great power of the child inside. She was pleasantly surprised to find a bonny baby inside the fish. She took it out which was golden hued, and carrying it in her arms cried, "I've got a child here! I have got it from inside the fish!" She showed it gleefully to her husband who had the strange find (of the living baby) announced with the beat of the drum in the city. Then he reported the matter to the king who said, "The baby who had survived in the stomach of a fish must surely be of a person of great past merit. Let it remain in your care."

The name Bākula.

The natural parents of the baby in Kosambī learnt of the news of a living child being found in a fish in Bārāṇasī and they went to Bārāṇasī to find out. They found the child richly adorned, playing at the house of the rich man in Bārāṇasī "What a lovely child this is!" The mother remarked and said that it was her child. The foster mother would not hear it and said, "No, it is my child."

[ 311 ] Natural mother: "Where did you get this child?"
Foster mother: "I got it from the stomach of a fish."
Natural mother: "If so, this is not your child. It is mine."
Foster mother: "Where did you get it?"
Natural mother: "I conceived it and it was born out of my womb after ten months of pregnancy, I sent it to the Yamunā river to bathe and it was swallowed by a big fish."
Foster mother: "Maybe it was another fish that swallowed your child. It is however true that I got this child from inside a fish."

Thus the two mothers claimed the child each as her own. The matter was brought before the king for decision.

The king of Bārāṇasī gave his decision as follows: "The wife of the merchant of Kosambī is the natural mother whose claim to the child is unshakable. On the other hand, the wife of the merchant of Bārāṇasī is not groundless in her claim to the child. For when one buys fish it is customary that the entrails of the fish are not taken out by the seller so that the buyer gets the whole fish. The child she got from inside the fish is legally her property. The former has her right to the child as a natural mother. The latter has right to the child as a son by way of a gift. Each is entitled to claim it as her child, and the boy is entitled to inherit from both the families. From that day onwards both the families enjoyed unprecedented fortune and fame. And the boy was reared in luxury by both the families. His name was Bākula Kumāra, Bākula the son of a merchant.

Bākula's luxurious life.

[ 311 ] When Bākula came of age his two pairs of parents built three mansions each for his seasonal residence at Kosambī and Bārāṇasī. He spent only four months at each of the two cities, attended by a big retinue of entertaining girls. When he moved from one city to the other at the end of a four-month stay he travelled in pomp in a grand barge with dancing girls. His transit residence lasted four months each time. The entertaining girls at each city divided the transit period equally [ 312 ] between them, i.e., the sending-off team served on the barge for two months after which they were relieved (about half-way) by the welcoming team. The merchant's son then spent four months in great ease and comfort at the new place after which he moved his residence in the same manner described above. He completed eighty years of age living in that style.

Bākula's bhikkhuhood and Arahantship.

When Bākula was eighty years old Gotama Buddha had won Perfect Enlightenment. After making his first discourse, the Dhammacakka, the Buddha toured the country and, travelling by stages, reached Kosambī. (According to the reciters of the Majjhima Nikāya, he reached Bārāṇasī) On learning the arrival of the Buddha, the unrivalled type of his previous meritorious deed prompted Bākula to go and see the Buddha. Making offerings of flowers and perfumes to the Buddha, he listened to the Buddha's discourse which heightened his devotion so much that he took up bhikkhuhood. As a bhikkhu he remained a worldling for seven days only: at the dawn of the eighth day he attained Arahantship with the fourfold Analytical Knowledge.

By that time the former ladies that awaited on him had returned to their parents' homes in Bārāṇasī and Kosambī. They were devoted to the Venerable Bākula and made robes for the old bhikkhu who wore their gift robes in turns, half month using those offered from Kosambī, another half month those from Bārāṇasī. Besides, the citizens of both the cities made special offerings to him of whatever fine food or articles that they got.

(c) Etadagga title achieved.

During the eighty years of household life Bākula never experienced any ailment even for such a fleeting moment as in taking up a piece of solid unguent and savouring its smell. On the completion of his eightieth year he turned a bhikkhu with great satisfaction and as a bhikkhu also he enjoyed perfect health. Moreover, he was never in want of any of the four bhikkhu requisites. Thus, on one occasion when [ 313 ] the Buddha was residing at the Jetavana monastery in Sāvatthi, in a bhikkhu congregation, he declared.

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ appābādhānaṃ yadidaṃ Bākulo," "Bhikkhus, among my bhikkhu disciples who enjoy good health, who are free from disease, Bhikkhu Bākula is the foremost."

Wonders of Bākula.

In this connection some marvellous facts concerning the Venerable Bākula as mentioned in the Bākula Sutta, Uparipaṇṇāsa, may be reproduced here.

Once the Venerable Bākula was staying in Rājagaha in the Veḷuvana monastery when the naked ascetic Kassapa who had been a friend of the Venerable One in the latter's lay life came to see him. After the usual exchange of memorable greetings he sat in a suitable place and said to the Venerable Bākula thus: "Friend Bākula, for how long have you been a bhikkhu?" "Friend, I have been a bhikkhu for eighty years." "Friend Bākula, during these eighty years, how many times have you had sexual intercourse?" This was a rude question as became a naked ascetic. Then the Venerable Bākula revealed some marvellous and extraordinary things about himself as follows:

(1) "Friend Kassapa, you should not have put the question to me thus: 'Friend Bākula, during these eighty years, how many times have you had sexual intercourse?' Instead, friend Kassapa, you should have put the question to me only in this way: 'Friend Bākula, during these eighty years, how many times has perception concerning sense-pleasures (kāma-sañña) arisen in you?' Friend Kassapa, I have been a bhikkhu for eighty years. (The Venerable Bākula's age was 160 years then. ) All through these eighty years there never has arisen in me any perception concerning sense pleasures." (The fact that no consciousness concerning sense-pleasures had ever arisen in the Venerable Bākula is a marvellous fact about the Venerable One.)

[ 314 ] (2),(3) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years there never has arisen in me any perception concerning ill-will (vyāpāda-saññā) or any perception concerning harmful thought (vihiṃsā-saññā) towards anyone.

(The fact that no perception concerning ill-will had ever arisen in the Venerable Bākula is a marvellous fact; and that no perception concerning harmful thought towards others had ever arisen in him is a marvellous fact concerning the Venerable One.)

(4) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years, there never has arisen in me any sensual thought. (The fact that no sensual thought had ever arisen in the Venerable Bākula is a marvellous fact concerning the Venerable One.)

(5),(6) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these years no harmful thought has ever arisen in me. (The fact that no harmful thought had ever arisen in the Venerable Bākula is a marvellous fact concerning the Venerable One.)

(7) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years I have never accepted any robe offered by lay supporters who are not related to me. (This non-acceptance of robes by the Venerable Bākula offered by non-relatives is a marvellous fact concerning the Venerable One.)

(8) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years I have never cut robe-material with a knife. (This non-cutting of robe-material is a marvellous fact concerning the Venerable One.)

(9-33) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years I have never sewn a robe with a needle .

I have never dyed a robe.
[ 315 ] I have never sewn a kathina robe.
I have never taken part in the making of robes of companion-bhikkhus.
I have never accepted offering of alms-food at any lay person's house.
I have never had any such thought as, 'It would be well if somebody were to invite me.'
I have never sat in a house.
I have never taken a meal in a village or a town.
I have never cast my eyes on a woman noticing her feminine characteristics.
I have never given a discourse to any woman, even a stanza of four lines.
(It is proper for a bhikkhu to discourse to a woman in five or six words. If a doctrinal question be asked by a woman a bhikkhu may answer it in as many as a thousand stanzas. Yet the Venerable Bākula did not discourse to a woman. Discoursing to lay supporters is mostly the job of those bhikkhus who have attachment to them. This point should be remembered well)
I have never gone near a bhikkhunī's monastery.
(It is proper for a bhikkhu to visit a sick bhikkhunī. And yet the Venerable Bākula did not do so. In any such rule where exceptions are allowed the Venerable One never bothered those exceptions.)
I have never given a discourse to a bhikkhunī.
I have never given a discourse to a probationer bhikkhunī.
I have never given a discourse to a female novice.
I have never initiated anyone into the Order as a novice.
I have never acted as preceptor to a candidate for full bhikkhuhood.
[ 316 ] I have never given any instruction to any bhikkhu.
I have never allowed myself to be served by a novice.
I have never bathed in a bath-house.
I have never used bath-powder.
I have never allowed myself to be massaged by a companion-bhikkhu.
I have never been ill even for the duration taken to draw a drop of milk.
I have never taken even a bit of herbal medicine.
I have never leaned against a support.
I have never lain on a bed. (This is also a marvellous fact about the Venerable Bākula.)

(34) "Friend Kassapa, I have been a bhikkhu for eighty years. All through these eighty years. I have never taken up residence for the rains-retreat period near a village (This mode of dwelling in the forest throughout the whole period of bhikkhuhood is another marvellous fact about the Venerable Bākula.)

(35) "Friend Kassapa, I remained in a defiled state (i.e., as a worldling) only for the first seven days of bhikkhuhood, eating the alms-food from the people. On the eighth day knowledge of Arahatta phala arose in me." (That the Venerable Bākula attained Arahantship on the eighth day of his bhikkhuhood is also a marvellous fact concerning the Venerable One.)

(After hearing the marvellous and extraordinary facts about the Venerable Bākula, the naked ascetic Kassapa requested the Venerable One that he be admitted into the Order as a bhikkhu under this Teaching. The Venerable Bākula did not act as preceptor but found a suitable bhikkhu to stand as preceptor to the candidate, Kassapa who was admitted into the Order. Not long after, the Venerable Kassapa, by diligently engaging in the Noble Practice, won Arahatta phala and became of the Arahants.)

[ 317 ] (36) Then one day the Venerable Bākula, holding his key, went from one monastery to another and announced thus: "Reverend Ones, come forth! Reverend Ones, come forth! Today I shall realize Parinibbāna!" (The fact that the Venerable Bākula was able to do so is also a marvellous thing concerning the Venerable One.)

(37) When the Saṃgha was thus apprised and the companion bhikkhus had gathered themselves, the Venerable Bākula, reflecting that during his whole life he had never caused any bhikkhu any inconvenience, and that at his death also he did not wish any bhikkhu to bear the burden of his dead body, wished that his body be consumed by fire by itself. He sat in the midst of the gathering of bhikkhus, entering into the Jhāna of concentration on the element of heat and passed away. As soon as he passed away his body was consumed by a flame which arose from the body and there was just a small collection of relics resembling jasmine buds. (The fact of this way of passing away in the midst of a gathering of bhikkhus is also a marvellous thing concerning the Venerable Bākula.)

This is the Story of Bākula Mahāthera.

(34) SOBHITA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Sobhita was born in a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While listening to a discourse of the Buddha, he saw a bhikkhu being designated as the foremost bhikkhu among the bhikkhu disciples who could remember their past lives. He aspired to that honour in some future existence, and after making extraordinary offerings to the Buddha he expressed this wish. And the Buddha uttered the word of prediction.

[ 318 ] (b) Ascetic life adopted in final existence.

[ 318 ] That worthy man spent the whole of his life in doing deeds of merit and passed away to the good destinations only. During the time of Gotama Buddha he was reborn in the Brahmin caste in Sāvatthi. He was named Sobhita.

Young Sobhita had occasion to listen to the Buddha's discourse when his devotion grew to such an extent that he turned a bhikkhu, practised the Noble Practice well and attained Arahantship. He was especially endowed with a keen power of remembering past existences (Pubbenivāsa Ñāṇa).

(c) Etadagga title achieved.

Previous to the five hundred world cycles reckoned from the present world-cycle, the future Sobhita, under the teaching of other faiths, had practised Jhāna of the fine-material Sphere which is devoid of consciousness. While dwelling in the fourth Jhāna of that description, he passed away without relapsing from Jhāna and was reborn in the realm of the fine-material Sphere where he lived for five hundred world-cycles, which is the full life-span of that form of existence.

After passing away from that existence he was reborn in the human world as Sobhita the brahmin youth. As he was ripe for enlightenment he became a bhikkhu in this Teaching (of Gotama Buddha), strove diligently for Arahantship, and attained it, being endowed with the Three Powers, i.e., Power of Remembering Past Existences, Power of the Divine Sight and Power of Extinction of Āsavas.

One day as he exercised his Power of remembering past existences he could see his rebirth in the present existence and on going back he could see his death (ie., death-conscious moment) at the existence in the second-last existence. But he could not see the second-last existence which was in the fine-material Sphere which is without consciousness.

(Power of Remembering Past Existences is founded on the recalling of the death-consciousness moments and the rebirth [ 319 ] consciousness moments of past existences. This Power pertains only to mental phenomena such as understanding the causal relation of mental processes by way of proximity. The Fine material sphere asaññasatta which is devoid of consciousness does not lend itself to this scrutiny--Sārattha Ṭikā, Vol. II.

Thus his second last existence being devoid of mental phenomena and hence unknowable even by the Power of Remembering Past Existences, the Venerable Sobhita used his intuition thus: "Any being who still fares in the round of rebirth has not a single moment when the aggregates (khandha) do not arise. A being reborn in the fine-material Sphere devoid of consciousness has a life-span of 500 world cycles. Therefore I must have been reborn in that Sphere and remained alive without consciousness. That was surely my second last existence." That was how the Venerable Sobhita arrived at knowledge of his past existence.

Recollecting past existence of one who is reborn in the fine-material Sphere devoid of consciousness is a matter falling within the province of the Buddhas only, The conclusion drawn by the Venerable Sobhita was an extraordinary mental faculty which is like hitting a yak's hair with a dart of yak's hair, or like printing a foot track in the sky. Therefore referring to this unparalleled power of the Venerable Sobhita, the Buddha, on another occasion for designating foremost bhikkhus, declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ pubbenivāsaṃ anussarantānaṃ yadidaṃ Sobhito," "Bhikkhus, among my bhikkhu disciples who have the power to recollect their past existences bhikkhu Sobhita is the foremost."

(For more information on this extraordinary faculty of the Venerable Sobhita see the Vinaya Pārājika, the fourth Pārājika, ending with Vinīta vatthu, and the Commentary and Sub-Commentary thereon.)

This is the story of Sobhita Mahāthera.

[ 320 ] (35) UPĀLI MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Upāli was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While he was listening to a discourse being delivered by the Buddha, he witnessed a bhikkhu being designated as the foremost bhikkhu among the bhikkhu disciples who strictly lived by the Vinaya Rules. He wanted to be honoured by the same title by some future Buddha, and after making extraordinary offerings to the Buddha he expressed his aspiration before the Buddha. And the Buddha made the prognostication.

(b) Ascetic life adopted in final existence.

The worthy man spent his whole life in meritorious actions and passed away to good destinations only. During the time of Gotama Buddha he was reborn in the barber caste and he was named Upāli. When he came of age he served as barber to six Sakyan princes, namely, Bhaddiya, Anuruddha, Kimila, Bhagu, Ānanda and Devadatta. And when the six Sakyan princes renounced the world and joined the Buddha at the Anupiya Mango grove to get admission into the Order, Upāli also turned bhikkhu along with them. (For details of this episode about the group of Sakyan princes taking up bhikkhuhood see the Great Chronicle, Vol. III)

After becoming a bhikkhu, the Venerable Upāli listened to a discourse by the Buddha and said to him:

Venerable Sir, may the Bhagavā allow me to dwell in the forest. To which the Buddha replied, "Son, if you live in the forest you will be pursuing Insight-cultivation only. If you live by my side you will be pursuing Insight-cultivation as well as pursuing learning." The Venerable Upāli gladly agreed, and with due diligence he attained Arahantship not long afterwards. Then the Buddha personally taught the Vinaya extensively to the Venerable Upāli.

[ 321 ] (c) Etadagga title achieved.

Upāli proved himself the greatest disciple in the matter of the Vinaya Rules by his rulings on three cases, namely: (1) Bhārukacchaka vatthu (2) Ajjuka vatthu, and (3) Kumāra Kassapa vatthu. (Of these three, Kumāra Kassapavatthu appears in this Sixth Volume under the 28 th story above. The remaining two stories are briefly given below.)

The story of a native bhikkhu of Bhārukaccha.

A bhikkhu from Bhārukaccha dreamed that he had sexual intercourse with his previous wife in his lay life. He had qualms of conscience--"I am no longer a bhikkhu," he considered himself and returned to his native place Bharukaccha, intending to return to lay life. On his way he met Upāli and related his experience to the Venerable One. The Venerable Upāli said, "Friend, what you committed in a dream does not amount to a breach of the Vinaya Rules." (The episode is recorded in the Vinaya Pārājika.) Bhārukaccha is a seaport town.

The Venerable Upāli was giving judgment on a matter regarding which no decision had been pronounced by the Buddha because the Vinaya does not take dreams as (acts of volition that are) faulty. But he knew that wet dreaming is not a fault and so he rightly decided that the bhikkhu from Bhārukaccha was not at fault.

When the Buddha learnt that decision he lauded the Venerable Upāli, saying: "Bhikkhus, Upāli has ruled the matter correctly. He has done something like one who has made a foot-track in the sky."

The story of Bhikkhu Ajjuka.

Once in the city of Vesālī a certain lay supporter of the Venerable Ajjuka who had a son and a nephew as his possible heirs entrusted the Venerable One with a weighty personal affair. He said to the Venerable Ajjuka, "Venerable Sir, here is my son and here is my nephew. Of these two boys, may the Venerable One show where my property is located to the one who has devotion to the Triple Gem." Having thus created a private trust, the lay disciple died.

[ 322 ] 'The Venerable Ajjuka found that the nephew of the deceased man was devoted to the Triple Gem and so he showed him where the property of the man was located. The boy made proper use of his inheritance by engaging in business, which resulted in the preservation of the uncle's wealth and enabled him to do acts of charity.

The son of the dedeased man brought this question to the Venerable Ānanda, asking: "Venerable Sir, as between a son and a nephew, who is the rightful heir to a deceased person?"

Lay supporter, the son is the rightful heir.

Venerable Sir, the Venerable Ajjuka has shown the property which is rightfully mine to my brother-in-law, my father's nephew.

The Venerable Ānanda, without going into the details of this matter, said hastily. "In that case the Venerable Ajjuka is no longer a bhikkhu (i.e. he has fallen from bhikkhuhood)."

The Venerable Ajjuka then said to the Venerable Ānanda, "Friend Ānanda, give me your decision on the matter." On this problem the Venerable Upāli sided with the Venerable Ajjuka. (Herein, the Venerable Upāli was not taking sides without a just cause. He was simply taking up the righteous cause of Ajjuka who was blameless under the Vinaya Rules. In other words, he was standing up to uphold the Vinaya.)

The Venerable Upāli put this queation to the Venerable Ānanda. "Friend Ānanda, where a certain bhikkhu was told by someone 'Show my property to such and such a person', and the bhikkhu did as he was told, what fault does he incur?"

There is no fault whatever, Venerable Sir, not even a minor offense.

Friend Ānanda, bhikkhu Ajjuka was under instructions by the owner of the property to show it to such and such person, and he showed it to the boy (the nephew). Therefore, Friend Ānanda, Ajjuka incurs no wrong under the Vinaya.

The news of this bold decision reached the Buddha who said, "Bhikkhus, Upāli has given a right decision", and lauded him.

[ 323 ] (There are many more remarkable events that revealed the greatness of the Venerable Upāli which may be found in the Therāpadāna, the text and the interpretations are contained in the Chiddapidhānaṃ by the late Mahāvisuddhārāma Sayadaw.)

The Buddha endorsed the three Vinaya rulings given by the Venerable Upāli, lauding him each time. And based on those three instances, on another occasion, the Buddha, sitting in a congregation of bhikkhus, declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ Upāli," "Bhikkhus, among my bhikkhu disciples who strictly live by the Vinaya Rules bhikkhu Upāli is the foremost."

This is the story of Upāli Mahāthera.

(36) NANDAKA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Nandaka was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While listening to a discourse by the Buddha, he witnessed a bhikkhu being honoured by the Buddha with the etadagga title of Foremost Bhikkhu in the matter of giving admonition to bhikkhunīs. He had an ardent desire to be designated with the same title by some future Buddha. He therefore made extraordinary offerings to the Buddha and expressed his wish before the Buddha. The Buddha saw that his aspiration would be fulfilled and made the prediction accordingly.

(b) Ascetic life adopted in final existence.

That worthy man devoted himself to meritorious deeds to his last day and after passing away from that existence he was reborn only in the good destinations. During the time of Gotama Buddha he was reborn into a worthy family in Sāvatthi. When he attained adulthood he listened to the Buddha's discourse which aroused his devotion so much so that he renounced lay life and took up bhikkhuhood. Soon after, [ 324 ] striving strenuously in bhikkhu practice, he attained Arahantship. He had a special competence in exercising the Power of Remembering past existences. He also was a gifted orator who could draw the attention of the four types of devotees who gathered before the Buddha or the Saṃgha by his skill in exposition. Thus he came to be popularly known as the Venerable Nandaka, the Expounder of the Doctrine.

At one time the Buddha had to intervene between the two warring groups of Sakyan princes of the Koliya clan and those of the Kapilavatthu clan living on either side of a small river called the Rohiṇi because they could not amicably decide on the distribution of the scanty water to each group of cultivators. After pacifying both sides, the Buddha asked 250 princes from each faction to take up bhikkhuhood. The five hundred Sakyan princes were young yet. (They were attached to their families), and did not find happiness as bhikkhus. The Buddha took them to (a far-away forest in the midst of which lay) Lake Kuṇāla. There he delivered the Kuṇāla Jātaka which aroused emotional awakening in them. The Buddha knew this and expounded the four Ariya Truths to them which caused them to be established in Sotāpattiphala. Then the Buddha gave them the Mahāsamaya sutta in the Mahāvana forest at the end of which the five hundred bhikkhu became Arahants. (For detail on this episode refer to the Great Chronicle, Vol. III)

The five hundred wives of the bhikkhus who had renounced their lay lives did not see any reason to remain in their lofty mansions. So they all gathered around Mahāpajāpati Gotamī, the Buddha's foster mother, to plead with the Buddha for admission into the Order.

They went to the Mahāvana forest where at the ardent request by Mahāpajāpati Gotamī the Buddha allowed them to become female bhikkhus or bhikkhunīs after laying down eight cardinal principles to be observed by them. Since there were no bhikkhunīs before them their admission ceremony was performed by bhikkhus only. (Later, admission of bhikkhunīs required both a congregation of bhikkhus and that of bhikkhunīs) The important thing relating to the Venerable Nandaka is that all those five hundred bhikkhunīs were in one of their [ 325 ] former existences queen consorts to the Venerable Nandaka who was then reborn as a king.

Then, the Buddha enjoined bhikkhus to admonish bhikkhunīs. When it was the Venerable Nandaka's turn to give admonition to the five hundred bhikkhunīs he did not go to them but deputed another bhikkhu to carry out the task. This was because he know by his Knowledge of Recollecting Past Existences that those five hundred bhikkhunīs had been his consorts in his former existence. He was afraid that if some other bhikkhu who was endowed with similar knowledge saw him surrounded by these bhikkhunīs, he might be misunderstood as being still attached to his former consorts.

The five hundred bhikkhunīs were keen on receiving admonition from the Venerable Nandaka. The Buddha then said to the Venerable Nandaka, "Nandaka, admonish the bhikkhunīs personally, do not depute another bhikkhu when it is your turn." The Venerable Nandaka in respectful compliance with the Buddha's words, went to the bhikkhunīs on the allotted day, the fourteenth day of the lunar month which was on uposatha day. He admonished them on the subject of the six internal sense bases (āyatana) at the end of which the five hundred bhikkhunīs, former Sakyan princesses, won Fruition of Sotāpatti-phala.

The bhikkhunīs were pleased and delighted with the Venerable Nandaka's discourse. They approached the Buddha and expressed their appreciation of the Supramundane Path and the Fruition which they had experienced. The Buddha then reviewed their case, and saw that the same discourse by the Venerable Nandaka, if repeated, would lead them to Arahantship. So on the following day the Buddha let them hear the, same discourse from the Venerable Nandaka as the result of which the five hundred bhikkhunīs became Arahants.

On that day when the five hundred bhikkhunīs approached the Buddha the Bhagavā knew that the repeated discourse had benefited them and said to the bhikkhus:

"Bhikkhus, the discourse by bhikkhu Nandaka yesterday is like the full moon that appears on the fourteenth day of the month; the discourse he made today is like the full moon that appears on the [ 326 ] fifteenth day of the month. Thus extolled the Bhagavā the merit of the Venerable Nandaka's discourse. (The full text of the discourse by the Venerable Nandaka may be gathered from Nandakovāda Sutta, Uparipaṇṇāsa.)

(c) Etadagga title achieved.

'With reference to the above episode the Buddha, on another occasion, sitting in the bhikkhu congregation, declared:

Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ bhikkhunovādakānaṃ yadidaṃ Nandako,"" ""Bhikkhus, among the bhikkhu disciples who give instruction to bhikkhunīs, bhikkhu Nandaka is the foremost."""

This is the story of Nandaka Mahāthera.

(37) NANDA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Nanda was reborn into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When he came of age, he had occasion to listen to a discourse by the Buddha. As he was listening the discourse he witnessed the conferment of the etadagga title by the Buddha on a certain bhikkhu in the matter of guarding the sense-faculties. The worthy man aspired to that distinction under the Teaching of some future Buddha, and making extraordinary offerings to the Buddha, he expressed his aspiration. The Buddha made the prediction accordingly.

(b) Ascetic life adopted in final existence.

That worthy man was reborn as the son of Mahāpajāpati Gotamī, the foster-mother of the Buddha, in the city of Kapilavatthu. (He was born two or three days after the Buddha-to-be, Prince Siddhattha, was born from Queen Māyā, who was the elder sister of Mahāpajāpati Gotamī. An account of Prince Nanda's becoming a bhikkhu has been given in the Great Chronicle, Vol. III)

[ 327 ] On the third day of his first visit to Kapilavatthu, the Buddha admitted Prince Nanda into the Order of bhikkhus, (the details have been given earlier on.)

Although Prince Nanda had taken up bhikkhubood the (pitiable) words of his queen Janapadakalyāṇī were alway's ringing in his ears: "O My Lord, come back to me soon!" Quite often he imagined his erstwhile beloved wife were standing by his side. Finding no comfort in the Teaching, he tried to run away from the Nigrodhārāma monastery. But he had not gone beyond a thicket when he thought the Buddha was standing in his way, and he was obliged to go back to the monastery, with a mind crumpled up like a burro feather.

The Buddha knew the distress of bhikkhu Nanda, his utter neglience, and his ennui in bhikkhuhood. To give immediate relief to his boredom and despair, the Buddha said to him, "Come, Nanda, let us pay a visit to the celestial world." "Venerable Sir, the celestial world is accessible to powerful beings only. How would I be able to visit there?" said bhikkhu Nanda. "Nanda, just make your wish to go there. You will get there and see things celestial. "(The above account is taken from the Commentary on the Aṅguttara, Book One. The following account about the Venerable Nanda will be based on the Udāna and the Commentary thereon.)

The Buddha's objective was to allay the pangs of attachment in Nanda's mind by strategy. Then, as if taking Nanda by the arm, the Buddha, by means of his supernormal powers took bhikkhu Nanda to the Tāvatiṃsa Deva realm. However, on the way the Buddha let him notice a decrepit old female monkey sitting (desolately) on the stump of a burnt tree in a burnt paddy field, with her nose, ears and tail burnt away.

(In this matter, the Buddha took Nanda personally to the Tāvatiṃsa realm to let him experience stark contrast between the nature of human existence and Deva existence, how lowly in birth the former is when compared with the latter. Just for letting him see the Tāvatṃsa Deva realm the Buddha could have opened up the vista of the Deva realm while [ 328 ] remaining at the Jetavana monastery, or else, he could have sent Nanda alone by the Buddha-power to the Tāvatiṃsa realm. The magnificence of the Deva world was purposely impressed on Nanda to make him as an object of his goal in taking up the Threefold Training of a bhikkhu whereby he would consider the task enjoyable, and worthwhile.)

At the Tāvatiṃsa realm the Buddha showed celestial maidens who had crimson feet like the colour of the feet of the pigeon, who were entertaining Sakka, King of Devas. Then followed a dialogue between the Buddha and Bhikkhu Nanda:

Buddha: "Nanda, do you see those five hundred celestial maidens whose feet are crimson like the colour of the pigeon's feet?"
Nanda: "I do, Venerable Sir!"
Buddha: "Now, answer my question honestly. What do you think of this: Who is more beautiful as between one of these damsels and your (one-time wife) Sakyan Princess Janapadakalyāṇī? Who is more attractive?
Nanda: "Venerable Sir, as compared to these celestial maidens, Janapadakalyāṇī would seem to me just like the decrepit old female monkey (we saw on our way). She counts no more as a woman. She cannot stand beside these girls who are much too superior to her, who are much more lovely, much more attractive."
Buddha: "Nanda, take up your bhikkhu practice well. Make yourself happy in the Teaching. I assure you that if you do so you will have these five hundred celestial maidens."
Nanda: "Venerable Sir, if the Bhagavā assures me of getting these lovely girls with crimson feet I will make myself happy in the Teaching and stay with the Bhagavā."

After that dialogue at the Tāvatiṃsa realm the Buddha brought along bhikkhu Nanda instantly to the Jetavana monastery as if taking Nanda by the arm.

[ 329 ] (The Buddha's strategy needs to be understood here. As a good physician would administer some purgative to purge the toxic waste inside his patient before administering milder medicine whereby to vomit the remaining harmful matter that causes the disease, so also Nanda's sensual attachment for his ex-wife had 'first to be purged by means of his desire for celestial maidens. After that the Buddha would direct Nanda's efforts to the practice of the Ariya Path whereby he could get rid of the remaining defilements.

Again, the reason for setting up some sexual object (of celestial maidens) for Nanda whom the Buddha wishes to get established in the Noble Practice marked by celibacy, needs to be understood. The Buddha is giving a temporary visual object of a much greater attractiveness so that Nanda could readily forget his erstwhile wife. By giving his assurance to Nanda to get that objective the Buddha sets the mind of the youthful bhikkhu at ease. Incidentally, the course of the Buddha's sermon which usually progresses from attainment of celestial glory on the part of a donor towards Magga phala should also be understood likewise.

(Commentary on the Udāna.)

From the time he got back to the Jetavana monastery, bhikkhu Nanda arduously pursued bhikkhu practice, with the object of getting celestial maidens. Meantime, the Buddha had given instructions to the bhikkhus to go about bhikkhu Nanda's meditation place and say, "A certain bhikkhu is said to be striving hard in bhikkhu practice to get celestial maidens under the assurance of the Bhagavā." The bhikkhus said, "Very well, Venerable Sir." And they went about within earshot from bhikkhu Nanda, saying, "The Venerable Nanda is said to be striving hard in bhikkhu practice to get celestial maidens. The Bhagavā is said to have given him the assurance that five hundred celestial maidens with crimson feet like the colour of the pigeon's feet will be his prize.

O what a mercenary bhikkhu the Venerable Nanda is!"
O what a dignified purchaser the Venerable Nanda is!"

[ 330 ] When the Venerable Nanda heard those stinging epithets 'mercenary' and 'dignified purchaser' being applied to his name he was greatly agitated, "Ah, how wrong I have been! How unbecoming a bhikkhu! Due to my lack of control of my sense-faculties. I have become the laughing stock of my companion-bhikkhus. I must guard my sensefaculties well." From that moment the Venerable Nanda trained himself to be mindful with clear comprehension in all things that he looked at, whether looking east, or west, or south, or north, or upwards or downwards, or across, or at any intermediate point of the compass, not to allow any thought of greed, hatred, or other demeritoriousness arise in him due to whatever he saw. By restraining himself with respect to his sense-faculties to a most exacting degree, his pursuit of bhikkhu practice culminated in Arahantship not long afterwards.

Then about midnight a Brahma came to the Buddha and gave the good news to the Bhagavā that the Venerable Nanda had attained Arahantship. The Buddha applied his mind to the case and saw that what the Brahma said was true.

Buddha's freedom from binding obligation.

The thought that he was practising the Noble Path with the object of getting celestial maidens, brought to his rude awakening by his companion bhikkhus, made the Venerable Nanda remorseful and the emotional awakening corrected his attitude, made him ever more ardent in the right practice culminating in Arahantship. Then he remembered how he had made the Bhagavā a guarantor to get him the celestial maidens. He thought it necessary to relieve the Bhagavā of that undertaking. On the next morning he went to the Buddha, made obeisance, and sitting in a suitable place, said to the Bhagavā, "Venerable Sir, the Bhagavā had undertaken to see that I get celestial maidens with crimson feet like the colour of the feet of the pigeon. Venerable Sir, I do not want the Bhagavā to be bound any more on that account."

The Buddha said: "Nanda, I know by my own mind in reading your mind that you are now established in Arahatta phala. Moreover, a Brahma also brought this news to me. Nanda, from the moment of your [ 331 ] freedom from the moral intoxicants (āsavas) (i.e., from your attainment of Arahantship) I have been released of that bond. (This is the natural thing: you need not flee me from it.)" The Buddha saw the unshakable nature of an Arahant. in the face of the vicissitudes of life rendered possible through extinction of moral intoxicants, and feeling very delighted with the present status of he Venerable Nanda, uttered this joyous stanza:

Yassa nittiṇṇo paṅko,
maddito kāmakaṇṭako.
Mohakkhayaṃ anuppatto
sukhadukkhesu na vedhatī sa bhikkhu.

The Arahant has crossed over the mire of rebirth (by means of the Ariya Path serving as a bridge). He has completely destroyed (with the Ariya Path as the weapon) the darts of sensuality (that torment men and Devas alike). He has reached (by progressing along the four stages of the Path-Knowledge) the end of bewilderment (i.e., attained Nibbāna). That enlightened bhikkhu, (unlike a worldling,) does not flutter when faced with pain or pleasure (i.e., the vicissitudes of life).

(c) Etadagga title achieved.

On another occasion when the Buddha was in congregation with the bhikkhus at the Jetavana monastery he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ Nando," "Bhikkhus, among the bhikkhu disciples who guard their sense-faculties well, bhikkhu Nanda is the foremost."

(Other bhikkhu disciples also guarded their sense-faculties well. The Venerable Nanda excelled all others in that whenever he looked in any of the ten directions to look at something, he did so only after making sure that he had the four kinds of clear comprehension, namely, (i) pondering wisely the pros and cons of an action beforehand (Satthaka sampajañña); (ii) pondering wisely whether an action even though beneficial, would be [ 332 ] proper for oneself to do; (Sappāyas.) (iii) pondering wisely not to incur fault in one's going about various places (gocaras.) (iv) pondering wisely to avoid any action influenced by bewilderment (asammohas). He applied the rigorous selfdiscipline because he felt repentant about his lack of such control which lay at the root of his unhappiness in bhikkhuhood. Moreover, he had an innate sense of shame to do evil and dread to do evil. And above all, there was also his past aspiration to attain this distinction which he expressed (before Padumuttara Buddha) a hundred thousand world-cycles previously, which now found fulfillment.

This is the story of Nanda Mahāthera.

(38) MAHA KAPPINA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Mahā Kappina was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. As he was listening to a discourse by the Buddha he witnessed the honouring by the Buddha of a bhikkhu with the etadagga title in the matter of admonishing bhikkhus. He aspired to that distinction at some future time. After making extraordinary offerings to the Buddha, he expressed his aspiration before the Buddha. The Buddha made the prognostication accordingly.

The following account of the future Mahā Kappina's meritorious actions is taken from the Commentary on the Dhammapada. The Commentary on the Aṅgutttara Nikāya gives only a brief description of his meritorious action during the time of Kassapa Buddha, and then goes over to his last existence.)

Life as a chief weaver.

After passing away from the existence where he received the Buddha's prognostication, the future Mahā Kappina fared only in the fortunate destinations. In one such existence he was reborn as the chief weaver in a big village near the city of Bārāṇasī. During that time there [ 333 ] were one thousand Paccekabuddhas who used to live at the Himalayas for four months of the cold season and four months of the hot season, but lived near the town in the countryside during the four rainy months.

On one occasion the thousand Paccekabuddhas descended near Bārāṇasī and deputed eight among them to go and see the king of Bārāṇasī to provide workmen for construction of monastic dwellings. It so happened that the time of this request was made when the King was preparing for the annual ritual of ploughing. As soon as the king heard the news of the arrival of the Paccekabuddhas he went to see them and asked about the purpose of their visit. Then he said, "Venerable Sirs, there is no time left to start building operations. And as for tomorrow I shall be engaged in the annual ploughing ceremony. Therefore, may the Venerable Ones allow us to start building monasteries on the third day from now." After saying so, the king returned to his palace without remembering to invite the Paccekabuddhas to receive food offerings on the next day.

The Paccekabuddhas left the palace thinking of going elsewhere. At that time the wife of the chief weaver happened to be in the city on a piece of business. When she saw the Paccekabuddhas she made obeisance to them and asked them why they were in the city at that untimely hour. The Paccekabuddhas told her their business with the king. The weaver's wife, being possessed of conviction in the Buddha and innate wisdom, invited the Paccekabuddhas to accept her food offerings the next day. To which they said, "Sister, we are rather too many." "How many, Venerable Sir?" "There are a thousand of us." "Venerable Sirs, there are a thousand households in this village. Each household will offer food to each of the Paccekabuddhas. Just let us allow to make the offerings. We also shall build monastic dwellings for your reverences for which I am going to take a lead." The Paccekabuddhas agreed to accept the invitation.

The wife of the chief weaver then went about in the village calling everyone, "O brothers, O sisters, I have met a thousand Paccekabuddhas and invited them to receive our food offerings tomorrow. Make preparations of rice gruel and cooked rice for them." The next morning she went to the Paccekabuddhas and led them to a [ 334 ] big pavilion built in the centre of the village, had the thousand Paccekabuddhas seated in their places, and made offerings of choice food and delicacies. At the end of the meal she and other women from the village made obeisance to the Paccekabuddhas and said to them: "Venerable Sirs, may the revered Ones agree to dwell at this village for the vassa period of three months." The Paccekabuddhas agreeing, the weaver's wife went about in the village, saying, "O brothers, O sisters, let us build a monastery for the Paccekabuddhas. Let every household lend a hand in this work. Let a man from every house bring axes, adzes and necessary tools. Let them go into the forest and gather timber. Let them join in the construction"

There was very good response to her call for action: the whole village joined in the noble effort of putting up a humble monastic dwelling with thatched roof for each of the thousand Paccekabuddhas, complete with living space of night's shelter and for spending the day time. Every householder was eager to serve the Paccekabuddhas, with requests that their services be accepted. Thus they happily arranged for the threemonth period, tending to the needs of the thousand Paccekabuddhas. At the close of the rains-retreat period the weaver's wife called upon the village, "O brothers, O sisters, make ready the cloth for making robes of the individual Paccekabuddha that had stayed at each of the monastic dwellings for the rains-retreat period." Thus each household which had built a dwelling for a Paccekabuddha donated robes to its individual Paccekabuddha a robe worth a thousand coins. After the offering of robes the Paccekabuddhas delivered a discourse in appreciation of the donations, wished them well, and returned to their Himalayan abode.

Life as a chief householder.

All the residents of the weaver's village after passing away from that existence, were reborn together in the Tāvatiṃsa Deva realm. After enjoying the full life-span of Deva pleasures, the whole community were reborn in the families of rich householders in Bārāṇasī. The chief weaver of the former existence was born in the family of the chief householder, and his wife of the former existence also was born in the [ 335 ] family of a senior householder. When they were of marriageable age the spouses in their previous existence in the weaver's village became spouses again.

One day this community visited the monastery of Kassapa Buddha to attend to a discourse by the Buddha. As soon as they had got into the monastic compound there came a deluge of rain. Then, those other people who had members of the Saṃgha related to them went into the premises of those bhikkhus or sāmaṇeras and took shelter from the rain. The thousand couples who were householders had nowhere to go for shelter and they got drenched through and through remaining in the monastic compound. Then the chief of those householders said to thorn, "Look, friends, how helpless we are. Considering our social standing, what we now find ourselves in is a total disgrace." "What good work need we do?" This question was raised by the community. "We meet with this disgrace because we are total strangers to the saṃgha in this monastery. So let us build a monastery by our joint efforts." "Very well, Chief", the men agreed.

Then the chief householder started the fund with his one thousand coins. The rest of the householders put in five hundred each. The wives of the householders donated two hundred and fifty each. With this initial outlay they started constructing a big pinnacled monastery for Kassapa Buddha. It was a big project, and the funds fell short. So they put in half of the initial shares of their contributions. And in this way they were able to complete the project. Then they held a grand inauguration (libation) ceremony for seven days that marked the transfer of the monastery to the Buddha when special offerings were made to the Buddha and the Saṃgha. They also offered a robe each to the twenty thousand Arahants.

Extra-ordinary devotion of the Chief Householder's wife.

The wife of the chief householder had innate wisdom. She showed greater devotion to the good work undertaken by the community of a thousand rich householders. When robes were offered to the Buddha and the Saṃgha, She also offered golden-hued flowers of the Asoka tree to the Buddha besides the robe, also golden-hued, made especially [ 336 ] for offering to the Buddha, which was worth a thousand coins. When Kassapa Buddha delivered a sermon in appreciation of the donation of the great monastery the wife of the Chief Householder, placing her specially made robe at the feet of the Buddha, made her aspiration thus: "Venerable Sir, in all my future existences, may I have a complexion as golden-hued as these anojā flowers, and may I also have the name of that flower, Anojā." And the Buddha said, "May your wish be fulfilled."

(b) Ascetic life adopted in final existence.

The community of householders filled their lives with good deeds. After passing away from that existence they were reborn in the Deva realm. At the time of the arising of Gotama Buddha they passed away from the Deva existence, the chief of them was reborn into the royal family in Kukkuṭavatī and was called Prince Mahā Kappina. When he came of age he ascended the throne as King Mahā Kappina. The remaining householders were reborn into the noble families and became courtiers at the court of King Mahā Kappina. The wife of the chief householder was born into the royal family at Sāgala in Madda country. Princess Madda had a golden complexion and she was called Princess Anojā ("The Golden-Complexioned") as she had aspired to.

When Princess Anojā came of age, she became the Chief Queen of King Mahā Kappina. The wives of the holders in their previous existence were again united with their spouses of the past existence. The thousand ministers and their wives enjoyed the same glories of life as the king and the queen. When the king and queen rode on elephant back the thousand ministers and their wives rode on elephant-back. When the king rode on horseback they also rode on horseback, and when the king rode on a chariot they also rode on chariots. This was because all of them had done meritorious deeds together in their past existences.

Royal messengers sent for wonderful news.

King Mahā Kappina had five thoroughbreds, namely, Bala, Balavāhana, Puppha, Puppha-vāhana and Supatta. The King used only Supatta and let his royal riders use the other four. It was the duty of his royal riders to gather daily information for him. They were properly fed [ 337 ] in the morning after which the King sent them out on their daily mission with the command: "Go ye, my good men, go to a distance of two to three yojanās around this city of Kukkuṭavatī, each in his own direction to the four quarters, and gather the news of the appearance of the Buddha, the Dhamma and the Saṃgha in the world. As soon as you hear the happy news bring it to me post haste." The four riders would gallop away to the four quarters from the four city gates, went to three yojanās' distance each day, and then come back to the palace, with no good tidings that the king eagerly awaited.

Wonderful news about the Three Gems.

Then one day as King Mahā Kappina visited the royal gardens riding his mount Supatta, accompanied by his one thousand ministers, he saw a caravan of five hundred merchants all looking tired, enter the city. The king thought, "These merchants had a weary journey. Probably they must have some fresh news to tell." He summoned them and addressed them, "O good men, where have you come from?" "Great King, there is the city of Sāvatthi which is a hundred and twenty yojanās away from this city of Kukkuṭavatī. We have come from that Sāvatthi." "Good men, tell me if there is some special news current in Sāvatthi." "Great King, we have no strange news to tell. However, there has appeared the Buddha at Sāvatthi."

On hearing the word "Buddha" the king was overwhelmed by the five stages of delightful satisfaction so that he was senseless for a short while. "What, what did you say?" "Great King, the Buddha has arisen in the world." The news had the same stunning effect on the King produced by his intense delight for three times. For the fourth time the King asked again, "What did you say?" "Great King, the Buddha has arisen in the world." "O men, you have brought me the good news that the Buddha has arisen in the world. For bringing this precious news to me I award you one hundred thousand coins of silver."

Then King Mahā Kappina further asked, "Any other strange news?" "Yes, Great King, the Dhamma has arisen in the world." On hearing the word "Dhamma", the king was overwhelmed by intense delight so that he was senseless for a short while, Three times he repeated his question [ 338 ] and three times he seemed to have lost his senses for a while. On the fourth time that he was told, "Great King, the Dhamma has arisen in the world", the king said, "For bringing this precious news to me I award you a hundred thousand coins."

Then the king further asked, "Good men, have you any other strange news?" "Yes, Great King, "they said, "The Saṃgha has arisen in the world." On hearing the word "Saṃgha" the king was overwhelmed by intense delight and became senseless for a while as before. This happened three times when he was told of the good news. On the fourth time he said to the merchants, "Good men, for bringing this precious news to me I award you a hundred thousand coins."

Renunciation of King Mahā Kappina.

Then the king looked at his one thousand ministers and said, "O my good men, what would you do now?" The ministers put the same question to the king: "Great King, what would you do now?" "Good men, now that we have been told that the Buddha has arisen, the Dhamma has arisen, the Saṃgha has arisen, we do not intend to return to our palace. We will go from here to where the Buddha is, and I will become a bhikkhu as his disciple." The ministers said, "Great King, we too will become bhikkhus together with you."

King Mahā Kappina had a gold plate etched with his order to disburse three hundred thousand coins and handed it to the merchants." Go, you good men; "he said to them, "present this message to the queen at the palace, and she will disburse to you on my behalf three hundred thousand coins. Also tell Queen Anojā, that the King has relinquished the throne and the country to her and that she may reign supreme in the land. If she asks, 'Where is the king?' you should tell her that the king has gone to the Buddha to turn bhikkhu." The thousand ministers likewise sent messages of their renunciation to their wives. When the merchants went to the palace the king rode his mount Supatta and, accompanied by his thousand ministers, went forth to turn bhikkhu.

[ 339 ] Mahā Kappma to be welcomed by the Buddha.

The Buddha on his daily reviewing of the sentient world saw that King Mahā Kappina had learnt the arising of the Buddha, the Dhamma and the Saṃgha from the merchants, that he had honoured the Triple Gem by making an award of three hundred thousand coins, and that he was renouncing the world and would be arriving the next day. The Buddha also saw that King Mahā Kappina and his one thousand ministers would attain Arahantship together with the four Analytical Knowledges. "It were well if I went and welcomed King Mahā Kappina, "reflected the Buddha. And like the Universal Monarch welcoming a vassal lord, the Buddha, taking his alms-bowl and robe, left the monastery alone to welcome King Mahā Kappina on the way, at a distance of one hundred and twenty yojanās from Sāvatthi, where he sat underneath a pipal tree by the side of the Candabhāgā river, displaying the six Buddha-rays.

Mahā Kappina's crossing of the Three Rivers.

King Mahā Kappina and his one thousand ministers mounted on horseback went on the renunciation when they came across a river. "What is this river?" he asked of his ministers. "This is the River Aparacchā, Great King", they said. "How big is it?" "Great King, it is one gāvuta deep and two gāvutas wide." "Is there any craft to cross?" "There is none, Great King." The King pondered thus: "While we are looking for some river craft to cross this river, birth is leading us to ageing, and ageing is leading us to death. I have implicit faith in the Triple Gem and have gone forth from the world. By the power of the Triple Gem, may this expanse of water prove no obstacle to me." Then, reflecting on the supreme attributes of the Buddha, such as 'the Buddha, the Homage-Worthy, the Perfectly Self-Enlightened, the Exalted One', he uttered the following stanza:

Bhavasotaṃ have Buddho, tiṇṇo lokantagū vidū;
Etena saccavajjena, gamanaṃ me samijjhatu.

The All-Knowing Buddha indeed has crossed over the floods of the recurring existences in the three worlds. Having crossed over the floods, the Buddha has reached the end of the world and known all things analytically. By this asserveration of the truth, may my [ 340 ] journey (to the Buddha, on my renunciation) be accomplished without a hitch.

King Mahā Kappina, uttering this verse, crossed the river with all of his one thousand ministers on horseback. The waters of the river which was two gāvutas wide did not even wet the tips of the hoofs of their horses. As the King proceeded he came across another river. "What is this river?", he asked his ministers. "This is the River Nīlavāhinī, Great King," they said. "How big is it?" "Great King, it is half a yojana deep and half a yojana wide." (The King's further inquiry 'about river craft and his pondering on the urgency of his journey should be read into the situation as before.) Then, reflecting on the supreme attributes of the Dhamma such as "The Dhamma is well propounded, etc., he [ 341 ] uttered the following verse and crossed the river together with his one thousand ministers:

Yadi santigamo maggo, mokkho caccantikaṃ sukhaṃ;
Etena saccavajjena, gamanaṃ me samijjhatu.

The Ariya Magga, the Supramundane Path, indeed leads to the Peace of Nibbāna. The Release (i.e., Nibbāna) attained through the Ariya Magga is absolute happiness. By this asseveration of the truth, may my journey (to the Buddha on my renunciation) be accomplished without a hitch. uttering this verse, King Mahā Kappina crossed the river with his one thousand ministers on horseback. Then the waters of the river which was half a yojana wide did not even wet the tips of the horses' hoofs.

Beyond that Nīlavāhinī river lay another river to be crossed. He asked his ministers, "What is this river?"

This is the River Candabhāgā, Great King, they said. "How big is it?"

Great King, it is one yojana deep and one yojana wide

(As previously, the king pondered on the urgency of his journey.) Then, reflecting on the supreme attributes of the Saṃgha such as, 'The ariya disciples of the Bhagavā are endowed with right practice,' he uttered the following verse and crossed the river together with his one thousand ministers:

Saṃgho ve tiṇṇakantāro,
puññakkhetto anuttaro;
Etena saccavajjena,
gamanaṃ me samijjhatu.

The Ariya Saṃgha have indeed crossed over the wilderness of saṃsīra, and are the incomparable field for sowing seeds of merit. By this asseveration of the truth, may my journey (to the Buddha on my renunciation) be accomplished without a hitch.

Uttering this verse, King Mahā Kappina crossed the river with his one thousand ministers on horseback. Then the waters of the river which was one yojana wide did not even wet the tips of the horses' hoofs.

(The three stanzas uttered by King Mahā Kappina are taken from Mahā Kappina Therāpadāna.)

Mahā Kappina's meeting with the Buddha and adoption of ascetic life.

As the King had crossed over the Candabhāgā river he saw to his great wonder the six Buddha-rays emanating from the Buddha, who was sitting at the foot of the pipal tree. The entire tree, the trunk, the boughs, branches and foliage, was awash with the golden glow. The king rightly knew that 'this golden glow is not the sun's rays nor the moon's, nor that of any Deva or Māra or nāga or garuda, but must be that of Gotama Buddha, for the Bhagavā has seen me coming and is welcoming me!'

At that instant King Mahā Kappina dismounted and bowing himself approached the Buddha, being drawn towards the Buddha-rays. He felt as though he were immersed in a mass of cool liquid realgar as he walked through the Buddha-rays. He and his one thousand ministers made obeisance to the Buddha and sat in a suitable place. Then the Buddha gave them a discourse by gradual stages of exposition, through (l)the merit in giving, (2) the merit in morality, (3) the merit leading to [ 342 ] the Deva world, and (4) the gaining of Path-Knowledge. At the end of the disourse King Mahā Kappina and his one thousand ministers attained Sotāpatti-phala.

Then they all rose and asked the Buddha that they be admitted into the Order as bhikkhus. The Buddha reviewed their past whether they would be fit to receive robes and alms-bowl created by the Buddha's supernormal powers and saw their past merit in having donated robes to one thousand Paccekabuddhas and that during Kasssapa Buddha's time they had donated robes to twenty-thousand Arahants which were their stored up merit to receive robes and almsbowl created by the Buddha's supernormal powers. Then the Buddha stretched out his right hand and said, "Come, bhikkhus, receive bhikkhuhood as you request. You have heard the Doctrine. Now work out your release with diligence by the Threefold Training. "At that very instant King Mahā Kappina and his one thousand ministers were transformed from laymen's appearance into that of bhikkhus of sixty years' standing, equipped with bhikkhu paraphernalia such as almsbowl. etc., which were created by the will of the Buddha. They all rose to the air, then descended to the ground and, paying obeisance to the Buddha, sat (at a suitable place).

Queen Anojā's meeting with merchants.

The merchants of Sāvatthi went to the court of Kukkuṭavatī and sought the audience of Queen Anojā, informing her that they were sent by the King. Having obtained the Queen's assent to see them, they entered the palace, saluted the queen, and sat at an appropriate place. Then there took place the dialogue between the queen and the merchants thus.

Queen: O men, what brought you to our court'?
Merchant: "O Queen, we are being directed to you by the King to claim three hundred thousand coins as award.
Queen: O men, you are making a tall claim. What good turn have you done to the King so that he is obliged to grant you such a rich award?
[ 343 ] Merchants: O Queen, we have done the King not actually a good turn, but we have imparted to him some piece of strange news which gladdened him.
Queen: Will you be able to tell me what that strange news was?
Merchants: Yes, we can, O Queen.
Queen: Then, go ahead.
Merchants: O Queen, the Buddha has arisen in the world.

On hearing that news the queen, like the king, was overwhelmed by delight and remained senseless for a short while. This took place three times. On the fourth time that she heard that news she asked the merchants: "O men, how much did the king award you for bringing to him the news about 'the Buddha'?" "The king awarded us one hundred thousand coins for that."

The king's award of a hundred thousand for bringing such extraordinary and wonderful news is improper, inadequate. For my part I award you, as poor subjects of mine, a hundred thousand coins. But what further news did you tell the king? The merchants told her that they also apprised the king of the arising of the Dhamma and the appearance of the Saṃgha one by one. The queen, being overwhelmed by delight went out of her senses for a short while for three times on hearing each of those wonderful tidings. On the fourth time of pronouncing the news, one for the news about the Dhamma, and then one for the news about the Saṃgha, the queen awarded them three hundred thousand coins for each item of the wonderful news. Thus the merchants received nine hundred thousand coins as the Queen's award, in addition to the king's award of three hundred thousand, making a total of twelve hundred thousand.

Then the queen asked the merchants where the king was, and they told her that the king had gone forth to become a bhikkhu as a disciple of the Buddha. The queen added: "What message did the king give leave for me?" The merchants told her that the king was leaving the throne and the country, to the queen who is to succeed him as [ 344 ] sovereign. Then the queen inquired after the thousand ministers. The merchants told her that the ministers also had gone forth to become bhikkhus.

Queen Anojā's renunciation of the world.

The queen sent for the wives of the one thousand ministers and a discussion took place as follows:

Queen: Dear sisters, your husbands have renounced the world and turned bhikkhus along with the king. What are you going to do now?
Wives: Great Queen, what was the message to us by our husbands?
Queen: Your husbands have bequeathed all their property to you. You are lord of the household now.
Wives: Great Queen, what do you intend doing?
Queen: Sisters, my lord King Mahā Kappina was greatly delighted by the news of the arising of the Three Gems and awarded three hundred thousand coins, to the conveyors of the news as token of honouring the Triple Gem, even while he was on his journey. Now he has renounced the world considering the glory of kingship as if it were spat saliva. As for me the news of the appearance of the Triple Gem was equally welcome. I have awarded nine hundred thousand coins to the merchants who brought me the news as token of honouring the Triple Gem. The glory of a Sovereign is a source of suffering for me as much as it is to the king. Now that the king has bequeathed the dsovereign power to me, if I were to accept it, it would be like receiving the spat saliva with relish. I am not as foolish as that. I too will renounce the world and become a recluse, as a disciple of the Buddha,
[ 345 ] Wives: Great Queen, we also join you in going forth as recluses.
Queen: It is well and good if you are capable of it.
Wives: Great Queen, we are capable of it.
Queen: Then let us go.

The Queen mounted a chariot, each of the wives of the ministers did the same on their chariots and departed forthwith for Sāvatthi. On the way they came across the first river. She inquired, as the king did before, about the possibility for crossing it. She asked her charioteer to look for the footprints of the king's horses but no trace could be found. She rightly surmised that since her husband had a deep devotion for the Triple Gem and for the sake of which he was renouncing the world, he must have made some asseveration in getting across the river. I too have renounced the world for the sake of the Triple Gem. May the power of the Triple Gem overcome this stretch of water and let the water lose its property as water. And reflecting on the supreme attributes of the Triple Gem she drove her chariot and a thousand other chariots across the river. And lo! the water did not stay as water but hardened itself as a piece of rock so that not even the rims of the chariots got wet. At the two further rivers that lay across her path she crossed them without difficulty in the same manner just as the king was able to do. (The above material is gleaned from the Commentary on the Dhammapada. From this point on, we shall be drawing on the Commentary on the Aṅguttara Nikāya, Book One.)

After she had crossed over the Candabhāga river, the third obstacle, Queen Anojā saw the Buddha sitting beneath the pipal tree. The Buddha knew that if these women were to see their husbands they would be torn by attachment to them which would render them unable to listen to the sermon to be delivered by the Buddha, and thus be greatly disadvantaged for winning Path-Knowledge. So the Buddha employed his supernormal powers whereby the women could not see their spouses who were with the Buddha. Then the Buddha gave them a discourse at the end of which all of them attained Sotāpatti-phala. At that moment they could see their spouses. The Buddha then willed that [ 346 ] Theft Uppalavaṇṇā come to the place where the women were sitting. Theri Uppalavaṇṇā admitted Queen Anojā and her companions into the Order of bhikkhunī's after which she took them to the monastery of bhikkhunīs. The Buddha took the thousand bhikkhus to the Jetsvana dwellings by going through the sky.

Verse spoken by the Buddha with reference to Mahā Kappina.

Then the Venerable Mahā Kappina practised the Noble Path and attained Arahantship. Knowing that he had finished his task as a bhikkhu, the Venerable Mahā Kappina dwelt most of the time in the Fruition of Arahantship, and did not bother to discourse to his one thousand followers, erstwhile ministers. Resorting to seclusion, whether underneath a tree or elsewhere, he would utter words of ecstacy, "Ah, blissful it is! blissful it is!" When other bhikkhus heard this they thought that the Venerable Mahā Kappina was ruminating on his kingly pleasures and they reported to the Bhagavā what they-heard, The Buddha said to those bhikkhus; "Bhikkhu Mahā Kappina is extolling the bliss of Magga and Phala only and on that occasion uttered this stanza:

Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito.

(Bhikkhus:) he who drinks in the Supramundane Dhamma lives happily with a serene mind. The wise man always finds delight in the Dhamma (i.e., the thirty-seven constituents of Enlightenment) expounded by the Ariyas such as the Buddha.

(At the end of the discourse many listeners attained Path-Knowledge at various levels. Dhammapada, v. 79, and its commentary.)

The Venereble Mahā-Kappiua's instruction to his pupils.

Then one day the Buddha called the one thousand bhikkhus (who had been ministers) and asked them, whether the Venerable Mahā Kappina gave them any instruction. The bhikkhus said that their teacher the Venerable Mahā Kappina never gave them any instruction, did not bother to instruct them but dwelt in the attainment of Arahattaphala [ 347 ] most of the time, and that he did not give even an admonition to any of his pupils. The Buddha asked the Venerable Mahā Kappina, "Kappina, is it true that you do not give even an admonition to your close pupils?" The Venerable Mahā Kappina replied, "Venerable Sir, that is correct."

Brāhmaṇa Kappina, do not remain so. From now on give discourses to your close pupils.

Very well, Venerable Sir, replied the Venerable Mahā Kappina. And just by giving one discourse, the one thousand bhikkhus attained Arahantship. (This is the achievement that entitled the Venerable One to be designated the foremost bhikkhu.)

[ 386 ] (c) Etadagga title achieved.

On another occasion when the Buddha held a congregation of bhikkhus he declared:

Etadaggaṃ bhikkhave mama sāvakānam bhikkhūnaṃ bhikkhuovādakānaṃ yadidaṃ Mahā Kappino, "Bhikkbus, amog my bhikkhu disciples who give instruction to bhikkhus, bhikkhu Mahā Kappina is the foremost."

(This is the story of Kappina Mahāthera.)

(39) SĀGATA MAHĀTHERA.

(a) Aspiration expressed in the past.

The future Sāgata was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On a certain occasion while he was listening to the Buddha's discourse he witnessed the honouring by the Buddha of a bhikkhu by designating him as the foremost among the bhikkhus who were adept at the attainment of concentrating on the tejokasiṇadhātu, the element of heat. That worthy man aspired to that honour and made his aspiration to become the foremost bhikkhu in the mastery of that concentration. The Buddha made the prediction accordingly.

[ 348 ] (b) Ascetic life adopted in final existence.

That worthy man devoted himself to works of merit throughout his life. After his death he was reborn in the Deva world and the human world only, and during the time of Gotama Buddha he was born into a Brahmin family in Sāvatthi. The young Brahmin named Sāgata had occasion to listen to a discourse by the Buddha which caused him steadfastly devoted to the Buddha and hence become a bhikkhu. He gained mastery of the eight mundane Jhānic attainments and became adept at the five mundane supernormal powers.

Taming of a nāga.

(Extract from Vinaya Piṭaka, Pācittiya Division, Surāpāna Sikkhāpada) Once on his tour of the country in the Province of Cetiya the Buddha arrived at Bhaddavatika village. (named so because of its strong fencing). Cowherds, goat herds, cultivators and passers-by saw the Buddha coming at a distance and warned him urgently that there lived a swift, vicious, poisonous serpent at the ferry-crossing marked by the mango tree, and that they were concerned that the Buddha might face danger if he went that way. The Buddha did not say anything to them.

(The vicious serpent at the Mango Tree Ferry was in its former life a ferry man plying there. He quarreled with some travellers and was killed in the flay. He swore vengeance on his attackers before his death and consequently he was reborn as a powerful serpent there.)

(Since the man had held a grudge against the local populace, when he was reborn as a powerful serpent he exercised his powers in such a way that he would cause drought in the rainy season and cause heavy rains to fall in the wrong season. Crops failed and people resorted to propitiating him every year. They also put up a shrine for him at the ferry point.--Commentary on Aṅguttara.)

The Buddha crossed the river at the Mango Tree Ferry with his company of bhikkhus, meaning to put up for the night at that place.

[ 349 ] Cowherds, goatherds, cultivators and passers-by warned the Buddha three times against going that way but the Buddha, knowing well how to handle the situation, did not say anything.

Then the Buddha, going by stages, arrived at Bhaddavatika village. The Venerable Sāgata stayed at the shrine dedicated to the serpent at the Mango Tree Ferry. He went into the den where the serpent lived, placed a grass mat on the ground, sat with legs crossed, and with his body held erect, he entered into Jhāna.

The serpent was very angry with the intruder and sent out hot fumes. The Venerable Sāgata responded with fumes of greater power. The serpent got furious and sent out flames. But the Venerable Sāgata who was entering into the Jhānic attainment of concentration on the element of heat produced flames of greater intensity.

Then the serpent realized that he was up against someone who was more powerful than himself. He said, "Venerable Sir, I take refuge in your reverence." The Venerable Sāgata said, "You need not take refuge in me. Take refuge in the Buddha." "Very well, Venerable Sir," the serpent said. He became a disciple of the Buddha, established in the Three Refuges, and became friendly to the local populace. Rains came in season and bumper crops were harvested. (Commentary on Aṅguttara) After the Venerable Sāgata had tamed the serpent he joined the Buddha at Bhaddhivatika village.

The Buddha's visit to Kosambī.

After bringing Enlightenment to as many persons as deserving Enlightenment, the Buddha procceded to Kosambī. The citizens of Kosambī had learnt the great news that the Venerable Sāgata had entered into battle with the serpent and vanquished him. When the Buddha entered Kosambī he was welcomed by the citizens. They went to see the Venerable Sāgata, made obeisance to him, and sitting in a suitable place, said to the Venerable One. "Venerable Sir, what sort of thing is a rare thing for your reverence? What sort of of thing would please your reverence? What sort of thing shall we prepare for your reverence?" Although the Venerable Sāgata did not say anything, [ 350 ] bhikkhus of the Group of Six intervened and said: "Lay supporters, there is a red beverage with the colour of the pigeon's feet and which is clear. That alcoholic drink is a rare thing for bhikkhus, it is delightful. So prepare that kind of beverage."

A note on the Band of Six, Chabbaggī.

There were in Sāvatthi six friends who considered earning a living burdensome and preferred a life of ease as bhikkhus. They were (l&2) Paṇḍuka and Lohitaka, the twain; (3&4) Mettiya and Bhūmajaka, the twain; and (5&6) Assaji and Punabbasuka, the twain. They sought bhikkhu elders of great authority, namely, the two Chief Disciples, as their preceptors whom they could look to in case of trouble.

(After five years' standing in bhikkhuhood and having mastered the Fundamental Precepts for bhikkhus, (the Mātikā), they agreed among themselves to split up into three sub-groups to be stationed at prosperous places. This was to ensure a regular livelihood for themselves.

(The first sub-group with (1) Paṇḍuka and (2) Lohitaka as leaders was, by agreement among the group of Six, assigned to Sāvatthi for these considerations: Sāvatthi was a city of 5.7 million houses resided by worthy families. It had suzerainty over the Provinces of Kāsi and Kosala with eighty thousand villages, Paṇḍuka and Lohitaka were to set up monastic compounds at advantageous sites at Sāvatthi, where fruit trees of sorts were to be reared, with gardens to attract lay supporters. These fruits and flowers should make regular presents to lay supporters who, thus befriended, would send their boys to the monastery to be novitiated and then admitted into the Order. In this way a big following of bhikkhu pupils was to be raised by the two leaders.

(Otherwise, (3) Mettiya and (4) Bhūmajaka, the second subgroup was, by agreement among the group of Six, assigned to Rājagaha for these considerations: Rājagaha was a city where 130 million people lived. It had suzerainty over the Provinces of [ 351 ] Aṅga and Magadha which were three hundred yojanās wide with eighty thousand villages. Mettiya and Bhūmajaka were to set up monastic compounds at advantageous sites at Rājagaha where fruit tree of sorts were to be reared, with gardens to attract lay suppoters. By making gifts of fruits and flowers, the people should be befriended. And they would send their boys to the monastery to be novitiated and then admitted into the Order. In this way a big following of bhikkhu pupils was to be raised by the two leaders.

(Kīṭāgiri was a market town with a big area around it. Since it received rains during the rainy season as well as during the cold season it produced three crops of paddy a year. There the third sub-group, headed by (5) Assaji and (6) Punabbasuka should settle down. They were to set up monastic compounds at advantagaous sites near the town where fruit trees of sorts were to be reared, with gardens to attract lay supporters. By making gifts of fruit and flowers these people should be befriended. And they would send their boys to the monastery to be novitiated and then admitted into the Order. In this way a big following of bhikkhu pupils was to be raised by the two leaders.

(The six leaders of the group carried out the above plan with some success. Each of the three sub-groups were able to raise five hundred (or more) bhikkhu pupils making a total of over fifteen hundred bhikkhu pupils in their fold, who were known as the sect of 'the group of six bhikkhus'.

(Of the six leaders of the sect Paṇḍuka and Lohitaka with their five hundred pupils were of good morality. They used to accompany the Buddha on his tours. Although they might commit fresh infringement of the bhikkhu precepts they would do so because there was no specific ban on that particular action. If the precept clearly prohibited something, they did not infringe it. The other four leaders of the sect and their people did not care about the precepts-- Commentary on the Nikāya Book Two)

[ 352 ] The citizens of Kosambī were simple folks. They took the advice of the Bhikkhus of the Band of Six in all sincerity. They made a clear red brew like the colour of the pigeon's feet, and hence called Kāpotika. As the Venerable Sāgata passed their door each house offered the rare drink to the Venerable One. At that time there was no Vinaya rule prohibiting bhikkhus from taking liquor. The venerable Sāgata did not consider it improper to drink it. He obliged his donors by drinking a little of the brew at each house. When he left the city he collapsed at the city door.

As the Buddha left the city in the company of bhikkhus he saw the Venerable Sāgata lying on the ground. He had the Venerable One carried to the monastery. There the other bhikkhus laid down the Venerable Sāgata with his head turned towards the Buddha, but the Venerable One who was out of his senses through booze turned himself with his feet towards the Buddha. Then the Buddha addressed the Bhikkhus thus:

Buddha: "Bhikkhus, Sāgata usually had respect and deference for me, did he not?"
Bhikkhus: "He did, Venerable Sir."
Buddha: "Now, does Sāgata show any respect and deference for me?"
Bhikkhus: "No, Venerable Sir."
Buddha: "Bhikkhus, Sāgata had vanquished the serpent at the Mango Tree ferry, did he not?"
Bhikkhus: "Yes, he did, Venerable Sir."
Buddha: "In his present state, would Sāgata be able to vanquish the serpent?"
Bhikkhus: "No, Venerable Sir."
Buddha: Bhikkhus, by taking liquor one is rendered senseless through intoxication. Would it be proper for one to take liquor?"
[ 353 ] Bhikkhus: "No, Venerable Sir."

The Buddha continued: "Bhikkhus, taking alcoholic drinks is improper, wrong, unwarranted, unbecoming for a bhikkhu, and yet bhikkhu Sāgata, possessed of the five supernormal powers, took it. Why did he do it? Bhikkhus, this is an act which does not lend itself to reverence by those who do not already have reverence for a bhikkhu ..." After denouncing the act, the Buddha declared that any bhikkhu who takes alcoholic drink is liable to incur a Pācittiya breach of the Precepts. (Extract from the Vinaya Piṭaka, Pācittiya Division, Surāpāna sikkhāpada).

Attainment of Arahantship.

On the next day the Venerable Sāgata recovered his senses and repented his mistake. A sense of shame and dread overcame him. After admitting this fault as fault to the Buddha and making obeisance, he had a deep emotional awakening. And with diligence in the development of Insight, he soon attained Arahantship.

(c) Etadagga title achieved.

On another occasion, when the Buddha held a congregation of bhikkhus at the Jetavana monastery he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ tejodhātu-kusalānaṃ yadidaṃ Sāgato," "Bhikkhus, among my bhikkhu disciples who are adept at dwelling in the Jhānic attainment of concentration on the element of heat, bhikkhu Sāgata is the foremost."

This is the story of Sāgata Mahāthera.

(40) RĀDHA MAHĀTHERA.

[ 354 ] (a) Aspiration expressed in the past.

(In describing the past aspiration of the Venerable Rādha we draw from the Commentary on the Theragāthā as it is more informative than the Commentary on the Aṅguttara.)

The future Rādha was born in a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When he came of age he visited the Buddha's monastery and, after making obeisance to the Buddha, sat in a suitable place. While sitting there, he witnessed the Buddha honour a bhikkhu by conferring on him the top title in the field of illuminating the Doctrine to his hearers. The worthy man had a great desire to be honoured by the same title under some future Buddha's Teaching. He made exceptional offerings to the Buddha and aspired to that honour.

Life as a clansman in Vipassī Buddha's Time.

That clansman after aspiring to the senior discipleship at the time of Padumuttara Buddha, and after many more existences marked by meritorious deeds, was reborn as a worthy man again during the time of Vipassī Buddha. When he came of age he met Vipassī Buddha going on the alms-round when he had an intense devotion to the Buddha and offered the Buddha a mango of a very delicious type.

(b) Ascetic life adopted in final existence.

That clansman was reborn in the Deva world on account of that meritorious deed. After the Deva existence he was reborn only in the Deva world and the human world when he engaged himself in further deeds of merit. During the time of Gotama Buddha he was reborn as a Brahmin youth by the name of Rādha in the city of Rājagaha. He married and when he grew to an old man he did not enjoy the usual care by his wife. He wanted to become a bhikkhu and went to the monastery but his requests for admission into the Order were refused by all the bhikkhus. For they were not interested in having an aged pupil who would not be able to serve them personally.

[ 355 ] Rādha the Brahmin, already decrepit due to old age, looked even more aged because of his frustrations in being refused repeatedly to be admitted into the Order and presented a sorry sight being reduced to a mere skeleton, completely worn out, pale like a withered leaf with veins running over the whole body like netting. One day he went to the Buddha and after an exchange of courteous greetings, sat in a suitable place. The Buddha saw that the old Brahmin had sufficient merit to gain Path-Knowledge. And to start a dialogue the Buddha asked, "Brahmin, are you being taken good care of by your wife and children?" The old Brahmin replied, "O Gotama, I am far from being taken care of by my wife and children. In fact they have been treating me as a total stranger because I am too old to be of any use for them:" "Brahmin, in that case, Rādha, had you not better take up bhikkhuhood?"

Mahāthera Sāriputta's sense of gratitude.

O Gotama, who would let me get admitted as a bhikkhu? There is no bhikkhu who is willing to be my preceptor due to my old age. The Buddha then asked the bhikkhus why the old Brahmin looked so haggard and wasted. The bhikkhus answered that he looked so desperate and forlorn because he could not find a preceptor. "Bhikkhus, is there any bhikkhu who is in some way obligated to this Brahmin?"

Thereupon the Venerable Sāriputta said, "Venerable Sir, I remember a good turn done to me by this Brahmin." "What was that?" asked the Buddha. "Venerable Sir, when I went on the alms-round in Rājagaha, he had offered me a spoonful of cooked rice. I remember that good turn done to me." "Very good, Sāriputta, very good. Virtuous persons do not forget a good turn done to them, and they feel obliged to repay the debt of gratitude. In that case Sāriputta, see that the Brahmin is novitiated and then admitted into the Order."

Venerable Sir, by which mode of admission may I admit him? The Buddha gave a discourse concerning the question of the Venerable Sāriputta and declared thus: "Bhikkhus, from now on, the mode of admitting a person into full bhikkhuhood by getting him established in [ 356 ] the Three Refuges is to be discontinued. Henceforth a novice should be admitted by a congregation after a formal proposal for three times and, if there be no objection, then the novice shall be admitted. This was the first instance of the new mode of admission called ñatti catuttha procedure.

(Points to note: The Buddha won Perfect Self-Enlightenment on the full-moon day in Vesākha, 103 of the Great Era. He passed his first vassa in the Deer Park. At the end of the vassa he sent away the first sixty of his bhikkhu disciples, all Arahants, to the four corners of the land to propagate the Doctrine. He admitted into the Order new bhikkhus first as novices, and then as full bhikkhus, sponsored by those sixty Arahants by getting them established in the Three Refuges. The Buddha himself adopted the same mode. Later, considering the great distances the new entrants had to travel to the Buddha's monastery, admissions by this mode were allowed by the Buddha at places of their joining the Order.

(On the full-moon day in Phussa of the same year the Buddha came to reside at Rājagaha. A fortnight later the two Chief Disciples together with their pupils turned bhikkhus. On the seventh day of bhikkhuhood the Venerable Mahā Moggalāna became an Arahant. On the fifteenth day (in Māgha) the Venerable Sāriputta became an Arahant. The Brahmin Rādha's admission into the Order took place during the month falling between the full moon day in Māgha and the full moon day in Phagguna.

The Venerable Sāriputta had known that when the Buddha lived in the Deer Park Migadāya forest admission as novices and as full bhikkhus was done by getting the incumbent established in the Three Refuges. And yet why did he ask about the mode of admission in this case?

The answer is: the Venerable Sāriputta as a constant companion to the Buddha knew the Buddha's wishes, as was the usual competency of those companions. As a matter of fact, he was the most competent among those close companions. He had hindsight that the Buddha was thinking of instituting a stricter mode of admission than the simple [ 357 ] mode of getting the incumbent established in the Three Refuges. Since the Buddha's residence at Rājagaha, the number of Arahants had also grown to more than twenty thousand. The remarkable acuteness of the Venerable Sāriputta's understanding of the Buddha's mind was revealed on another occasion too. It was in connection with Rāhula, the Buddha's son. In 103 of the Great Era, at the close of the year the Buddha travelled to his native place, the city of Kapilavatthu. The journey took two months. On the seventh day after arrival in that city, his son Rāhula, (aged seven) demanded his inheritance. The Buddha gave him (the most worthy) inheritance by saying to the Venerable Sāriputta to admit Rāhula as a novice. On that occasion the Venerable Sāriputta, knowing well that novitiation was done by making the incumbent established in the Three Refuges, asked the Buddha, "Venerable Sir, by what mode shall I admit Prince Rāhula as a novice?"

(The earlier practice adopted in the Deer Park was to give admission to novices as well as to full bhikkhus by getting them established in the Three Refuges. But in a later case of Rādha, the admission into bhikkhuhood was done by a congregation of the Saṃgha making formal proposal for admission by the Preceptor thrice and then if the Saṃgha agreed (by remaining silent) admission was effected. But in the case of novitiation, the Venerable Sāriputta fathomed the Buddha's intention that novitiation should be done either by getting the incumbent established in the Three Refuges or by formal congregation. Otherwise the Saṃgha might be under the impression that novitiation would be valid only by congregation. Therefore to get the express consent from the Buddha to perform novitiation by getting Rāhula established in the Three Refuges, the Venerable Sāriputta put that question to the Buddha. Commentary on the Vinaya Mahāvagga.)

Rādha's ascetic life and attainment of Arahantship.

The Venerable Sāriputta, respectfully complying with the orders of the Buddha, acted as preceptor in the formal congregation that admitted Brahmin Rādha into the Order. He knew that the Buddha had a high regard for the Brahmin and so after the admission he looked after the personal welfare of the aged bhikkhu.

[ 358 ] He took the Venerable Rādha to a forest abode. A bhikkhu who is junior in bhikkhu standing has little privileges in the matter of the four requisites. The Venerable Sāriputta who was a senior bhikkhu enjoyed priority in receiving these requisites. He shared them with the Venerable Rādha, while he himself lived on the daily alms-food. Thus, being shared monastic dwelling and food by his Preceptor, the Venerable Sāriputta, the Venerable Rādha was physically in a healthy state. Then, taking instructions in the practice of the Noble Path from his Preceptor, the Venerable Rādha worked with diligence and soon attained Arahantship.

Alīnacitta Jātaka.

Then the Venerable Sāriputta took the Venerable Rādha to pay homage to the Buddha. Although the Buddha knew how the Venerable Rādha was doing, he inquired the Venerable Sāriputta, "Sāriputta, I had given bhikkhu Rādha to your care. How is Rādha doing? Is he happy in bhikkhuhood? The Venerable Sāriputta replied, "Venerable Sir, if one were to point to a bhikkhu who finds full satisfaction in the Teaching, one has only to point to a bhikkhu of Rādha's type."

Then there became current among the bhikkhus words of praise concerning the Venerable Sāriputta. They were saying, "Friends, Sāriputta has a strong sense of gratitude and is also apt to repay the debt of gratitude he owes to others. "When the Buddha heard those words he said to the bhikkhus: "Bhikkhus, it is not such a great wonder that Sāriputta in his last existence should remember his debt of gratitude and repay it. Even in his long past when he was a mere animal he had this sense of gratitude." The bhikkhus then requested the Buddha to relate to them the past story concerning the Venerable Sāriputta. The Buddha related to them the Alīnacitta Jātaka (Duka Nipāta).

Bhikkhus, in the past there lived at the foot of a hill five hundred carpenters who used to fell trees in the forest, cut them up to suitable sizes and float down the lumber in rafts. At one time a tusker got wounded in the forest by a piece of heavy bough that he tore off from [ 359 ] the tree. The pointed piece of wood pierced his foot so wickedly (nastily) that he was rendered immobile.

After two or three days the wounded elephant noticed that there were a big group of men passing his way every day, and hoped that they might be able to help him. He followed the men. When the men saw him follow them they were frightened and ran away. The elephant then did not follow them but stopped. When the carpenters stopped running, the elephant drew near them again.

The head of the carpenters, being wise, pondered on the behavior of the elephant. "This elephant comes to us as we do not move on, but stops when we run away from him. There must be some reason." Then the men went up the trees and observed the movements of the elephant. The elephant went near them and, after showing them the wound at his foot, lay down. The carpenters knew the elephant's behaviour now. He was critically wounded and was seeking help. They went to the elephant and inspected the wound. Then they cut the end of the big wooden spike piercing the elephant's foot into a neat groove, tied a strong rope around the groove, and pulled the spike out. They dressed the wound, washed it with herbs and, applied medicinal preparations to their best of ability. Soon the wound healed and the elephant was well.

Deeply grateful to his healers, the elephant thought about repaying the debt of gratitude. He went back to his den and brought back a young calf which was white through and through. It was a most auspicious kind of white elephant called gandha species. The carpenters were very glad to see the elephant come back with the young. The elephant was not merely showing them the noble calf: he meant to make a gift of it to his benefactors. To make his intention clear, he left the place alone.

The young calf followed him but the father elephant gave a signal sound to the young calf to go back to the men. The calf obeyed. The men then said to the calf, "O dear boy, we have no use with you. Just go back to your father." The calf went back but the father would not take him back. For three times the carpenters sent him back, only to be refused by the father. So they were obliged to keep it. The five hundred [ 360 ] carpenters each gave a handful of cooked rice to the calf which was sufficient nourishment for him. He would help them by piling up the cut-up logs, ready to be rafted.

(The Commentary on the Aṅguttara relates the story up to this point only to show the sense of gratitude of the Venerable Sāriputta when he was an elephant. We now continue the story as described in the Jātaka.)

(Continuation of the Alīnacitta Jātaka,) From that time on, the white elephant calf became part of the team of carpenters. Obeying their commands, he assisted them in all their tasks. The carpenters fed him with their share of cooked rice. At the close of the day's work the men and the calf went into the river to bathe and play together.

There is a noteworthy thing about noble elephants or noble horses or noble humans: they never defecate or urinate in the water, but go up to dry ground for the purpose.

One day great torrents came down from up-stream from Bārāṇasī. In that current there floated down a piece of dried dung excreted by the white calf, and got caught up in a bush at the public washing place in Bārāṇasī. Then the tenders of the royal elephants brought down to the river the five hundred elephants to be washed. These elephants sniffed around, got the smell of the dung of the white elephant and panicked. They dared not enter the water but tried to run away with raised tails. The elephant tenders reported the strange behaviour of the elephants to the physicians in charge of elephants. They knew that there must be something in the water that caused the panic of the king's elephants. A close search was made when they discovered the piece of dung in the bush. Now the reason for the fright of the five hundred elephants was ascertained. Then a big jar was filled with water and in it the white elephant's dung was made to dissolve. The five hundred elephants were then washed in the solution which had a pleasant odour. Then only the elephants dared to enter the water.

The elephant physicians reported their experience to the king and strongly suggested to the king that the noble white elephant should be searched for. The king led the expedition in a big flotilla up the stream [ 361 ] until they reached the working place of the carpenters at the foot of the hill. The white elephant calf was then bathing in the river. He heard the sound of the royal drums and ran to his masters, the carpenters, who welcomed the king. "Great King," they said, "you do not need to come up personally to obtain timber. You could send someone for that." The King said, "Friends, we do not come here for timber. We have come to get this white elephant calf that is in your possession." "Then, O King, take it by all means."

The young calf however was not willing to leave his masters, and did not budge from where he was standing. The elephant physicians were consulted when they explained to the king that the young calf would like to see his masters fully compensated for his upkeep. The king then ordered that a hundred thousand coins of silver be placed at each of the six parts of the body of the calf, i.e., at the four feet, at the trunk and at the tail. The calf would not budge still. He wanted the king to give personal presents (as well). When every man in the party of carpenters, and their wives were given a piece of clothing and playthings for their children who were his playmates were given then he agreed to go with the king. He cast long parting looks at the men, their wives and children as he went along with the king.

The calf was escorted to the city which he was made to go round clockwise thrice in pomp and ceremony, the whole of the city and the elephant-yard being decorated. He was then housed at the elephantyard, fitted out with the paraphernalia of a royal mount. Then he was anointed as the king's personal associate as well as the royal mount. He was assigned half of the royal estate, with every aspect of regal status. From the day of his arrival Bārāṇasī acquired the dominance of the whole Jambudīpa.

After some time the Future Buddha was conceived in the womb of the Chief Queen of Bārāṇasī. When the gestation period became due the king expired. The news of the king's demise was not revealed to the white elephant for fear that he might get heart-broken.

However, the news could not be kept secret for long. For when news of the king's death became known to the neighbouring province of [ 362 ] Kosala, the king of Kosalans besieged Bārāṇasī. The citizens of Bārāṇasī sent an envoy to the Kosalan king with the message which purported to say: "Our Queen is due to give birth to a child seven day's hence, according to persons adept at reading people's appearance. If the Queen gives birth to a son we shall wage war. Meantime, would the Kosalan king hold his peace just for seven days?" The Kosalan king agreed.

The queen gave birth to a son on the seventh day. The birth of the child was marked by the citizens of Bārāṇasī being in cheerful spirits, hence the boy was named Prince Alīnacitta, (meaning 'Prince who brings good cheer').

The war started, as mutually agreed, on the day of the birth of the prince. The warriors of the besieged city, lacking a general on the field, fought bravely yet their morale was running low. The ministers confided with the queen that to avert defeat, the white elephant should be told of the death of the king, and the plight of a kingless city under siege by the Kosalan king. The queen agreed. Then, fitting out the royal infant in regalia, placing it on a piece of white cloth, she carried it to the elephant-yard accompanied by her ministers and put down the child near the foot of the white elephant. She said, "O Great White Elephant, we have kept the news of the king's death from you because we feared you might get heart-broken. Here is the prince, the son of your deceased friend, the king. Now our city is under siege by the Kosalan king, your little child the prince, is in danger. The people defending the city are in low spirits. You may now destroy the child, or save him and his throne from the invaders."

Thereupon the white elephant fondled the baby with his trunk, took it up, and placing it on his head, wailed bitterly. Then he put down the baby and placed it in the arms of the Queen. Making a signal sound of his readiness for action, meaning, "I will capture Kosalan king alive", he went out of the elephant yard. The ministers then fitted the white elephant with chain-mail and, opening the city gate, led it out, surrounded by them. After getting out of the city, the white elephant gave out a shrill sound like that of the crane, ran through the besieging forces and, taking the Kosalan king by his knot, put him at the feet of [ 363 ] the princeling Alīnacitta. Frightening off the enemy troops who threatened to harm the princeling, he said to the Kosalan king, "From now on, Kosalan king, be mindful. Do not take the princeling as someone to trifle with." The Kosalan king was thus properly subdued.

From that time on, the suzerainty of the entire Jambudīpa became secure in the hands of Prince Alīnacitta. No rival king dared challenge the authority of the prince. When the prince, the Bodhisatta, was aged seven, he was anointed King Alīnacitta. He ruled righteously and at the end of the life span he was reborn in the Deva realm.

(The Alīnacitta Jātaka was originally related by the Buddha in connection with a certain bhikkhu who was faltering in the observance of the Noble Practice. At another time in connection with the sense of gratitude shown by the Venerable Sāriputta in the case of the Venerable Rādha, this episode was partially related--up to the noble tusker giving up his white elephant calf to his benefactors.)

After discoursing on the story that had taken place in the past, the Buddha in the present context uttered these two verses:

(1) Alīnacittaṃ nissāya, pahaṭṭhā mahatī camū;
Kosalaṃ senāsantuṭṭhaṃ, jīvaggāhaṃ agāhayi.

(1) "(Bhikkhus,) dependent on Prince Alīnacitta, the Bodhisatta, the big army of Bārāṇasī had captured alive, (through the might of the royal white elephant), the Kosalan king who was unsatisfied with his own domain.

(2) Evaṃ nissaya sampanno, bhikkhu āraddhavīriyo;
Bhāvayam kusalaṃ dhammaṃ; yogakkhemassa pattiyā;
Pāpuṇe anupubbena, sabbasaṃyojanakkhayaṃ.

(2) "Similarly, with the good fortune in having the virtuous ones such as the Buddha and the Ariyas as friends, a bhikkhu who puts forth earnest effort may cultivate the Good Doctrine (i.e., the Thirty-seven constituents of Enlightenment and attain Arahantship which is characterized by the extinction of all fetters, [ 364 ] and by gradual stages reach the end of the four bonds (i.e., Nibbāna)."

After the closing of the discourse with the attainment of the Deathless as its highest objective, the Buddha continued to show the Four Ariya Truths, at the end of which the faltering bhikkhu attained Path-Knowledge. The Jātaka story came to a close by the usual identification of the personalities involved, namely: the Chief Queen, the Bodhisatta's mother was Queen Māyā in the present existence; the King of Bārāṇasī, King Suddhodana; the royal white elephant, the faltering bhikkhu; the noble tusker, father of the white calf, the Venerable Sāriputta; the Kosalan King, the Venerable Mahā Moggalāna; Prince Alīnacitta, the Buddha. This is the Alīnacitta Jātaka in the Duka Nipāta.

The Buddha related the Jātaka story in connection with the Venerable Sāriputta's sense of gratitude, how in the past existence he repaid his debt of gratitude. As regards the Venerable Rādha, the Buddha had made 46 discourses in four vaggas in connection with the Venerable One. See 2-Rādha Saṃyutta, Khandha Vagga Saṃyutta, Saṃyutta Nikāya.

Further, when the Venerable Sāriputta took the Venerable Rādha before the presence of the Buddha after Rādha's attainment of Arahantship, both the disciples kneeling before the Buddha, the Buddha asked Sāriputta: "Sāriputta, does your close pupil Rādha take kindly to your admonition?" The Venerable Sāriputta replied: "Venerable Sir, bhikkhu Rādha is very amenable to admonition. Whenever a fault of his is pointed out he does not show the slightest resentment." "Sāriputta, how many amenable pupils like Rādha would you be prepared to accept?" "Venerable Sir, if I am to receive pupils as amenable as bhikkhu Rādha, I would accept as many as they might come to me."

Then, after relating the past story of Sāriputta as described in the Alīnacitta Jātaka, how, even as an animal, Sāriputta had shown his sense of gratitude the subject-matter of fellow-bhikkhus' remarks, the Buddha extolled the virtues of the Venerable Rādha thus: "Bhikkhus, a [ 365 ] bhikkhu should be amenable to admonition like bhikkhu Rādha. When the teacher points out a fault of the pupil, the latter should not show resentment but should take it as if rich treasures were revealed to him." In that connection the Buddha uttered this verse:

Nidhīnaṃ va pavattāraṃ,
yaṃ passe vajjadassinaṃ.
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje.
Tādisaṃ bhajamānassa,
seyyo hoti na pāpiyo.

(Bhikkhus,) if you should meet with a man of wisdom who points out faults and reproves you, you should associate with such a wise person as someone who reveals to you hidden treasures. It will be to the advantage, and not the disadvantage, of one who seeks the company of such a wise man.

At the end of the discourse many hearers attained Path-Knowledge at various levels. (Dhammapada, v. 76).

(c) Etadagga title achieved.

On another occasion when the Buddha was conferring honours as Foremost Bhikkhus to deserving disciples, he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭibhāneyyakānaṃ yadidaṃ Rādho," "Bhikkhus, among my bhikkhu disciples who inspire me to amplify my discourses, bhikkhu Rādha is the foremost."

(The Venerable Rādha's perspicacity and deep conviction in the Doctrine was a source of inspiration to the Buddha to amplify his discourses. (This fact may be gathered from Rādha Saṃyutta, particularly the six last suttas in the First Vagga, and the whole of the Fourth Vagga). The term paṭibhāneyyaka has been defined as: Paṭibhānaṃ janentīti paṭibhāneyyakā, 'those disciples who cause to arouse the Buddha's facility in discoursing'.)

This is the story of Rādha Mahāthera.

[ 366 ] (41) MOGHARĀJA MAHĀTHERA.

(The story of the Venerable Mogharāja is gleaned from the Commentary on the Aṅguttara Nikāya and the Commentary on the Pārayana vagga of the Sutta Nipāta.)

(a) Aspiration expressed in the past.

The future Mogharāja was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion he was listening to a sermon by the Buddha when he witnessed a bhikkhu being honoured by the Buddha as the foremost bhikkhu among his disciples who wear robes that were inferior in three ways, namely, of inferior rag material, of inferior thread, and of inferior dye. The worthy man had a strong desire to be designated as such a foremost bhikkhu in some future time. He made extraordinary offerings to the Buddha and expressed this aspiration before the Buddha. The Buddha predicted that the aspiration would be fulfilled.

Life as minister to King Kaṭṭhavāhana.

That worthy man spent a meritorious life and passed away into the realm of Devas and then in the realm of humans and Devas. Prior to the appearance of Kassapa Buddha he was reborn in the city of Kaṭṭhavāhana into a noble family. When he was of age he became a courtier at King Kaṭṭhavāhana's court and later was appointed as a minister.

We shall now relate the story of King Kaṭṭhavāhana the details of which are found in the Commentary on the Sutta Nipāta, Book Two. Before the advent of Kassapa Buddha there was an accomplished carpenter, a native of Bārāṇasī, whose art was unrivalled. He had sixteen senior pupils each of whom had one thousand apprentices. Thus, together with the Master Carpenter there were a company of 16,017 carpenters who made a living at Bārāṇasī. They would go to the forest and gather various kinds of timber, make various kinds of articles and high class furniture fit for royalty and nobility in the city, and bring their wares to Bārāṇasī in a raft. When the king wanted to have palaces built, ranging from a single-tiered mansion to a seven-tiered mansion, [ 367 ] they did it to the satisfaction and delight of the king. They also built other structures for other people.

Construction of a flying machine.

The master craftsman got an idea one day: "It would be too hard for me to live on my carpenter's trade in my old age; (I must do something)." He ordered his pupils to gather species of light wood with which he built a flying machine resembling the garuḍa bird. After fitting up the machinery in it, he started the engine which made the contraption fly in the air like a bird. He flew in it to the forest where his men were working and descended there.

He said to his pupils, "Boys, let us build flying machines like this and with our superior power we can rule the Jambudīpa. Now, copy this flying machine. We must escape from the drudgery of our carpenters' existence." The pupils successfully built similar flying machines and reported it to the master. "Now, which city shall we conquer?"-asked the master. "Let us conquer Bārāṇasī, Master" they suggested. "That would not do, boys. We are known as carpenters in Bārāṇasī. Even if we were to conquer and rule it everybody will know our origin as carpenters. The Jambudīpa is a vast place. Let us find our fortune elsewhere." Thus advised the master. The pupils agreed.

Ascension to throne as Kaṭṭhavāhana.

The carpenter guild of 16017 members had each of their families put aboard a flying machine, and wielding arms, flew in the direction of the Himalayas. They entered a city, collected together at the royal palace, and dethroned the king after which they anointed the master craftsman as king. Because he was the inventor of a flying machine made of wood he came to be known as King Kaṭṭhavāhana ('one who rode on a vehicle made of wood'): Based on this personal name of the king, the city and the country also acquired the same name. An heir-apparent and a council of sixteen ministers were appointed. The king and all these top leaders of the country conducted themselves with righteousness. The king extended necessary assistance to the people according to the principle of four means of help with the result that the people were [ 368 ] happy and prosperous and had few dangers and hazards. Everybody spoke in praise of the king and his staff who were loved, respected and relied upon.

Friendship with King of Bārāṇasī.

One day a group of merchants from Bārāṇasī came to Kaṭṭhavāhana with their merchandise. When they were given audience by King Kaṭṭhavāhana the king asked them where they lived. Being told that they lived in Bārāṇasī the king said to them:

O men, I would like to be on cordial relationship with the king of Bārāṇasī. Would you render your service to that end? The merchants gladly undertook to help. During their stay in Kaṭṭhavāhana the king provided them with all their needs and at the time of departure they were again reminded courteously to help promote friendship between the two cities.

When the merchants got back to Bārāṇasī they reported to their king the message extended through them by the king of Kaṭṭhavāhana. The king was delighted. He made public announcement by the beat of the drum that merchants of Kaṭṭhavāhana selling their goods in Bārāṇasī would be exempt from taxes. Thus the two kings who had never met were already in bonds of friendship. The king of Kaṭṭhavāhana reciprocated by proclaiming that merchants of Bārāṇasī doing business in his city would be exempt from taxes. He also issued standing orders that merchants of Bārāṇasī be provided with all their needs out of the king's coffers.

The king of Bārāṇasī then sent a message to the king of Kaṭṭhavāhana to the effect that if there should occur within the domains of Kaṭṭhavāhana something noteworthy, whether to be seen or to be heard, would King Kaṭṭhavāhana see to it that that event be seen or heard by the king of Bārāṇasī? The king of Kaṭṭhavāhana also sent to the king of Bārāṇasī a similar message.

[ 369 ] Exchange of gifts.

One day the king of Kaṭṭhavāhana obtained a certain fabric of most rare quality which was not only extra-fine but had a sheen that dazzled like the rising sun. He remembered the message received earlier from the king of Bārāṇasī and thought it fit to send this extraordinary fabric to Bārāṇasī. He had eight caskets of ivory carved out for him in each which he put a piece of the fabric. Outside the ivory caskets he had a lac ball embalming each casket. The eight lac balls were placed in a wooden box which was wrapped up in very fine fabric. On it was written the inscription "To be presented to the King of Bārāṇasī." An accompanying message suggested that the king of Bārāṇasī open this gift himself on the palace grounds where all the ministers should be present.

The royal delegation from the court of Kaṭṭhavāhana presented the gift box and the message to the king of Bārāṇasī who caused a meeting of the ministers at the courtyard. He opened the box in their presence. On finding just eight balls of lac, he was disappointed, thinking that the king of Kaṭṭhavāhana had played a practical joke on him. He struck one of the lac balls hard against the throne that he was sitting on when lo! the lac broke open and the ivory casket and its lid came apart. Inside, the king saw the fine fabric. The seven other lac balls yielded similar ivory caskets with the fabric inside. Each piece of fabric measured 16 cubits by 8 cubits. When these fabrics were unfolded they presented a most spectacular scene as though the entire courtyard were glimmering in the sun.

The onlookers snapped their fingers in amazement and some threw up their head-gear into the air in joy, saying: "King Kaṭṭhavāhana the unseen friend of our king has sent such a marvellous gift! Truly that king is a worthy friend of our king."

Return gift from Bārāṇasī.

The king of Bārāṇasī sent for valuers and referred the fine fabrics to them for their appraisal. The valuers were at a loss to name a value for them. Then the king bethought himself: "My good friend the king of [ 370 ] Kaṭṭhavāhana has sent me a priceless gift. A return gift should be somehow superior to the gift received. What should that gift be?"

It was the time when Kassapa Buddha had arisen in the three worlds and was residing at Bārāṇasī. The king considered that there is nothing as adorable as the Triple Gem. "I should send the news of the appearance of the Buddha to King Kaṭṭhavāhana. That would make the most appropriate return gift."

So he had the following stanza consisting six lines inscribed with vermilion on gold plate:

Buddho loke samuppanno, hitāya sabbapāṇinaṃ.
Dhammo loke samuppanno, sukhāya sabbapāṇinaṃ.
Saṃgho loke samuppanno, puññakkhettaṃ anuttaraṃ.

"(O Friend Kaṭṭhavahana,) for the welfare of all living beings, the All-Knowing Buddha has arisen in our world like the rising of the sun at the Udaya Mountain in the east.

For the happiness of all living beings, the Dhamma (comprising the four maggas, four phalas Nibbāna and the Doctrine) has arisen in our world like the rising of the sun in the Udaya mountain in the east:"

The Saṃgha, the incomparable fertile field for all to sow seeds of merit, has arisen in our world, like the rising of the sun at the Udaya mountain in the east.

Besides those lines the king had an inscription containing the practice of the Dhamma beginning from getting established in morality for a bhikkhu, progressively towards attainment of Arahatta phala. The above gold plate was (1) first put inside a casket wrought with the seven kinds: of gems: (2) then the jewel casket was placed inside a casket of emerald; (3) then the emerald casket was placed inside a casket of cat's eye gem; (4) the cat's eye casket was then placed inside a casket of red ruby; (5) the ruby casket was then placed inside a goldcasket; (6)the gold casket was then placed inside a silver casket; (7) the silver casket was then placed inside an ivory casket. (8) the ivory casket was then placed inside a casket of scented musk wood. This casket was [ 371 ] put inside a box, wrapped up with fine fabric and on it the royal seal was affixed.

The return gift was sent to Kaṭṭhavāhana in state. A noble tucker in must was fitted out with golden ornaments, covered with gold lace, and a golden flag flew on his majestic body. On his back they secured a raised platform on which the gift box was placed. A white umbrella was hoisted above it. It was sent off alter performing acts of honour with flowers and scents, dancing and music. The king himself headed the group of royal escorts in sending it off up to the border of Kasi Country, the king's domain. Moreover, the king. of Bārāṇasī sent presents with his messages to other rulers of neighboring states on the route requiring them to pay homage to the special return gift of his. All those rulers complied gladly till the carrier tusker reached the border of Kaṭṭhavāhana.

King Kaṭṭhavāhana went out to some distance to greet the arrival of the return gift; paying homage to it. The gift was opened in the courtyard before the people. After removing the thin cloth wrapper and opening the box the scented hard-wood casket was found. Inside it the eight caskets were opened one after the other in their turn till the gold plate informing the appearance of the Triple Gem was revealed. "This is the rarest gift that one comes by only over an immense period of time. My good friend the King of Bārāṇasī has been very thoughtful in sending this news to me together with an outline on the practice of the Dhamma" Thus reflected King Kaṭṭhavāhana joyfully. "The appearance of the Buddha, never heard of before, has taken place. It were well if I should go and see the Buddha and learn his Doctrine", he mooted. He consulted the idea with his ministers who advised him to stay the while in the city during which they would go and inquire.

Ministers' mission.

The sixteen ministers together with a thousand followers each said to the king: "Great King, if the Buddha has actually arisen in the world, there is no likelihood of our seeing you again (at your palace)i.e., we are all going to turn bhikkhus. If the Buddha has not actually arisen we shall come back to you."

[ 372 ] Among the ministers was the king's own nephew (son of his sister) who said, "I too am going." The king said to him, "Son, when you have found that the Buddha has arisen, come back to me and tell me the news." The nephew agreed, "Very well, O King."

The sixteen ministers with their sixteen thousand followers went post haste, resting only one at a night camp on the way and reached Bārāṇasī, However, before they got there Kassapa Buddha had passed away. The ministers entered the Buddha's monastery and asked, "Who is the Buddha? Where is the Buddha?" But they found only the bhikkhu disciples who had been living together with the Buddha.

The bhikkhu disciples told then, "The Buddha has passed away." The ministers then wailed, saying, "We have come from afar and we miss even the chance to see the Buddha! "They said to the bhikkhu disciples, "Venerable Sirs, are there some words of advice or admonition of the Buddha left for the world?" "Yes, lay supporters. They are: "Be established in the Three Refuges. Observe the five precepts all the time. Also observe uposatha precepts of eight constituents. Give in charity. If you are capable, take up bhikkhuhood yourself." Thereupon, all the ministers with the exception of the king's nephew, together with their followers, took up bhikkhuhood.

King Kaṭṭhavāhana's demise.

King Kaṭṭhavāhana's nephew returned to Kaṭṭhavāhana after having procured an article that had been used by the Buddha, as an object of veneration. It was a water strainer. In this connection it may be noted that articles that had been used by the Buddha include the Bodhi Tree, alms-bowl, robes, water-strainer, etc. The nephew also arranged to get a bhikkhu who had learnt by heart the Suttanta, the Vinaya and the Abhidhammā to accompany him to Kaṭṭhavāhana.

Travelling by stages, the minister reached Kaṭṭhavāhana and reported to the King: "Uncle, the Buddha actually had arisen in the world, and it is also true that he had passed away." He related the Buddha's advice as he had learned from the Buddha's disciples. The king resorted to the bhikkhu learned in the Tipiṭaka and listened to his discourses. He built a [ 373 ] monastery for the teacher, erected a stupa where the Buddha's waterstrainer was enshrined and planted a new Bodhi Tree. He got established in the five precepts and observed uposatha precepts on uposatha days. He gave freely in charity; and after living to the end of the life-span he passed away and was reborn in the Deva realm. The sixteen ministers who turned bhikkhus and their sixteen thousand followers also practiced the Noble Practice, died as worldlings, and were reborn in the Deva realm as followers to the Deva who had been King Kaṭṭhavāhana. (Among the sixteen Deva followers of the Deva king there was the future Mogharāja.)

(b) Ascetic life adopted in final existence.

During the world-cycle that intervened the two Buddhas, the master craftsman and all his followers had Deva existence. Then on the eve of the advent of Gotama Buddha they were reborn in the human world. Their leader was born as a son of the king's purohita at the court of King Mahā Kosala, father of Pasenadī Kosala. He was named Bāvarī, and was endowed with three distinguishing marks of a great man. Being a master of the three Vedas, he succeeded to the office of purohita (Counsellor) at the death of his father. The remaining sixteen thousand men were reborn in Sāvatthi in the Brahmin clan. Among them were:

Ajito Tissa Metteyyo,
Puṇṇako atha Mettagū,
Dhotako Upasīvo ca,
Nando ca atha Hemako. Todeyya Kappā dubhayo,
jatukkaṇṇī ca paṇḍito,
Bhadrāvudho Udayo ca,
Posālo cāpi Brāhmaṇo.
Mogharājā ca medhāvī,
Piṅgiyo ca mahā isi.

(1) Ajita (2) Tissa Metteyya, (3) Puṇṇaka (4) Mettagū (5) Dhotaka (6) Upasīva (7) Nanda (8) Hemaka (9) Todeyya (10) Kappa [ 374 ] (11) Jatukaṇṇī (12) Bhadrāvudha (13) Udaya (14) Posāla (15) Mogharāja (16) Piṅgiya.

These sixteen Brahmins learned the three Vedas from Master Bāvarī. The one thousand followers under each of them in turn got their learning from them. Thus, Bāvarī and his company of followers making a total of 16,017 Brahmins became united again in their last existence. (The fifteenth Brahmin Mogharāja later became the Venerable Mogharāja:)

Renunciation of the world by Bāvarī and his followers.

At the death of King Mahā Kosala his son Pasenadī Kosala was anointed king: The king's purohita Bāvarī retained his office under the new king, who granted fresh privileges to him in addition to those given by his father. (This was so because the new king as a prince had been a pupil under Bāvarī so that his relationship with the old Counsellor was not only official but also personal.)

One day Bāvarī, remaining in seclusion, took a cool assessment of the learning that he possessed. He saw that the Vedas were not of any value to stand him in good stead in the hereafter. He decided to renounce the world as a recluse. When he revealed this plan to King Pasenadī Kosala the king said; "Master, your presence at our court gives me the assurance of elderly counsel which makes me feel I am still under the eyes of my own father. Please don't leave me." But since past merit had begun to ripen into fruition old Bāvarī could not be persuaded against his plan, and insisted that he was going. The king then said, "Master, in that case, I would request you to stay as a hermit in the royal gardens so that I might be able to see you by day or by night." Bāvarī conceded to this request and he and his company of sixteen senior pupils together with the sixteen thousand followers resided at the royal gardens as recluses. The king provided them with all their four requisites and paid his master regular visits in the mornings and evenings.

After some time the pupils said to their master, "Master, living near the city makes a recluse's life unsatisfactory because of the many botherations. The fitting place for a recluse is somewhere remote from [ 375 ] the town; let us move away from here." The master had only to agree. He told this to the king but the king would not let him leave him alone. For three times Bāvarī made persistent requests to the king. At last the king had to yield to his wishes. He sent along two of his ministers with two hundred thousand coins of money to accompany Bāvarī and his followers to find a suitable site for their hermitage, on which all monastic dwellings for them were to be built.

The hermit Bāvarī with 16,016 recluse pupils under the care of the two ministers left in the southerly direction from Sāvatthi. When they got beyond the Jambudipa to a place which lay between the two kingdoms of Assaka, and Aḷaka which was a big island where the two streams of River Godhāvarī parted, a three-yojana wide forest of edible fruits, Bāvarī said to his pupils, "This is the spot where ancient recluses had lived. It is suitable for recluses. As a matter of fact, it was the forest where famous hermits such as Sarabhaṅga had made their dwelling.

The king's ministers paid a hundred thousand coins of silver each to King Assaka and King Aḷaka for possession and use of the land. The two rulers gladly ceded the property and also added the two-yojana wide land adjoining the forest, thereby granted a total area of five yojanās. The ministers from the court of Sāvatthi caused a dwelling to be built there. They also brought some necessary materials from Sāvatthi and set up a big village for the hermits to gather daily almsfood. When their task was completed, they returned to Sāvatthi: (The above account is what is stated in the Commentary on the Sutta Nipāta. The commentary on the Aṅguttara Nikāya tells us of further incidents concerning recluse Bāvarī which are described below:) On the day, after the two ministers had returned to Sāvatthi a man appeared at the dwelling and sought permission from the hermits to build a house for his own dwelling on the estate. He was allowed to do so. Soon other families followed suit and there were a hundred houses on the estate. And so with the kindness of the Recluse Bāvarī the community of lay householders flourished, providing a source of daily alms-food for the recluses, who also got daily sustenance from the fruit trees.

[ 376 ] Yearly charity worth a hundred thousand.

The village at the hermitage had become prosperous. Revenues from agriculture and other activities amounted to a hundred thousand every year which the villagers paid to King Assaka. But King Assaka said to them that the revenue should be paid to the hermit Bāvarī. When they took the money to Bāvarī, the hermit said, "Why have you brought this' money?" The householders said, "Reverend Sir, we pay this sum in token of our gratitude for the right of occupancy of your land." Bāvarī said, "If I cared for money I would not have become a recluse. Take back your money." "But, Sir," the householders said, "we cannot take back what has been given to you: We shall be paying you the sum of a hundred thousand every year. We may humbly suggest that you accept our annual tribute and make your own donations with the money as you please." Bāvarī was obliged to agree. And so every year there took place a big charity by the good recluse for the benefit of destitutes, peasants, travellers, beggars and mendicants. The news of this noble act spread to the whole of the Jambudīpa.

A bogus Brahmin's threat.

After one of such annual occasions on a certain year, while Bāvarī was exulting in his good deed at his dwelling he was roused up from his short slumber by a hoarse cry of a man demanding. "Brahmin Bāvarī, give something in charity. Give, something in charity." It was the voice of a bogus Brahmin who was a descendant of Brahmin Jūjakā (of the Vessantara jātaka) who came from Dunniviṭṭha Brahmin village in the kingdom of Kaliṅga. He had come at the behest of his nagging wife who said to him "Don't you know that Brahmin Bāvarī is giving away freely in charity? Go and get gold and silver from him." The bogus Brahmin was a hen-pecked husband. He could not help but do her bidding.

Bāvarī said to him, "O Brahmin, you are late. I have distributed everything to those who came for help. I have not-a penny left now." "O Bāvarī, I do not want a big amount of money. For you who are giving away such big sums it is not possible to be penniless as you say. Give me just five hundred": "I don't have five hundred. You will get it [ 377 ] at the next round." "Do I have to wait till the next time you chose to give?" He was clearly angry in saying those words. For he started to utter a curse with some elaboration. He fetched some cow-dung, red flowers, coarse grass into the dwelling, and hastily smeared the floor of the entrance to the dwelling of Bāvarī with cow-dung, strewed it with red flowers, and spread the coarse grass all over. Then he washed his-left foot with water from his water pot, made seven steps on the floor and, stroking his (left) foot with his hand, uttered the following curse as when a holy man would chant a manta:

Sace me yācamānassa, bhavaṃ nānupadassati.
Sattame divase tuyhaṃ, muddhā phalatu sattadhā.

If you refuse to give me the money asked by me-may your head splinter into seven pieces on the seventh day from now.

Bāvarī was deeply disturbed. "Perhaps his curse might take effect," he pondered as he lay on his sleepless bed. Then Bāvarī's mother in the immediately previous existence who was now the guardian goddess of the hermitage, seeing his former son in distress, said:

Na so muddhaṃ pajānāti, kuhako so dhanatthiko,
Muddhani muddhapāte vā, ñāṇaṃ, tassa na vijjati.

(Son,) that Brahmin does not know what is called the head'. He is a mere bogus Brahmin who is out to get your money. Neither does he understand the meaning of 'the head' (muddha) nor the factor that can cause 'the head' to be split asunder (muddhādhipāta).

Then Bāvarī said, "O mother, if you know what is meant by the head and the factor that can cause 'the head', may I know them."

The goddess said, "Son, I do not know these two things. Only the Buddhas know them." "Who in this world know them? Please direct me to that person." "There is the All-Knowing Buddha, Lord of the Three Worlds." When the word 'Buddha' was heard Bāvarī was extremely delighted and all worries left him. "Where is the Buddha now?" "The Buddha is residing at the Jetavana monastery in Sāvatthi."

Early next morning Bāvarī called his sixteen pupils and said, "O men, the Buddha is said to have arisen in the world. Go and verify the fact [ 378 ] and let me know: I mean to go to the Buddha myself but at my advanced age I am expecting death at any moment. Go and see the Buddha and put these seven questions to him." The questions arranged in verse known as muddha phālana (also known as muddhādhipāta) were then taught to them in detail.

Note that on the eighth year of Bāvarī's settling down by the banks of River Godhāvarī the Buddha appeared in the-world.--Commentary on the Sutta Nipāta, Book Two.

Then Bāvarī pondered thus: "All of my sixteen pupils are wise persons. If they have attained the ultimate goal of bhikkhuhood (i.e., Arahantship) they might or might not come back to me." And so he said to Piṅgiya, his nephew, "Nephew Piṅgiya, you ought to come back to me without fail. Do tell me the benefit of the Supramumdane when you have attained it."

Then the sixteen thousand followers of Bāvarī under the leadership of Ajita (of the sixteen pupils), together with their sixteen teachers, made obeisance to Bāvarī and left their dwelling in the northerly direction.

They proceeded their journey through Māhissati which was the royal city of Aḷaka, Ujjenī, Gonaddha, Vedisa, Pavana, Kosambī, Sāketa, Sāvatthi, Setabya, Kapilavatthu, Kusinārā, Pāvā, Bhoga, Vesālī and Rājagaha which was in Magadha country. It was a long journey covering many yojanās.

As they passed a city the people asked them where they were going and when they said that they were going to see the Buddha to ask problems many people joined them. By the time they passed Kosambī and reached Sāketa the line of pilgrims was six yojanās long already. The Buddha knew the coming of the hermits, pupils of Bāvarī, and that they were being joined by many people along the way. But as the faculties of the hermits were not ripe yet, the Buddha did not stay in Sāvatthi to receive them, seeing that the proper place for their enlightenment was Pāsāṇaka Shrine in Magadha. By having to pass through further cities to that particular place, the number of pilgrims would have grown larger and that all of them would benefit from his discourse there, i.e., gain the Knowledge of the Four Ariya Truths. [ 379 ] Taking into consideration this great advantage to the pilgrims, the Buddha left Sāvatthi and went in the direction of Rājagaha ahead of the arrival of the pilgrims there.

When the big crowd reached Sāvatthi they entered the Buddha's monastery and inquired where the Buddha was. At the entrance to the private quarters of the Buddha, the scented chamber, they noticed the footprint of he Buddha (which was left there with the Buddha's will to remain intact till they came there). They were adept at reading the footprints of all types of persons that:

Rattassa hi ukkuṭikaṃ padaṃ bhave,
duṭṭhassa hoti avakaḍḍhitaṃ padaṃ,
Mūḷhassa hoti saha sānu ānupīḷitaṃ
vivaṭacchadassa ida mīdisaṃ padaṃ.

"A person who is lustful has his or her footprint with a hollow at the middle:

A person who is full of hatred has his or her footprint inclined backwards;

A person who has much bewilderment has his or her print very markedly impressed at the toes and at the heel;

The present footprint is surely that of the All-Knowing Buddha who has destroyed all the defilements.

By their own learning the recluses were sure that they had come across the footprint of the Buddha.

The Buddha travelled by stages through Setabya, Kapilavatthu, etc., and reached the Pāsāṇaka Shrine near Rājagaha, letting a big number of persons follow him. The hermits then left Sāvatthi as soon as they had ascertained themselves about the footprint of the Buddha, and travelling by stages through Setabya and Kapilavatthu, etc., reached the Pāsāṇaka Shrine near Rājagaha.

(Pāsāṇaka Shrine was a pre-Buddhistic shrine. It was built on a vast rock in honour of a local deity. When the Buddha arose the people built a new temple and donated for the use of Buddhist devotees. The old name however was retained.)

[ 380 ] Sakka had prepared sufficient place to have the huge crowed accommodated at the Pāsāṇaka temple. The hermits tried their best to catch up with the Buddha using all the cool hours of the mornings and evenings. When they saw Pāsāṇaka Shrine, their destination where the Buddha was understood to be residing, they were extremely happy like a thirsty man seeing water, or like a merchant who has realized a good fortune, or like a weary traveller seeing a cool shade. They rushed up onto the Shrine in all haste.

They saw the Buddha delivering a sermon in the midst of many bhikkhus with a voice that reminds one of a lion roaring. Ajita, the leader of the Brahmins, was greatly delighted on seeing the Buddha emitting the six Buddha-rays expounding the Dhamma and was further encouraged by the Buddha's amiable words of greetings such as, How did you find the weather? Was it tolerable (etc.,)?."" Sitting in a suitable place, he put the first question to the Buddha without speaking it aloud but directing his mind to the stanza taught by his master Bāvarī, thus:"

Ādissa jammanaṃ brūhi, gottaṃ brūhi salakkhaṇaṃ;
Mantesu pāramiṃ brūhi, kati vāceti Brāhmaṇo.

May I be told (1) how old our master (Bāvarī) is? (2) what distinguishing bodily marks is our master endowed with? (3) what his lineage is? (4) how accomplished is he in the three Vedas? (5) how many pupils are learning the Vedas under him?

Bāvarī had instructed Ajita to put those questions mentally. And he did as he was told. The Buddha, as expected by Bāvarī, knew Ajita's questions and gave the following answers without hesitation (in two stanzas):

Vīsaṃ vassasataṃ āyu, so ca gottena Bāvarī;
Tīṇissa lakkhaṇā gatte, tiṇṇaṃ vedāna pāragū.

Lakkhaṇe itihāse ca, sanighaṇḍu sakeṭubhe;
Pañca satāni vāceti, sadhamme pāramiṃ gato,

(Ajita,) (1) your teacher's age is one hundred and twenty years, (2) he belongs to the clan of Bāvarī. (3) he has three distinguishing marks of a great man. (4) he has mastered the [ 381 ] three Vedas; He has mastered the Nighaṇḍu (the Abidhāna), the Keṭubha (poetics), Lakkhaṇa (Characteristics of the great man), the Itihāsa (Legendary lore). (5) He is teaching the three Vedas to five hundred pupils who are lazy and dull."

Ajita wanted to know what three characteristics are possessed by his master with reference to the third answer above, and put the following question mentally:

Lakkhaṇānaṃ pavicayaṃ, Bāvarissa naruttama;
Kaṅkhacchida pakāsehi, mā no kaṅkhāyitaṃ ahu.

O Supreme Man endowed with the faculty of dispelling doubts of all beings, specify in detail what the three distinguishing marks of Bāvarī are. Do not let us have any skepticism.

The Buddha made the following reply:

Mukhaṃ jīvhāya chādeti, uṇṇassa bhamukantare,
Kosohitaṃ vatthaguyhaṃ, evaṃ jānāhi māṇava.

(Ajita,) (1) your teacher Bāvarī can cover his face with his tongue; (2) there is the spiral auspicious hair between his eyebrows. (3) his genital organ is sheathed (like that of the Chaddanta elephant). Ajita, note these three distinguishing marks on him.

This the Buddha answered in precise terms. Then the audience which covered an area of twelve yojajnas were amazed, for they heard no question by anyone but only the Buddha spelling out prompt answers. Raising their joint palms above their heads, they wondered aloud: "Who is the questioner? Is he a Deva or a Brahma, or Sakka the beloved husband of Sujātā?"

Having heard the answers to his five questions, Ajita further put two questions mentally thus:

Muddhaṃ muddhādhipātañ ca, Bāvarī paripucchati;
Taṃ vyākarohi Bhagavā, kaṅkhaṃ vinaya no ise.

O Virtuous One, our teacher wishes to ask two problems: first what is meant by 'the head' (muddha)? Secondly, what is the [ 382 ] factor that can chop off 'the head' (muddhādhipāta)? Kindly answer these two questions and dispel our doubts.

To that mental question of Ajita, the Buddha answered aloud thus:

Avijjaṃ muddhā ti jānāhi, vijjā muddhādhipātinī;
Saddhā sati samāhīhi, chandavīriyena saṃyutā.

(Ajita,) Ignorance (avijjā) of the four Ariya Truths is the head (muddha) of repeated rebirths (saṃsāra). Knowledge of the Ariya Path (muddhādhipātinī) that is associated with confidence (saddha), mindfulness (sati), concentration (samādhi), strong will (chanda) and endeavour (vīriya), is the factor that chops off the head. Thus should you know.

On hearing the exact answers, Ajita was overjoyed. And, placing the antelope's skin on his left shoulder, touched the Buddha's feet with his head. Then he said aloud:

Bāvarī Brāhmaṇo bhoto,
saha sissehi mārisa; Udaggacitto sumano,
pade vandati Cakkhuma.

Venerable One who has made an end of dukkha, endowed with the Eye of Knowledge, Brahmin Bāvarī, together with his pupils numbering sixteen thousand, being in high spirits, worship at your feet!

The other pupils of Bāvarī joined Ajita in these words of praise and made obeisance to the Buddha. The Buddha had compassion on Ajita and wished him well in these terms:

Sukhito Bāvarī hotu, saha sissehi brāhmaṇo; Tvañ cā pi sukhito hohi,
ciraṃ jīvāhi māṇava.

May Bāvarī and his pupils be happy and well. Young Brahmin, may you also be happy and well. May you live long.

[ 383 ] Then the Buddha said:

Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;
Katāvakāsā pucchavho, yaṃ kiñci manasicchatha.

If Bāvarī or yourself Ajita, or anyone of you would' like to clear up any problem that may arise in your mind, I allow you to ask.

It was the custom of the All-Knowing Ones to invite queries.

When this opportunity was extended to them, all the Brahmins; sat down, made obeisance to the Buddha, and took turns to ask. Ajita was the first to do so. The Buddha answered his questions and those answers gradually culminated in the realization of Arahantship. Ajita and his one thousand pupils attained Arahantship at the end of the discourse; thousands of others also attained magga phala at various levels. As soon as Ajita and his pupils attained Arahantship, they were called up by the Buddha into bhikkhuhood so that they instantly assumed the form of Bhikkhu elders of sixty years' standing, complete with bhikkhu equipment which appeared by the supernormal power of the Buddha. They all sat before the Buddha in worshipping posture. (The rest of Bāvarī's pupils asked their own questions to the Buddha, the details about which may be found in the Sutta Nipāta. Here we shall continue only with what is concerned with the Venerable Mogharāja and Bāvarī.)

Bāvarī's pupils mentioned above asked questions in turn to which the Buddha gave answers which ended in the attainment of Arahantship by the questioner and his one thousand pupils, all of them becoming bhikkhus who were 'called up by the Buddha.

Mogharāja was a very conceited person who considered himself as the most learned among the sixteen close pupils of Bāvarī. He thought it fit to ask his questions only after Ajita because Ajita was the eldest of the close pupils. So after Ajita had finished he stood up to take his turn. However, the Buddha knew that Mogharāja was conceited and was not yet ripe for enlightenment, and that he needed chastisement. So the Buddha said to him, "Mogharāja, wait till others have asked their questions" Mogharāja reflected thus: "I have all along been thinking of [ 384 ] myself as the wisest person. But the Buddha knows best. He must have judged that my turn to ask questions has not become due." He sat down silently.

Then after the eighth pupil of Bāvarī, i.e., (1) Ajita, (2) Tissa Metteyya, (3) Puṇṇaka, (4) Mettagū (5) Dhotaka, (6) Upasīva, (7) Nanda and (8) Hemaka had finished their turns he became impatient and stood up to take his turn. Again, the Buddha saw him still not ripe yet for enlightenment and asked him to wait. Magharāja took it silently. But when fourteen pupils of Bāvarī, i.e., after: (9) Todeyya (10) Kappa, (11) Jatukaṇṇi, (12) Bhadrāvudha, (13) Udaya, and (14) Posala had finished their turns Mogharāja was concerned about the prospect of his becoming the juniormost bhikkhu among Bāvarī's disciples and took the fifteenth turn. And now that Mogharāja's faculties had ripened, the Buddha allowed him, Mogharāja began thus:

Dvāhaṃ sakkaṃ apucchissaṃ,
na me vyākāsi cakkhumā;
Yāvatatiyañ ca devīsi,
vyākarotī ti me sutaṃ.

Twice have I put my questions to the Buddha of Sakyan descent, but the Possessor of the Five Eyes, has not replied to me I have heard it said that the Buddha answers, out of compassion, at the third time.

Ayaṃ loko paro loko,
Brahma loko sadevako;
diṭṭhiṃ te nābhijānāti,
Gommassa yasassino.

Neither this human world nor the world of Devas and Brahmas understand the view held by Gotama Buddha of great fame and following.

Evaṃ abhikkantadassāviṃ, aṭṭhi pañhena āgamaṃ;
kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

To 'the One-who-sees-the-excellent-Dhamma' (i.e., the Knower of the inner tendencies (āsaya), supreme release [ 385 ] (adhimutti), destinies (gati) and Nibbāna (pārāyana), etc., of the sentient world, we have come to ask a question: howsoever should one perceive the world so that Māra cannot see him (any more)?" (By what manner of perceiving the conditioned world, does one attain Arahantship which is liberation from death?)

To the question contained in the second half of Mogarāja's three stanzas above, the Buddha replied:

Suññato lokaṃ avekkhassu,
Mogharāja sadā sato.
Attānudiṭṭhiṃ ūhacca,
evaṃ maccutaro siyā.
Evaṃ lokaṃ avekkhantaṃ,
maccurājā na passati.

Mogharāja, be mindful all the time, and abandoning the wrong view concerning the five aggregates, i.e., the delusion of self, perceive the world (animate or in animate) as naught, as empty. By perceiving thus, one should be liberated from Māra (Death). One who perceives the world thus cannot be seen by Māra. Sutta Nipāta, v. 1126.

(The wrong view of a personal identity as 'oneself' which is the mistaken concept of the present body, sakkāyadiṭṭhi, must be discarded and all conditioned phenomena should be viewed as insubstantial not-self (anatta), and in truth and reality a mere nothingness. When this right perception has struck root, Death is conquered. When Arahatta-phala is realised the Arahant passes beyond the domain of death (Māra).' Passing beyond Death's domain is a metaphor which means attainment of Arahantship. This stanza has its main object the attainment of Arahantship.)

After hearing this stanza which culminated in Arahatta phala, Mogharāja and his one thousand followers attained Arahantship as did the previous pupils of Bāvārī. They were "Called-up bhikkhus" Thousands among the audience gained magga phala at various levels.

(c) Etadagga title achieved.

Since he became a bhikkhu by being called up as a bhikkhu by the Buddha, the Venerable Mogharāja had the habit of wearing only inferior or poor robes in that they were stitched out of coarse rags, dyed poorly just to meet the rules of the Vinaya, and stitched with inferior thread. Therefore on another occasion when the Buddha was holding a congregation of bhikkhus at the Jetavana monastery he declared:

"Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ lūkhacīvaradharānaṃ yadidaṃ Mogharājā," "Bhikkhus, among my bhikkhu disciples who always wear coarse robes (of poor material, poor dye and poor thread) bhikkhu Mogharāja is the foremost."

This is the story of Mogharāja Mahāthera.

ADDENDA BĀVARĪ THE BRAHMIN TEACHER (Continued).

Of the sixteen close pupils of the hermit Bāvarī the first fifteen up to Mogharāja, after putting their questions to the Buddha and receiving the answers, attained Arahantship along with their respective pupils of a thousand each. All were "called-up Bhikkhus by the Buddha." Piṅgiya, the sixteenth close pupil and a nephew of Bāvarī, who was then 120 years of age, asked the Buddha this question:

Jiṇṇohamasmi abalo vītavaṇṇo,
nettā na suddhā savanaṃ na phāsu.
Māham nassaṃ momuho antarāva,
ācikkha dhammaṃ yam ahaṃ vijaññaṃ.
Jātijarāya idha vippahānaṃ.

(Venerable Sir,) I am worn out with age, weak and wan. My eyes and ears are failing me. I do not wish to die in deep ignorance before having the benefit of your Doctrine. So please show me, [ 387 ] here in your very presence, the Supramundane Dhamma that can abandon rebirth and ageing.

Piṅgiya was very much concerned about his physical deterioration, He had attachment to his body. To gain a detached view of the body, the Buddha taught him thus:

Disvāna rūpesu vihaññamāne,
ruppanti rūpesu janā pamattā.
Tasmā tuvaṃ Piṅgiya appamatto,
jahassu rūpaṃ apunabbhavāya.

(Piṅgiya,) the heedless multitudes are brought to ruin on account of corporeality. Having seen yourself how corporeality is the cause of the suffering of those heedless persons, be heedful (mindful) and abandon attachment to the corporeality so that fresh existence may not arise.

(The Buddha expounded the necessary practice (paṭipatti) that leads one to Arahantship by the expression" so that flesh existence (apunabbhava) may not arise") The hearer Piṅgiya however was old and getting mentally slow. So he did not gain enlightenment at once. He put a further question in the following stanza; extolling the immense wisdom of the Buddha:

Disā catasso vidisā catasso,
uddhaṃ adho dasa disā imāyo.
Na tuyhaṃ adiṭṭhaṃ asutaṃ amutaṃ,
atho aviññātaṃ kiñcanamatthi loke.
Ācikkha dhammaṃ yamahaṃ vijaññaṃ,
jātijarāya idha vippahānaṃ.

(Venerable Sir,) in all the four cardinal directions, in all the four intermediate directions, above, and below, in all the ten directions, there is nothing whatever in the world that the Bhagavā does not see, hear, know, or understand. Do show me, here in your very presence, the Supramundane Dhamma that can abandon rebirth and ageing:

[ 388 ] The Buddha again pointed to the necessary practice leading to Nibbāna thus:

Taṇhādhipanne manuje pekkhamāno,
santāpajāte jarasā parete.
Tasmā tuvaṃ Piṅgiya appamatto,
jahassu tanhaṃ apunabbhavāya.

(Piṅgiya,) the multitudes are afflicted by their own craving. Having seen yourself how they are worn out and ruined by the relentless process of ageing, be heedful (mindful) and abandon craving (for sense pleasures, for continued existence, and for non-existence so that fresh existence may not arise.

At the end of the discourse which was directed towards Arahatta phala, Piṅgiya attained Anāgāmi magga, the Path-Knowledge at the third level. While listening to the discourse, Piṅgiya's mind was wandering, he felt sorry that his uncle Bāvarī had missed the opportunity to hear such a profound exposition. Hence his failure to attain Arahantship. His one thousand pupils did and became Arahant. All of them, Piṅgiya as an Anāgāmī and his pupils as Arahants, were called up as bhikkhus by the Buddha.

(The question posed by each of the sixteen pupils of Bāvarī and the Buddha's answers to them were compiled as distinct Suttas by the reciters at the Synod, such as Ajita Sutta, etc., The background story and the sixteen suttas has been given the title of Pārāyana Sutta because they lead to the yonder shore (Nibbāna,) of saṃsāra.)

At the end of Pārāyana Sutta 16,016 recluses attained Arahantship, i.e., all but Piṅgiya became Arahants. Fourteen crores of hearers also attained Magga-phala at various levels of Path-Knowledge, having understood the Four Ariya Truths.

The huge audience on the occasion of the Pārāyana Sutta coming from different places found themselves back at home at the close of the sermon, thanks to the Buddha's powers. The Buddha returned to Sāvatthi accompanied by thousands of Arahant disciples (with the exception of the Venerable Piṅgiya).

[ 389 ] Piṅgiya's discourses to Bāvarī.

The Venerable Piṅgiya did not accompany the Buddha to Sāvatthi because he had undertaken to report back his experience to his uncle. He sought the permission of the Buddha to go to their dwelling and obtained it. He went to the bank of River Godhāvarī by way of the air, and thence to the dwelling on foot.

As Bāvarī awaited the return of his nephew, sitting and watching the road, he saw the Venerable Piṅgiya in the guise of a bhikkhu, instead of his former appearance as a hermit with the usual equipment. He rightly conjectured that the Buddha indeed had arisen in the world. When the Venerable Piṅgiya got before his presence he asked him, "How is it? Has the Buddha arisen?" "That's true, Brahmin, the Buddha has arisen in the world. The Buddha gave us a sermon while residing at the Pāsaṇaka Shrine. I shall pass on the Doctrine to you." On hearing this, Bāvarī and his five hundred pupils prepared a special seat for the Venerable Piṅgiya, showing great respect. Then the Venerable Piṅgiya took his seat and delivered a discourse consisting of 15 stanzas to Bāvarī which is known as the Pārāyanānugīti. (See the Pāḷi text in Sutta Nipāta. A prose rendering of it follows.)

The Venerable Piṅgiya expounded thus:

"(1) I will attempt to echo the Buddha's discourse on Pārāyana:

The Buddha who is an Arahant untainted by the filth (of delusion), endowed with vast knowledge comparable to the earth, released from sensuousness, barren of forests of defilements, expounded the Dhamma as he has understood it. Why should the Buddha say something which is untrue?

(2) Come, now, I will sing in praise of the Buddha, the One purified of the dirt of delusion (moha), the One purged of vanity (māna) and ingratitude (makkha)."

"(3) Brahmin, the Buddha has dispelled the darkness of defilements. He is endowed with the All-seeing Eye. He has reached the end of the world. He has passed beyond all forms of existence. He is free of moral intoxicants. He has [ 390 ] exhausted all dukkha. He has earned the name of 'the Awakened One'. This man, Brahmin, is the man I have resorted to.

(4) Brahmin, like a bird that leaves the lowly bushes of scanty fruit, and resorts to a fruitful grove, so also I have left the company of lesser minds, and like a golden swan, have reached a great lake of immense wisdom."

(5) Brahmin, before the time of Gotama Buddha's Teaching, religious teachers proclaimed their views to me saying, 'This is how it has always been, and this is how it will always be'. They were mere hearsay knowledge gaining ground as oral tradition. They only serve as sources of unwholesome speculation bearing on sensuality, etc.,

(6) Brahmin, that Gotama Buddha whom I have followed is unrivalled. He is committed to dispelling darkness. He has a halo around his person and sheds light of knowledge everywhere. My Teacher Gotama Buddha has awe-inspiring wisdom. His intelligence is infinite like the earth.

"(7) Brahmin, the Buddha expounded to me the Dhamma which can be personally apperceived, which is not [ 391 ] delayed in its result, which leads to the end of Craving, and to Security (Nibbāna). That Buddha, my Teacher, is beyond comparison.

(8-9) Thereupon Bāvarī asked Piṅgiya thus: Piṅgiya, whereas the Buddha expounded to you the Dhamma which is personally appreciable, which is not delayed in its result, which leads to the end of craving, and to security against all defilements and, whereas the Buddha is beyond comparison; has aweinspiring Wisdom, and infinite intelligence like the earth, yet why do you ever stay away from him? [Bāvarī scolded his nephew for not staying close to such a great man as the Buddha]"

"(10-11) Brahmin, that Buddha, my Teacher, expounded to me the Dhamma which can be personally apperceived, which is not delayed in its result, which leads to the end of craving, and to security against all defilements. He has awe-inspiring wisdom, and infinite intelligence like the earth. In fact, I do not stay away from him even for a moment.

(12) Brahmin, with mindfulness I am seeing the Buddha with my mind as clearly as with my eyes, I am seeing him by day or by night. By night I remain remembering his greatness with reverence. That is why I never consider myself away from the Buddha even for a moment."

(13) Brahmin, my conviction, my delightful satisfaction, and my mindfulness, never leave Gotama Buddha's Teaching. Wherever the Buddha, endowed with infinite Wisdom, goes I bow (with my mind) in that direction in homage.

"(14) Brahmin, it is due to my old age that I am not physically able to go near the Buddha. But I always go to him in my thoughts. My mind is always connected with his presence.

(15) Brahmin, I had lain in the mire of sensuousness, agitating all the time, while drifting from one island to another, i.e., taking refuge in one teacher now and then another teacher next. Now I have met (seen) the Teacher, (at the Pāsāṇaka Shrine) who is free of moral intoxicants, who has crossed over the floods of saṃsāra."

(Note: that the Venerable Piṅgiya having become an Ariya, could address his uncle only as 'Brahmin', and not 'uncle'. On the part of Bāvarī he was used to calling his nephew 'Piṅgiya' and did not mean to be disrespectful to the bhikkhu in calling him by the name.)

Buddha's sending of rays and delivery of a Discourse.

At the end of the fifteenth stanza above, the Buddha knew that the Venerable Piṅgiya and his uncle Bāvarī had become fit enough to receive higher Knowledge, their five faculties (confidence (saddhā), endeavour (vīriya), mindfulness (sati), concentration (samādhi) and wisdom (paññā) had matured, and sent his Buddha-rays to them while [ 392 ] remaining at the Jetavana monastery in Sāvatthi. The golden-hued rays appeared before them. Just as the Venerable Piṅgiya was describing the noble qualities of the Buddha to his uncle he saw the golden shaft and, paying his attention to it carefully, he saw the presence of the Buddha as if the Buddha was standing in front of him. "Look! The Buddha has come!" he exclaimed in wonderment.

Bāvarī then stood up and paid homage to the Buddha with palms joined and raised to his forehead. The Buddha then intensified the rays and let his person seen by Bāvarī. Then he made a discourse suited to both Bāvarī and his nephew, but addressing it to the Venerable Piṅgiya:

Yathā ahū Vakkali muttasaddho,
bhadrāvudho Āḷavi Gotamo ca.
Evameva tvampi pamuñcassu saddhaṃ,
gamissasi tvaṃ Piṅgiya maccudheyyassa pāraṃ.

"Piṅgiya, there have been bhikkhus who won Arahantship through sheer force of confidence in the Triple Gem, To wit: Vakkali, Bhadrāvudha (one of the sixteen close pupils of Bāvarī), Gotama of Āḷavī. Likewise, you should place your confidence in the Triple Gem and by directing that confidence towards Nibbāna, cross over to the other shore (i.e., Nibbāna) of saṃsāra which is the domain of death.

At the end of the discourse the Venerable Piṅgiya attained Arahantship. Bāvarī attained anāgāmi-phala and his five hundred pupils attained Sotāpatti-phala.

The Venerable Piṅgiya responded to the above admonition of the Buddha thus:

Esa bhiyyo pasīdāmi,
sutvāna munino vaco.
Vivaṭṭacchado Sambuddho,
akhilo paṭibhānavā. ( 1 )

A dhideve abhiññāya,
sabbaṃ vedi varovaraṃ.
Pañhānantakaro Satthā,
kaṅkhīnaṃ paṭijānataṃ. (2)

[ 393 ] Venerable Sir, the words of the Great Recluse (Mahāmuni), the Buddha, makes me deeply satisfied. My confidence in the Triple Gem is strengthened. The Buddha has removed the roof of saṃsāra. He is free from the darts of defilements. He is endowed with elaborate and analytical Knowledge.(1)"

"The Perfectly-Enlightened One who resolves all problems and who is the Teacher of those that falsely claim to be free from doubt, knows the Pure Ones that are superior to the greatest of men and Devas, having understood through his extraordinary wisdom all factors that lead to Purity. (2)

Asaṃhīraṃ asaṃkuppaṃ,
yassa natthi upamā kvaci.
Addhā gamissāmi na mettha kaṅkhā,
evaṃ maṃ dhārehi adhimuttacittaṃ.(3)

(O Great Recluse,) unperturbable, immutable, and beyond any standards of comparison is Nibbāna with no trace of existence remaining. And I have no doubt that I am bound for that Nibbāna. May the Bhagavā recognize me as one who has directed his confidence to Nibbāna, whose mind is free from defilements.""(3)"

This is the additional account of Bāvarī.

Here ends Chapter 43 on the stories of the Mahātheras (Therāpadāna).

End of The Great Chronicle of Buddhas Volume Six (Part One).

1. The ten forms of speech (kathā-vatthu) are: (1) appiccha-kathā, speech concerning few wants, (2) santuṭṭhi-kathā, speech concerning easy contentment, (3) pavivekakathā,

2. Nirāmagandha 'the stench of demerit' according to the Commentary. The SubCommentary elaborates on this term thus; 'stench' is to be interpreted as demerit and also as defilement. Stench is inseparable from defilement: whenever defilement arises it produces a bad smell. Stench means a mind where defilement arises continuously. The metaphor 'stench' is used to denote something obnoxious, impure (as though polluted by a trace of excreta), frowned upon by the wise and virtuous, and an agent that stinks everything. This last quality of defilement is also manifested by evil persons whose body stinks literally, whereas the dead body of a purified one has no bad smell.

3. Immerse your mind in Nibbāna: 'direct your mind to Nibbāna, the commentary.

Volume 6 Part 2
EDITOR’S PREFACE

Veneration to the Exalted One, the Homage Worthy, the perfectly Self-enlightened

This book forms the English rendering of Volume six, part two of the Great Chronicle of Buddhas, the State Buddha Council’s version, by the Most Venerable Mingun Sayadaw, Bhaddanta Vicittasārābhivaṃsa, Tipiṭakadhara Dhammabhaṇḍāgārika, Agga Mahāpaṇḍita, Abhidhaja Mahāraṭṭhaguru, Abhidhaja Saddhammajotika.

It brings to conclusion the theme of Saṃgha Ratana, which was begun in Volume six, part one with the stories of Theras designated by the Buddha as the Foremost amongst his bhikkhu disciples.

Of the two chapters in this book the first one, chapter forty-four deals with the accounts of Therīs who were designated by the Buddha as the Foremost amongst the bhikkhunī disciples. Beginning with the story of Mahapajāpati Gotamī, it describes the lives and achievements of thirteen Therīs who had received the title of Etadagga , the Foremost in particular achievement.

Chapter forty five gives the stories of Ten Foremost male lay disciples, beginning with Tapussa and Bhallika, the two brothers who had the distinction of being the earliest of the Buddha’s lay disciples taking refuge in the Buddha and the Dhamma.

It continues with the accounts of Female lay disciples of great distinctions such as Sujātā who was the earliest to get established in the Refuges; Visākhā, donor of Pubbārāma Monastery and Kālī; the first among female disciples who won Sotāpatti Magga and became an Ariya by overhearing the devas Sātāgiri and Hemavata discussing the salutary effects of the Triple Gems on the day the Dhammacakka Sutta was delivered. She was thus distinguished as the most senior Female lay disciple who was established in the Fruition of Stream - entry without having met with the Buddha.

[ii]

Then follows as a supplement the life stories of four Rich Men with inexhaustible resources, serving king Bimbisāra as Royal Treasurers, namely, Jotika, Meṇḍaka, Jaṭila and Kālavaḷiya.

The illustrious Author brought to completion his Magnum Opus entitled the Great Chronicle of Buddhas in the traditional manner of Myanma Scholars by writing an Epilogue of nine stanzas in Pāḷi with their Myanmar Translation.

The author stated there-in that ‘ The Great Chronicle of Buddhas, the literary product as a sequel to the Sixth Buddhist Synod, portraying the life stories of Buddhas was completed on the 13th Waxing day of the first Waso, Asaḷha, 1331 Myanmar Era, the 2513th year of the Sāsana.

He described how, acclaimed as the great distinguished Thera for having memorized the three Piṭakas, he was fortunate enough, thanks to past merit, to live a life devoted to Buddhist studies since his novicehood, and to pay homage to his Supreme Master with this tome entitled ‘The Great Chronicle of Buddhas, arranged in forty five chapters ( in 6 Volumes of eight books ) in respectful memory of the forty-five years of the Buddha’s noble mission of deliverance’.

The author then made the great wish that because of his work of merit may all sentient beings gain much benefit by clearly understanding the Dhamma, practising the Middle Path assiduously, and attaining the Peace of Nibbāna. His last words of exhortation are “ May all right-minded persons make a point of directing their efforts towards the good of others and thereby do good to themselves as well. ”

Having commenced his great literary effort on the 7th Waxing day of Asaḷha, M.E., 1822 ( 1960 ), and concluded it as stated above, on the 13th Waxing day of Asaḷha, M.E., 1331 ( 1969 ), the respected author had taken nine years to bring it to successful completion.

[iii]

With the co-operation of my respected colleague U Tin Lwin, Retired Professor of Pāḷi, Head of the Department of Oriental Studies of Yangon and Mandalay Universities, I had undertaken this great assignment at the persistent and earnest request of Wunna Kyaw Htin Dr. Tha HIa, Chairman of the Tipiṭaka Nikāya Ministrative Organisation which initiated the project to translate into English the Myanma version of the Pāḷi Text, Mahā Buddhavaṃsa as prepared by the most Venerable Mingun Sayadaw Bhadantta Vicittasārābhivaṃsa.

We began our arduous work with great earnestness, although not without many unexpected difficulties in May 1989. On the Full moon day of Tazaungmon, 1352 M.E., the 1st November, 1990, the 79th birthday of our Revered Sayadaw, we were able to honour him with the first printed work of our translation which being the first part of the first volume of his work.

Thereafter, other printed volumes followed with which we were able to honour the Venerable Sayadaw regularly on his birthdays of 1991, 1992.

The regular flow of our production of translated book was suddenly interrupted by the sad demise of revered Sayadaw on the 9th February, 1993. We felt intensely the irreparable loss of such an erudite, distinguished Sayadaw who was wholly devoted to the Purification, Promotion and Propagation of Sāsana.

We were able to produce and present our edited volumes to the Trustee Sayadaws of Mingun again in March, 1994, followed, if irregularly, on various dates through 1996 and 1997, the last occasion being the presentation of the translated Volume Five on the 86th birthday of the Venerable Author on the 7th Waxing Moon of Tazaungmon, 1359 M.E. (6th November, 1997).

This book, Volume Six, Part Two, the last series of six volumes, eight books of the Magnum Opus will be presented to the Ovāda Sayadaws of Mingun on the 12th Waxing Moon of Tabaung, the 24th March, 1998, the fifth anniversary of the ceremony of submerging [iv] the relics (Dhātūdaka) of the departed Sayadaw after cremation.

It needs little imagination to understand how we all - the initiators of this great translation project, Tipiṭaka Nikāya Ministrative Organisation and we, translators, editors, publishers - feel the sad absence of the Revered Author, on this auspicious occasion, an occasion which his personal presence would have greatly enhanced the significance and importance of translated treatise of his in the propagation of Theravāda Buddhism throughout the world.

We humbly submit at this point that, knowing full well our short comings in the knowledge of the Buddhist Canons, in the knowledge of Pāḷi and not the least of all, in the use of English medium we have endeavoured to the best of our ability to reproduce in English the great Sayadaw’s narratives and exposition on the lives of Buddhas, their teachings and their disciples.

As stated in the preface to Volume One, Part One “ in undertaking the difficult task our sincere wish is to make available to foreign readers the vast treasure of Theravāda Buddhism as traditionally understood, interpreted and taught by the continuous line of teachers from the time of its arrival in Myanma till the present day. ” We can only make the humble request to our readers; especially to learned scholars to forgive us for any mistakes which they may come across in these books. After all, ours is a pioneer effort in this line and we look upon it only as an invitation to other brains more learned and erudite than ours to come forth and bring out improved later editions with our errors and mistakes duly corrected.

The onerous assignment of translating the eight books of the Great Chronicle of Buddhas by the Revered Sayadaw had been pressed upon us by our respected Dhamma friend Wunna Kyaw Htin Dr. Tha Hla, Chairman of the Tipiṭaka Nikāya Ministrative Organisation. But we are pleased to say that we soon began to look upon it and undertake it as a labour of love, devotion and merit.

Personally, I have benefited much from the nine years’ devoted [v] endeavour, learning a great deal more about Buddha’s teaching, strengthening my practice of Dhamma thereby helping me to accumulate much merit for advancement of Paramīs. For the wholesome deed of entrusting me with this meritorious translation project, I owe a great debt of gratitude to Chairman, Specialist Dr. Tha Hla of Tipiṭaka Nikāya Organisation. I am grateful also to U Tin Lwin who had cooperated with me in this great task, putting up very patiently with me throughout these nine long years. My thanks also go to U Tin Oo (Myaung), an Editional Consultant in the Department of purification, Promotion and Propagation of Sāsana in the Ministry of Religious Affairs.

I wish to express my sincere thanks also to Mar Mar Aung and Maung Tin Than, Department of Health Planning, who helped me with their skill in computer usages, preparing proof-read materials ready for the printer. Least but not of the least importance, my thanks are due to U Aung Mon of the Publication Committee of the Tipiṭaka Nikāya Upaṭṭhāka Organisation for supervising the publication of all our translated books.

In conclusion, I share to all the readers of these books whatever merit I have gained from this meritorious deed of translating the Venerable Mingun Sayadaw’s Magnificent Magnum Opus.

May all of them find the knowledge they are seeking and thereby enjoy Peace and Happiness. May all beings be free from Dukkha.

U Ko Lay (Zeyar Maung)

Guest Professor

The Tenth Waxing Day of Nattaw, State Pariyatti Sāsana University,

24 -th December, 1997.1359 M.E. Kaba Aye, Yangon.

VOLUME_6
PART_2
CHAPTER_44

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LIFE HISTORIES OF BHIKKHUNĪ ARAHANTS.

[ 1 ] (1) THE STORY OF MAHĀPAJĀPATĪGOTAMĪ THERĪ.

(a) The past aspiration of the Therī.

The Future-Mahāpajāpatigotamī was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion she was listening to a discourse by the Buddha when she happened to see a bhikhunī being honoured by the Buddha as the foremost among the bhikkhunīs who were enlightened earliest¹. She aspired to the same distinction in a future existence. So she made extraordinary offerings to the Buddha and expressed that wish before the Buddha. The Buddha predicted that her aspiration would be fulfilled.

In her previous existence as the Head of Water Carriers.

That worthy woman led a life of charity and observed the moral precepts and at the end of her life she was reborn in the deva realm, When she passed away from deva existence, during the interval [ 2 ] between the two Buddhas, she was reborn into the slave class in Bārāṇasī as the head of water carriers.

Then when the rains-retreat period was drawing near five Paccekabuddhās who lived in Nandamū Cave descended at the Migadāvana Forest near Bārāṇasī from their travelling in the air and went into the city to gather alms-food. They stayed at the Isipatana Migadāvana forest after the alms-round and discussed about seeking help in making small dwelling places for use during the rains-retreat.

(A bhikkhu who vows to remain at a chosen place during the rains-retreat period is required by the Vinaya Rules to live in a sort of dwelling with some roof (made of slate, or baked tile, or cement tile, or grass or leaves.) and with a door. This rule has no exception even for those bhikkhus who have vowed to observe such austere practices as the Nālaka practice or the Moneyya practice. If a dwelling for the purpose is not offered them ready-made they have to seek assistance in getting one built. This dwelling is the place where they vow to live during the three-month rains-retreat period, and is essential for making the vow.)

The five Paccekabuddhās who had to fulfill the need for a dwelling for use during the rains-retreat arranged their robes in the evening and entered the city of Bārāṇasī to seek assistance. Their going into the city was noted by the chief of the water carriers. The Paccekabuddhās stood at the door of the Rich Man of Bārāṇasī but when they told him about their need the Rich Man said, "We were not prepared to help. May the revered ones go elsewhere."

The chief of water carriers met the Paccekabuddhās as they came out of the city at the city gate and putting down the water pot, she made obeisance. Then she asked the purpose of the revered ones in going into the city and coming out soon from it. The Paccekabuddhās told her that they were seeking assistance to have a small dwelling built for use during the rains-retreat period. And also on further inquiry, she learnt that the need was still unfulfilled. She asked them, "Is this dwelling to be the gift of only well-to-do donors? Or is it proper for a slave like me to donate one?"

[ 3 ] "Anybody may do so, lay female supporter," the replied.

Very well Venerable Sirs, we shall donate the dwellings tomorrow. Meantime, may the Venerable Ones accept my offering of food tomorrow.

After making the invitation she picked up her water pot and, instead of returning to the city, she went back to the water-hole and gathered her company of water carriers there. Then she said to them, "Now girls, do you want to be slaves to others all the time? Or do you want freedom from servitude?"

They answered in unison, "We want freedom from servitude!"

If so, I have invited the five Paccekabuddhās to an offering tomorrow. They are in need of dwellings. Let your husbands give their hands for one day tomorrow.

Very well, they all said. They told this to their husbands in the evening after the latter had come home from the forest where they worked. The men all agreed to help and made an appointment at the door of the chief of the male slaves. When they had assembled there the head of the water carriers urged them to lend a hand in the building of dwelling for the five Paccekabuddhās for use during the rains-retreat period, extolling the great benefits of such contribution. A few of the men who did not agree to help at first were admonished by her and persuaded into the task.

The next morning, the head of the water carriers offered food to the five Paccekabuddhās. After that she signalled the five hundred slaves men to start work. They promptly went to the forest, cut down trees, and each group of a hundred men built a modest dwelling unit for one Paccekabuddhā, complete with an adjacent walk to it. They filled the water pots and saw to the bare essentials in five dwellings for the five Paccekabuddhās. They offered them to the Paccekabuddhās, requested them to dwell there during the rains-retreat period, got the consent of the revered ones, and they took turns to offer daily food to them.

If there was some poor water carrier who was unable to prepare a meal for the five Paccekabuddhās on her appointed day, the head of the water carriers gave her the necessary provisions. The three months [ 4 ] of rains-retreat period thus passed. Near the end of the period the head of the water carriers asked the five hundred slave girls each to weave a piece of rough cloth. The five hundred pieces collected from them were exchanged for five sets of fine robes for each of the five Paccekabuddhās which were offered to them. The Paccekabuddhās, after receiving them, rose to the sky in the presence of their donors and went away in the direction of Gandhamādana mountain.

In the past existence as the Chief Weaver.

Those water carrier slave girls spent the rest of their life in doing meritorious acts. On their death they were reborn in the deva realm. The head of the deva girls, on her passing away, was reborn into the family of the chief weaver in a weaver's village near Bārāṇasī. One day the five hundred sons of Queen Paduma devī, all Paccekabuddhās, went to the door of the royal palace at the Bārāṇasī on invitation. But there was no one to attend to them to offer seats or to offer food. They had to return to their abode. As they left the city and were at the weaver's village the chief weaver had much devotion for them and after paying obeisance to them, offered food. The Paccekabuddhās accepted her offering of food and, after finishing the meal, left for the Gandamādana mountain.

(b) Taking up Bhikkhunī hood in her last existence.

The chief weaver spent the rest of her life in deeds of merit. After passing away from that existence she was reborn in the deva realm and the human realm in turns. On the eve of the arising of Gotama Buddha, she was reborn into the Sakyan royal family as the younger daughter of King Mahāsuppabuddha in Devadaha. She was called Gotamī and was the younger sister of Princess Mahāmāyā. Court astrologers learned in the Vedas and adept at reading human forms and marks (physiognomy) and palmistry, after scrutinizing the distinctive bodily features of the two sisters predicted that the sons born of the two sisters would become a Universal Monarch.

When the two sisters came of age they were betrothed to King Suddhodana and they were taken to Kapilavatthu where Princess Mahāmāyā was made the Chief Queen. Later, after the Buddha-to-be [ 5 ] had passed away from Tusita deva realm he was conceived in the womb of Queen Mahāmāyā. After the Queen had given birth to her son (on the full moon of Kason (May) in the 68th year of the Great Era) on the seventh day she passed away and was reborn in Tusita deva realm by the name of Santusita. On the death of Queen Mahāmāyā King Suddhodana made the younger sister Queen Gotamī the Chief Queen.

After Queen Mahāmāyā had given birth to prince Siddhattha, two or three days later Queen Mahāpajāpati Gotamī, the step mother of Prince Siddhattha, gave birth to Prince Nanda. So at the time Queen Mahāmāyā died Prince Siddhattha was only seven days old while Prince Nanda was only four or five days old. Queen Mahāpajāpatī Gotamī nursed her step-son Prince Siddhattha from her own breast, while leaving her own son Prince Nanda to be nurtured by nurses. She devoted her whole attention to the bringing up of her little nephew, the Buddha-to-be.

Later, after the Buddha-to-be had renounced the world, won Supreme Enlightenment and as the all-knowing Buddha while he was on the Buddha's mission to bring welfare to the world, he made his first visit to Kapilavatthu. On the next day after arrival there he went into the city to collect alms-food. His father King Suddhodana had opportunity to listen to the Buddha's discourse while still on his almsround and won Stream-Entry Knowledge. Then on the second day Prince Nanda was admitted into the Order. On the seventh day the Buddha's son Rāhula was admitted as a novice (The details of these events have already been given above.)

The Buddha spent his fifth rains-retreat period at Kūṭagāra monastery in the Mahāvana forest near Vesālī. During that time King Suddhodana won Arahantship under the regal white umbrella at the court of Kapilavatthu and passed away the same day. Then Queen Mahāpajāpati Gotamī was keen to renounce the world and become a bhikkhunī. Later the five hundred queen consorts of the five hundred Sakyan princes who became bhikkhus on the occasion of the expounding of the Mahāsamaya Sutta unanimously decided to become bhikkhunīs. They made Queen Mahāpajāpati Gotamī their spokes-women to request the Buddha for admission into the Order. The first attempt by the Queen, [ 6 ] the Buddha's step-mother, failed. Then she and the five hundred Sakyan princesses shaved their heads, donned dyed robes, and marched on foot from Kapilavatthu to Vesālī. They sought the Venerable Anandā's support in pleading for their case for admission. At last the Buddha admitted them into the Order as bhikkhunīs or female bhikkhu. Mahāpajāpati Gotamī was admitted by administering the eight principal vows garu dhamma. The five hundred Sakyan princesses were admitted by an assembly of bhikkhus only. (Note: later under normal procedure, a bhikkhunī had to be admitted by an assembly of bhikkhunīs also.) (The details about this paragraph may be found in The Great Chronicle, Volume Three, Chapter twenty-three.)

The Buddha's step-mother, Mahāpajāpati Gotamī Therī, won Arahantship after hearing the Saṃkhitta sutta. The five hundred bhikkhunīs later won enlightenment at various levels after hearing the Nandakovāda sutta.

(c) Mahāpajāpati Gotamī Therī as The Foremost Bhikkhunī.

On a later occasion when the Buddha was residing at the Jetavana monastery and designating foremost bhikkhunīs, the Buddha declared:

Bhikkhus, among my bhikkhunī disciples who are of long standing in the Order, Mahāpajāpati Gotamī is the foremost.

(Herein, the name 'Gotamī' represents the Gotama clan. 'Mahāpajāpati' is the epithet which means 'mother of great offspring'. This epithet was based on the prognostication of physiognomists and palmists that from the special features observed on her person she was to be the mother of a Universal Monarch if she gave birth to a son, or the mother of the wife of a Universal Monarch if she gave birth to a daughter.) Commentary on Majja.

The passing away of Gotamī Therī.

When Gotamī Therī was of 120 years' age, she was residing at a bhikkhunī monastery which was in the city of Vesālī. (As a rule bhikkhunī monasteries were set up inside the town or village.) The Buddha was then staying at the Mahāvana monastery near Vesālī. One [ 7 ] morning, after collecting alms-food in the city and finishing her meal, Gotamī Therī entered into the attainment of Arahatta phala for a predetermined period. After rising from the jhāna attainment she remembered the long series of her acquisition of merits in her past existences and felt very delighted. Then she reviewed her life-span. She saw that it had come to an end. She thought it proper to inform the Buddha at Mahāvana forest about her approaching death, as well as bidding leave of her passing away to his colleagues who had been a source of her inspiration such as the two Chief Disciples and coresident Ariyas. Then only she would return to her monastery and pass away. The same idea arose in the minds of the five hundred bhikkhunīs of Sakyan origin.

(The touching events concerning the passing away of Gotamī Therī will now be told based on: (1) The Chiddapidhānanī (Volume One, Chapter Twelve) by Mahāvisuddhārāma Sayadaw, and the Apadāna, Khuddaka Nikāya, IV. Only a gist of those texts is given here.)

The Buddha's step-mother, Gotamī Therī thought. "I am not going to live to see the passing away of my son, the Buddha, nor that of the two Chief Disciples, nor that of my grandson Rāhula, nor that of my nephew Ānanda. I am going to predecease them all. I shall seek permission to pass-away from my son the Buddha now." The same thoughts passed in the minds of five hundred bhikkhunīs of Sakyan origin.

At that moment the earth quaked violently. Unseasonable rains thundered in the sky. The guardian spirits of the bhikkhunī monasteries wailed. The five hundred bhikkhunīs went to Gotamī Therī and told her about the wailing of the guardian spirits and Gotamī Therī told them her plan to pass away. The five hundred bhikkhunīs also told her their plan likewise. They all asked the guardian spirits of the monastery to pardon them if they had offended them in any way. Then, casting her last glance at the monastery, Gotamī Therī uttered this verse:

I shall now proceed to the unconditioned (Nibbāna) where there is no aging or death, no association with beings or things [ 8 ] one dislikes, no separation from beings or things one holds dear.

Among those who heard those words, those who had not rid themselves of attachment, men and devas alike, wailed miserably. (The touching scene of their lamentation is vividly described in the Pāḷi text.)

When the bhikkhunīs came out of their monastery along the High Street devotees came out of their homes, and kneeling themselves before Gotamī Therī, wailed, expressing their deep distress. The Buddha's step-mother Gotamī Therī spoke words that help quell their sorrow. (Her words rich with the Doctrine may be gleaned from the Pāḷi text. This remark also applies to other stanzas that she was to utter later on) She uttered nine and a half stanzas to allay the lamentation of the citizens of Vesālī. When she got before the presence of the Buddha she informed the Buddha of her impending death and asked the Buddha's approval to release her life-maintaining thought process in verse, sixteen in all, beginning with the words: Ahaṃ sugata te mātā tvaṃ ca vīra pitā mama. The Buddha gave his approval in a stanza. After that she recited five stanzas in praise of the Bhagavā.

Then she asked permission of the Saṃgha, the Venerable Rāhula, the Venerable Ānanda and the Venerable Nanda, to approve of her passing away in two stanzas (beginning with the words āsīvisālayasame) describing the banefulness of sentient existence. The Venerable Nanda and Rāhula who were then Arahants took the words of the great Therī as inspiring emotional religious awakening; but as for the Venerable Ānanda who was still training himself for Arahantship they caused much sorrow and lamentation, expressing his grief in a stanza beginning with, "hā santiṃ Gotamī yā it." The great Therī solaced her nephew with words of wisdom.

Thereafter, the Buddha asked Gotamī Therī in the following verse to display her supernormal powers:

Gotamī, for the sake of those fools who have doubts about female devotees attaining Enlightenment in my teaching, to enable them shed those doubts, display your supernormal powers.

The one hundred and twenty-year old bhikkhunī complied by showing her supernormal powers as described in the text on Supernormal powers [ 9 ] such as: from being one to become many, from being many; to become one, to become visible and to become invisible, to pass through a wall or a mountain, etc. Then she walked in midair holding Mount Meru as the prop on which the great earth rested as an umbrella, and turning upside down this miraculous umbrella. She created an atmosphere of incense heat as when six suns arise simultaneously, etc. Having complied with the Buddha's request, she came down and making obeisance to the Bhagavā, sat in a suitable place. She said, "Venerable son, I, your step-mother, is 120 years of age. I have grown old. I have lived long enough. May I be allowed to die."

The audience, stunned by the miraculous powers displayed by Gotamī Therī, asked her, "Venerable One, what was the extent of merit you had performed to be endowed with such power and capability?" And Gotamī Therī related to them the successive acts of merit she had performed since the days of Padumuttara Buddha down to the last existence. Those events ran into a number of stanzas.

Then the five hundred bhikkhunīs rose up to the sky as a cluster of stars, captivating the eye of the audience, displayed their supernormal powers, and having obtained the Buddha's approval to wind up their miraculous feats, made obeisance to the Bhagavā and sat in a suitable place. They recounted to the Bhagavā in verses how much they owed to Gotamī Therī. Then they asked the Bhagavā's permission to pass away.

The Bhagavā said, "Bhikkhunīs, you know the time to pass away." Thus having obtained the Buddha's approval, they made obeisance to the Bhagavā and returned to their monastery. The Buddha accompanied by a large company of devotees, saw Gotamī Therī off up to the entrance to his forest abode. There the great Therī and her five hundred bhikkhunī disciples made their last obeisance to the Buddha together. Then the five hundred bhikkhunīs entered the city and sat cross legged in their respective dwellings at the monastery.

At that time many male and female lay disciples of the Buddha, seeing the time had come to see the last of the noble ones, gathered around to pay their last respect, beating their bosoms in great sorrow. They threw themselves down on the ground like a tree uprooted. Gotamī Therī [ 10 ] caressed the head of the eldest of the female devotees and uttered this stanza:

Daughters, lamentation leads only to Māra's domain and is therefore in vain. All conditioned things are impermanent, they end up in separation, they cause endless agitation.

Then she told them to go back to their homes. When alone, she entered into the first jhāna of the Fine Material sphere and upwards, stage by stage, till the jhāna of the neither-consciousness-nor-nonconsciousness, and then downwards, stage by stage, to the first jhāna of the Fine Material sphere. Thus upwards and downwards she dwelt in the eight mundane jhānic attainments. Then she dwelt in jhānic attainment beginning from the first jhāna up to the fourth jhāna. Arising from that jhāna she realized complete cessation of the aggregates just as a lamp goes out when the oil and the wick become exhausted. The remaining five hundred Bhikkhunī disciples also realized complete cessation.

At that moment the great earth quaked violently Meteors. fell from the sky. The skies rumbled with thunder. The celestial beings wailed. Celestial flowers rained from the sky. Mount Meru tottered like a dancer swaying. The great ocean roared as if deeply troubled. Nāgas, asurās, devas and brahmās expressed their emotional religious awakening in such term as: "Impermanent are all conditioned things; they have the nature of dissolution."

Devas and brahmās reported the death of Gotamī Therī and the five hundred bhikkhunīs to the Buddha. The Buddha sent the Venerable Ānanda to inform the matter to the bhikkhūs. Then, accompanied by many bhikkhūs, the Buddha joined the funeral procession which took this order: (1) men, devas nāgas, asurās and brahmās marched at the head, followed by; (2) the five hundred Golden hearses of five hundred bhikkhunīs with multi-tiered roofs created by deva Visukamina wherein were placed the remains of the bhikkhunīs on their cots, and these hearses were borne by devas; (3) then followed the hearse of Gotamī Therī the Buddha's step-mother, which was borne by the four Great Deva Kings; (4) then followed the Saṃgha and the Buddha. The whole route from the monastery to the funeral ground was canopied and all [ 11 ] along the route were placed streams, pennants, while all the ground was strewn with flowers. Celestial lotus flowers came down thick and fast as though they were hanging loosely in the sky. All sorts of flowers and perfumes wafted in the air. All sorts of music, singing and dancing took place in honour of the departed noble Arahants.

During the progress of the funeral procession both the sun and the moon were visible to the people. Stars were shining in the sky. Even at that noon the sun's rays were cool like that of the moon. In fact, the occasion of Gotamī Therī's funeral was surrounded by even more wonderful happenings than on the occasion of the funeral of the Buddha himself. On the occasion of the Buddha' s funeral there was no Buddha nor the Venerable Sāriputta and bhikkhu elders to supervise the funeral proceedings whereas on the occasion of the funeral of Gotamī Therī, there were the Buddha and the bhikkhu elders such as the Venerable Sāriputta to supervise the proceedings.

At the charnel-ground after the remains of Gotamī Therī were incinerated, the Venerable Ānanda picked up the relics and uttered this stanzas;

Gone now is Gotamī. Her remains have been burnt up. And soon the passing away of the Buddha, the much anxiously awaited event, will take place.

The Venerable Ānanda collected the relics in the alms-bowl used by Gotamī Therī and presented them to Buddha. Thereupon the Buddha held up the relics of his step-mother for the audience to view and spoke to the assembly of man, devas and brahmas thus:

Just as a big tree full of hard core standing firmly has a great trunk and that great trunk, being of impermanent nature, falls down, so also Gotamī who had been like a big tree trunk to the bhikkhinī Saṃgha is calmed (i.e., has entered Nibbāna.)

[ 12 ] The Buddha uttered altogether ten stanzas for the benefit of the audience on that memorable occasion. These ten stanzas with text and word-for-word meanings may be gleaned by the reader in the Chiddapidhānī his delight.)

(Here ends the story of Mahāpajāpati Gotamī Therī.)

2. The story of Khemā Therī.

(The story of Khemā Therī is treated briefly in the Commentary on the Aṅguttara Nikāya, the Commentary on the Therīgāthā and the Commentary on Dhammapada. In the Apadāna Pāḷi it is related in detail by the great Therī herself. What follows is mainly based on the Apadāna with selections from the three Commentaries.)

(a) The past aspiration of the Therī.

The Future Khemā Therī was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha, a hundred thousand world-cycles previous to the present world-cycle. One day she had occasion to listen to the Buddha's sermon and became a devotee of the Buddha, being established in the Three Refuges.

Then she got her parents' approval to offer an extraordinary feast to the Buddha and the Saṃgha. At the end of seven days of the great offering she saw Sujātā Therī whom the Buddha designated as the foremost bhikkhunī in the matter of Knowledge. She was inspired by that example. She gave an extraordinary offering again before expressing her wish to become such a foremost bhikkhinī in her own time later. Padumuttara Buddha prophesied that a hundred thousand world-cycles hence she would become the foremost bhikkhunī in the matter of Knowledge in the Teaching of Gotama Buddha.

[ 13 ] Repeated existences as Deva Queen or Human Queen.

That rich man's daughter on passing away from that existence was reborn in the five deva realms, namely, Tāvatiṃsā, Yāmā, Tusitā Nimmānarati, Paranimmitavasavatī successively as queen of the devas. When she passed away from there she was reborn as queen of the Universal Monarch or as queen of a great king. Thus, wherever she was reborn she was born as queen. She enjoyed the most glorious state in the deva world and the human world for many many world-cycles.

Existence as a Bhikkhunī leading a life of purity.

After faring in the fortunate existences only, during the time of Vipassī Buddha, ninety-one world-cycles previous to the present world-cycle, she was reborn into a worthy family. She had opportunity of hearing the Buddha's Dhamma which made her solely devoted to the Pure Life and she became a bhikkhunī, learned in the Doctrine, skillful in the knowledge of Paṭiccasamuppāda, a bold exponent of the four Ariya Truths, a persuasive preacher, besides being a diligent one in the practice of the Dhamma. Thus she was a model of those who took up the Threefold Training under the Buddha's Teaching. She spent this life of Purity for her lifetime of ten thousand years.

Passing away from there, she was reborn in Tusitā deva realm. After that, wherever she was reborn the great merit acquired in her existence during Vipassī Buddha's Teaching endowed her with the best that that particular existence could offer, making her talented, pure in morality, rich in resources attended by wise following, well provided with ease and comfort. Further, the religious practices observed in that existence led to superior social status, making her a queen, whether in deva existence or human existence, loved and respected by the king.

Her existence as donor of a monastic complex.

During the time of Koṇāgamaṇa Buddha, in the present world-cycle, she was reborn into a rich family in Bārāṇasī, and in association with two other rich ladies by the name of Dhanañjānī and Sumedhā (her own name being unknown but may be referred to as Khemā), built a monastic complex for use by the Saṃgha as a whole. At their death the [ 14 ] three of them were reborn in the Tāvatiṃsā deva realm, and after that existence too they were reborn in the human world and the deva world enjoying superior status.

Her existence as the eldest of the seven daughters of King Kikī.

During the time of Kassapa Buddha, in the present world-cycle, King Kikī of Bārāṇasī in the province of Kāsi was a supporter of the Buddha tending closely on the Buddha. He had seven daughters by the names of: (1) Princess Samaṇī (2) Princess Samaṇaguttā (3) Princess Bhikkhunī (4) Princess Bhikkhadāyikā (5) Princess Dhammā, (6) Princess Sudhammā and (7) Princess Saṃghadāyikā.-who were later, during Gotama Buddha's Teaching to become:

(1) Khemā Therī, (2) Uppalavaṇṇā Therī, (3) Paṭācārā Therī, (4) Kuṇḍalakesī Therī, (5) Kisāgotamī Therī, (6) Dhammadinnā Therī and (7) Visākhā, donor of Pubbārāma Monastery.

The Future-Khemā Therī, Princess Samaṇī, on hearing a Sermon by Kassapa Buddha, was very keen to become a bhikkhunī but her father would not give her permission to do so. So she as the eldest of the seven daughters made a common resolve not to marry and remained spinsters throughout their lives which lasted twenty-thousand years. They supported Kassapa Buddha with the four bhikkhu requisites for life.

On one occasion the Buddha made a marvellous discourse entitled Mahānidāna sutta, (which is recorded as the second sutta in Mahāvagga of Dīgha Nikāya). Princess Samaṇī was so absorbed in hearing it that she learnt it by heart, and recited it often.

As the result of those good deeds on her death she became the Chief Queen (of Sakka) in the Tāvatiṃsā.

(b) Taking up Bhikkhunīhood in her last existence.

During the time of Gotama Buddha, she was reborn as her last existence as the daughter of King Maddarāja of Sāgala. Since her birth brought peace to the land she was named 'Khemā' (peace). When she came of age she became the Queen of King Bimbisāra and was adored by her husband. She was conceited with her beauty.

[ 15 ] The Buddha was then residing at the Veḷuvana monastery in Rājagaha. Queen Khemā had heard people saying that the Buddha always made discourses pointing out the faults of physical beauty, so she never went to see the Buddha for fear that her beauty might as well come under the Buddha' s censure.

King Bimbisāra's clever manoeuvre

King Bimbisāra thought: "While I am the most important lay supporter to the Buddha it is inconceivable that my queen has never visited the Buddha." He contrived a plan, he had a song composed by an able poet in praise of the Veḷuvana monastery which he ordered songsters to sing within earshot of the Queen.

A Four-Stanza Eulogy on the Veḷuvana Monastery.

1. Anyone who is not fortunate enough to see the Veḷuvana monastery, the Bamboo grove residence of the Buddha, we consider him or her as one who has never seen the Nandavana Park of the celestial realm.

2. He or she who has seen the Veḷuvana Grove which is so much cherished by King Bimbisāra of Rājagaha, the people's favourite ruler, the cynosure of the whole world, has truly seen the Nandavana Park, the favourite resort of Sakka, King of devas.

3. Many of the Tāvatiṃsa devas, having abandoned the Nandavana Park and descended to the earth (the southern Island Continent) and cast their eyes on the Veḷuvana Grove, are astonished and all their cares forgotten, they are never satisfied with seeing it.

4. That Veḷuvana Grove has appeared due to the King's past merit and is adorned by the Buddha's majesty, what poet could adequately describe its endless merits?"

When Queen Khemā heard that song, although she had long ago been to the Veḷuvana Grove on pleasure visits with the King, her interest in the Grove was aroused afresh. She was very keen to visit the place. She asked the King's permission to go there and went there with a big retinue. She chose the hour of the day that she presumed the Buddha [ 16 ] was surely not there, i.e., during the morning when the Buddha usually went to the city for collecting alms-food. She roamed about the Bamboo Grove which was full of all kinds of flowering trees, fruit trees, where bees and bumble bees busied themselves collecting honey, and where the koels sang and the peacocks preened their fathers in the quiet seclusion of the park. She also visited the monastic dwellings of the religiously bent men, their meeting halls, rest-houses and walks.

She came across a youthful bhikkhu sitting in meditation at the foot of a tree and thought that the desirable young man ought to be enjoying the pleasures of life and should take up the religious life only in his old age. Feeling sure that the Buddha was not there in his private chamber, she went near it. The Buddha knew that she would come and remained in his private chamber. He had created by his powers a young maiden whose beauty surpassed that of queen Khemā fanning the Buddha.

When Queen Khemā saw that lovely maiden she abandoned attachment to her own good looks but become fascinated and enamoured of the strange beauty in front of her. But even as she was gazing at the girl, due to the Buddha's powers, the beauty of the girl diminished perceptibly and within moments she turned old and decrepit with wrinkled skin, gray hair, losing teeth, black spots all over the skin, floppy breasts, bony joints protruding, veins twining about the body, bent double, and soon the old woman was trembling and breathing hard, struggling for life; and then she gasped and collapsed. She was dead;

This vivid sight caused emotional religious awakening, saṃvega in Queen Khemā, She realized thus:

Oh, this form (body) is impure. It is indeed loathsome. Foolish women relish this impure, loathsome body.

Then the Buddha spoke to Queen Khemā in these verses:

1. "Khemā, look at the body that is afflicted with pain, impure putrid, discharging impurities upwards and downwards, which foolish persons take so much delight in."

2. "Cultivate the mind to get fixed on an object of meditation, so as to be able to perceive the loathsomeness of the body. Let you be [ 17 ] mindful of the thirty-two aspects (constituent parts) of the body, let there be weariness about them."

3. "(Khemā), just as the body of this woman by my side breaks up, so too will your body break up. Just as your body seem attractive for a while before death, so too the body of this woman by my side looked attrative before she died; (therefore) give up attachment to the body both internally and externally."

4. "Cultivate a perception of unsubstantiality noting closely the rising and falling of phenomena. Give up the notion of a self; by doing so you will quell the eleven fires burning in you and reach Nibbāna.

5. "Just as the spider follows the web of its own making, so also sentient beings who have attachment follow the stream of defilements that are of their own makirig. The wise do not have any desire or regard for sense pleasures, but cut off the stream of defilements and go forth to Nibbāna."

The Buddha knew that after listening to the discourse the mind of Queen Khemā had become delighted and receptive, he continued with another discourse entitled Mahānidāna Sutta (which very sutta Queen Khemā had heard and learnt by heart from Kassapa Buddha in her previous existence as Princess Samaṇī). Queen Khemā remembered the Sutta and she won Stream-Entry knowledge there and then.

After becoming an Ariya as a Stream-Enterer, she wanted to make amends for her mistaken conceit about her beauty. She prostrated before the Buddha and submitted her apology in these five stanzas:

1. "The all-knowing One, I pay homage to you. The Embodiment of Compassion, I pay homage to you.

Buddha who has crossed over the flood of Saṃsāra, I pay homage to you.

Giver of the Deathless, I pay homage to you!"

2. "I had been befuddled and led astray by attachment to sensuality, thus springing forward into the thicket of wrong view. By means [ 18 ] of an appropriate device, you, the Bhagavā, have tamed me (who had been befuddled) and made me happy in being so tamed."

3. "Lacking an opportunity of meeting such a great One as yourself, endowed with morality, concentration, etc., sentient beings suffer enormous dukkha in the ocean of Saṃsāra."

4. "Even though the Pure One who has reached the Purity of Nibbāna had been staying at the Veḷuvana monastery I had failed to come and pay homage to the Lord of the three worlds. That failure on my part I (now) admit to the Bhagavā as my fault."

5. "I had a mistaken idea about the Great Benefactor to the three worlds, the Bestower of the Ultimate Boon (Magga, phala Nibbāna) as one who is unprofitably censorious because I had been too fond of my beauty. My fault in having entertained such foolish thoughts and my failure to come and pay homage to you earlier, I (now) admit to the Bhagavā as my fault." (The Myanmar renderings are by the late Mahāvisuddhārāma Sayadaw in his Chiddapidhānanī.)

Upon admission by Queen Khemā of her previous fault, the Buddha said, "Let it be dear daughter Khemā", which cooled her heart as though ambrosial water were poured onto her person. Then Queen Khemā made obeisance to the Buddha and respectfully left his presence. Back at the royal palace, she saw King Bimbisāra and addressed him thus:

1. "O great conqueror with golden complexion you had employed a most apt strategy to persuade me to go and visit the Veḷuvana monastery. Marvellous indeed was your idea! For I had become keenly desirous of seeing the Veḷuvana Park, (with the consequence that) I have seen (with both my physical eye and the eye of wisdom) the Buddha, the great sage.

2. O King! If you would agree I would take up bhikkhuhood in the Teaching (which is replete with eight marvels) of the Buddha of unrivalled wisdom, of the embodiment of the highest virtues. Thanks to the wise words of the Buddha, I have gained insight into the tiresome nature of my body."

[ 19 ] On hearing the two stanzas spoken by Queen Khemā, King Bimbisāra who had even from her mien been recognizable as an Ariya, one who had won Path-knowledge raised his joined palm to his forehead and said to his Queen: "My dear queen, I allow you to become a bhikkhunī. May your renouncing the world come to its fulfillment (i,e., may you attain Arahantship). (These words were spoken in half a stanza.) Thereupon the King put Queen Khemā on a golden palanquin and sent her to the Bhikkhunī monastery in great state.

Khemā Therī gains Arahantship.

On the fifteenth day of her bhikkhuhood Khemā Therī, while observing the uposatha contemplated on the lamp in front of her, how the flame arose and how it went out. A keen emotional religious awakening took place in her mind. Applying the insight into the nature of the rise and fall of the flame to all conditioned phenomena, i.e., the mind-body complex that constituted her present existence, she gained Arahantship together with the four Discriminations and the six supernormal Powers. (This account of Khemā Therī's attainment of Arahantship is as described in the Khemā Therī Apadāna Pāḷi. The Commentary on the Aṅguttara Nikāya and the Commentary on the Dhammapada tell this event in a somewhat different manner. We have refrained from discussing them here lest it would confuse the reader.)

Khemā Therī was devoted both to the learning and the practice of the Doctrine and so she was most proficient in the seven stages of Purity, and was unrivalled in the exposition of the Ten Subjects of Discussion (Kathāvatthu), most erudite in the application of the Abhidhammā method, outstanding both in learning and practice. The veracity of these statements may be gauged from Khemā Sutta, the first Sutta in the Abyākata Saṃgytta of Saḷāyatana Saṃyutta.

Khemā Therī makes a subtle discourse to the Kosalan King.

At one time when the Bhagavā was staying at the Jetavana monastery in Sāvatthi, Khemā Therī was making a tour of the Kosalan country, and was sojourning at Toraṇa which lay between Sāvatthi and Sāketa. At that time King Pasenadī of Kosala was camping for the night at Toraṇa. Then the King said to a courtier, "So, man, make inquires in [ 20 ] this place which samaṇa or brāhmaṇa should be fit for my spiritual guide for today." The courtier made thorough inquires in Toraṇa but could find no samaṇa or brāhmaṇa whom the king should go to for spiritual guidance. He only saw Khemā Therī who happened to be sojourning there. He went back to the king and said,

There is no samaṇa or brāhmaṇa in this place. But there is a bhikkhunī named Khemā Therī, a disciple of the Buddha. She is reported to be wise, skillful, learned, an expounder of the Doctrine in a fascinating way, endowed with a remarkable perspicacity. I would humbly suggest that your Majesty go to her for advice and guidance. The king accepted the advice and went to where Khemā Therī was staying. He made obeisance to her and sitting in a suitable place, addressed Khemā Therī thus:

Venerable One, does a sentient being exist after death?

Great King; replied Khemā Therī, "the Buddha does not say that a sentient being exists after death."

If so, Venerable One, does a sentient being not exist after death?

Great King, the Buddha does not say that a sentient being does not exist after death.

Venerable One, does a sentient being exists as well as does not exist after death?

Great King, the Buddha does not say that a sentient being exist as well as does not exist after death.

If so, Venerable One, does a sentient being not exist after death?

Great King, the Buddha does not say that a sentient being neither exists nor does not exist after death.

The King was at his wit's end. He further put questions which were replied as follows:

Venerable One, When I asked 'Does a sentient being exist after death?' you replied, 'Great [ 21 ] King, the Buddha does not say that a sentient being exists after death!' (1) When I asked, 'If so, Venerable One, does a sentient being not exist after death?' you replied, 'Great King, the Buddha does not say that a sentient being does not exist after death.' (2) When I asked, 'Venerable One, does a sentient being exist as well as does not exist after death?' you replied, 'Great King, the Buddha does not say that a sentient being exists as well as does not exist after death.' (3) When I asked, 'If so, Venerable Sir, does a sentient being neither exists nor does not exist after death?' you replied, 'Great King, the Buddha does not say that a sentient being neither exists nor does not exist after death' (4)Now, Venerable One, why does the Buddha not say anything regarding these four questions? Why is the reason for the Buddha's refusal to answer these four questions?

Khemā Therī then said: "Great King, in that case let me put you a question. You may answer it as you wish. What do you think of what I am going to say now? Do you have within your dominion any man who can practically count things or an arithmetician who can say, 'There are such and such number of grains of sand in the Gaṅgā river? Or who can say. 'There are so many hundreds, so many thousands, so many hundred thousand grains of sand in the Gaṅgā river?"

No, Venerable One, there is none.

Great King, do you have any man who can practically count things or an arithmetician who can say. 'There are so many vessels or bowls of water in the great ocean. Or who can say, "There are so many hundred, so many thousands, so many hundred thousands of bowls of water in the great ocean?"

No, Venerable One, This is because the great ocean is too deep, beyond measure, incomprehensible.

Even so, Great King. The Buddha has given up materiality (corporeality) which may be referred to as sentient being, he has eradicated it completely. He has made it like an uprooted palm tree, has rendered it incapable of coming into being again, and has made it impossible to arise in the future.

The Buddha who is liberated from being called the aggregate of corporeality or the phenomenon of materiality is endowed with attributes and disposition or intention which are great as the great ocean, beyond measure, incomprehensible. As for the Buddha the [ 22 ] statement, 'a sentient being exists after death' is an irrelevant statement, 'a sentient being does not exist after death' is equally irrelevant; the statement, 'a sentient being exists as well as does not exist after death is' equally irrelevant; the statement, 'a sentient being neither exists nor does not exist after death' is equally irrelevant."

(It is not proper for the Buddha to say that a sentient being exists after death; or a sentient being does not exist after death; or that a sentient being exists as well as does not exist after death, or that a sentient being neither exists nor does not exist after death. This is a very profound matter. )

The Buddha has given up Sensation.... p...Perception...p...Volitional activities...p...Consciousness which may be referred to as a sentient being; has eradicated it completely, has made it like a palm tree stump, has rendered it incapable of coming into being again, and has made it impossible to arise in the future.

The Buddha who is liberated from being called the aggregate of Consciousness or the phenomenon of Consciousness is endowed with attributes and disposition or intention which are as great as the great ocean, beyond measure, incomprehensible. As for the Buddha the statement, 'a sentient being exists after death' is irrelevant....p...the statement, 'a sentient being neither exists nor does not exist after death' is equally irrelevant."

(That was the discussion that took place between the Kosalan king and Khemā Therī for the second round. Explanations on this will be given later.)

King Pasenadī of Kosala was delighted with the words of Khemā Therī. He made obeisance to her and respectfully departed. Later on, the king visited the Buddha and put the same questions as he did to Khemā Therī. The Buddha answered them just as Khemā Therī did, (These questions and answers may be gleaned from the text.)

When the king found that the Buddha's answers and those of Khemā Therī were exactly the same, down to the letter, he was greatly astonished and exclaimed, "Marvellous it is, Venerable Sir! Astounding it is!" The Buddha's exposition is exactly the same as that of the Buddha's disciple, both in meaning and in words. They are in full [ 23 ] agreement without any discrepancy. Venerable Sir, I had once put these questions to Khemā Therī and she had answered to me in exactly the same way both in essence and in words. Marvellous it is, Venerable Sir! Astounding it is! The Buddha's exposition is exactly the same with that of the Buddha's disciple both in meaning and in words. They are in full agreement without any discrepancy." Then he begged leave of the Buddha to go. He was greatly delighted with the Buddha's answers. He rose, made obeisance to the Buddha and respectfully departed.

This is a gist of Khemā sutta.

Explanation:

Why did the Buddha not give any reply to the questions which are so framed, 'that a sentient being exists after death', 'that a sentient being does not exist alter death;' 'that a sentient being exists as well as does not exist after death; 'that a sentient being neither exists nor does not exist after death'?

1. There is in truth and reality nothing in the sentient world other than the five aggregates. There is nothing in the ultimate sense such a thing as a sentient being. Therefore whether a 'sentient being' exist or not is not for the Buddha to say. (Abyākata Saṃyutta; the third sutta therein).

2. Only to one who does not understand the nature of the five aggregates according to the four Ariya Truths there arises the problem of a sentient being and its existence or nonexistence, in the said four questions, which occur to him due to Wrong View. To one who understands the four Ariya Truths, there is no Wrong View that gives rise to those four questions. Since the Buddha has the most complete understanding of the four Truths there do not arise in him those four questions. That is why he does not say anything about them. (Ibid., the fourth sutta.)

3. Such questions: based on wrong view. arise only in one who has not got rid of attachment to, or craving for the five aggregates, To one who has no craving for the five [ 24 ] aggregates they do not occur. The Buddha who has got rid of craving for the five aggregates together with any trace of acquired habit does not have those wrong concept. Therefore he remains silent when those questions are asked of him. (Ibid., the fifth sutta). (In the sixth sutta of the same Saṃyutta the four questions are dealt with adequately.)

In Khemā Sutta Khemā Therī's answer is somewhat different; it has the undercurrent of reference to the Buddha. This is because she knows that the questioner (Kosalan King) had the Buddha also in mind in putting the four questions. So Khemā Therī's answer in essence is this:

The Buddha has, (by getting rid of the cause of the five aggregates) got rid of the five aggregates so that what is usually called a sentient being' is not coming into being after his death. He is freed from a future set of five aggregates, therefore there is nothing that may be referred to as a being or a person. Since the Buddha knows this, a 'sentient being' after 'death is irrelevant for him to speak of. Therefore he remains silent about the four questions.

One might argue thus: since the Buddha is not to acquire a fresh set of the five aggregates it is understandable that he refuses to answer the first question. ('Does sentient being exist after death?'). But why does the Buddha refuse to answer the second question: 'Does a sentient being not exit after death?' Should the Buddha say, 'No, it does not'? The Buddha refuses to answer this question too because a 'sentient being' is not a real thing in the ultimate sense. (This is the explanation given in the Sub-Commentary.) Khemā Therī sutta is profound in Dhamma. It is a matter for further inquiring for the virtuous.)

The discourse to the Kosalan King at Toraṇa was the immediate cause of Khemā Therī's being designated by the Buddha as the foremost bhikkhunī in the possession of deep Knowledge. For on [ 25 ] another occasion when the Buddha was residing at the Jetavana monastery, at a bhikkhu congregation for announcing outstanding bhikkhunīs as foremost bhikkhunīs in their own areas (of proficiency), the Buddha declared:

Bhikkhus, among my bhikkhunī disciples who have profound Knowledge Khemā Therī is the foremost.

This designation accorded her by the Buddha also has been happily recorded by Khemā Therī herself in the following stanzas in her own life history:

1. "After I had become a bhikkhunī I had explained to King Pasenadī of Kosala in accordance with the Doctrine on the profound questions he put to me at a place called Toraṇa (which was between Sāvatthi and Sāketa.)

2. "Later the King approached and put those questions to the Buddha, and the Buddha answered to those propound questions exactly as I had answered."

3. "The Conqueror of the five Māras, the Supreme One among all men, being satisfied with my excellence in expounding the Dhamma, has designated me as the foremost bhikkhunī among the eminently wise."

(Here ends the story Khemā Therī.)

3. The story of Uppalavaṇṇā Therī.

(a) The past aspiration of the Therī.

The Future-Uppalavaṇṇā Therī was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion she listened to a discourse by the Buddha in the midst of a big audience, where she saw the Buddha name a bhikkhunī as the foremost bhikkhunī among those endowed with supernormal powers. She [ 26 ] aspired to become such a great bhikkhunī in the future and she made an extraordinary offering to the Buddha and the Saṃgha for seven days. At the end of seven days she placed seven bunches of lotus flowers at the feet of the Buddha as her tribute and expressed her aspiration for the title of the foremost bhikkhunī among those endowed with supernormal powers. Padumuttara Buddha prophesied that her aspiration would be fulfilled.

Offering of Lotus Flowers to a Paccekabuddhā.

After passing away from that existence which was marked by a lifelong dedication to the Buddha and the Saṃgha, she was reborn in the Tāvatiṃsā deva realm. Next she was reborn in the human world when she offered lotus flowers and alms-food to a Paccekabuddhā.

In her existence as the daughter of a rich man.

Ninety-one world-cycles previous to the present world-cycle there arose Vipassī Buddha during which period the Future-Uppalavaṇṇā Therī was born into a Rich Man's family in Bārāṇasī. She invited the Buddha and the Saṃgha to her place, made an extraordinary offering, and making a gift of lotus flowers to Vipassī Buddha, she mentally wished for personal charm in her future existences.

In her existence as a daughter of King Kikī.

After passing away from that existence which too was marked by meritorious deeds, the rich man's daughter was reborn as a deva, and she alternated between deva and human existence. During the time of Kassapa Buddha, in the present world-cycle, she became the second of the seven daughters of King Kikī in Bārāṇasī by the name of Princess Samaṇaguttā. In that existence she, like her second eldest sister, the Future-Khemā Therī, remained a spinster for life which lasted twenty thousand years. They donated a monastic complex for the Saṃgha. At her death she was reborn in the deva realm again.

In her existence as Ummādantī.

After passing away from the deva realm she was born into a worthy family in the human world. During that existence she donated a gold [ 27 ] coloured piece of cloth to an Arahant, bhikkhu disciple of Kassapa Buddha. (For details see Ummadantī Jātaka.)

She passed away from that existence to be reborn as Ummādantī, the exquisitely beautiful daughter of a rich Brahmin named Tiriṭivaccha in Ariṭṭhapura in the Province of Sivi. (For details see Ummādantī jātaka, paṇṇāsa nipāta).

In her existence as a watch woman in the field.

Her next existence was as the daughter of a farmer in a small village. Early one morning, as she went to the farm house she found in a pond on her way a freshly blooming lotus-flower. She went into the pond and plucked it. At the farm house she gathered some ears of rice and roasted the rice into pop corn which she counted up to five hundred. She put the pop corn in a lotus leaf gathered from the pond.

At that moment a Paccekabuddhā, after rising from his dwelling in the attainment of cessation, came by way of the air and stood not far away from the farmer's daughter. The girl saw him, went to the farm house to get the pop corn and the lotus flowers, and then she put the pop corn into the Paccekabuddhā's alms-bowl, covered it with the lotus flower, and offered it to the Paccekabuddhā.

After the Paccekabuddhā had gone awhile, she thought, a Paccekabuddhā has no use with a flower; perhaps I should get it back and wear it." She made a few steps towards the Paccekabuddhā on his way and then asked back the lotus flower. But then she pondered. "Well, if the Paccekabuddhā did not want my gift of the flower he would have refused to accept it at the beginning. Now that he allowed me to put it on his alms-bowl he must have liked it as a gift." So thinking, she placed the flower back to the alms-bowl again. (For this wavering act her future existences, as we shall see, were marked by mixed fortunes.)

Having thus made a gift, again, of the lotus flower, and admitting her fault for taking it back earlier, she expressed her wish, "Venerable Sir, for offering this pop corn my I be blessed with five hundred sons in my future existence, the number of pop-corn flowers that make up my gift.

[ 28 ] Further, for my gift of the lotus flower may lotus flowers rise up from the earth to receive every step I make in my future existence!"

(According to the life history of Uppalavaṇā, while the farmer's daughter was making her offerings to the Paccekabuddhā, five hundred farm workers watching the field offered some honey to the Paccekabuddhā and made their wish that in their future existence they be reborn as the sons (five hundred of them all) of the young lady.)

The Paccekabuddhā then rose to the sky even while the girl was watching him and returned to Gandamādana mountain. There he placed the lotus flowers at the entrance to Nandamūla Cave for use by all Paccekabuddhās as a door-mat at the foot of the flight of steps.

In the existence as Queen Padumadevī.

As the result of that good deed when the girl passed away from that existence she was reborn, by instantaneous full-grown birth, as a deva. There in her own existence a lotus flower arose from the earth at her foot at every step she made. When she passed away from the deva existence she was reborn in the human world from a lotus flower in a big lake of lotus flowers at the foot of a mountain. A recluse made his dwelling nearby. Early one morning he went to the lake to wash his face and saw a lotus flower in bud which was already bigger than other buds but while the other buds had opened up their petals into full bloom this bud remained in bud. He thought it strange and so went into the water and plucked it.

In his hand the big bud opened up its petals and inside there he saw a female child lying. He felt a curious sense of paternal love for the child. He took her to the hermitage along with the lotus flower, and put her on a small cot. Thanks to the past merits of the girl, milk oozed out from the big thumb of the recluse with which he nursed her. When the first lotus flower that she lay on became withered a new lotus flower was placed underneath her.

When the young girl could walk and romp about there arose from the earth a lotus flower under her feet wherever she went. She had a saffron-coloured complexion. Her personal charm was super-human [ 29 ] and would nearly equal that of a celestial maiden. Since she was gotten from the lotus her foster father, the good recluse, named her Padumavatī, (Miss Lotus). When the recluse went out in search of fruit she was left-alone at the hermitage.

Padumavatī becomes a Queen.

When Padumavatī came of age, one day during the absence of the recluse, out on fruit gathering, a hunter who happened to come to the hermitage saw her and thought, "There is no human being on earth as beautiful as this girl. I must find out what she is." And so he awaited the return of the recluse. When the recluse was seen coming the girl went out to meet him, took the yoke (laden with fruits) and the water pot from him, got her foster father seated, and attended on him lovingly.

The hunter was now sure that the girl was in fact a human being, and after paying homage to the recluse sat there. The recluse gave him fruits and water, then asked him, "Are you going to stay in the forest or, are you going back to your home?"

The hunter said, "I have no business in the forest, Sir, I am going back to my home."

Could you keep this experience of your meeting with the girl to yourself without letting anyone know about it?

If you would rather not let others know about this, Sir, why should I tell others? But he said this merely to please his kind host. On his return after paying respect to the recluse, he carefully carved out the trees and arranged some branches along his way to the hermitage so as to recognize his path.

And back at the city, he went to see the king who asked the purpose of his visit. He said, "Great King, I am your humble servant, a hunter. I come to report to you the presence of a most remarkable woman in the forest at the foot of the mountain who would surely be an asset for Your Majesty." He explained the circumstance of his discovery to the king. The king was deeply interested. He marched for the foot of the mountain without losing time. Having encamped at a place not far away [ 30 ] from the hermitage, he awaited till the recluse had finished his meal and went to see the recluse accompanied by a few courtiers. The recluse was then sitting in his hermitage where the king greeted him, exchanged courteous words and sat in a suitable place.

The king made offering to the recluse articles used by recluse. And then as a 'feeler' he said, "Venerable Sir, what is the use of living here? Let us go to the city." "I am not going, Great King," said the recluse, "You may go" to which the king said, "Very well, Venerable Sir, but I am given to understand that there is a woman in your company. It is not proper for a woman to be living in the company of a recluse. I would request that the woman be allowed to go with me."

To this direct request made by the king the recluse replied, "It is not easy for one to please many people. How could my daughter fit in with the court life with its many queens and ladies in waiting?"

The king allayed the fears of the recluse, saying, "Venerable Sir, if I (am allowed to marry her and) have given my love to her I will make her my Chief Queen."

Thereupon the recluse called to his child, as he usually addressed her since childhood, "Padumavatī, my little girl!" Young Padumavatī promptly responded; she came out of the hermitage and, saluting her father, stood before him, who said, "Dear girl, you have come of age. From the moment the king has cast his eyes on you, you should not stay here any longer. Go along with the king, my little girl."

Very well, dear father, she said, weeping, and still standing.

The King of Bārāṇasī, wishing to prove his sincerity, showered Padumavatī with gold, silver and jewellery and anointed her as his Chief Queen there and then.

Queen Padumavatī dominates the King's heart and becomes a Victim of Court Intrigue.

At the court of Bārāṇasī the King's heart was captivated by the Chief Queen so much so that since her arrival there all the other queens and ladies-in-waiting were totally neglected by the King. The women folk [ 31 ] felt bitter about it and they tried to undermine the King's affection for the Chief Queen, saying, "Great King, Padumavatī is not a human being. Where on earth have you ever seen a human being whose every step is received by a lotus flower arising from the earth? She is a demon, for sure. She is dangerous. She ought to be banished forthwith!" The King did not say anything.

At another time when the king was called away by duty to suppress a rising at the remote part of the kingdom he had to leave behind Padumavatī at the palace, knowing that she was pregnant. The women folk at court seized this opportunity to strike. They bribed Padumavatī's attendant into a wicked plot. She was instructed to remove the infant when the Chief Queen gave birth to her child and replace it with a piece of wood smeared with blood.

When Padumavatī delivered the child Prince Mahā Paduma was the real offspring that she gave birth to as he was the only child conceived in her womb The other sons, four hundred and ninety-nine of them, arose from the drops of her blood splattered about at child birth. The attendant duly carried out her instruction and informed the news of the Chief Queen's delivery to the other queens. The five hundred women folk at the court stole one child each while their mother was still asleep after her labour. Then they ordered five hundred wooden caskets made by turners to put each child. They placed them inside the caskets, and put seals on each.

When Queen Padumavatī woke up and asked her assistant about her child, the latter frowned and retorted, "Where did you ever get a child? This is what you have delivered," and produced the piece of wood smeared with blood. The Queen was very unhappy and asked her to put it away quickly. The woman quickly complied as if eager to safeguard the Queen's honour by splitting up the piece of wood and throwing it into the fireplace in the kitchen.

The King returned from his expedition and was camping outside the city awaiting the auspicious time according to astrological calculation. The womenfolk went to greet the king there and pressed their case for banishing Queen Padumavatī. Great King, you did not believe our word about the Chief Queen. But now ask the assistant of Queen [ 32 ] Padumavatī who had given birth to a block of wood!" The King, without investigating about the matter, believed that Padumavatī was a demon and ordered her banishment.

Padumavatī's star was now on the wane. As she was banished from the palace no lotus flowers appeared underneath her feet. Her good looks left her. She took the road, feeling forlorn. When an old woman saw her she had an instinctive affection for her and said. "Where are you going, my daughter?" Padumavatī replied, "O mother, I am looking for some place for shelter." The old woman said, "In that case: my daughter, come with me to my house," and taking her home, fed her and put her up there.

The Court intrigue comes to light.

When Padumavatī was staying at the old woman's house the womenfolk at the court said to the king in one voice "O Great King, when you were on your military expedition we had invoked the guardian spirit of the Gaṅgā river for your success and promised him to make offerings on your victorious return. So let the king and all of us go to the Gaṅgā river, make offerings to the river spirit and have fun bathing in the river", the king gladly consented and they all went to the river.

The five hundred women of the court secretly carried the caskets with babies in them and went into the water with their garments on, underneath which were the hidden caskets. Once in the river, they floated the caskets down the river. The five hundred caskets collected together in the current, floated down together, and were caught in fishermen's net cast at down-stream. After the king had finished bathing in the river the fishermen raised up their net from the water and to their great surprise found the five hundred caskets, which they presented to the king. The king asked them, "What do the caskets contain?" And they answered, "We do not know what is inside them, Great King, we only believed them to be something strange." When the five hundred caskets were opened under the king's orders, the first one to be opened happened to contain Prince Mahāpaduma.

[ 33 ] The past merit of the five hundred princelings was such that from the day of their confinement in the caskets, milk flowed from their thumbs to nourish them. Sakka also cleared the doubts in the king's mind by inscribing inside the caskets the message.

These babies are born of Queen Padumavatī and are the sons of the King of Bārāṇasī. They have been put inside the caskets by the five hundred queens and their accomplices who bore a grudge against the Chief Queen and have been thrown into the river. Let the king of Bārāṇasī know these facts.

The king, being thus enlightened, took up Prince Mahāpaduma, and ordered, "O men, harness the chariots and dress up the horses quickly! I shall now go into the city and show my love to some women folk." So saying, he rode post haste into the city, entered his palace, and ordered the royal elephant fitted out for a tour of the land with (a velvet bag of) a thousand ticals tied at the neck of the elephant, and ordered the proclamation read aloud to all the people announcing that whoever has seen Queen Padumavatī may take the king's award of one thousand ticals.

Padumavatī, on hearing the proclamation, said to the old women, "Mother, take that one thousand from the neck of the royal elephant!" The old women said, "O daughter, I dare not do it." Padumavatī urged her twice, thrice to do so. Then the old lady said, "O daughter, what should I say in taking the award?" "Just say, mother, 'I have seen Queen Padumavatī?'" The old lady then made herself bold to claim the award.

The king's men asked her. "Have you actually seen Queen Padumavatī?" "I have not seen her myself," she said, "but my daughter has."

Where is your daughter now? the men asked. And they were let to her house by the old lady. They recognized their queen and prostrated themselves before her, The old lady, seeing only now the real identity of the young woman, affectionately chided her. "This noble lady has been so reckless. Notwithstanding her eminent position as the Chief Queen she had chosen to live unattended in such a lowly place."

The king's men then made an enclosure of white cloth around the humble house she was staying, posted guards around it, and reported [ 34 ] their discovery of the Chief Queen to the king. The king sent a golden palanquin to her. Padumavatī however insisted that she deserved more ceremony on returning to the palace. She had a canopied walk decorated with gold stars set up all along her way to the palace with exquisite carpets. She also demanded that her regal paraphernalia be sent to her. "I am walking there," she said, "Let my greatness be seen by all the citizens." The king ordered every wish of the Chief Queen complied with. Then Queen Padumavatī, outfitted with full regalia, announced. "I am now going to the palace." Thereupon every step she made was greeted by a lotus flower which arose from the earth through the exquisite carpets. Thus letting all the people witness her greatness, she entered the palace. After that she gave the rich carpets to the old lady as a token of the gratitude she owed to her.

The Magnanimity of Queen Padumavatī.

The king summoned the five hundred women folk at court and said to Queen Padumavatī', "My Queen, I give these five hundred women as slaves to you." The Queen said, "O King let the whole city know about this giving of the five hundred ladies to me." The king had the fact of this assignment of the five hundred women to Queen Padumavatī proclaimed throughout the city by the beat of the gong. Having been satisfied with the public knowledge of the assignment, Queen Padumavatī said to the king, "Great King, do I have the authority of emancipating my own slaves?" To which the king replied, "O Queen, you have the right to do whatever you wish with them." "In that case, O King," she said, "Let those men who had made the proclamation of the assignment made another round of the proclamation to the effect that all the five hundred slaves assigned to Queen Padumavatī are hereby granted their freedom by the Queen." Then the Queen entrusted the 499 princelings to the care of the emancipated women, she took charge of looking after Prince Mahāpaduma.

The five hundred Princes become Paccekabuddhās.

When the five hundred princelings were of playing age the King provided all sort of things in the royal gardens for the boys to play with. When they were of sixteen years of age, one day while they were [ 35 ] playing in the royal lakes, where the paduma lotus were growing in profusion they observed the opening up of the lotus flowers as well as the withering away and dropping off of old flowers which, thanks to their acquisition of sufficient merit, struck their young hearts as a phenomenon worth reflecting on. And this was how they reflected:

Even these lotus flowers dependent only on temperature and nutritent are subject to ageing, how could our bodies, dependent on four factors (kamma, mind, temperature and nutrient) escape the same fate (i.e., we are likewise subject to ageing and death.)

They reflected deeply on that phenomena (of impermanence of conditioned existence), gained insight into the nature of mind-and body, and won Enlightenment on their own, without being taught by any other one. This is called Paccekabodhi ñāṇa leading to the four Ariya Path-Knowledges. In other words, they became Paccekabuddhās. Then rising from their original seats, they each sat crosslegged on a lotus flower by means of their supernormal powers.

Late in the evening the attendants of the princelings reminded them, "O Lords, it is time to go home." The five Paccekabuddhās did not say anything. So the men went to the palace and reported the matter to the king--how the princes remained silent, all of them sitting on the lotus flowers. The king merely said, "Let my sons remain as they wish."

The five hundred Paccekabuddhās were placed under guard during the whole night, as they remained sitting on the flowers. It now dawned. And the attendants went near them and said to them, "O princes, it is time to go home." Then the princes who were Paccekabuddhās said, "We are no more princes, we are called Paccekabuddhās." The men were skeptical, and said, "You say in an irresponsible way. Paccekabuddhās are not like you, they have only two finger-breadths of hair and moustache or beard, they have recluse's paraphernalia on them. But you have your princely garb on, with long hair and moustaches, and with regal paraphernalia on you. How could you say you are Paccekabuddhās?" (The attendants were describing the Paccekabuddhā as they knew it to be.) Thereupon the princes passed their hands on their heads, and lo! their appearance turned into [ 36 ] Paccekabuddhās fully equipped with the eight essential pieces of equipment of a bhikkhu (Paccekabuddhā). And while the people were looking at them they rose to the air and went in the direction of Gandamādana mountain.

The Future-Uppalavaṇṇā Therī in her existence as a farm hand.

Queen Padumavatī, after enjoying deep satisfaction on regaining her five hundred sons, was now shocked for her sudden loss of the beloved youths. She did not survive the shock. After passing away from that existence she was reborn as a woman into a family of labourers in a village near a city gate in Rājagaha. She got married, and went to live with her husband's family. One day while she was carrying some gruel for her husband who was working in the field she saw eight of the five hundred Paccekabuddhās travelling by way of the air. She went quickly to her husband and said, "O Lord look at those Paccekabuddhās! Let us invite them to an offering of alms food." But the husband who was a simpleton did not know what a Paccekabuddhā meant. He said to her, "Dear wife, they are called flying bhikkhus (lit, 'bhikkhu-birds'). They are also found in other places (at other times also. Srī Laṅkan version) flying about. They are not Paccekabuddhās: they are just (strange) birds."

As the couple were discussing thus, the eight Paccekabuddhās descended to the ground not far away from them. The wife offered her share of the meal for the day to the eight Paccekabuddhās and invited them for the next day's offerings. The Paccekabuddhās said, "very well, lay female supporter, let your offerings be for eight donees only. And let your accommodation be for eight invitees only. When you see many other Paccekabuddhās besides ourselves your devotion will grow even greater." And the woman (who in her previous existence had been the mother of the Paccekabuddhās,) prepared eight seats and offerings for eight Paccekabuddhās.

The eight invitees said to the remaining Paccekabuddhās, "Do not go elsewhere today for alms-food, but bestow welfare to your mother of previous existence." Those other Paccekabuddhās agreed, and all the five hundred of them went through the sky to their former mothers' place. The mother in her past existence who had got an inkling of [ 37 ] seeing all the five hundred sons, now Paccekabuddhās, did not have any worry about the insufficiency of her offerings. She invited all the five hundred into her house and offered eight seats. When the eight had taken their seats the ninth Paccekabuddhā created through his supernormal powers another eight seats and sat there; and so on to the last of the five hundred who got seats, the house having been expanded through their supernormal powers.

The farm labourer, the mother in the previous existence, who had prepared alms food for eight donees went on serving it to all the five hundred as much as needed by them. Then she brought eight stalks of lotus flowers, and placing them before the original eight invitees, offered them, saying, "Venerable Sirs, for this act of merit, may I be born with a complexion like the colour of the inside of the pollen chamber of this brown lotus." The five hundred Paccekabuddhās said complimentary words for her good deed, and went back to Gandamādana mountain by way of the sky.

Taking up the life of a Bhikkhunī in her last existence.

The farm hand lived a life full of meritorious deeds and at the end of her life span was reborn in the deva world. During the time of Gotama Buddha she was born into the family of a rich man in Sāvatthi. She was born with a complexion like the inner side of the pollen chamber of the brown lotus and hence was named Uppalavaṇṇā. When she came of age all the worthy families-Rich men and Princes of the whole of the Southern Island Continent asked her father to give Uppalavaṇṇā in marriage to their sons.

The Rich man was in a quandary, he did not know how to reply to the great many proposals of all those worthy men. He did not wish to disappoint them. So, as a possible way of escape from the insoluble problem, he asked his daughter, "Dear daughter, would you become a Bhikkhunī?" Now, Uppalavaṇṇā, being the bearer of the last burden of sentient existence, was extremely delighted to hear those words, just as rarefied scented oil refined a hundred times over were poured down her head. "Yes, father, I would become a Bhikkhunī," she replied gladly.

[ 38 ] The Rich man sent her daughter Uppalavaṇṇā to the bhikkhunīs' monastery after paying great honour to her. Uppalavaṇṇā became a bhikkhunī. Not soon after she got her turn at the monastery to tidy up and light up the outside of the Simā the congregation hall. There she observed the flame arising in a lamp which she used as her subject of meditation. She concentrated on the element of heat in that flame, and achieved concentration (jhāna). Basing that concentration as object of insight meditation, (through contemplating the three characteristics of physical and mental phenomena she gained insight into conditioned phenomena) and soon attained Arahantship. As the result of her past aspiration to be outstanding in supernormal powers, she became endowed with facility in jhānic practice which is the essential asset in bringing into effect supernormal powers.

Uppalavaṇṇā Therī as the Foremost Bhikkhunī.

On the day when Uppalavaṇṇā Therī displayed her miraculous powers during the year of the Buddha's seventh year of Enlightenment. Before doing so. she first said to the Buddha, "Venerable Sir, may the Bhagavā allow me to display my miraculous powers," (For details of this bold undertaking on her part, see the great Chronicle Volume Three). Referring to this, the Buddha, on another occasion when outstanding Bhikkhunīs were honoured at a congregation, declared:

Bhikkhus, among my bhikkhunī disciples endowed with supernormal powers, bhikkhunī Uppalavaṇṇā is the foremost.

(Here ends the story of Uppalavaṇṇā Therī.)

4. The story of Paṭācārā Therī.
(a) Her past aspiration.

[ 39 ] The future Paṭācārā Therī was born into a rich man's family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion while she was attending to a sermon by the Buddha she saw a bhikkhunī being designated as the foremost bhikkhunī among those who were most learned in the Vinaya Rules. She aspired to that honour in her own time and after making an extraordinary offering to the Buddha, expressed her desire for the honour of being designated as the foremost bhikkhu in the matter of Vinaya learning. Padumuttara Buddha prophesied that her wish would be fulfilled.

In her existence as one of the seven daughters of King Kikī.

After filling her whole life with meritorious deeds, the Rich man's daughter passed away and was reborn in the deva world and then the human world and the deva world in turns. During the time of Kassapa Buddha she was born as the third of the seven illustrious daughters of King Kikī (of Bārāṇasī) about whom we have said earlier on; her name was Bhikkhunī, she and the six sisters remained spinsters, lived a life of chastity for the whole life span of twenty thousand years, and donated a big monastic complex together.

(b) Taking up the life of a Bhikkhunī in her last existence.

The King's daughter, after passing away from that existence, was reborn in the deva world. For the innumerable years of the intervening period between the two Buddhas she enjoyed celestial pleasures. During the time of Gotama Buddha she was reborn as the daughter of the rich man of Sāvatthi.

When she came of age she fell in love with a servant of her fathers' household. When her parents arranged for her betrothal with the son of another rich man, she warned her lover on the day before the day of betrothal that unless he was prepared to elope her forthwith, their love affair would be ended. The man was true to her. He eloped with her, taking whatever little savings he had set aside; the two lovers ran away stealthily and took shelter at a small village three or four yojanās away from Sāvatthi.

In due course the rich man's daughter became pregnant and said to her husband, "My Lord, this is a desolate place for us to give birth to my child. Let us go back to my father's house." The husband was a timid man. He dared not face the consequences of returning to his master's house and procrastinated. The wife then decided that her [ 40 ] husband was not going to send her back to her house and chose the absence of her husband to step away alone towards her father's house.

When the husband came back from his short trip and learnt that his wife had gone back to her parents' house, he felt pity for her. "She has to suffer because of me," he repented and he went after her without delay. He caught up with her on the way but by then she had delivered the child. Then they agreed between them that since the purpose of her returning to her parents was for safe delivery of her child, and now that the child had been delivered safely there was no point in going there. So they went back to their small village.

Another child arrived. The wife asked her husband to take her to her parents' place. The husband procrastinated as before, and getting impatient, she went alone. On the way she delivered her second child safely when her husband caught up with her. At that time there came heavy rains on all the four quarters. The wife asked her husband to put up some shelter from the rains for the night. He made a rickety shelter from whatever faggots he could find. He then went in search of some tufts of grass to build an embankment around the little hut. He started pulling out grass from a mound, not noticing it as such.

The cobra that lay inside the mound got annoyed and struck the man who fell dead on the spot. The wife who was kept waiting in the rickety hut, after awaiting the whole night, thought that her husband had deserted her. She went to look for him and found him lying dead near the mound. "Oh, me! my husband met his death all on account of me!" She wailed. And holding the bigger child by the hand and putting the infant on her waist, she took the road to Sāvatthi. In front of her she had to cross a shallow stream (which seemed deep). She thought she might not be able to cross it with both the children together. So she left the elder boy on this side of the stream and after crossing it, placed the infant on the other side, wrapped up snugly. She waded the stream back to the elder boy. Just as she got half-way in the stream a kite swooped down on the infant baby taking it for its prey. The mother became excited and tried to shoo away the kite but her throwing up the hands in the air was mistaken as beckoning to him by the elder child who now ran into the stream. He slipped and was carried away by the [ 41 ] swift current. Before the mother could get to her infant child the kite had got it and was lost. She wailed her fate in half a stanza thus:

"Both my two sons are dead and gone!

And my husband too had died on the way!"

Wailing in those desperate words, she proceeded along her way to Sāvatthi.

When she arrived in Sāvatthi she was unable to find her parents' place. It was partly due to her intense grief but there was a substantial reason for her failure to recognize her own childhood home. For as she asked the people where the Rich Man's house which used to be somewhere there had gone, they answered, "What use is there if you find the house? It has been destroyed by last night's gale. All the inmates of the house died inside the house that fell down. They all were cremated on a single pyre. And that is the place of their burial," the people showed her the thin smoke from the burnt up pyre.

What, what did you say? Those were the only words she could say and she collapsed. When she came to, she was not in her own wits. She could not care about decency, with no cloths on, her hands raised in the air wildly, she went near the burnt-up pyre and wailed:

"Both my two sons are dead and gone!

And my husband too has died on the way!

My mother, my father and my brother, (Having perished together,)

Have been cremated on a single pyre."

The meaning of the word 'Paṭācārā'.

The Rich Man's daughter went about the city naked. When other people tried to cover up her body she tore off the clothes. Thus wherever she went she was surrounded by astonished crowds. She came to be referred to as 'The naked woman' Paṭācārā. (Or in another sense of the Pāḷi word, 'the shameless woman'). As she went absentmindedly wailing in that tragic stanza people would say. "Hey go away, [ 42 ] mad woman!" Some would throw dirt and refuse on her head, some would throw stones at her.

Paṭācārā finds peace.

The Buddha saw Paṭācārā roaming about aimlessly while he was making a discourse to an audience at the Jetavana monastery. Seeing that her faculties had now ripened, the Buddha willed that Paṭācārā come to him at the monastery. People tried to prevent her coming to the monastery but the Buddha said to them; "Don't try to stop her." When she came nearer the Buddha said to her, "Paṭācārā be mindful."

As soon as she heard the Buddha's words, thanks to the Buddha's powers, Paṭācārā regained her senses. Knowing her nakedness she sat down on her closed knees and remained with her body bent, and trying her best to cover up her naked body with her hands. Someone then threw down to her a piece of garment which she took up, cloaked herself in, and drew near the Buddha. In worshipping posture, she related the tragic story thus:

Venerable Sir, may you be my refuge! My younger son was swooped away by a kite. My elder son was drowned in the current of a stream. My husband died on the way. My parents and my brothers were killed in the house that collapsed and they were cremated on a single pyre.

The Buddha said to her, "Paṭācārā do not vacillate. You have now come to one in whom you can take refuge. Just as you have shed tears for the loss of your sons, husband, mother, father and brother, so also had you shed much tears, even greater than the waters of the four great oceans, throughout the beginningless round of existences." The Bhagavā also spoke in verse as follows:

Paṭācārā, the waters of the four great oceans are little when compared to the amount of tears shed by one person on account of the grief suffered for loss of his or her beloved ones. Now, my daughter, why are you so negligent? Be careful.

On hearing the Buddha's discourse containing the perspective of saṃsāra, grief abated in the mind of Paṭācārā. The Bhagavā, knowing [ 43 ] that Paṭācārā had been able to control her sorrow, discoursed further thus "Paṭācārā, neither son nor husband can protect one on the journey through afterlife, nor are they one's refuge. That being so, even though sons or husband may be living, they are as good as non-existent for a wayfarer in saṃsāra. Therefore a wise person should purify his morality and get himself or herself established on the Noble Practice leading to Nibbāna."

Then the Buddha spoke in verse as follows:

Paṭācārā, when one falls victim to Death neither one's sons nor parents nor close relations can protect one; one's kith and kin have no power to give protection.-Dhammapadā, V-288.

Knowing this lack of protection against Death, the wise person restrained by morality should make haste to clear the Ariya Path that leads to Nibbāna.

At the end of the discourse Paṭacārā burnt up the infinite defilements by means of Stream-Entry Knowledge and was established in Sotāpatti magga.

After becoming a Stream-Enterer, Paṭacārā requested the Buddha that she be admitted into the Order of bhikkhunīs. The Buddha caused her to be taken to the bhikkhunīs and be admitted as a bhikkhunī.

How Paṭācārā attained Arahantship.

One day bhikkhunī Paṭācārā was washing her feet. As she poured down the water on her feet the water flowed to a short distance and then stopped there. When a second cup was poured the water flowed to a place slightly farther away than the first stream and then stopped. When a third cup was poured the water flowed to a place slightly farther away than the second stream. Paṭācārā, already a StreamEnterer, meditated on this phenomenon of the three stream of water, and applied it to the three periods of life thus:

"Just as the first stream of water stopped at a short place sentient beings are liable to die during their first period of life. Just as the second stream flowed slightly farther than the first [ 44 ] stream and stopped, so also sentient beings are liable to die during their middle age.

And just as the third stream flowed farther than the second stream and stopped, so also sentient being are liable to die in their last period of life."

She reflected further that just as all the three streams must end up and disappear so also living beings must give up their tenure of life and perish. Thus the impermanence of things gave her insight into all conditioned phenomena. From that insight into impermanence, the characteristic of the woefulness (dukkha) of all conditioned phenomena dawned on her conditioned mind; and hence the insubstantiality, the emptiness of all and conditioned phenomena also was then perceived.

Pondering deeply on the three characteristics, she went into her monastic dwelling for a suitable change in the temperature. There she placed the lighted lamp at its usual place and, wishing to extinguish it, she pulled down the wick into oil with a pointed needle.

Just at that moment the Buddha while sitting in his private chamber sent Buddha-rays to Paṭācārā making himself visible to her and said.

Paṭācārā, you are thinking rightly: all sentient beings are subject to death. Therefore it is in vain to be living for a hundred years without the right perception of the five aggregates, of their arising and dissolution, whereas it is really worthwhile to live even for a day with a full understanding of the five aggregates.

The Buddha put this point in verse as follows:

Paṭācārā, even if one were to live a hundred years without perceiving (with Insight) the arising and perishing of conditioned phenomena (i.e., mind-and-body), yet more worthwhile indeed is a single day's life of one who perceives the arising and perishing of mind-and-body (Dhammapada, V/13)

At the end of the discourse Paṭācārā attained Arahantship together with the four Discriminative Knowledges.

[ 45 ] (c) Paṭācārā as the foremost Bhikkhunī.

After attaining Arahantship Paṭācārā learnt the Vinaya from the Buddha extensively and made wise judgments on matters concerning the Vinaya. Therefore on another occasion when the Buddha honoured distinguished bhikkhunīs in a congregation at the Jetavana monastery he declared.

Bhikkhus among my bhikkhunī disciples who are wise in (adept in) the Vinaya, Bhikkhunī Paṭācārā is the foremost.

(Here ends the story of Paṭācārā Therī.)

5. The story of Dhammadinnā Therī.

(a) The past aspiration of the Therī.

The future Dhammadinnā Therī was born into a poor working class family in the city of Haṃsāvatī during the time of Padumuttara Buddha. She was wise and virtuous. One day when the Venerable Sujāta the Chief Disciple of Padumuttara Buddha, came on his alms-collecting round she met him in the course of carrying water and offered him her share of ration (a cake) for the day personally into his hands. The Venerable one, as a mark of appreciation for her devotion, and intending to bestow welfare on her due to the meritorious deed, sat down and ate the cake there and then.

The Venerable One had just arisen from dwelling in the attainment of Cessation, a condition which is conducive to immediate fruition of the merit.

The devotion in the labouter girl slave grew by leaps and bounds so that she cut her (luscious) hair and sold it for whatever little price it could fetch. With that meagre but well-earned money she bought a meal and offered it to the Venerable Sujāta at her house. When the master of the slave girl heard this news he was so pleased with her noble conduct that he gave his son in marriage to her and she became the Rich Man's daughter-in-law.

[ 46 ] One day the Rich Man's daughter-in-law visited the Buddha's monastery together with her mother-in-law. When she was listening to the Buddha's sermon she saw the Buddha designating a bhikkhunī as the foremost in the matter of expounding the Doctrine. She had a great desire to be honoured with the same title in her own time. So she made an extraordinary offering to the Buddha and the Saṃgha and aspired to that position. Padumuttara Buddha prophesied that her wish would be fulfilled in the Teaching of Gotama Buddha.

Her existence as Royal Treasurer.

That Rich Man's daughter-in-law lived a meritorious life and after her life span had ended she passed away and was reborn in the deva realm. Thereafter she fared only in the human world and the deva world. Ninety-two world-cycles previous to the present world-cycle she was reborn as the wife of a Rich Man who was the official royal treasurer to the three princes who were half brothers of the Buddha. She had a very liberal mind so that when someone asked for one she would give two. (Regarding the story of the Treasurer and his wife see 'The Great Chronicle', Volume Two.)

Her existence as one of the seven daughters of King Kikī.

The Rich Man's wife had a life full of meritorious deeds after which, her life-span having ended, she passed away and was reborn in the deva realm. During Kassapa Buddha's time, she was reborn as Princes Sudhammā, the sixth of the seven daughters of King Kikī of Bārāṇasī about whom we have said earlier on. Along with the other sisters she remained a spinster, leading a noble chaste life for the whole life-span of twenty-thousand years, and was a joint donor, with her sisters of a great monastic complex to the Saṃgha.

(b) Taking up the life of a Bhikkhunī in her last existence.

Princes Sudhammā spent the whole of her life in meritorious deeds and at her death she was reborn in the deva realm. From there she fared for innumerable years, in the deva world and the human world. During the time of Gotama Buddha she was reborn into the family of a Rich Man in Rājagaha. When she was of marriageable age she was given in [ 47 ] marriage to a Rich Man named Visākha and was referred to by the people as Dhammadinnā, the Rich Man's wife.

Visākha and Dhammadinnā, ninety-two world-cycles before, were also a rich couple as the Royal Treasurer and wife during Phussa Buddha's time who were noted for their liberality. Visākha the Rich Man was one of the one hundred and one disciples of the Buddha who gained Stream-Entry Knowledge on the day the Buddha arrived in Rājagaha (on the full moon in the month of Pyatho (January) in the year 103 of the Great Era). He was a close friend of King Bimbisāra.

After having become an Ariya as Stream-Enterer, Visākha on a later occasion listened to the Buddha's discourse and gained sakadāgāmi phala, (a Once Returner) and then on a later day anāgāmi phala, (a Never-Returner). Once he became a Never-Returner, his outlook and behaviour changed visibly. For whereas he would come home with expectancy to see his wife, his face full of smiles, he was now looking staid, his mien composed and mind tranquil.

His wife Dhammadinnā was, as usual, looking through the window with a long motif carved at the sill awaiting his return. When she saw the sedate attitude of her husband trodding home, it struck her as strange. "Was anything the matter?" she thought. She went down the stair and stretched out her hand to him at the landing. Although it was his custom to take hold of his wife's welcoming hand and go up the stairs (speaking amiably together) on that day he withdrew his hand instead of holding hers. "Perhaps I shall find out about this at table", she thought to herself. But at the morning meal he did not sit at table together with his wife as usual, but took his meal alone in silence like an elderly bhikkhu engaged in meditation. "Perhaps I shall find out about this in the evening", she thought to herself.

But when evening came, Visākha did not go into their inner chamber. Instead, he had a separate room prepared for him with a wooden cot on which he slept alone. The wife now started worrying. "Is my husband in love with another woman? Or has someone tried to cause misunderstanding between us? Or has he seen some fault in me?" These wild unfounded speculations gnawed at her innocent heart. After two or three days she could not stand it any further silently and standing by [ 48 ] his side meekly, her joined palms raised in salutation to her husband, she awaited how he would respond. Then said he:

Why do you come near me at this untimely hour?

Untimely, yes, my lord. But you have changed now. What's the matter with you? Is there another woman beside me?

No, Dhammadinnā, there is none.

Then, has someone put in a wedge between us?

No, there is none of the sort.

In that case, do you see any fault in me?

No, Dhammadinnā, you have no fault whatever.

If so, why do you stay aloof from me as though we were total strangers and not husband and wife? you have not so much as talked to me for these few days.

When confronted thus by his wife, Visākha pondered: "Supramundane Dhamma is a profound thing, not easy to explain like mundane matters. If possible, it had better be kept to oneself. But now if I did not talk about it Dhammadinnā would certainly take it amiss and break her heart."

Thus thinking to himself, Visākha said to her:

Dhammadinnā, after I have listened to the Buddha's discourses I have comprehended the Supramundane Dhamma. One who comprehends the Supramundane finds mundane affairs incompatible with him. If you would agree, there are forty crore worth of treasures that your parents have endowed to us, and another forty crore worth of treasures that my parents have endowed to us, these eighty crore worth of treasures I would bequeath to you as sole owner, and treat me just as a mother or an elder sister. I shall be content with whatever manner you might look after me. Or, if you so choose, you may take all those wealth with you and go back to your parents' house. If you have no other man to give your heart I shall look after you as my younger sister or as my daughter.

[ 49 ] On hearing these momentous and frank words from her husband, Dhammadinnā was deeply satisfied. She thought to herself: "It is no ordinary man to say such things. My husband surely must have comprehended the Supramundane Dhamma. But is the Supramundane solely the province of men? Is it possible for a woman to understand it?" Pondering thus, she said to her husband, "My lord, is the Supramundane Dhamma the sole province of men? Are women also capable of knowing it?"

Why, Dhammadinnā, anyone, male or female, who practices the Dhamma according to the Doctrine with due diligence can become heirs to the Buddha in the matter of the Dhamma. If one has sufficing condition, i.e., a built-up of past merit, for winning PathKnowledge, the Supramundane is realisable.

If so, my lord, give me permission to become a bhikkhunī.

Very well, my dear, I am glad you aspire for the Supramundane. I have not suggested it to you only because I did not know your aptitude.

Visākha then immediately went to see King Bimbisāra who asked him "O Rich Man, what is your purpose in seeing me at this untimely hour?"

Great King, Visākha said, "Dhammadinnā wishes to become a bhikkhunī."

What shall I provide Dhammadinnā with?

Great King, I want just-two things, the golden palanquin and the tidying up of the city.

The King complied with these two requests.

[ 50 ] Great ceremony on the occasion of Dhammadinnā's taking up the life of a Bhikkhunī.

Visākha had Dhammadinnā bathed in scented water, fitted out gorgeously, and got her seated in the palanquin. Then, surrounded by all her relatives (and the husband's relatives) she was carried to the bhikkhunīs' monastery through a city rich with the fragrance of incense and flowers. At the bhikkhunīs' monastery Visākha requested the bhikkhunī elders to admit his wife Dhammadinnā into the Order of bhikkhunīs. "O Rich Man", they said, "forbear if she has been at fault for once or twice." (They thought the Rich Man was forsaking his wife.)

Venerable Ones, the Rich Man replied, "My wife has no fault whatever, she is taking up the monastic life of her own accord."

Thereupon, a bhikkhunī who was adept at the Vinaya gave Dhammadinnā instructions to reflect on the loathsomeness of the body beginning with reflecting on the group of its five constituent parts, namely, hair, body hair, nails, teeth, and skin. Then she shaved Dhammadinā's hair, donned her with the robes. Visākha then made obeisance to bhikkhunī Dhammadinā and said, "Venerable one, be happy in the monastic life in the Teaching. The Buddha has taught us the Doctrine which is superb in the beginning, in the middle, and in the end." Then he went home.

From the day Dhammadinnā became a bhikkhunī she received much respect and many gifts from the people. In seeing so many visitors, she had little time left to meditate alone. (Thus far this account of Dhammadinnā, is taken from the Commentary on Majjhima Nikāya, Mūla paṇṇāsa, Cūḷvedalla sutta).

Dhammadinnā Therī considered thus: "Visākha has made an end of dukkha even while remaining in household life. I as a Bhikkhunī must make an end of dukkha." She went to her preceptor bhikkhunī and said, "Venerable One, I am tired of living in this place which is full of five kinds of sense pleasures; I would like to go and live in a monastery at a small village." The preceptors knew well that Dhammadinnā's wish could not be ignored as she came of a high class family, and so they took her to a monastery at a small village.

[ 51 ] Thanks to her meditative exercises in her many past existences in seeing through the nature of conditioned phenomena, Dhammadinnā did not need long to gain Insight and attained Arahantship together with the four Discriminate Knowledges. Then knowing her own attainment, she considered which place would suit her to help others win Enlightenment. There was not much scope for that in this small village whereas in Rājagaha she could help her own kith and kin. So she decided to go back to Rājagaha and, requesting her preceptors to accompany her, she returned to Rājagaha.

Visākha questions on the Doctrine.

When Visākha learnt that Dhammadinnā Therī had come back to Rājagaha he was eager to know why, after having gone, to live in a small village the bhikkhunī had returned so soon. He would go to her and find out but he did not wish to ask a plain question whether she was quite at home with monastic life. Rather, he would pose profound questions relating to the five aggregates that are the objects of clinging (i.e., about sakkāyadiṭṭhi), and judge her mind from the way she answered. So after paying homage to her he sat in a suitable place and asked her doctrinal questions concerning the five aggregates that are the objects of clinging. (The series of these profound questions and answers may be glcaned from Mūlapaṇṇāsa, 5-Cūḷayamaka vagga, 4Cūḷavedalla sutta.)

Dhammadinnā answered all the questions put to her by Visākha as promptly as a racing horse gallops away and so precisely as if lotus stems were cut down by a sharp blade. Visākha knew the high intellect of Dhammadinnā and proceeded from matters relating to the (three) lower magga-knowledges exhausting his field of vision. He then proceeded to matters relating to Arahatta magga which he had not attained himself but about which he had merely hearsay knowledge. Dhammadinnā knew that Visākha could properly ask about matters pertaining to the Anāgāmi phala, and that he had exceeded his range of knowledge when he asked:

Venerable one, what is the counterpart of Nibbāna? She said, "Friend Visākha, your question has gone too far; it is not possible for you to [ 52 ] reach the limit of such questionings. (It is not possible for him to reach the limit of such questionings because he has asked what the counterpart of Nibbāna is, whereas Nibbāna is unique and has no counterpart.) Indeed, friend Visākha, the Noble Practice of Purity consisting of three kinds of training tends to Nibbāna, has its ultimate goal in Nibbāna, and ends in Nibbāna. Friend Visākha, if you so desire; go to the Bhagavā and ask him to explain this matter. And bear in mind the explanation of the Bhagavā."

Then Visākha approached the Buddha and related to the Buddha all that had been said between him and Dhammadinnā Therī. When the Buddha heard the details of the questions and answers that took place between Visākha and Dhammadinnā, he said, "Bhikkhunī Dhammadinnā is free of all forms of Craving either for the past, or the future, or the present khandhā aggregates." Then the Buddha spoke in verse thus:

(Visākha,) he who does not cling to the aggregates that are past, future, or present, who is free from moral intoxicants and attachment him I call a Brāhmaṇa (i.e., an Arahant).

Dhammapada, V. 421.

At the end of the discourse many in the audience attained Enlightenment and its Fruition at the various levels.

Then the Buddha praised Dhammadinnā and said, "Visākha, layman devotee, Bhikkhunī Dhammadinnā is wise. Visākha, Bhikkhunī Dhammadinnā is of great knowledge. Visākha, had you asked me the answers to those questions I too would have answered them in the same way Bhikkhunī Dhammadinnā had answered. These are the answers to the questions. Bear in mind the answers given by Dhammadinnā." (This event was an immediate cause of Dhammadinnā being designated as the foremost bhikkhunī in expounding the Doctrine.)

(Herein, it should be remembered that the discourse given by Dhammadinnā, when endorsed by the Buddha in those clear terms, becomes a discourse of the Buddha himself. It is like in the case of a message (written by a writer) properly endorsed and sealed by the King's seal, which becomes the king's [ 53 ] message. Other discourses by other disciples that have the Buddha's endorsement also stand as the Buddha's discourses.)

(c) Being designated as the foremost Bhikkhunī.

On another occasion when the Buddha was staying at the Jetavana monastery in Sāvatthi, and conferred titles to distinguished bhikkhunīs he declared:

Bhikkhus, among my bhikkhunī disciples who are skilled in expounding the Doctrine Bhikkhunī Dhammadinnā is the foremost.

(Here ends the story of Dhammadinnā Therī.)

6. Story of Nandā Therī.

(Nandā Therī's full name was Janapadakalyāṇī Rūpanandā. Therī. Her story has been told in detail in the Great Chronicle, Volume Four in the Chapter on Vijaya sutta. In the present Chapter 44 a short account only be given as described in the commentary on the Aṅguttara nikāya.)

(a) The past aspiration of the Therī.

The Future-Nandā Therī was born into a Rich Man's family in the city of Haṃsāvatī during the time of Padumattara Buddha. On a certain occasion when she was attending to a sermon by the Buddha she witnessed the conferment by the Buddha on a bhikkhunī the title of the foremost bhikkhunī among those bhikkhunīs who enjoyed themselves in abiding in Jhāna. She aspired to that distinction and after making an extraordinary offering she wished that she be designated as the foremost bhikkhunī some time in the future in the matter of jhānic ecstasy. The Buddha prophesied that her wish would be fulfilled.

[ 54 ] (b) Taking up the life of a Bhikkhunī in her last existence.

After passing away from that memorable existence, she fared in the fortunate existences for a hundred thousand world cycles. In her last existence she was born as a Sakyan Princes who later was intended to be betrothed to Prince Nanda. She was also called Princes Abhirūpanandā, and her extreme-attractiveness also earned her the endearing name of Princess Janapadakalyāṇī.

Born of Queen Mahā Pajāpatigotamī, Princess Abhirūpanandā (a) Janapadakalyāṇī, was the bride marked for Prince Nanda. But when Prince Nanda, Prince Rāhula and some of the closest kith and kin of the Buddha were admitted into the Order of bhikkhus on the Buddha's visit to Kapilavatthu, and then later after the death of King Suddhodana her own mother Queen Mahāpajāpatigotamī and Queen Yasodayā her sister, mother of Prince Rāhula, also joined the Order of Bhikkhunīs, Princess Janapadakalyāṇī saw no point in her remaining at the royal palace. She joined her mother bhikkhunī Mahāpajapatī Gotamī as a bhikkhunī.

After turning bhikkhunī, she did not go to see the Buddha on the days marked for her to receive the Buddha's admonition as other bhikkhunīs because the Buddha was reputed as being derogatory to personal attractiveness. She would send some other bhikkhunī to receive the Buddha's admonition in her behalf. The Buddha knew that she was conceited about her personal charm and ordered that bhikkhunīs must come personally to the Buddha to receive admonition and not depute another. Then Bhikkhunī Rūpanandā could but abide by the rule and willy nilly she went to see the Buddha.

The Buddha had by his powers created a most attractive girl by his side respectfully fanning him with a palm-leaf fan. When Rūpanandā saw her, her vanity about her own personal charm vanished. "Why," she bethought herself. "I had been so conceited about my beauty! Shame on me! Here is a girl whose beauty I could not match, for I do not have even 256th part of her beauty. How foolish of me to stay away from the Bhagavā." She stood there awestruck by the beauty of the mind made girl near the Buddha.

[ 55 ] Rūpanandā Therī had sufficing condition (of accumulated merit in the past) so that after hearing one stanza beginning with:

"aṭṭhīnaṃ nagaraṃ kataṃ..." (On the loathsomeness of the body; Dhammapada V. 150) and one sutta entitled Vijaya Sutta beginning with:

caraṃ vā yadi vā tiṭṭham nisinno uda vā sayaṃ ... ("While walking, or standing, or sitting, or lying down... describing the constitution of the body which is basically no different from a corpse; Sutta nipāta, Vijaya sutta)--she meditated hard on the emptiness of this sentient existence and in two or three days attained Arahantship. (See details in The Great Chronicle, Volume Four).

(c) Being designated as the foremost Bhikkhunī.

From the time of attending Arahantship Rūpa Nandā Therī was unequalled by any other bhikkhunī in the matter of abiding in jhāna. Accordingly, when occasion for designating foremost bhikkhunīs came round during the Buddha's residence at the Jetavana monastery the Buddha declared.

Bhikkhus, among my bhikkhunī disciples who derive pleasure from jhānic absorption Bhikkhunī Nandā is the foremost.

(Here ends the story of Nandā Therī.)

7. Story of (Bahuputtika) Soṇā Therī.

(a) The past aspiration of the Therī.

The Future Bahuputtika Soṇā Therī was born into a Rich Man's family in the city of Haṃsāvatī during the time of Padumuttara Buddha. She had occasion to listen to the sermon of the Buddha when she saw a bhikkhunī being designated as the foremost bhikkhunī in the matter of earnest endeavour. She had then a strong desire to become such a foremost bhikkhunī in the future. So she made an extra-ordinary [ 56 ] offering and aspired to the title. Padumuttara Buddha prophesied that her aspiration would be fulfilled.

(b) Taking up the life of a Bhikkhunī in her last existence.

That daughter of the Rich Man fared for a hundred thousand worldcycles in the fortunate destinations and during the time of Gotama Buddha she was born into the family of the Rich Man in Sāvatthi. She got married to the son of a Rich Man and went to live in the husband's house. She bore ten children and was known as Soṇa of the many children.

When her husband took up bhikkhuhood, she arranged for the marriage of her ten children and bequeathed all her property to them, leaving nothing for her. The children were all ungrateful to their mother. None of them was willing to let her stay at his or her house for more than two or three days, after which they treated her unkindly.

The old lady became an unwanted, helpless mother neglected by her own children. Realizing her dire position, she decided that she must renounce the world and become a bhikkhunī. After she had become bhikkhunī her seniors in the Order would scold her for any slight mistake or shortcoming in her community obligations. She was often required to serve out punitive measures by her seniors. When her unkind children saw her undergoing such punishment, instead of taking pity on an old decrepit woman, they made a laughing stock of her saying, "This old women has still not learnt monastic discipline."

This ridicule by her own children caused emotional religious awakening in her. "I do not have to live long. I must safeguard myself against unfortunate destinies." So reflecting, she let no time pass, whether sitting or going, or standing or lying down, without uttering and contemplating on the thirty-two aspects (constituent parts) of the body. Then all the free moment left to her after discharging the communal duties to her co-residents, she went into meditation throughout the night. For she rightly saw that at her late age as a bhikkhunī she could not afford to let a moment pass without being mindful. When she sat meditating at night she held to a post on the ground floor of her monastery, without losing hold of it. When she [ 57 ] walked meditating at night she held a tree with her hand, never letting it go, for fear that she might otherwise bump her head against something in the darkness. (As per Therī gāthā, Commentary on the,)

Soṇā Therī's name became associated with earnest endeavour.

When she first became a bhikkhunī she was called Bahuputtika Soṇā Therī. But later, her earnest endeavour in taking up the three kinds of training earned her the epithet 'earnest endeavour' so that she now was known as Āraddha vīriya Soṇā Therī, Soṇā Therī of earnest endeavour!

Attainment of Arahantship.

One day when the bhikkhunīs went to the Jetavana monastery to receive the Buddha's admonition, they told Āraddha vīriya Soṇā Therī to boil some water for the community. But before attending to that task the old bhikkhunī walked up and down the kitchen and contemplated on the thirty two aspects of the body, uttering each item. The Buddha saw her while sitting in his private-chamber at the Jetavana monastery and sent forth the Buddha rays to her, making his person visible to her, and uttered this verse:

Even though one should live a hundred years without seeing the sublime Dhamma (i.e., the Supramundane Dhamma comprising nine factors), yet more worthwhile indeed is a single day's life of one who perceives the sublime Dhamma."

After thus hearing the Buddha's discourse made through the Buddha's rays (which also made her see the Buddha in person), Āraddha vīriya Soṇā Therī attained Arahantship. She now thought, "I have attained Arahatta phala. Those who do not know this will, on their return from the Jetavana monastery, treat me with disrespect (as usual) and they would be doing great demerit thereby. I must let them know about my attainment of Arahantship to forewarn them. She placed the pot of water for boiling on the fireplace but did not make the fire.

When the co-resident bhikkhunīs came back from the Buddha's monastery they saw no fire at the fireplace and murmured, "We told the old woman to boil some water for the community but she has not even [ 58 ] made the fire." Then Soṇā Therī said to them, "Friends, what use with the fire? Let any one who needs warm water take it from that pot (on the unlit fireplace)." The co-residents were surprised by these strange words but they realized that there must be some reason for the old bhikkhunī to say so. They went to the pot and felt the water inside. It was quite warm. They took an empty pot to the fireplace and poured out the warm water into it. Whenever they took out the water from that pot, the pot became filled up again.

Then only the bhikkhunīs knew that Soṇā Therī had attained Arahantship. Those bhikkhunīs who were junior in bhikkhunī standing to Soṇā Therī made obeisance to her with fivefold contact, and said, "Revered One, we had been foolish in being disrespectful to you and bullied you. For all those transgressions we beg your pardon." Those bhikkhunīs who were senior in bhikkhunī standing sat squatting before Soṇā Therī, and said, "Venerable One, pardon us for our misbehaviour."

(c) Soṇā Therī as the foremost Bhikkhunī.

Soṇā Therī became an example of how a person coming late under the Teaching, could become an Arahant by dint of earnest effort. On another occasion when the Buddha sat in congregation at the Jetavana monastery conferring titles of distinction to bhikkhunīs, he declared:

Bhikkhus, among my bhikkhunī disciples who have diligence and make earnest effort Bhikkhunī Soṇā is the foremost.

(Here ends the story of Soṇā Therī.)

8. The story of Sakulā Therī.

(Sakulā Therī is mentioned by the name of Bakulā in the Commentary on the Aṅguttara Nikāya, in the recorded version of the Sixth Synod, whereas in the Sri Laṅkā version the name is mentioned as Sakulā. In the Commentary on Therī gāthā of the Sixth Synod version also the name appears as Sakulā. Hence we have opted for the name Sakulā, [ 59 ] and based our narration on the Commentary on Therī gāthā which gives a more extensive coverage.)

(a) The past aspiration of the Therī.

The Future-Sakulā Therī was born into a family of King Ānanda of Haṃsāvatī during the time of Padumuttara Buddha. She was the half sister of Padumuttara Buddha and was named Princess Nandā. When she was of knowledgeable age she attended to the Buddha's sermon. There she saw a bhikkhunī designated by the Buddha as the foremost bhikkhunī in the endowment of Supernormal Power of Deva Eye (characterized by a knowledge of past existences). She had a strong desire to become a bhikkhunī with that title and accordingly she made an extra-ordinary offering and aspired for that title before Padumuttara Buddha. Padumuttara Buddha prophesied that her aspiration would be fulfilled in the teaching of Gotama Buddha. (For details of this part of the story, see Sakulā Therī Apadāna.)

Her past existence as a Female Wandering Ascetic.

Princess Nandā engaged herself in many great deeds of merit throughout her life, and, after passing away from that existence, was reborn in the deva realm. From there she fared in the human and deva realm only. During Kassapa Buddha's time she was born into a brahmin family. She turned recluse and led a life of a secluded ascetic. After the passing away of Kassapa Buddha his relics were enshrined in a great stupa. The Ascetic who was Future-Sakulā Therī one day obtained some oil on her round for alms-oil. With that oil she made an offering of lights throughout the night at the shrine where Kassapa Buddha's relics were preserved.

(b) Taking up the life of a Bhikkhunī in her last existence.

The wandering ascetic passed away and was reborn in Tāvatiṃsā deva realm as a deva endowed with special deva faculty of vision. For the whole period of the interval between the two Buddhas she fared in the deva realm only. During the time of Gotama Buddha she was born into brahmin family in Sāvatthi by the name of Sakulā. When she was of knowledgeable age she attended a ceremony which marked the [ 60 ] donations of the Jetavana monastery (by Anāthapiṇḍika) to the Buddha and after listening to the Buddha's discourse she became a lay disciple of the Buddha. Later she received a discourse from an Arahant which kindled her emotional religious awakening resulting in her bhikkhunīhood. She strove diligently in the Noble Practice of Purity and soon attained Arahantship.

(c) Sakulā Therī as the Foremost Bhikkhunī.

After attaining Arahatta phala Sakulā Therī, as the result of her past aspiration, was specially devoted to the exercise of the Supernormal Power of the Deva Eye, and was an adept at it. On another occasion when the ,Buddha conferred titles to the outstanding bhikkhunīs at the Jetavana monastery he declared:

Bhikkhus, among my bhikkhunī disciples who are proficient in the Supernormal Power of the Deva Eye Sakulā Therī is the foremost.

9. The story of Kuṇḍalakesā Therī.

(a) The past aspiration of the Therī.

The Future-Kuṇḍalakesā Therī was born into the family of a Rich Man in the city of Haṃsāvtī during the time of Padumuttara Buddha. When she was listening to the Buddha's discourse she happened to see Subhā Therī being designated as the foremost bhikkhunī in attaining Arahantship with the quickest Insight. She wanted most strongly to be named such a foremost bhikkhunī, and, after making great offering, aspired to the distinguished title, Padumuttara Buddha made the prognostication that her aspiration would be fulfilled in the Teaching of Gotama Buddha.

Her past existence as a daughter of King of Bārāṇasī.

After faring for a hundred thousand world-cycles in the deva and human realms, that Rich Man's daughter was reborn as the fourth daughter, named Bhikkhadāyikā, of the seven daughters of King Kikī of Bārāṇasī during the time of Kassapa Buddha. In that existence she, like her other sisters, led a life of chastity, for the entire life-span of twenty [ 61 ] thousand years, observing the ten precepts. She also was a joint donor, with her sisters, of a great monastic complex for the Saṃgha.

(b) Taking the life of a Bhikkhunī in her last existence.

Princess Bhikkhadāyikā fared in the deva realm and the human realm for the whole world-cycle that marked the interim period between the two Buddhas. During the time of Gotama Buddha she was born as a Rich Man's daughter in Rājagaha by the name of Bhadda. On the same day as her birth there was also a son born to the King's Counsellor in Rājagaha. At the moment of the birth of the Chief Counsellor's son all weapons throughout the city beginning with those at the King's palace dazzled mysteriously.

The King's Councellor went to see the King early in the next morning and asked the King: "Great King, did you sleep well?" To which the King replied, "Master how could I sleep well? All the weapons in the palace dazzled mysteriously the whole night making us nervous." "Great King", the Councellor said, "Do not be afraid. Dazzling of weapons took place last night not only in the palace but throughout the city."

"Why, Master, did they happen so?

Great King, last night a son was born to my family whose time of birth coincided with the dominance of certain planets in the zodiac whose influence will determine the character of the new-born child, and due to that planetary influence my son will grow into an incorrigible thief, an enemy to the whole city. But your Majesty, would you so desire I shall eliminate him."""

If there is no personal danger to me there is no reason to eliminate the child.

The Counsellor named his son Sattuka (Vile Enemy) as signifying innate quality of the child acquired through his stellar influence at birth. In as much as the Rich Man's daughter grew to age so also young Sattuka grew to age. Even as a young boy of two or three wherever he went, he would snatch away anything that he could lay his hands on [ 62 ] which he took home. The father admonished him not to do so but he would not listen.

Sattuka the bane of Rājagaha.

When Sattuka attained adolescence his father, seeing that the son was truly beyond his correction, abandoned him. Giving two pieces of dark cloth (to use in nocturnal exploits), a gadget for breaking open walls and fences and a sweep of twine ladders, to his son, he mournfully said to him, "Take these, you useless boy, make your living by robbery. And be off!"

The young waif proved himself a formidable robber. Making use of the housebreaking gadget and the rope ladder, he would execute housebreaking neatly and rob all the houses of the well-to-do. Not before long every house in the city suffered from his exploits showing gaping holes in the walls.

When the king made a chariot ride around the city these holes made a curious sight for the king who asked the charioteer the reason for them. Being told by the charioteer that all of them were the work of Sattuka the housebreaker, the king sent for the Mayor and asked him why the robber was not apprehended. The Mayor explained that nobody had ever caught the thief red-handed and hence he was not apprehended. The king ordered him. "Catch the thief today, or else your life is forfeit."

His very life being at stake, the Mayor posted undercover men throughout the city and was successful in catching the thief red-handed. Sattuka was apprehended and brought before the king who oordered, "Take Sattuka out of the city by the South Gate and execute him. (Note: this event took place during King Ajātasattu's reign.) The Mayor acknowledged the king's sentence. He took Sattuka to all the cross roads in the city at each of which a thousand lashes of whipping were administered to him. And thus he was taken towards the South Gate, his hands bound at the back.

[ 63 ] The affection of Bhaddā, the Rich Man's daughter.

At that time the tumult caused by the people watching the thief being punished aroused the curiosity of Bhaddā, the Rich Man's daughter. She looked out through the window carved with a lion motif at the sill. When she saw Sattuka in bondage being savagely whipped (owing to the mutual love and affection that had existed in their past existences,) Bhaddā felt great pity for the robber. She felt very unhappy. She went to her bed-room with her hands pressed on her bosom to check the mental pain and lay on her bed with face downwards. As the only child of the Rich Man and his wife, Bhaddā was the cynosure of the family. The slightest scowl on her forehead caused much concern on the part of the parents.

Her mother now went to her and asked the reason for her despair. The daughter did not hide her emotions but opened her heart to the mother that she had such love and affection for Sattuka that she would not live unless she got married to the man. The parents and the relations tried their best to make her see sense but to no avail. Finally they had to yield to her wishes making the conclusion, "At least that (giving the daughter to the culprit) is better than her death."

The Rich Man approached the Mayor, with a bribe of a thousand ticals to see his way to get the prisoner escape the death penalty, explaining to the Mayor that her daughter was hopelessly enamoured of the robber. The Mayor co-operated. He procrastinated the execution by all sorts of explanations until it was sundown. Then he substituted a prisoner with Sattuka who was stealthily escorted to the Rich Man's house. The prisoner was taken out of the city by the South Gate-and executed (in lieu of Sattuka).

Parental Love.

When the Rich Man secretly received Sattuka from the Mayor's men he decided to make his daughter happy by pampering the criminal. He had Sattuka bathed in scented water, dressed up finely, and sent to his daughter's mansion. Bhaddā was very happy for having obtained her prize. She made herself as lovely as possible with much adornment and attended on Sattuka fondly.

[ 64 ] Sattuka's wicked plan.

Sattuka's evilness was such that he coveted Bhadda's personal adornments. He thought out a wicked plan and after two or three days he said to Bhaddā, "I have to say something to you."

Say it, my dear, said Bhaddā, anticipating some good words.

You might think that you saved my life, Sattuka said. "As a matter of fact, I owe my life to the guardian spirit of the Corapapāta mountain. I had promised him to make an offering to him if I came out of my captivity alive. Now I am bound by my word to make the spirit an offering. Make necessary preparations."

Bhaddhā being innocent and loving, readily agreed to comply with the wish of her husband. She prepared offerings, adorned herself fully, and rode in a carriage with Sattuka. At the foot of Corapapāta mountain she alighted from the carriage and made ready to go up the mountain, accompanied by her attendants. Sattuka, concealing his evil motive, persuaded Bhaddā to come up to the mountain alone because she must have no friend by her side. Bhaddā carried the offering on her head and went up to the mountain with Sattuka.

Sattuka's evil motive revealed.

Once they were alone together on the ascent to the mountain Sattuka's tone suddenly changed in his conversation with Bhaddā. His oily tongue now gave way to harsh usage. Bhaddā was intelligent enough to fathom the evil motive of her robber husband. When they got to the top of the mountain Sattuka commanded in his natural harshness, "Now Bhaddā take off all your personal ornaments and wrap them up in your upper garment."

Bhaddā pretending not to know the evil motive of Sattuka, sweetly replied, "What wrong have I made against you, my Lord?"

Foolish girl, do you think I came here to make offerings to the mountain spirit? Fie! I dare open up the heart of the mountain spirit. I have brought you here alone to rob you of your ornaments.

[ 65 ] Bhaddā's wisdom in facing the situation.

Now that Sattuka's true colours had been revealed, Bhaddā employed her wit to save herself. Politely she asked, "But, my Lord, whose ornaments are all these? Whom do I belong to?"

Look here, I do not understand what you mean. I only know that your property belongs to you and you alone, and has nothing to do with me.

Very well, my Lord. My only request is that I be allowed to show my love before I take off my ornaments (and make myself less beautiful to you). Allow me to embrace you from the front, from the sides, and at the rear, she begged of him in a concerning voice.

Very well, said Sattuka unsuspectingly.

Bhaddā now quickly embraced Sattuka from the front, and then going to his rear, pretended to embrace him but shoved him off voilently over the mountain top. He fell headlong into a deep crevice, his body torn up into parts all along the way down.

(Here is a subtle point in analysing Bhaddās' mind in her act of self defence. At the moment of her actually pushing the villain off the mountain top the mind is rooted in hatred and dominated by the mental concomitant of killing. However, the thoughts immediately preceding that killing implusion and those which immediately follow it are meritorious thoughts called great types of moral consciousness (or Sublime consciousness), Upāya kosalla ñāṇa dominated by skill in strategy to ward off the danger to her life.)

The mountain spirit lauds the cleverness of Bhaddā.

The mountain spirit who witnessed the astounding wit and courage of Bhaddā, sang two verses in praise of her astute wisdom thus:

(1) A 'wise person' may not always be a man in all matters. A woman with discerning wit in a given situation may also prove herself to be a wise person.

[ 66 ] (2) A 'wise person' may not always be a man in all matters. A woman who can quickly choose her solution to the problem can very well be a wise person.

After what has happened to her, Bhaddā had no desire to return home. She left the mountain and not knowing where she was going, went on her way with the thought of becoming a recluse. She happened to come to a place of some (female) ascetics, and asked them to let her join their Order. They asked her, "Which mode of admission would you prefer? The inferior mode, or the superior mode?" Being a person endowed with the destiny of winding up her existence, she replied, "Let me be admitted into your Order by the most valued mode of admission."

The name 'Kuṇḍalakesā'.

Very well, the leading female ascetic said, and they pulled out Bhaddās' hair one by one with a pair of the shell of the palmyra fruit. No doubt, shaving the head in this manner is most painful but it was the belief of those ascetics that shaving the head with a blade or a pair of scissors was an inferior mode of admitting one to their Order, and that plucking the hairs one by one was the superior mode. When fresh hair grew again they formed small clusters of rings that resembled ear-rings. Hence Bhaddā came to be called by her new name of Kuṇḍalakesā, one with "little ear-ring-like coils of hair."

Kundalakesā as a Doctrinaire Ascetics.

Kuṇḍalakesā learned all that her ascetic teachers could teach her and, being a person of innate wisdom, decided that there was no superior kind of learning that she could get from them. So she left them and roamed the country in search of further knowledge, sitting at the feet of various teachers. In time she became learned in various doctrines acquired at various places unequalled in expounding doctrines. She would go from place to place to find her match in the exposition [ 67 ] of doctrines. As a mark of open challenge she would set up a heap of sand at the entrance to the town or village she visited, on the top of which she would plant a twig of eugenia. She would tell the children nearby to let everybody know that anyone who could outwit her in the exposition of doctrines might signal his or her challenge by destroying the eugenia twig. If after seven days there appeared no challenger she would pluck up the eugenia twig in triumph and go on to another place.

The Venerable Sāriputta tames Kuṇḍalakesā.

By that time Gotama Buddha had arisen in the world and was residing at the Jetavana monastery in Sāvatthi. The wandering ascetic Kuṇḍalakesā, who wore only a single garment, after touring cities, towns and villages, came to Sāvatthi. At the entrance to the city she set up her symbol of challenge, a heap of sand with a twig of eugenia planted atop it. After giving word to the children nearby about the meaning of the twig of eugenia as used, she entered the city.

At that time the Venerable Sāriputta, the Marshal of the Doctrine, had entered the city for collection of alms-food. He came alone after the other bhikkhus had entered the city for alms-food because he had been discharging his tasks set by himself for overseeing the tidiness of the entire Jetavana monastery such as: putting bhikkhus' beddings and articles of use in order, filling water pots, sweeping the grounds, tending to the sick bhikkhus, etc., When he saw the eugenia twig planted on a heap of sand he inquired the children nearby what that meant. The children explained to him about Kuṇḍalakesā's message. Thereupon the Venerable Sāriputta told them to destroy the eugenia twig. Some children were reluctant to do so but a few daring ones trampled the eugenia twig into pieces.

When Kuṇḍalakesā came out from the city after finishing her meal she saw her eugenia twig destroyed and asked the boys who was responsible for it. They told her that they did it as asked by the Venerable Sāriputta. Kuṇḍalakesā pondered thus: "Someone who does not know my ability would not dare to challenge me. This venerable one must be someone who has great wisdom and virtue. Now I will announce to all the people that I am going to enter a test of wits with the Venerable Sāriputta, the Marshal of the Doctrine, and build up a following of my own before meeting him." She spread the news to the people and within a short time the whole city of eighty-thousand houses were informed of the event among themselves.

[ 68 ] The Venerable Sāriputta, after having finished his meal, sat underneath a tree, and awaited the coming of Kuṇḍalakesā. Then she came with a large crowd behind her. After exchanging cordial greeting with the Venerable Sāriputta, she sat in a suitable place and said:

Venerable Sir, did you ask the children to destroy eugenia twig set up by me?

Yes, I did, replied the Venerable One.

Venerable Sir, if that is so, shall we enter into our debates?

So be it, young female ascetic.

Who should start putting the questions, Sir?

It is my privilege to put questions. However, begin by asking me about what you know.

When she got the permission to ask, Kuṇḍalakesā asked the Venerable Sāriputta all the doctrines that she knew. The Venerable Sāriputta answered them all. Then he said: "Young female ascetic, I have answered all your questions. Now I shall ask you a question."

Please do Venerable Sir.

"Ekaṃ nāma kiṃ? What is the one factor (that needs to be fully understood)?"

Venerable Sir, I do not know it.

Young female ascetic, you do not know even what a young sāmaṇera knows in our Teaching, what else would you know?

Thereupon Kuṇḍalakesā, being a person of no mean past merit, knew the worth of her opponent. She said, "May Your Reverence be my refuge!"

"Kuṇḍalakesa," said the Venerable Sāriputta, "You should not take refuge in me. There is the Buddha, the Supreme One among the three worlds, now residing at the Jetavana monastery, in his private chamber. Go and take refuge in the Buddha."

Very well Venerable Sir, I take your advice, She said. In that evening she went to the Jetavana monastery where she found the [ 69 ] Buddha delivering a discourse. She made obeisance to the Buddha with the five-fold contact and sat in a suitable place. The Buddha, knowing her ripeness for Enlightenment spoke this verse:

Better than a thousand verses that deal with trash, not tending to edification, is a single verse (such as one which says, 'Unforgetfulness is the way to Deathlessness) by hearing which one is calmed.

Dhammapada, V. 101.

At the end of the verse Kuṇḍalakesā attained Arahantship together with the four Discrimative Knowledges. She requested the Buddha to be admitted into the Order of Bhikkhunīs. The Buddha agreed. She went to a bhikkhunī monastery and was admitted as bhikkhunī.

(c) Kuṇḍalakesā as the foremost Bhikkhunī.

When the Buddha sat amidst the four kinds of assemblies there was the lively topic among the audience about the marvellous facility of Kuṇḍalakesā Therī in winning Arahantship after hearing just a stanza comprising four lives. The Buddha, with reference to that topic, declared:

Bhikkhus, among my bhikkhunī disciples who won Path Knowledge quickly Bhikkhunī Bhaddā known as Kuṇḍalakesā is the foremost.

(Here ends the story of Kuṇḍalakesā Therī.)

10. The story of Bhaddākāpilānī Therī.

(The story of Bhaddākāpilānī Therī is connected with that of the Venerable Mahā Kassapa whose elaborate account has been given in Chapter 43 above. The Commentary gives only brief account of this Therī; for a more complete picture the reader is advised to refer back to Chapter 43.)

[ 70 ] (a) The past aspiration of the Therī.

The Future Bhaddākāpilānī was born as the wife of Vedeha, the Rich Man of Haṃsāvatī, during the time of Padumuttra Buddha. When she was listening to a discourse by the Buddha she saw a bhikkhunī being designated as the foremost bhikkhunī in the supernormal power of remembering past existences. She aspired to the same distinction and, after making an extra-ordinary offering, mentioned that aspiration before the Buddha.

Her existence as the wife of a householder.

After passing away from her existence as the Rich Man's wife, she was reborn in the deva world; then she fared on in the human world and the deva world only for a hundred thousand world-cycles. Then she was reborn as the wife of a householder in Bārāṇasī. At one time while she was having a quarrel with the sister of her husband, a Paccekabuddhā came alms-collecting. The Householder's sister roffered Alms-food to the Paccekabuddhā and said her wish that chafed the householder's wife who became furious, took the alms-bowl from the Paccekabuddhā, and threw away the alms-food in it. Further, she put mud in it, and offered it to the Paccekabuddhā. Only when the astonished onlookers reminded her of her fault did she recover her proper sense. She threw out the mud from the Paccekabuddhā's almsbowl, cleansed it thoroughly, applied scented powder to it and put in the four-food nutriment, Catu madhu; above it she added ghee that had been made pure white, like the inside of the pollen chamber of the lotus, with the result that the food she offered glistened in the almsbowl. In offering the alms-bowl to the Paccekabuddhā she wished aloud that just as the food she offered glistened she might possess a glistening complexion. All these happenings may be gleaned from the Chapter on the Venerable Mahā Kassapa.)

(b) Taking up the life of a Bhikkhunī in her last existence.

It is noteworthy that both husband and wife renounced the world together-the husband, the Venerable Mahākassapa-to-be, took the right turning while the wife Bhaddhākāpilānī the left turning at the forked road, the former meeting with the Buddha sitting under the [ 71 ] great banyan (pipal) tree known as Bahuputtaka. At that time women were not yet admitted into the Order, so Bhaddākāpilānī had to spend five years as a wandering ascetic. This fact has been recounted by herself in her life story: "pañca vassāni nivasiṃ paribbājavate ahaṃ.)

(c) Bhaddākāpilānī Therī as the foremost Bhikkhunī.

Thanks to her past aspiration, Bhaddākāpilānī Therī after attaining Arahantship, was exceptionally competent in remembering past existences. Therefore on another occasion when the Buddha was residing at the Jetavana monastery and conferring distinguished titles to bhikkhunīs he decleared:

Bhikkhus, among my bhikkhunī disciples who can recall past existences Bhaddhā who is now called Kāpilānī is the foremost.

(Kāpilānī was the family name of Bhaddā's husband Pippali.)

(Here ends the story of Bhaddā Kāpilānī Therī.)

11. The story of Bhaddha Kaccānā.
(a) Yosodharā Therī.

(As the Myanmar saying goes, "Masses of water follow the tide." So also the story of Bhaddhā Kaccānā (a) Yosadharā Therī is inseparally bound up with that of the Buddha. The Commentary therefore treats, her story only in a brief manner. We do likewise in this book.)

(a) The past aspiration of the Therī.

The Future-Bhaddha Kaccānā (a) Yasodharā was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When she was attending a sermon by the Buddha she saw a bhikkhunī being designated by the Buddha as the foremost bhikkhunī in the matter of attaining great supernormal power. She aspired to that title alter making an extraordinary offering.

[ 72 ] (b) Taking up the life of a Bhikkhunī in her last existence.

That daughter of the worthy family fared in the deva realm and the human realm for one hundred thousand world-cycles. During the time of Gotama Buddha she was reborn as the daughter of the Sakyan Prince Suppabuddha who was an uncle of the Buddha. She was named Bhaddakaccānā.

When she came of age she was married to Prince Siddhattha and became his Chief Queen. She gave birth to Prince Rāhula. On the night she gave birth to Rāhula, Prince Siddhattha renounced home life and after winning Perfect-Enlightenment at the foot of the Mahābodhi Tree the Buddha concerned himself with the spiritual welfare of the sentient world. He made a journey to Kapilavatthu where he caused the enlightenment of his kith and kin.

During the Buddha's fifth year (vasa) of Buddhahood his father attained Arahantship while reigning as a king and passed away the same day. Then Queen Mahāpajāpati Gotamī and the five hundred Sakyan Princesses whose husbands had turned bhikkhus (consequent to the Great Occasion of Mahāsamaya sutta) became bhikkhunīs in the Buddha's Teaching. At that time Queen Yasodharā and Princess Janapadakalyāṇī became bhikkhunīs with Mahāpajāpati Gotamī as Therī Preceptress.

Yasodharā as a bhikkhunī was referred to as Bhaddhakaccānā Therī. She strove to gain Insight and in due course attained Arahantship.

(c) Bhaddakaccānā Therī as the foremost Bhikkhunī.

Bhaddakaccānā Therī, after attaining Arahantship, was most proficent in the exercise of supernormal powers. At one sitting, in a single adverting of the mind (āvajjana) she could recall all her previous existences-over one incalculable period and a hundred thousand world systems. This extraordinary feat of hers became the talk of the bhikkhu world. With reference to that wide reputation the Buddha, in the course of conferring distinguished titles on bhikkhunīs at a congregation on Jetavana monastery declared:

[ 73 ] "Bhikkhus, among my bhikkhunī disciples who are endowed with great supernormal powers bhikkhunī Bhaddakaccānā is the foremost."

[Note that there are only four outstanding disciples under the Teaching of a Buddha who are endowed with great supernormal powers. They have exceptional powers to recall past lives over one incalculable period and a hundred thousand world-systems whereas other disciples can recall their past lives over a hundred thousand world-systems only. The four such exceptional disciples were the two Chief Disciples, the Venerable Bākula and Bhaddhakaccānā Therī.

The original name of the bhikkhunī was Bhaddhakaccānā but on account of her golden complexion she was also known as Bhaddakañcanā.)

(Here ends the story of Bhaddhakaccānā Therī.)

12. The story of Kisāgotamī Therī.

(a) The past aspiration of the Therī.

The Future-Kisāgotamī Therī was born into an unknown family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When she was attending to a sermon by the Buddha she saw a bhikkhunī being conferred the distinguished title of foremost bhikkhunī among those bhikkhunīs who wore coarse, inferior robes. She aspired to that title and after making an extraordinary offering she expressed that wish before the Buddha. The Buddha prophesied that her aspiration would be fulfilled during the time of Gotama Buddha.

Her existence as a daughter of King Kikī.

That woman fared in the fortunate destinations, never falling to the miserable states, for a period of a hundred thousand world-cycles. During the time of Kassapa Buddha in the present world-cycle graced [ 74 ] by five Buddhas, she was reborn as the fifth daughter of King Kikī of Bārāṇasī. She was named Dhammā. For the whole life-span of twenty thousand years she led a life of purity, observing the ten precepts.

(b) Taking up the life of a Bhikkhunī in her last existence.

Princess Dhammā was reborn in the Tavatiṃsā deva realm. In her last existence she was born into a Rich Man's family whose fortunes had dwindled and was in a state of poverty. Her original name was Gotamī but due to her lean and emaciated body she was called Kisāgotamī, Gotamī the lean one."

(How Kisāgotamī became the daughter-in-law of a Rich Man will now be narrated as told in the Commentary on the Dhammapada.)

Exhaustion of good Kamma causes extreme poverty.

Yadā kammakkhayo hoti, sabbametaṃ vinassati:

"When good kamma is exhausted everything is lost. So has the Buddha said in the Nidhikaṇḍa sutta. There was a Rich Man in Sāvatthi all of whose property were strangely turned into charcoal, due to the exhaustion of his good kamma. The man was in a despondent state. He lost appetite and lay on a couch. A friend came to his house and gave him encouragement. He also gave a practical way out of the stark poverty of the once rich man. His instruction was as follows.

Friend, spread out a mat in front of your house as a bazaar seller would. For you are to sell the heaps of charcoal that are now your only property. Passers-by will say, 'Oh, other people sell oil, honey, molasses etc., but you, Rich Man, are selling charcoal.'Then you just say to them, 'One sells what one owns. What's wrong with it?' """

Those people are the ordinary people with no great past merit.

Someone will come and say to you, 'Ah, other people sell oil, honey molasses, etc., but you, Rich Man are selling gold and silver!' To that person you should say 'Where are the gold and silver?'

Then that person will point out to your heaps of charcoal and say, 'There they are.'

[ 75 ] "Then you should say, 'Bring them to me, 'and receive in your hands what that person has brought (from your heaps of charcoal) to you in his or her hands. Since that person is one endowed with great past merit all he or she had touched and delivered into your hands will be turned into gold and silver, as they originally had been."

I must mention the stipulation. It is this' if the person who mention about your gold and silver (and turns them back to gold and silver) is a young woman you must marry your son to her, entrust all your property with forty crores to her and let her as your daughter-in-law manage your household. If that person is a young man you must marry your daughter to him, entrust all your property worth forty crores to him, as your son-in-law and let him manage your household

Kisāgotamī the one with great past merit.

The ruined Rich Man took his friend's advice. He sat as a bazaar seller in front of his house where every passer-by could see him sitting there selling his charcoal. People said to him: "Ah, other people sell oil, honey, molasses, etc., but you are selling charcoal. To them he simply said, "One sells what one owns. What's wrong with it?"

One day Kisāgotamī herself the daughter of a ruined Rich Man happened to come along to the charcoal vendor. She said, "O father, other people sell oil, honey, molasses etc., but you are selling gold and silver!" The ruined Rich Man said to her, "Where are the gold and silver?"

Well, are you not dealing in them here?

Bring those gold and silver to me, little daughter!

Kisāgotamī took a handful of the vendor's 'goods' and handed it to him and lo! All of them turned into gold and silver as they originally had been!

Kisāgotamī became daughter-in-law of the Rich Man.

The Rich Man asked Kisāgotamī; "What is your family name?"

[ 76 ] "It is called Kisāgotamī', she replied. The Rich Man then knew her to be unmarried. He collected his riches from the place, took Kisāgotamī to his house and married his son to her. Then every item of his former gold and silver assumed its original form. (This is according to the Commentary to the Dhammapada.)

In due course Kisāgotamī gave birth to a son. From that time onwards she began to be treated with love and respect by the Rich Man's family (for at first she was looked down by them as the daughter of a poor man). When the child could romp about it died. Kisāgotamī who had never suffered loss of a child was overwhelmed with grief. She valued her son as the condition for her improved status and wellbeing. Her fortunes had improved with his birth. She could not think of her dead child being thrown away at the cemetery. So she held the dead child fondly in her arms, and muttering continuously, "O, let me have the medicine to bring back life to my son!" she roamed about from house to house.

As she behaved in that senseless though pitiable manner, people had no sympathy with her. They said jeeringly, flipping their fingers, "Where have you ever seen a medicine that restores life to the dead?" These unkind but truthful words failed to bring her sanity. Some wise one then considered: "This young woman has lost her good senses due to the death of her child. The right medicine for her can be dispensed only by the Buddha," and said to her, "Little daughter, the medicine that can bring back life to your son is known only to the Buddha and to no one else. Indeed, there is the Buddha, the greatest person among men and devas residing at the Jetavana monastery. Go and ask him."

The Buddha's strategy to quell Kisāgotamī's sorrow.

Kisāgotamī thought that man's advice was a wise one. Straight she went to the Buddha's monastery, holding her dead child in her arms. The Buddha was seated on his throne amidst an audience about to make his discourse. The desperate young woman shouted to the Buddha' "Venerable Sir, give me the medicine that will bring back life to my child!" The Buddha saw the sufficiency of past merit in her to gain Enlightenment and said to her. "O Gotamī, you have done the right thing in coming to this place to ask for the medicine to restore life to your dead child. Now go to every house in Sāvatthi and ask for a [ 77 ] small quantify of mustard oil from the house where no death has occurred, and bring it to me."

(Herein the Buddha's strategy is to be noted carefully, the Buddha merely says to Kisāgotamī to bring him a small quantity of mustard oil from the house where no death has occurred, he does not say that he would restore the dead child to life when she has got the oil. The Buddha's objective is to let the demented mother see the point that loss of a son is not a unique experience but that everybody has suffered the same sorrow through death.)

Kisāgotamī thought that if she got the mustard oil her son would be restored to life. She went to the first house and said, "The Buddha asks me to get a small quantity of mustard oil for making a medicine to restore life to my dead son. Kindly give me some mustard oil."

Here it is, The householder said and gave her some mustard oil.

But, Sir, she said, I must know one thing: has nobody died in this house?"

What a question! Who can remember the number of people that died in this house?

In that case I am not taking the oil, she said and went to another house. She got the same reply there. At the third house also she got the same reply. Now truth dawned into her merit. There can be no house in this city where death never occurred. Of course, the Buddha, the benefactor of the world, knew it. An emotional religious awakening arose in her. She went to the country and left her dead child there, saying, "Dear son, as a mother I had thought quite wrongly that death came to you alone. But death is common to everybody."

Then, muttering this soliloquy (the meaning of which will be given later), she went to see the Buddha:

Na gāmadhammo no nigamassa dhammo,
Na cāpiyaṃ ekakulassa dhammo.
Sabbassa lokassa sadevakassa,
Eseva dhammo yadidaṃ aniccatā."

[ 78 ] She approached the Bhagavā who asked her: "Have you got the mustard oil?"

I have no need for mustard oil, Venerable Sir, only give me the firm ground for me to stand upon, let me gain a foothold!

The Bhagavā, spoke this verse to her: (translated below)

Gotamī, one who is intoxicated with one's children and wealth (lit, 'herds of cattle') and is attached to one's possessions (old and new), is carried away by Death just as a sleeping village is swept away by a huge flood.

Dhammapada, V. 287.

At the end of the discourse Kisāgotamī was established in the Fruition of Stream-Entry Knowledge.

(This is according to the Commentary On Aṅguttara Nikāya.)

In the life story of Kisāgotamī, when Kisāgotamī came back from her search for the mustard oil, the Buddha spoke to her in two verses:

The first verse beginning with Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ

(Dhammapada verse 113) the meaning of which has been given in the story of Paṭācārā above, and the second as follows:

(Gotamī, the impermanence of all conditioned things is not a peculiar phenomenon confined to any village, or town, or a family, but an inescapable fact that concerns all sentient beings including men, devas and brahmās.

After hearing these two verses Kisāgotamī attained Stream-Entry. This is the Life Story of Kisāgotamī Therī as told in the Apadāna Pāḷi.

Having been established in sotāpatti phala, Kisāgotamī requested the Buddha that she be allowed to become a bhikkhunī. The Buddha consented. Kisāgotamī left the presence of the Bhagavā after turning three rounds with the Bhagavā on her right, went to the monastery of bhikkhunīs, and was admitted into the Order of Bhikkhunīs. Then she acquired the name of Kisāgotamī Therī.

[ 79 ] Attainment of Arahantship.

Kisāgotamī Therī worked diligently to gain Insight. One day it was her turn to look after lighting in and around the congregation hall. While watching a flame in a lamp, she had the perception of the flame as a phenomena of a series of rising and vanishings (i.e., perishing). Then she saw that all living beings are coming and going, that is, they are born only to die; and that only those who attain Nibbāna do not come under this process of arising and falling.

The thoughts that were occurring in Kisāgotamī's mind came to the notice of the Buddha sitting in his private chamber at the Jetavana monastery, and the Buddha sent the Buddha rays to her, made her see him sitting in front of him, and said, "Gotamī, you are thinking it right. All living beings rise and fall just as the series of flames do; only those who attain Nibbāna do not come under this process of arising and falling. It is living in vain for those who may live a hundred years without realizing Nibbāna through Path-Knowledge and its Fruition. He made this point further in the following verse:

(Gotamī,) even if one were to live a hundred years without perceiving, through Path-Knowledge, the Deathless (Nibbāna), yet more worthwhile indeed is a single day's life of one who preceives, through Path-Knowledge, the Deathless (Nibbāna).

At the end of the discourse Kisāgotamī Therī attained Arahantship, having extinguished all mental intoxicants.

(c) Kisāgotamī as the foremost Bhikkhunī.

As aspired to in her previous existence, Kisāgotamī devoted her whole bhikkhunī life to being contented with inferior robes, i.e., robes made of inferior cloth, sewn in inferior thread, and dyed in an inferior pale colour. Therefore on another occasion when the Buddha conferred titles to outstanding bhikkhunīs during his residence at the Jetavana monsatery he declared:

Bhikkhus, among my bhikkhunī disciples who make do with inferior robes Bhikkhunī Kisāgotamī is the foremost.

(Here ends the story of Kisāgotamī.)

[ 80 ] 13. The story of Siṅgālakamātu Therī.

(What follows is a synthesis of the sketchy account of Siṅgālakamātu Therī in the Commentary on the Aṅguttara Nikāya and the Life Story of the Bhikkhunī in the Apadāna Pāḷi.)

(a) The past aspiration of the Therī.

The Future Siṅgālakamātu Therī was born as the daughter of a court official during the time of Padumuttara Buddha. She went to the Buddha's monastery and after listening to the Doctrine she turned bhikkhunī and flawlessly observed the morality consisting in the Four kinds of Purification. She had an exceptional devotion to the Triple Gem, very keen to listen to the Doctrine, and she had an ardent desire to see the Buddha. (just as Bhikkhu Vakkali.)

One day she saw a bhikkhunī being designated by the Buddha as the foremost bhikkhunī in the matter of faith, saddhā. She aspired to that distinction and redoubled her effort in the practice of the threefold training. The Buddha gave a discourse to her in three stanzas beginning with "Yassa saddhā tathāgate..." which in essence says, "One who has faith in the Triple Gem, morality and straight view or knowledge is not called a poor person, and so a wise person should cultivate devotion to the Buddha, morality, faith about the Doctrine and the Saṃgha, and perception or Insight that enables one to see the Dhamma." (The three stanzas may be gleaned from the Apadāna Pāḷi, Book Two.)

On hearing the discourse the young bhikkhunī was greatly encouraged and asked the Buddha if her aspiration would come true. Padumuttara Buddha prophesied that her aspiration would be fulfilled during the time of Gotama Buddha. She was elated by the prognostication and served the Buddha respectfully by living up to the Buddha's Teaching. (It should be noted that putting up the right practice of the Dhamma with devotion to or loving thoughts about the Buddha itself amounts to serving or attending on the Buddha.)

[ 81 ] (b) Taking up the life of a Bhikkhunī in her last existence.

That worthy woman fared in the fortunate destinations for a hundred thousand world-cycles. Then during the time of Gotama Buddha she was born as the daughter of the Rich Man in Rājagaha. When she came of age she was married to a Rich Man's son of the same clan and went to live at the husband's place. She gave birth to a child named young Siṅgālaka. She acquired the name Siṅgālakamātu, Mother of Siṅgālaka.

Her son Siṅgālaka had the wrong belief. He worshipped the eight directions daily. One day as the Buddha was entering the city for alms food collection he saw young Siṅgālaka turning to the eight directions in the act of worshipping. The Buddha stood on the wayside and gave a discourse to the young boy. On that occasion two crores of the listeners, both men and woman, saw the Four Truths. Saṅgālakamātu won Stream-Entry Knowledge and entered the Order of Bhikkhunīs. Then she came to be called Siṅgālakamātu Therī. Thanks to her past aspiration, since she became a bhikkhunī her faculty of faith was exceptionally strong. Wherever she visited the Buddha's monastery to attend to the sermons she could not turn her gaze away from the glorious person of the Buddha. The Bhagavā knowing her intense devotion to the Buddha, gave discourses to her that tended to enhance her conviction. With faith as her stepping stone or springboard, she meditated for Insight and attained Arahantship. (An Arahant who wins Enlightenment with conviction as the dominant factor.)

(c) Siṅgālakamātu designated as the foremost Bhikkhunī.

On another occasion when the Buddha was residing at the Jetavana monastery and conferred titles of distinction to the bhikkhunīs according to their merit, he declared:

Bhikkhus, among my bhikkhunī disciples who have strong conviction Bhikkhunī Siṅgālakamātu is the Foremost.

(Here ends the story of Siṅgālakamātu Therī.)

(End of Chapter 44, the Life Stories of Bhikkhunīs, Therī Apadāna.)

1. Rattaññū Puggala, one who was enlightened earliest. This is a technical term which means the bhikkhu who is the seniormost in the Order. It also means the bhikkhu who understands the four Ariya Tr

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LIFE STORIES OF LAY MALE DISCIPLES.
The Life Stories of Lay Male Disciples. (1 to 10)

[ 83 ] 1. The story of the brothers Tapussa and Bhallika.

(a) The past aspirations of the two lay male disciples.

(I shall describe the story of the brothers Tapussa and Bhallika based on the Commentary on the Aṅguttara Nikāya and the Commentary on the Theragāthā, the Ekaka nipāta.)

The Future-Tapussa and Future-Bhallika were born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When they were attending to a discourse by the Buddha, they saw two disciples designated as the foremost disciples in being the first of the Buddha's disciples who were established in the Three Refuges. The two brothers aspired to that distinction and after making an extraordinary offering, wished for that goal. (Aṅguttara Commentary)

Other past existences in the intervening period.

The two brothers lived a life full of meritorious deeds and after passing away from that memorable existence they never fell to the miserable states of apāya but were reborn only in the deva world and the human world. The Future-Bhallika was reborn, thirty-one worldcycles previous to the present world-cycle, in a period which was devoid of any Buddha, as a man who offered all kinds of fruit to a Paccekabuddha named Sumanā. For that good deed he fared only in the good destinations. During the time of Sikhī Buddha he was born into a brahmin family in the city of Aruṇavatī. He heard the news that the two merchant brothers, Ujita and Ojita, had opportunity of offering first alms-food to Sikhī Buddha who had arisen from the seventh seven-day abiding in the attainment in Cessation and who was about to begin his eighth seven-day abiding in the attainment of Cessation. He went to see Sikhī Buddha together with his friend, (the Future-Tapussa), and after paying homage to the Buddha, requested him to accept their alms-food offering the next day. On the next day they made an extra-ordinary offering to the Buddha and said, "Venerable Sir, for [ 84 ] this good deed, let both of us get the opportunity of making the first alms-food donation to the Buddha in the future.

The two friends fared in various existences during which they performed meritorious deeds together, resulting in rebirth at the fortunate destinations. During the time of Kassapa Buddha they were born into the family of a cattle merchant. For a long period of life lasting many years. they offered milk-food to the Saṃgha. (These events are described in the Commentary on the Theragāthā.)

(b) Discipleship in their last existence.

The two friends fared in the fortunate destinations for the infinite years that constituted the interim period between the two Buddhas. During the time of Gotama Buddha before the Buddha won Perfect Enlightenment, they were reborn as two sons of a travelling merchant who carried on their trade using a big caravan for carrying the goods from place to place. Their native town was called Asitañjana (the Commentary on Theragāthā refers to it as Pokkharavatī.) The elder brother was named Tapussa; the younger, Bhallika.

They became householders and carried on trading together using a caravan of five hundred bullock carts. It was at that time Gotama Buddha had won Perfect Enlightenment, had passed seven times seven days of abiding in the attainment of Cessation, and was about to enter into the eighth seven-days period of abiding in the attainment of Cessation at the foot of a 'Linlun' tree, (the Sapium baccatum).

The caravan of the two merchant brothers were then not far from the tree. At that time the deva who had been mother to the merchant brothers in the immediately previous existence saw the dire need of the Buddha for sustenance who, after staying for forty-nine days (having last taken Sujātā's milk-rice in forty-nine morsels), must eat that day for his survival. She thought her two sons should very well provide the food just in time. So she made the bullocks unable to go using her powers.

[ 85 ] The two brothers inspected the bullocks, the carts, and all relevant conditions that made the carts immobile. They were at their wit's end to find the reason. The deva mother of the previous existence, seeing them disheartened, possessed a man in the caravan and said to them, "Dear sons, you are not harassed by any demon or peta or nāga but it is me, a deva of the terrestrial realm, who was your mother in your last existence, who have done this. (Now, sons,) the Buddha who is endowed with Ten Powers, is staying at the foot of a 'Linlun' tree. Go and offer alms-food to the Buddha which will be the first food he takes after 'attainment of Buddhahood."

The two brothers were delighted by the deva's word. And thinking that if they were to cook alms-food it would take too much time, they took some of their choicest preserved food, put it in a gold salver, and going near the Buddha, said, "Venerable Sir, may you out of compassion, accept this victual." The Buddha reviewed the situation and considered what course the previous Buddha followed in such a case. The four Great Deva Kings then came to the Buddha and offered an alms-bowl each, which was of granite having the colour of the green gram. The Buddha considered the great benefit that would accrue to the four devas, and so accepted all the four bowls, and (placing them one atop the other,) willed that the four bowls become one, and accordingly, the four granite bowls became a single alms-bowl with four rims.

The two brothers put their alms-food into the Buddha's alms-bowl. (The Buddha ate the food) After the Buddha finished eating it the brothers offered water for drinking and washing. Then they made obeisance to the Buddha and sat in a suitable place. The Buddha gave them a discourse at the end of which both the two brothers were established in the Two Refuges. (The story of the establishment of the two brothers in the Two Refuges (dve vācika saraṇagamaṇa) has been described in the Great Chronicle, Volume Two.).

After having established in the Two Refuges, before departing the two brothers said to the Buddha, "Venerable Sir, may the Bhagavā, out of compassion, bestow on us something which we may revere every day." The Buddha passed his right hand on the head and gave them eight hairs as relics. The brothers put the hairs in a gold casket and took them home. Back at their town they [ 86 ] put up a shrine at the entrance of the town of Asitañjana where the eight relics from the living Buddha were enshrined. On uposatha (sabbath) days the shrine used to emit Buddha-rays.

(c) The two brothers designated as foremost lay disciples.

On another occasion when the Buddha was residing at the Jetavana monastery and conferred titles of distinction on lay disciples accordingly to their merit, he declared:

Bhikkhus, among my lay disciples who have taken refuge earliest in the Buddha and the Dhamma the merchant brothers Tapussa and Bhallika are the foremost.

The attainment of Path-Knowledge.

Tapussa and Bhallika were the earliest of the Buddha's lay disciples who took refuge in the Buddha and the Dhamma. Later the Buddha made his first discourse, the Dhammacakka at the Migadāvana forest near Bārāṇasi. After that he went and resided in Rājagaha. The two brothers got to Rājagaha on a trading trip. They visited the Buddha, made obeisance and sat in a suitable place. The Buddha gave discourse to them at the end of which the elder brother Tapussa was established in Stream-Entry Knowledge and its Fruition. The younger brother turned bhikkhu and in due course attained Arahantship endowed with the six Supernormal Powers. (Commentary on the Theragārthā, Book I).

2. The story of the Rich Man Anāthapiṇḍika.

(a) The past aspiration of the Rich Man.

The Future-Anāthapiṇḍika was born into a wealthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. When he was attending to a sermon by the Buddha he saw a lay disciple being designated as the foremost lay disciple among those who delighted in charity. He had a strong desire to become such a distinguished disciple and after making an extra-ordinary offering to the [ 87 ] Buddha he expressed his aspiration before the Buddha.

(b) His last existence as a Rich Man.

That worthy man fared in fortunate destinations for the whole hundred thousand world-cyles and during the time of Gotama Buddha he was born as the son of Sumanā, the Rich Man of Sāvatthi. His name given by his parents was Sudattha.

How he came to be known as 'Anāthapiṇḍika'.

Sudattha in time became the head of a family. He earned the reputation of 'one who gives food to the destitute' which in Pāḷi means. (Anātha, (destitutes) + piṇḍika (rice-giver), hence Anāthapiṇḍika.) For more details about this remarkable man consult The Great Chronicle, Volume Three. Here only a brief sketch will be given as described in the Commentary on the Aṅguttara Nikāya.

One day Anāthapiṇḍika got to Rājagaha on a trading trip where he visited his friend the Rich Man of Rājagaha. There he learned the great news that the Buddha had arisen in the world. He could not wait till the city gates of Rājagaha were open in the next morning, such was his zeal to meet the Buddha. So he left the city at dawn with the devas helping him to have the gate open for his passage. He saw the Buddha, got the benefit of a discourse by the Buddha, and was established in the Fruition of Stream Entry-Knowledge. On the next day he made a great offering to the Buddha and the Saṃgha and got the Buddha's consent to come to Sāvatthi. He returned to Sāvatthi. On the way he made arrangements with his friends providing them with one lakh of money at each place to have a monastery built for the temporary residence of the Buddha and his company of bhikkhus, at intervals of one yojana. The distance between Rājagaha and Sāvatthi being forty-five yojanās, he spent forty five lakhs on the forty-five temporary transit monasteries. At Sāvatthi he acquired a wide park, the pleasure garden of Prince Jeta for a sum of money measured in the number of gold coins spread over the entire piece of property with their rims touching one another. It amounted to eighteen crores. On that piece of land he built a (golden) monastery costing another eighteen crores. At the formal dedication ceremony of the [ 88 ] Jetavana monastery (meaning monastery built on Jeta's garden' which lasted for three months (some say five months, some even nine months), a lavish feast was thrown where guests were provided with every need both in the mornings and in the daytime. It cost him a further eighteen crores.

(c) Anāthapiṇḍika the foremost giver.

The Jetavana monastery alone accounted for fifty-four crores. The regular donations to the Buddha and the Saṃgha consisted of the following offerings:

-five hundred bhikkhus were offered with alms-food every day by the ticket system. (Salaka bhatta-drawing lots)

five hundred bhikkhus were offered with alms-food once during the waxing period of the month and once during the waning period.

-five hundred bhikkhus were offered with rice grued every day by 'the ticket system.'

five hundred bhikkhus were offered with rice grued once during the waxing period of the month and once during the waning period.

-daily offerings of alms-food were made to,

(a) five hundred bhikkhus who had arrived in Sāvatthi recently and who had not acquainted themselves with the daily route for collecting alms-food,

(b) five hundred bhikkhus who were about to go on a journey,

(d) five hundred bhikkhus who tended the sick bhikkhus,

-there was always seating place for five hundred bhikkhus at any time at Anāthapiṇḍika's house.

[ 89 ] Hence, on another occasion when the Buddha, while residing at the Jetavana monastery was conferring titles to lay disciples according to their merit, he declared. "Bhikkhus, among my lay disciples who delight in giving, Sudattha, the householder, known as Anāthapiṇḍika is the foremost."

The Anāthapiṇḍikovāda sutta, the favourite discourse of Anāthapiṇḍika.

(Here we shall give a condensed account of the Anāthapiṇḍikovāda sutta which Anāthapiṇḍika liked very much. A full account of this discourse is contained in Uparipaṇṇāsa.)

During the Buddha's residence at the Jetavana monastery in Sāvatthi, Anāthapiṇḍika, the householder, was sick in pain, and gravely ill. Then Anāthapiṇḍika the householder, called an attendant and said to him, "O man, go to the Bhagavā and approach him prostrating yourself at his feet carrying my words. Say to the Bhagavā, 'Venerable Sir, Anāthapiṇḍika, the householder, is sick in pain, and gravely ill. He pays homage with his head at the feet of the Bhagavā.' (Further,) go to the Venerable Sāriputta, and approach him, prostrating yourself at his feet, carrying my words: Say to the Venerable Sāriputta, 'Venerable Sir, Anāthapiṇḍika the householder, is sick in pain, and gravely ill. He pays homage with his feet at the feet of the Venerable Sāriputta.' And also say thus, 'Venerable Sir, may the Venerable Sāriputta, out of compassion, come to the house of Anāthapiṇḍika.'

(When Anāthapiṇḍika was in good health, he usually paid a visit to the Buddha at least once a day, and twice or thrice if he could manage it. But now that he was on his death bed he was sending an attendant as messenger.)

Very well, Sir, replied the attendant to Anāthapiṇḍika, and went to the Bhagavā. He paid homage to the Bhagavā prostrating himself at his feet, and said to the Bhagavā as instructed by his master. Then it was nearly sundown. He next went to the Venerable Sāriputta, approached him prostrating himself at his feet, and said to the Venerable one as instructed by his master, requesting the Venerable one to come to Anāthapiṇḍika's house. The Venerable Sāriputta signified his acceptance by remaining silent.

[ 90 ] Then, the Venerable Sāriputta, rerobing himself, carrying his almsbowl and great robe, went to the house of Anāthapiṇḍika the householder, accompanied by the Venerable Ānanda as his attendant (in place of another bhikkhu which was the custom), and there, after taking the seat prepared for him, asked Anāthapiṇḍika, the householder, "Householder, are you feeling well? Are you feeling better? Is your pain decreasing and not increasing? Does it appear to be decreasing and not increasing?"

Anāthapiṇḍika, the householder, replied to the Venerable Sāriputta how he was feeling unwell, how he was not feeling any better, how his pain was increasing and not decreasing, and how it appeared to be increasing and not decreasing, giving four examples.

The Venerable Sāriputta knew that the illness of the householder was not controllable but that it would end only with this death. So he considered it important not to talk about anything but to give a discourse that would be of benefit to him. He gave the following discourse in a comprehensive manner. Since there is no possibility of checking an ailment which will end only with the death of the sufferer who, being under the influence of craving, conceit and wrong view, is attached to the six sense-doors, the six sense-objects, the six kinds of consciousness, the six kinds of contact, the six kinds of sensation, etc., He said, "Householder, you should practise thus,

I will have no attachment, by way of either craving or conceit or wrong view, for the eye, which is corporeality with sensitivity of seeing; then the consciousness which is dependent on the eye (through a subtle fondness nikanti taṇhā for the eye) will not arise in me! Householder, you should practise the Threefold Training in this way."

(Herein, "You should practise thus: 'I will have no attachment to the eye' is said to exhort the householder to view the eye as impermanent, woeful (dukkha) and unsubstantial. This is so because if one views the eye as impermanent, Conceit cannot have any foothold, i.e. it cannot arise, if one views the eye as woeful (dukkha) craving attachment to the eye as 'my eye' cannot arise, if one views that eye as unsubstantial, the Wrong View of a personal identity or the ego as 'my self' cannot arise. Hence to be free of the [ 91 ] misconceptions through Conceit, Craving and Wrong View, one should repeatedly view the eye as impermanent, woeful (dukkha) and insubstantial.

The three misconceptious of Conceit, Craving and Wrong View are crude mental states. Even when those misconceptious may disappear there is a subtle fondness (nikanti) for the eye that tends to persist in one. The Venerable Sāriputta exhorts the householder to have his consciousness to be free of this subtle fondness.

The same applies to the five other sense bases such as ear, nose, etc., and also to sense-objects, etc.,)

Having exhorted Anāthapiṇḍika to train himself to be free of attachment to the eye through Conceit, Craving and Wrong View, and also to have no lingering fondness for the eye, the Venerable Sāriputta further exhorted him as follows;

"That beings so, householder, you should practise thus, 'I will have no attachment for the ear ...p... the nose ...p..., the tongue ...p... for the mind, the mind-base; (not even a subtle fondness for the mind)' (1)

That being so, householder, you should practise thus, 'I will have no attachment for visual objects ...p... sounds ...p... odours ...p... tangible objects...p...mind-objects (not even a subtle fondness for mind-objects).'(2)"

"That being so, householder, you should practise thus, 'I will have no attachment for eye-consciousness ...p... ear-consciousness ...p... nose consciousness ...p... body-consciousness ...p... mindconsciousness (not even a subtle fondness for mind-consciousness.) (3)

That being so, householder, you should practise thus 'I will have no attachment for eye-contact ...p... ear-contact ...p... nose-contact ...p... tongue-contact ...p... body-contact ...p... mind-contact (not even a subtle fondness mind-contact).'(4)"

"That being so, householder, you should practise thus, 'I will have no attachment for sensation arising out of eye-contact ...p... sensation arising out of ear-contact ...p... sensation arising out of nose-contact ...p... sensation arising out of tongue-contact ...p... sensation arising out of body-contact ...p... sensation arising out of mind-contact (not even a subtle fondness for sensation arising out of mind-contact).' (5)

[ 92 ] That being so, householder, you should practise thus, 'I will have no attachment for the Element of solidity ...p... the Element of cohesion ...p... the Element of heat ...p... the Element of motion ...p... the Element of Space ...p... the Element of consciousness (not even a subtle fondness for the element of consciousness.)'(6)"

"That being so, householder, you should practise thus, 'I will have no attachment for corporeality ...p... sensation ...p... perception ...p... volitional activities ...p... consciousness (not even subtle fondness for consciousness).'(7)

That being so, householder, you should practise thus, 'I will have no attachment for the Jhāna of infinity of Space...the Jhāna of infinity of consciousness ...p... the Jhāna of nothingness...p...the Jhāna of Neither-consciousness-nor-non consciousness (not even a subtle fondness for the Jhāna of Neither-consciousness-nor-nonconsciousness).'(8)"

That being so, householder, you should practise thus, 'I will have no attachment for the present world, then the consciousness which is dependent on the present world (through a subtle fondness for the present world) will not arise in me.' Householder, you should practise the Threefold Training in this way.

That being so, householder, you should practise thus, 'I will have no attachment for the hereafter, then the consciousness which is dependent on the hereafter (through a subtle fondness for the hereafter will not arise in me).' Householder, you should practise the Threefold Training in this way.

(From the first to eight rounds of exposition the sentient world is being referred to. In the last (ninth) round, 'the present world' refers to volitional activities related to dwelling, food and raiment and other possessions, 'the hereafter' means all forms of [ 93 ] existence beyond the human existence. The Venerable Sāriputta, by mentioning the hereafter, hints that the householder should not crave for grand mansions, gorgeous food and raiment, etc., in any of the celestial world.)

Thus the Venerable Sāriputta give a comprehensive discourse in nine turns (on the same theme). It may be noted that the three roots, Craving, Conceit and Wrong View, are completely eliminated out on attainment of Arahatta phala. Of the three, Wrong View is eradicated when Stream-Entry Knowledge in gained. The Venerable Sāriputta repeatedly exhorted Anāthapiṇḍika to practise so that no attachment to anything arises in the mind through any of these misconceptions. This connotes that Arahatta phala should be the goal. This theme he impressed on the householder by nine different factors, viz, Sensedoors, Sense-objects, Consciousness, Contact, Sensation, Dhātu Elements, Khandha aggregates, Jhāna of the Non-material Sphere, and all things knowable, sabba dhamma. The voidness, the emptiness, the unreality of these phenomena is comprehended when one attains Arahatta phala.)

When the discourse had ended, Anāthapiṇḍika the householder wept bitterly. Then the Venerable Ānanda said to Anāthapiṇḍika, the householder, "Householder are you attached to your possessions? Householder, are you wavering about the meritorious deeds?"

Venerable Sir, replied Anāthapiṇḍika, "I am not attached to my possessions. Nor am I wavering. I have indeed for a long time attended upon the Bhagavā. I have also attended upon the bhikkhus who are worthy of respect. But, I have never heard such words of the Dhamma before."

Householder, the laity who wears white cloths cannot understand clearly this word of the Dhamma. (For lay persons it is not easy to follow the exhortation to break away from the dear ones such as wife and children, and various other possessions such as valued attendants, fertile fields, etc.,) Householder, this word of the Dhamma can be understood only by bhikkhus. (Only bhikkhu can appreciate such admonition.)

[ 94 ] "Venerable Sāriputta, I beg of you. Let this word of the Dhamma be made clear to the laity who wears white cloths. Venerable Sir, there are many worthy men whose understanding is not clouded by the dust of defilements. For them it is a great loss in not being able to see the Supramundane for not having heard the Dhamma. There are likely to be people who will be able to fully understand the Dhamma and win Arahantship only if you expound the Dhamma to them."

("I have never heard such words of the Dhamma before." These words spoken by Anāthapiṇḍika needs to be explained. It is not that the Householder was never before admonished by the Buddha using words of the same profound meaning. But the Doctrine leading to Arahatta phala expounded by means of such a comprehensive arrangement involving nine different turns (or rounds) as the six sense-doors, the six sense-objects, the six kinds of Consciousness, the six Elements, the Aggregates, the four jhānas of the Non-material Sphere, the present world and the hereafter, through all manner of knowing them, i.e., seeing, hearing, attaining, cognizing, has never been discoursed to him before.

Explained in another way: Charity and the delight in giving away is the hallmark of Anāthapiṇḍika's character. Never would he pay a visit to the Buddha or to bhikkhus worthy of respect empty-handed, in the mornings he would take gruel and eatables to them, in the afternoons, ghee, honey or molasses, etc. Even on some rare occasions when he had no offering to make to them he would take his attendants along, carrying fine sand with them which he let them spread about the monastic compound. At the monastery he would make his offering, observe the precepts, and then go home. His noble behaviour was reputed to be one worthy of a Buddha-to-be. The Buddha, during the twenty-four years of association with Anāthapiṇḍika, mostly praised him for his charity: "I had practised charity over four incalculable period and a hundred thousand world-cycles. You are following my footsteps." The great disciples like the Venerable Sāriputta usually discoursed to Anāthapiṇḍika on the benefits of giving in charity. That is why the Venerable Ānanda said to him, "Householder, the laity who wears white clothes cannot understand clearly this word of the [ 95 ] Dhamma" with reference to the present discourse by the Venerable Sāriputta.

This should not be taken to mean that the Buddha never discoursed to Anāthapiṇḍika on the cultivating of Insight leading to Path-Knowledge and its Fruition. In fact the Householder had heard the need for Insight-development. Only that he had never listened to such an elaborate discussion running to nine turns (round) as in the present discourse. As the Sub-Commentary on Anāthapiṇḍikovāda sutta has pointed out: "As a matter of fact, the Bhagavā had discoursed to him (Anāthapiṇḍika) on the subject of Insight development as the straight course to the attainment of the Ariya Path.")

Anāthapiṇḍika passes away and is reborn in the Tusitā Deva Realm.

After admonishing Anāthapiṇḍika the Householder, the Venerable Sāriputta and Ānandā departed. Not long after they had left, Anāthapiṇḍika passed away and was reborn in the Tusitā deva realm.

Then, around the middle watch of the night the deva Anāthapiṇḍika approached the Buddha, made obeisance to the Bagavā in verse thus:

(Herein, before mentioning the verses the reason for the deva Anāthapiṇḍika's visit to the Buddha should be noted. Being reborn in the Tusitā deva realm, Anāthapiṇḍika found out, was a great thing full of sense pleasure. His body, three gāvutas long, was shining like a mass of gold. His mansion, pleasure gardens, the Wish Tree where he could get anything by mere wishing, etc., were indeed alluring. The deva reviews his past existence and saw that his devotion to the Triple Gem had been the causes of this resplendent fresh existence. He considered his new deva life. It was full of ease and comfort which could easily make him drowned in sense pleasures, forgetting the Good Doctrine. "I must now go to the human world and sing in praise of the Jetavana monastery (my past deed of merit), the Saṃgha, the Buddha, the Ariya Path, the Venerable Sāriputta; only on returning from the human world will I [ 96 ] start enjoying this freshly acquired life". Thus be decided.)

Four Stanzas address to the Bhagavā.

1."(Venerable Sir,) this Jetavana monastery as the resort by day and by night, of the Saṃgha (Comprising bhikkhus who are Arahants as well as those training themselves for Arahantship.) It is the residence of the Bhagavā, King of the Dhamma (That is why) it is source of delight to me.

(The Jetavana monastery was a monastic complex copmprising the Buddha's Private (Scented) chamber, the square Pinnacled monastery, a number of monastic dwellings with exquisite ornate designs with fruit trees, flowering trees and shrubbery and restful seats. It was a religious premise of rare elegance, a visitor's delight. However, the real attraction of the Jetavana monastery lay in its residents, the taint-free ariyas such as the Buddha and his noble disciples. And it was that spiritual beauty of the place rather than the sensual attraction that appealed to an ariya like Anāthapiṇḍika.)

2. "It is through action (i.e., volitional activities associated with magga), Knowledge (i.e., Right View and Right Thinking) Dhamma (i.e., Right Effort, Right Mindfulness and Right Concentration), and virtuous living based on morality (i.e., Right Speech, Right Action and Right Livelihood) that beings are purified, they are not purified through lineage or wealth.

(In this stanza Anāthapiṇḍika extols the Ariya Path of eight constitutents.)

3. "That being so, the wise person, discerning his own welfare (culminating in Nibbāna), should contemplate with right perception the impermanence, the woefulness and the insubstantiality of five aggregates (i.e., this body) which are the object of clinging, contemplating thus, that person is purified through realizing the Four Ariya Truths.

[ 97 ] (This body, the mind-body complex which one clings to as oneself, when brought to its ultimate analysis by means of Insight-development, is revealed as to its true nature. As Insight fully develops into Path-Knowledge, The Truth of Dukkha or woefulness of repeated existences, is seen through by the full understanding of phenonena. The Truth of the origin of dukkha is seen through and discarded. The Truth of cessation of dukkha is realized by direct experience. The Truth of the Path is penetratingly understood by developing it. Then the yogi is free from of the defilements and purity is achieved. In this stanza Anāthapiṇḍika extols the development of Insight and the realization of the Path-Knowledge.)

4. A certain bhikkhu reaches the other shore (that is Nibbāna). In this respect he is equal to Sāriputta. But Sāriputta with his knowledge, morality and calm (pacification of āsava) paññā, sīla, upasamā, is the noblest among those bhikkhus who reach the other shore (that is Nibbāna)."

(In this stanza Anāthapiṇḍika extols the virtues of the Venerable Sāriputta.)

The deva Anāthapiṇḍika addressed those four stanzas to the Buddha. The Buddha listened to them without making any interruption, thus showing his approval. Then the deva Anāthapiṇḍika gladly thinking, "The Teacher is pleased with these words of mine," made obeisance to Bhagavā and vanished there and then.

Then, when the night passed and morning came, the Buddha addressed the bhikkhus thus: "Bhikkhus, last night, about the middle watch of the night, a certain deva approached me, made obeisance to me, and stood in a suitable place. Then he addressed to me with these stanzas. The Buddha recited to the bhikkhus the verses spoken by the deva Anāthapiṇḍika.

(Here, the Buddha did not mention the name of Anāthapiṇḍika because he wanted the intuition of Ānanda to be brought to the fore.)

[ 98 ] Accordingly, as soon as the Buddha had spoken, the Venerable Ānanda, without hesitating a moment, said, "Venerable Sir, that deva must have been the deva Anāthapiṇḍika. Venerable Sir, Anāthapiṇḍika the householder had much devotion to the Venerable Sāriputta."

Well said, Ānanda, well said. Ānanda, you do have the right intuition. Ānanda, that deva is indeed the deva Anāthapiṇḍika. Thus said the Buddha.

(Here ends the story of Anāthapiṇḍika the Householder.)

3. The story of Citta the Householder.

(Both Anāthapiṇḍika and Citta are termed as gahapati, the English readering being 'Householders'. In Myanmar readerings, Anāthapiṇḍika is usually termed as 'thuthay' whereas Citta is usually rendered as 'thukywe'. Both these Myanmar terms are synonymous.)

(a) The past aspiration of the Householder.

The Future-Citta, the Householder, was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion, while listening to the Buddha's discourse, he saw a certain disciple being named by the Buddha as the foremost in expounding the Doctrine. The worthy man aspired to that distinction. After making an extraordinary offering, he expressed his wish that at some future existence he be designated by a Buddha as the foremost disciple in expounding the Doctrine.

In his existence as son of a hunter.

That worthy man fared in the deva realm and the human realm for a hundred thousand world-cycles. During the time of Kassapa Buddha he was born as a son of a hunter. When he came of age he took up the vocation of hunter. One rainy day he went to the forest to hunt, carrying a spear. While searching for game he saw a bhikkhu sitting, with his head covered with his robe of dirt [ 99 ] rags, on a rock platform inside a natural cavern. He thought that must be a bhikkhu meditating. He hurried home and had two pots cooked simultaneously, one in which rice was boiled, the other, meat.

When the rice and the meat had been cooked he saw two bhikkhus coming to his house for alms-food. He invited them into his house, took their alms-bowls, and requested them to accept his offering of alms-food, out of compassion for him. Having had the two offerees seated, he left his family to see to the service of alms-food while he hurried back to the forest to offer the alms-food to the meditating bhikkhu. He carried the rice and the meat in a pot properly covered up with banana leaves. On the way he gathered various kinds of flowers and packed them in some leaves. He went to the bhikkhu in the cavern, filled his alms-bowl with the alms-food, offered it and the flowers to the bhikkhu reverentially.

Then he sat in a suitable place and said to the bhikkhu, "Just as this offering of delicious food and flowers makes me very glad, may I, in the future existences in the course of saṃsāra, be blessed with all kinds of gifts, may flowers of five hues shower down on me!" The bhikkhu saw that the donor was destined to gain sufficient merit leading to winning of magga phala and taught him in detail the method of contemplating the thirty-two aspects of parts of the body.

That son of the hunter lived a life full of good deeds and at his death he was reborn in the deva realm. There he was blessed with showers of flowers that rained down on him up to knee-deep.

(b) Discipleship in his last existence.

That worthy man fared in the fortunate destinations through out the world-cycle that intervened the appearance of the two Buddhas, and during the time of Gotama Buddha he was reborn as the son of the Rich Man in the town of Macchikāsaṇḍa in the Province of Magadha. At the time of his birth flowers of five hues rained down over the whole town up to knee-deep. His parents said, "Our son has brought his own name. For he has delighted the mind of the whole town by being blessed with the wondrous floral tribute [ 100 ] of five colours. Let us call him 'Citta'."

When young Citta came of age he got married and at the death of his father he succeeded to the office of the Rich Man of Macchikāsaṇḍa. At that time the Venerable Mahānāma, one-of the Group of Five Ascetics came to Macchikāsaṇḍa. Citta the Householder was full of reverential adoration for the Venerable Mahānāma for his serenity. He took the alms-bowl of the Venerable one, and invited him to his house for offering alms-food. After the Venerable one had finished his meal, Citta the Householder took him to his orchard, had a monastery built for him and requested him to reside there as well as to accept daily alms-food from his house. The Venerable Mahānāma consented out of compassion, and seeing that the householder was destined to acquire sufficient merit leading to attainment of magga phala, used to discourse to him extensively on the six internal sense-bases and the six external sense-bases i.e., sense-objects. This subject was taught to Citta because he was a person of middling intelligence, majjhuṃ puggala.

As Citta the Householder had in his past existences cultivated Insight into the impermanence, woefulness (dukkha) and unsubstantiality of mind and matter which are conditioned phenomena, his present efforts at Insight-meditation led him to the Enlightenment stage of NeverReturner (Anāgāmī). (It is not mentioned in the scriptures by which method of meditation be attained Anāgāmi phala. However, considering his training, it might be assumed that he won PathKnowledge by meditating on the Sense-bases.)

(Incidentally, the difference in the attainments between Citta and Anāthapiṇḍika should be noted here. Anāthapiṇḍika the Householder, donor of the Jetavana monastery in Sāvatthi was a Stream-Enterer who delighted in charity, Dānā bhirata. Citta the Householder, donor of the Ambāṭaka monastery in Macchikāsaṇḍa, was a Never-Returner who delighted in charity as well as in the Dhamma-Dānā bhirata, Dhammābhirata.)

[ 101 ] Householder Citta's delight in charity and in the Dhamma: A few instances:

A few instances of Citta's natural delight in charity and in the Dhamma are mentioned here as recorded in the Citta Saṃyutta.

The first Isidatta Sutta.

At one time many bhikkhus were living at the Ambāṭaka monastery donated by Citta the Householder in Macchikāsaṇḍa. One day Citta went to the monastery and after making obeisance to the bhikkhu elders invited them to an offering of food at his home the next day. When the bhikkhu elders got seated at the prepared seats the next day Citta the Householder made obeisance, sat in a suitable place, and said to the Venerable Thera, the seniormost bhikkhu present there. "Venerable Sir, 'Diversity of Elements', 'Diversity of Elements', Dhātu ñāṇattaṃ it has been said. To what extent are there the diversity of Elements as taught by the Bhagavā?"

The Venerable Thera knew the answer but he was diffident to give a reply to the question, and the Venerable Thera remained silent. For a third time too the Venerable One kept his silence.

Then the Venerable Isidatta, the juniormost bhikkhu among the bhikkhus present, thought, "bhikkhu elder Thera does not answer the question, nor ask another bhikkhu to answer. The Saṃgha by not answering to Citta's question, makes Citta appear as harassing. I shall save the situation by answering the Householder's question." He went near the Venerable Thera and said "Venerable Sir, may I be allowed to answer the question put by Citta." And the Venerable Thera gave him permission to do so. Then the Venerable Isidatta returned to his seat and said to Citta the Householder, "Householder, you asked the question, 'Venerable Thera, Diversity of Elements. Diversity of Elements, it has been said. To what extent are there the Diversity of Elements?' "

Yes, Venerable Sir, that is so replied Citta. "Householder, as taught by the Bhagavā there are various Elements such as: Eye-element, (Cakkhu Dhātu) Element of visual object, (Rūpa Dhātu), Eye-consciousness element; (Cakkhu Viññāṇa Dhātu); [ 102 ] Ear-element (Sota Dhātu), Element of sound (Sadda Dhātu), Ear-consciousness element ; ...p... MindElement (Mano Dhātu), Element of phenomena (dhamma dhātu), Mind-consciousness element (Mano Viññāṇa Dhātu). Householder, these are the various Elements, Ñāṇatta Dhātu as taught by the Bhagavā."

Citta the Householder was satisfied with the answer given by the Venerable Isidatta and personally attended on the Venerable One at the food offering. When, after finishing the meal, the bhikkhus returned to monastery, the Venerable Thera said to the Venerable Isidatta, "Friend Isidatta, you perceived the problem well, I have no such perception. Therefore, friend Isidatta, when similar questions are asked of us, may you do the answering."

The second Isidatta sutta.

On another occasion when Citta the Householder was making an offering of food to the Saṃgha at his place before serving the food he put this question to the Venerable Thera: "Is the world permanent or is it impermanent?" The question is characteristic of wrong views, and implies the arising or otherwise of such view. As in the previous case, the Venerable Thera did not answer although he knew it. When he kept his silence for three repeated questionings by the Householder the Venerable Isidatta obtained the elder Thera's permission to answer and replied to the questioner: "When there is the erroneous concept regarding the present body or the five aggregates, sakkāya diṭṭhi, wrong views arise; when there is no erroneous concept regarding the five aggregates wrong views do not arise."

Citta the Householder pursued the problem with questions as to how the erroneous concept regarding the present body of five aggregates arise, and how that concept does not arise. The Venerable Isidatta gave analytical answers to the satisfaction of the Householder. (For the complete set of questions and answers the reader may see The Second Isidatta sutta, 1- Citta Saṃyutta, Saḷāyatana Saṃyutta.)

After that a conversation between Citta and the Venerable Isidatta took place as follows:

[ 103 ] (Citta:) "From which place do you come, Venerable Sir?"

(Isidatta:) "I come from Avanti country."

(Citta:) "Venerable Sir, in Avanti country there is a friend of mine, whom I have never met, by the name of Isidatta who had turned bhikkhu. Have you met him, Venerable Sir?"

(Isidatta:) "Yes, I have, Householder."

(Citta:) "Venerable Sir, where is that bhikkhu now?" The Venerable Isidatta did not give a reply.

(Citta:) "Venerable Sir, are you my friend whom I had never seen?"

(Isidatta:) "Yes, Householder"

(Citta:) "Venerable Sir, may the Venerable Isidatta be pleased to stay in Macchikāsaṇḍa. The Ambāṭaka monastery is pleasant to live in. I will see to all the four requisites (robes, alms-food, dwelling, medicines)."

(Isidatta:) "Householder, you speak well (You say what is good.)" (The Venerable Isidatta said so merely to express his appreciation of the donation, but he did not say so with the intention of accepting the donation in any of the four requisites.)

Citta the Householder was delighted with the answer given by the Venerable Isidatta and personally attended on the Venerable one in making offering of alms-food. When the bhikkhus got back to the monastery, the Venerable Thera said to the Venerable Isidatta in the same words as he did previously (on the occasion of the First Isidatta Sutta.)

Then the Venerable Isidatta considered that after revealing his identity as an unseen friend of Citta the Householder before turning bhikkhu, it would not be proper for him to stay in the monastery donated by the Householder. So after tidying up his living quarters and the monastery he took his alms-bowl and great robe and left the monastery for good, never to return to the town of Macchikāsaṇḍa.

[ 104 ] The Mahakapāṭihāriya sutta.

At one time many bhikkhus are living at the Ambāṭaka monastery donated by Citta the Householder in Macchikāsaṇḍa. Then Citta the Householder went to the monastery and after paying respects to the Saṃgha he invited them to his farmyard the next day where his cows were kept. On the following day the Saṃgha came to his farmyard and sat in the seats prepared for them. Then the Householder personally offered milk-rice to the Saṃgha.

He was served the milk-rice in a gold vessel by his servants at the same time the Saṃgha were being served. For he was accompanying the Saṃgha after the meal to the monastery. He gave orders to his servants to make offerings of remaining milk-rice to suitable offerees. Then he accompanied the Saṃgha to their monastery.

It was scorching hot when the Saṃgha's left the Householder farmyard. Walking in the hot sun after a rich meal was a rather inconvenient thing for the Saṃgha. Then the Venerable Mahaka, the juniormost bhikkhu, said to the Venerable Thera, the seniormost bhikkhu, "Venerable Thera, would a cool breeze in an overcast-sky with slight rain drops be convenient for everyone?" And the Venerable Thera replied, "Friend Mahaka, a cool breeze in an overcast sky with slight rain drops would be convenient for everyone." Thereupon the Venerable Mahaka, by his powers, changed the weather, letting the cool breeze blow in an overcast sky with slight rain drops.

Citta the Householder noted this event as a marvellous power possessed by the junior bhikkhu. When they got to the monastery the Venerable Mahaka said to the Venerable Thera, "Venerable Thera, is that enough?" And the Venerable Thera replied, "Friend Mahaka, that is enough. Friend Mahaka, that is something done well, friend Mahaka, that deserves reverence. After this recognition of the Venerable Mahaka's powers, all the bhikkhus returned to their respective dwelling places (within the monastery complex).

Then, Citta the Householder requested the Venerable Mahaka to display his miraculous powers. The Venerable One said, "In that case, Householder, spread your cloak at the door-step to my monastery. Put a pile of grass from the bundle of grass on the cloak." [ 105 ] The Householder did as was required of him. Then the Venerable Mahaka entered the monastery, bolted the door from inside and sent out flames through the keyhole and through the edges of the door. The flames burned up the grass but the cloak remained unburnt. Then, Citta the Householder picked up his cloak and, awestruck and gooseflash forming on his skin, he sat in a suitable place.

Thereafter, the Venerable Mahaka came out of the monastery said to Citta the Householder, "Householder, is that enough?" Citta replied, "Venerable Mahaka, that is enough. Venerable Mahaka, that is something accomplished. Venerable Mahaka, that deserves reverence. "Venerable Mahaka, may the Venerable Mahaka be pleased to stay in Macchikāsaṇḍa. The Ambāṭaka monastery is pleasant to live in. I will see to the four requisites (robes, alms-food, dwelling, medicines)"

The Venerable Mahaka said, "Householder, you say what is good."

However, Venerable Mahaka considered that it would not be proper for him to stay at the Ambāṭaka monastery. So after tidying up his living quarters and the monastery, he took his alms-bowl and big robe and left the place for good.

(In the above two suttas, Citta the Householder had great reverence and admiration for the Venerable Isidatta and the Venerable Mahaka in donating his monastic complex to the two bhikkhus. However, from the point of view of the bhikkhus, the four requisites they had been donated with were flawed because they amounted to rewards for their actions--Isidatta for expounding the Dhamma, and Mahaka for displaying miraculous power. Hence, out of regard for the bhikkhu rules of conduct, they left the place for good. (The Commentary and the Sub-Commentary are silent on this point.)

We have chosen these three suttas, the two Isidatta suttas and the Mahakapāṭihāriya sutta as examples of how Citta the Householder cherished the Dhamma. The reader is earnestly advised to go through the suttas in the Citta Saṃyutta, Saḷāyatand Saṃyutta.)

[ 106 ] A brief story of the Venerable Sudhamma.

One day the two Chief Disciples accompanied by a thousand bhikkhu disciples paid a visit to the Ambāṭaka monastery. (At that time the Venerable Sudhamma was the Abbot of the monastery.) Citta the Householder, donor of the monastery, made magnificent preparations to honour the visiting Saṃgha (without consulting the Venerable Sudhamma). The Venerable Sudhamma took exception to it and remarked, "There is one thing missing in this lavish array of offerings and that is sesamum cake." This was an innuendo to belittle Citta the Householder whose family an the earlier generation consisted of a seller of sesamum cakes.

Citta made a suitably rude response in vulgar language to the sarcastic remark of the Abbot who was touched to the quick and took the matter to the Bhagavā. After listening to the Bhagavā's admonition, the Abbot Venerable Suddhamma made amends to Citta the Householder. Then, staying at the Ambāṭaka monastery, and practicing the Dhamma, the Venerable Sudhamma gained Insight and attained Arahantship. (This is as mentioned in the Commentary on the Aṅguttara Nikāya. For details see the Commentary on the Dhammapada, Book One; and Vinaya Cūḷavagga, 4-Paṭisāraṇīya kamma.)

Citta's Pilgrimage to the Buddha.

(The following account is taken from the Commentary on the Dhammapada.)

When the Venerable Sudhamma attained Arahantship Citta the Householder reflected thus: "I have become a Never-Returner. But my stages of Enlightenment from Sotapatti phala to Anāgāmi phala had been attained without even meeting with the Bhagavā. It behoves me to go and see the Buddha now." He had five hundred carts fully laden with provisions such as sesamum, rice, ghee, molasses, honey, clothing, etc., for the long journey to Sāvatthi. He made a public invitation to the populace in Macchikāsaṇḍa that anyone, bhikkhu, bhikkhunī, lay disciple or lay female disciple, might, if they wished, join him on a pilgrimage to the Buddha and that he would see to every need of the pilgrims. And in response to his invitation, there were five hundred bhikkhus, five hundred [ 107 ] bhikkhunīs, five hundred lay disciples and five hundred lay female disciples who joined him on the pilgrimage.

The two thousand pilgrims who joined Citta the Householder plus the one thousand of his entourage, totalling three thousand, were well provided for the thirty-yojana journey. However, at every yojana of his campimg on the way devas welcomed them with temporary shelter and celestial food such as gruel, eatables, cooked rice and beverages and every one of the three thousand pilgrims was attended on to his satisfaction.

By travelling a yojana a day, meeting with the devas' hospitality at every step, the pilgrims reached Sāvatthi after a month. The provisions carried along in five hundred carts remained intact. They even had surfeit of provisions offered by the devas and human beings along the way which they donated to other persons.

On the day when the pilgrims were due to arrive in Sāvatthi the Buddha said to the Venerable Ānanda. "Ānanda, this evening Citta the Householder accompanied by five hundred lay disciples will be paying homage to me." Ānanda asked, "Venerable Sir, are there miracles to happen then?"

Yes, Ānandā, there will be miracles.

In what manner will they happen, Venerable Sir?

Ānanda, when he comes to me, there will rain a thick floral tribute of five hues that will rise to knee-deep over an area of eight karisas¹.''

This dialogue between Buddha and the Venerable Ānandai aroused the curiosity of the citizens of Sāvatthi. People passed on the exciting news of Citta's arrival, saying, "A person of great past merit by the name of Citta, a householder, is coming to town. Miracles are going to happen! He is arriving today! We will not miss the opportunity of seeing such a great person." They awaited on both sides of the road the visitor and his friends were coming by, ready with presents.

[ 108 ] When the pilgrim party got near the Jetavana monastery the five hundred bhikkhus of the party came first. Citta told the five hundred lay female disciples to stay behind, and follow later and went to the Bhagavā accompanied by five hundred lay disciples. (It should be noted that disciples paying homage to the Buddha were not an unruly crowd but well-disciplined, whether sitting or standing, they left a passageway for the Buddha to come to his raised platform, and they would remain motionless and silent on either side of the aisle.)

Citta the Householder now approached the aisle between a huge gathering of devotees. Whichever direction the Ariya disciple who had been established in the Fruition of the three lower Paths glanced, the people murmured, "That is Citta the Householder!" He made a thrilling object in that big gathering. Citta the Householder drew close to the Bhagavā and he was enveloped by the six Buddha-rays. He stroke the Bhagavā's ankles with great reverence and vigour and then the floral tribute of five colours described earlier rained. People cheered enthusiastically loud and long.

Citta the Householder spent one whole month in close attendance on the Buddha. During that time he made a special request to the Buddha and the Saṃgha not to go out for alms-food, but to accept his offerings at the monastery. All the pilgrims that had accompanied him also were taken care of in every aspect. In this month-long stay at the Jetavana monastery none of his original provisions needed to be used to feed everyone, for devas and men made all sorts of gifts to Citta the Householder.

At the end of one month Citta the Householder made obeisance to the Buddha and said: "Venerable Sir, I came with the intention of making offerings of my own property to the Bhagavā. I spent one month on the way and another month here in the Jetavana monastery. Still I have had no opportunity to offer my own property, for I have been blessed with all sorts of gifts from devas and men. It would seem that even if I were to stay here a year, I still may not have the chance to make offerings of my own property. It is my wish to deposit all my property I have brought here in this monastery for the benefit of the Saṃgha. May the Bhagavā be pleased to show me the place to do so.

[ 109 ] The Buddha asked the Venerable Ānanda to find a suitable place for depositing Citta's provisions, there the five-hundred cart-loads of provisions were deposited and offered to the Saṃgha: Then Citta the Householder returned to Macchikāsaṇḍa with the five hundred empty carts, people and devas, seeing the empty carts, remarked in mild rebuke "O Citta, had you done such deeds in the past as would lead to your going about with empty cans?" Then they loaded his empty carts to the full with seven kinds of treasures. Citta also received sufficient gifts of all kinds with which he catered to the needs of the pilgrims till he reached Macchikāsaṇḍa in ease and comfort.

The Venerable Ānanda paid his obeisance to the Bhagavā and said:

Venerable Sir, Citta the Householder took one month coming to Sāvatthi, and spent another month at the Jetavana monastery. During this period he had made great offerings with gifts received from devas and men. He had emptied his five hundred carts of all provisions he had brought, and he was returning to his place with empty carts. However, people and devas who saw the empty carts said to them in mild rebuke "Citta, you had done such deeds in the past as would lead to your going about with empty carts?" And they are said to have filled Citta's five hundred carts with seven kinds of treasures. And Citta is said to get home comfortably, looking after the needs of his companions with gifts received from devas and men.

Venerable Sir, may I be allowed to ask a question, Does Citta meet with such abundance of honour and tribute only because he was on a pilgrimage to the Buddha? Would he meet the same kind of honour and tribute if he were to go elsewhere?

The Bhagavā said to the Venerable Ānanda: "Ānanda, Citta the Householder will receive the same kind of honour and tributes whether he comes to me or goes elsewhere. This is indeed so, Ānanda because Citta the Householder had been one who had firm conviction about Kamma and its consequences both in the mundane aspect and the Supramundane aspect. Further, he had been fully convinced about the Supramundane benefits that the Triple Gem are capable of. For a person of such nature honour and tribute lines his path wherever he goes."

[ 110 ] The Bhagavā further uttered this verse (translation in prose):

(Ānanda,) the Ariya disciple who is endowed with conviction (regarding the mundane and the Supramundane aspects) of one's own actions and morality, and is possessed of following and wealth, is held in reverence (by men and devas) wherever he goes. (Dh, V 303).

At the end of the discourse many hearers attained Path-Knowledge such as Stream-Entry, etc.,

(c) Citta designated as the foremost lay disciple.

From that time onwards Citta the Householder went about companied by five hundred Ariya lay disciples. On another occasion when the Buddha conferred distinguished titles to lay disciples according to their merit, he declared with reference to the discourses made by Citta as recorded in the Citta vagga of Saḷāyatana saṃyutta:

Bhikkhus, among my lay disciples who are exponents of the Dhamma, Citta the Householder is the foremost. (The proficiency of Citta in expounding the Dhamma may be gleaned from Sa!´yatana vagga Saṃyutta, 7-Citta saṃyutta, 1-Saṃyojana Saṃyutta, and 5-Paṭhāma kāmabhū sutta).

The Gilānadassana Sutta,
an example of Householder Citta's discourse given even on his deathbed.

As became an Anāgāmi ariya who was the foremost expounder of the Dhamma among lay disciples, Citta the Householder gave a discourse even on his deathbed. This story is given in Gilānadassana Saṃyutta in Citta Saṃyutta.

Once Citta the Householder was terminally ill. Then many devas who were guardians of the Householder's premises, guardians of the forest, guardians of certain trees and guardians who had power over herbs and deified trees, (because of huge proportions), assembled before him and said to him, "Householder, now make a wish saying, 'May I be reborn as the Universal Monarch when I die' ". Citta the Householder replied to them, "Being a universal Monarch is impermanent in nature, unstable in nature. It is [ 111 ] something that one must leave behind at last."

His relatives and friends by his bedside thought he was uttering those strange words in a fit of delirium and said to him, "Lord, be careful. Do not talk absent-mindedly."

Citta the Householder said to them, "You say, 'Lord be careful. Do not talk absent-mindedly, With respect to what words of mine do you say so?" And the relatives and friends said, "Lord, you were saying, 'Being a Universal Monarch is impermanent in nature, unstable in nature. It is something that one must leave behind at last."

Citta the Householder then said to them, "O men, devas who are guardians of my premises, guardians of the forest, guardians of trees, guardians who have power over herbs and deified trees, came and said to me, 'Householder, now make a wish saying; May I be reborn as the Universal Monarch when I die.' So I told them, ' Being a Universal Monarch is impermanent in nature, unstable in nature. It is something one must leave behind at last.' I was not saying these words absentmindedly."

Thereupon Citta's friend and relatives said to him, "Lord, what advantages did these devas see in advising you to wish for rebirth as Universal Monarch?"

Citta replied: "O men, those devas thought, that 'this Householder Citta has morality, has clean conduct, if he would wish for it he could easily have his wish fulfilled. One who is righteous can see benefits accruing to the righteous.' This was the advantage they saw in advising me to wish for rebirth as a Universal Monarch. I replied to them, 'Being a Universal Monarch is impermanent in nature, unstable in nature. It is something one must leave behind at last.' I was not saying these words absent-mindedly."

The friends and relatives of Citta the Householder then asked him, "In that case, Lord, give us some admonition." And Citta made his last discourse thus:

"In that case, friend and relatives, you should practise with the resolve, 'We will have perfect confidence in the Buddha, reflecting that:

[ 112 ] 1. The Buddha is called Arahaṃ because he is worthy of homage by the greatest of men, devas and brahmas,

2. The Buddha is called Sammāsambuddha because he knows all things fundamentally and truly by his own perfect wisdom,

3. The Buddha is called Vijjācaraṇasampanna because he is endowed with supreme Knowledge and perfect practice of morality,

4. The Buddha is called Sugata because he speaks only what is beneficial and true,

5. The Buddha is called Lokavidū because he knows all the three worlds,

6. The Buddhs is called Annutaropurisa dammasārathi because he is incomparable in taming those who deserve to be tamed,

7. The Buddha is called Satthādeva manussāna because he is the Teacher of devas and men,

8. The Buddha is called Buddha because he makes known the Four Ariya Truths,

9. The Buddha is called Bhagavā because he is endowed with the six great qualities of glory.

'We will have perfect confidence in the Dhamma reflecting that:

1. The Teaching of the Bhagavā the Dhamma, is well expounded,

2. Its Truths are personally appreciable,

3. It is not delayed in its results,

4. It can stand investigation,

5. It is worthy of being perpetually borne in mind,

6. Its Truths can be realized by the Ariyas individually by their own effort and practice.

'We will have perfect confidence in the Saṃgha reflecting that:

[ 113 ] 1. The eight categories of Ariya disciples of the Bhagavā, the Saṃgha, are endowed with the noble practice,

2. They are endowed with straightforward uprightness,

3. They are endowed with right conduct,

4. They are endowed with the correctness in practice deserving reverence,

(Being thus endowed with these four attributes-)

5. The eight categories of ariya disciples of the Bhagavā consisting of four pairs are worthy of receiving offerings brought even from afar,

6. They are worthy of receiving offerings specially set aside for guests,

7. They are worthy of receiving offerings made for the sake of acquiring great merit for the hereafter,

8. They are worthy of receiving obeisance,

9. They are the incomparable fertile field for all to sow the seed of merit.

And also you should practice with the resolve, We shall always lay everything we have to be at the disposal of donees who have morality and who conduct themselves well.'"

Citta the Householder then made his friends and relatives to be established in the routine of paying reverence to the Buddha, the Dhamma and the Saṃgha and in charity. With those last words he expired.

(The scriptures do not specifically say in which realm Citta the Householder was reborn, but since he is an AnāgāmØ he is presumed to be reborn in one of the fifteen brahmā realms of the Fine Material Sphere outside of the Non-material Sphere, most probably in the Pure Abodes Suddhā vāsa Brahmā realm).

(Here ends the story of Citta the Householder.)

[ 114 ] 4. The story of Hatthakāḷavaka of Uposatha habit.

(a) The past aspiration of the Uposatha-habituate.

The Future-Hatthakāḷavaka was born into a worthy family in the City of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion when he was listening to the Buddha's sermon he saw a lay disciple being designated the foremost among those lay disciples who were accomplished in the practice of the four ways of kind treatment to others². He emulated that man, and, making an extraordinary offering, he aspired to that title. The Buddha prophesied that his aspiration would be filled.

(b) The last existence as prince Āḷavaka.

That worthy man fared in the good destinations for the entire one hundred thousand world-cycles. During the time of Gotama Buddha he was born as Prince Āḷavaka, son of King Āḷavaka in the city of Āḷavī.

(In this connection, the background events beginning with the sporting expedition of King Āḷavaka, to the establishment in the Uposatha precepts of Prince Āḷavaka, his attainment of Anāgāmi phala, and his following of five hundred lay disciples established in the Uposatha precept, have been described fully in The Great Chronicle, Volume Four. The reader is advised to refer to the relevant pages therein.)

(c) Hatthakāḷavaka being designated as the Foremost lay disciples.

One day Hatthakāḷavaka the Uposatha-habituate visited the Bhagavā accompanied by five hundred lay disciples. After making obeisance to the Bhagavā he sat in a suitable place. When the Bhagavā saw the big following of very sedate manners that came with Hatthakāḷavaka, he said, "Āḷavaka you have a big following, what sort of kind treatment do you extend to them?" And Hatthakāḷavaka replied, "Venerable Sir, I practise charity towards those persons who would be delighted by my act of charity. [ 115 ] (1) I use pleasant words to those who would be delighted by pleasant words, (2) I give necessary assistance to those who are in need of such assistance and who would be delighted by my assistance, (3) And I treat those as my equals in respect of those who would be delighted by such treatment. (4)

With reference to that conversation between the Bhagavā and Hatthakāḷavaka, on another occasion, during the Bhagavā's residence at the Jetavana monastery, when he was conferring titles to outstanding lay disciples, he declared:

Bhikkhus, among my lay disciples who kindly treat their followers in four ways, Hatthakāḷavaka is the foremost.

(Here ends the story of Hatthakāḷavaka the Uposatha-Habituate.)

5. The story of Mahānāma the Sakyan Prince.

(a) The past aspiration of the Sakyan Prince.

The Future-Mahānāma was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. One day, while he was attending to a Sermon by the Buddha he saw a lay disciple being designated as the foremost lay disciple among those who made offerings of the most delicious and palatable alms-food, medicines and medicinal articles. He had a strong wish to become such a distinguished lay disciple in the future and after making an extraordinary offering, he aspired to that title. The Buddha prophesied that his aspiration would be fulfilled.

(b) His last existence as Prince Mahānāma the Sakyan Clan.

One day the Buddha, after staying in Verañjā for the rains-retreat period, took a journey to Kapilavatthu, travelling by stages, and took up his abode at the Nigrodhārāma monastery in Kapilavatthu, together with many bhikkhus.

[ 116 ] When Mahānāma the Sakyan Prince (Elder brother of the Venerable Anuruddha) learnt the arrival of the Buddha he went to the Bhagavā, made his obeisance, and sat in a suitable place. Then he said to the Bhagavā, "Venerable Sir, I have been told that the Saṃgha had had a hard time in gathering alms-food in Verañjā. May I be allowed the privilege of offering daily alms-food to the Saṃgha for a period of four months so that I may provide the necessary nourishment (to compensate for the deficiency of nourishing in them during the last three months and more.)" The Bhagavā signified assent by remaining silent.

Mahānāma the Sakyan Prince, understanding that the Buddha had accepted his invitation, made offerings of five kinds of very delicious victuals and the four-food concoction catu madhu, which has medicinal effects to the Buddha and the Saṃgha from the next day. At the end of four months he obtained the Buddha's consent to make the same kind of offerings for another four months, at the end of which he obtained permission to continue with his offerings for a further four months, thus lasting for twelve months in all. At the end of one year he sought further approval but the Buddha refused.

(At the end of the year Mahānāma the Sakyan Prince sought and obtained the approval of the Buddha to let him have the privilege of offering medicinal requisites to the Saṃgha for life. Yet later, due to circumstances that led to a Vinaya provision in the matter the Bhagavā did not extend the period beyond one year. After the Buddha had agreed to let Mahānāma provide medicinal requisites to the Saṃgha for life, the group of six bhikkhus bullied Prince Mahānāma to cause much annoyance. When the Bhagavā knew thus he rescinded the earlier privilege allowed to Prince Mahānāma and laid down the rule known as the Mahānāma sikkhāpada that no bhikkhu may, without further invitation and a standing invitation, accept medicinal requisites from a donor. Breach of the rule entails pācittiya offense. (See Vinaya Pācittiya Section for details.)

It became the routine practice of Prince Mahānāma to offer five kinds of very delicious victuals and the four foods concoction which has medicinal effects to every bhikkhu who came to his door. This elaborate style of providing alms-food and medicinal [ 117 ] requisite to the Saṃgha became his hall mark recognised throughout the Southern Continent (Jambūdīpa).

Therefore on a later occasion when the Buddha during his residence at the Jetavana monastery designated titles to outstanding lay disciples according to their merit, he declared,

Bhikkhus, among my lay disciples who are in the habit of making offerings of delicious alms-food and medicinal requisites, Mahānāma the Sakyan Prince is the foremost.

(Here ends the story of Mahānāma the Sakyan Prince.)

6. The story of Ugga the Householder.

(a) The past aspiration of the Householder.

The Future Ugga was born into a worthy family in the city of Haṃsāvatī during the time of Padumutara Buddha. On one occasion while he was attending to a sermon by the Buddha he saw a disciple being designated as the foremost among those who made gifts that delighted the donees. He aspired to that distinction, and after making extraordinary offerings, he expressed his wish before the Buddha. The Buddha prophesied that his aspiration would be fulfilled.

(b) His last existence as Ugga the Householder.

After faring in the deva world and the human world for a hundred thousand world-cycles, that worthy man was reborn into a Rich Man's family in this city of Vesālī during Gotama Buddha's time.

How the Rich Man's son got the name 'Ugga'.

The Rich Man's son was not given any name during his childhood. When he came of age, he possessed a majestic physic like an ornamental door-post, or a golden apparel hung up for display. His exquisite masculine body and personal attributes became the [ 118 ] talk of the town so that people came to refer to him as 'Ugga the Householder'.

It is note worthy that Ugga the Householder gained Stream Entry Knowledge on his very first meeting with the Buddha. Later he came to be established in the three lower maggas and three lower phalas (i.e., he became an Anāgāmī).

When Ugga the Householder grew into old age he resorted to seclusion and this thought occurred to him, 'I shall offer to the Bhagavā only those things that I cherish. I have learnt from the Bhagavā's presence 'That he who makes gift of what he cherishes reaps the benefit that he cherishes.' " Then his thought extended to the wish, "O that the Bhagavā knew my thought and appeared at my door!"

The Buddha knew the thought of Ugga the Householder and at that very moment appeared miraculously at the door of the Householder, in the company of many bhikkhus. Ugga the Householder, on learning the Bhagavā's arrival, went to welcome the Bhagavā, paid obeisance to him with five-fold contact, took the alms-bowl from the Bhagavā's hands and invited him to the prepared seat in his house, at the same time offering seats to the accompanying bhikkhus. He served the Buddha and the Saṃgha with various kinds of delicious food, and after the meal was finished, he sat in a suitable place and addressed the Bhagavā thus:

(1) " Venerable Sir, I have learnt from the presence of the Bhagavā 'the he who makes a gift of what he cherishes reaps the benefit that he cherishes.' Venerable Sir, my cake made to resemble the sal flower is delightful.. May the Bhagavā, out of compassion, accept this food." And the Buddha, out of compassion for the donor, accepted it.

Further Ugga the Householder said"

(2) Venerable Sir, I have learnt from the presence of the Bhagavā 'that he who makes a gift of what he cherishes reaps the benefit that he cherishes.' Venerable Sir, my specially prepared dish of pork with jujube is delightful ...p... (3) my vegetable dish of water convolvulus cooked in oil and water and done in oil gravy is delightful ...p... (4) my special rice carefully discarded of black [ 119 ] grains, ...p... (5) Venerable Sir, my fine cloth made in Kāsi Province is delightful ...p... (6) Venerable Sir, my dais, big carpet of long-fleece, woollen coverlets with quaint designs, rugs made of black panther's hide, couches with red canopies and with red bolsters at either end are delightful, Venerable Sir, I understand that these luxurious things are not proper for use by the Bhagavā. Venerable Sir, this seat made of the core of sandwood is worth over a lakh of money. May the Bhagavā, out of compassion, accept these pieces of furniture. " The Bhagavā out of compassion for the donor, accepted them.

(Note here that Ugga the Householder is offering the items of furniture after serving the gruel but before serving the square meal. His offerings are made not only to the Buddha but also to the Saṃgha. Under item (6) above Ugga says, 'I understand that these luxurious things are not proper for use by the Bhagavā." There are also things that are proper for use by the Buddha. He has caused them to be heaped together and indeed assigned items that are improper for use by the Buddha to his home sales room, and donates those items which are proper. The sandalwood being very dear and rare is valued so highly. After the Buddha had accepted it he had it cut up into small bits and distributed to the bhikkhus for use as a powder in preparing eye-lotion.)

Then the Buddha spoke the following verses in appreciation of the donations.

(Ugga,) one who gives in charity with a delightful heart reaps the benefit of that deed in various delightful ways. One gives away clothing, dwelling place, food and various other things, strongly desirous of merit, to those Noble Ones who are straight in thought, word, and deed (i.e., Arahant)

That virtuous one who distinctly knows the Arahants as the fertile field for sowing seeds of merit and gives up delightful things that are hard to be given, sacrifices them, releases them liberally in a delightful heart, reaps the benefit of that deed in various delightful ways."

[ 120 ] After uttering those stanzas in appreciation of the Householder's memorable offerings, the Buddha departed (These statements are based on the Manāpadāyī Sutta, Aṅguttara Nikāya, Book Two.)

On that occasion Ugga the householder said to the Buddha, "Venerable Sir, I have heard from the Bhagavā's presence 'that he who makes a gift of what he cherishes reaps the benefit that he cherishes.' Venerable Sir, whatever delightful article there is in my possession may be assumed by the Bhagavā as already donated to the Bhagavā and the Saṃgha." Thenceforth he always donated various delightful things to the Buddha and the Saṃgha.

(c) Ugga the Householder is designated as the foremost lay disiple.

On account of this when the Buddha, during his residence at the Jetavana monastery, conferred titles to outstanding lay disciples according to their merit, declared:

Bhikkhus, among my lay disciples who are in the habit of giving away delightful things in charity, Ugga the Householder of Vesālī is the foremost."

The destination of Ugga the Householder.

Thereafter, on a certain day Ugga, the Householder of Vesālī died and was reborn in one of the (five) Pure Abodes of Brahmās. The Buddha was then residing at the Jetavana monastery. At that time about the middle of the night, Brahmā Ugga, with his resplendent body that flooded the whole of the Jetavana monastic complex, approached the Bhagavā, made this obeisance to the Bhagavā, and stood at a suitable place. To that Brahmā Ugga the Buddha said, "How is it? Is your desire fulfilled?" And Brahms Ugga replied, "Venerable Sir, my desire is indeed fulfilled."

Herein, it might be asked, "What did the Buddha mean by 'desire'? And what does the Brahmā's reply mean?" The answer is: The Buddha means Arathattaphala and the Brahma's answer is also Arahatta phala. For the main desire of Ugga was attainment of Arahantphala.)

[ 121 ] Then the Buddha addressed Brahma Ugga in these two stanzas:

He who gives away a delightful thing begets a delightful thing. He who gives away the best begets the best. He who gives away what is desirable begets what is desirable. He who gives away that what is praise-worthy begets what is praiseworthy.'

He who is in the habit of giving away the best things, things that are desirable, things that are praiseworthy, is reborn as one who lives long and who has a big following."

(Here ends the story of Ugga the Householder.)

7. The story of Uggata the Householder.

(a) The past aspiration of the Householder.

The Future-Uggata was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion he was attending to a sermon by the Buddha when he saw a lay disciple being designated as the foremost in attending on the Saṃgha without discrimination. He emulated that man. Accordingly, he made an extraordinary offering to the Buddha and the Saṃgha and aspired to the same title. The Buddha prophesied that his aspiration would be fulfilled.

(b) His last existence as Uggata the Householder.

That virtuous man fared in the fortunate destinations for a hundred thousand world-cycles before being reborn into a Rich Man's family in Hatthigāma during the time of Gotama Buddha. He was named Uggata. When he came of age he succeeded to his father's estate.

It was the time when the Buddha, after a tour of the country in the company of many bhikkhus, arrived at Hatthigāma and was sojourning in the Nāgavana Park. Uggata the Householder was then indulging himself in a drinking spree in the company of [ 122 ] dancing girls for seven days at the Nāgavana Park. When he saw the Buddha he was overwhelmed with shame and when he got before the presence of the Bhagavā he became suddenly sober. He made obeisance to the Bhagavā and sat in a suitable place. The Bhagavā gave him a discourse at the end of which he was established in the three lower maggas and phalas, (i.e., he became an Anāgāmī).

From that moment he released the dancing girls from his service and devoted himself to charity. Devas would come to him at the middle watch of the night and report to him as to the conduct of various bhikkhus. They would say, 'Householder, such and such bhikkhu is endowed with the Three Knowledges, such and such blukkhu is endowed with the six kinds of supernormal powers, such and such bhikkhu has morality, such and such bhikkhu has no morality,' etc. Uggata the Householder disregarded the failings of the bhikkhus lacking in morality, his devotion to the Saṃgha on account of the bhikkhus of good morality, remained steadfast (An example worth following). In making gifts (therefore) he never discriminated between the good and the bad bhikkhu, (his devotion being directed to the Saṃgha as a whole.) When he went before the Buddha he never mentioned about the bad bhikkhus but always extolled the virtues of the good.

(c) Uggata the Householder is designated the foremost lay disciple.

Therefore when on another occasion, during the residence of the Buddha at the Jetavana monastery, lay disciples were singled out for their respective merits, the Buddha declared,

Bhikkhus, among my lay disciples who devotedly attend on the Saṃgha without discrimination Uggata the Householder of Hatthigāma is the foremost.

(Incidentally, the Householder Uggata's native place Hatthigāma lay in the Country of the Vajjīs.

Both the Householder Uggata and Ugga the Householder of Vesālī have eight marvellous qualities each.

[ 123 ] '(A brief description of those qualities is given here. For a full account the reader is directed to the Aṅguttara Nikāya, Book Three, Aṭṭhaka Nipāta, Paṭhama Paṇṇāsaka, 3-Gahapati Vagga, the first two suttas.)

The eight marvellous qualities of Ugga of Vesālī.

At one time when the Buddha was staying at the Kūṭāgārasālā monastery in the Mahāvana Forest near Vesālī the Buddha said to the bhikkhus, "Bhikkhus, note that Ugga the Householder of Vesālī has eight marvellous qualities." He then retired to his private chamber.

Later, a bhikkhu came to the house of Ugga the Householder and sat at a place prepared for the Saṃgha (five hundred seats being made available for the Saṃgha at all times,) Ugga the Householder greeted him, paid his respects to the bhikkhu, and sat in a suitable place. To that Householder, the bhikkhu said, "Householder the Bhagavā said that you are endowed with eight marvellous qualities. What are those eight qualities?"

The Householder replied, "Venerable Sir, I am not sure which eight qualities the Bhagavā sees in me that he calls marvellous. As a matter of fact, I have eight qualities that are most extraordinary. May your reverence listen to them and consider well."

Very well, Householder, the bhikkhu said. And Ugga the Householder told his story,

(1) "Venerable Sir, from the moment I cast my eyes on the Buddha I had explicit faith in him as the Buddha, with no vacillation. So, Venerable Sir, my confidence in the Buddha at first sight is the first extraordinary thing about me.

(2) "Venerable Sir, I approached the Buddha with a pure conviction. The Bhagavā discoursed to me in a step-by-step exposition on (1) the merits of giving in charity, (2) the virtue of morality, (3) the description about the celestial world, the world of devas, (4) the practice of the Ariya Path leading to Magga-Phala-Nibbāna. That made my mind receptive, malleable, free of hindrances, elated and clear. The Bhagavā, knowing this, expounded to me the exalted Dhamma, the Four Ariya Truth of Dukkha, the Origin of [ 124 ] Dukkha, the Cessation of Dukkha, and the way leading to the cessation of Dukkha. Consequently, I gained the Eye of the Dhamma and attained the Anāgāmi Phala. From the time I became an Anāgāmi Ariya I took the lifelong vow of the Supramundane Refuge and observed the five precepts with the pure life of chastity Brahmacariya as one of the routine precepts. (This is the ordinary five precepts with abstinence as a vow in lieu of the vow of wrongful sexual conduct.) This is the second extraordinary thing about me.

(3) 'Venerable Sir, I had four teen-age wives. When I returned home on the day I became an Anāgāmi Ariya, I called up the four wives and said to them, 'Dear sisters, I have taken the vow of chastity for life. You may now stay on in my house enjoying my wealth and practising charity, or you may go back to your parents' house, taking sufficient riches with you for a comfortable life. Or if any one of you wishes to remarry, just tell me who is going to be your new bridegroom. Each of you are free to exercise these options.' Thereupon, Venerable Sir, my first wife expressed her wish to remarry and named the bridegroom. I then let that man come up to me, and holding my first wife in my left hand, and the libation jug in my right hand, I offered my wife to that man and sanctified their marriage. Venerable Sir, in relinquishing my first wife who was still very young to another man, I felt nothing in my mind. Venerable Sir, my detachment in giving up my first wife to another man is the third extraordinary thing about me.'

(4) "Venerable Sir, whatever possessions I have in my house I deem them to be assigned to the virtuous ones with morality. I hold back nothing from the Saṃgha. It is as though they are already in the possession of the Saṃgha as a body. Venerable Sir, this liberality towards the Saṃgha, in considering all my possessions as being assigned to the virtuous bhikkhus is the fourth extraordinary thing about me.

[ 125 ] (5) "Venerable Sir, whenever I attend on a bhikkhu I do so reverently and personally, but never irreverently. Venerable Sir, reverentially attending on bhikkhus is the fifth extraordinary thing about me."

(6) "Venerable Sir, if that bhikkhu gives me a discourse I listen reverentially, but never irreverently. If that bhikkhu does not give me a discourse, I make a discourse to him. Venerable Sir, my listening reverentially to a discourse by a bhikkhu, and my making a discourse to the bhikkhu who does not discourse to me is the sixth extraordinary thing about myself.

(7) "Venerable Sir, devas often come to me, saying, Householder, the Bhagavā expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent in the end." I would say to those devas, "O devas, whether you say so or not, the Bhagavā expounds the Dhamma which is indeed excellent in the beginning, excellent in the middle, and excellent in the end." I do not think the devas' coming to me to say those words is extraordinary. Venerable Sir, I do not feel exhilarated by their coming to me and for the experience of conversing with them. Venerable Sir, my indifference to the coming of devas to me and the experience of conversing with them is the seventh extraordinary thing about me.

(8) "Venerable Sir, I do not see any of the five fetters that tend to rebirth in the lower (i.e., sensuous) realms of existence that have not been discarded in me. (This shows his attainment of Anāgāmi magga.) Venerable Sir, my having attained Anāgāmi magga is the eighth extraordinary thing about me.

Venerable Sir, I know I have these eight extraordinary qualities. But I am not sure which eight qualities the Bhagavā sees in me that he calls marvellous.

Thereafter the bhikkhu, having received alms-food from Ugga the Householder, departed. He took his meal and then went to the Buddha, made obeisance to him, and sat in a suitable place. Sitting thus, he related to the Buddha the full details of the conversation that took place between him and Ugga the Householder.

[ 126 ] The Bhagavā said, "Good, good, bhikkhu. Anyone who would answer your questions well should give those very answers the Ugga the Householder did. Bhikkhu, I say that Ugga the Householder is endowed with those eight extraordinary qualities that are marvellous. Bhikkhus, note that Ugga the Householder has those very eight marvellous qualities that he told you."

The eight marvellous qualities of Uggata of Hatthigāma.

At one time when the Buddha was sojourning at Hatthigāma in the country of the Vajjians he said to the bhikkhus, 'Bhikkhus, note that Uggata the Householder of Hatthigāma has eight marvellous qualities." After saying this brief statement the Buddha went into the monastery.

Thereafter a bhikkhu visited Uggata the Householder's place in the morning and put the same questions as the bhikkhu in the previous case. Uggata the Householder gave his reply as follows:

(1) "Venerable Sir, while I was indulging myself in sensuous pleasures in my own Nāgavana park I saw the Buddha from a distance. As soon as I cast my eyes on the Buddha I had explicit faith in him as the Buddha, and was deeply devoted to him. I became suddenly sober after my drunken bout. Venerable Sir, my explicit faith in and devotion to the Buddha at first sight and my recovering sobriety at that moment is the first extraordinary thing about me.

(2) "Venerable Sir, I approached the Buddha with a pure conviction. The Bhagavā discoursed to me in a (most appropriate) step-by step exposition on: (1) the merits of giving in charity, (2) the virtue of morality, (3) the description about the world of devas, (4) the practice of the Ariya Path. That made my mind receptive, malleable, free of hindrances, elated and clear. The Bhagavā, knowing this, expounded to me the exalted Dhamma, the Four Ariya Truths of Dukkha, the Origin of Dukkha, the cessation of Dukkha, and the way leading to the cessation of Dukkha. Consequently, I gained the Eye of the Dhamma, and attained the Anagami Phala. From the time I became an Anāgāmi Ariya, I took the lifelong vow of the Supramundane Refuge, together with the [ 127 ] observance of the five precepts with abstinence Brahmacariya as one of them. 'Venerable Sir, my attainment of Anagami Phala after my first meeting with the Buddha, my subsequent taking up the Supramundane Refuge with the five precepts with the vow of abstinence, is the second extraordinary thing about me.

(3) "Venerable Sir, I had four teen-age wives. When I returned home on the day I became an Anāgāmi Ariya, I called up my four wives and said to them, 'Dear sisters, I have taken the vow of charity for life. You may now stay on in my house enjoying my wealth and practising charity, or you may go back to your parents' house, taking sufficient riches with you for a comfortable life. Or if any one of you wishes to remarry, just tell me who is going to be your new bridegroom. Each of you are free to exercise those options.' Thereupon, Venerable Sir, my first wife expressed her wish to remarry and named the bridegroom. I then let that man come up to me, and, holding my first wife in my left hand, and the libation jug in my right hand, I offered my wife to that man and sanctified their marriage. Venerable Sir, in relinquishing my first wife, who was still very young, to another man I felt nothing in my mind. Venerable Sir, my detachment in giving up my first wife to another man is the third extraordinary thing about me.

(4) "Venerable Sir, whatever possessions I have in my house, I consider them to be assigned to the virtuous bhikkhus. I hold back nothing from the Saṃgha. Venerable Sir, this liberality towards the Saṃgha in considering all my possessions as being assigned to the virtuous bhikkhus, is the fourth extraordinary thing about me.

(5) "Venerable Sir, whenever I attend on a bhikkhu, I do so reverently and personally, but never irreverently. If that bhikkhu gives me a discourse I listen reverentially, but never irreverently. If that bhikkhu does not give me a discourse, I make a discourse to him. Venerable Sir, my reverentially attending on bhikkbus, reverentially listening to their discourse, and my making a discourse to the bhikkhu who does not discourse to me is the fifth extraordinary thing about me.

[ 128 ] (6) "Venerable Sir, whenever I invite the Saṃgha to my place, devas would come to me and say 'Householder such and such bhikkhu is emancipated both ways from corporeal body, Rūpa Kaya and mental body, Nāma Kāya i.e., Ubhatobhāga Vimutta; such and such bhikkhu has won emancipation through full knowledge, Insight, Paññā Vimutta; such and such bhikkhu is one who has realized Nibbāna through Nāma Kāya, Kāya sakkhī; such and such bhikkhu has attained to the three higher Magga and Phala through Right View; Diṭṭhippatta; such and such bhikkhu is emancipated trough faith, Saddhā Vimutta; such and such bhikkhu is one who follows faith, Saddhā nusārī, such and such bhikkhu is one who pursues Dhamma, Dhammānusārī such and such bhikkhu has morality, and is virtuous, such and such bhikkhu lacks morality, and is vile.' I do not think the devas' coming to me to say those words is extraordinary. Venerable Sir, when I attend on the Saṃgha, it never occurred to me that such and such bhikkhu lacks morality, and so I will make only scant offering to him, or that such and such bhikkhu is virtuous and so I will make much offering to him. Venerable Sir, I make offerings both to the virtuous bhikkhus and the vile bhikkhus in the same (reverential) spirit. Venerable Sir, my indiscriminate offering and attendance on both the virtuous and the vile bhikkhus is the sixth extraordinary thing about me.

(7) "Venerable Sir, devas often come to me, saying 'Householder, the Bhagavā expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent at the end.' And I would say to those devas, 'O devas, whether you say so or not, the Bhagavā expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent in the end.' I do not think that the devas coming to me to say those words is extraordinary. Venerable Sir, my indifference to the coming of devas to me and the experience of conversing with them is the seventh extraordinary thing about me.

(8) "Venerable Sir, in the event of my predeceasing the Bhagavā, the Bhagavā's remarks about me such as, 'Uggata the Householder of Hatthigāma has no fetters in him that tend to rebirth in the sensuous realm' will not be anything extraordinary. (This shows that [ 129 ] he is an Anāgāmi Ariya.) Venerable Sir, the fact that there is no fetter in me that tend to rebirth in the sensuous realm is the eighth extraordinary thing about me."

Venerable Sir, I know I have these eight extraordinary qualities. But I am not sure which eight qualities the Bhagavā sees in me that he calls marvellons.

(Further events are exactly the same as in the previous case. In the Aṅguttara Nikāya both the above two householders are called 'Ugga'. Here we are leaning on the Etadagga Pāḷi in calling the Householder of Hatthigāma Uggata in contradistinction to Ugga the Householder of Vesālī. Since the noble and rare attributes of the two Householders inspire devotion these notes are somewhat more than summarized statements.)

(Here ends the story of Uggata the Householder.)

8. The story of Sūrambaṭṭha the Householder.

(a) The past aspiration of the Householder.

The Future-Sūrambaṭṭha the Householder was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While attending to a sermon by the Buddha he saw a lay disciple being honoured by the Buddha as the foremost lay disciple who had firm conviction in the Teaching. He aspired to that title, and after making an extraordinary offering, expressed his wish that at some future existence his aspiration would be fulfilled.

(b) His last existence as Sūrambaṭṭha the Householder.

That virtuous man fared for a hundred thousand world-cycles in the deva and human realms before being reborn into a rich man's family of Sāvatthi during the time of Gotama Buddha. His name was Sūrambaṭṭha. When he came of age he married and became a regular lay supporter of ascetics outside the Buddha's Teaching.

[ 130 ] Sūrambaṭṭha the Householder attains Stream-Entry Knowledge.

Early one morning the Buddha, in his routine review of the world for individuals fit for Enlightenment, saw the ripeness of the past merit of Sūrambaṭṭha the Householder to gain Sotāpatti magga, and went to Sūrambaṭṭha's house to collect alms-food. Sūrambaṭṭha bethought himself: "Samaṇa Gotama comes of a royal family and has earned a vast reputation in the world. Perhaps it is only proper for me to welcome him. "Thinking thus, he went to the Bhagavā, made obeisance at the feet of the Bhagavā, took his alms-bowl, and conducted him to a raised couch set aside for noble persons. He made offerings of food and after attending on the Bhagavā, sat in a suitable place.

The Bhagavā gave a discourse suited to the mental framework of Sūrambaṭṭha the Householder at the end of which the householder was established in Sotāpatti phala. After bestowing the householder with Stream-Entry Knowledge the Bhagavā returned to the monastery.

Māra tests the conviction of Sūrambaṭṭha.

Then, Māra thought thus: 'This Sūrambaṭṭha the Householder belongs to my fold (being a follower of the ascetics outside the Buddha's Teaching). But the Buddha has visited his house today. How is it? Has Sūrambaṭṭha become an Ariya after hearing the Buddha's discourse? Has he escaped from my domain of sensuality? I must find it out." Then being possessed of powers of impersonating anyone, he assumed the form of the Buddha complete with the thirty-two marks of the great man, in perfect Buddha-style of holding the alms-bowl and the robe. In that deceitful impersonation he stood at the door of Sūrambaṭṭha the Householder.

Sūrambaṭṭha wondered why the Buddha had come a second time, when he was informed by his attendants. "The Buddha never comes without some good reason," he replied, and approached the fake Buddha in the belief that Māra was the real Buddha. After making obeisance to the bogus Buddha, he stood in a suitable place, and said, 'Venerable Sir, the Bhagavā has just left this house [ 131 ] after having a meal. For what purpose does the Bhagavā come again?"

Māra said, 'Lay supporter Sūrambaṭṭha, I made a slip in my discourse to you. I said that all of the aggregates are impermanent, woeful and insubstantial. But the five aggregates are not always of that nature. There are certain of the five aggregates that are permanent, stable and eternal."

The steadfast conviction of Sūrambaṭṭha the Householder.

Sūrambaṭṭha, a Stream-Enterer, was vexed by that statement. He pondered thus: "This is a statement of most serious import. The Buddha never makes a slip in his speech, for he never utters a word without proper consideration. They say that Māra is the opponent of the Buddha. Surely this must be Māra himself." Thinking correctly thus, he asked bluntly, "You are Māra, are you not?" Māra was shocked and shaken as if struck with an axe because it was a confrontation by an Ariya. His disguise fell off and he admitted. "Yes, Sūrambaṭṭha I am Māra"

Sūrambaṭṭha the Householder said, "Wicked Māra, even a thousand of your kind will not be able to shake my conviction. Gotama Buddha in his discourse has said, "All conditioned things are impermanent." And the Buddha's discourse has led me to Sotāpatti magga. Get out of here!" He said sternly to Māra, flipping his fingers. Māra had no words to cover up his ruse, and vanished there and then.

In the evening Sūrambaṭṭha went to the Buddha and related the visit of Māra to him and what Māra said, and how he dealt with him. "Venerable Sir," he said to the Buddha," in this way has Māra attempted to shake my conviction."

(c) Sūrambaṭṭha is designated as the foremost lay disciple.

Referring to this episode the Buddha, during his residence at the Jetavana monastery, on the occasion of conferring titles to outstanding lay disciples in accordance with their merit, declared. 'Bhikkhus, among my lay disciples who have unshakeable conviction about the Teaching Sūrambaṭṭha is the foremost."

(Here ends the story of Sūrambaṭṭha the householder.)

[ 132 ] 9. The story of Jīvaka the Physician.

(a) The past aspiration of Jīvaka.

The Future-Jīvaka was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While attending to a sermon of the Buddha, he saw a lay disciple being designated as the foremost among those who had personal devotion to the Buddha. He aspired to that title in his own time in the future, and after making an extraordinary offering, expressed his wish before the Buddha who prophesied its fulfilment.

(b) His last existence as Jīvaka.

That virtuous man fared for a hundred thousand world-cycles in the deva realm and the human realm, before being reborn under strange circumstances in the city of Rājagaha, during the time of Gotama Buddha. He was conceived in the womb of a courtesan named Sālavatī, the conception being caused by Prince Abhaya.

It was the custom of courtesans to nurture only a female child whereas a male child was discarded discreetly.

Accordingly Sālavatī the courtesan had this new-born baby put in an old bamboo tray and thrown into rubbish heap by a trusted servant without being noticed by anyone. The child was observed even from a distance by Prince Abhaya who was on his way to go to attend on his father King Bimbisāra. He sent his attendants, "O men, what is that thing that is being surrounded by crows?" The men went to the rubbish heap and finding the baby, said, "My Lord, it is a new-born baby boy!"

Is it still alive?

Yes, my Lord, it is.

Prince Abhaya had the child taken to his royal residence and taken care of. As the Prince's attendants replied to their master, "It is still alive", ('Jīvati'), the child was named Jīvaka. And since he was reared by Prince Abhaya he also came to be called 'Jīvaka the adopted son of the Prince (Abhaya).'

Young Jīvaka, the adopted son of Prince Abhaya was sent to Taxila for his education at the age of sixteen. He learned Medicine and gained mastery of the subject. He became the King's Physician. At one time he cured King Caṇḍapajjota of a grave illness, for [ 133 ] which he was honoured by that king with five hundred cartloads of rice, sixteen thousand ticals of silver, a pair of pieces of fine cloth made in the Province of Kāsi, and a thousand pieces of cloth to supplement it.

At that time the Bhagavā was staying at the mountain monastery on the side of Gijjhakuṭa Hill near Rājagaha. Jīvaka the King's Physician cured the constipation of the Bhagavā by administering a mild laxative. Then it occurred to Jīvaka, "It were well if all the four requisites of the Bhagavā were my donations," and accordingly he invited the Bhagavā to stay in his Mango Grove as a monastery. After curing the Buddha's illness he offered the fine Kāsi cloth to the Buddha; and the one thousand pieces of cloth that were supplementary to it were offered to the Saṃgha. (This brief account of Jīvaka is based on the Commentary on the Aṅguttara Nikāya, Book One, Etadagga vagga. For a fuller account the reader is urged to refer to Vinaya Mahāvagga, 8Cīvarakkhandhaka.)

(c) Jīvaka is designated the foremost lay disciple.

On another occasion during the Bhagavā's residence at the Jetavana monastery when he conferred titles to distinguished lay disciples in accordance with their merit, the Bhagavā declared:

Bhikkhus, among my lay disciples who have personal devotion, Jīvaka, the adopted son of Prince Abhaya is the foremost.

(Here ends the story of Jīvaka the Physician.)

[ 134 ] 10. The story of Nakulapitu the Householder.

(a) The past aspiration of the Householder.

The Future Nakulapitu was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While he was attending to a Buddha's sermon, he saw a lay disciple being designated by the Buddha as the foremost among those who are intimate with the Buddha. He aspired to that title, and accordingly he made extraordinary offerings to express this wish. The Buddha prophesied that the aspiration would be fulfilled.

(b) His last existence as Nakulapitu the Householder.

That virtuous man fared for a hundred thousand world-cycles in the deva realm and the human world until, during the time of Gotama Buddha, he was born into a Rich Man's family in Susumāragira in the Province of Bhagga. When he succeeded to the family estate he and his wife were called by the name of their son Nakula, as 'the Father of Nakula', Nakulapitu, and the Mother of Nakula.' Nakulamātu.)

The Buddha on his tour of the country in the company of many bhikkhus arrived at Susumāragira and was sojourning in the Bhesakaḷā Forest. (Susumāragira 'the sound of a crocodile' was the name of the town because at the time of the founding of the town a crocodile's sound was heard. The forest was known as Bhesakaḷā because it was the domain of a female demon by the name of Bhesakaḷā.)

Nakulapitu the Householder and his wife came to the Bhesakaḷā forest along with other people of the town to see the Buddha. At first sight of Bhagavā the couple took him as their own son and prostrating themselves before him, said together, "O dear son, where have you been over this long time, away from us?"

(Nakulapitu had in the past five hundred existences, been the father of the Buddha-to-be; for five hundred existences been his paternal uncle (junior to his father); for five hundred existences been his paternal uncle (senior to his father); for five hundred existences been his maternal uncle. Nakula matu had, for the past five hundred existences, been the mother of the Buddha-to-be; for five hundred existences been his maternal aunt (junior to his mother); for five hundred existences been his maternal aunt [ 135 ] (senior to his mother); for five hundred existences been his paternal aunt. These long blood-relations of the past existences had left such a strong sense of affection in the hearts of the householder and his wife for the Bhagavā that they perceived him as their own son (who had been somehow staying away from them).)

The Buddha allowed the couple to remain at his feet (holding them) as long as they wished, and waited until such time as they were satisfied emotionally in the joy of seeing him again. Then when the parents of his past existences gained a mental state of equanimity, the Buddha, knowing their mental framework, i.e., their inclination, gave them a discourse at the end of which they were established in the Fruition of Stream-Entry Knowledge.

On a later occasion when the Nakulapitu couple were advanced in age, they made another visit to Susumāragira. The old couple invited the Buddha to their house and on the next day offered delicious food of various kinds. When the Bhagavā had finished his meal the old couple approached the Bhagavā, made their obeisance, and sat in a suitable place. Then Nakulapitu said to the Bhagavā. "Venerable Sir, since in my youth I got married to my wife I had never been disloyal to my wife even in my thoughts, not to speak of being disloyal physically. Venerable Sir, we wish to see each other in the present existence, and we wish to see each other in our future existences."

Nakulamātu also said likewise to the Bhagavā, "Venerable Sir, since in my youth I became the wife of Nakulapitu, I had never been disloyal to my husband even in my thoughts, not to speak of being disloyal physically. Venerable Sir, we wish to see each other in our present existence, and we wish to see each other in our future existences." (The Commentary to the Aṅguttara Nikāya, Book One, gives only a brief account. We shall supplement this here.)

Thereupon, the Bhagavā said to them:

Lay supporters, if a certain couple wish to see each other in the present existence as well as in the future existences their wishes will be fulfilled on these four conditions, namely, (1) they should have the same degree of conviction in the Teaching, (2) they [ 136 ] should have the same degree of morality; (3) they should have the same degree of giving in charity; (4) they should have the same degree of intelligence. Then the Bhagavā uttered the following stanzas:

(1) 'For that couple both of whom possess conviction in Teaching who have a liberal mind towards those who come for help, who have restraint (in thought, word and deed) who use kind words towards each other, who lead a righteous life-'

(2) 'benefits multiply, and a life of ease and comfort is their lot. Unfriendly people bear malice against such a couple with equal morality (virtue).'

(3) 'For such a couple with equal morality (virtue) and good conduct who are desirous of sensual objects, living a life according to the Dhamma in the present existence, both of them find delight in this world and rejoice in the deva world." (Aṅguttara Nikāya, Book One)

(c) The Nakulapitu couple designated as the foremost disciples.

The above discourse stemming from the intimate statements made by the Nakulapitu couple is known as the Paṭhama samajīvī Sutta. The discourse reveals the intimate relationship that existed between them and the Buddha in the nature of filial connection. The old couple evidently put great faith in and reliance on the Buddha whom they considered as their own son. That was why they were disclosing their inner sentiments to the Buddha, without any sense of diffidence.

That was why when, during the Buddha's residence at the Jetavana monastery, outstanding lay disciples were designated by the Buddha as foremost ones on their own merit, the Buddha declared:

Bhikkhus, among my lay disciples who are intimate with the Buddha, Nakulapitu the Householder is the foremost."

(Here ends the story of Nakulapitu.)

End of the section on the life stories of lay male disciples.

1. karisa: a measure of land equivalent to 1.75 acres.

2. Four ways of kind treatment to others: Saṅgaha-Vatthu: Liberality, kindly speech, beneficial actions, impartiality (A. IV, 32: VIII 24).

3. The eight privileges as boons: (i) lifelong privilege of donating robes to the Saṃgha for use in the raining season, (ii) the privilege of offering food to visiting bhikkhus, (iii) the privilege of offering food to travelling bhikkhus, (iv) the privilege of offering food to sick bhikkhus, (v) the privilege of offering food to the bhikkhus nursing the sick Ones, (vi) the privilege of offering medicine to sick bhikkhus, (vii) the lifelong privilege of offering gruel (for breakfast), (viii) the privilege of offering under lower robes to bhikkhunīs, (See details in Vinaya Mahāvagga)

4. Suppiyā the lay female disciple was the wife of Supiyā the Householder of Bārāṇasī. This: couple were highly devoted to the Triple Gem. They were regular supporters, of the Saṃgha with regard to the four bhikkhu requisites. The female disciple Suppiyā once sacrificed her own flesh from the thigh to cook a soup for a sick bhikkhus. Due to her intense devotion to the Buddha, the spot where she cut up her flesh was miraculously restored without leaving a scar. See Vinaya Mahāvaggaa.

5. 'Sufficing condition for Enlightenment:' For gaining magga phala, one must be endowed with past merit, for present favourable conditions by themselves cannot lead to one's Enlightenment. Likewise, an action that brings its result in the very. present existence also need the support of sufficing past merit to fructify. Therefore, being a virtuous person with the right reasoning, the fortunate present conditions need sufficing past merit for one to gain Enlightenment.

VOLUME_6
PART_2
CHAPTER_45

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LIFE STORIES OF LAY MALE DISCIPLES.
The Life Stories of Lay Female Disciples. (1 to 10)

[ 137 ] LIFE STORIES OF FEMALE LAY DISCIPLES.

1. The story of Sujātā wife of the householder of Bārāṇasī.

(a) Her past aspiration.

The Future-Sujātā was born into the family of a Rich Man in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion, as she was attending to a sermon by the Buddha she saw a lay family disciple being designated by the Buddha as the foremost in getting established in the Three Refuges. She aspired to that title, and accordingly, after making an extraordinary offering she expressed her aspiration before the Buddha who prophesied its fulfilment.

(b) Her last existence as Sujātā, wife of the householder of Bārāṇasī.

That worthy woman fared for a hundred thousand world-cycles in the deva world and the human world. Some time before the arising of the Buddha Gotama she was reborn as the daughter of Seniya in the town of Senā, near the Uruvela forest. When she came of age she went to the banyan tree near her town and after making an offering to its guardian spirit, vowed that if she should be married to a bridegroom of equal status (of the same clan) and if she had a boy as her first-born child, she would make offerings to the guardian spirit every year. Her wish was fulfilled.

(Sujātā was married to the son of the Rich Man of Bārāṇasī and the first child of the marriage was a boy whom they named as Yasa. She kept her vow and made annual offerings to the guardian spirit of the banyan tree.

After making these annual offerings at the banyan tree for twenty times or so, on the day the Buddha was to gain Perfect Enlightenment in the year 103 of the Great Era, Sujātā came to make her annual offering to the guardian spirit of the tree. By that occasion Sujātā's son Yasa was already married, and was indulging in luxury in the three mansions. This is mentioned because Sujātā had been generally imagined as a young maiden when she offered the specially-prepared milk rice to the Buddha.)

[ 138 ] On the full moon of Kason (May) in 103 Mahā Era, after six years of Self-tormenting practice in search of the Truth, the Buddha won Perfect Enlightenment. Sujātā rose early that morning to make an early offering at the banyan tree. On that day the young calfs somehow did not come near their mothers' nipples for milk, and when the housemaids of Sujātā brought vessels to draw milk at the cows, the nipples of the cows automatically flowed with milk. On seeing strange phenomenon, Sujātā herself collected the milk, put it in a new cooking vessel, kindled the fire herself, and started cooking the rice milk.

When the milk was being boiled, extra-large bubbles arose in a series and turned clockwise in the pot but not a drop of the milk foam overflowed. The Mahā Brahmā held the white umbrella above the pot, the Four Great Guardian Devas of the World guarded the pot with their royal swords in hand, Sakka attended to the fire that boiled the pot, devas brought various nutrients from the four Island Continents and put them into the pot. In these ways the celestial beings joined in the effort of Sujātā in the preparation of the rice-milk.

While she was preparing the rice-milk, she called her servant Puṇṇā and said, "Good girl Puṇṇā, I believe the guardian spirit of the banyan tree is in a particularly good mood because I had never seen such strange phenomena happen before during these long years. Now go quickly and clean up the precinct for offering at the banyan tree." "Very well, Madam," the servant girl responded and went to the banyan tree promptly.

The Buddha-to-be sat at the foot of the banyan tree, earlier than the time for collection of his daily alms-food. The servant girl who went to clean up the foot of the banyan tree took the Bodhisatta as the guardian spirit of the tree and reported to her mistress with excitement. Sujātā said, "Well girl, if what you say is true I will release you from bondage." Then, dressing up and decorating herself, Sujātā went to the banyan tree carrying on her head the milk rice which was put in a golden vessel worth one lakh covered with a golden lid and wrapped up with a white piece of cloth over which garlands of fragrant flowers were placed so that they hang [ 139 ] around the vessel. When she saw the Bodhisatta whom she presumed to be the guardian spirit of the tree she was intensely glad and approached him with a series of slight bowing. Then she put down the vessel, took off the lid, and offered it to the Bodhisata, saying, 'May your desire come to fulfilment as has mine!" Then she left him.

The Bodhisat went to the Nerañjarā river, put down the golden vessel of rice-milk on its bank, and bathed in the river. Then, coming out of the water, he ate the rice-milk in forty-nine morsels after which he sent the empty gold vessel along the current of the Nerañjarā river. Afterwards he sat down at the foot of the Tree of Enlightenment, gained Perfect Self-Enlightenment and remained for seven days each at seven places at and around the Tree of Enlightenment. At the end of the forty-nine days (during which the Buddha dwelled in the attainment of Cessation) he went to the Isipatana Migadāvana forest where he set rolling the wheel of the Dhamma by expounding it to the Group of Five ascetics. Then he saw the ripeness of past merit of Yasa the son of Sujātā, wife of the Householder of Bārāṇasī and so awaited Yasa's coming by sitting underneath a tree.

Yasa had grown weary of sensuous pleasures after seeing the unsightly spectacle at his harem (past midnight). "O, how woeful are these sentient beings with their mind and body being oppressed by all sorts of defilements! O, how terribly they are being tormented by defilements!" Yasa murmured and left his home in sheer disgust with life.

On leaving the town, he met with the Buddha, and after listening to the Buddha's discourse he gained penetrative knowledge of the Truth and became established in the Fruition of Stream-Entry Knowledge. (In the Commentary on the Aṅguttara Nikāya he gained the three lower Magga and Phalas.)

Yasa's father traced his son's whereabouts almost behind his heels. He went and asked the Buddha whether his son came that way. The Buddha by his power hid the son from the father's vision and made a discourse to Yasa's father the Householder at the end of which the Householder gained Stream-Entry Knowledge, and Yasa attained Arahantship. Then the Buddha made Yasa a bhikkhu by [ 140 ] calling him up, "Come, bhikkhu," and Yasa's appearance instantly changed into that of a bhikkhu, complete with alms-bowl, robes and essential items of bhikkhu use, all mind-made by the Buddha's powers. The Householder invited the Buddha to his home the next day to receive an offering of alms-food. The Buddha went to the Householder's place accompanied by the Venerable Yasa. After the meal he gave a discourse at the end of which the Venerable Yasa's mother Sujātā and his erstwhile wife were established in the Fruition of Stream-Entry Knowledge. On the same day Sujātā and her daughter-in-law were established in the Three Refuges. (This is a brief account of Sujātā and her family. For fuller details the reader may go through the Great Chronicle, Volume Two, at two places therein.)

(c) Sujātā is designated the foremost lay female disciple.

On another occasion when the Buddha conferred titles to foremost lay female disciples he declared:

Bhikkhus among my female lay disciples who were the earliest to get established in the Refuges Sujātā, daughter of Seniya the Householder, is the foremost."

(Here ends the story of Sujātā, wife of the Householder of Bārāṇasī.)

2. The story of Visākhā, donor of Pubbārāma Monastery.

(a) The past aspiration of Visākhā.

The Future Visākhā was born into a rich man's family in the city of Haṃsāvatī during the time of Padumuttara Buddha. On one occasion when she was attending to a discourse by the Buddha, she saw a lay female disciple being designated by the Buddha as the foremost in the matter of giving in charity. She aspired to that distinction and after making an extraordinary offering she expressed her aspiration before the Buddha who prophesied fulfilment.

[ 141 ] In her past existence as the youngest daughter of King Kikī.

That worthy woman fared for a hundred thousand world-cycles in the deva world and the human world. Then in the present world-cycle where five Buddhas are to appear, during Kassapa Buddha's time, she was reborn as the youngest of the seven daughters of King Kikī in the Province of Kikī. The seven daughters were: (1) Princess Samaṇī, (2) Princess Samaṇaguttā, (3) Princess Bhikkhunī (4) Princess Bhikhadāyikā, (5) Princess Dhammā, (6) Princess Sudhammā, and (7) Princess Saṃghadāsī. Those seven sisters were reborn, during the time of Gotama Buddha, as the seven distinguished women viz.-( 1 ) Khemā Therī, (2) Uppalavaṇṇā Therī, (3) Paṭācārā Therī, (4) Mahāpajāpati Gotamī Therī, the step mother of the Buddha, (5) Dhammadinnā Therī, (6) The Queen Mother Mahā Māyā, mother of the Buddha, and (7) Visākhā, donor of the great monastery.

(b) Her last existence as Visākhā.

Princess Saṃghadāsī the youngest of the seven daughters of King Kikī, fared in the deva realm and the human realm for the entire interim period between the two Buddhas (Kassapa and Gotama) and during the the time of Gotama Buddha she was conceived in the womb of Sumanā Devī, the Chief Consort of Dhanañjaya the Householder, son of Meṇḍaka the Householder in the town of Bhaddiya in the Province of Aṅga. She was named Visākhā by her parents and kinsmen. When Visākhā was seven years of age the Buddha arrived in Bhaddiya in the company of many bhikkhus in his tour of the country. He called at Bhaddiya for the purpose of causing the Enlightenment of Sela the brahmin and other persons whose past merit had ripened for Enlightenment.

Five Personages with great past merit.

At that time, Meṇḍaka the father-in-law of Visākhā, was the chief among the five remarkable personages endowed with great past merit, namely (1) Meṇḍaka the Householder, (2) Candapadumā, his wife, (3) Dhanañjaya, the son of Meṇḍaka, (4) Sumanā Devī, the wife of Danañjaya, and (5) Puṇṇa, the servant of Meṇḍaka. (How remarkably endowed with great past merit these five people were will be described here condensed from the Commentary on the Dhammapada, Book Two, 18- Mala vagga, 10-Meṇḍaka the [ 142 ] Householder.)

1. The miraculous power of Meṇḍaka the Householder.

One day Meṇḍaka, wishing to know his own power, had his granaries, 1250 in all, emptied. Then, after washing his head, he sat at the front of door of his house and glanced skyward. Suddenly there rained from the sky heavy showers of top quality red rice which filled the 1250 granaries of Meṇḍaka. Meṇḍaka further wished to know the miraculous powers of the members of his household and asked them to find it out individually.

2. The miraculous power of Candapadumā, wife of Meṇḍaka.

Then, Candapadumā, wife of Meṇḍaka, having adorned herself, took a measure of rice in the presence of everybody and had it cooked. She sat at a seat prepared at her front door and after announcing to all that anyone wishing to have cooked rice might come to her, ladled out with her golden ladle to every caller. Her rice-pot never diminished more than one ladle-mark, even after the whole day's distribution.

How Candapadumā came to acquire that name.

In the past existence during the time of some past Buddha this remarkable lady had offered alms-food to the Saṃgha, with her left hand holding the rice vessel and the right hand holding the spoon, filling the alms-bowls full. As the result of that good deed, in her present existence her left palm bore the mark of a lotus flower (padumā) while her right-palm bore the mark of a full moon (canda). Further, she had, during the time of some past Buddha, offered filtered water with her hand holding the water-strainer and going about from one individual bhikkhu to the other. As the result of that good deed, her right sole bore the mark of a full moon while her left sole bore the mark of a lotus flower. On account of those distinctive marks on her palms and soles she was named 'Canda padumā' by her parents and kinsmen.

[ 143 ] 3. The miraculous power of Dhanañjaya, son of Meṇḍaka.

Dhanañjaya the Householder, son of Meṇḍaka the Householder, after washing his hair, sat at his door, with one thousand ticals of silver by his side, after making a public proclamation to the effect that anyone wishing to have money could come to him. He filled the vessel of every caller with money. After fulfilling the needs of every caller the Householder's money of one thousand ticals remained the same amount.

4. The miraculous power of Sumana Devī, daughter-in-law of Meṇḍaka.

Sumana devī adorned herself and sat in the open with a basket of seed grain, after making an announcement that anyone wishing to have seedgrain could come to her. She distributed the seed grain to every caller filling his or her vessel. Her basket of seed-grain remained intact.

5. The miraculous power of Puṇṇa, the trusted servant of Meṇḍaka.

Puṇṇa, the trusted servant (chief assistant) of Meṇḍaka, after dressing up decently as benefiting his status, yoked a team of oxen on whose side he made his five-finger imprint of scented unguent and whose horns he decorated with gold, harnessing them to golden chains, and mounting an a plough, started ploughing Meṇḍaka's field before the spectators. His plough made not just a furrow underneath his plough but made three extra furrows on either side, so that in one operation he accomplished seven times his effort.

Thus the whole populace of the Southern Island Continent obtained all their needs-rice, seed-grain, money, etc., from Meṇḍaka's house. This is a brief description of the five personages with great past merit.

Within the area of Rājagaha, King Bimbisāra's domain, there were beside Meṇḍaka four other Householders, namely: Jotika, Jaṭila, Puṇṇa and Kāka valiya. Bimbisāra had within his domain these five Householders with inexhaustible resources. (Of those five, the story of Puṇṇa the Householder will be included in the story of Uttarā; the other four will be briefly described near the end of this book.)

[ 144 ] When Meṇḍaka heard the arrival of the Buddha he said to his grand daughter (daughter of Dhanañjaya). "Grand-daughter, what I am going to say is for the auspicious earning of merit for you as well as for me. Go and welcome the Buddha on his way, ride with your five hundred female attendants in each of your coaches together with five hundred maid servants."

Visākhā is established in Stream-Entry Knowledge at the age of seven.

Visākhā gladly obeyed her grandfather's words and left home in five hundred coaches. Her grandfather might have thought of her riding the coach to the presence of the Buddha, such being his sense of selfimportance, but Visākhā was a person of innate wisdom and considered it improper to go to the Buddha's presence riding in a coach. She dismounted at a reasonable distance from the Buddha, went on foot to the Buddha, made obeisance to him, and sat in a suitable place.

The Buddha made a discourse to suit the mental frame of (the seven years old) Visākhā at the end of which she and her five hundred attendants won Stream-Enlightenment Knowledge and First Fruition.

Meṇḍaka the Householder also came to see the Buddha, made obeisance to him, and sat in a suitable place. The Buddha made a discourse to suit the mental frame of Meṇḍaka at the end of which he was established in the Fruition of Stream-Entry Knowledge. He invited the Buddha to an alms-food offering at his house the next day. On the following day he made an offering of delicious food to the Buddha and the Saṃgha. He made the offerings on a lavish scale for fifteen days at a stretch. The Buddha stayed at Bhaddiya as long as there were people deserving of taming by the Buddha before leaving the place.

Visākhā and family move to Sāketa.

Pasenadī of Kosala, King of Sāvatthi wrote to King Bimbisāra saying that as there was in his kingdom no Householder with inexhaustible resources, would Bimbisāra send a family whose Householder was of inexhaustible resources?

[ 145 ] King Bimbisāra went into conference with his ministers who said, "Great King, we cannot afford to spare any of our Householders who are of inexhaustible resources. But to satisfy the King of Kosalans let us send to his kingdom the son of one of your (five) Householders." The king (Bimbisāra) agreed to the proposal. Accordingly, Dhanañjaya son of Meṇḍaka the Householder was requested to move to the Kosalan Kingdom.

(Herein, the commentary on the Dhammapada states that the Kosalan King and King Bimbisāra were brothers-in-law in double sense. King Bimbisāra could not fail to satisfy the wish of the Kosalan king. He also could not offend his five famous Householders, and requested Dhanañjaya, son of Meṇḍaka to go and settle in the Kosalan kingdom. Dhanañjaya agreed and he was sent along with the King of the Kosalan.)

After moving his home from Bhaddiya into the Kosalan kingdom, Dhanañjaya the Householder got to a place which held promise for human settlement. He asked the Kosalan king whose territory that land belonged to. And being told that it lay within the Kosalan kingdom, he further asked how far it was from Sāvatthi the Capital. The king said, "It is seven miles from here to Sāvatthi." Then Dhanañjaya said to the king, "Great King, Sāvatthi is not big enough for my household to live in. If your Majesty would agree, I would settle at this place so that my big following can live in comfort." The king consented. And Dhanañjaya founded a town at that place. Since it was a place of the settler's choice it was named 'Sāketa'.

In Sāvatthi, Puṇṇavaḍḍhana, son of Migāra the Householder, had come of age. His father considered that it was time for his son to get married and he had told his kinsmen to look for a bride for his son who should come from a Householder's family of equallineage and sent intelligent and discreet scouts to locate one. None could be found in the city of Sāvatthi and they went to Sāketa to look for one.

On that day Visākhā went to a lake outside Sāketa accompanied by five hundred attendant maidens all of her age to bathe and frolic in the water. At that time, the men from Sāvatthi looking for the future daughter-in-law of Migāra the Householder had come out of the town of Sāketa where they met with no promising girl to suit the purpose and were standing near the town's gate. Then rain [ 146 ] came pouring. Visākhā and her companions who had left the town sought shelter from rain in a public rest-house. The five hundred girls in the company of Visākhā ran into the rest-house. None of them struck the scouting men from Sāketa as promising. But there was coming behind them young Visākhā who was walking towards the rest-house in her normal pace, disregarding the rain. The men from Sāvatthi suddenly recognized her beauty. They pondered thus, "As regard personal appearance there can be no other girl in the world who might equal her. However, personal beauty is like a fresh ripe pomegranate. Her manner of speech needs to be known. We should start a conversation with her." And so they addressed her in the following way:

Little daughter, you walk like an elderly lady.

Visākhā replied. "Fathers, why do you say so?"

Your companions entered this rest-house by running, fearing not to get wet. As for you, you came in your normal steps like an elderly lady. You do not seem to mind your dress being drenched. Supposing an elephant or a horse were after you, would you take the same leisurely steps?

Father, clothing may be bought without difficulty. What does my dress matter? But my person is important to me, for a girl is like a piece of merchandise. If by running I were to stumble and break my limb and become physically unsound, where is my worth as a likely bride? That was why I did not run?

The men from Sāvatthi agreed among themselves that here they had got suitable bride for their master's son, a girl fair in form as well as fair in speech, with a beautiful voice. They threw the bridal garland above Visākhā, who understanding what it meant, acquiesced in the act by sitting down on the spot. Migāra's men then put up a screen around the proposed bride. Having been thus ceremonially treated, Visākhā went back to her home accompanied by her maid servants. Migāra's men went along to the house of her father Dhanañjaya the Householder.

[ 147 ] A conversation between the men sent by Migāra of Sāvatthi and Visākhā's father Dhanañjaya about the proposed betrothal took place as follows:

(Dhanañjaya) O men, what is your native village?

(Elders) Householder, we represent Migāra the Householder of Sāvatthi. Our master has learnt that you have a young daughter who is of marriageable age and he wants her as the bride for his son. We came to request the hand of your daughter.

(Dhanañjaya) Very well, men, your master is not our equal in wealth. However, he is of equal status by birth. It is a rare thing to meet one's equal both in status and wealth. Go back and tell your master that his proposal for betrothal is accepted.

Migāra's representatives returned to Sāvatthi, went to see Migāra the Householder, and after exchange of cordial greeting, reported, "O Householder, we have obtained the consent of Dhanañjaya the Householder at Sāketa, to have his daughter betrothed to Puṇṇavaḍḍhana." Migāra was overjoyed to secure a bride for his son from such a great family and sent an urgent message to Dhanañjaya to the effect that he would come and fetch the bride in a few day's time, and would Dhanañjaya make suitable arrangements? Dhanañjaya sent back a message saying that every arrangement would be made on his side and requested Migāra to do the needful.

The Kosalan King honours the betrothal.

Migāra the Householder went to the Kosalan King and sought permission to go to Sāketa to attend the wedding ceremony of his son Puṇṇavaḍḍhana a trusted servant of the King, to Visākhā daughter of Dhanañjaya the Householder of Sāketa.

The King said, "Very well, Householder, need we go with you?"

Great King, 'Migāra said, ' how could we expect the presence of such an important personage as yourself? The King wanted to honour both the parties to the betrothal with his presence and said, "So be it, [ 148 ] Householder, I will go with you." And so the king went to Sāketa together with the Householder.

When Dhanañjaya was informed of the arrival of Migāra and the Kosalan king he greeted the king personally and escorted him to his house. He made careful arrangements to host the king and his army, Migāra and his entourage. Food, lodgings, flowers, perfumes, and every item of comfort was provided to all the individuals according to their need and status. He attended to these details personally so that every member of the visiting party had the impression that Dhanañjaya the Householder was doing a special favour to him.

Later on, one day, the Kosalan King said to Dhanañjaya through a messenger: "Householder, we are here in too big a crowd. We might be causing a burden to you if we were to stay long. May be, you should think of the time for sending away the bride to Sāvatthi." To which Dhanañjaya replied by a messenger saying, "Great King, this is the raining season now. Your army will find it difficult to make a journey. Let the provision of every need of your army be my responsibility. I would request your Majesty to return to Sāvatthi only when I make the send-off."

From the time of the arrival of Migāra and party the whole of Sāketa was in a festive atmosphere. Three months passed in gaiety. The rainsretreat period had ended. It was October. The great ornamental dress for the bride was still in the goldsmith's hands nearing completion. Dhanañjaya's executives reported to him that although every item needed in hosting the big gathering from Sāvatthi was no problem they had met with a shortage of fuel for cooking. Dhanañjaya ordered that all the stables for his horses and sheds for his elephants be dismantled for fuel. But these structures lasted only fifteen day as fuel and the matter was taken up to Dhanañjaya who said, "Wood fuel would be hard to get during this raining period. So, open up all my textile stores, make strips of rough cloth into ropes, soak them in oil vats and use them as fuel." In this expedient way another fifteen day's supply of fuel for cooking was made available by which time the great ornamental dress for the bride also was completed.

[ 149 ] The bride was sent away to the bridegroom on the next day after the great bridal dress was finished. On the day of her departure Dhanañjaya called his daughter Visākhā to his side and gave this admonition:

Dear daughter, a housewife who is to serve her husband faithfully in his household should know these principles and practise them accordingly.

(At that time Migāra was listening in the next room.)

"Dear daughter, a daughter-in-law living in the parents-in-law's house--

1. Should not take out the fire from the inside of the house;

2. Should not take the fire from outside into the house;

3. Should lend only to those who returned what they borrowed;

4. Should not lend to those who do not return what they borrowed;

5. Should give to those whether they give you or not,

6. Sit peacefully;

7. Eat peacefully;

8. Sleep peacefully;

9. Tend to the fire respectfully;

10. Worship the deities of the house.

[ 150 ] (The implications of these ten points have been described in the Great Chronicle, Volume Four.)

On the following day Dhanañjaya had all his guests assembled together and in the midst of the Kosalan army appointed eight learned householders to be patrons of Visākhā at Sāvatthi, with the request that they as a body give hearing and settle any dispute that might arise concerning her daughter. Then he had the bride garbed in the great bridal dress of gold lace and jewels, worth nine crores. He gave her a hundred and fifty four cartloads of money for her toiletry, five hundred maid servants, five hundred coaches drawn by thoroughbred horses and a variety of useful items in one hundred pieces for each kind. Having bequeathed those things as his wedding present in front of the assemblage, he first made a send-off for the Kosalan King and Migāra the Householder.

When it was time for Visākhā to start her journey, Dhanañjaya called the controller of his cattle yards and gave these instructions My men, my daughter will need in her new home milk cows and thoroughbred bulls for harnessing to her carts. Let a herd of cattle that will fill the road to Sāvatthi for an area of eight usabhas (140 spans) in breadth and three gāvutas in length (i.e., 3/4 yojana) be let out from the pens. The landmark for three gāvutas is so and so ravine. When the foremost cattle in the herd reach that ravine let a drum signal be made which is the proper time to close the pens from which the cattle are let out."" And the responsible persons complied faithfully. As soon as the pens were opened, the stoutest milk-cows only came out. But when the pens were closed strong draught oxen and bulls jumped over the fence and followed Visākhā. This was result of Visākhā's past merit, (more particularly, during the time of Kassapa Buddha, whenever she made offerings of food to the Saṃgha she used to persuade the offerees to take various delicacies even after they had taken their fill.)"

Visākhā enters Sāvatthi.

When Visākhā's carriage got to the city of Sāvatthi she considered whether she should enter the city seated in her coach or stand up exposing herself for public view. When she remembered the great bridal dress Mahālatā that she was wearing she thought it wise to expose herself by standing in her carriage so that the greatness of her unique bridal dress would be seen by all. As she did so every citizen of Sāvatthi who saw her was excited saying among themselves, 'Here she is! The famous Visākhā! How exquisitely beautiful! And look at that gorgeous bridal dress she is on! How becoming she looks in that wonderful dress!" Thus Visākhā's entry into her new residence at Migāra's house was a flying success.

Right from beginning of her presence in Sāvatthi the citizens were fresh with the memories of their long stay in Sāketa as guests of [ 151 ] honour to Dhanañjaya who had so lavishly and caringly treated them. So they started sending gifts to Vasākhā each according to his or her means. Visākhā distributed the gifts she received to various other citizen of Sāvatthi seeing that all houses got them. In this way the citizens of Sāvatthi were soaked in charity from her first day in Sāvatthi.

On the first night of her arrival at her father-in-law's house as soon as the first watch of the night had passed, a thoroughbred female ass in Migāra's house gave birth to a foal. She had her maid servants hold up lamps and attended to the delivery of the foal. She had the mother ass bathed in hot water and then had oil applied onto her body. After seeing through these operations she went back to her chamber.

Wedding reception at Migāra's house.

Migāra held a seven day long reception at his place on the occasion of his son's wedding. Even though the Buddha was resident at the Jetavana monastery, Migāra, being a follower of different faiths, disregarded the Buddha on the occasion of his son's wedding while he invited a houseful of naked ascetics to his house. He called Visākhā to come and make obeisance to the 'Arahants'. When Visākhā heard the word 'Arahant' she being an Ariya herself, a Stream-Enterer, eagerly went to see the so-called Arahants. She was greatly disappointed to see the naked ascetics. "How could these shameless fellows be 'Arahants'?"--she made her judgement and wondered why her father-in-law asked her to pay respects to them. 'Fie! Fie!," she uttered in disgust and turned away.

The naked ascetics on their part were angry at Visākhā's behaviour. "Householder," they said to Migāra, "can't you get a better daughter-in-law? Why have you made this detestable woman, a follower of Samaṇa Gotama a member of your household? Cast away the demon of a woman!" But Migāra thought that he could not expel her daughter-in-law on the advice of the naked ascetics, for she came of a high class. So he had to palliate his teachers by saying, "Teachers, young people are reckless and say things [ 152 ] intentionally or otherwise. Would you kindly keep your patience?"

Migāra is touched to the quick.

Being a good daughter-in-law, Visākhā attended on her father-in-law respectfully. She made him sit on a high seat, and served him with milk rice wherein undiluted milk was used. She ladled it out with a gold spoon into a vessel and gave it to Migāra who relished the meal. At that time a bhikkhu on his alms-round stood at Migāra's door. Visākhā saw the bhikkhu but knowing her father-in-law as a follower of naked ascetics, thought it wise not to tell him about the presence of the bhikkhu but merely kept herself away so that the bhikkhu would stand in direct view of Migāra. Foolish as he was Migāra did see the bhikkhu but pretended not to notice him with his face turned down to his meal only.

Visākhā knew that her father-in-law was purposely ignoring the bhikkhu, so she went up to the bhikkhu and said, "Empty-handed, I pay homage to you, Venerable Sir. My father-in-law lives only on old food."

Hearing this, Migāra was touched to the quick. When Visākhā derided the naked ascetics he could bear it. But now that her daughter-in-law says he was eating excreta (which he interpreted Visākhā's word 'old food') he could not bear it. He held away his hand from the vessel he was eating from and said angrily to his attendants, "Keep away this milk-food! Expel Visākhā from this house. Look, while I am eating this auspicious milk-food in my auspicious house, Visākhā say, I am eating human excreta!" However, the whole of the household staff were Visākhā's servants, and who would take Visākhā by the hand or by the feet and expel her? Far from doing physical violence against her, nobody in the house dared even to offend her by word.

Visākhā asserts her right.

When Viākhā heard her father-in-law's angry words, she spoke to him coolly and respectfully thus: "Father, I am not obliged to go away from this house by your command which is not right and proper. You have not brought me to this house like a water carrier girl. A good daughter whose parents are still living does not obey this kind of unlawful command. To see to righteous behaviour on [ 153 ] all sides, my father had on the day of my departure appointed a panel of eight wise householders, saying, 'If there should arise any problem concerning my daughter you would be pleased to hear the case and settle it.' These eight people are my father's trustees in whom my security lies. Would you refer my case to them now?

How the problem is thrashed out.

Migāra thought Visākhā's words were sensible. He sent for the panel of eight learned householder, and laid his complaint, saying, "Gentlemen, this girl Visākhā has not been a week in this house. And she insulted me who lives in an auspicious house as someone who eats excreta.'

(Elders) "Now, daughter, did you say as the Householder has alleged?"

(Visākhā) "Fathers, my father-in-law might like to eat excreta. I never referred to him as an eater of excreta. The fact is that as he was eating milk-rice cooked with undiluted milk a bhikkhu stood at his door for alms-food. My father-in-law ignored the bhikkhu. So I went up to the bhikkhu and said, "Empty handed, I pay homage to you, Venerable Sir. My father-in-law lives only on old food. By this I meant to say that my father-in-law does no deed of merit in his present existence but is living only on the fruit of his past merit."

(Elders) "Householder, in this case our daughter is not at fault. She has spoken reasonably. Why should you be angry?"

(Migāra) "So be it, gentlemen. But this young girl had from the very first night in this house ignored her husband and absented herself from the house."

(Elders) "Dear daughter, did you absent yourself as alleged?"

(Visākhā) "Father, I did not go to any other place but the fact is that I was attending to the birth of a foal by a thoroughbred ass at the stable that night. I considered it my duty to do so. I had my maid servants hold up lamps and supervised the proper delivery of the foal."

[ 154 ] (Elders) "Householder, our daughter had been dutiful and done what even your maid servants could not do. She had done it for your good only. And should you take it as an offence?"

(Migāra) "So be it gentlemen. But I wish to complain about her father Dhanañjaya's admonition to her on the day of her departure from her house. (I) She was told 'not to take out the fire from the inside of the house.' How would it be possible for us not to give the fire when needed by our next-door neighbours?"

(Elders) "Dear daughter, were you told by your father as said by the Householder?"

(Visākhā) "Fathers, my father did not mean 'fire' in the ordinary sense. What is meant here is that the affairs of my parents-in-law and his family should not be divulged to the servants who are outsiders. If I were to do that I would be causing unnecessary trouble at home. My father uses the expression 'the fire from the inside of the house' in this sense only."

(Migāra) "So be it, gentlemen. But then her father also said, (2) 'that she should not take the fire from outside into the house.' How would it be possible for us not to take the fire from another house (i.e., outside our house) in case all the fires had gone out in our home?"

(Elders) "Dear daughter, is that true?"

(Visākhā) "Fathers, my father did not mean 'fire' in the ordinary sense. What is meant here is that what the servants say in criticising the family should not be reported to the members of the family. If I were to do so I would be causing unnecessary trouble at home. My father used the expression 'the fire from outside' in this sense only." "When my father said,

[ 155 ] "(3) You should lend only to those who return what they borrow.' This is not to let those defaulters who fail to return the things they borrow from you get the better of you.

(4)You should not lend to those who do not return what they borrowed.' This is not to let the defaulters exploit your goodness.

(5) 'You should give to those whether they repay you or not.' This is meant to be liberal to the poor, relatives and friends who come to see you. You should make gifts to them whether they can repay you or not.

(6) 'You should sit peacefully' means 'I should show deference to my father-in-law and mother-in-law. When they come I should stand up.'

(7) 'You should eat peacefully' means 'I should not eat before my parents-in-law and my husband have eaten. Only when they have had sufficient to eat, should I eat.'

(8) 'You should sleep peacefully' means 'I should not go to bed before my parents-in-law and my husband have gone to bed. Only after I have tended to their needs and they have retired, should I go to bed.'

(9) 'You should tend to the fire' means 'I should consider my parents-in-law and my husband as the fire or the dragon that are to be always held in reverence. They should be attended on with respect.'

(Migāra) "So be it, gentlemen. But what about her father's admonition 'to worship the deities of the house?' "

(Elders) "Dear daughter, what is it that your father-in-law wants to know?"

[ 156 ] (Visākhā) "Father, it is true that my father told me to, '(10) worship the deities of the house.' By these words my father admonished me that when I become a housewife, I should give alms-food to bhikkhus who stand at my door for alms. Only after offering alms-food to them, should I eat."

(Elders) :Householder, you seem to please yourself by ignoring bhikkhus who come to you for alms-food." Migāra found no words to retort this sarcastic remark, and held down his face.

Visākhā's triumph.

Then the eight learned householders said to Migāra the Householder" "Householder, is there any other fault with our daughter?" And Migāra admitted there was none.

The trustees for Visākhā said, "Householder, in spite of her innocence why did you expel her from your home?"

Visākhā stood up and said: "father, I did not deem it wise to obey to my father-in-law's rash command in expelling me. For my father had entrusted me to your care and to settle my problem concerning myself. And now that I am cleared of my fault I am happy to go."

Visākhā then came back to her private quarters and ordered her male and female servants to prepare coaches and do other things for travel. Thereupon Migāra called the eight-men panel of trustees and apologised to Visākhā for his fault in their presence, "Dear daughter, I had been reckless. Forgive me." Visākhā, seeing her opportunity, said to her father-in-law: "Dear father, I readily forgive you for what is forgivable. Only that I wish to lay down a condition. I as an unshakeable devotee of the Buddha, cannot stay away from the Saṃgha. If only I be allowed to make offerings to the Saṃgha freely, I shall stay here, Otherwise, I leave."

To which Migāra promptly replied, "Dear daughter you are at liberty to do oo."

[ 157 ] Migāra the Householder attains Stream-Entry Knowledge.

Thereafter, Visākhā invited the Buddha to her house the next day for an offering of food. On the following day the Buddha went to her house accompanied by a big number of bhikkhus who filled the house and were given seats. Naked ascetics, on learning the visit of the Buddha to Migāra's house, took a keen interest and sat watching around it.

Visākhā made her food offerings and poured the libation water. After that she sent her assistant to inform her father-in-law that everything was ready to serve the meal to the Buddha and the Saṃgha, and to invite him to attend on the Buddha personally. Migāra who was under instructions by his teachers, the naked ascetics, replied to Visākhā, "Let my daughter herself attend on the Buddha." Visākhā proceeded to do that, feeding the Buddha with various kinds of delicious food and beverages. After that she informed her father-in-law that the feeding of the Buddha having been finished she invited Migāra to come and listen to a discourse by the Buddha.

Migāra's past merit now began to tell on him, for he bethought himself, "If I were to refuse the invitation it would be very wrong." He got an inner urge to listen to the Buddha's discourse, and went to where the Bhagavā was sitting. However, his teachers, the naked ascetics, advised him to be screened off from the Buddha if he were to listen to the Buddha's discourse. His servants therefore drew a curtain around the place where he was to sit.

The Buddha made his discourse as if asserting his own power of letting any hearer hear him well, however hidden or far away from him, whether divided by a wall or as distant as the whole extent of a worldsystem. As if a big mango tree laden with its golden ripe fruit were shaken from its trunk, the Buddha directed his sermon beginning with alms-giving, through morality and the celestial forms of existence, culminating in pagga hala.

(Note here that when the Buddha makes a discourse every one among the audience, whether in front of the Buddha or at his back, [ 158 ] whether thousands of world systems away, or even in the topmost Brahmā realm of Akaniṭṭha, feels that the Buddha is addressing him alone, face to face. It is like one's relationship with the moon, which rides on the sky in her own course, but which seems to you to be always above your head. This unrivalled power of the Buddha is the result of his fulfilling the Perfections, more particularly, his supreme sacrifices in giving away his head or limbs, his eyes or heart, or his freedom by serving others as a slave, or his own children as in Vessantara's existence when he gave away his young son and daughter to an old brāhmin, or his own wife Maddī devī.)

(Commentary on the Dhammapada, Book I. page 256)

At the end of the discourse Migāra was established in the fruition of Stream-Entry Knowledge. He lifted up the screen, laid prostrate at the Buddha's feet in five-fold contact, and extolled Visākhā before the Buddha's presence, with the words. "Dear daughter, from this day on, you are my mother!" Since then Visākhā came to be known as 'Migāra's mother'. (This is what is said in the Commentary on the Aṅguttara Nikāya. In the Commentary on the Dhammapada, which follows the reciters of the text, it is put thus: "Migāra came out of the screen, came to his daughter-in-law, and putting her breast in his mouth, exclaimed. "From today on, you are my mother!" Since then Visākhā came to be known as 'Migāra's mother'. Later when a son was born to her he was called 'son of Migāra, the Householder'.)

In this connection, the Commentary on the Aṅguttara Nikāya gives only a brief account of Visākhā, and for the benefit of the reader, the events connected with her will now be related based on the Commentary on the Dhammapada.)

Migāra's wife also attains Stream-Entry.

After recognizing his daughter-in-law as his mother, Migāra went to the Buddha and prostrating himself at the Buddha's feet, holding them adoringly and kissing them with his mouth, said, 'Venerable Sir, previously I had not known as to making gifts to what type of person is of great benefit. Now I have come to know it, thanks to my daughter-in-law. Now I am saved from the wretched destinations, the miserable states of apāya. The arrival of my daughter-in-law Visākhā has brought me my welfare and happiness. Further, he uttered this verse in elation:

[ 159 ] "(Venerable Sir,) Today I have come to understand as to making gifts to what type of person is of great benefit. My daughter-in-law, possessor of noble characteristics, has indeed (due to my past merit) come to my house to my benefit."

On the next day also the good Visākhā invited the Buddha for another offering of food. Then, on the following day her mother-in-law also became a Stream-Enterer. From that day onwards Migāra's house was an open door for all needs related to the Teaching.

(A Myanmar rhyme translated in prose.)

The arrival of a noble person at a house, opens up the door to the Eightfold Path for its many residents facilitating their entry to Nibbāna.

Visākhā is honoured by her father-in-law.

Then Migāra bethought himself, "my daughter-in-law Visākhā is my great benefactor. I should repay my debt of gratitude to her. The mahālatā bridal gown is too cumbersome for her for daily wear. I shall give her a suitable dress of distinction which may be worn by her by day or by night and in all her bodily postures." So thinking, he had a solid but flexible and easy-to-wear garment worth a hundred thousand ticals of silver, called Ghanamaṭṭhaka, made for Visākhā. When the dress was ready he invited the Buddha and the Saṃgha to an offering of food. He let his daughter-in-law bathed in sixteen pots of scented water, and put on the special dress in the presence of the Buddha, in which she was to pay homage to the Buddha. The Buddha spoke words in appreciation of the offering and returned to the monastery.

From that time onwards Visākhā's life was one of meritorious deeds such as giving charity in which she took great delight, and which she could afford to do as much as she liked. She won wide recognition as the great lay female supporter after she obtained [ 160 ] eight special privileges as boons from the Buddha³. Her story was comparable to that of the moon in the sky. Her reputation as the head of a big family also was noteworthy, for she had ten sons and ten daughters who had, (like herself,) ten sons and ten daughters each. Hence she had four hundred grand children. Those four hundred grand-children had also ten sons and ten daughters each. Thus making a total of eight thousand great grand-children.

The ancient Theras versified this fact thus:

For having twenty children, four hundred grand-children and eight thousand great-grand-children, Visākhā is known throughout the Southern Island Continent.

Some distinctive qualities of Visākhā.

Visākhā lived up to 120 years of age. Not having a grey hair, she looked always the age of a sixteen year-old. When she went to the Buddha's monastery accompanied by her children, grand-children and great-grand-children, she was indistinguishable from them.

When people saw Visākhā walking they never felt satisfied with watching her walk. But when she stood she looked as graceful, when she sat ...p...when she was lying down people thought her very graceful in that posture.

She had physical might equivalent to five great elephant bulls. On one occasion, the King of Kosala wishing to test her reputed strength, let loose a great elephant bull in her direction. The beast ran towards her menacingly with his trunk uplifted. Visākhā's [ 161 ] five hundred companion girls ran away in fear. (Some of her five hundred companions hugged her, (as if to safeguard her: a Sri Laṅkā version.) "What's up?" she asked them. They said, "Maiden, the King wants to test your strength and sends you an attacking elephant bull!"

Visākhā thought, "What use with running away from this beast? And if I were to handle him squarely he would be crushed." So thinking, she gently took the beast's trunk in her two fingers and turned him off, which sent him reeling. The onlookers cheered. Visākhā coolly proceeded home.

The construction of the Pubbārāma monastery and the circumstances that led to it.

Visākhā, Migāra's mother in Sāvatthi, the rich householder's wife was widely known as the auspicious lady not only for her perennial beauty but also for the health and robustness of her children and grandchildren, for none of them died before the end of their life-span. The citizens of Sāvatthi would invite Visākhā as their top guest whenever they held ceremonial offerings. One day, after Visākhā had attended such a function and was proceeding from there to the Buddha's monastery she thought it lacking in modesty if she went before the Buddha attired in her gorgeous mahālatā dress. So at the entrance to the monastery she entrusted it with her maidservant who arose in the world due to Visākhā's past great deed, for she had to be, like Visākhā, as strong as the equivalent of five great elephant bulls.

(She left the great gown with her to be kept with her until she came back from the Buddha's presence after hearing a discourse.)

Leaving the Mahālatā dress with her maid-servant and putting on the Ghanamaṭṭhaka dress instead, Visākhā went before the presence of the Buddha, listened to a discourse, made obeisance to the Buddha and left the monastery. The maid-servant put down the Mahālatā dress at the place where she listened to the Buddha's discourse and forgot to collect it when she left there. It was the [ 162 ] Venerable Ānanda's routine duty to collect things left through forgetfulness by visitors to the Buddha's monastery. On that day when he found Visākhā's Mahālatā dress he reported it to the Buddha who asked him to store it in a suitable place. The Venerable Ānanda picked it up and hang it at one end of the flight of stairs.

Visākhā then went round the various places in the Jetavana monastery together with Suppiyā⁴, a well known lay female: disciple, to find out needs of the guest bhikkhus, the sick bhikkhus and bhikkhus who were on a journey. It was usual for junior bhikkhus and novices needing ghee or honey or oil to bring containers to be filled by the two visiting ladies on such rounds.

After she had visited the sick bhikkhus, the junior bhikkhus and sāmaṇeras and attending to their needs, she left the Jetavana monastery by another gate and before leaving the monastic compound asked her maid-servant to bring her the mahālatā dress for wearing. Then only the maid remembered about it and said, 'My lady I have forgotten to pick it up."

Then, go and fetch it, said Visākhā to her. "But," she added, "In case the Venerable Ānanda were to have moved it to another place himself, say to him that the dress is to be considered as donated to him." She said this because she knew that the Venerable Ānanda always kept in his custody all articles left by forgetful visitors of all the four classes to the Jetavana monastery.

When the Venerable Ānanda saw Visākhā's maid-servant he asked her why she came. And being told of the Mahālatā dress the [ 163 ] Venerable Ānanda said to her, "I have hung it at one end of the stairway. Go and get it." Then she said, 'Venerable Sir, my lady has instructed me that if the dress had been held in the hand of your reverence, she would not take it back because she would deem it already donated to you." The maid returned to Visākhā, and when asked about the matter, she told her as it happened.

Then, Visākhā said to her, "My girl, I consider it donated to the Venerable Ānanda. I have no desire to wear it after the Venerable One had handled it. However, keeping it in his custody would be troublesome for him. I will donate something that is proper for the Saṃgha to use. Go and get it." And the maid did as she was bidden. Visākhā sent for goldsmiths and let them appraise the value of the Mahālatā dress. The goldsmiths said, "this dress is worth nine crores in material value plus a hundred thousand in workmanship. Visākhā let the Mahālatā dress displayed on an elephant and put it to public sale.

But there was no one who could afford to buy a dress worth a fortune. Moreover, there were no women who could withstand the sheer weight of that bejewelled great gown. As a matter of fact, there were only three women on earth who could afford and wear this kind of dress. They were:

(1) Visākhā.
(2) Mallikā (i.e., a native of Malla province) wife of Banduula the Commander-in-Chief.
(3) the daughter of the King of Bārāṇasī.

Since there was no buyer of the great dress Visākhā herself bought it at the appraised price (of nine crores and a hundred thousand). She put the money in a cart and took it to the Jetavana monastery where, after making obeisance to the Buddha, she said to the Buddha, "Venerable Sir, the Venerable Ānanda, in keeping my Mahālatā dress in his custody, had handled it. From that time onwards it is not proper for me to wear it. Therefore I have sold it out for the benefit of the Saṃgha in a way the Saṃgha might properly put to use. Since there was no one who could buy it, I have now brought its sales value of nine crores and a hundred thousand. In which way out of the four requisites should this money be utilised?" The Buddha said, "It would be fitting if you build a monastery for the Saṃgha near the eastern gate of the city (Sāvatthi)." Visākhā was very glad to hear that. She bought a piece of land for the site of the monastery for a price of nine crores. The building was to cost her another nine crores. Construction soon began.

[ 164 ] The construction of the monastery within nine months under the supervision of the Venerable Moggallāna.

One morning, after rising, as the Buddha reviewed the world for beings deserving of Enlightenment he saw Bhaddiya the son of the Householder of Bhaddiya who had had his former existence in the deva realm. So, after he had had his meal in the house of Anāthapiṇḍika the Householder, he went in the direction of the northern gate of Sāvatthi.

(It may be noted that the Buddha usually received offering of alms-food at Visākhā's house, went through the city's southern gate to the Jetavana monastery as his residence; if he received his alms-food from Anāthapiṇḍika, he went through the city's eastern gate to the Pubbārāma monastery as his residence. When he left the city by the northern gate people understood that the Buddha was taking a journey.)

When Visākhā heard the news of the Buddha taking the northern gate she went to see the Buddha and said, "Venerable Sir, are you making a journey?" The Buddha replied, "Yes, Visākhā, it is so." Visākhā said, "Venerable Sir, I have sacrificed such big fortune (of nine crores) to build a monastery for your use. Would you wait till the building is complete?" "Visākhā, my present trip cannot be postopned." Then, Visākhā understood that the Buddha had in mind some prospective disciple whose past merit having ripened, was due for magga hala, and said, "Venerable Sir, in that case, would you leave behind some bhikkhu who would supervise the construction?" There upon the Buddha said, "Visākhā, take the alms-bowl of the bhikkhu of your choice."

Visākhā had a natural likeness for the Venerable Ānanda; however, she thought that the Venerable Mahā Moggallāna, with his great powers, would be a real help in the expeditious completion of her monastery. So she took the alms-bowl of the Venerable Moggallāna, who glanced towards the Buddha. The Buddha said to the Venerable Moggallāna, "Moggallāna, you and your follower [ 165 ] of five hundred bhikkhus will stay behind." And so the Venerable Moggallāna became the bhikkhu to supervise Visākhā's monastery construction.

By the great power of the Venerable Mahā Moggallāna, big distances as much as fifty or sixty yojanās were made every day by the people who want to collect building materials. In carrying them too they could do it without great hardship. No mishaps such as broken axles in the carts ever occurred. Soon the two-storied seven tiered monastery was completed on a clear and level site eight karisas wide. The seven tiered monastery had five hundred chambers on the ground floor and five hundred chambers on the first floor. Around the main building she added for better perspective and practical usefulness five hundred meditation cubicles, five hundred smaller tiered monastic dwelling, and five hundred stairways.

The donation ceremony that lasts for four months.

The Buddha returned from his tour after nine months. By that time the construction of the Pubbārāma monastery had been completed, thanks to the supervision of the Venerable Mahā Moggallāna. Visākhā had a broad gold plate about the size that might contain sixty water pots fashioned for the pinnacle of the monastery. When she heard that the Buddha was returning to the Jetavana monastery, she invited him to stay at her new monastery, known as the Pubbārāma (the eastern) monastery, together with the Saṃgha, because she wanted to hold ceremonies marking the donation of the monastery. She said, "Venerable Sir, I would request the Bhagavā to stay at this monastery for the four raining months." The Buddha having acceded to her request, she made great offerings of food to the Buddha and the Saṃgha. Then, a female friend of Visākhā. came to her and requested a favour, "Friend Visākhā, I would like to donate a piece of floor cover worth a hundred thousand ticals in your monastery. Kindly show me where I should put it." Visākhā said to her, "Very well, friend, look for the place yourself, for if I were to say, "There is no place for your floor cover, you might misunderstand me." The friend went about the great monastery, inspecting every part of it, at both [ 166 ] the two storeys, but could not find a spot which was not already covered with flooring material of the quality she had brought or even better. She was greatly disappointed and wept in a corner.

The Venerable Ānanda saw her weeping and asked her the reason. She told him her story. The Venerable Ānanda said to her, "Do not worry. I will show you the spot where you may spread your flooring material," and pointed out to her an uncovered spot at the end of the stairway which was the place for the Saṃgha to wash their feet. She was told that all the bhikkhus would step over that flooring before the monastery, after washing their feet, and that would be a really meritorious thing for her the donor. (That was the only spot which Visākhā's attention missed.)

Offerings of the four Bhikkhu requisites to the Saṃgha.

For four raining months Visākhā made offerings of the four bhikkhu requisites to the Buddha and the Saṃgha. On the full moon of Tazaungmon (i.e., November) she donated robe material of superior quality. The lowest quality received by a newly-admitted bhikkhu was worth one thousand. All the bhikkhus also received the four-foods concoction, Catu madhu, to fill their alms-bowl-full. The four month long offerings that marked her donation of the Pubbārāma monastery cost her nine crores.

Thus, the site costing nine crores, the buildings, nine crores, and the ceremonial offering, nine crores, made a total of twenty seven crores which Visākhā incurred in her donation towards the Pubbārāma monastery, a sum of money which very few women did on such a scale, and more remarkable for her since she lived in the house of a nonbeliever.

Exultation of Visākhā on her good deed.

On the evening of the end of the four-month long ceremony Visākhā amidst her big company of offerings was very happy in her thought that her lifelong ambition had been fulfilled. In sheer exultation she sang the following five stanzas in a wonderfully melodious voice while going round the big monastery.

[ 167 ] (1) "Ah! My cherished ambition with the thought, 'When would I (having made my earnest wish and acquiring merit over a hundred thousand world-cycles) be able to put up a monastery of fine cement concrete structure that would delight every visitor, (bhikkhu and layman alike)? it is fulfilled now!

(2) "Ah! My cherished ambition with the thought, 'When would I be able to donate monastic living place for the Saṃgha complete with couch, reclining chair, cushion, pillow, etc.,' --the thought that had occupied my mind, setting Nibbāna as my goal, since the time of Padumuttara Buddha? It is fulfilled now!"

(3) "Ah! My cherished ambition with the thought, 'When would I be able to make offerings of food to the Saṃgha, (the merit whereof accomplishing long life, personal charm (beauty), happiness, strength and intelligence), comprising the seven types of food offering such as food offering by casting lots, etc., rice cooked in meat, etc.,' - the thought that had occupied my mind, setting Nibbāna as my goal, since the time of Padumuttara Buddha? it is fuilfilled now!"

(4) "Ah! My cherished ambition with the thought, 'When would I be able to donate robes to the Saṃgha, that is, robes made of costly Kāsi cloth, cloth made from cotton fibre, etc., -the thought that had occupied my mind, setting Nibbāna as my goal, since the time of Padumuttara Buddha? it is fulfilled now!"

(5) "Ah! My cherished ambition with the thought, 'When would I be able to donate to the Saṃgha the physician' s formula as medicine, that is, the four-food concoction comprising ghee, honey, sesamum oil and molasses,' -the thought that had occupied my mind, setting Nibbāna my goal, since the time of Padumuttara Buddha? it is fulfilled now!"

(These are extracts from the Commentary on the Dhammapada.)

Visākhā is designated the Foremost.

In the morning Visākhā's house was aflame with the colour of the saffron robes of bhikkhus coming and going freely, and the atmosphere was vibrating with the movement of bhikkhus whose robes filled the air with the odour of the dye-stuff. As in the house [ 168 ] of Anāthapiṇḍika, Visākhā's house had meals cooked for offering to bhikkhus of varying needs, namely, the travelling ones, the sick ones, the visiting ones.

In the morning Visākhā offered food to those various bhikkhus. In the afternoon she would go to the Buddha's monastery with her maids carrying medicinal properties such as ghee, butter-milk, honey and molasses, and also eight kinds of beverages made from eugenia, mango, the Indian butter fruit, the Uraria lagopoides,. the madhuka drink, two kinds of banana, and nectar of the lotus and offered them according to the needs of the bhikkhus. Then she would attend to a sermon by the Buddha before returning home. (This is a typical day for Visākhā, replete with meritorious actions.)

Therefore when on another occasion the Buddha designated foremost lay female disciples according to their merit, he declared, "Bhikkhus, among my lay female disciples who delight in charity, Visākhā is the Foremost."

(Here ends the story of Visākhā, the donor of Pubbārāma monastery.)

3-4. The stories of Khujjuttarā and Sāmāvatī.

(a) The past aspiration of the two lay female disciples.

The future Khujjuttarā and the future Sāmāvatī were both born into the families of rich men in the city of Haṃsāvatī during the time of Padumuttara Buddha. As they went to the Buddha's monastery to attend to the Buddha's sermon, the future Khujjuttarā saw a lay female disciple being designated by the Buddha as the foremost among female lay disciples in learning. She had a strong desire to become one herself and, after making an [ 169 ] extraordinary offering to the Buddha aspired to that title. The Buddha predicted her fulfilment of the wish.

The future-Sāmāvatī saw there a lay female disciple being designated by the Buddha as the foremost lay female disciple in the matter of abiding in universal goodwill. She had a strong desire to be so designated by a future Buddha, and after making an extraordinary offering to the Buddha, aspired to that title. The Buddha predicted that her aspiration would be fulfilled.

The two women spent whole lives in deeds of merit. At the end of their life-span they were reborn in the deva world. After faring in the deva world and the human world for a hundred world-cycles, the present world-system with five Buddhas arrived.

Then, during the time of Gotama Buddha, in the city of Kosambī, Ghosaka the Householder and his wife made a routine alms-giving of one thousand ticals every day. (For details of the illustrious couple, see "The Great Chronicle," Volume Three.)

(b) Khujjuttarā and Sāmāvatī in their last existence.

It was during the time of the Ghosaka couple practising their routine charity that the future Khujjuttarā passed away from deva existence and was conceived in the womb of the governess in the house of Ghosaka the Householder. She was hump-backed at birth and was called Khujjuttarā (As to her destiny of being born a humpback and a slave in spite of her great past merit we shall find out as we go on.)

About Sāmāvatī the daughter of the Householder.

About that time the future Sāmāvatī passed away from deva existence and was born as the daughter of Bhaddavatiya the Householder in Bhaddiya in the province of Bhaddiya. She was named as Sāmā by her parents. At one time the town of Bhaddiya suffered from famine and the people left the place for other places for their own survival.

Bhaddiya the Householder said to his wife, "Dear wife, we cannot know when this famine will end. We too must leave this place. Our friend Ghosaka the Householder of Kosambī will recognise us if he sees us. Let us go to him" He told his wife about going to Ghosaka but the two Householders had known about each other by reputation only and had never met. They decided to go, leaving but their servants. The three members of the family (father, mother and daughter) went in the direction of Kosambī, [ 170 ] travelling by stages. After going through much hardship on the way they at last reached Kosambī and put up in a public rest house outside the city.

Sāmāvatī's woes.

Ghosaka the Householder was making his daily alms-giving to all the needy who called at his door. Destitute travellers and mendicants thronged to his house every day. Bhaddavatiya the Householder and his family were looking haggard after a hard journey. They decided they should not present themselves before Ghosaka in the present unsightly state but should rest and recoup themselves first. So they remained at the rest-house while the daughter Sāmā was sent to the alms-giving station of Ghosaka to beg for food.

Sāmāvatī as a daughter of a Householder was reluctant to jostle through her way in the unruly crowd of alms-seekers. As she stood apart in a hesitant manner her dignified demeanour was noticed by the man in charge of alms distribution. He bethought himself, "While everyone else is making a loud noise and trying to reach out ahead of others like in a fisherman' s fish distribution place, this young maiden is keeping back. She must be of some worthy family. And she has a fine personality." And so he addressed Sāmā thus, "Dear girl why don't you step up and beg?" Sāmā replied, "Dear father, how could a decent girl like me elbow through in such a jam, packed crowd?"

How many persons are there in your family (group)? "There are three, father."

The man doled out three food packages to her.

Sāmā gave the food to her parents. Her father who had not eaten for some time, ate it greedily and died of overeating on that every day. On the next day Sāmāvatī went to the food distribution point and asked for only two food packages. Her mother who was not used to poor food as this and who also was bereaved for the loss of her husband was taken ill that evening and died after midnight. Then, on the next day Sāmāvatī went and asked only for one food package.

[ 171 ] The man in charge asked her "Dear girl, on the first day you asked the food package for three persons, on the second day you asked only for two, and now on the third day you are asking only for one. Why is this?" Sāmāvatī told him about the death of her father on the first day, that of her mother on the second day after midnight, and that she alone survived.

Where do you come from? the man inquired. Sāmāvatī told him how her family had fled from famine in Bhaddiya and the consequent informations. "In that case,' the man said, "You should be deemed as a daughter of Ghosaka the Householder. I have no daughter of my own. So you will henceforth be my daughter."

Sāmāvatī, the adopted daughter of the man in charge of the alms distribution place asked her father, "Father why is there such a din at the place?"

"When there is such a huge crowd, there has to be a big noise,' the father replied.

But, father, I have an idea!"" ""Then, say it."""

Father, let there be a barbed wire fencing around the place, keep only one entrance. Let the people go in to receive their alms, and go out on the other end, the only exit.

The father took her advice, and in following her instruction the place now became as quiet and dignified as a lotus pond.

Sāmāvatī is adopted by Ghosaka the Householder.

Soon after that Ghosaka noted the silence that prevailed in the alms distribution place that was usually full of noise and asked his superintendent:

Are you not giving alms today?

Yes, I do, Master.

But why is it so silent at the place which used to be so much of a din?

[ 172 ] "Ah! that is true, indeed, Master. I have a wise daughter. I have been able to maintain quiet at the place on the advice of my daughter."

But I never knew you had a daughter. Where have you got one?

The Superintendent had to confess the truth. He related to his master the circumstances under which Sāmāvatī became his adopted daughter. Thereupon Ghosaka said to him, "O man, why did you do that? You are doing a very improper thing indeed. You have kept me in the dark about the girl who is my daughter in the circumstances. Bring her to my house immediately." The superintendent had nothing but to obey his master's order. From then onwards Sāmāvatī became the adopted daughter of Ghosaka who cherished her as his own daughter and found five hundred companions for her who were of her own age from worthy families.

Sāmāvatī becomes Queen of King Udena.

One day when King Udena of Kosambī went round in the city he happened to see Sāmāvatī and her five hundred maid companions romping (in the garden) and fell in love with her. On inquiring her parentage, he was told that she was the daughter of Ghosaka the Householder. The king enquired whether she was married or not, and learning that she was not married, he sent his royal messengers to Ghosaka to ask for the hand of Sāmāvatī for marriage to King Udena. Ghosaka bethought himself: "Sāmāvatī is our only daughter. We cannot put her life at risk at the king's court which is full of intriguing women." So he bluntly refused the king's request. The King was furious and ordered that Ghosaka the Householder and his wife be evicted from their house which was to be sealed off.

When Sāmāvatī and her playmates came back from their play and met her parents sitting miserably outside the house she asked them what had happened. On hearing the story, she said to them, "Dear parents, why did you not tell the king's men that your daughter would go and live at the palace on condition that her five hundred maid-companions were allowed to remain with her there? Now, dear parents, give your reply to the king as I suggest." Her parents said to her, "Very well, daughter, we did now know how you would take it (the king's proposal.)"

[ 173 ] King Udana was greatly pleased to hear the message from Ghosaka. He said, "Let all the maid companions come and stay with Sāmāvatī, even if they number a thousand!" Afterwards, on an auspicious day, at the auspicious hour when the planets were favourable, Sāmāvatī together. With the five hundred maid companions, were conveyed to the palace of King Udena. The king appointed all the five hundred maids as ladies-in-waiting to his wife Sāmāvatī when he made her queen with ceremonial anointing, and put her up in a golden terraced mansion of her own, with full state of a queen.

About this time Ghosaka and his two householder friends, Kukkuṭa and Pāvārika of Kosambī, learning the news of the appearance of the Buddha and his residence at Sāvatthi, went there, and after listening to a discourse by the Buddha, they were established in Stream-Entry Knowledge. Later they returned to Kosambī after making great offering to the Buddha and the Saṃgha for fifteen days. They got the assurance from the Buddha to come to Kosambī when they would invite him later. They built each a monastery on the completion of which they sent mesages to the Buddha inviting him to come to Kosambī. The Buddha started on his journey to Kosambī but seeing the ripeness of past merit in a brahmin couple by the name of Māgaṇḍiya, he made a detour to Kammāsadamma, a market town in the Province of Kuru where he caused the Māgaṇḍiyas to comprehend the Ariya Truth and then proceeded to Kosambī.

Travelling by stages, he reached Kosambī and accepted the gift of three monasteries donated by the three (Ariya) householders. When he entered the town on an alms collecting round, he and his procession of bhikkhus were reviled by a gang of drunken men acting at the instigation of Queen Māgaṇḍiya who held a grudge against the Buddha. The Venerable Ānanda suggested to the Buddha that the Buddha leave the town that appeared so inhospitable. But the Buddha gave a discourse to the Venerable Ānanda on the importance of taming oneself, which is recorded in Attadaṇḍa vatthu in the Dhammapada. (verses 320, 321; 322). The Buddha stayed on for some time in Kosambī at the three monasteries in towns.

(For details of this episode see the Great Chronicle, Volume Three.)

[ 174 ] Khujjuttarā attain Stream-Entry.

The three householders of Kosambī attended on the Buddha and the Saṃgha in turns, making big offerings for a month. Then they extended the privilege of honouring the Buddha and the Saṃgha to other people of Kosambī who organized into localities or association in making great offerings.

One day the Buddha and the company of a large number of bhikkhus were at the house of the florist, to receive his offerings. At that time Khujjuttarā the personal attendant to Queen Sāmāvatī, came to buy flowers which was her routine duty. The florist said to her, "Ah, dear Uttarā, I have no time serving you this morning. I am busy attending on the Buddha and the Saṃgha, will you lend a hand in our food offering? This good deed of yours will lead to your emancipation from bondage." Khujjuttarā ate her portion of food given by the florist and joined him and his people in serving food to the Buddha. She learnt by heart the Buddha's discourse given to those who came near him. At the end of the discourse she was established in the Fruition of Stream-Entry.

Sāmāvatī and her five hundred companions gain Stream-Entry Knowledge.

Khujjuttarā in her daily purchase of flowers for Queen Sāmāvatī usually bought only four-tical worth of flowers and pocketed four ticals out of the Queen's daily allowance of eight ticals for flowers. But on the day she became an Ariya (as Stream-Enterer) Khujjuttarā had no mind to steal the money entrusted to her, and bought eight-ticals worth of flowers which now filled her basket. Queen Sāmāvatī, seeing an unusually large quantity of flowers in Khujjuttarā's basket asked her, "Why dear Uttarā, you have such a big basket of flowers today unlike the previous days! Did the King increase my allowance for flowers?"

Khujjuttarā as an Ariya was now incapable of telling a lie, and so confessed her previous misconduct. The Queen asked her, "Why, then, have you brought such a big quantity of flowers today?" And Khujjuttarā replied, "Because I do not steal the money today. I cannot do so because I have realized Nibbāna, I have comprehended the Deathless, after hearing the Buddha's discourse."

[ 175 ] Thereupon Queen Sāmāvatī and her five hundred ladies-in-waiting spread out their hands and asked Khujjuttarā, "Dear Uttarā, give us a share of that Deathless Nibbāna!"

Dear friends, Nibbāna is not something that can be apportioned to others. I will re-echo the words of the Buddha. If you are endowed with past merit you may gain Nibbāna the Deathless on hearing them.

Dear Uttarā, do go ahead!

But, I have to remain seated on a higher level than your seats before I start making the discourse.

Queen Sāmāvatī arranged a higher seat for Khujjuttarā and listened to the latter's discourse, sitting at a lower level. Khujjuttarā, excercising the Analytical Knowledge pertaining to an Ariya still teaching herself for Arahantship (i.e., a sekkha), gave a discourse to Sāmāvatī and the five hundred ladies at the end of which all of them got established in the Fruition of Stream-Entry. From that time onwards Khujjuttarā was relieved of her all-round service duties and was given the task of going to the Buddha's monastery to hear sermons and to teach Queen Sāmāvatī and her ladies-in-waiting what she had learnt from the Buddha. In this way Queen Sāmāvatī and company were given regular discourses at the place of Khujjuttarā.

Khujjuttarā's past merit and demerit.

Why was Khujjuttarā born into a slave family? It was due to her past evil deed. She had during the time of Kassapa Buddha made a female novice assist her in odd jobs. (run errands for her) On account of that misdeed she was born into a slave family for five hundred existences in succession. Why was she born a hump-back? When she was a lady at the court of the King of Bārāṇasī before the advent of Gotama Buddha, she saw a Paccekabuddhā with a hump-back who came to the palace to collect alms-food. Then she mimicked the Paccekabuddhā in the presence of the other court ladies. For that evil deed she was born hump-backed in the present existence which was her last existence.

[ 176 ] What merit did she earn in the past to be endowed with innate wisdom in her last existence. When she was a lady at the court of the King of Bārāṇasī before the advent of the Buddha, she saw eight Paccekabuddhās carrying alms-bowls filled with milk-rice which was piping hot. To relieve the heat on the hands of those revered ones, she removed eight-gold bangles she was wearing and offered them for use by them as buffers underneath the alms-bowls. That thoughtful deed was the merit she earned.)

Queen Māgaṇḍī intrigues against Queen Sāmāvatī.

Although Queen Sāmāvatī and her five hundred ladies-in-waiting had become Ariyas, they never had the opportunity of meeting with the Buddha because King Udena was a non-believer. Since they were Stream-Enterers, they had a great longing to see the Buddha. All they could hope for was to get a glimpse of the Buddha when the Buddha was passing through the city. As there were no sufficient trellis windows to peep through, the ladies bore holes in the walls of their sleeping quarters through which they peeped to gain a precious glimpse of the Buddha.

One day as Queen Māgaṇḍī was strolling outside she noticed the small holes on the walls of the ladies-in-waiting of Queen Sāmāvatī and asked the maidens what those holes meant. They did not know that Queen Māgaṇḍiya was holding a grudge against the Buddha and honestly divulged their secret arrangement that had enabled them to watch the passing Buddha and honour him by standing in their own rooms and peeping through the small openings on the wall. Queen Māgaṇḍī thought to herself, grinning, thus, "Now has my time come to avenge Samaṇa Gotama. These girls, followers of Gotama will also have their deserts!"

Then, when Māgaṇḍī was alone with King Udena she said to him, "Great King, Queen Sāmāvatī and her ladies-in-waiting have given their hearts to someone else besides you. They are plotting against your life in a few days. They have no affection for you. They have such great interest in Samaṇa Gotama that they peep at him even when he goes in the city. They have made openings in the wall of their rooms to get a view of Samaṇa Gotama. The king did not believe it. Māgaṇḍī repeated her story another time; still [ 177 ] the king did not believe it. For a third time she repeated it, and as the king refused to believe it, she suggested that the king go to the private quarters of the ladies and make inquiries. The king went there and saw the small openings. He asked the ladies about them. The ladies honestly and truly told him the purpose of their cutting out those openings. The king was not angry with them but merely ordered that the openings be closed. He let trellis windows get fixed on the upstairs of the ladies' quarters. (This was the first malicious report on the part of Queen Māgaṇḍī.)

Queen Māgaṇḍī then hatched another plot. She said to the king, "Great king, Let us put to the test the loyalty of Sāmāvatī and company towards you. Send them eight living hens and ask them to cook a meal of them for Your Majisty." The king did as Māgaṇḍī advised. Queen Sāmāvatī, being an Ariya disciple of the Buddha, was above killing and so replied to the king that it would not be proper to kill the birds.

But Māgaṇḍī was crafty enough. She said to the king, "Great king, say to Sāmāvatī to have the hens cooked into a meal for Samaṇa Gotama." The king did as he was told. This time Māgaṇḍī had the birds killed, on the way before they reached Queen Sāmāvatī, who, on receiving lifeless hens, had no suspicions about them in her simple mind. She had them cooked and had the cooked dish sent to the Buddha. Queen Māgaṇḍī then pointed the fact of Sāmāvatī's behaviour to the king, saying, "Now, do you see where Sāmāvatī's interest lies?" However, the king did not take offence against his beloved Sāmāvatī. (This was the second malicious plot on the part of Queen Māgaṇḍī.)

The third malicious plot.

King Udena had three queens: (1) Queen Sāmāvatī, (2) Queen Vāsuladattā daughter of King Caṇḍapajjota. of Ujjenī, and (3) Queen Māgaṇḍī. Each queen had five hundred ladies-in-waiting. The King spent seven days with each of his three queens in turn in their respective palatial mansions. Queen Māgaṇḍī kept a small cobra by her side in a bamboo container which she stealthily transferred into the king's harp and sealed the small hole in it when the king came to her. The king always carried his harp wherever he went. He was so fond of it because its music could cast a spell on elephants which became attracted to its player, the king.

[ 178 ] When the king was about to go to Queen Sāmāvatī Queen Māgaṇḍī said to him (as if she had real concern for the king's safety), "Great King, Sāmāvatī is a follower of Samaṇa Gotama. She does not value your life as much as a blade of grass. She is always intent on doing harm to you. So, please beware."

After the king had spent seven days with Queen Sāmāvatī he went to stay with Queen Māgaṇḍī for seven days who said to him, "How was it, Great King, did Sāmāvatī find no opportunity to harm you?" Then, taking the harp from the king's hand, and shaking it up, exclaimed, "Why? There's some living thing moving about inside the harp!" And after stealthily opening up the small hole in the harp, she exclaimed, "O! death unto me! There is a snake in the harp!" She dropped the instrument and ran away from it. The snake coming out from his harp was enough to arouse the king's anger. Like a bamboo forest on fire, the king was hissing with fury. "Go and bring Sāmāvatī and all her ladies-in-waiting!" he shouted. The king's men obeyed promptly.

(A Maxim:)

If you control yourself, retaining rightteousness and maintaining a loving heart, when someone gets angry with you, how could you be the worse for it?

Queen Sāmāvatī knew that the king was angry with them. She advised her ladies-in-waiting to diffuse loving kindness towards the king for the whole day. When they were brought before the king Sāmāvatī and company were made to line up facing the king who stood with bow and poisoned arrow at the ready. They remained diffusing loving kindness towards the king, who found himself unable to shoot and at the same time unable to put down the bow and arrow. Perspiration flowed properly from his body which was trembling. His mouth was discharging saliva. He resembled a man who had suddenly lost his faculties.

[ 179 ] Queen Sāmāvatī said to him, "Great King, are you feeling exhausted?" The king replied, "My dear queen, I do feel exhausted. Be my support."

Very well, O King, she said," direct your arrow towards the ground."

The king did as he was told. Then Sāmāvatī wished, "May the arrow be released." And the poisoned arrow went through the ground.

At that moment King Udena went and dipped himself in water and in his wet cloths and hair, fell at Sāmāvatī's feet, saying, "Forgive me, my dear queen. I had foolishly acted under the instigation of Māgaṇḍī."

I forgive you, O King, said Sāmāvatī.

Very well, O Queen, you are full of forgiveness towards me. From now on, you are free to make offerings to the Buddha. Do make offerings and do go to the Buddha's monastery in the afternoons and attend to the sermons. From now on you shall be well protected.

Sāmāvatī, seizing the opportunity, made this request, "If so, Great King, would you ask the Buddha to arrange for a bhikkhu to come to the palace and teach us the Good Doctrine every day?" King Udena went to the Buddha and made the request whereupon the Buddha assigned the Venerable Ānanda to the job. From that time Sāmāvatī and company invited the Venerable Ānanda to the palace and made daily food offerings after which they learnt the Doctrine from him.

Queen Sāmāvatī, being delighted in the Venerable Ānanda's discourse in appreciation of their food offerings, made offerings of five hundred robe materials to him.

(The Venerable Ānanda had in one of his past existences offered a needle and a small piece of robe material of a palm's width to a Paccekabuddhā. For that good deed, in his present existence he was endowed with innate wisdom, and also received gifts of robe material on five hundred occasions.)

[ 180 ] Sāmāvatī and company are burnt to death.

Māgaṇḍī was at her wit's end in her attempts to estrange King Udena and Sāmāvatī. She became desperate and made a desperate attempt. She persuaded the king to go on a picnic in the park. She detailed her uncle to commit arson at the palace during the absence of the king. Queen Sāmāvatī and company were to be ordered to remain indoors, using the king's name. Then their mansion was to be put to the torch. Queen Māgaṇḍī's uncle, the foolish brahmin, executed the plot successfully.

As their past evil dead had now fructified, Sāmāvatī and her five hundred ladies-in-waiting, could not dwell in the attainment of their Fruition of Stream-Entry that fateful day and lost their lives in the flames, like lumps of bran in a storehouse. The guards at Queen Sāmāvatī's mansion reported the calamity to the king.

The king made discreet inquiries into the prime mover in this horrible case of arson, and knew that it was no other than Māgaṇḍī. However, he did not show his hand. Instead, he sent for Queen Māgaṇḍī and said to her, "Dear Māgaṇḍī, you have done for me what I ought to myself. You have done away with Sāmāvatī who had made various attempts on my life. I adore you for this act. I am going to reward you amply. Now, call up your kinsmen."

Queen Māgaṇḍī was delighted to hear the king's words. She gathered all her relatives and also her friends not related to her as if they were her relatives. When all of Māgaṇḍī associates were gathered the king had deep pits dug in the palace ground, where all the culprits were put with only their heads showing above the ground. Their heads were then broken and then iron plough shares were driven across their broken skulls. As for Queen Māgaṇḍī her body was cut up into pieces and cooked in oil.

The past evil deeds committed by Sāmāvatī and her company.

The death of Sāmāvatī and her associates by being burnt alive had its root in their past evil deeds. In one of their existences before the advent of Gotama Buddha, the five hundred maidens were standing on the river bank at the Gaṅgā after having a long [ 181 ] frolicking bath. As they were shivering with cold, they saw a small thatched hut nearby which was the dwelling of a Paccekabuddhā. They rashly burnt it for warming, themselves without first seeing whether there was any occupant inside or not.

At that time the Paccekabuddhā was dwelling in the attainment of Cessation. Only when the little hut was reduced to ashes, they found to their horror the sitting Paccekabuddhā in a motionless state. Although in setting fire to the hut they had no intention to kill the Paccekabuddhā, the thought of killing him now entered their frightened mind became they recognized him as the Paccekabuddhā who came to the king's palace for daily alms-food. To avoid the king's wrath, they must burn up the revered one and leave no trace of him. So, by way of cremation, they gathered more fuel and set fire to the sitting Paccekabuddhā. This act being done with intention to kill, constituted a grave misdeed, carrying grave consequence.

When the fuel the women put to the fire exhausted, the Paccekabuddhā rose from dwelling in the attainment of Cessation, cleaned his robes of ashes, and, rising into the air, went away even as they were watching in great wonder. They suffered in niraya for that evil deed, and as a remaining resultant thereof, they were burnt alive now.)

(c) Conferment of titles as foremost lay female disciple.

After the utter destruction of Queen Sāmāvatiī and her five hundred ladies-in-waiting, there arose words of praise among the four types of assembly, namely: 1) the assembly of bhikkhus, 2) that of bhikkhunīs, 3) that of lay male disciples, and 4) that of lay female disciples, such that:

Khujjutarā was learned and, although a woman, she could expound the Doctrine that resulted in five hundred ladies of the court attaining Stream-Entry.

[ 182 ] "Sāmāvatī was accomplished in the practice of dwelling in universal good will that she was able to avert the arrow of King Udena through her diffusion of goodwill towards the king."

Later on, when the Bhagavā was in residence at the Jetavana monastery and was conferring distinguished titles to lay female disciples he declared in respect of Khujjatarā,

Bhikkhus, among my lay female disciples who are learned, Khujjuttarā is the Foremost.

(Khujjuttarā earned the title well because she was given by Queen Sāmāvatī and company, after their attaining StreamEntry, the task of learning further about the Buddha's Doctrine by going to the Buddha every day. This privilege of hers made her so immersed in the Doctrine that she learnt the Three Piṭakas by heart. This was why the Buddha conferred on her the title of "foremost in learning."

As a sekkha, an Ariya still learning herself for Arahantship, Khujjuttarā was endowed with the Four Analytical Knowledges pertaining to a sekkha which enabled her to bring enlightenment to Sāmāvatī and company. While the Buddha was staying in Kosambī, Khujjuttarā went to the Buddha daily and listened to the sermons. On returning to the palace she repeated what she had learnt to Sāmāvatī and company. She would begin her discourses to them with these words, "Indeed had the Bhagavā said thus, I have heard the Arahant say thus." The 112 discourses she made to the ladies have been put on record by the elders at the synods as "the Buddha's words," under the title of Itivuttaka. (See Commentary on the Itivuttaka.)

On that occasion the Buddha said in respect of Sāmāvatī thus:-

Bhikkhus, among my lay female disciples who dwell in the jhāna of universal goodwill Sāmāvatī is the foremost.

(Here end the stories of Khujjuttarā and Sāmāvatī.)

THE STORY OF UTTARĀ NANDAMĀTA

[ 183 ] The Future-Uttarā Nandamātā was born into a rich family in the city of Haṃsāvatī during the time of Padumuttara Buddha. As she was attending to a sermon by the Buddha, she saw a lay female disciple being designated as the foremost among those who dwelt in jhāna. She had a strong desire to be designated as such in some future existence, and after making a great offering, aspired to that title. The Buddha predicted that her aspiration would be fulfilled.

(b) Her last existence as Uttarā, daughter of Puṇṇa the Householder.

That worthy woman, after passing away from that existence, fared in the deva realm and the human realm for a hundred thousand world cycles, and during the time of Gotama Buddha was born as the daughter of Puṇṇasīha and wife Uttarā, who were dependents, i.e., household servants, to Sumanā, the Householder in Rājagaha.

The circumstances leading to Puṇṇasīha's Ascendancy.

It was a festive occasion in Rājagaha on account of the auspicions day according to the planets. Sumanā, the Householder of Rājagaha called up Puṇṇa and said, "O man, Puṇṇa, attending the festivities on this auspicious day and keeping the Uposatha precepts are actually matters that should not concern poor folks (like you). Yet I am going to give you an allowance for this festive day, and you may either go and enjoy yourself at the festival or do your ploughing as usual. Just let me know whichever you choose."

Puṇṇasīha said, "Master, let me first consult the matter with my wife."

At home, Puṇṇa told his wife Uttarā about what his master had said to him. She said to him, "Dear husband, the Householder is our master. Whatever the master says to you is to be taken as justified. But I think you ought not to miss a day's work for him."

And Puṇṇa, agreeing to his wife's suggestion, yoked his oxen and went to the field to do the ploughing.

[ 184 ] It so happened that on that great day for Puṇṇa the Venerable Sāriputta, after rising from his absorption in the attainment of Cessation, reviewed the world as to who deserved his blessing. He saw the ripening of Puṇṇa's past merit as sufficing condition for Enlightenment⁵ and taking his alms-bowl and great robe at the time for the daily alms-round, went to the place where Puṇṇa was ploughing. He stood at a small distance where he could be seen by Puṇṇa who, on seeing him, stopped ploughing, went near him and made his obeisance with fivefold contact. The Venerable One, wishing to do good to the poor man, looked at him and asked him where some good water might be available. Puṇṇa thought the Venerable One wanted to wash his face, and so he made a tooth-brush out of a creeper nearby and gave it to the Venerable Sāriputta. While the Venerable One was brushing his teeth, Puṇṇa took the alms-bowl and water-strainer and fetched a bowlfull of fresh clear water, properly strained.

After washing his face, the Venerable Sāriputta went on his way to collect alms-food. Then, it occurred Puṇṇa thus," The Venerable One had never come this way before. He came today probably to bring benefit to me. Oh that if my wife had come bringing my meal, how good it would be to offer it to the Venerable one!"

Puṇṇa's wife remembered that it was an auspicious day according to the planets. She had cooked a meal early in the morning with the ration she got and carried it to where her husband was ploughing. On the way she saw the Venerable Sāriputta and thought to herself, "On previous days I did not have anything to offer to the Venerable one although I saw him, or when I had something to offer I did not happen to meet him. Today I have both the gift and the donee at hand. I will cook [ 185 ] (Sub-Commentary) another meal for my husband and offer this meal to the Venerable one now." Thinking thus, she put her cooked rice into the Venerable Sāriputta's alms-bowl and made her wish, saying, "May we be free from this life of poverty." The Venerable one said, "May your wish be fulfilled," showing appreciation, and returned to the monastery from there.

(Herein it may be noted that in performing a deed of merit there arise many impulsion thought processes of great merit each consisting of seven meritorious 'impulsions' or submoments of the thought process. If conditions are favourable, the first of those seven impulsions brings immediate result even in the very present existence.

Four present conditions must be there for such immediate resultant, namely: (a) the donee is an Arahant or at least a Never Returner, (b) the gift is something righteously obtained; (c) the donor has a strong will or volition in making the gift, i.e., his intention is deep before the act, during the act, and he feels glad for it after the act, (d) the donee has just arisen from dwelling in the attainment of Cessation. And above all, there must be sufficient past merit in the donor. In the case of Puṇṇa and his wife all the required present and past conditions co-existed. His past merit to make him a rich man was ripe so that on that very day he reaped a harvest of solid lumps of gold from the field he was ploughing. This elevated him to the status of the Rich Man conferred by the king.)

Puṇṇa's wife returned to her home (without proceeding to her husband), cooked another meal for her husband, and brought it to him. Fearing that her husband might be angry, (and more so because his anger would nullify the good consequence of her good act), she began with some palliative words, saying, "Dear husband, I would request that you restrain yourself from anger for today."

Why?, asked her husband, (wondering).

Dear husband, I met the Venerable Sāriputta on my way and offered him the meal meant for you. I had to go home and cook another meal for you. That is why I am rather late today.

[ 186 ] Clods of earth turn into lumps of gold.

Puṇṇa said to her, "Dear wife, you have done a pleasing thing. I myself had offered tooth-brush and fresh water for washing his face early this morning. So for this day every need of the Venerable One has been supplied by us!" The couple were elated about their good deeds.

Puṇṇa then had his meal. After that he took a nap with his head on the lap of his wife. On waking up he saw all around him where he had ploughed a sea of yellow objects somewhat like the yellow flowers of the sponge gourd profusely scattered about. Surprised, he said to his wife, "Dear wife, what are those things, directing his finger to those yellow objects (which were clods of earth). Everywhere I had turned up the earth there is the look of gold!" His wife said. "Dear husband, perhaps you are having a hallucination after your hard work." But Puṇṇa insisted, "Look, look there yourself!." And she looked and said, "Dear husband, what you said is true. Those things do look like gold!"

Puṇṇa got up, and picking up a clod of the yellow earth, struck it against the shaft of his plough. It was a soft lump of gold and stuck to the shaft like a lump of molasses. He called up and said to his wife, showing a sample of the gold, "Dear wife, other people have to wait three or four months to reap what they sowed. For us, our meritorious deed, sown on the fertile soil that is the Venerable Sāriputta, has now brought us this harvest. Throughout this field of about one karisa (1 3/4 acres) there is not a piece of earth the size of a myrobalan fruit which has not turned into gold."

What should we do about this? The wife asked.

Dear wife, Puṇṇa replied, "We cannot hide this amount of gold." So saying, he picked up clods of earth, filled the vessel which had carried his meat with the lumps of gold. He went to the palace and saw the king. A dialogue took place between him and the king.

(King) Where did you get this gold?

(Puṇṇa) Great King, the field I ploughed today has been turned into clods of gold. May the king send his men to confiscate them.

[ 187 ] (King) What is your name?

(Puṇṇa) Great King, My name is Puṇṇa.

Then the king ordered his men to yoke carts and go and collect the gold from Puṇṇa's field.

The family of Puṇṇa became a rich man's family and also attain Stream-Entry.

The king's men collected the clods of gold, saying, "This is what the great past merit of the king has brought into being." The gold clods changed back into clods of earth! Not a piece of gold was collected by them. They reported the matter to the king. King Bimbisāra told them, "In that case, O men, say, "This is what Puṇṇa's great past merit has brought into being," when you pick up those clods." The men went back, said the words as instructed by the king in collecting the gold, and successfully obtained the gold.

The clods of gold taken in many cart loads were piled up on the main square of the palace. It heaped up to the height of that of a palmyra tree. The king summoned merchants and put the question, "Whose house in the city holds a pile of gold as big as this?" The merchant said, "Great King, There is no house that holds this much of gold." The king further asked this question, "What should we do with Puṇṇa who is the owner of this gold?" The merchants unanimously replied, "Great King, that Puṇṇa should be given the title of Royal Treasurer. The king agreed. And so Puṇṇa became the Royal Treasurer. All the gold gathered was handed over to him. On that same day Puṇṇa's inauguration as Royal Treasurer was held in high ceremonial state.

Puṇṇaseṭṭhi, now the great Royal Treasurer, held a grand celebration on that auspicious acquisition of the royal title for seven days, when the Buddha and the Saṃgha were honoured with magnificent offerings. On the seventh day, after hearing the Buddha's sermon in appreciation of Puṇṇa's great charity, all the three members of the Puṇṇa's family, i.e., Puṇṇa, his wife Uttarā and their daughter Uttarā, were established in the Fruition of Stream-Entry.

[ 188 ] This is the story of Puṇṇasīha, one of the five great rich men within the dominion of King Bimbisāra who had inexhaustible resources.

The union of the Puṇṇasīha's family with the Sumanā family who were non-believers.

Sumanā the Householder of Rājagaha, on learning that Puṇṇasīha had a grown-up daughter, sent messengers asking for the hand of Puṇṇa's daughter in marriage to his son. Puṇṇa gave a flat refusal. Sumanā was furious. "That fellow who had been dependent on me now disdains me because he has become a great man", he thought, conceited as he was for his own wealth. He sent this view of his to Puṇṇa through messengers. Puṇṇasīha was not to be outdone. He explained to Sumanā's agents thus, "Your master is being arrogant. Even though what he says is a fact, he should remember that a man should not be expected to always remain poor because he was born poor. Now I am wealthy enough to buy householders like Sumanā as my slaves. But I do not say this in derogation of his lineage. I still honour him as a worthy householder. My point is thus: my daughter is a Stream Enterer, an Ariya in the Buddha's Teaching. She spends one tical every day on flowers in her offerings to the Triple Gem. I cannot send my daughter to the house of a non-believer like Sumanā."

When Sumanā learnt the adamant stand taken by Puṇṇasīha, he changed his tone. He sent word to Puṇṇasīha, saying, "I do not wish to break up old ties of friendship. I will see to it that my daughter-in-law gets flowers worth two ticals every day." Puṇṇa being a man who knew the value of gratitude agreed to Summana's proposition and sent his daughter in marriage to Sumanā's son.

Uttarā's great faith in religious practice.

One day Uttarā said to her husband, "Dear husband, in my parents' house I observe uposatha precepts eight days every month. If you may agree I would do that here too." Although she made her proposition in gentle words, her husband bluntly refused it. She had to put up with the refusal meekly. At the beginning of the rains-retreat period, she sought his permission again to keep the [ 189 ] uposatha during the three-month period. Again she got the blunt refusal.

When two and half months had gone by and only fifteen days were left of the Vassa (rain-retreat) period, Uttarā. asked her parents to send her fifteen thousand ticals of money, letting them know that in the confines of wedlock she had not had a day to observe the uposatha. She did not say how and why the money was needed. Her parents did not bother to ask why she needed the money but first sent her the sum she asked for.

Uttarā then sent for Sirimā, a courtesan in Rājagaha (who was the sister of Jīvaka the physician) and said to her, "Dear Sirimā, as I intend to keep the uposatha for fifteen days, I would request you to attend on my husband during these days for a fee of fifteen thousand ticals." Sirimā accepted her offer. Uttarā's husband was only too happy about this arrangement and allowed her to go on the sabbath for half month.

Having obtained her husband's permission, Uttarā went about her meritorious deeds freely. She prepared food offerings for the Buddha early in the mornings, assisted by her servants. After making offerings to the Buddha, and when the Buddha returned to the monastery, she kept the uposatha and would stay upstairs alone, reflecting on her moral precepts. Fifteen days passed peacefully. On the morning of the first waning of the last month of the three-month period, the day on which her observance of the uposatha was to end, she was preparing gruel and other items of food for offering to the Buddha. She was busy with the job since early morning.

(Moral: Such is the nature of sensual objects that, through their continued enjoyment, one tends to forget that they belong to another, and is tempted into thinking that they are one's own.)

At that time the householder's son, having fun with Sirimā on the upper story of the mansion, drew aside the lace curtain of the window and looked down into the inside of the house compound. Uttarā happened to look up into the window and her eyes met with those of her husband. The husband smiled with the thought, "This Uttarā is looking like a being from niraya. How odd of her to deny herself the luxury of her status and toil herself unnecessarily (in the kitchen) mingling with servants."

[ 190 ] Uttarā also smiled with the thought, "This son of the householder, being forgetful, thinks that his life of ease and comfort is lasting."

Sirimā who saw the couple smile, became furious with jealousy. "This slave, Uttarā, is flirting with my husband even in my presence, she thought to herself, (for she had now an illusion that she and the householder's son were real husband and wife). She ran down the stairs fuming. Uttarā understood that Sirimā had, after half a month of dominion of the house, considered it her own. So she entered into the jhāna of universal goodwill and stood sedately. Sirimā, rushing through the servants, took hold of a ladle, filled it with boiling oil from a pot cooking on the fire, and suddenly poured it onto Uttarā's head. But since Uttarā was dwelling in the jhāna of goodwill, and her whole body being diffused with loving kindness, did not feel the heat of the oil which flowed over her body like water poured onto a lotus leaf.

At that moment Uttarā's servants accosted Sirimā with abusive words, saying, "You slave woman, you are a mere hireling of our Mistress. Yet after staying in this house for just fifteen days you try to rival our Mistress." These words awakened Sirimā to her true position. She realized she had gone too far. She went to Uttarā, fell at her feet, and apologised to her, saying, "Dear Madam, I had been reckless in my behaviour. Do forgive me!" Uttarā replied, "Dear Sirimā, I cannot accept your apology now. I have my father in the Buddha. You must first obtain forgiveness from my father the Buddha before I can forgive you."

Just then, the Buddha and his company of bhikkhus arrived and sat in the seats prepared for them. Sirimā approached the Bhagavā, and prostrating herself at his feet, said, "Venerable Sir, I have done some wrong against Uttarā. I apologised her for it and she says that I must first get forgiveness from the Bhagavā before she would forgive me. May the Bhagavā forgive me." The Bhagavā said, "Sirimā, I forgive you." Then Sirimā went to Uttarā and made obeisance to her as a token of her apology.

The Buddha in his discourse in appreciation of the food offering, uttered the following verse:

[ 191 ] "Conquer the angry one by loving kindness; conquer the wicked one by goodness; conquer the stingy one by generosity; conquer the liar by speaking the truth." - Dhammapada, verse 223.

At the end of the discourse Sirimā was established in the Fruition of Stream-Entry. After the attainment of Ariyahood she invited the Buddha to her place the next morning and made great offerings to the Buddha and the Saṃgha. Thus goes the story of Uttarā the Householder's daughter who also was known as Nanda's mother after she got a son by the name of Nanda.

(c) Uttarā as the foremost lay female disciple.

On a later occasion when the Buddha, residing at the Jetavana monastery, conferred most distinguished titles to lay female disciples, he declared:

Bhikkhus, among my lay female disciples who dwell in jhāna Uttarā, the mother of Nanda, is the foremost.

(Here ends the story of Uttarā, the mother of Nanda.)

6. The story of Princess Suppavāsā (the Koliya) of the SakyanClan.

(a) The past aspiration of the Princess.

The Future-Suppavāsā was born into a worthy family in the city of Haṃsāvatī during the time of Padumuttara Buddha. While she was attending to the Buddha's sermon, she saw a certain lay female disciple being designated by the Buddha as the foremost among those who made offerings of superior articles. She had a strong desire to become such a disciple in the future, and after making extraordinary offerings, aspired to that title.

[ 192 ] (b) As Princess Suppavāsā, the Koliyan, of the Sakyan clan in her last existence.

That worthy lady, after faring for a hundred thousand world-cycles in the deva realm and the human realm, was born as a Princess of the Sakyan clan in the city of Koliya. She was named Suppavāsā. When she was of marriageable age she was given in marriage to a Sakyan prince, and as the housewife in the household of the prince she had occasion to listen to a discourse by the Buddha which resulted in her gaining Stream-Entry. Later she gave birth to a son named Sīvali. (Details of the episode of the birth of Sīvali has been described in the present volume, Part One.)

(c) Princess Suppavāsā as the foremost lay female disciple.

At one time Princess Suppavāsā the mother of the Venerable Sīvali offered choicest food to the Buddha and the Saṃgha. After finishing the meal the Buddha gave a discourse in appreciation of the special offering in which he said,

"My lay female disciple Suppavāsā, in making this food offering has in effect made five kinds of offering, namely: life, good appearance, happiness, strength and intelligence. Offering of life leads to longevity either in the deva realm or in the human realm ...p... Offering of intelligence leads to the blessing of intelligence either in the deva realm or in the human realm.' This was the occasion that became the ground for the Buddha's conferment of Foremost lay female disciple on Suppavāsā.

On another occasion when the Buddha was residing at the Jetavana monastery in Sāvatthi, and was conferring distinguished titles on lay female disciples, he declared: Bhikkhus, among my lay female disciples who make gifts of the choicest quality, Suppavāsā the Koliyan princess is the foremost."""

(Here ends the story of Princess Suppavāsā.)

[ 193 ] 7. The story of Suppiyā the lay female disciple.

(a) The past aspiration of Suppiyā.

The Future-Suppiyā was born into a worthy family in the city of Haṃsāvatī during the time of Pudamuttara Buddha. On one occasion while she was attending to a sermon by the Buddha she saw a certain lay female disciple being designated as the foremost one among those who looked after a sick bhikkhu in an exceptional way. She had a strong desire to become one such disciple and, after making a great offering aspired to that title.

(b) As Suppiyā in her last existence.

After faring for a hundred thousand world-cyles in the deva realm and the human realm she was born into the family of a Rich Householder in the city of Bārāṇasī during the time of Gotama Buddha. She was named Suppiyā. When she was of marriageable age she became the wife of a son of a householder.

It was then that the Buddha came to Bārāṇasī in the company of many bhikkhus and was staying at the monastery of Isipatana Migadāvana. Suppiyā, the householder's wife, visited the Buddha and after listening to the Buddha's discourse on that first visit she was established in the Fruition of Stream-Entry.

Suppiyā's astounding zeal in giving.

One day, after listening to the Buddha's sermon, Suppiyā made a round of the monastic dwellings at Migadāvana to see to the needs of their residents. She came across a wan, enfeebled bhikkhu who had taken some purgative. She asked him what sort of food or medicine would do him good. He replied, "Lay female supporter, meat soup would do me good." Suppiyā said, "So be it, Venerable Sir, I will send some meat soup to you," and left after making obeisance to the bhikkhu. On the next day she sent her servant to buy some meat in the bazaar, hoping to get some meat put on sale for unspecified buyers. The servant could not find such meat and reported it to Suppiyā.

Suppiyā bethought herself: "I have promised to the sick bhikkhu to send meat soup. If I do not make good my word he would feel ill at ease because he is not likely to get meat soup from anywhere else. So I must see that he gets the meat soup somehow." She [ 194 ] went into her bed room and cut up the flesh on her thigh, which she gave to her housemaid to cook some soup with, using the usual ingredients (such as chilli, onion, and other condiments), and said, "Take the soup to the sick bhikkhu and offer it to him. If he asks about me, say that I am taken ill." The house-maid did as she was told.

The Buddha learned about the matter. On the next morning, at the time of making the daily alms-collecting, he went to Suppiyā's house (being invited by her husband) in the company of many bhikkhus. After having seated at the special place prepared for him, the Buddha asked the householder Suppiy; "Where is Suppiyā?"

She is unwell, Venerable Sir, answered Suppiy the householder.

Let her come here, even though unwell.

She is unable to walk, Venerable Sir.

Then carry her.

Suppiy the Householder went in and carried his wife Suppiyā, when lo! at the instant she looked upon the Bhagavā her big wound on her thigh suddenly disappeared and was restored to normal flesh with body hair. Thereupon the Suppiya couple exclaimed, "Marvelous it is!" Astounding it is! Friend, great is the power of the Bhagavā. At the very instant of seeing the Bhagavā such a deep wound is restored to natural flesh!" Feeling elated, they served the Buddha and the Saṃgha with choicest food specially prepared for offering.

After finishing the meal and giving a discourse to the donor, the Buddha returned to the monastery. Then, at the congregation of bhikkhus, the Buddha asked.

Bhikkhus, who asked for meat from Suppiyā the Householder's wife?

I did, Venerable Sir, answered the sick bhikkhu.

Did she send the meal (i.e., meat soup)?

Did you enjoy it. ?

[ 195 ] "Yes, Venerable Sir, I did."

Did you ask what meat it is?p

No, Venerable Sir, I did not.

The Buddha reprimanded the bhikkhu showing many reasons and laid down this rule of conduct for bhikkhus:

Bhikkhus, lay supporters who have conviction in the Triple Gem even give up their own flesh to the Saṃgha. Bhikkhus, human flesh should not be consumed. Any bhikkhu who consumes human flesh is liable to a breach of the Thullaccayal Rule. Bhikkhus, it is improper for a bhikkhu to consume meat without inquiring about it. He who does so without inquiring about it incurs a breach of the Dukkaṭa rule.

(For details, see Vinaya Mahāvagga).

Thus took place the event leading to Suppiyā's earning the title of Foremost Lay Female Disciple. "

(c) Suppiyā as the foremost lay female disciple."

On another occasion when the Buddha, residing at the Jetavana monastery, designated distinguished titles to the lay female disciples, he declared:

Bhikkhus, among my lay female disciples who look after the sick bhikkhus, Suppiyā is the Foremost."

(Here ends the story of Suppiyā the lay female disciple.)

[ 196 ] 8. The story of Kātiyānī the female lay disciple.

(a) The past aspiration of the lay female disciple.

The Future-Kātiyānī was born into a Rich Man's family in the city of Haṃsāvatī during the time od Padumuttara Buddha. She saw a certain lay female disciple being designated as the foremost in the matter of unshakable conviction in the Teaching. She emulated the woman and after making extraordinary offerings, aspired to that title.

(b) Her last existence as Kātiyānī the Householder.

That worthy woman fared for a hundred thousand world-cycles in the deva realm and human realm before being reborn in the family of a Householder in the town of Kuraraghara during the time of Gotama Buddha. She was named Kātiyānī by her parents. When she came of age she became a close friend of Kāḷī the householder's wife who was the mother of the Venerable Sona Kuṭikaṇṇa, about whom we have seen in the Chapter on the Life Stories of Great Bhikkhus.

The unshakable conviction of Kātiyānī.

On one occasion the Venerable Soṇa Kuṭikaṇṇa, on his return from the Buddha's monastery, was requested by his mother to reproduce the Buddha's words for her benefit, and in compliance he was delivering a discourse in the community hall for Dhamma lectures at the Town Square. As he was starting his discourse from his raised platform, with his mother as the chief listener, Kātiyānī the Householder in the company of her friend Kāḷī was reverentially attending to the discourse among the audience.

At that time a band of five hundred robbers who had dug a tunnel from the outskirts of the town to the house of Kātiyānī according to their secret markings made in the day, had reached the house. Their leader did not join them but was making personal inquiries into the activities of the townsfolk. He stood behind Kātiyānī in the assembly where the Venerable Soṇa Kuṭikaṇṇa was delivering a discourse on the Dhamma.

[ 197 ] Kātiyānī said to her female assistance, "Go, girl, get some oil from my house for the lamps. Let us light up the lamps at this meeting hall" (According to the Sinhalese version; "we shall share the merit of our friend Kāḷī in this way.") The servant went to the house but on noticing the robbers who were lurking in the tunnel she was scared and returned to the assembly hall without daring to fetch the oil. She reported the matter to her mistress, saying, "Madam, there is a tunnel dug in our compound by robbers!" The chief of the robbers heard the girl's urgent report to Kātiyānī and bethought himself," If Kātiyānī were to go home in response to her maid's report I will cut off her head here and now. If on the other hand she were to keep on listening to the discourse with attention I will return to her all the property my men would have looted from her house."

Kātiyānī said to her maid (in whispers), "Hush! The robbers will take only what they find in the house. I am listening to the Dhamma which is hard to be heard. Don't disturb and spoil it!" When the robber chieftain heard Kātiyānī's words he pondered thus, "What a devout lady she is! If I were to take the property looted from the house of such a meritorious lady we would be devoured alive by the great earth." He hurried to Kātiyānī's place, let his followers leave everything they had looted there, and came back with them to the assembly hall to listen to the discourse taking their seats at the end of the audience.

Kātiyānī was established in the Fruition of Stream-Entry at the close of the discourse by the Venerable Soṇa Kuṭikaṇṇa. When dawn came the robber chieftain came to Kātiyānī and prostrating at her feet said, "Dear Madam, kindly forgive us all for our fault." Kātiyānī said, "What wrong have you done to me?" The robber chieftain admitted all their plot to her. "I forgive you all," she said.

Madam, your forgiveness does not exonerate us yet. As a matter of fact, we would request that your son, the Venerable Soṇa Kātikāṇṇa admit all the five hundred of us into the Order as novices. Kātiyānī took the gang to the Venerable Soṇa Kuṭikaṇṇa, and herself bearing all the responsibilities regarding the four requisites for them, they were admitted into the order as novices by the Venerable Soṇa Kuṭikaṇṇa. They all strove to gain Path-Knowledge and ultimately became Arahants.

Thus goes the story of Kātiyānī, the Householder, whose conviction in the Triple Gem was unshakable.

(c) Kātiyānī as the foremost lay female disciple.

On a later occasion, during the Buddha's residence at the Jetavana monastery, when the Buddha conferred distinguished titles on lay female disciples according to their merit, he declared:

Bhikkhus, among my lay female disciples who have unshakable conviction in the Teaching Kātiyānī is the foremost.

(Here ends the story of Kātiyānī the lay female disciple.)

[ 199 ] 9. The story of Nakulamātu, the lay female disciple.

The story of Nakulamātu is already told in chapter 10, when dealing with the story of Nakulapitu. Here we need only pay our attention mainly on Nakulamātu.

Nakulapitu and Nakulamātu were of the same aspiration in the time of Padumuttara Buddha. When the Future-Nakulapitu saw a lay disciple being designated as the foremost among lay disciples who were intimate with the Buddha he made great offerings and aspired to that title. Likewise, when the Future-Nakulamātu saw a lay female disciple being designated as the foremost among lay female disciples who were intimate with the Buddha she made great offerings and aspired to that title. Since the two stories are identical the Commentary does not give a separate account of Nakulamātu.

Nakulamātu, like Nakulapitu, was declared by the Buddha: "Bhikkhus, among the lay female disciples who are intimate with me, Nakulamātu is the foremost."

(Here ends the story of Nakulamātu, the lay female disciple.)

10. The story of Kāḷī the lay female disciple of Kuraraghara.

(a) The past aspiration of the lay female disciple.

The future-Kāḷī was born into the family of a Rich Man in the city of Haṃsāvatī during the time of Padumuttara Buddha. While attending to the sermon by the Buddha, she saw a lay female disciple being designated by the Buddha as the foremost in devotion to the Buddha even before meeting with the Buddha. She strongly wished to be so designated in the future, and after making great offerings, made the aspiration to that title.

(b) Her last existence as Kāḷī, daughter of a Householder.

That worthy woman, after faring for a hundred thousand world cycles in the deva realm and the human realm, was reborn as a daughter of a householder in Rājagaha during the time of Gotama Buddha. She was named Kāḷī by her parents.

[ 200 ] When she came of marriageable age, she was given in marriage to a son of a householder of Kuraraghara, a market town in Avanti Province, (Southern India) and had to go and live at her husband's home in that town. After a time she got pregnant from her wedlock.

When the pregnancy got advanced, Kāḷī considered it unwise to have the child delivered at a place away from her own parents' home, and went back to Rājagaha. Then, on one night (the full moon of Asaḷha (July), 103 Great Era, the day the Dhammacakka sutta was delivered), at midnight she happened to overhear the devas Sātāgira and Hemavata discussing the salutary effects of the Triple Gems above her mansion in mid-air, she was instilled with devotion for the Buddha so much so that even without having met with the Buddha she was established in the Fruition of Stream-Entry. (For details, see "The Great Chronicle," Volume Two).

Kāḷī was the first among females who won Sotāpatti magga and became an Ariya disciple so that she was the eldest among the Buddha's female disciples. That very night, she gave birth to her child (the Future Soṇa Kuṭikaṇṇa Thera) and after staying at her parents' house for as long as she liked she returned to Kuraraghara.

(c) Kāḷī the foremost lay female disciple.

On a later occasion, when the Buddha sat in glory at a congregation of Bhikkhus at the Jetavana monastery and conferred titles on distinguished lay female disciples, he declared:

Bhikkhus, among my lay female disciples who are devoted to me even without having met me, Kāḷī of Kuraraghara is the foremost.

(Here ends the story of Kāḷī, the lay female disciple of Kuraraghara.)

Here ends Chapter 45, the Chapter on the life stories of lay female disciples.

1. karisa: a measure of land equivalent to 1.75 acres.

2. Four ways of kind treatment to others: Saṅgaha-Vatthu: Liberality, kindly speech, beneficial actions, impartiality (A. IV, 32: VIII 24).

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LIFE STORIES OF RICH MEN WITH INDEXHAUSTIBLE RESOURCES.
[ 201 ] (Supplementary Notes.)

Life stories of Rich Men with inexhaustible resources.

1. Story of the Rich Householder Jotika.

(a) His past existence as a sugar-cane planter. to be crushed for its juice; mere cutting up the stem and hanging it up on one end let the juice flow down freely.)

On the way home he met with a Paccekabuddhā who had just arisen from dwelling in the attainment of Cessation and who, on reviewing the world, saw the younger of the two brothers as the person deserving his blessing since he was in a position to make a meritorious gift. Accordingly, he stood in front of the sugar-cane planter, having left his Gandhamādana abode by travelling through the air, carrying alms-bowl and great robe. The householder was delighted to see the Paccekabuddhā and had great devotion to him. He asked the revered One to stay a moment on his shawl which he placed carefully on a high spot. Then he requested him to incline the alms-bowl to receive the sugar-cane juice which he released by unwrapping the stem of the cane. The juice from one stem filled the alms-bowl.

The Paccekabuddhā drank the sugar-cane juice. The Householder having enjoyed much satisfaction in his gift of the juice to the Paccekabuddhā, now thought of making a second gift with the cane he had carried for his elder brother. "I might pay its price to him, or if he refuses payment, perhaps I will share the merit with him" he bethought himself. He said to the Paccekabuddhā, "Venerable Sir, kindly incline the alms-bowl to receive the juice from another cane." He filled the alms-bowl with the juice by [ 202 ] unwrapping the second cane. (Herein, the younger brother was carrying the cane for his elder brother who did not know about it. By using it as he liked i.e., by giving it to the Paccekabuddhā, it never occurred to him that his brother might cut up another stem for himself. Such was his honest, simple nature.

[ 202 ] The Paccekabuddhā, having taken the juice from the first cane, reserved that from the second one for his associate, Paccekabuddhā. As he remained still seated, the householder knew that the Paccekabuddhā was not going to take another drink. He made obeisance to him and said, "Venerable Sir, for this offering of sugarcane juice, may I enjoy sensual pleasure in the deva world and the human world and ultimately realize the Dhamma that you have realized." The Paccekabuddhā said, "May your wish be fulfilled." After saying words of appreciation for the offering in two stanzas beginning with those words, he rose to air in the presence of the householder and went away to the Gandhamādana Mountain where he donated the almsbowl-full of sugar-cane juice to the five hundred Paccekabuddhās. He willed that this good deed be seen by the donor.

After witnessing the miraculous power of the Paccekabuddhā, the householder went to his elder brother who asked him where he had been. He told him that he had been inspecting the plantation. The elder brother said, "Of what use is your going on inspection (since you do not even bother to bring some sample.)?" The householder replied, "Yes, brother, I did bring a cane for you but I met a Paccekabuddhā on my way home and offered one cane, that is, the juice from it, to the Paccekabuddhā. After that I had an urge to make a further offering with the remaining cane meant for you. I thought that I would pay you the cost of it, or else I would share the merit with you and made another offering of the juice out of the other cane to the Paccekabuddhā. Now, brother, what do you say, would you take the cost of the cane meant for you, or would you share the merit. ?"

What did the Paccekabuddhā do with your offering?

He drank the first offering on the spot, and took away the second one which he offered to the five hundred Paccekabuddhās at the Gandhamādana Monastery where he went by way of the sky.

[ 203 ] The elder brother was thrilled to hear the meritorious deed of his younger brother. He said, "May my good deed - through my brother result in the realization of the Dhamma that the Paccekabuddhā had realized." And thus while the younger brother aspired to glorious existence in the deva world and the human world, and then the realization of Nibbāna, the elder brother aspired to Arahattaphala straight away. Those are the past aspirations of the two brothers.

Another round of existence as Householder brothers.

The two brothers lived to the full life span of the times. After passing away from that existence they fared in the deva realm during the interim period of innumerable years, i.e., an infinite world-cycle between the time of Phussa Buddha and that of Vipassī Buddha. While they were still living in the deva realm Vipassī Buddha arose in the world. They passed away from deva existence and were reborn as two brothers in the family of a householder in Bandhumatī. The elder brother was reborn as the elder one and the younger as the younger again. The elder brother was named as Sena, the younger as Aparājita by their parents.

When they came of age they succeeded to the family state. As they were managing the family affairs well, there arose a clangour of noises throughout the city of Bandhumatī such as, "O virtuous persons, the Buddha, the Dhamma and the Saṃgha have arisen in the world like the sun and the moon! Give away in charity. Perform deeds of merit. Today is the eighth day of the month, an uposatha day. Today is the fourteenth day of the month, an uposatha day. Today is the fifteenth day of the month, an uposatha day. Keep the uposatha precepts. Listen to the expositions on the Dhamma." These exhortations were ringing through the city on the appropriate days. They were made by devout disciples of the Buddha. And the people would piously respond. In the morning, they would make alms-giving and in the afternoon they would go to the Buddha's monastery to attend to the sermons. Sena, the householder, joined the devotees going to the Buddha's monastery to attend to a sermon, sat at the end of the audience and listened to the sermon.

Vipassī Buddha knew the devout tendency of Sena the householder and gave a discourse in the (usual) graduated levels beginning from the merit in giving, the merit in morality, and so on. At the end of the discourse Sena was so enthusiastic about taking up a [ 204 ] religious life that he requested the Buddha to admit him into the Order. The Buddha said to him, 'Lay supporter, have you relatives whose permission needs to be obtained?"

Yes, Venerable Sir, I have, replied Sena. "If so, first get their permission."

Then, Sena went to his younger brother Aparājita and said, "Younger brother, you become the sole successor to our family estate from now."

But what are you going to do? Aparājita queried.

I am going to become a bhikkhu under the Buddha.

Dear brother, since the death of our mother I have regarded you as my mother. Since the death of our father I have regarded you as my father. Our family estate is a vast one. You can do meritorious deeds living in the house. Do not go away (as a bhikkhu).

I have heard the Buddha's sermon. It is not possible to practice the Doctrine as a householder, I must turn to be a bhikkhu now. Stay back, dear brother. Sena did not allow any further protestations and, leaving behind Aparājita, he went to Vipassī Buddha and was admitted into the Order, first as a novice, and later as a full-fledged bhikkhu. With diligence in the bhikkhu practice, he soon attained Arahantship.

Donation of a private chamber for Vipassī Buddha.

Aparājita the Householder celebrated his elder brother's going forth into bhikkhuhood with big offerings to the Buddha and the Saṃgha for seven days. Then making obeisance to his brother, said, "Venerable Sir, you have renounced the world for the sake of liberation from the repeated existence. As for me I have not been able to break the bonds of sense pleasures. Advise me as to what sort of meritorious deed should be performed in a big way."

Good, good, you wise man, said the Venerable One. "Build a private chamber for the Buddha."

Very well, Venerable Sir, responded Aparājita.

[ 205 ] He procured various kinds of choicest timber out of which he made posts for the building; seven kinds of precious metals were used to embellish each post for the building. The roofing also was embellished with seven kinds of precious metals.

Portico to the Buddha's private chamber donated by Aparājita junior.

During the construction of the private chamber for the Buddha, Aparājita Junior, nephew of Aparājita the Householder, asked his uncle to be allowed to participate in the construction to have a share of merit. Uncle Aparājita refused, saying that he could not share the merit with anyone.

Aparājita Junior, being repeatedly refused by his uncle to participate in the construction of the brick monastery, built a separate portico in front of the main building. That Aparājita Junior was reborn as Meṇḍaka the Householder during the time of Gotama Buddha. (This story will be told fully later.)

The Grandeur of the Buddha's private chamber and the landscape gardening around it.

Special features of the brick monastery for use as the Buddha's private chamber included three big windows ornately finished with seven precious stones. Directly against each of them Aparājita the Householder dug three square lotus ponds of concrete beds which were filled with scented waters, and planted with five kinds of lotus, the idea being to let the fragrant pollen from the lotus flowers to be constantly wafted through the air towards the Buddha.

The pinnacle was plated with gold sheets and its peak was finished in coral. Its roofing was of emerald glass tiles. The pinnacle had the appearance of a dancing peacock with its feathers in full display. The compound of the monastery was filled with seven precious stones to a thickness of knee-deep, some wrought as ornaments, some in their natural state.

[ 206 ] Donating the monastery to the Buddha.

When the brick monastery was completed in all its grandeur Aparājita the householder said to his elder brother the Venerable Sena, "Venerable Sir, the brick monastery is finished. I would like to see it occupied by the Buddha as his private chamber. That would, I understand, bring me much merit." The Venerable Sena informed the Buddha about the wish of his younger brother.

Vipassī Buddha rose from his seat, went to the newly built monastery, and seeing the whole compound filled with precious stones up to knee-deep, stood at the entrance. Aparājita the Householder invited the Buddha to enter the monastic compound but the Buddha did not move and remained standing at the entrance. Thrice the Householder requested the Buddha to go in but to no avail. On the third time the Buddha glanced at the Venerable Sena.

The Venerable Sena knew from that glance the Buddha' s wish. So he said to his younger brother, "Go to the Buddha and say to the Buddha, 'Venerable Sir, those precious stones will be solely my responsibility. May the Bhagavā reside here without bothering about them.' " Aparājita the Householder went to the Buddha, made obeisance to him, in fivefold contact, and said, "Venerable Sir, just as men would leave the shade of the tree unconcernedly, or ferry across a river without thinking about the ferry-boat they have used, so also, may the Bhagavā enter and stay in the monastery unconcerned about these precious stones."

(The Buddha refused to enter the monastic compound for the precious stones. The Buddha's monastery is open to all visitors, coming in the mornings as well as in the afternoons. The Buddha cannot keep watch over the precious stones. The Buddha considered, "If visitors take them away and the Householder Aparājita might put the blame on me for the loss he would be incurring grave consequences leading to the four miserable states" (apāya). These considerations made the Buddha refuse to enter.)

When Aparājita made it clear that precious stones should not bother the Buddha, for they were the sole [ 207 ] responsibility of the donor (Aparājita) only, the Buddha agreed and entered the monastery. The donor placed some watchmen at the monastic compound with the words, "O men, if visitors were to collect these precious stones inside pockets or baskets, or sacks, you must prevent them from doing so, but if they were to grab them in their hands only, let them do so."

Aparājita let every household in the city know that he had strewn about precious jewels up to knee-deep inside the monastic compound of the Buddha's Private Chamber, and invited all and sundry who had listened to the Buddha's sermon to take away treasures. The poor were expected to take two fistfuls while the rich should take only one fistful. The householder's idea was to give incentive to those who had no natural inclination to go to the Buddha's monastery and attend to the sermons and thus help them towards emancipation. He had also the good will to extend his gift to the naturally inclined devotees.

The people abided by the donor's stipulation about the gifts at the Buddha's monastery. The poor enjoying two fistfuls of the treasures, the rich only one fistful. When the treasures were exhausted a second round of them up to knee-deep were strewn about. And when the second was exhausted, the third round followed.

An important event then occurred. Aparājita had a strong idea, he wanted visitors to the Buddha take delight in watching the golden rays emitted by the Buddha side by side with the glow emitted by a ruby of the priceless quality, of the size of a bitter cucumber which he had placed at the Buddha's feet. The people enjoyed the wondrous sight of the two kinds of rays as desired by the householder.

The ruby is stolen by a Brahmin amidst everyone present.

One day a brahmin who was a non-believer in the Buddha came before the Buddha with the intention of stealing the ruby. From the time he came close to the Buddha past the audience, Aparājita had an inkling of the brahmin's evil intent. "O, how good it would be if this brahmin would not snatch away my ruby!" he bethought himself.

The brahmin pretended to make obeisance to the Buddha, stretching out his hands towards the Buddha's feet and suddenly snatched the ruby, hid it in the fold of his lower garment, and left. Aparājita the donor of the great monastery, could not stand the brazenness of the brahmin. When the Buddha's discourse was ended he approached the Buddha and said, "Venerable Sir, I had [ 208 ] strewn the monastic compound with precious stones up to knee-deep for three times, and had no grudge against those people who took them away. In fact, I was pleased with my own gift-making. But today I had forebodings about the brahmin's visit to the Bhagavā and had wished that he would not steal the ruby. My foreboding have been proved correct. I cannot keep my mind calm and clear.

Aparājita's aspiration as suggested by the Buddha.

Vipassī Buddha said to Aparājita, "Lay Supporter, It is possible for one to prevent pilferage of one's property, is it not?" Catching the meaning of the Buddha's broad hint, the householder made obeisance to the Buddha and made his aspiration in these terms,

Venerable Sir, from today onwards, let no one, be they a hundred kings or robbers, be able to rob me, or in any way dispossess me, of any of my property, be it as trifling as a strand of thread. Let no fire burn my property. Let no flood wash away my property.

And the Buddha said, "May all your wishes be fulfilled." Aparājita held great celebrations to mark the donation of the grand monastery. For nine whole months he offered food to 6.8 million bhikkhus at the monastery. On the day of libation he donated a set of three robes to each of the bhikkhus. The juniormost bhikkhu received on that occasion the robe-material worth a hundred thousand.

His last existence as Jotika the Householder.

When Aparājita passed away after a lifetime of meritorious deeds, he was reborn as a deva. And for ninety-one world-cycles he never fell to the four miserable states. During the time of Gotama Buddha he was reborn in the family of a rich householder. After nine and a half months of conception in his mother's womb, on the day he was born, all weaponry in Rājagaha blazed like flames, and all jewellery worn on the person of the citizens gleamed like the glow of the sun, so that the whole city was glowing.

[ 209 ] The householder who was the father of the boy went to see the king.

King Bimbisāra asked him,

Householder, today all weaponry are blazing and the whole city is glowing. Do you know what has caused this?

Yes, I do, Great King, replied the Householder.

What is it?

A new Royal servant of your Majesty was born at my house. It is due to the great past merit of my infant son that this strange phenomenon has risen.

How is it, Householder, is your son going to become a robber?

No, Great King, he will not become a robber. He is endowed with vast past merit.

In that case, bring him up with care. Let these thousand ticals be money for his nursing.

From then onwards the king gave a thousand ticals every day towards the boy's upkeep. On the day of the boy's naming, he was given the name 'Jotika', 'the Luminous Boy', signifying the glow that marked his birth.

Sakka's creation of Jotika's house.

When Jotika came of age his parents cleared a site for building a house for him, At that moment Sakka's crystal seat warmed up signaling some event that called for his attention. He reviewed the world and saw that people were marking out a site for building a house for Jotika. Sakka thought to himself, 'This man Jotika is no ordinary man who has to live in a house built by human hands. I must see to his proper residence," and he descended to the human world in the guise of a carpenter. He asked the men on the site, "O men, what is this all about?"

We are pegging out the house to be built for Jotika's residence.

Then, make way O men. Jotika is not the kind of man who has to live in a house built by human hands. So saying, he intently looked at a stretch of land that was sixteen karisas wide. (One karisa - 1 3/4 acre)

[ 210 ] The land became flat and smooth like a piece of meditation device for meditating on the Earth Element. (1)

Then, Sakka, looking intently at the chosen site, willed in his mind, "Let there arise, opening up the earth, a seven-tiered mansion finished with seven kinds of precious stones," and at that instant a seven-tiered mansion finished with seven kinds of precious stones arose opening up the earth. (2)

Next, Sakka, looking intently at the mansion, willed in his mind, "Let there appear seven walls finished with seven kinds of precious stones around the mansion," and at that instant the seven walls appeared around the mansion. (3)

Next, Sakka, looking intently at the walls, willed in his mind, "Let there appear wishing trees inside each of the seven walls," and at that instant there appeared wishing trees inside each of the seven walls. (4)

Next, Sakka, looking intently at the mansion, willed in his mind, "Let there appear four gold jars full of precious stones at each of the four corners of the mansion," and his wish materialized. (In this connection, Jotika's four treasure jars are different from the treasure jars that usually appeared for Bodhisattas in that in the latter case, the four jars were of various sizes at their mouths varying from one yojana in diameter, three gāvutas (i.e., 3/4 yojana), two gāvutas (i.e., 1/2 yojana), and one gāvuta (i.e., 1/4 yojana); they had their bottoms reaching down to the base of the great earth. In the former case, the size of the mouths of the jars is not mentioned in the old Commentaries, but they contained jewels about the size of palmyra fruits whose faces were cut off. (5)

At the four corners of the great mansion, four sugar cane plants of solid gold appeared, each with a stem the thickness of a palmyra tree. The leaves of the trees were emerald. These trees bore witness to Jotika's immense past merit. (6)

The seven entrances to the seven walls were guarded by seven yakkha generals with their armies, namely, (i) at the first gate Yama Koḷī was in charge with one thousand yakkhas under him, (ii) at the second gate Uppala was in charge with two thousand yakkhas [ 211 ] under him, (iii) at the third gate Vajira was in charge with three thousand yakkhas under him, (iv) at the fourth gate Vajirabāhu was in charge with four thousand yakkhas under him, (v) at the fifth gate-Kasakanda was in charge with five thousand yakkhas under him, (vi) at the sixth gate Kaṭattha was in charge with six thousand yakkhas under him, (vii) at the seventh gate Disāmukha was in charge with seven thousand yakkhas under him.

King Bimbisāra makes Jotika Royal Treasurer.

When King Bimbisāra heard the news of the Jotika phenomenon comprising the arising through the earth of the bejewelled seven-storied mansion, the seven walls and its great gates, and the appearance of the four great gold jars, etc., King Bimbisāra made him the Royal Treasurer, with all the paraphernalia of the office such as the white Umbrella, etc., sent to him. From that time Jotika was widely known as the Royal Treasurer.

Devas send a Denizen of the Northern Island Continent named Satulakāyī as bride for Jotika.

The woman who had been Jotika's partner in doing meritorious deeds in the past now happened to be reborn at the Northern Island Continent. The devas took the woman named Satulakāyī from her native Island Continent and installed her at Jotika's seven-storied mansion. She brought with her a small measure of rice and three crystals with heat potential in them. This quantity of rice and the three stones provided all the cooked food throughout their lives. The small vessel that contained original rice could contain any quantity of fresh rice. Even if a hundred cart-loads of them might be poured into it, the amount would remain the same as the original measure.

When the rice was to be cooked, it was put in a cooking pot and placed on the three crystals which served as a fireplace and which glowed with heat until the rice became properly cooked, when the glow faded out. When curries and other dishes were cooked the three crystals worked to the same purpose. Then the Jotika couple never had the use of fire for cooking. For lighting as well, they never used fire because they had emerald and rubies that glowed and gave sufficient light.

[ 212 ] The great opulence of Jotika the Treasurer became well-known throughout the whole of the Southern Island Continent and people thronged to his place to admire it. Some came from afar using carts and other vehicles. Jotika entertained them to the special quality rice that grew only in the Northern Island Continent which was cooked on the three crystals. He also asked his visitors to take away whatever they fancied at the Wishing Trees. Further, he would ask them to take away gold, silver and jewels from the gold jar whose mouth was one quarter of a yojana wide. All visitors from the Southern Island Continent enjoyed Jotika's munificence. It is especially remarkable that the gold jar never got depleted even for an inch but always remained full to its brim. This wonderful phenomenon was the result of Jotika's munificence in his past life as Aparājita (during the time of Vipassī Buddha) when he let the visitors to the Buddha's monastery take away seven precious metals and precious stones strewn knee-deep repeatedly for three times, about the precinct of the monastery.

King Bimbisāra visits Jotika's Mansion.

King Bimbisāra wanted to go and see Jotika's place but during the earlier period when there were many visitors making their visits and enjoying the munificence of Jotika the king did not go there. Only when most people had been there and only a few visitors made their calls there the king gave word to Jotika's father the householder that he would pay a visit to Jotika's place. The householder told his son the king's intention, and Jotika said the king would be welcome. King Bimbisāra went to Jotika's place with a big retinue when he met a maid-servant who was a sweeper and refuse-thrower (scavenger) at the first entrance. She extended her hand to the king as a welcoming gesture, but the king took her to be the wife of the Treasurer Jotika and out of shyness did not hold her hand. At the later entrances too, although the maid-servants extended their hands to the king, the king did not hold their hands for the same reason. (Thus it is to be seen that at Jotika's residence even maid-servants had the appearance of the wives of the Treasurer.)

[ 213 ] Jotika welcomed the king and after saluting him followed him. The king dared not step on the emerald flooring which seemed to him like a deep chasm. He had doubts about Jotika's loyalty, for he thought that his Treasurer was plotting against him by digging a great pit. Jotika had to prove his innocence by saying, "Great King, this is no pit. Let me go ahead and would your Majesty come after me?" Then only the king found that everything was well. He inspected the place from the emerald flooring upwards at the great mansion.

(Prince Ajātasattu's nefarious thoughts: At that time the princeling Ajātasattu was by his father's side, holding to his hand. It occurred to young Ajātasattu thus, "How foolish my father is! For he lets his subject enjoy greater style of life than himself. The man of inferior caste is living in a bejewelled mansion while the king himself lives in a palace built of timber. If I were king I would never for a day allow this rich man to live in this mansion.")

Even while the king was inspecting the grandeur of the upper storeys, his meal time arrived. He said to Jotika, 'Treasurer, we shall have our morning meal here." Jotika replied, "I know Great King, I have made arrangements for it."

Then, King Bimbisāra took a bath with sixteen potfuls of scented water. He sat on the seat usually used by Jotika. He was offered some water to wash his hands. Then a bowl of thick milk-rice was placed before him in a golden bowl worth a hundred thousand ticals. The king thought it to be a course of his meal and prepared to take it. Jotika said to him, 'Great King, this is not for eating, it is placed here to warm the rice that is to come. The attendants of Jotika brought the rice cooked from the special rice brought from the Northern Island Continent in another golden bowl worth a hundred thousand ticals. They put the rice bowl above the bowl of milk-rice which provided constant steamy heat to the rice, thereby making it palatable throughout the meal.

The king relished the delicious rice brought from the Northern Island Continent so much so that he did not know when to stop eating. Jotika said to him after saluting him, "Great King, that should be enough. If you eat more you will not be able to digest it." [ 214 ] The king said, "Are you making much of your rice?" Jotika replied, "Not at all, Great King. For I am feeding the same rice to all members of your retinue. I only fear disrepute."

What kind of disrepute?

If due to much eating of this food which is especially nutritious, Your Majesty should feel lethargic on the next day people might say that I had fed you with this food and that I might have drugged you in the food.

In that case, clear the table. Give me the drinking water.

After the king had finished his meal all the members his retinue were fed with the same rice.

Satulakāyī attends on the King.

Then, a friendly exchange of pleasantries took place between the host and his king, whereupon the latter inquired after the wife of the host.

Don't you have a wife in your household?

Yes, Your Majesty, there is my wife.

Where is she now?

She is sitting in our private chamber. She does not come out because she does not know that Your Majesty has come. (That was a fact.)

Jotika thought it only proper that his wife should come and meet the king and went to his wife, saying, 'The king is paying us a visit. Ought you not see him?"

Satulakāyī in her reclining posture in their private chamber, replied, "My Lord, what sort of person is a king?"

The king is the person who rules over us. Satulakāyī was not pleased to learn that and did not want to hide her displeasure. So she said, 'We had done meritorious deeds in the past in a wrong way. That is why we are being ruled over by someone. Our volition in the past in doing good deeds was not genuine so that although we are wealthy we are born as subjects to someone. [ 215 ] Our gifts must have been made without conviction about the law of action and its resultant. Our present state of being subjects of some ruler is the result of our practice of charity in a sham conviction. But now, what is expected of me?"

Said Jotika, "Bring the palm-leaf fan and fan the king."

Satulakāyī obediently did as she was told. As she sat fanning the king, the odour that wafted from the king's head-dress hurt her eyes and tears flowed from them. The king, seeing her tears, said to Jotika, "Treasurer, womenfolk are short of wisdom. She is weeping probably because she thinks the king was going to confiscate your property. Tell your wife that I have no design on your property. Let her mind be set at ease."

Jotika makes a gift of a big ruby to the king.

Jotika said to the king, "Great king, my wife is not weeping." "But, why, then do those tears flow from her eyes?"

Great King, the odour coming from your Majesty's head-dress hurts her eyes, and so the tears come out. She has a most delicate constitution. She has never used fire in her everyday existence. She gets heat and light from crystals and gems. As for Your Majesty you are used to the light of oil lamps, I presume.

That's true, Treasurer.

In that case, Great King, from now on, may Your Majesty live by the light of a ruby. And he presented the king with a priceless gem the size of a bitter cucumber. King Bimbisāra studies Jotika's mansion closely and, uttering his sincere comment, "Great indeed is Jotika's wealth", he departed.

[ 216 ] King Ajātasattu's wicked behaviour leads to Jotika's emotional religious awakening and Arahantship.

Later on, Prince Ajātasattu, under the evil influence of Devadatta imprisoned his own father King Bimbisāra, made him unable to walk inside his cell, by cutting open his soles and exposing the wounds to live charcoals, and starved him to death. This he did to usurp the throne. No sooner had he come to the throne than he took out his big army to confiscate Jotika's mansion by force. But as his army got in front of the jewelled wall the reflection of his own forces on the wall looked as if the guards of Jotika were about to attack him, and he dared not go near the wall.

Jotika was observing the uposatha that day. He had finished his meal early in the morning and gone to the Buddha's monastery where he listened to the Buddha's sermon. Thus while Ajātasattu was burning with greed, Jotika was enjoying the serenity of the Buddha' s company.

Moral:

Just as foolish ones, ruffians blinded by inordinate greed, fret and fume and torment themselves, the wise one, cherishing the Dhamma, find mental happiness and physical ease.

When King Ajātasattu's army approached the first wall of Jotika's mansion, Yamakoḷī the guardian deva of the gate raised a fierce alarm, "Now, where will you escape?" and routed the king's army which fled helter skelter in every direction. Ajātasattu ran towards the Buddha's monastery in a haphazard manner.

When Jotika saw the king he rose and went to him and asked, "Great King, what's up?" The king said furiously, "You detailed your men to fight me while you come here and pretend to be attending to the Buddha's sermon. How is that?"

Great King, did you go to my place to confiscate it by force? inquired Jotika.

Yes, I did, said the king angrily.

[ 217 ] Jotika coolly said to him, "Great King, (not to speak of yourself alone) a thousand monarchs will find it impossible to take my place by force without my consent."

Are you going to be the king? He felt greatly insulted by Jotika's remarks.

But Jotika replied coolly, "No, no, Great King. No one can take any of my property, not even a strand of thread, without my consent. And that includes kings."

I am the King. I can take whatever you possess whether you consent or not.

In that case, Great King, here are twenty rings around my fingers. I do not give them to you. Now, try and take them.

Ajātasattu was a man of great physical prowess. He could leap up, while sitting, to a height of eighteen cubits, and while standing, up to a height of eighty cubits. He attempted to remove the rings from Jotika's fingers but was unable even to get one. His kingly dignity was thus gravely impaired. Jotika now said to him, "Great King, if you would spread out your dress, I will show you." And he straightened his fingers towards the king's dress spread in front of him, when all the twenty rings readily dropped onto it.' He said, "Great King, you have seen for yourself that Your Majesty cannot confiscate my property against my wish.' He was greatly edified by the encounter with the king. An emotional awakening arose in him and he said to the king, 'May Your Majesty allow me to become a bhikkhu.'

The king thought that if he renounced his home life and become a bhikkhu, his great mansion would easily fall to his hand, so he allowed the request promptly. Jotika got admission into the Order at the feet of the Buddha. Not long afterwards, with due diligence he became an Arahant and became known as Thera Jotika. At the instant of his attaining Arahantship all his great mansion and other items of wealth suddenly disappeared. His wife Satulakāyī was sent back by the devas to her native place, the Northern Island Continent.

One day some bhikkhus asked the Venerable Jotika, "Friend, do you have attachment to the great mansion and Satulakāyī?" The [ 218 ] Venerable One replied, "No, friend, I do not have any attachment." The bhikkhus went to the Buddha and said, "Venerable Sir, bhikkhu Jotika falsely claims Arahantship."

Then, the Buddha said, "Bhikkhus, it is true that there is no attachment to the great mansion and his wife in the mental state of bhikkhu Jotika, an Arahant." Further the Buddha spoke this verse:

He who in this world has given up Craving (that arises at the six sense doors) and has renounced the home-life to become a bhikkhu, who has exhausted Craving for existence, and made an end of all forms of existence, him I call a brāhmaṇa. (one who has rid himself of all evil)

At the end of the discourse many persons attained Path-Knowledge at the various levels.

(Here ends the story of Jotika the Rich Man.)

2. The story of Meṇḍaka the Householder

The past aspiration of the Householder.

The Future-Meṇḍaka was a nephew of Aparājita the householder who lived in the days of Vipassī Buddha, ninety-one world-cycles previous to the present world cycle. His name also was Aparājita. His uncle Aparājita started construction of a brick monastery as a private chamber for the Buddha. Then, Aparājita junior, went to his uncle Aparājita and asked that he be allowed to be co-builder of the monastery. The uncle would not accept the idea, for he did not want to share the merit with anyone. Aparājita junior thought of building a portico in front of his uncle's main building. He put up the portico with timber. The posts for the building were each finished in silver, in gold, in rubies, and in the seven kinds of precious stones. Likewise, the beams, rafters, rooftrusses, purlins, trellis-work, door-leaves and roofing tiles also were finished in gold and silver and precious stones. He planned the portico to be used by the Buddha.

[ 219 ] On the top of the portico, gold sheet roofing and pinnacles of coral were raised. The centre portico was occupied by an assembly hall with a throne for the Buddha which had a floor frame and legs of solid gold. (1) The base of the legs were sculpted in the form of golden goats. (2) The foot-rest had at its base a pair of golden goats. (3) And there were also six golden goats placed around the assembly hall. (4) The flooring for the seating of the orator was woven with cotton thread at the base which had golden thread in the middle, and finished with beads of pearl. (5) The back of the orator's seat was of solid sandalwood. (6).

When the construction of the portico and all the appointments in it were finished to the satisfaction of the donor (Aparājita junior,) a fourmonth long ceremony marking the donation was held where the Buddha and 6.8 million bhikkhus were offered with alms-food. On the last day sets of three robes were donated to the Saṃgha. The juniormost bhikkhu received robes worth a hundred thousand ticals. (The Sinhalese version says a thousand ticals.)

In his past existence as the Rich Man of Bārāṇasī.

Having performed those meritorious deeds during the time of Vipassī Buddha, the Future- Meṇḍaka was reborn during the present world-cycle as a Rich Man's son in Bārāṇasī. He succeeded to his father's estate as the Rich Man of Inexhaustible Resources. One day as he was having an audience with the king, he discoursed astronomical readings with the king's Chief Counsellor. He asked the Purohita.

How is it, Teacher, have you been studying the planets (recently)?

Of course, I have. What other pursuit than a constant study of the planets do I have?

If so, what do the planets presage about the general populace?

Some catastrophe is going to happen.

What sort of catastrophe?

There will be famine.

When is it going to happen?

Three years hence.

[ 220 ] The Rich Man of Inexhaustible Resources then expanded his cultivation. He invested all his wealth in rice grains which he stored up in 1250 storehouse. The excess of his collection of rice were put in big jars, and then the excess were buried in the ground. The last portion of the excess were mixed with mud which was plastered onto the walls of his house. (A remarkably prudent way of forestalling famine).

When the famine broke out (as predicted by the Purohita) the Rich Man' s household subsisted for some time on the hoarded grains of rice. When the granaries and the storage in big jars were exhausted, the Rich Man was perforce to send away his servants to go into the forest at the end of the mountains and find things to eat for their survival until such time as things became normal in which case they might or might not choose to come back to him as they wished. They wailed and after seven days depending on their master, were obliged to leave.

There was only one servant named Puṇṇa who personally attended on the members of the Rich Man's family, comprising the Rich Man and his wife, their son, and their daughter-in-law. The five members of the household next subsisted on the rice grains buried in the ground. When that store was used up they scraped off the mud plastered in the walls of the house, salvaged the few grains from it and managed to survive. The famine raged on. At last the only source of seed grain was extracted from the base of the walls where the mud plaster held a few precious grains. The mud yield a half measure of rice grain which when the husks were pounded off, yielded a quarter measure of eatable grains. Being afraid of robbers who might loot whatever eatable was available at their house, the family prudently hid the last meagre store of the grains in the ground, carefully shut up in a small pot.

One day the Rich Man who had come home from attending on the king said to his wife, "Dear wife, I feel hungry. Is there anything to eat?" The wife did not say, "No," but answered, "My lord, we have a quarter measure of rice grain."

Where is it?

I have hidden it in the ground for fear of thieves.

If so, cook that little rice.

[ 221 ] "My lord, if I were to cook it into rice it would provide us a meal. If I were to make gruel, it would provide us with two meals. What shall I do with it?"

Dear wife, this is our only and last source of food. Let us eat to the full and face death. Cook it into rice.

The Rich Man's wife obediently cooked the rice, and making five portions of the cooked rice, placed one in front of her husband. At that moment a Paccekabuddhā who had just risen from dwelling in the attainment of Cessation at the Gandhamādana mountain, reviewed the world with his divine power of sight and saw that the Southern Island Continent was reeling under a grave and prolonged famine.

(An Arahant, or a Paccekabuddhā in this case, does not feel hunger during the (seven-day) dwelling in the attainment of Cessation. On rising from that state, the pang of hunger is felt inside the stomach. So the Paccekabuddhā reviews the world, as is the natural thing, for a prospect of getting alms-food. A donor of some gift to a Paccekabuddhā at that time (on that day) is usually rewarded by his or her own merit. If he were to wish for the post of Commander-in-Chief, he would get it.)

The Paccekabuddhā knew that the Rich Man of Bārāṇasī had a quarter measure of rice grain which had been cooked to provide a meal for five persons. He also knew that the five persons in the Rich Man's household had sufficient conviction in the law of Kamma to offer him the cooked rice. So he took his alms-bowl and great robe and stood at the Rich Man' s door.

The Rich Man was intensely glad to see the Paccekabuddhā who had come to his door for alms-food. He thought to himself, "In the past I had failed to make offering to alms-seekers, as the result of which I am falling under this catastrophy. If I were to eat up my portion of rice I would live for one day. If I were to offer it to this Venerable One it would lead to my welfare for millions of world cycles." Thinking thus, he had the rice-vessel in front of him withdrawn, and, approaching the Paccekabuddhā, and making obeisance to him with fivefold contact, he invited him to the house. After showing him the seat, he washed the Paccekabuddhā's feet, and wiped off the water. Then, letting the Paccekabuddhā sit on a raised platform with golden legs, he put his rice into the Paccekabuddhā's alms-bowl.

[ 222 ] The Paccekabuddhā closed the lid of his alms-bowl when the donor's vessel was left with half of its contents. But the donor said, "Venerable Sir, this rice is just one-fifth of a quarter measure of rice grain and can serve as only one meal for a person. It cannot be divided into two for two persons. Do not consider my welfare for this present world but consider my welfare in the hereafter. I wish to offer the whole lot to your reverence." Then he aspired thus, "Venerable Sir, may I never in my farings in saṃsāra meet with famine like this. From now on, may I be the provender of food and seed grains to all the population of the Southern Island Continent. May I be free from manual labour to earn my bread. May I have 1250 store-houses for storing rice grain in which superior red rice grains falling from the sky get filled up the moment I look up skyward as I sit there with my head washed.

In all my future existences may I have my present wife as my wife, my present son as my son, my present daughter-in-law as my daughter-in-law, and my present servant as my servant."

The deep conviction of the other members of the Household.

The wife of the Rich Man bethought herself, "I can not eat when my husband starves," and offered her share of the rice to the Paccekabuddhā. She made her wish thus, "Venerable Sir, May I never in my farings in saṃsāra meet with starvation. May I have a vessel of cooked rice which never gets depleted however much is taken from it by the populace of the Southern Island Continent, while I sit distributing the rice. In all my future existences may I have my present husband as my husband, my present son as my son, and my present daughter-in-law as my daughter-in-law, and my present servant as my servant."

The Rich Man's son also offered his share of the rice to the Paccekabuddhā, and said his wish, "May I never in my farings in saṃsāra, meet with starvation. May I have a bag of silver coins containing a thousand pieces out of which I may distribute the [ 223 ] silver to all and sundry in the Southern Island Continent, and may the bag remain as full as ever. In all my future existences may my present parents be my parents, may my wife be my wife, and may our present servant be our servant.

The Rich Man's daughter-in-law also offered her share of the rice to the Paccekabuddhā and made her wish thus, "May I never in my farings in saṃsāra meet with starvation. May I have a basket of rice grain out of which I may distribute the rice to all the populace of the Southern Island Continent, and may that basket never get depleted. In all my future existences may my present parents-in-law be my parents-in-law, may my present husband be my husband, and may our present servant be our servant."

The servant Puṇṇa also offered his share of the rice to the Paccekabuddhā and made his wish thus,

May I never in my farings in saṃsāra meet with starvation. In all my future existences, may all the present members of my master's family be my master. When I plough a field, may there appear three extra furrows on the left and three extra furrows on the right of the main furrow in the middle, thereby accomplishing my work sevenfold, making a seed bed for sowing four baskets of seed grains."

(Puṇṇa could have wished for and become Commander-in-Chief if he so aspired to it. However, his personal ties with the Rich Man's family were so strong that he wished that in all his future-existences his present masters be his masters.)

When the five donors had made their respective wishes the Paccekabuddhā said,

May your wishes be fulfilled quickly. May all your aspirations come to full realisation like the full moon.

May your wishes be fulfilled in every aspect. May all your aspirations come to full realisation like the wish-giving gem.

Having expressed his appreciation of the offerings he made a wish that his donors, for the enhancement of their conviction, see him and his further actions, then rose into the air, went to the Gandhamādana mountain, and shared the alms-food he had collected with [ 224 ] the five hundred Paccekabuddhās. The rice that was meant for the consumption of five persons went round and satisfied the five hundred Paccekabuddhās, thanks to the supernormal powers of the original offeree. This was witnessed by the five donors whose devotion increased by leaps and bounds.

The result is experienced the same day.

A remarkable thing now happened. At noon the Rich Man's wife washed her cooking pot and put the lid on it. The Rich Man who was under the pang of hunger dozed off. When he woke up in the evening he said to his wife, "Dear wife, I am starving. See if you could scrape out some bits of cooked rice from the pot." The wife was certain that not a tiny bit of cooked rice clung to the pot which she had washed clean. But she did not say so. Instead, she thought of opening the lid of the pot first before reporting to her husband.

As soon as she removed the lid of the rice pot she found the rice pot filled with finely cooked rice like a cluster of jasmine buds that filled the pot to its brim and even causing the lid to rise. With joyous astonishment she breathlessly reported the strange phenomenon to her husband. Said she, "Look, my Lord, I had washed the rice pot clean and covered its lid. But now it is brimful with cooked rice like a cluster of jasmine buds. Meritorious deeds are indeed worth doing! Alms-giving is indeed worth doing! Now, my lord, get up and eat it in joy."

The Rich Man's wife first served the rice to her husband and her son. When they had finished eating she and her daughter-in-law ate it. Then she gave it to their servant Puṇṇa. The rice in the pot did not decrease any further than the first spoonful taken out. On that very day all the granaries and jars were filled with rice grain again. The Rich Man announced to all the citizens of Bārāṇasī that his house had sufficient rice grain and cooked rice for anyone to come and take them. And the people came and took them joyfully. The populace of the Southern Island Continent were saved from famine on account of the Rich Man.

[ 225 ] His last existence as Meṇḍaka the Rich Man.

After passing away from that existence he was reborn in the deva realm. From then onwards he fared in the deva world and the human world. During the time of Gotama Buddha. He was born into the family of a rich man in Bhaddiya. He was married to the daughter of another Rich Man.

How the name Meṇḍaka was given to him.

As the result of his having donated statues of Golden goats to Vipassī Buddha, the Rich Man's compound behind the house about eight Karisas in area was tightly occupied by solid gold statues of the goat which rose up from the ground. The mouths of the statues of the goat were adorned with small cotton balls the size of marbles in five colours. By removing these ornamental stoppers to the mouth one could take out from the goat any article one wished for - clothes or gold or silver, etc. A single goat-statue could yield all the needs of the whole population of the Southern Island Continent such as ghee, oil, honey, molasses, clothing, gold, silver, etc. As possessor of these miraculous goat-statues, the Rich Man came to be called Meṇḍaka, "Owner of the Golden Goat".

Their son was the son in their previous existence. (That son was Dhanañjaya who became the father of Visākhā). Their daughter-in-law was the daughter-in-law in their previous existence. (The wife of Meṇḍaka was named Candapadumā, the daughter-in-law, wife of Dhanañjaya, was named Sumanādevī, their servant was named Puṇṇa.)

(Reference may be made to the chapter on the lives of lay Female Disciples, on Visākhā, concerning the details about the Meṇḍaka household up to the point where Meṇḍaka gained Stream-Entry.)

It is important to note here that Meṇḍaka the Rich Man, after gaining Stream entry consequent to his listening to the Buddha's discourse, told the Buddha how he had been dissuaded by the ascetics of other faiths from going to the Buddha, and how they [ 226 ] denigrated the Buddha. Thereupon the Buddha said, "Rich Man, it is the nature of people not to see their own faults but to fabricate other people's faults and spread them about like a winnower winnowing chaff." Further, the Buddha spoke this verse:

Househoulder, it is easy to see the faults of others, but difficult to see one's own. Like the winnower winnowing chaff in the wind, one spreads the faults of others but hides his own faults like a crafty fowler covers himself.

Dhammapada, verse 252

At the end of this discourse many persons gained Enlightenment at various levels.

(Here ends the story of Meṇḍaka, the Rich Man.)

3. The story of Jaṭila the Rich Man.

The past aspiration of Jaṭila.

The Future Jaṭila was a goldsmith during the time of Kassapa Buddha. After the passing away of the Buddha, when a shrine to store the relics of the Buddha was being built, an Arahant who went to supervise the construction asked the workers, "O men, why is the northern entrance not completed?" And the men replied, "Venerable sir, there is a lack of gold to complete it."

I will go to town to find donors of gold. Meanwhile you will do your work sincerely. The Arahant then went about the town and called for donors of gold making them realize that their contributions were needed to complete the northern entrance to the big shrine they were building.

When he got to the house of the goldsmith, it so happened that the man was having a quarrel with his wife. The Arahant said to the goldsmith, "Lay supporter, the big shrine that you have undertaken to build can not be completed at its northern entrance due to a shortage of gold. So it would be well if you should contribute some gold." The man who was angry with his wife said to the Arahant, "Go and throw away your Buddha (image) into the water!" Thereupon his wife said to him, "You have done a great wrong. [ 227 ] If you are angry, you should have abused me, or beaten me as you please. Why do you vilify the Buddhas of the past, the future and the present?"

The goldsmith suddenly saw his mistake and emotional awakening having arisen in him, he apologised to the Arahant, "Venerable Sir, pardon me my fault." The Arahant said, "You have not wronged me in any way. You have wronged the Buddha. So you ought to make restitution in front of the Buddha."

How should I do it, Venerable Sir?

Make three flower vessels of gold, enshrine them in the relic chamber of the great shrine, wet your clothes and your hair, and atone for your mistake.

Very well, Venerable Sir, the goldsmith said and he started to make the gold flowers. He called his eldest son and said to him, "Come, son, I have vilified the Buddha for which I am going to make restitution by making three bunches of gold flowers which are to be enshrined in the relic chamber of the great shrine. I would ask you to be a partner in this good work." The eldest son replied, "I did not ask you to vilify the Buddha. You did it on your own accord. So you do it alone." The goldsmith then called his middle son and asked for his co-operation, who gave the same reply as the eldest brother. The goldsmith called his youngest son and sought his help. The youngest son said, "whatever business is there is to be discharged by you it is my duty to help." And so he helped his father in the making of the gold flowers.

The goldsmith made three gold flower vessels about half a cubit high, put gold flowers in them, and enshrined them in the relic chamber of the great shrine. Then (as advised by the Arahant,) he wetted his clothes and hair, and atoned for his grave blunder. (This is how the future-Jaṭila performed a meritorious deed.)

His last existence as Jaṭila, the Rich Man.

For his improper remarks concerning the Buddha, the goldsmith was sent adrift in the river for seven existences. As his last existence, during the time of Gotama Buddha, he was born to the daughter of a rich man in Bārāṇasī under strange circumstances. [ 228 ] The richman's daughter was extremely beautiful. When she was about fifteen or sixteen years old, her parents put her on the seventh floor of their house with a governess. They lived there alone in the private chamber. One day as the girl was looking out through the window, a person with super-normal power, Vijjādhara, travelling in the air happened to see her. He was deeply enamoured of her and came in through the window. The two fell in love.

The girl got pregnant by the man. Her maid asked her how she got pregnant. She confided in her about her secret affair but forbade her to tell it to anyone. The maid dared not disclose the secret to anyone. On the tenth month of pregnancy, the child, a boy, was born. The young mother had the baby put inside an earthen pot, had its lid covered, and garlands and bunches of flowers placed on it. She then asked the maid to be carryit on her head and sent it adrift in the river Gaṅgā. If anybody were to inquire about her action, the maid was to say that she was making a sacrificial offering for her mistress. The scheme was carried out successfully.

At that time two women bathing downstream noticed the pot floating down. One of them said, "that pot belongs to me!" The other said, "The contents of the pot belong to me!" They took the pot from the water, placed it on dry ground and opened it. On finding a baby in it the first woman who said the pot belonged to her claimed the child as hers. The second woman who said the contents of the pot belonged to her also claimed the child as hers. They brought the dispute to the court of justice which was at a loss to give a judgement. They referred it to the king who decided that the child belonged to the second woman.

The woman who won the claim over the child was a lay female supporter who was a close devotee of the Venerable Mahākaccāyana. She reared the child with a view to sending him to the Venerable One to be admitted as a novice. Since the child at birth was not bathed his hair was tangled up with dried up dirty matter from the mother's womb and on that account he was given the name Jaṭila 'Knotted hair'.

[ 229 ] When Jaṭila was a toddler the Venerable Mahākaccāyana came to the woman's house for alms-food. The woman offered alms-food to the Venerable one who saw the boy and asked her, "Lay female supporter, does this boy belong to you?" And the woman said, "Yes, Venerable Sir, I intend to send it to your reverence to be admitted into the order. May your reverence admit him as a novice."

The Venerable Mahā Kaccāyana said, "Very well", and took the boy with him. He reviewed the fortunes of the boy and saw by his supernormal knowledge that the boy had great past merit and was destined to enjoy a high state in life. And considering his tender age, he thought that the boy was too young for admission into the order and his faculties were not mature enough. So he took the boy to the house of a lay supporter in Taxila.

The lay supporter after making obeisance to the Venerable Kaccāyana, asked him, "Venerable Sir, does this boy belong to you?" And the Venerable One said, "Yes, lay supporter. He will become a bhikkhu. But he is still too young. Let him stay under your care." The lay supporter said, "Very well, Venerable Sir", and he adopted the boy as his son.

The man was a merchant. It so happened that he had a considerable quantity of merchandise which found no buyers for twelve years. One day as he was going on a journey he entrusted those unsold merchandise to the boy to be sold at such and such prices.

Jaṭila can sell unsalable merchandise of twelve years' standing in a single day.

On that day when Jaṭila was in charge of the shop, the guardian spirits of the town exercised their power over the townsfolk directing them to Jaṭila's shop for whatever needs they had, even for those as trifling as condiments. He was able to clear the unsalable merchandise of twelve years' standing in a single day. When the merchant returned home and saw none of his unsalable goods he asked the boy, "Son, have you destroyed all those goods?" Jaṭila replied, "No, I did not destroy them. I have sold them off at the prices you stated. Here are the accounts, and here is the money." The adoptive father was highly pleased. "This boy has the making [ 230 ] of a successful man. He is an invaluable asset of a man," thus reflected the merchant. Accordingly, he married his grown up daughter to Jaṭila. Then, he had a big house built for the couple. When the construction of the house was completed he gave it to the couple for their residence.

Jaṭila, Lord of the golden hill.

When Jaṭila took occupancy of his house, as soon as he put his foot at the threshold of the house a golden hill eighty cubits high suddenly appeared through the earth at the back of the house. On learning the news of Jaṭila's immense fortune the king bestowed him the title befitting a rich man, sending him the white umbrella and the paraphernalia of Treasurer's office. From then onwards Jaṭila was known as Jaṭila, the wealthy.

Jaṭila makes inquiries about the existence of his peers in the Southern Island Continent.

Jaṭila got three sons. When they came of age he had a desire to become a bhikkhu. But he had the duty to the king as the state's rich man. If there existed in the Southern Island Continent another rich man equal in wealth to him, he might be released by the king so that he could join the order. Otherwise he had no chance to become a bhikkhu. So he had a gold brick, a gold goad and a pair of gold slippers made which he entrusted to his men, saying, "my men, go around the Southern Island Continent taking these articles with you and enquire about the existence or otherwise of a rich man whose wealth is equal to mine."

Jaṭila's men went around the country and reached the town of Bhaddiya where they met Meṇḍaka the Rich Man who asked them, "O men, what is your business in touring the place?"

We are touring the country to find something, said Jaṭila's men. Meṇḍaka, seeing the gold brick, the gold goad and the gold pair of slippers that the visitors were carrying with them, rightly surmised that the men were making enquires about the wealth of the country. So he said to them, "O men, go and see at the back of my house."

Jaṭila's men saw at the back of Meṇḍaka's house an area of about fourteen acres (8 karisas) packed with golden [ 231 ] goat statues the size of a bull or a horse or an elephant. Having inspected all those gold statues, they came out of Meṇḍaka's compound. "Have you found the things you were looking for?" asked Meṇḍaka, and they said to him," Yes, Rich Man, we have." "Then you may go," said Meṇḍaka.

Jaṭila's men returned to their home town and reported to their master about the immense wealth of Meṇḍaka of Bhaddiya. "Rich Man, what is your wealth when compared to Meṇḍaka's?" they said to Jaṭila and they gave the details of what they had seen at the backyard of Meṇḍaka's house. Jaṭila was happy about the discovery. "We have found one type of rich man. Perhaps another type also exists", he thought to himself. This time he entrusted his men with a piece of velvet worth a hundred thousand ticals, and sent them around in search of another type of rich man.

The men went to Rājagaha and stationed themselves at a place not far from Jotika's great mansion. They collected some firewood and were making a fire when they were asked by the people what they were going to do with the fire. They answered, "we have a valuable piece of velvet cloth for sale. We find no one who can afford the price. We are returning to our hometown. This piece of velvet cloth would attract robbers on the way. So we are going to destroy it by burning it." This was of course said as a pretence to probe the mettle of the people.

Jotika noticed the men and enquired what was afoot. On being told about the men's tall story, he called them up and asked, "How much is your cloth worth?" They answered, "Rich man, it is worth a hundred thousand." Jotika ordered his men to pay the price of a hundred thousand to the sellers and said to them, "O men, give it to my maidservant who is scavenging at my gate," entrusting the cloth to them.

The scavenger came to Jotika murmuring (in the presence of Jaṭila's men), O Rich Man, how is it? If I am at fault you could chastise me by beating. But sending such a coarse piece of cloth to me is too much. How could I use it on my person?" Jotika said to her, "My dear girl, I did not send it for wearing. I meant it to be used as your foot rug. You could fold it up under your bed and when you go to bed, you could use it for wiping your feet after washing them in scented water, couldn't you?"

[ 232 ] "That I could do," said the maid servant.

Joṭila's men reported back their experiences in Rājagaha and told their master, "O Rich man, what is your wealth when compared to that of Jotika?" And they described the marvellous grandeur of Jotika's mansion, his vast wealth, and his maid-servant's remarks about the velvet piece.

Jaṭila tests the past merits of his three sons.

Jaṭila was overjoyed to learn the presence in the country of two great Rich Men. "Now I shall get the king's permission to enter the Order", he thought and went to see the king about it.

(Herein, the Commentary does not specify the name of the king. However, in the Commentary on the Dhammapada, in the story of Visākhā, it has been said, "It is important to remember that within the domain of King Bimbisāra there were five Rich men of inexhaustible resources, namely, Jotika, Jaṭila, Meṇḍaka, Puṇṇaka and Kāḷavaḷiya," Hence the king here should be understood to mean Bimbisāra.)

The King said to Jaṭila, "Very well, Rich Man, you may go forth into bhikkhuhood." Jaṭila went home, called up his three sons, and handing over a diamond pick-axe with a gold handle, said to him, "Son, go and get me a lump of gold from the golden hill behind our house." The eldest son took the pick-axe and struck at the golden hill. He felt he was striking at stone slab. Jaṭila then took the pick-axe from him and gave it to the middle son to try it, and he met with the same experience.

When the third son was given the pick-axe to do the job he found as if the Golden Hill were a mound of soft clay. Gold came off it in layers and lumps at his easy strokes. Jaṭila said to his younger son, "That will do, son." Then he said to the two elder sons, "Sons, this golden hill does not appear on account of your past merit, it is the result of the past merit of myself and your youngest brother. Therefore, be united with your youngest brother and enjoy the wealth peacefully together."

[ 233 ] (Herein, we should remember the past existence of Jaṭila as the goldsmith. At that existence he had angrily said to an Arahant, "Go and throw away your Buddha (image) into the water!" For that verbal misconduct he was sent adrift in the river at birth for seven successive existences. At his last existence also he met with the same fate.

When the goldsmith was making golden flowers to offer to the enshrined with relics of the deceased Kassapa Buddha to atone for his verbal misconduct, only his youngest son joined in the effort. As the result of their good deed, the father Jaṭila and his youngest son alone had the benefit of the Golden Hill that appeared.)

After admonishing his sons, Jaṭila the Rich Man went to the Buddha and entered bhikkhuhood. With due diligence in bhikkhu practice, he attained Arahantship in two or three days.

Later on, the Buddha went on alms-round with five hundred bhikkhus and arrived at the house of Jaṭila's three sons. The sons made food offerings to the Buddha and the Saṃgha for fifteen days.

At the congregation of bhikkhus in the assembly hall bhikkhus asked bhikkhu Jaṭila, "Friend Jaṭila, do you still have attachment today to the golden hill of eighty cubits' height and your three sons?"

Bhikkhu Jaṭila, an Arahant, replied, "Friend, I have no attachment to the Golden Hill and my three sons."

The Bhikkhus said, "This bhikkhu Jaṭila claims Arahantship falsely." When the Buddha heard the accusations of those bhikkhus he said, "Bhikkhus there is no attachment whatever in the mental state of bhikkhu Jaṭila to that Golden Hill and his sons." Further, the Buddha spoke this verse:

He who in the world has given up craving (that arises at the six sense-doors) and has renounced the home life to become a bhikkhu, who has exhausted craving for existence, and made an end of all forms of existence, him I call a brāhmaṇa (one who has rid himself of all evil.)

Dhammapada, V-4 16.

[ 234 ] At the end of the discourse many persons attained Path-Knowledge such as Sotāpatti phala.

(This account is extracted from the Commentary on the Dhammapada, Book Two.)

(Here ends the story of Jaṭila, the Rich Man.)

4. The story of Kāḷavaḷiya, the Rich Man.

A brief account of Kāḷavaḷiya, the Rich Man is found in Commentary on the Uparipaṇṇāsa which is reproduced here.

During the time of Gotama Buddha there lived in Rājagaha a poor man by the name of Kāḷavaḷiya. One day his wife had cooked a meal of sour gruel mixed with some edible leaves, (for rice was not within their means). On that day the Venerable Mahā Kassapa, rising from dwelling in the attainment of Cessation reviewed the world contemplating on whom he should bring his blessing. He saw Kāḷavaḷiya in his supernormal vision and went to his door for alms-food.

Kāḷavaḷiya's wife took the alms-bowl of the Venerable Mahā Kassapa and emptied her cooking pot into it. She offered her poor meal of sour gruel mixed with edible leaves to the Venerable One without keeping back anything for themselves - an offering at one's own sacrifice, niravasesa dāna. The Venerable Mahā Kassapa went back to the monastery and offered the gruel to the Buddha. The Buddha accepted just a portion of it with which to satisfy himself and gave the remainder, which was enough for them, to the five hundred bhikkhus. Kāḷavaḷiya happened to be at the Buddha's monastery to beg for left-over food.

The Venerable Mahā Kassapa asked the Buddha as to the benefit that would accrue to Kāḷavaḷiya on account of this brave deed of offering the food completely. And the Buddha said, "Seven days hence Kāḷavaḷiya will be granted the [ 235 ] white umbrella befitting a rich man, i.e., he will be given a richman's title by the king." Kāḷavaḷiya heard these words of the Buddha and hastened home to tell his wife about it.

At that time King Bimbisāra on his inspection round, saw a criminal impaled on a stake outside the city. The man despite his fear said to the king in a loud voice, "Great King, I would request that a meal prepared for Your Majesty be sent to me." The king replied, "Ah, yes, I would." When dinner was brought to him he remembered his promise to the criminal on the stake and ordered the officials concerned to find someone who would send his dinner to the criminal on the stake outside the city.

The outside of the city of Rājagaha was infested with demons so that very few people dared to go out of the city by night. The officals went around the city announcing that a thousand ticals would be awarded on the spot to anyone who would take the king's meal to a criminal on the stake outside the city. No one came out at the first round of announcement (with the beating of the gong); and the second round also was fruitless. But at the third round, Kāḷavaḷiya's wife accepted the offer of a thousand ticals.

She was brought before the king as the person undertaking the king's mission. She disguised herself as a man and wielded five kinds of weapons. As she fearlessly went out of the city carrying the king's meal she was accosted by the Dīghatāla, guardian spirit of a palm tree who said, "Stop there, stop! You are now my food." But Kāḷavaḷiya's wife was unfraid and said, "I am not your food. I am the King's messenger."

Where are you going?

I am going to the criminal on the stake.

Could you convey a message from me?

Yes, I could.

If so, cry aloud all along your way the message, Kāḷī, daughter of Sumana, the chief of celestial devas, wife of Dīghatāla, has given birth to a son!' There are seven pots full of gold at the root of this palmyra tree. Take them as your fee.

[ 236 ] The brave woman went her way crying aloud the message, "Kāḷī, daughter of Sumana, the chief of celestial devas, wife of Dīghatāla, has given birth to a son!" Sumana, the chief of celestial devas heard her cry while presiding over a meeting of celestial devas and said to his assistants, "There is a human being bringing happy tiding. Bring him here." And so she was brought before Sumana who thanked her and said, "There are pots full of gold within the circumference of the shade of the big tree. I give them all to you."

She went to the criminal on the stake who had to be fed with her hand. After taking his meal when his mouth was wiped clean by the woman he felt the feminine touch and bit her knotted hair so as not to let her go. The woman being courageous, had presence of mind. She cut the hair-knot with her sword and freed herself.

She reported to the king that she had fulfilled her task. "What proof can you show that you have actually fed that man?" asked the King. "My hair-knot in the mouth of that villain should be sufficient proof. But I have further proof too," replied Kāḷavaḷiya's wife and related her meeting with Dīghatāla and Sumana. The king ordered the pots of gold described by her to be dug up. All were found. Kāḷavaḷiya couple became very rich at once. "Is there anyone as wealthy as Kāḷavaḷiya?" inquired the king. The ministers said, "There is none, great king." So the king appointed him as Treasurer of Sāvatthi and gave him all the paraphernalia, seal and title of office.

(Here ends the story of Kāḷavaḷiya, the Rich Man.)

Here ends the stories of Rich Men with inexhaustible resources.

Here ends the Great Chronicle of the Buddhas, Volume Six.

Dated: the 13th waxing day of the 1st Wazo, 1331 M.E. (1969 A.D) Completed at 11:00 am

U Vicittasārābhivaṃsa
Dhammanāda Monastery Mingun Hill.

[ 237 ] EPILOGUE

Nine Pāḷi stanzas and their Myanmar translations:

(1 and 2) On Saturday, the thirteenth waxing day of the first Wazo, 1331 Myanmar Era, the 2513th year of the Sāsanā, the month when the Alexandrian laurel Calaphyllum blooms forth in the forest and the traditional festival of admitting new entrants into the Order is being held throughout the land, at eleven a.m. -

(3) This work entitled 'The Great Chronicle of Buddhas', the tome that came into being under the sponsorship of the State Sāsanā Council as a sequel to the Sixth Buddhist Synod, portraying the life story of the Buddhas (and especially), that of Gotama Buddha from the fulfilling of the Perfections to the day-to-day events relating to him, was completed for the edification of the followers of the Buddha who uphold righteousness - a most auspicious achievement indeed.

(4) The Buddha, the Conqueror of the Five Māras or Evils, endowed with great diligence, who occupied himself by day and by night with the five functions of the Buddha, lived for forty-five vassa (years) during which he ferried across the multitudes of men and devas to the yonder shores of Nibbāna by means of the ship of the Eightfold Ariya Path.

(5) To the Buddha, the Conqueror of the five Māras, I, acclaimed as the great, distinguished Thera who has memorized the Three Piṭakas, who, thanks to past merit, has been fortunate enough to live a life devoted to Buddhistic studies since novicehood, pay homage behumbling myself in body, speech and mind, with this tome entitled 'The Great Chronicle of The Buddhas', arranged in forty-five chapters in respectful memory of the forty-five years of the Buddha's Noble mission, an energetical work embodying erudite judgements on readings in the Text and the Commentaries.

(6) As the result of this work of great merit done by me with diligence, knowledge and conviction, may all sentient beings benefit from it. May they clearly understand (through learning, reflecting and cultivation) the Dhamma, the [ 238 ] Good Doctrine expounded by the Supreme Lord of Righteousness for the welfare of the multitudes, for their happiness pertaining to the human world and the deva world, and the Peace of Nibbāna.

(7) May the multitudes, by following the Middle Way (of eight constituents) which is purified by shunning the two extremes of self-indulgence and self-mortification, which brings happiness by clearing away the hindrances to Path-Knowledge and its Fruition, realize with facility (through the ten stages of Insight) the supreme Peace of Nibbāna that liberates one from craving for all forms of existence, that is free from all sorrow (caused by five kinds of loss) and grief (that gnaws at the hearts of worldlings).

(8) May the Buddha's Teaching (that consists of learning, training and penetration) last for five thousand years, shining forth like the sun, overriding the corroding influence of sophists or captious contenders. May all beings in all the human world, the deva world and the Brāhma world have firm conviction in and deep respect for the Dhamma expounded by the Buddha. May the Rain God, benefactor of the human world, bless the earth with his bounteous showers at the proper time (i.e., at night, for fields of poor fertility once in five days, for fields of medium fertility once in ten days, and for fields of good fertility once in fifteen days).

(9) May the rulers of the country give protection to the people like the good kings of yore. May they work for the welfare of the people just as they would for their own children, on the example of those benevolent rulers who extended their loving care to their subjects by upholding the ten principles of rulership,

The Venerable Buddhaghosa, the famous Commentator, in his Epilogue to the Aṭṭhasālinī (an exegesis on the Abhidhammā) and the Pañcapakaraṇa made his wish in four stanzas beginning with: "Yaṃ pattaṃ kusalaṃ tassa." We have adopted them here, respectfully endorsing his sentiments therein. (Stanzas 6 to 9 above).

In doing so, we are also endorsing the view of the Sub-Commentator, the Venerable Saṃgharakkhitamahāsāmi, author of the Sāratthavilāsinī, wherein it has been said: "For one who does not work for the benefit of others, no real benefit accrues to him. That is true."

[ 239 ] And true indeed it is a statement fit to be proclaimed with one's right arm raised.

Such being the words of the wise, may all right-minded persons make a point of directing their efforts towards the good of others and thereby do good to themselves as well.

Here comes the completion of "The Great Chronicle Of Buddhas."

May I be endowed with the three pu-di-ā knowledges (vijjā).

BRIEF GENERAL SURVEY

SYNOPSIS of Six Volumes, Eight Books of the Great Chronicle of Buddhas.

Volume One Part One: SUMEDHĀ the Future Buddha, His Renunciation, the Prophecy, Reflections on Perfections, laborate expositions on Pāramīs.

Volume One Part Two: Chronicle of Twenty four Buddhas Dīpaṅkarā Buddha to Kassapa Buddha; Future Gotama Buddha receiving Prophesy.

Volume Two: Beginning of Buddha Ratana; From Conception of the Bodhisatta to attainment of Buddhahood, and events during the 1st rains-retreat.

Volume Three: Events from the 2nd rains-retreat to the 9th.

Volume Four: Events from the 9th rains-retreat to the 20th.

Volume Five: Events from 21st rains-retreat to Parinibānna of the Buddha.
End of Buddha Ratana. One chapter on Dhamma Ratana

Volume Six Part One: Saṃgha Ratana begins. Stories of Foremost Bhikkhus. Theras from the Venerable Sāriputta to the Venerable Mogharaja.

Volume Six Part Two: Saṃgha Ratana continues. Stories of Foremost Bhikkhunīs. Therīs from Mahāpajāpati Gotamī to Siṅgalakamātu. Stories of Foremost lay male disciples and lay female disciples. Epilogue.

1. karisa: a measure of land equivalent to 1.75 acres.

2. Four ways of kind treatment to others: Saṅgaha-Vatthu: Liberality, kindly speech, beneficial actions, impartiality (A. IV, 32: VIII 24).

3. The eight privileges as boons: (i) lifelong privilege of donating robes to the Saṃgha for use in the raining season, (ii) the privilege of offering food to visiting bhikkhus, (iii) the privilege of offering food to travelling bhikkhus, (iv) the privilege of offering food to sick bhikkhus, (v) the privilege of offering food to the bhikkhus nursing the sick ones, (vi) the privilege of offering medicine to sick bhikkhus, (vii) the lifelong privilege of offering gruel (for breakfast), (viii) the privilege of offering lower bathing robes to bhikkhunīs, (See details in Vinaya Mahāvagga)

4. Suppiyā the lay female disciple was the wife of Suppiya the Householder of Bārāṇasī. This couple were highly devoted to the Triple Gem. They were regular supporters of the Saṃgha with regard to the four bhikkhu requisites. The female disciple Suppiyā once sacrificed her own flesh from the thigh to cook a soup for a sick bhikkhu. Due to her intense devotion to the Buddha, the spot where she cut up her flesh was miraculously restored without leaving a scar. See Vinaya Mahāvagga.

5. 'Sufficing condition for Enlightenment:' For gaining magga phala, one must be endowed with past merit, for present favourable conditions by themselves cannot lead to one's Enlightenment. Likewise, an action that brings its result in the very present existence also need the support of sufficing past merit to fructify. Therefore, being a virtuous person with the right reasoning, the fortunate present conditions need sufficing past merit for one to gain Enlightenment.

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