49. Ghosaka

He that diggeth a pit shall fall into it.

Aṅguttara Commentary 249-255.

A. Story of the Past: A father casts away his son.

[128] Before the rebirth of our Teacher, the plague broke out in the kingdom of the Vajjians. In one house after another, at a single stroke, ten or twenty persons died, but those who went out of the kingdom saved their lives. Knowing this, a certain man took his own son and wife and departed from that kingdom with the intention of going to another kingdom. Now while they were on their way, and before they had got clear of the wilderness, the provisions for the journey which the man had obtained in his house became exhausted, and the strength of their bodies gave out. First the mother would carry the child, and then the father.

Now the father of the child thought: “The strength of our bodies is exhausted. If we carry the child with us as we go, we shall not be able to complete our journey.” Accordingly, taking care that the child’s mother should not know what he was doing, pretending that he had fallen behind for the purpose of making water, he set the child down on the road and resumed his journey quite alone.

Now his wife, who stood watching for him to approach, not seeing the child in his arms, ran towards him screaming. “Hus band, where is my child?” said she. “What need have you of a child? If we live, we shall have a child.” Said she: “This man is indeed an utter brute!” And she said to him: “Begone! I will not go with such as you!” After thinking the matter over, he said: [129]

“Wife, pardon me for what I have done.” And taking the child, he continued the journey.

In the evening, when they had got clear of the wilderness, they reached a certain cowherd’s house. Now that day the members of the cowherd’s household had cooked rich rice-porridge. On seeing the travelers, they reflected: “These travelers are excessively hungry.” So filling a great bowl with rice-porridge, and sprinkling the porridge with a ladleful of ghee, they gave it to them. Husband and wife ate that porridge, and the woman ate only a reasonable amount. But the man ate far more than was good for him, was unable to digest what he had eaten, and died at midnight.

When the man died, he received, because of his attachment for the cowherds, a new conception in the womb of a bitch that lived in the cowherds’ house. In no very long time the bitch gave birth to a pup. The cowherd, observing that that pup was a very handsome dog, coaxed him with morsels of food, got the dog very fond of him, and took him with him wherever he went.

Now one day, at the usual time for making the rounds for alms, a certain Private Buddha arrived at the door of the cowherd’s house. The cowherd, seeing him, gave him alms and obtained his promise to enter upon residence as his own guest. The Private Buddha entered upon residence at a spot not far from the cow herd’s house, in a certain forest-grove. Whenever the cowherd went to pay his respects to the Private Buddha, he always took that dog along. Now on the way, in the lairs of wild beasts, he would rap on a tree or a rock to drive the wild beasts away, and that dog came to understand what he did and why he did it.

Now one day that cowherd, while sitting in the company of that Private Buddha, said: “Reverend Sir, we cannot come here every time. But here is a dog that is highly intelligent. When he comes here, you will understand that you are expected to come to our house-door.”

One day the cowherd sent the dog, saying: “Get the Private Buddha and come back with him.” The dog, hearing his words, went at the usual time for making the rounds for alms, and lay down on his belly at the Private Buddha’s feet. The Private Buddha, perceiving, “The dog has come to me,” took bowl and robe and started out on the path.

The Private Buddha, for the purpose of testing the dog, left [130] the path on which he was walking and took a different path. The dog went and stood in front of him, but withdrew when the Private Buddha entered upon the path to the cowherd’s house. Here and there, where, for the purpose of driving the wild beasts away, the cowherd was in the habit of rapping on a tree or a rock, on reaching any such spot, the dog barked very loud. At sound of him, the wild beasts fled away. Moreover, when it was time to make the rounds for alms, the Private Buddha gave the dog a big, greasy morsel. As a result of getting this morsel, the dog conceived deep affection for the Private Buddha.

When the Private Buddha had kept residence for the three months, the cowherd gave him a cloth sufficient for a set of robes, and said: “Reverend Sir, if it so please you, remain right here; if not, go according to your good pleasure.” The Private Buddha intimated by his manner that it was his intention to depart. That cowherd accompanied the Private Buddha a little way, and then turned back. So great was the affection of the dog for the Private Buddha, that when he perceived that the Private Buddha was going away, he was overwhelmed with profound sorrow, his heart broke, and he died and was reborn in the World of the Thirty three Gods.

Now because, in the days when he used to accompany the Private Buddha, he used to drive the wild beasts away by making a loud noise, therefore, in the World of the Thirty-three Gods, when he talked with the deities, the sound of his voice echoed and re-echoed throughout the entire City of the Gods. Through this very circumstance he came to be called Deity Ghosaka (He-of-the voice).

Now while Ghosaka was enjoying this glory in the World of the Thirty-three Gods, in the Path of Men, in the city of Kosambi, a king by the name of Udena entered upon his kingdom. The story of Udena is to be understood precisely as it is written in the Commentary on the Bodhirāja Kumāra Sutta in the Middle Fifty of the Majjhima Nikāya.

B. Story of the Present: Ghosaka is cast away seven times.

Now while Udena was ruling in Kosambi, the deity Ghosaka fell from the City of the Gods and receive a new conception in Kosambi, in the womb of a certain courtezan. [131]

1. Ghosaka is cast away on a refuse-heap.

That courtezan, on the expiration of ten lunar months, brought forth a child, and learning that it was a boy, caused him to be cast away on a refuse-heap.

At that moment a workman of the Treasurer of Kosambi, on his way, very early in the morning, to the Treasurer’s house, ex claimed: “What can that be, surrounded by crows?” Approaching, and seeing that it was a boy, he exclaimed: “That boy must be a person of great merit!” Sending the boy to his own home by the hand of a certain man, he went to the Treasurer’s house.

As for the Treasurer, when it was time for him to wait upon the king, he set out for the king’s house. On the way he saw the house-priest. “What is the constellation in the moon’s path to-day?” asked he. The house-priest, standing just where he was, took a reckoning, and said: “Such-and-such is the constellation in the moon’s path to-day. A boy born under this constellation will obtain the post of Treasurer in this city.”

The Treasurer, hearing these words of the house-priest, quickly sent messengers to his house. Thought he: “This house-priest never makes a mistake in his predictions, and my wife is pregnant.” And he said to the messengers: “Just find out whether my wife has given birth to a child or not.” They went, found out, and said: “Noble sir, she has not yet given birth to a child.”

“Well then,” said the Treasurer, “go seek for the boy that was born in this city to-day.” They sought for that boy, and seeing him in the house of that Treasurer’s workman, reported the fact. “Well then, summon that workman.” They summoned him. And the Treasurer asked him: “In your house they say there is a boy.” “Yes, Noble sir.” “Give that boy to us.” “I will not give him to you, Noble sir.” “Here! take a thousand pieces of money and give him to us.” Said the workman: “This boy may live or die! he’s base-born!” And taking the thousand pieces of money, he gave the boy to the Treasurer.

2. Ghosaka is cast away in a cattle-pen.

Then thought the Treasurer: “If my wife gives birth to a daughter, I will make this very boy my heir; if she gives birth to a son, I will cause this boy to be killed.” His wife gave birth to [132] a son. Then thought the Treasurer: “Thus the cattle will trample him under foot and kill him.” And he said to his men: “Lay this boy in the doorway of the cattle-pen.” They laid him there.

Now the leader of the herd, the bull, coming out first and seeing the boy, thought: “Thus the other cattle will not trample him under foot.” And he inclosed him with his four feet and stood still. And the herdsmen, seeing him, thought: “That boy must be a person of great merit, for even the animals know his virtues! We will take care of him!” They carried him home.

3. Ghosaka is cast away in a burning-ground.

As for that Treasurer, learning that the boy was not dead, hearing that he had been carried off by herdsmen, he gave a thou sand pieces of money a second time, had the boy brought to him, and had him cast away in a burning-ground.

Now at that time a goatherd belonging to the Treasurer’s household was tending some she-goats near the burning-ground. And a certain milch-goat, by reason of the boy’s merit, left the path and went and gave suck to the boy. And although the goat herd drove her out, she went right back there and gave him suck. Thought the goatherd: “This she-goat, ever so early in the morning, left this spot and went elsewhere. What can this mean?” Going thither and looking, he saw the boy. Thought he: “That boy must be a person of great merit, for even the animals know his virtues! I will take care of him!” And picking him up, he carried him home.

4. Ghosaka is cast away on a caravan-trail.

On the following day the Treasurer thought: “Is the boy dead, or is he not dead?” Causing his men to look, and learning that the boy had been carried off by a goatherd, he gave a thousand pieces of money and had the boy brought to him. Said he: “To-morrow a certain caravan-leader will enter this city. Carry this boy and lay him in the track of the wheels. Thus, as the carts pass, the wheels will crush him.”

They laid the boy there. As he lay there, the oxen harnessed to the foremost cart, that of the caravan-leader, saw him. When they saw him, they planted their legs about him like pillars and stood still. Thought the caravan-leader: “What can this mean?” Looking[133] to see what made them stand still, and seeing the boy, he thought: “The boy must be a person of great merit! I must take care of him!” And picking him up, he carried him off.

5. Ghosaka is thrown down a precipice.

As for the Treasurer, he caused his men to look and see whether or not the boy had been killed on the caravan-trail; and learning that he had been carried off by a caravan-leader, he gave him also a thousand pieces of money, had the boy brought to him, and caused him to be thrown down a precipice.

As the boy fell, he fell where some reed-makers were working, on a reed-maker’s hut. Through the supernatural power of his merit, it felt exactly like cotton beaten a hundred times. And the leader of the reed-makers thought: “That boy must be a person of great merit! I must take care of him!” And picking him up, he carried him home.

The Treasurer caused a search to be made in the place where the boy had fallen from the precipice, to discover whether or not he was dead; and learning that he had been carried off by the leader of the reed-makers, he gave him also a thousand pieces of money and caused the boy to be brought to him.

6. Ghosaka is sent to the potter’s.

After a time both the Treasurer’s own son and Ghosaka reached manhood. The Treasurer, once more bethinking himself of some way to effect the youth Ghosaka’s death, went to the house of his own potter and said to him secretly: “Master, in my house there is such-and-such a certain base-born youth. By some means or other he must be gotten out of the way!” Thereupon the potter closed both his ears and said: “Such terrible words as those should never be uttered!” Thereupon the Treasurer thought: “This fellow will not do it gratis.” So he said to him: “Here, Master, take a thousand pieces of money and do this job!”

There is a proverb: “A bribe breaks the unbroken;” and so it was in this case. The potter immediately took the thousand pieces of money and agreed to the bargain, saying: “I intend, Noble sir, on such-and-such a day, to fire my bake-house. On that day, at such-and-such a time, send him!” The Treasurer, on his part, [134] hearing the words of the potter, agreed to the bargain. And from that moment on, he counted the days.

When the day appointed by the potter arrived, he knew it, and summoning the youth Ghosaka, he said to him: “Son, on such-and such a day we have need of many vessels. You must go to our potter’s and say to him: ‘My father tells me that he gave you a certain job to do. Finish it up to-day!’ ” “Very well,” said Ghosaka, promising to do as he was told. So saying, he set out.

When Ghosaka was part way to the potter’s, the Treasurer’s own son, who was playing marbles, saw him; and going quickly to him, said: “I, dear brother, playing with these youths, have lost ever so much money. Win it back and give it to me.” Said Ghosaka: “I have no time now; father has sent me to the potter’s on a very important errand.” Said his foster-brother: “I, dear brother, will go to the potter’s; you recover my stake and give it to me.” “Very well, then,” said Ghosaka; “go ahead!” So he told his foster-brother the message he himself had been directed to carry, and started playing with the youths.

The Treasurer’s own son went to the potter’s and delivered that message. “Very well, son,” said the potter, “I’ll finish up the job!” He took that youth into an inner room, chopped him to pieces with a sharp axe, threw the pieces into a chatty, put the lid on the chatty, set the chatty among his other vessels, and fired the bake house.

The youth Ghosaka, having won a big stake, sat watching for the return of his younger brother. Observing that the latter was tarrying a long time, he thought: “Why, pray, does he tarry so long?” and went to the potter’s common. Seeing him nowhere about, he concluded: “He must have gone home.” So he turned around and went home.

The Treasurer saw him approaching even from afar. Thought he: “What, pray, can be the matter? I sent that fellow to the potter’s to get him out of the way. But here he is now, coming back again to the very place he started from!” Even as Ghosaka approached, the Treasurer said to him: “Son, didn’t you go to the potter’s?” “No, father,” replied Ghosaka, “I didn’t go.” “How’s that, son?” Then Ghosaka told the Treasurer the reason why he himself turned back, and the reason why his younger brother went to the potter’s. [135]

From the moment the Treasurer heard those words, it was as though lie had been overwhelmed by the great earth. Thought he: “Can this that you tell me be true!” His heart palpitating with fear, because it was impossible for him to confide the facts to others, he went ever so quickly to the potter’s, and said to him: “Watch out, sir! watch out, sir!” Said the potter: “Why do you tell me to watch out? The particular job you gave me to do is done!” The Treasurer immediately turned back from the potter’s and went home. And from that time on he suffered from mental disease.

7. Ghosaka is sent to a village-treasurer’s.

Even at that time unwilling to eat with him, the Treasurer thought: “I must devote all of my energies to the task of accomplishing, by some means or other, the ruin of the enemy of my son.” He wrote a leaf, summoned the youth Ghosaka, gave him the leaf, and said to him: “In such-and-such a village lives a workman of ours. You are to take this leaf, go to his house, give him the leaf, and say to him: ‘My father says that you are to comply immediately with the message on this leaf.’ ” And he gave him the following message by word of mouth: “On the way lives a certain treasurer who is a friend of ours, – a village-treasurer. You are to go to his house, take your meal there, and then continue your journey.”

The youth Ghosaka bowed to the Treasurer, took the leaf, and started out. On the way he went to the place of residence of the village-treasurer. Having inquired the way to his house, he found him seated in a room outside of the gate, shaving himself. He bowed to him and stood waiting. “Whence do you come, youth?” “I am the son of the Treasurer of Kosambi, sir.” The village-treasurer was pleased and delighted. Thought he: “He is the son of a treasurer who is a friend of ours!”

Now at that moment a slave-woman belonging to the daughter of that treasurer was on the point of starting out to fetch flowers for the treasurer’s daughter. But the treasurer said to her: “Let this errand wait. Bathe the feet of the youth Ghosaka, and spread a bed and give it to him.” She did so. Having so done, she went to the shop and brought back flowers for the treasurer’s daughter. [136]

The treasurer’s daughter, seeing her, said: “You’ve been wasting a lot of time out of the house to-day!” And becoming provoked at her, she said: “What have you been up to all of this time?”

“Say not a word, my lady! I never saw such a handsome youth before in my life! I hear he’s the son of a treasurer who’s a friend of your father’s. I can’t begin to describe the beauty he possesses! I was on my way to get flowers for you, when, all of a sudden, your father says to me: ‘Bathe the feet of this youth and spread a bed and give it to him.’ That’s why I was out of the house so long.”

Now that treasurer’s daughter, in her fourth previous existence, had been the wife of that youth. Therefore from the moment she heard those words, she knew not whether she was standing or sitting. Taking that very slave-woman with her, she went to the place where he lay, and gazed at him as he slept. Seeing a leaf fastened to the hem of his garment, she thought: “What can that leaf mean?” Without awakening the youth, she took the leaf and read it. Then she exclaimed: “This youth is going about carrying his own death-warrant on his very person!” Breaking that leaf in pieces, she wrote another leaf as follows:

“I am sending my son to you. My friend the village-treasurer has a daughter who has reached marriageable age. I command you with all speed to make a levy throughout our jurisdiction, with a hundred each of all kinds of gifts to obtain the daughter of this village-treasurer for my son, to make arrangements for the wedding-ceremonies, and when the wedding-ceremonies are over, to send me word, saying: ‘I have done thus and so.’ And I shall devise means of doing for you what ought to be done in this matter.”

Having written this leaf, she affixed that same seal to it, and before -ever that youth had awakened, fastened it to the hem of his garment precisely as the first leaf had been fastened. And that youth, having spent that night in that house, on the following day took leave of the treasurer, went to the village where the workman lived, and gave him the leaf.

The workman, on reading the leaf, gathered the villagers together and said to them: “As for you, you have a way of not taking me into your reckoning. But my master has just sent word to me, telling me to obtain, with a hundred each of all kinds of [137] gifts, a maiden to be the wife of his eldest son. See to it that the amount of the levy is speedily collected and brought together in this place!”

The workman, having made all of the preparations for the wedding-festival, sent a message to the village-treasurer, obtained his consent, completed the wedding-ceremonies with a hundred each of all kinds of gifts, and sent the following leaf to the Treasurer of Kosambi: “I, on hearing the message on the leaf which you sent, did thus and so.”

The Treasurer, on hearing that message, was as if burnt with fire. “Now,” thought he, “I am ruined!” Worry brought on an attack of dysentery. Thought he: “By some means or other I will summon him and disinherit him.” From the time when the wedding festival was completed, he kept thinking: “Why does my son remain without?” And he sent the following message: “Let him come quickly!”

The youth Ghosaka, on hearing the message, started to go. The Treasurer’s daughter thought: “This simpleton does not know who it is through whom he obtained this success. By employing some stratagem or other, I must find some means of preventing him from going.” So she said to him: “Youth, don’t hurry too fast! When one goes to one’s home-village, one should make proper preparations beforehand.”

As for the Treasurer of Kosambi, when he perceived that the youth Ghosaka was tarrying, he sent a message a second time: “Why does my son tarry? I am suffering from an attack of dysentery. My son ought to come and see me while I yet remain alive.”

At that time the Treasurer’s daughter informed him: “That’s not your father! you only imagine it’s your father! That man sent a leaf to his workman, commanding him to put you out of the way. By removing that leaf and writing a different message, I enabled you to obtain this success. He summons you with this thought in mind: ‘I will disinherit him.’ Wait until he dies!”

Now when the youth Ghosaka heard that his foster-father was dead (although at that very time he was still alive), he went to the city of Kosambi. As for the Treasurer’s daughter, she gave him the peremptory order: “When you enter, post your guards throughout the house; then enter.” She herself, entering the house in the immediate company of the Treasurer’s son, lifted up both [138] her hands and pretended to weep. The Treasurer of Kosambi lay where it was dark. She went up to him and smote him in the heart with her very head. So weak was he that as the result of that very blow he died.

As for the Treasurer’s son, after he had done his duty by his foster-father’s body, he gave a bribe to the women-servants, saying: “Say that I am the Great Treasurer’s own son.” On the seventh day follow1ng, the king thought: “I must find someone worthy of the post of Treasurer.” And he sent out his men, saying: “Find out whether the Treasurer had a son or not.” The Treasurer’s women-servants told the king that the youth Ghosaka was the Treasurer’s own son. “Very well,” said the king, accepting their statement, and gave Ghosaka the post of Treasurer. He became known as Treasurer Ghosaka.

Now his wife said to him: “Noble sir, not only are you base born, but I also was reborn in a poverty-stricken house. But as a result of good deeds performed in previous states of existence, we have obtained all this glory. Now also let us perform good deeds.” “Very well, wife,” said Ghosaka, consenting. And Ghosaka instituted almsgiving, expending each day a thousand pieces of money.

50. Little Wayman

The last shall be first.

Aṅguttara Commentary 130-135.

A. Birth of Little Wayman.

At Rājagaha, they say, the daughter of the household of a rich merchant actually formed an intimacy with her own slave. Frightened at the thought: “Others also may know what I have done,” she spoke thus: “It is out of the question for us to live in this place. If my mother and father come to know of this misdeed, they will rend us limb from limb. Let us go elsewhere and live.”

Taking such necessary things as they could carry in their hand, they left the house by the principal door. “No matter where it is,” said they both with one accord, “let us go to some place un known to others,” and so they did. They took up their residence [139] in a certain place, and after they had lived together, she conceived a child.

When her unborn child reached maturity, she took counsel with her husband, saying: “My unborn child has reached maturity. If I bring forth my child in a place removed from kith and kin, it will bring naught but pain to both of us alike. Let’s go right home!” “We’ll go to-day! we’ll go to-morrow!” said he, and let the days slip by.

Thought she: “This simpleton, because of the greatness of his own misdeed, has not the courage to go. Mother and father are one’s best friends. Let this fellow go or not; I must go.” When he left the house, she put the household utensils away, and having informed her next-door neighbors that she was going home, she started out on the road.

Now when that man returned to the house and saw her not, he asked the neighbors. Hearing, “She has gone home,” he followed after her quickly and came up with her on the road. And right there she gave birth to her child. “What is it, wife?” asked he. “Husband, a son is born.” “Now what shall we do?” “What we are going home for has happened by the way. If we go there, what shall we do? Let’s go back.” With one accord the two turned back.

To that boy, because he was born by the way, they gave the name Wayman. In no very long time she conceived yet another child in her womb. (All is to be related in detail precisely as before.) To that boy also, because he was born by the way, they gave the name Wayman, calling the first born Big Wayman, and the other Little Wayman. Taking the two boys with them, they went back again to their own place of residence.

While they were living there, this boy Wayman heard other boys speak of their uncles and grandfathers and grandmothers. He asked his mother: “Mother, other boys speak of their grandfathers and grandmothers. Haven’t we any relatives?” “Yes, my son. You have no relatives here. In Rājagaha City you have a grandfather who is a rich merchant. There you have many relatives.” “Why don’t we go there, mother?” She did not tell her son why she would not go. Since her sons asked repeatedly, she said to her husband: “These children weary me excessively. Will my mother and father eat us alive if they see us? Come, let us show the children their grandfather’s household.” “I shall not dare be [140] present, but I will conduct you.” “Very well, good sir; by some means or other the children must see their grandfather’s house hold.”

Husband and wife, taking the children, in due course reached Rājagaha, and found lodging for the night in a certain rest-house at the city-gate. The mother of the children sent word to her mother and father that she had arrived with the two children. When they heard that message, they said: “As we have passed to and fro in the round of existences, we have not hitherto had a son or a daughter. They have done us a great wrong; it is out of the question for them to stand in our sight. But let the two take such-and-such a sum of money and go and live in a pleasant place. The children, however, they may send here.” The merchant’s daughter took the money sent her by her mother and father, placed the children in the hands of the very messengers that came, and sent them. The children grew up in the household of their grandfather.

Of the two boys, Little Wayman was very young, but Big Wayman used to go with his grandfather to hear the Possessor of the Ten Forces preach the Doctrine. As a result of listening regularly to religious discourse from the lips of the Teacher, his thoughts inclined to the adoption of the Religious Life. Said he to his grandfather: “If you agree, I should like to become a monk.” “What say you, my son? Were you alone to adopt the Religious Life, it would please me more than it would were even the whole world so to do. If, my son, you are able so to do, by all means become a monk.” So saying, he gave his consent, and went to the Teacher.

B. Little Wayman as a monk.

Said the Teacher: “Great merchant, you have a boy?” “Yes, Reverend Sir, this boy is a grandson of mine; I give my consent for him to become a monk under you.” The Teacher bade a certain monk on his round for alms: “Make a monk of this boy.” The Elder assigned to him as a Subject of Meditation the first five of the Constituent Parts of the Body, and made a monk of him. He learned much of the Word of the Buddha, and after completing residence during the season of the rains, made his full profession. [141]

After making his full profession, by the Practice of Meditation he obtained the Four Trances leading to the Realm of Formlessness, and arising therefrom, attained Sainthood. Thus did he become foremost of those who are skilled in the development of perception.

As he diverted himself with the Bliss of the Trances, with the Bliss of the Path, with the Bliss of the Fruit, and with the Bliss of Nibbāna, he thought: “Assuredly it is possible to bestow this Bliss on Little Wayman.” Accordingly, going to his grandfather the merchant, he said: “Great merchant, if you agree, I should like to make a monk of Little Wayman.” “Make a monk of him, Reverend Sir.” The Elder made a monk of the boy Little Way man, and established him in the Ten Precepts. The novice Little Wayman received from his brother the following stanza:

Even as the lotus, the red lotus, of fragrant perfume,
Appears at early morn full-blown, with fragrance unimpaired,
Behold the Buddha, resplendent as the blazing sun in the sky.

Every verse he learned put the preceding verse out of his mind; while he was striving merely to learn this one stanza, four months passed. Now Big Wayman said to him: “Wayman, you are in capable of mastering this Religion. In four months you are unable to learn even one stanza. How then do you expect to bring your religious duties to a head? Depart hence.”

Little Wayman, bowed out by the Elder, stood weeping on the outskirts of the monastery. At that time the Teacher was in residence at Jīvaka’s Mango Grove near Rājagaha. Jīvaka sent a man, saying: “Invite the Teacher with five hundred monks.” Now at that time Big Wayman was steward of the Order. When Jīvaka’s man said, “Reverend Sir, accept food in alms for five hundred monks,” Big Wayman replied, “I accept for all except Simpleton Wayman.” When Little Wayman heard this speech, he felt worse yet.

The Teacher, seeing Little Wayman’s distress, thought: “Little Wayman will awaken if I go to him.” He went, allowed himself to be seen no great distance off, and said: “Little Wayman, you are weeping?” “Reverend Sir, my brother bowed me out.” “Wayman, your brother has no knowledge of the disposition and inclination of other individuals. You are an individual susceptible of treatment[142] by a Buddha.” So saying, he created by magic a clean rag and gave it to him. “Wayman,” said he, “take this and develop [Concentration] by repeating the words: ‘Removal of Impurity! Removal of Impurity.’ ”

Little Wayman sat down and rubbed with his hand the rag given him by the Teacher, saying as he did so: “Removal of Impurity! Removal of Impurity!” As he did so, the fibres became soiled. As he continued to rub it, it got to look like a pot-wiper. Having attained Ripeness of Knowledge, he established thereon the concept of Decay and Death, and reflected: “This rag, naturally white and perfectly clean, by reason of a body which has the Attachments, has become soiled. Precisely so does it fare with the thoughts also.” He developed Concentration, and employing as props the Four Trances leading to the Realm of Form, attained Sainthood together with the [Four] Analytical Powers. Having obtained Knowledge of a Spiritual Body, he was able, being one man, to become many men; and, being many men, to become one man. By the Path of Sainthood merely, he acquired both the Tipiṭaka and the Six Supernatural Powers.

On the following day the Teacher, accompanied by five hundred monks less one, went and sat down in Jīvaka’s residence. But Little Wayman, for the simple reason that food in alms had not been accepted for himself, did not go. Jīvaka started to give gruel. The Teacher covered his bowl with his hand. “Why, Reverend Sir, do you not take it?” “There is one monk left in the monastery, Jīvaka.” Jīvaka sent a man, saying: “Go get the noble monk who sits in the monastery and fetch him back with you.”

As for the Elder Little Wayman, before ever that man arrived, he created a thousand monks. Not a single one did he make like any other. Of not a single one did he make the monk’s labor, – examination of robes, for example, – like any other. That man, seeing the multiplicity of monks in the monastery, went and said to Jīvaka: “Reverend Sir, the Congregation of Monks in the monastery is larger than this Congregation of Monks here. I do not know which reverend monk I ought to summon.”

Jīvaka in turn asked the Teacher: “Reverend Sir, what is the name of the monk who sits in the monastery?” “His name is Little Wayman, Jīvaka.” “Go sir, ask, ‘Which is the monk named Little Wayman?’ and fetch him back with you.” The man went to the [143] monastery and asked: “Which is the monk named Little Way man?” “I am Little Wayman! I am Little Wayman!” cried the thousand monks as one monk. Again he went and said to Jīvaka: “Monks to the number of a thousand, each and every one, cry out: ‘I am Little Wayman!’ I do not know: ‘Such-and-such a monk is the one to summon.’ ” Jīvaka, knowing by inference that the monks were created by magical power acquired through Penetration of Truth, said: “Friend, say to the very first monk who speaks: ‘The Teacher summons you;’ and take him by the hem of his robe and fetch him back with you.” The man went to the monastery and did so. Immediately monks to the number of a thousand disappeared. That man returned with the Elder. The Teacher at that moment took gruel.

When the Possessor of the Ten Forces had finished his meal and had returned to the monastery, the following talk began in the Hall of Truth: “How mighty, indeed, are the Buddhas! They have endowed with magical power so great as this, a monk who in the space of four months could not learn a single stanza.” The Teacher, knowing the course of the thoughts of those monks, seated himself in the Seat of the Buddhas and asked: “Monks, what are you saying?” “Exalted One, naught but this are we saying: ‘Little Wayman has received rich gain from you.’ Of your virtues only are we talking.”

“It is no wonder, monks, that just now, by obeying my admonition, he obtained an inheritance which transcends the world. This youth in a former existence also, when my knowledge was not yet fully ripened, by obeying my admonition obtained a worldly in heritance.” “When was that, Reverend Sir?” said the monks, re questing to know more about it. The Teacher explained the matter to those monks by relating the following

C. Story of the Past: The mouse-merchant

Monks, in times past a king named Brahmadatta ruled in Benāres City. At that time a wise, far-sighted youth named Merchant Little knew all the signs. One day, as he was on his way to wait upon the king, he saw a decayed mouse in the street. Comparing the positions of the constellations at the moment, he said [144] this: “It is possible for a youth who has his eyes open, by picking up this mouse, both to support a wife and to carry on business.”

A certain poverty-stricken youth, hearing those words of the merchant, thought: “It cannot be that this man does not know what he is talking about.” He picked up the mouse, offered it in a certain shop for cat’s food, and received a farthing. With that farthing he obtained raw sugar, and water in a water-pot. At dawn, seeing garland-makers approaching, he presented ever so small a fragment of sugar, and presented water in a ladle. They gave him each a handful of flowers. With those flowers as capital, on the following day also he obtained raw sugar and a jar of water, and went to the same flower garden. That day the garland makers gave him half-plucked stalks of flowers as they went by. In no very long time he obtained in this way eight pieces of money. Again, one windy rainy day, he went to the refuse-yard, piled up the sticks that had fallen, and sat down. From the king’s potter he received sixteen pieces of money.

Having thus accumulated twenty-four pieces of money, he thought: “This is the way for me!” At a point not far from the city he set a chatty of water and served five hundred grass-carriers with water. Said they: “You, sir, are doing much for us. What can we do for you?” Said he: “When I have something to do, please help me out.” Going about here and there, he made friends with a landsman and a seaman. The landsman told him: “To-morrow a horse-dealer will arrive with five hundred horses.” Hearing his words, he gave the sign to the grass-carriers and had them fetch twice as many bundles of grass. And when the horses entered the city, having piled up a thousand bundles of grass in the gateway, he sat down. The horse-dealer, unable to get feed for his horses anywhere in the city, gave him a thousand pieces of money and took that grass.

A few days after that, his friend the seaman told him: “A big ship has arrived in port.” He thought: “This is the way!” With eight pieces of money he hired a covered chariot for so much an hour, went to the ship’s port, and pledged a seal-ring for the ship. Not far off he had a tent set up, and seating himself therein, gave orders to his men: “When merchants arrive from abroad, have them announced by three porters.”

Hearing, “A ship has arrived in port,” a hundred merchants [145] came from Benāres, saying, “Let us have wares.” “Wares you will not get; in such-and-such a place is a great merchant who has given a pledge for the lot.” Hearing this, they went to him. Attendants, at a sign from the first porter, sent announcement of their arrival by three porters. Those hundred merchants, giving each a thousand pieces of money, acquired possession of the ship with him as partner; and again giving him each a thousand pieces of money, acquired his interest in the ship and made the wares their own property.

That youth, having gained two hundred thousand pieces of money, returned to Benāres. Thinking, “One should show his gratefulness,” he went to Merchant Little, causing one hundred thou sand pieces of money to be carried with him. The merchant asked him: “Friend, what did you do to get this wealth?” The youth replied: “By following the suggestion which you made, I got this in only four months’ time.” The merchant, hearing his reply, thought: “Now I must not let such a youth get into the hands of another.” So when the youth grew up, the merchant gave him his daughter in marriage and made him master of all his wealth. That youth, on the death of the merchant, succeeded to the rank of principal merchant in that city, and having remained on earth during the term of life allotted to him, passed away according to his deeds. End of Story of the Past.

The Teacher, having related the two stories, joined the connection, and speaking as One Fully Enlightened, uttered the following stanza:

Even with little wealth, a man who is wise and intelligent
Can elevate himself to high position in the world,
Just as by blowing a tiny flame one can start a great fire.

Thus did the Teacher explain this matter to the monks seated in the Hall of Truth. But subsequently, the Teacher, surrounded by the Company of the Noble, seated in the Seat of Truth, assigned to Elder Little Wayman the rank of foremost of those who have power to create a spiritual body, and of those who are skilled in the development of thought ; and to Big Wayman the rank of foremost of those who are skilled in the development of perception.

51. Nanda the Elder

Giving up worse for better

Canonical version. Udāna iii. 2:21-24.

[146] Thus have I heard: Once upon a time the Exalted One was in residence at Sāvatthi, at Jetavana, in Anāthapiṇḍika’s Grove. Now at that time Venerable Nanda, cousin of the Exalted One, son of his mother’s sister, informed numerous monks as follows: “In discontent, brethren, am I living the Religious Life; I cannot stand the Religious Life; I intend to renounce the Vows and to return to the lower life, the life of a layman.”

Now a certain monk approached the Exalted One; having approached, he saluted the Exalted One and sat down on one side. And as he sat there on one side, that monk said this to the Exalted One: “Reverend Sir, Venerable Nanda, cousin of the Exalted One, son of his mother’s sister, informs numerous monks as follows: ‘In discontent, brethren, am I living the Religious Life; I cannot stand the Religious Life; I intend to renounce the Vows and to return to the lower life, the life of a layman.’ ”

Now the Exalted One addressed a certain monk: “Come you, monk, in my name address Nanda the monk: ‘The Teacher summons you, brother Nanda.’ ” “Yes, Reverend Sir,” said that monk to the Exalted One. And in obedience to the Teacher’s command that monk approached Venerable Nanda. And having approached, he said this to Venerable Nanda: “The Teacher summons you, Venerable Nanda.”

“Yes, brother,” said Venerable Nanda to that monk. And in obedience to that monk’s command he approached the Exalted One. And having approached, he saluted the Exalted One and sat down on one side. And as he sat there on one side, the Exalted One said this to Venerable Nanda: “Is it true, Nanda, as they say, that you said this and that?” “Yes, Reverend Sir.” “But, Nanda, what is the matter?”

“Reverend Sir, as I was coming out of the house, my noble wife Belle-of-the-land, with hair half-combed, took leave of me, saying: ‘As soon as ever you can, Noble Sir, please come back [147] again.’ Reverend Sir, it is because I keep remembering her that I am living the Religious Life in discontent; that I cannot stand the Religious Life; that I intend to return to the lower life, the life of a layman.”

Thereupon the Exalted One, taking Venerable Nanda by the arm, just as a strong man might straighten his bent arm or bend his straightened arm, precisely so disappeared from Jetavana and appeared among the gods of the Thirty-three. Now at that time five hundred pink-footed celestial nymphs were come to wait upon Sakka king of gods. Accordingly the Exalted One addressed Venerable Nanda: “Nanda, do you see these five hundred pink-footed celestial nymphs?” “Yes, Reverend Sir.” “What is your opinion, Nanda? – Which are the more beautiful and fair to look upon and handsome, your noble wife Belle-of-the-land, or these five hundred pink-footed celestial nymphs?”

“Reverend Sir, as far inferior as is a greedy female monkey with ears and nose cut off to my noble wife Belle-of-the-land, even so far inferior, Reverend Sir, is my noble wife Belle-of-the-land to these five hundred pink-footed celestial nymphs. In comparison with them, she does not even come into the count, she does not even come within a fractional part of them, she cannot even be compared with them. Of course these five hundred pink-footed celestial nymphs are more beautiful and fair to look upon and handsome!”

“Cheer up, Nanda! Cheer up, Nanda! I guarantee that you shall win these five hundred pink-footed celestial nymphs!” “If, Reverend Sir, the Exalted One guarantees that I shall win these five hundred pink-footed celestial nymphs, in that case, Reverend Sir, Exalted One, I shall take the greatest pleasure in living the Religious Life.”

Then the Exalted One, taking Venerable Nanda by the arm, just as a strong man might straighten his bent arm or bend his straightened arm, precisely so disappeared from among the gods of the Thirty-three and appeared at Jetavana. Now the monks heard: “It appears that it is in hope of winning celestial nymphs that Venerable Nanda, cousin of the Exalted One, son of his mother’s sister, is living the Religious Life. It appears that the [148] Exalted One has guaranteed that he shall win five hundred pink footed celestial nymphs.”

And Venerable Nanda’s fellow-monks accosted Venerable Nanda with the epithets “hireling” and “bought-with-a-price,” saying: “It appears that Venerable Nanda is a hireling; it appears that Venerable Nanda is one bought with a price. It appears that it is in hope of winning celestial nymphs that Venerable Nanda is living the Religious Life; it appears that the Exalted One has guaranteed that he shall win five hundred pink-footed celestial nymphs.”

Now Venerable Nanda, although his fellow-monks despised him, were ashamed of him, and tormented him by calling him “hireling” and “bought-with-a-price,” nevertheless, living in solitude, with drawn from the world, heedful, ardent, resolute, proficient, in no long time, even in this life, himself abode in the knowledge, realization, and attainment of that supreme goal of the Religious Life for the sake of which goodly youths retire once and for all from the house-life to the houseless life. This did he know: “Rebirth is at an end, lived is the Holy Life, duty is done; I am no more for this world.” And Venerable Nanda was numbered among the Saints.

Now when the night was past, a certain deity of wondrous beauty approached the Exalted One, illuminating the entire Jetavana. And having approached, he saluted the Exalted One and stood on one side. And as he stood on one side, that deity said this to the Exalted One: “Reverend Sir, Venerable Nanda, cousin of the Exalted One, son of his mother’s sister, by extinction of the Contaminations, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Contaminations, emancipation of the heart, emancipation of the intellect.” And there arose within the Exalted One also knowledge of the following: “Nanda, by extinction of the Contaminations, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Contaminations, emancipation of the heart, emancipation of the intellect.”

Now when that night was past, Venerable Nanda approached the Exalted One. And having approached, he saluted the Exalted One and sat down on one side. And as he sat there on one side, Venerable Nanda said this to the Exalted One: “Reverend Sir, I release the Exalted One from the promise which he made when he, [149] the Exalted One, guaranteed that I should win five hundred pink footed celestial nymphs.” “Nanda, I also grasped your mind with my own mind, and saw: ‘Nanda, by extinction of the Contaminations, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Contaminations, emancipation of the heart, emancipation of the intellect.’ Likewise a deity informed me of the fact, saying: ‘Nanda, by extinction of the Contaminations, even in this life, himself abides in the knowledge, realization, and attainment of freedom from the Contaminations, emancipation of the heart, emancipation of the intellect.’ When, therefore, Nanda, you ceased to cling to the things of the world, and your heart was released from the Contaminations, at that moment I was released from that promise.”

B. Uncanonical version. Aṅguttara Commentary 190-192.

Nanda obtained a new conception in Kapila City in the womb of Mahā Pajāpatī Gotamī. On his name-day he gave joy and pleasure to his assembled kinsfolk; therefore they named him Prince Nanda, or Joy.

The Great Being, having attained Omniscience, having set in motion the glorious Wheel of the Doctrine, in gracious condescension to mankind proceeded from Rājagaha to Kapila City. At first sight he established his father in the Fruit of Conversion. On the following day he went to his father’s residence, gave admonition to the Mother of Rāhula, and preached the Doctrine to the rest of the people besides.

On the following day, while the ceremonies of Prince Nanda’s sprinkling, house-warming, and marriage were in progress, he went to his residence, permitted the Prince to take his bowl, and for the purpose of making a monk of him, set out in the direction of the monastery. The sprinkling-ceremony did not thus weigh heavily upon Prince Nanda. He took the bowl. As he departed with the Teacher, Belle-of-the-land, on an upper floor of the splendid mansion, opened a window and screamed: “As soon as ever you can, Noble Sir, please come back!” Nanda heard this, and over mastered with desire and lust, gazed at her. But out of reverence [150] for the Teacher he did not dare take the hint and do as he wished to do. Therefore his heart burned.

“He will turn around here! he will turn around here!” thought Nanda. But for all his thinking, the Teacher conducted him to the monastery and made a monk of him. Even while the Teacher was making a monk of him, he did not dare resist, but consented by remaining silent.

But from the day when he became a monk, he remembered only the words which Belle-of-the-land had spoken. And to him she seemed to come and stand not far off. Oppressed with discontent, he would go a little way, and every time he passed a shrub or a bush, the Possessor of the Ten Forces seemed to stand before him. As a cock’s feather is tossed into the fire, even so he would whirl around and go back again into his own place of residence.

Thought the Teacher: “Nanda is excessively unheedful; he cannot suppress discontent. I must extinguish his passion.” So he said to him: “Come, Nanda, let’s make a journey to heaven!” “Exalted One, how am I to go to a place to which only those can go who possess magical power?” “You just make up your mind to go! Go, and you will see!”

By the supernatural power of the Possessor of the Ten Forces, Nanda made the journey to heaven with the Tathāgata himself. Looking at the abode of Sakka king of gods, he saw five hundred celestial nymphs. The Teacher saw Nanda looking at those nymphs with pleasure as his aim. Seeing, he asked: “Nanda, do these nymphs please you, or does Belle-of-the-land?” “Reverend Sir, in comparison with these nymphs, Belle-of-the-land looks like a female monkey blind of one eye, with ears and nose cut off!” “Nanda, nymphs like these are not hard to win for those who practice meditation!” “If, Reverend Sir, the Exalted One is my surety, I will practice meditation.” “You trust me, Nanda! Practice meditation with confidence. In case you die with rebirth as your lot, I guarantee that you will win them.” So!

The Teacher, having journeyed to heaven as he pleased, returned once more to Jetavana. From that time on, Elder Nanda practiced meditation night and day in the hope of winning the nymphs. The Teacher gave orders to the monks: “You walk about and say here and there: ‘In Nanda’s place of residence, a certain monk, – so they say! – having made the Possessor of the Ten [151] Forces his surety, is practicing meditation in the hope of winning celestial nymphs!’ ”

The monks, having promised to do as the Teacher said, walked about within earshot of the Elder and said: “Venerable Nanda is a hireling, – so they say! Venerable Nanda is one bought-with-a price, – so they say! He is leading the Holy Life in the hope of winning celestial nymphs! The Exalted One, – so they say! – has guaranteed that he shall win five hundred pink-footed celestial nymphs!”

Elder Nanda, hearing that talk, thought: “These monks are talking about nobody else, – they are talking about me. Improper is the deed I have done!” And applying himself to meditation, he developed Insight and attained Sainthood.

Now the instant he attained Sainthood, a certain deity informed the Exalted One of that fact. Moreover the Exalted One himself was fully aware of it. On the following day Elder Nanda approached the Exalted One and spoke thus: “Reverend Sir, I release the Exalted One from the promise which he made when he, the Exalted One, guaranteed that 1 should win five hundred pink footed celestial nymphs.”

52. Bhaddā Kuṇḍalakesā

Quick is the wit of woman.

Aṅguttara Commentary 220-224.

In Section Nine, by the words Of those who are quick to obtain the [Six] Supernatural Powers, the Teacher declares Bhaddā, Kuṇḍalakesā to be foremost of nuns who are quick to obtain the [Six] Supernatural Powers.

For she also, reborn in the dispensation of the Buddha Padumuttara in the city Hamsavatī in a respectable family, hearing the Teacher preach the Doctrine, seeing him assign preëminence among those who were quick to obtain the [Six] Supernatural Powers to a certain nun, made an Earnest Wish, aspiring to that rank.

After following the stream of the Round of Existences in the Worlds of the Gods and the world of men for a hundred thousand cycles of time, she was reborn in the dispensation of the Buddha [152] Kassapa in the household of Kiki, king of Kāsi, as one of seven sisters. For twenty thousand years she took upon herself the Ten Precepts, lived the Holy Life of a princess, caused cells of residence to be erected for the Order, and after following the stream of the Round of Existences in the Worlds of the Gods and the world of men during the interval between the Buddha Kassapa and the Buddha Gotama, was reborn in the dispensation of the Buddha Gotama in the city of Rājagaha in the household of a rich merchant. They gave her the name Bhaddā, or Felicia, or Blessed.

That same day moreover, in that city, the house-priest of the king had a son born. At the time of his birth, throughout the city, beginning with the king’s residence, weapons flashed light. The house-priest, very early in the morning, went to the king’s residence and inquired of the king whether he had slept well. Said the king: “How, master, could you expect Us to sleep well? All last night the weapons in the royal residence flashed light; We saw them and were stricken with fear.”

“Great king, don’t worry about that. Not in your residence only did weapons flash light; it was the same all over the city.” “What was the cause, master?” “In our house a boy was born under the constellation of a robber. He has come into existence as an enemy of the entire city. That was his sign; you have nothing to fear. But if you wish, we’ll get rid of him.” “So long as we suffer no injury, there is no necessity of getting rid of him.”

Said the house-priest: “My son has actually brought his own name with him!” Accordingly he gave the boy simply the name Little Enemy. In the merchant’s house Bhaddā grew up, and likewise in the house-priest’s house Little Enemy grew up. From the time he was old enough to play and run hither and yon, wherever he went, he laid hands on everything he saw, and filled the house of his mother and father. His father gave him a thousand reasons, but for all that could not stop him. But later on, when the boy had grown to manhood, the father, realizing that by no means in his power could he stop him, gave him two dark blue garments to wear, placed in his hands a housebreaking outfit and a block-and tackle, and dismissed him, saying: “Get a living this way anyhow.”

From that day on he would throw his block-and-tackle, climb the face of houses, make a breach in the wall, and taking goods deposited [153] in other people’s houses with as much assurance as though he had himself deposited them, go his way. In the entire city there was not a single house he didn’t plunder.

One day the king, driving through the city in a chariot, asked his charioteer: “How comes it that the houses in this city are everywhere nothing but holes?” “Your majesty, in this city is a robber named Little Enemy who is breaking through walls and robbing people’s houses.” The king had the city watchman summoned: “In this city, I am told, is a robber who does this and that. Why don’t you catch him?” “Your majesty, we can’t get that robber with the goods!” “If you don’t catch that robber to-day, I will do for you as does a king.”

“Very well, your majesty,” said the city watchman. He had men patrol the entire city, and catching that robber in the act of breaking through a wall and robbing other people of their property, arraigned him, goods and all, before the king. Said the king: “Conduct this robber out of the South gate and have him executed.” The city watchman, in obedience to the king’s command, having given that robber a thousand lashes at every cross-roads, went out of the South gate with him.

At that time this maiden Bhaddā, daughter of the rich merchant, hearing the hubbub of the multitude, opened a window, looked out, and saw Little Enemy the robber being led along in this manner. Seeing, she pressed both hands to her heart and went and laid herself down on her splendid couch with upturned face. Now she was the sole dearly beloved daughter of that house, wherefore her kinsfolk could not bear even the slightest alteration for the worse in her facial expression. So when they saw her lying on her couch, they asked her: “What are you doing, dear girl?” “Did you see that robber being led to execution for committing a capital offense?” “Yes, dear girl, we saw him.” “ If I can have him, I will live; if I cannot have him-, – death only for me! ”

By no means whatever could they quiet her. “Life is better than death!” they concluded. So her father went to the city watchman, gave him a thousand pieces of money as a bribe, and said to him: “My daughter is in love with a robber. Get him off the best way you can.” “Very well,” said the city watchman. In obedience to the merchant’s command he took the robber, dilly-dallied here and there until the sun was about to set, and when the sun was about [154] to set, removing a certain man from the prison, freed Little Enemy from his bonds, sent Little Enemy to the merchant’s house, bound the other man with bonds, conducted him out of the South gate, and slew him. Moreover slaves of the merchant escorted Little Enemy to the merchant’s residence.

When the merchant’s daughter saw him, she thought: “I will fulfil my desire.” So she caused Little Enemy to bathe in per fumed water, caused him to be adorned with all the adornments, and sent him to the mansion. Bhaddā, thinking, “Fulfilled is my aspiration,” adorned herself with the adornments that were left over, and spent her time ministering to him. After spending a few days thus, Little Enemy thought: “This woman’s ornaments must be mine; by hook or crook I must get hold of them.” Accordingly, when they were seated together happily, he said to Bhaddā: “There is something I have to say.”

The merchant’s daughter was as pleased at heart as though she had gained a thousand pieces of money. “Speak freely, Noble Sir,” said she. Said Little Enemy: “You think: ‘Through me this man has received his life.’ But as a matter of fact, the instant I was caught, I made the following vow to the deity residing on the mountain called Robbers’ Cliff: ‘If I receive my life, I will make an offering to you.’ Make haste and prepare an offering.”

Bhaddā, thinking, “I will fulfil his desire,” prepared the offering, adorned herself with all her adornments, mounted the same conveyance, accompanied her husband to the mountain called Robbers’ Cliff, and with the thought in her mind, “I will make an offering to the spirit of the mountain,” started to climb the mountain.

Little Enemy thought: “If all climb the mountain, there will be no chance for me to get this woman’s jewels.” Accordingly he caused Bhaddā alone to take the vessel containing the offering; having so done, he climbed the mountain. He talked with Bhaddā, but the words he spoke were not friendly words. She knew, merely by his manner of acting, what he was up to.

Then said he to her: “Bhaddā, take off your cloak and wrap up in it the jewels you have on.” “Husband, what wrong have I done?” “You imagine: ‘Why! but I came here for the purpose of making an offering!’ But for my part, I could tear out the liver of this deity and devour it! As a matter of fact, the offering was [155] only a pretext by which I got you here with the intention of taking your jewels.” “But, Noble Sir, to whom the jewels belong, to him I also belong.” “I don’t admit anything of the sort. Your property is one thing, my property is another.”

“Very well, Noble Sir. But fulfil this one wish of mine: Permit me, adorned just as I am, to embrace you both before and behind.” “Very well,” said he, consenting. She, knowing that he had consented, made a pretense of embracing him before and behind, and – flung him over the cliff. He fell through the air, and while yet in the air, was reduced to powder and dust. The deity residing on the mountain, realizing what a brilliant thing she had done, uttered these stanzas in praise of her good qualities:

Not under all circumstances is that male wise, –
Woman too is wise, wary of this, wary of that.
Not under all circumstances is that male wise, –
Woman too is wise, though she have but an instant to think.

Then Bhaddā, thought: “It is out of the question, as matters stand, for me to go back home again. I will leave this place, at any rate, retire from the world, and enter some religious order.” So she went to the monastery of the Jains and asked the Jains to admit her to the religious life. Now they said to her: “What mode of religious life shall it be?” She replied: “Admit me to the very highest plane of your religious life.” “Very well,” said they. And tearing out her hair with a palmyra comb, they admitted her to the religious life.

When her hair came in again, it grew so thick that it hung in curls and ringlets. Solely through this circumstance she received the name Curly-hair, Kuṇḍalakesā.

In the place where she had adopted the religious life, there she learned all the branches of religious knowledge they had to teach. But coming to the conclusion that beyond these they had nothing of any special worth, she wandered through villages, market-towns, and royal cities, visiting all the places where there were wise men, and learning all the branches of religious knowledge they had to teach. In fact, so learned did she become that in many places men were unable to answer her questions.

Finding no one who could match question and answer with her, whenever she entered a village or a market-town, she would make [156] a pile of sand at the gate, plant a rose-apple branch on it, and give the sign to the boys standing near: “Whoever has the courage to argue with me, – let him trample this branch under his feet!” For seven whole days there were none who trampled the branch under their feet. So she took it and departed.

At this time our Exalted One, reborn in the world of men, was in residence at Jetavana near Sāvatthi. Kuṇḍalakesā in due course reached Sāvatthi, and entering within the city, planted the branch on a pile of sand precisely as before, and gave the sign to the boys standing near. At this time Sāriputta, Commander of the Faith, entered the city quite alone, having permitted the Congregation of Monks to precede him, and seeing the rose-apple branch on the pile of sand, asked: “How does this come to be planted here?” The boys told him what there was about it, omitting none of the details. “If that’s the case, boys, take it and trample it under your feet.” When the boys heard the Elder say this, there were some who did not dare trample it under their feet; but others, the very instant the Elder gave the word, trampled it under their feet and reduced it to powder and dust.

Kuṇḍalakesā, having finished her breakfast, came out. Seeing the branch trampled to dust, she asked: “Whose is this work?” Then the boys told her that they themselves had done it, and that Sāriputta, Commander of the Faith, had put them up to it. Thought she: “Had he not known his own strength, he would never have dared tell these boys to trample this branch under their feet. He must certainly be some great man. But as for me, since I am a person of no consequence, I shall not appear to advantage. The best thing for me to do is to go right back into the town and give the sign to my followers.” She did so. (We are to understand that of the eighty thousand families who resided in the city, since they had all things in common, every one of them knew.)

As for the Elder, when he had finished his breakfast, he sat down at the foot of a tree. Now this nun Kuṇḍalakesā, surrounded by a great throng of people, went to the Elder, exchanged friendly greetings with him, took her stand on one side, and asked: “Reverend Sir, was it you who told those boys to trample that branch under their feet?” “Yes, it was I who told those boys to trample that branch under their feet.” “That being the case, Reverend [157] Sir, I should like to engage in a disputation with you.” “All right, my lady.”

“Whose privilege is it to ask questions, and whose to answer?” “As for asking questions, it is my privilege to do that; but you ask questions on whatever subject you are acquainted with.” In accordance with the direction of the Elder, she asked him questions about every single doctrine she knew. The Elder answered every question she asked. When she had asked all of her questions, she became silent. Then said the Elder to her: “You have asked a great deal. Let me too ask a single question.” “Ask it, Reverend sir.” “What is One?”

Said Kuṇḍalakesā: “I don’t know, Reverend Sir.” “If you don’t know that little bit, what else can you be supposed to know?” Then and there she fell at the Elder’s feet, saying: “In you, Reverend Sir, do I seek refuge.” “There is no such thing as seeking refuge in me. Residing at a neighboring monastery is the foremost individual in the world of men and the Worlds of the Gods. Seek refuge in him.” “I will do so,” said she. So at even-tide, when it was time for the Teacher to preach the Doctrine, she went to him, and saluting him with the Five Rests, took her stand on one side. The Teacher, knowing that by the course she had adopted she had trampled under her feet all existing things, uttered this stanza:

Even if there were a hundred stanzas
Composed of verses devoid of meaning,
A single verse of a stanza were better,
By the hearing of which a man attains peace.

At the conclusion of the stanza, even as she stood there, she attained Sainthood together with the [Four] Analytical Powers, and requested admission to the Order. The Teacher granted her admission to her. She went to the Nuns’ Convent and was admitted.

On a later occasion the following talk began in the midst of the Fourfold Assembly: “Great indeed is this Bhaddā Kuṇḍalakesā, who attained Sainthood at the conclusion of a stanza of four verses!” The Teacher, taking advantage of this opportunity, assigned to the nun Kuṇḍalakesā preëminence among those who are quick to obtain the [Six] Supernatural Powers.

53. Visākhā’s Marriage

Honor the household divinity.

Aṅguttara Commentary 241-249.

[158] In the Second Sutta, with the words of almsgivers, the Buddha declares Visākhā Mother of Migāra to be foremost of female lay disciples who delight in almsgiving.

She, we are told, was reborn in the dispensation of the Buddha Padumuttara in the city of Haṁsavatī, in a respectable family. Later on, hearing the Teacher preach the Doctrine, and seeing him assign a certain female lay disciple to the rank of foremost of almsgivers, she made an Earnest Wish, aspiring to that distinction.

Passing from birth to birth in the Worlds of the Gods and the world of men for a period of one hundred thousand cycles of time, she was reborn in the dispensation of the Buddha Kassapa in the household of Kiki king of Kāsi as the youngest of seven sisters. For at that time

Samaṇī and Samaṇaguttā, and Bhikkhunī and Bhikkhadāyikā
And Dhammā and Sudhammā and Saṅghadāsī as seventh

were seven sisters. In the present dispensation, as

Khemā and Uppalavaṇṇā and Paṭācārā and Gotamī
And Dhammadinnā and Mahā Māyā and Visākhā as seventh

have they been reborn.

The seventh of these, Saṅghadāsī, after passing from birth to birth during the interval between the Buddha Kassapa and the Buddha Gotama, received a new conception in the dispensation of the Buddha Gotama in the kingdom of Aṅga, in the city of Bhaddiya, in the womb of Lady Flower, chief consort of Treasurer Wealth-winner, son of Treasurer Ram. They gave her the name Visākhā.

Conversion of Visākhā.

When she was seven years old, the Possessor of the Ten Forces, seeing that the Brahman Sela and other of his kinsmen in the faith possessed the faculties requisite for Conversion, journeying from place to place in that kingdom with a great company of monks, [159] came to that city. Now at that time Householder Ram held the post of treasurer in that city, being the chief of five persons of great merit.

(The five persons of great merit were Treasurer Ram, Moon lotus his principal wife, his son Wealth-winner, his wife Lady Flower, and Treasurer Ram’s slave Puṇṇa. Treasurer Ram possessed limitless wealth; but not he alone, – in the jurisdiction of the great king Bimbisāra there were five possessors of limitless wealth: Jotiya, Jaṭila, Ram, Puṇṇaka, and Kākavaliya.)

When Treasurer Ram heard that the Possessor of the Ten Forces had come to his own city, he sent for the maiden Visākhā, daughter of Treasurer Wealth-winner, and spoke thus: “Dear girl, both for you and for me this is an auspicious day. With the five hundred maidens who are your fellows, mount five hundred chariots, and accompanied by five hundred slave-maidens, go forth to meet the Possessor of the Ten Forces.”

Hearing the words of her grandfather, she did so. Now because she well knew both what to do and what not to do, she proceeded in a vehicle as far as there was room for a vehicle to go; then, descending from the vehicle, she approached the Teacher on foot, bowed to him, and took her stand on, one side. Pleased with her conduct, the Teacher preached the Doctrine to her, and at the conclusion of his discourse both she and her five hundred maidens were established in the Fruit of Conversion.

Treasurer Ram also went to the Teacher, bowed to the Teacher, and sat down on one side. The Teacher also, because of his con duct, preached the Doctrine. At the conclusion of the discourse he was established in the Fruit of Conversion. Thereupon he invited the Teacher to be his guest on the morrow. On the following day he entertained in his own house the Congregation of Monks pre sided over by the Buddha, serving them with the choicest food, both hard and soft, and in like manner during the following fort night provided them with abundant food. When the Teacher had remained in the city of Bhaddiya during his good pleasure, he departed.

Betrothal of Visākhā.

From this point on, the story should be confined to the career of Visākhā, to the exclusion of all other topics.

For the king of Kosala at Sāvatthi sent word to Bimbisāra: “In my jurisdiction there is no personage possessed of limitless wealth; let him send us a personage possessed of limitless wealth!” The king took counsel with his ministers. His ministers said: “It is impossible to send a great personage, but we will send a single treasurer’s son.” And they mentioned Treasurer Wealth-winner, son of Treasurer Ram. The king, hearing their answer, sent him. And the king of Kosala gave him the post of treasurer in the city of Sāketa, seven leagues from Sāvatthi, and provided him with a residence there.

Now there lived at Sāvatthi a treasurer named Migāra, and he had a son named Puṇṇavaddhana Kumāra, who had just reached manhood. Now his father, knowing, “My son has reached man hood; it is time for me to get him married,” sent out men who knew both what to do and what not to do, saying: “Seek out a maiden in a family of birth equal to our own.” Seeing at Sāvatthi no maiden who pleased them, they went to Sāketa.

Now that day Visākhā, accompanied by five hundred maidens of age equal to her own, went to a certain pool to make holiday. As for those men, after making a tour of the city and seeing no maiden who pleased them, they stood outside of the city-gate. Now at that time the god began to rain. Accordingly those maidens who set out with Visākhā, for fear of getting wet, entered the rest-house. Those men saw among those maidens also none that pleased them. Last of all those maidens, Visākhā, not so much as recking of the rain, drenched though she was, entered the rest house.

Those men, even when they saw her, thought: “In beauty there may be some other besides even superior to her; but this beauty of hers is like the ripe fruit of a pomegranate-tree which is all one “mass of shade. By starting up a conversation and talking with her we shall find out whether her voice is sweet or not.” So they said to her: “Dear girl, you act like a woman that has long since reached her maturity.” “What do you see that makes you say this, friends?” “The other maidens who are your playfellows, for fear of getting wet, came quickly and entered the rest-house. But you act like an old woman; you do not come with quickened pace; although your robe is wet, you reck not of it. Would you act thus if an elephant or a horse were pursuing you?” “Friends, robes are [161] not hard to get; indeed, in my house, robes are easy to get. But women are like goods offered for sale; if a woman breaks an arm or a leg, people are repelled by her bodily defects and spit upon her. That is why I came slowly.”

Thought those men: “Like this maiden is no other maiden in this Land of the Rose-apple. Such as she is in beauty, such is she also in speech. She knows both what to do and what not to do; and as she knows, she talks.” And they threw over her head a mass of garlands. Now Visākhā thought: “Before, I was possessed by none other; but now I am possessed by another.” Accordingly, in the manner prescribed by the rules of good breeding, she seated herself on the ground. And as she sat there, they drew a curtain around her. When she was fully clothed, she went home, accompanied by her retinue of slave-maidens. Those emissaries of Treasurer Migāra also went right with her to the house of Treasurer Wealth-winner.

“Friends, in what village do you live?” they were asked. “We are emissaries of Treasurer Migāra, who lives in the city of Sāvatthi,” they replied. “Our treasurer heard, ‘In your house there is a maiden who has reached marriageable age,’ and sent us.” “Well done, friends! your treasurer may not be our equal in wealth, but he is our equal in birth. A man with all of the qualifications is hard to find! You tell your treasurer that we accept.”

Hearing his reply, they went to Sāvatthi and gave joy and de light to the heart of Treasurer Migāra. “Master,” said they, “in Sāketa, in the house of Treasurer Wealth-winner, we found a maiden!” Hearing this, Treasurer Migāra was delighted in heart. “In the house of a great personage,” thought he, “we have found a maiden!” He immediately sent word to Treasurer Wealth winner: “We will straightway fetch the maiden; let them do what they should do!” Treasurer Wealth-winner sent back word to him: “This is no hard matter for us; but let the treasurer himself do what he should do!”

Migāra and the king visit Wealth-winner.

Treasurer Migāra went to the king of Kosala and reported: “Sire, I have a wedding-festival in hand. I would fetch hither Visākhā, daughter of Treasurer Wealth-winner, to be the wife of your slave Puṇṇavaddhana. Give me leave to go to Sāketa.” “Very [162] well, great treasurer. But ought We too to go?” “Sire, how is it possible to prevail upon personages like yourself to go?” The king, desiring to bestow favor on the son of a great personage, assented, saying: “Let be, great treasurer, I will go.” So the king accompanied Treasurer Migāra to the city of Sāketa.

Treasurer Wealth-winner, hearing, “Treasurer Migāra, they say, has arrived with the king of Kosala,” went forth to meet the king, and escorted him to his own residence. Forthwith he ordered for Pasenadi Kosala and for the king’s force and for Treasurer Migāra both lodgings and requisites, – garlands, perfumes, garments, and the rest. “This, this man must have! this, this woman must have!” – of himself, he knew all. Severally, those people thought: “To us alone the treasurer is doing honor!”

Now one day the king sent a message to Treasurer Wealth winner: “It is impossible for the treasurer to provide maintenance and support for us for a very long time. Let him appoint a time for the maiden’s departure.” The treasurer sent a message to the king: “The season of the rains has now arrived. It is impossible for four months to travel. Whatever your army should have, that it will be my duty to provide. Let your majesty depart only at such time as I may send him.”

From that time on, the city of Sāketa was like a village engaged in perpetual holiday. Thus three months passed. But the great creeper parure for the daughter of Treasurer Wealth-winner was not yet completed. Now his foremen came and reported: “As for aught else, nothing is lacking, – but there is not enough firewood to cook food for the army.” “Go, friends, take down the elephant stables and horse-stables and cow-stables and cook food.” The firewood they thus obtained and used for cooking lasted only a fortnight. Then they reported again: “Master, there is not enough firewood.” “Friends, at this time of year it is impossible to procure firewood; therefore open the storehouse where the cloths are kept, take all the coarse cloths you can find, make wicks of them, soak them in a vessel of oil, and thus cook the food.” The firewood they thus obtained and used for cooking lasted four full months.

Wealth-winner gives Visākhā Ten Admonitions.

Then Treasurer Wealth-winner, knowing that his daughter’s great-creeper parure was completed, resolved: “To-morrow I will [163] send my daughter.” Accordingly, causing his daughter to sit close by, he admonished her, saying: “Dear girl, thus and so must a woman school herself to behave when she lives in her husband’s family.” That other treasurer, Migāra, also, lying in the chamber immediately adjoining, heard the Admonitions which Treasurer Wealth-winner addressed to his daughter. And these were the Ad monitions which Treasurer Wealth-winner addressed to his daughter:

“Dear daughter, so long as you live in the house of your father in-law, The indoor fire is not to be carried outside; The outdoor fire is not to be carried inside; Give only to him that gives; Give not to him that gives not; Give both to him that gives and to him that gives not; Sit happily; Eat happily; Sleep happily; Tend the fire; Honor the household divinity.”

These Ten Admonitions did Treasurer Wealth-winner give to his daughter. On the following day he assembled all the guilds of artisans, and standing in the midst of the king’s army, appointed eight householders to be sponsors for his daughter, saying to them: “If to my daughter, in the place to which she is going, any fault is charged, you are to clear her of the charge.”

Wealth-winner sends Visākhā away.

Then he caused his daughter to be adorned with her great creeper parure which cost nine crores of treasure, and gave her fifty-four cartloads of treasure to buy aromatic powders for the bath, five hundred slave-maidens to accompany her always, five hundred chariots drawn by thoroughbreds, of all manner of presents a hundred each; and having so done, dismissed the king of Kosala and Treasurer Migāra.

When it was time for his daughter to go, he summoned the men who had charge of the cattle-pens and said to them: “Friends, in the place to which my daughter is going, she will need milch-cows to provide her with milk to drink, and bulls to yoke to her conveyances. Therefore open the gates of the cattle-pen on the road which my daughter takes, allow a space eight leagues in width to become filled with a multitude of cattle, – three-quarters of a league distant there is such-and-such a cave, – when the herd of cattle reaches that point, give a signal on a drum and close the [164] gates of the cattle-pen.” “Very well,” said they, promising to do as the treasurer said. And so they did. When the gates were opened, those splendid cattle came out one after another; and even after the gates were closed, through the merit of Visākhā, both the older powerful cattle and the younger untamed cattle leaped over the fence, one after another, and struck into the road.

Visākhā enters Sāvatthi.

Now when Visākhā reached the gate of the city, she thought to herself: “Shall I enter the city sitting in a closed carriage or standing up in a chariot?” Thereupon the following thought occurred to her: “If I enter the city sitting in a closed carriage, the splendor and magnificence of my great-creeper parure will be visible to none.” Accordingly she entered the city standing up in a chariot, showing herself to all the city. When the residents of Sāvatthi beheld Visākhā’s state, they said: “This, they say, is Visākhā! this beauty and this state become her alone!” Such was the splendid state in which she entered Treasurer Migāra’s house. On the very day of her arrival, the residents of the entire city said: “Treasurer Wealth-winner did us high honors when we visited his own city.” Therefore they sent presents to Visākhā according to their power and ability. And all the presents which were sent to her, Visākhā distributed among the various families throughout the city.

Visākhā offends Migāra.

Now in the middle of the night Visākhā’s thoroughbred mare gave birth to a foal. Visākhā went to the stable with slave-maidens carrying torches, and having gone there, caused the mare to be bathed with hot water and anointed with oil. Having so done, she went back to her own quarters again.

For seven days Treasurer Migāra presided over the festivities in honor of his son’s marriage, and during all this time, although the Tathāgata was in residence at a neighboring monastery, he completely ignored him. On the seventh day, having first provided seats, he filled his entire residence with Naked Ascetics, and sent the following message to Visākhā: “Let my daughter come and salute the Saints!” [165]

Now Visākhā had attained the Fruit of Conversion and was one of the Noble Disciples, and was therefore pleased and delighted when she heard the word “Saints.” But when she entered the hall where the Naked Ascetics were sitting, and looked at them, she said: “Such as they, – Saints! Why did my father-in-law summon me into the presence of men so utterly lacking sense of modesty and fear of sin? Fie! fie!” Thus reproaching him, she went back to her own quarters again.

When the Naked Ascetics saw Visākhā, they all reproached the treasurer with one accord, saying: “Householder, could you get no other woman? Why did you introduce into your house this disciple of the monk Gotama, – this Jonah of Jonahs? Remove her from this house immediately!” At this the treasurer thought: “It is impossible for me to remove this woman from the house on the mere say-so of these ascetics; this woman is the daughter of a great personage.” Accordingly he dismissed the Naked Ascetics, saying: “Teachers, young women are likely to do all sorts of things, whether knowingly or unknowingly. Hold your peace.”

The treasurer caused a high couch to be prepared for him, seated himself thereon, took a golden spoon, and waited on by Visākhā, began to eat rich rice porridge flavored with honey out of a golden bowl. At this time a certain monk who was going his round for alms, in the course of his round, came to the door of the treasurer’s house. When Visākhā saw him, she thought: “It is not proper for me to announce this monk to my father-in-law.” So she stepped aside, that her father-in-law might not see the Elder. But that simpleton, although he saw the Elder, pretended not to see him, and with bowed head kept right on eating rice porridge. Visākhā perceived within herself: “Although my father-in-law sees the Elder, yet he makes no sign.” And approaching the Elder, she said: “Pass on, Reverend Sir. My father-in-law is eating stale fare!”

Now up to this time Treasurer Migāra had resisted the importunities of the Naked Ascetics. But the very instant he heard Visākhā say: “My father-in-law is eating stale fare!” he removed his hand from the bowl and said: “Take away this rice porridge and remove this woman from this house! To think that at a time of festivity she should accuse such a man as I am of eating unclean food!” But in this house all the slaves and servants belonged to [166] Visākhā. Who, therefore, would take hold of her hands and her feet? There was no one who dared even open his mouth!

Visākhā is tried by her sponsors.

Now when Visākhā heard the words of her father-in-law, she said: “Dear father-in-law, this is no sufficient reason why I should leave your house. It is not as if I were a common wench brought hither by you from some bathing-place on the river. Daughters who have mothers and fathers living do not leave the house of their father-in-law for any such reason as this. Indeed, for this very reason, when I set out to come hither, my father summoned eight householders and placed me in their hands, saying: ‘If against my daughter any fault is charged, you are to clear her of the charge.’ Send, therefore, for my sponsors and let them clear me of the charge.”

“What she says is right,” said the treasurer. Accordingly he summoned the eight householders and said to them: “This young woman, even before the seventh day was over, said of me as I was sitting in the house of festivity: ‘My father is eating unclean food!’ ” “Is what he says true, dear girl?”

“Dear friends, it is of course true that my father did desire to eat unclean food. But I did not say that he had so done. The facts are these: A certain Elder on his round for alms stopped at the door of the house. My father-in-law here was eating rich rice porridge and did not notice him. For that reason I said to the Elder: ‘Pass on, Reverend Sir. My father-in-law in his present state of existence is storing up no new merit, but is consuming old merit.’ That is all I said.” “Noble sir, here is no fault. Our daughter talks reason. Why do you get angry?”

“Noble sirs, granted that there is no fault to be found with her for that! But on the very day she came, without so much as making a sign to my son, she went where she pleased.” “Is what he says true, dear girl?” “Dear friends, I did not go where I pleased. The facts are these: My thoroughbred mare had given birth to a foal in the stable attached to this house. I thought to myself: ‘It is not right that I should sit here and make no sign.’ So I ordered my slaves to procure torches, and accompanied by my slaves, both male and female, I went to the stable and saw to it that proper [167] care was given to the mare.” “Noble sir, our daughter does work in your house which is not fit even for female slaves to do. What fault do you find in this?”

Interpretation of the Ten Admonitions.

“Noble sirs, let it be granted that this was to her credit. But on the day when she came hither, her father gave her certain admonitions. The indoor fire is not to be carried outside, said he. But could we live without giving fire to the neighbors who live on both sides of us?” “Is what he says true, dear girl?” “Dear friends, my father was not speaking with reference to that fire. What he meant was this: If your mother-in-law or other female members of the household engage in private conversation within the house, their conversation is not to be communicated to slaves, whether female or male; for such conversation becomes gossiped about and leads to quarrels. It was with reference to that that my father spoke, friends.”

“Noble sirs, let this be as it may. But her father said to her: The outdoor fire is not to be carried inside. When the fire in the house is extinguished, what else can we do than to bring fire in from without?” “Is what he says true, dear girl?” “Dear friends, my father was not speaking with reference to that fire. What he meant was this: The conversation of slaves and servants is not to be communicated to persons within the household; for such conversation becomes gossiped about and leads to quarrels. It was with reference to that that my father spoke, dear friends.”

Thus she was found free from fault in this matter, and as in this so also in the others. And this is the true meaning of the remaining admonitions: Give only to him that gives means that one should give only to those that return borrowed articles. Give not to him that gives not means that one should not give to those who do not return borrowed articles. Give both to him that gives and to him that gives not means that when poor kinsfolk and friends seek assistance, one should give to them, whether or not they are able to repay.

Sit happily means that when a wife sees her mother-in-law or her father-in-law, she should stand and not remain sitting. Eat happily means that a wife should not eat before her mother-in-law [168] and her father-in-law and her husband have eaten. She should serve them first, and when she is sure that they have had all they care for, then and not until then may she herself eat. Sleep happily means that a wife should not go to bed before her mother in-law and her father-in-law and her husband. She should first perform the major and minor duties which she owes them, and when she has so done, then she may herself lie down to sleep. Tend the fire means that a wife should regard her mother-in-law and her father-in-law and her husband as a flame of fire or as a serpent king.

“Granted that all these things are to her credit. But her father bade her reverence the household divinity. What is the meaning of that?” “Is what he says true, dear girl?” “Yes, dear friends, my father said that also. But this is what he meant: ‘Dear girl, when a monk, after keeping residence in a remote lodging, comes to the door of your house, and you see him, you must first give to such monks of whatever food there is in the house, both hard and soft; only after you have so done, may you yourself eat.’ ” Then said those sponsors to the treasurer: “But you, great treasurer, when you see monks, are satisfied to give them nothing at all. Is not that so?” The treasurer, seeing no other answer to make, sat with bowed head.

Then the householders asked him: “Treasurer, is there any other fault in our daughter?” “Noble sirs, there is not.” “But why, if she is without fault, do you seek without cause to remove her from your house?” At this moment Visākhā said: “At first, of course, it would not have been proper for me to leave at the command of my father-in-law. But on the day when I came hither my father entrusted me to your care and placed me in your hands, to determine my guilt or my innocence. Now it is my pleasure to go.” And she gave orders to her slaves both female and male: “Make ready my carriages and other conveyances.”

Visākhā as almsgiver.

Thereupon the treasurer detained those householders and said to Visākhā: “Dear daughter-in-law, it was through ignorance that I spoke. Pardon me.” “Dear father-in-law, I pardon you freely so far as in me lies. But I am the daughter of a house which has [169] firm faith in the Religion of the Buddha, and we cannot exist without the Congregation of Monks. If I may be permitted to minister to the Congregation of Monks according to my inclination, I will remain.” “Dear daughter-in-law, you may minister to your monks to your heart’s content.”

Visākhā caused an invitation to be sent to the Possessor of the Ten Forces, and on the following day, having first caused seats to be prepared, filled the house with the Congregation of Monks presided over by the Buddha. The Naked Ascetics also, hearing that the Teacher had gone to Treasurer Migāra’s house, went there and seated themselves in a circle about the house. Visākhā gave Water of Donation, and sent the following message to her father-in-law: “The feast is all ready. Let my father-in-law come and wait upon the Possessor of the Ten Forces.”

Treasurer Migāra listened to the words of the Naked Ascetics and said: “Let my daughter wait upon the Supremely Enlightened One.” Visākhā served the Possessor of the Ten Forces with food flavored with all manner of choice flavors, and when the meal was over, again sent word: “Let my father-in-law come and hear the Possessor of the Ten Forces preach the Doctrine.” Thought the treasurer: “Now it would be quite unjustifiable for me not to go;” and because of his desire to hear the Doctrine, set out. The Naked Ascetics said to him: “If you are determined to hear the monk Gotama, sit outside of a curtain and hear him.” And preceding him, they drew a curtain around. Treasurer Migāra went and sat outside of the curtain.

Said the Tathāgata: “You may sit beyond a curtain or beyond a wail or beyond a mountain, or you may sit beyond the range of mountains that encircles the earth; I am the Buddha, and can make you hear my voice.” And as though laying hold of a mango tree laden with golden fruit by the trunk and shaking it, he preached the Doctrine. At the conclusion of the discourse the Treasurer was established in the Fruit of Conversion. Raising the curtain, he reverenced the feet of the Teacher with the Five Rests, and saying to Visākhā, “Under the Teacher, you, dear girl, are henceforth my mother,” he adopted Visākhā as his own mother. From that time on Visākhā was known as Mother of Migāra.

One day, while a holiday was in progress in the city, Visākhā reflected, “Within the city is no goodness,” and accompanied by [170] her slave-maidens, set out to hear the Teacher preach the Doc trine. On the way she reflected, “To go into the presence of the Buddhas proudly dressed is not fitting.” So she took off her great creeper parure and placed it in the hands of a slave-maiden. Then she approached the Teacher, saluted him, and sat down on one side. The Teacher preached the Doctrine. Visākhā, at the conclusion of the discourse, saluted the Possessor of the Ten Forces and set out in the direction of the city.

Now as that female slave walked along, she remembered that she had left somewhere or other the parure she received from her mistress, and turned back for the parure. Thereupon Visākhā asked her: “But where did you leave it?” “In the apartment of the Perfumed Chamber, my lady.” “Very well, – go and get it. From the moment it was left in the apartment of the Perfumed Chamber, it has been improper for us to take it back again. Therefore we will do penance by giving it up. But if it be left there, it will be an obstacle to the Noble Monks.”

On the following day the Teacher, accompanied by the Congregation of Monks, came to the door of Visākhā’s house. Now in her house seats were always ready. Visākhā took the Teacher’s bowl, escorted the Teacher into the house, and caused him to sit down on a seat already prepared. When the Teacher had finished his meal, Visākhā brought that parure, laid it at the Teacher’s feet, and said: “This, Reverend Sir, I give to you.” The Teacher declined to accept it, saying: “Adornment is not permitted to monks.” “I know, Reverend Sir; but I will have this appraised and with the money I will have built a Perfumed Chamber as a place of residence for you.” Then the Teacher graciously accepted.

Visākhā had the parure appraised, and with the nine crores of treasure it brought caused a Perfumed Chamber to be erected as a place of residence for the Tathāgata in Pubbārāma monastery, – a monastery adorned with a thousand cells. Now in the morning Visākhā’s residence was ablaze with yellow robes, a very eddy of the breezes of holy men. As in the house of Anāthapiṇḍika, so also in her house, all the foods were always ready. In the morning she did honor to the Congregation of Monks with worldly gifts; after breakfast, causing both the medicaments and the eight varieties of drinks to be carried with her, she went to the monastery and [171] gave alms to the Congregation of Monks. Afterwards, having heard the Teacher preach the Doctrine, she went home.

Subsequently, when the Teacher assigned the female lay disciples, one after another, to their respective positions of preëminence, he assigned Visākhā Mother of Migāra to the rank of foremost of alms givers.

54. King Kappina and Queen Anojā

Behold the fruit of faith!

Aṅguttara Commentary 193-195.

Even before the rebirth of our Teacher, this Kappina obtained a new conception in a frontier district, in a city named Kukkuṭavatī, in the king’s household. The rest of the men [who in a previous state of existence had been his companions and had per formed works of merit with him] were reborn in that same city in the families of ministers of the king. Prince Kappina on the death of his father raised the royal parasol and became known as King Kappina the Great.

The woman who had been the mistress of his household in the former state of existence in which each had performed works of merit, was reborn in a royal household of birth equal to his own, and became the chief consort of King Kappina the Great. And because her body was of the hue of the anoja flower, she became known as Queen Anojā.

King Kappina the Great was versed in sacred lore and right conduct. He rose very early in the morning and despatched messengers quickly from the four gates, saying: “Where you encounter men who have heard much sacred lore, who retain what sacred lore they have heard, there turn back and bring me word.”

Now at that time our Teacher, reborn in the world of men, was in residence near Sāvatthi. At that time traders residing in the city of Sāvatthi, obtaining in Sāvatthi goods confiscated from rebels, went to the city of Kukkuṭavatī. Having put away their goods, they went to the gate of the king’s residence, carrying presents in their hands, with the thought in their minds: “We will see the king.” “The king has gone to the pleasure-garden.” Hearing [172] this, they went to the pleasure-garden, stopped at the gate, and announced themselves to the guard.

When announcement was made to the king, he caused them to be summoned. They handed over their presents, bowed, and stood upright. “Friends, whence come you?” asked he. “From Sāvatthi, your majesty.” “I trust that your country is well supplied with food, and that you have a righteous ruler for your king.” “Yes, your majesty.” “But is there any news at all in your district?” “There is, your majesty. But we cannot tell it with leavings of food in our mouths.”

The king caused water to be given them in a golden ewer. They rinsed out their mouths, faced in the direction of the Possessor of the Ten Forces, stretched out their joined hands towards him in an attitude of reverent salutation, and said: “Your majesty, in our district has arisen the Jewel of the Buddha!” The very instant the king heard that word, joy sprang up within him, suffusing his entire body. Then he said: “Friends, do you say ‘The Buddha’?” “Your majesty, we say ‘The Buddha.’ ” Three times in this manner did he cause them to say the word. (The word “Buddha” is not to be compassed; it was impossible for him to compass it.)

In that very word reposing faith, he caused them to be given a hundred thousand pieces of money. “What news have you besides?” asked he. “Your majesty, the Jewel of the Doctrine has arisen!” Hearing that word also, in the same manner did he obtain assurance from them three times, and give them another thousand pieces of money besides. Again he asked: “What other news have you?” “The Jewel of the Order, your majesty, has arisen!” Hearing that word also, in the same manner did he obtain assurance from them three times, and give them another thousand pieces of money besides.

Having so done, the king scratched on a palm-leaf a record of his gifts, and despatched them with it, saying: “Friends, go to the queen.” When they had gone, he asked his ministers: “Friends, the Buddha has arisen in the world. What do you intend to do?” “Your majesty, what do you desire to do?” “I intend to retire from the world and become a monk.” “We also will retire from the world and become monks.” They all, with never a look at either [173] house or treasure, retired from the world on the very same horses on which they were mounted.

The dealers went to Queen Anojā and showed her the palm-leaf. She read it and asked: “Friends, the king has given you many pieces of money. What did you do?” “Your majesty, we brought him news which pleased him.” “Friends, may we also ask to hear you?” “You may, your majesty. But we cannot speak with leavings of food in our mouths.” She caused them to be given water in a golden ewer. They rinsed out their mouths and made announcement to the queen in precisely the same terms as they had made announcement to the king. In her case also, when she heard the words, delight sprang up within her. Just as had the king, so also did the queen, at each several word, obtain assurance from them three times, and each time she received assurance from them, give them three hundred thousand pieces of money, making nine hundred thousand pieces of money in all. Thus the dealers received in all twelve hundred thousand pieces of money.

Then she asked them: “The king, – where is he, friends?” “Your majesty, he has retired from the world with the intention of becoming a monk.” Then she dismissed them, saying: “Very well, friends, you may go.” Having summoned the wives of the ministers in the retinue of the king, she asked: “Ladies, do you know where your husbands went?” “We know, your majesty. They went with the king to divert themselves in the pleasure-garden.” “True, ladies, so they did. But when they got there, they heard: ‘The Buddha has arisen; the Doctrine has arisen; the Order has arisen;’ and hearing, they resolved: ‘We will retire from the world and become monks under the Possessor of the Ten Forces;’ and resolving, they departed. What do you intend to do?” “But, your majesty, what do you desire to do?” “I intend to retire from the world and become a nun. The vomit they have vomited I will not put on the tip of my tongue.” “If that is the case, we also will retire from the world and become nuns.” And causing chariots to be harnessed, they retired from the world.

Now the king, with his thousand ministers, reached the bank of the Ganges. But at this time the Ganges was full. When the king saw this, he said: “The Ganges here is full, and swarms with savage fish. Moreover we have with us no slaves or men to make boats or rafts for us. But of this Teacher the virtues extend from [174] the Avīci Hell beneath to the Peak of Existence above. If this Teacher be the Supremely Enlightened Buddha, may not the tips of the hoofs of these horses be wetted!”

They caused the horses to spring forward on the surface of the water. Of not a single horse was so much as the tip of the hoof wetted. On a king’s highway proceeding, as it were, they went to the far shore. Farther on they reached another river. There, was needed no other Act of Truth. By that same Act of Truth, that river also, – half a league in breadth, did they cross over. Then they reached the third river, the mighty river Candabhāgā. That river also, by that same Act of Truth, did they cross over.

Now the Teacher, arising on that day at time of dawn from a Trance of Great Compassion, and surveying the world, saw the following: “To-day Kappina the Great, having renounced a kingdom three hundred leagues in extent, with a retinue of a thousand ministers, will come hither to retire from the world and become a monk under me.” And he reflected: “It is proper that We should go forth to meet them.”

Accordingly, very early in the morning, having made his toilet, accompanied by the Congregation of Monks, he made his round for alms in Sāvatthi; and when he had returned from his round for alms and had eaten his breakfast, he himself, alone, taking bowl and robe, flew up into the air. Now on Candabhāgā’s bank, at a spot facing the landing-place on the river where they crossed, stood a giant banyan tree. There he sat down cross-legged, setting Mindfulness before him, diffusing the six-colored rays of a Buddha.

The king and his thousand ministers, crossing at that landing place, beheld the rays of a Buddha darting hither and thither, saw the countenance of a Buddha resplendent with the glory of the full moon, and at the mere seeing, said: “This must certainly be the Teacher for whose sake we have retired from the world.” And coming to the landing-place, and bowing low all the way from the place where they had seen what they saw, until they reached the Candabhāgā, they saluted the Teacher. The king, grasping the Teacher by the ankles, saluted him, and seated himself on one side, surrounded by his thousand ministers.

The Teacher preached the Doctrine to them. At the conclusion of the discourse every one of them became established in Saint hood, and asked the Teacher for admission to the Order. The [175] Teacher, knowing, “Because in a previous state of existence these men gave the gift of robes, therefore they have come with robes of their own,” stretched forth his arm, whose hue was as the hue of gold, and said: “Come, monks! Well taught is the Doctrine. Lead the Holy Life to the utter extinction of suffering.” And this formula sufficed both for the admission and for the full profession of these Venerables as members of the Order. Elders of a hundred years’ residence, as it were, they surrounded the Teacher.

Queen Anojā, surrounded by a thousand chariots, reaching the bank of the Ganges and seeing no boat or raft brought for the king, by her own intuition concluded: “The king must have crossed by making an Act of Truth. But this Teacher was reborn not for them alone. If this Teacher be the Supremely Enlightened Buddha, may our chariots not sink into the water!”

She caused the chariots to spring forward on the surface of the water. Of the chariots not even so much as the outer rims of the wheels was wetted. The second river also, the third river also, she crossed by the same Act of Truth. Even in the act of crossing, she saw the Teacher at the foot of the banyan tree.

As for the Teacher, he reflected: “If these women see their own husbands, desire and lust will spring up within them, and will impede their attainment of the Paths and the Fruits. It shall not have the power so to do!” And he so wrought that they saw not each other.

All of those women, on leaving the landing-place, saluted the Possessor of the Ten Forces and sat down. The Teacher preached the Truth to them. At the conclusion of the discourse, all of those women were established in the Fruit of Conversion, and wives and husbands saw each other. The Teacher thought: “Let Uppalavaṇṇā come nigh!” The nun Uppalavaṇṇā approached, made nuns of all those women, and presented them. They then went to the Nuns’ Convent. The Teacher took the Congregation of Monks and went through the air to Jetavana.

Now this Elder Kappina the Great, knowing that his own duty had come to a head, living at ease, passing his time in the Bliss of the Attainment of the Fruits, dwelling in the forest, dwelling at the foot of a tree, dwelling in solitude, constantly breathed forth the utterance: “O happiness! O happiness!” The monks began to talk about this, saying: “It is because Elder Kappina remembers [176] the happiness he enjoyed as a king, that he breathes forth this utterance.”

They reported the matter to the Tathāgata. Said the Tathāgata: “It is with reference to the Bliss of the Paths, with reference to the Bliss of the Fruits, that my son breathes forth this utterance.” So saying, he recited the following stanza found in the Dhammapada:

He that drinks Truth sleeps happily, with mind serene;
In Truth made known by holy men, ever delights the wise man.

55. Khemā

Beauty is but skin-deep.

Aṅguttara Commentary 205-206.

Khemā was reborn in the kingdom of Madda, in the city of Sāgalā, in the household of the king. The hue of her body was the yellow of fine gold. But when she grew up, she married King Bimbisāra and went to live in the royal household at Rājagaha. Near Rājagaha, at Veḷuvana, resided the Tathāgata. Thought Khemā: “The Teacher, they say, finds fault with beauty of form.” And becoming intoxicated with the intoxication of her beauty of form, fearing, “In my own case also he may find fault with beauty of form,” she refrained from going to see the Possessor of the Ten Forces.

Thought the king: “I am the principal supporter of the Teacher. Yet the principal consort of a Noble Disciple like me refrains from going to see the Possessor of the Ten Forces.” Accordingly he had court-poets compose songs in praise of Veḷuvana Gardens, and said to them: “Sing them within hearing of Queen Khemā.” The queen, hearing the praises of the Gardens, became desirous of going, and asked permission of the king. Said the king: “Go to the Gardens. But unless you see the Teacher, you shall not have the privilege of returning.” The queen, making no reply to the king, started out on the road. The king said to the men who acted as her escort: “If the queen, on her way back from the Gardens, sees the Possessor of the Ten Forces, – well and good! If, however, she does not see him, force her to see him by royal authority.” [177]

Now that queen, having spent the daytime walking about the Gardens, started to return without so much as having seen the Possessor of the Ten Forces. But the king’s men, despite her un willingness, conducted her to the Teacher. The Teacher, seeing her coming, put forth his magical power and created a single celestial nymph, causing the nymph, as it were, to take a palm leaf fan and fan him.

Queen Khemā, seeing her, thought: “Alas, my vanity has ruined me! To think that such women as these, the very counterparts of celestial nymphs, stand close beside the Possessor of the Ten Forces! I am not worthy so much as to wait upon these women. In my vanity, for no reason at all, I have permitted evil thoughts to ruin me.” Spell-bound, she stood gazing only at that woman.

Now as she gazed, that woman, by command of the Tathāgata, passed from youth to middle age, as it were; and from middle age to old age, as it were; standing there with wrinkled skin, faded hair, and teeth broken and loose. Finally, even as the queen gazed, that woman collapsed and fell to the ground, fan and all.

Then Khemā, as that object, through the accumulation of causes in previous states of existence, came within range of her mental vision, thought thus: “Even a body like this, – so beautiful as this, – comes finally to destruction. My body also will of necessity come to just such an end.” Now the instant her thoughts took this turn, the Teacher recited the following stanza found in the Dhammapada:

They that are reddened with lust follow a stream,
As a spider a web, made by self.
Cleaving this, men go forth from the world,
Free from Craving, renouncing the Pleasures of Sense.

At the conclusion of the stanza, standing just where she had planted her feet, she attained Sainthood together with the [Four] Analytical Powers.

Now a lay person who attains Sainthood must on that very day either pass into Nibbāna or adopt the religious life. So Queen Khemā, knowing the direction her own Aggregates of Life were taking, resolved: “I will ask for myself permission to adopt the religious life.” Accordingly she bowed to the Teacher, went to the king’s residence, and stood there without so much as saluting the [178] king. The king, even by her manner of acting, knew: “She must have attained the Noble Estate of Sainthood.” So he said to her: “O queen, did you go to see the Teacher?” “Great king, the seeing you have seen is the merest trifle. I, however, have seen the Possessor of the Ten Forces and have seen him well! Give me permission to adopt the religious life.” “Very well,” said the king in assent. He sent her to the Nuns’ Convent and had her admitted to the Order. Now because Khemā, even as a lay person, attained Sainthood, she became renowned for her great wisdom. So much for the story.

But subsequently the Teacher, sitting in Jetavana monastery, assigning to the nuns their respective ranks, assigned to the nun Khemā. the rank of foremost of those who possess great wisdom.

56. Nandā

Beauty is but skin-deep.

Aṅguttara Commentary 217-218.

Nandā was reborn, even before the rebirth of our Teacher, as the daughter of Mahā Pajāpatī Gotamī. She was also called Beauty-Nandā, Rūpa-Nandā. Later on, because of her surpassing beauty, she became known as Belle-of-the-land, Janapada-Kalyāṇī.

Our Possessor of Ten Forces, having attained Enlightenment, came in due course to Kapila City, made monks of Nandā and Rāhula, and departed. After the great king Suddhodana had passed into Nibbāna, Mahā Pajāpatī Gotamī and Mother of Rāhula retired from the world and became nuns under the Teacher.

From the time when Mahā Pajāpatī Gotamī and Mother of Rāhula retired from the world, Nandā reflected: “What is there for me to do here?” So she went to Mahā Pajāpatī Gotamī and became a nun.

From the day when she retired from the world, she heard it said: “The Teacher finds fault with beauty of form.” Therefore she refrained from going to wait upon the Teacher. When the time came for the Teacher to give admonition, she sent another in her place, saying: “Fetch me home the admonition.”

The Teacher, knowing that she was intoxicated solely with the intoxication of her own beauty, said: “Let her come all by herself [179] and get her own admonition. No nun is permitted to send any other person in her place.”

So Rūpa-Nandā, seeing no other way, much against her will, went to receive admonition. The Teacher, by reason of her con duct, put forth his magical power and created a single woman’s form, causing her to take a palm-leaf fan and fan him, as it were. Rūpa-Nandā, seeing that form, thought: “I have refrained from coming here because I have been intoxicated with my own beauty, – and for no reason at all! To think that such women as these walk on terms of intimacy with the Teacher! I have refrained from coming here all this time, not knowing that my own beauty does not come within a fractional part of their beauty!” Spell bound by that very woman, she stood gazing at her. Because of her accumulation of causes in previous states of existence, the Teacher recited to her the following stanza found in the Dhammapada:

It is a city made of bones, plastered with flesh and blood,
Where lodge old age and death and pride and deceit.

Also the Sutta:

Whether walking or standing or sitting or lying,
Whoever thinks thoughts of evil, of the world,
A blind path has such a monk entered,
By confusion is he confounded;
Unable is such a monk to attain Supreme Enlightenment.

Whoever, walking or standing or sitting or lying,
Tranquillizes his thoughts,
Delights in tranquillity of thought,
Able is such a monk to attain Supreme Enlightenment.

Rūpa-Nandā, concentrating her attention on that very form, set going the mental reflex of Decay and Death and attained Sainthood.

 

last updated: March 2016