2.3 The Story about the Elder Culla Panthaka
Cullapanthakattheravatthu AJ: PTS prints Cūḷapanthakatthera-vatthu, against its practice everywhere else of writing Culla-. For consistency I have changed it to the regular form.

“Through activity, heedfulness,” [28.299] {1.239} this Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana with reference to Culla Panthaka the elder.

3a Birth of Culla Panthaka

We are told that the daughter of a rich merchant of Rājagaha, upon reaching the age of maturity, was provided by her mother and father with quarters on the topmost floor of a seven-storied palace and guarded with excessive care. BG: Cf. the beginning of Dhp-a 8.3, 8.12, and 9.8. But in spite of this, maddened with the madness of youth and lusting for a man, {1.240} she had intercourse with her own slave. Frightened to think that others also might find out about her misconduct, she said to him: “It is out of the question for us to live here any longer. If my mother and father discover my misconduct, they will tear me limb from limb. Let us go live elsewhere.”

So taking a few necessary things they could carry in the hand, they left the house by the principal door. “It matters little,” said they, “where we go, so long as we go and live where others will know nothing about us.” So saying, the two set out together. They took up their residence in a certain place and lived together, with the result that the young wife conceived a child in her womb. When her unborn child reached maturity, she took counsel with her husband, saying: “If I give birth to my child in a place far removed from kith and kin, it will bring suffering to both of us. There is but one place for us to go, and that is home to my parents.” But her husband, fearing that, if he himself went there, he would be killed, kept postponing the day of their departure, saying: “We will go today; we will go tomorrow.”

The young wife thought to herself: “This fool realizes the [28.300] enormity of his offense, and therefore dares not go. After all, a mother and a father are one’s best friends. Let this fellow go or not; at any rate I intend to go.” So while her husband was out of the house, she put the household utensils away, and informing her next-door neighbors that she was going home to her parents, she started out on the road. When her husband returned to the house and failed to see her, he enquired of the neighbors where she had gone. Hearing that she had gone home to her parents, he set out after her as fast as he could and overtook her on the road. And right there she gave birth to her child. “What is it, wife?” asked the husband. {1.241} “Husband, it is a son.” – “What shall we do now?” – “That for which we intended to go home to my parents has happened by the way. Why, therefore, should we go there? Let us return to our own home.”

Agreeing that this was the best plan, husband and wife returned to their own home. Since their son had been born by the way, they gave him the name Panthaka (Wayfarer). In no long time the young wife conceived a second child in her womb. All is to be related in detail precisely as before. Since this child also was born by the way, they gave him the name Culla Panthaka, calling the older son Mahā Panthaka. Taking their two sons, they returned to their own place of residence.

While they were living there Mahā Panthaka heard other boys speak of their uncles and grandparents. So one day he asked his mother: “Mother, other boys speak of their grandfather and grandmother. Haven’t we any relatives?” – “Yes, my son. You have no relatives living here, but you have a grandfather, a rich merchant, living in Rājagaha, and we have many other relatives living there too.” – “Why don’t we go there, mother?” The mother evaded telling her son why she did not go there. But the children repeated the question time and again. Finally she said to her husband: {1.242} “These children weary me excessively. Will my mother and father eat us alive when they see us? Come, why not let the children see the family of their grandparents?” – “I should not dare meet them face to face, but I will escort you there.” – “Very well, some means must be found by which the children can see the family of their grandparents.”

So mother and father took the children, and arriving at Rājagaha in due course, took up their residence in the hall of a certain woman near the gate of the city. Then the mother of the children sent word to her mother and father that she and her children had arrived. When her parents received this message, they said to each other: “As we have passed through the round of existences, we have not previously [28.301] had a son or a daughter. But these two have grievously offended against us, and it is out of the question for them to stand in our sight. Let these two take as much money as they need and go and live in some pleasant place. However, let them send the children here.” So the two took the money which was sent to them, and giving their children into the hands of the messengers who came, sent them to their grandparents. Thus it happened that the children were brought up in the home of their grandparents.

3b Mahā Panthaka as a Bhikkhu

Of the two children, Culla Panthaka was still very young. Mahā Panthaka, however, used to accompany his grandfather to hear the One of Ten Strengths teach the Dhamma. And as the result of his frequent visits to the Teacher, his heart inclined to go forth. Accordingly he said to his grandfather: “If you would give me your permission, I should like to go forth.” {1.243} – “What say you, dear grandson? There is no one in the whole world whose going forth would give me so much pleasure as your own. If you are able to do so, by all means go forth.”

Accordingly the grandfather took Mahā Panthaka to the Teacher, who said: “Householder, you have won a boy?” – “Yes, venerable Sir, this is a grandson of mine who desires to go forth under you.” The Teacher bade a certain bhikkhu on his rounds for alms to give him the going forth. The elder assigned to him as a subject of meditation the first five of the constituent parts of the body, AJ: this preliminary meditation subject is traditionally recited at the time of ordination: kesā, lomā, nakhā, dantā, taco; hairs of the head, body hairs, nails, teeth, skin. and then gave him the going forth. The youth learned by heart a considerable portion of the word of the Buddha, and when he was old enough AJ: paripuṇṇavasso upasampadaṃ labhitvā; Burlingame wrote, “kept residence during the season of the rains,” but what it means is when he was old enough. took his higher ordination, and by diligently applying himself to meditation attained Arahatship.

3c Culla Panthaka as a Bhikkhu

As Mahā Panthaka passed his time in the enjoyment of the bliss of absorption, in the enjoyment of the bliss of the fruition of the path, he thought to himself: “Assuredly it is in the power of Culla Panthaka to experience this same bliss.” Therefore he went to the rich man his grandfather and said to him: “Rich man, if you will give your kind permission, I should like to let Culla Panthaka go forth.” – “By all means give him the going forth, venerable Sir.” We are told that the rich man was profoundly attached to the dispensation of the Buddha, and that when asked: “Of which daughter of yours are these two children the sons?” he felt ashamed to say: “Of [28.302] my daughter who ran away,” and that for these two reasons he was only too glad to give them permission to go forth.

So the Elder Mahā Panthaka gave his brother Culla Panthaka the going forth {1.244} and established him in the moral precepts. But Culla Panthaka, once gone forth, proved a dullard.

Like the lotus, the red lotus, smells good,
will, in the dawn, when opened, be fragrant,
behold the Resplendent One shining forth,
like the sun shines forth in the firmament. AJ: SN 3.12; AN 5.195.

In four months he was unable to learn by heart this single verse. It seems that, in the dispensation of the Sambuddha Kassapa, he possessed great wisdom, but that, after entering the spiritual life, he ridiculed and made fun of a certain bhikkhu who was a dullard, while the latter was trying to learn the sacred word; and that this bhikkhu, embarrassed by the ridicule to which he was subjected, was unable either to learn the passage by heart or even to repeat it. As the result of that act, Culla Panthaka was reborn as a dullard, and every sentence he learned put the preceding sentence out of his mind; indeed four months passed while he was striving to learn this one verse.

Thereupon Mahā Panthaka said to his brother: “Culla Panthaka, it is not in your power to master this dispensation. In four months you have not been able to learn a single verse. How can you ever hope to reach the goal of the spiritual life? Go from here at once,” and he threw him out of the monastery. But Culla Panthaka was sincerely attached to the dispensation of the Buddha, and the last thing in the world he wished to do was to leave the Saṅgha and return to the life of a householder.

Now at that time Jīvaka Komārabhacca, AJ: Jīvaka was physician to the Buddha and the Saṅgha, and had given a Mango Grove to the Sāsana. taking an abundant supply of garlands and of various kinds of perfumes, went to his own mango-grove, rendered honor to the Teacher, listened to the Dhamma, and then rising from his seat and paying obeisance to the Teacher, approached Mahā Panthaka, who was steward of the Saṅgha, {1.245} and asked him: “Venerable Sir, how many bhikkhus are living with the Teacher?” – “Five hundred.” – “Tomorrow, venerable Sir, bring the five hundred bhikkhus presided over by the Buddha and take a meal in our house.” – “The lay disciple Culla Panthaka is a dullard and has made no progress in the Dhamma. I accept the invitation for all except him.”

When Culla Panthaka heard that, he thought to himself: “The [28.303] elder accepts an invitation for all these bhikkhus, but in accepting it, deliberately leaves me out. Beyond a doubt my brother’s affection for me is gone. Of what profit to me any longer is this dispensation? I will return to the life of a householder and spend my days giving alms and doing other works of merit.” So on the following day, very early in the morning, he set out with the intention of returning to the life of a householder.

Very early in the morning also the Teacher surveyed the world, and seeing this incident, preceded Culla Panthaka to the gate and walked back and forth on the same road Culla Panthaka had taken. As Culla Panthaka came along, he saw the Teacher, and approaching him, worshipped him. The Teacher said: “But, Culla Panthaka, where are you going at this hour of the day?” – “Venerable Sir, my brother has thrown me out, and therefore I intend to return to the world.” – “Culla Panthaka, it was at my hands that you received the going forth. Therefore when your brother expelled you, why did you not come to me? Come now, what have you to do with the life of a householder? You shall remain with me.”

So saying, the Teacher stroked him on the head with his hand, the palm of which was marked with the wheel, and taking him with him, went and seated him over against the Perfumed Chamber. And creating by psychic power a perfectly clean cloth, he gave it to him, saying: “Culla Panthaka, remain right here, face towards the east, rub this cloth, and say as you do so: ‘Removal of impurity! Removal of impurity!’” {1.246} Just then meal-time was announced, whereupon the Teacher, accompanied by the Saṅgha of bhikkhus, went to the house of Jīvaka and sat down on the seat prepared for him.

Culla Panthaka sat down, facing the sun, and rubbed the cloth, saying as he did so: “Removal of impurity! Removal of impurity!” As he rubbed the piece of cloth, it became soiled. Thereupon he thought: “This piece of cloth was perfectly clean before. But through this body of mine it has lost its original character and has become soiled. ‘Impermanent, indeed, are all existing things!’” And grasping the thought of decay and death, he developed insight. The Teacher, knowing that Culla Panthaka’s mind had attained insight, said: “Culla Panthaka, think not that only a piece of cloth has become soiled and dyed with impurity.

Indeed within you are lust, impurity, and other defilements; remove them.” And sending forth a radiant image of himself, the Teacher, appearing to be sitting before him, as it were, pronounced the following verses: AJ: these verses are from Mahāniddesa, PTS 2.506. [28.304]

It is what’s called passion, not dust or dirt,
passion that is designated impure,
monastics, having abandoned this stain,
live in the Dispensation without stain.

It is what’s called hatred, not dust or dirt,
hatred that is designated impure,
monastics, having abandoned this stain,
live in the Dispensation without stain.

It is what’s called delusion, not dust or dirt,
delusion that’s designated impure,
monastics, having abandoned this stain,
live in the Dispensation without stain. {1.247}

At the conclusion of the verses Culla Panthaka attained Arahatship, together with the analytic knowledges, and knowledge of the Three Baskets.

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

Jīvaka Komārabhacca offered the water of donation to the One of Ten Strengths. The Teacher said, covering the bowl with his hand: “Jīvaka, are there no bhikkhus in the monastery?” Mahā Panthaka replied: “No, venerable Sir, there are no bhikkhus in the monastery.” The Teacher said: “But Jīvaka, there are!” – “Very well,” said Jīvaka, and he sent a man to find out. He said: “Go to the monastery and find out whether or not there are any bhikkhus there.” At that moment Culla Panthaka said to himself: “My brother says: ‘There are no bhikkhus in the monastery.’ I will show him that there are bhikkhus in the monastery.” And forthwith he filled the whole mango-grove with bhikkhus. Some of them were making robes, others were dyeing robes, others were repeating the sacred texts. Thus did Culla Panthaka create by supernatural power a thousand bhikkhus, each different from every other. So when Jīvaka’s messenger saw the numerous bhikkhus, he returned and told Jīvaka: “Noble sir, the entire mango-grove is full of bhikkhus.” And right there the Elder {1.248}

Panthaka, having multiplied
himself a thousand-fold,
sat in the charming mango-grove,
until such time as he was called. [28.305]

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

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

Now at eventide the monastics assembled from all quarters, and drawing as it were curtains of crimson blankets, {1.249} sat down and began to praise the virtues of the Teacher. “Friends, Mahā Panthaka, not understanding the disposition of Culla Panthaka, thinking merely: ‘In four months this dullard has not been able to learn a single verse,’ expelled him from the monastery. But the Sambuddha, because he is king of ultimate truth, within the space of a single meal bestowed Arahatship upon him, and together with Arahatship the analytic knowledges, and with the analytic knowledges mastery of the Three Baskets. Oh, great is the power of the Buddhas!”

Now the Fortunate One, knowing that they were discussing this matter in the Dhamma Hall, thought to himself: “It is my duty to go to them this very moment.” Accordingly he arose from the seat of the Buddha, put on his gloriously dyed under and upper robes, girded himself as with lightning, and over his shoulders, like a crimson blanket, threw the great robe of the Happy One. And coming forth from his richly fragrant Perfumed Chamber, and walking with the stride of a noble elephant in rut, with the incomparable grace of a [28.306] Buddha, he proceeded to the Dhamma Hall. And mounting the gloriously arrayed sublime seat of the Buddha, and diffusing from his body the six-colored rays of a Buddha, even as the sun, newly risen on the top of Mount Yugandhara, agitates the inmost depths of the sea, he sat down in the center of the seat.

Now the moment the Sambuddha arrived, the Saṅgha of bhikkhus ceased their talk, and became silent. The Teacher surveyed the assembly with a soft, kind heart {1.250} and said: “This assembly delights my heart beyond measure. Not a single hand is out of place, not a single foot is out of place; not a cough is to be heard, not a sneeze is to be heard; all these bhikkhus, reverent with reverence for the Buddha, subdued by the majesty of the Buddha, though I were to sit here for an aeon and not speak, would refrain from speaking first, would not so much as open their lips. I alone have the right to decide when it is proper to begin to speak. Therefore will I speak first.”

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

3d Story of the Past: The World-Renowned Teacher, the Young Man, and the King of Bārāṇasī

Once upon a time a certain young man who lived in the city of Bārāṇasī went to Takkasilā for the purpose of acquiring the arts and became the pupil of a world-renowned teacher. He was by all odds the most helpful to the teacher of all the five hundred young men who were his pupils. All of his duties, such as bathing and perfuming the feet, he performed most faithfully. But he was such a dullard that he was not able to learn a single thing. The teacher thought: “This young man is most helpful to me; I will instruct him in the arts.” But in spite of his best efforts he was unable to teach him a single [28.307] thing. {1.251} When, after a long residence, the young man was unable to learn a single verse, he became discouraged, and resolving to return home, asked leave of the teacher.

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

It happened just at this time that the king of Bārāṇasī made a careful examination of his thoughts, words, and deeds for the purpose of discovering whether he had been guilty of any fault. So far as he could see, he had been guilty of no impropriety. But he reflected: “A person never sees his own faults; it takes other persons to see them. I will make a tour of the city and listen to what others say about me. When people have eaten supper and have sat down, they gossip and talk about all sorts of things. If I am ruling unjustly, they will say: ‘We are utterly ruined by the punishments, taxes, and other oppressions of our wicked king.’ If, on the other hand, I am ruling justly, {1.252} they will comment on my good qualities, paying me many compliments and saying: ‘Long life to our king!’” So at nightfall he put on a disguise and went about the city, walking close to the walls of their houses.

At that moment some tunnel-thieves began to dig a tunnel between two houses in order to enter two houses by the same tunnel. The king saw them and took his stand in the shadow of the house. Now in this house lived the young man who had just returned from Takkasilā with the mantra. When the thieves had dug the tunnel, they entered the house and began to look over the goods in the house. Just then the young man woke up and began to repeat his mantra: “You’re [28.308] rubbing! You’re rubbing! Why are you rubbing? I know, I know too!” When the thieves heard this, they exclaimed: “This man knows what we are up to. Now he will kill us.” And forthwith, dropping even the clothes they had on, they fled in terror in the first direction that was handy. The king, seeing them fleeing and hearing the words of the young man as he repeated his mantra, continued his tour of the city and then entered the royal residence.

When the night grew bright and the dawn came, the king summoned a certain man and said to him: “My man, go into such and such a street, and in a certain house, where a tunnel has been dug, you will find a young man who has just returned from Takkasilā after learning the various arts. Bring him to me.” The man went and said to the young man: “The king summons you,” and conducted him to the king. The king said to him: “Friend, are you the young man that has just returned from Takkasilā after learning the various arts?” – “Yes, your majesty.” – “Give us this mantra also.” – “Very well, your majesty. Sit down on the same seat with me and learn it.” The king sat down on the same seat with him, learned the mantra, {1.253} and then said to him: “Here is your fee as teacher,” and gave him a thousand coins.

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

When the day came for the barber to shave the king’s beard, he moistened the king’s beard with scented water, sharpened his razor, and applied it to the king’s cheek. Discovering that the razor was slightly dull, and realizing that he must cut the king’s windpipe with a single stroke, he stepped aside and began to sharpen his razor again. At that moment the king remembered his mantra and began to repeat it, saying: “You’re rubbing! You’re rubbing! Why are you rubbing? I know, I know too!” Beads of sweat stood out on the forehead of the barber. “The king knows all about this business,” he thought. He flung his razor to the ground in terror and prostrated himself on his breast before the feet of the king. [28.309]

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

The king thought to himself: “It is due to my teacher that my life was spared.” {1.254} He sent for the commander-in-chief of the army and said to him: “Well, commander-in-chief, what is there that you have not received from me? Henceforth I can endure to look upon you no longer. Depart from my kingdom.” With these words he banished him from the kingdom.

Then he sent for the young man who had been his teacher and said to him: “Teacher, it is due to you that my life was spared.” And when he had so said, he bestowed high honor upon him and made him commander-in-chief of his army.

“At that time,” said the Teacher, “the young man was Culla Panthaka, and the world-renowned teacher was the Teacher himself.”

Therefore when the Teacher had finished this Story of the Past, he said: “Bhikkhus, thus in a previous state of existence also Culla Panthaka was a dullard, and at that time also I became his refuge and established him in the possession of the wealth of this world.”

Again one day the bhikkhus began a discussion: “The Teacher indeed became a refuge to Culla Panthaka.” Thereupon the Teacher related the Story of the Past found in the Cullaseṭṭhi Birth Story. AJ: Ja 4, the commentary quoted only the verse, I give the whole story here.

In the past when Brahmadatta was reigning in Benares in Kāsi, the Bodhisatta was born into a rich man’s family, and growing up, was made Rich Man, being called Cullakaseṭṭhi. A wise and clever man was he, with a keen eye for signs and omens. One day on his way to wait upon the king, he came on a dead mouse lying on the road; and, taking note of the position of the stars at that moment, he said: “Any decent young fellow with his wits about him has only to pick that mouse up, and he might start a business and keep a wife.”

His words were overheard by a young man of good family but reduced circumstances, who said to himself: “That’s a man who has always got a reason for what he says.” And accordingly he picked up the mouse, which he sold for a farthing at a tavern to feed their cat.

With the farthing he got molasses and took drinking water in a waterpot. Coming on flower-gatherers returning from the forest, he gave each a tiny quantity of the molasses and ladled the water out to them. Each of them gave him a handful of flowers, with the proceeds of which, next day, he came back again to the flower grounds provided with more molasses and a pot of water. That day the flower-gatherers, before they went, gave him flowering plants with half the flowers left on them; and thus in a little while he obtained eight pennies.

Later, one rainy and windy day, the wind blew down a quantity of rotten branches and boughs and leaves in the king’s pleasure gardens, and the gardener did not see how to clear them away. Then up came the young man with an offer to remove the lot, if the wood and leaves might be his. The gardener closed with the offer on the spot. Then this apt pupil of Cullakaseṭṭhi repaired to the children’s playground and in a very little while had got them by bribes of molasses to collect every stick and leaf in the place into a heap at the entrance to the pleasure gardens. Just then the king’s potter was on the look out for fuel to fire bowls for the palace, and coming on this heap, took the lot off his hands. The sale of his wood brought in sixteen pennies to this pupil of Cullakaseṭṭhi, as well as five bowls and other vessels.

Having now twenty-four pennies in all, a plan occurred to him. He went to the vicinity of the city-gate with a jar full of water and supplied 500 mowers with water to drink. They said: “You’ve done us a good turn, friend. What can we do for you?” – “Oh, I’ll tell you when I want your aid,” said he; and as he went about, he struck up an intimacy with a land-trader and a sea-trader. Said the former to him: “Tomorrow there will come to town a horse-dealer with 500 horses to sell.” On hearing this piece of news, he said to the mowers: “I want each of you today to give me a bundle of grass and not to sell your own grass till mine is sold.” – “Certainly,” they said, and delivered the 500 bundles of grass at his house. Unable to get grass for his horses elsewhere, the dealer purchased our friend’s grass for a thousand pieces.

Only a few days later his sea-trading friend brought him news of the arrival of a large ship in port; and another plan struck him. He hired for eight pence a well appointed carriage which plied for hire by the hour, and went in great style down to the port. Having bought the ship on credit and deposited his signet-ring as security, he had a pavilion pitched nearby and said to his people as he took his seat inside: “When merchants are being shown in, let them be passed on by three successive ushers into my presence.”

Hearing that a ship had arrived in port, about a hundred merchants came down to buy the cargo; only to be told that they could not have it as a great merchant had already made a payment on account. So away they all went to the young man; and the footmen duly announced them by three successive ushers, as had been arranged beforehand. Each man of the hundred severally gave him a thousand pieces to buy a share in the ship and then a further thousand each to buy him out altogether. So it was with 200,000 pieces that this pupil of Cullakaseṭṭhi returned to Benares.

Actuated by a desire to show his gratitude, he went with one hundred thousand pieces to call on Cullakaseṭṭhi. “How did you come by all this wealth?” asked the rich man. “In four short months, simply by following your advice,” replied the young man; and he told him the whole story, starting with the dead mouse.

Thought Cullakaseṭṭhi, on hearing all this: “I must see that a young fellow of these parts does not fall into anybody else’s hands.” So he married him to his own grown-up daughter and settled all the family estates on the young man. And at the Rich Man’s death, he became Rich Man in that city. And the Bodhisatta passed away to fare according to his deeds.

Even with little, an intelligent,
skilled person, by means of an offering,
raises himself up, like a small
fire that has been fanned, is raised up.

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

Again one day in the Dhamma Hall the bhikkhus began a discussion: [28.310] “Friends, in four months Culla Panthaka was unable to learn by heart a verse of four lines; but because he never relaxed the powers of his will, {1.255} he became established in Arahatship and has just now become master of wealth that transcends this world.”

The Teacher came in and asked: “Bhikkhus, what is it that you are sitting here now talking about?” When they told him, he said: “Bhikkhus, a bhikkhu who exerts all the powers of his will in following the precepts cannot fail to make himself master of wealth that transcends this world.” So saying, he pronounced the following verse:

25. Uṭṭhānen’ appamādena saṁyamena damena ca,
dīpaṁ kayirātha medhāvī yaṁ ogho nābhikīrati.

Through activity, heedfulness,
through self-control and through restraint,
the sage should make an island that
no flood waters can overcome.

At the conclusion of the verse many became Stream-enterers and so on. Thus, benefit arose to those who had assembled from the teaching.