6.5 The Story about the Novice Paṇḍita
Paṇḍitasāmaṇeravatthu

“Course-makers lead water,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to the novice Paṇḍita. {2.127}

5a Story of the Past: Sakka and the Poor Man

In times past, they say, the Sambuddha Kassapa, accompanied by a retinue of twenty thousand bhikkhus freed from the [29.177] pollutants, paid a visit to Bārāṇasī. Thereupon the residents, mindful of the fame they should acquire thereby, united in bands of eight or ten and presented the visiting bhikkhus with the customary offerings.

Now it happened one day that the Teacher, in returning thanks at the end of the meal, spoke as follows: AJ: this teaching is given in other places in the commentary, see Dhp-a 1.7 where it is attributed to Elder Sāriputta; and Dhp a 9.6 where it is attributed to Buddha Gotama. “Lay disciples, here in this world one man says to himself: ‘It is my bounden duty to give only that which is my own. Why should I urge others to give?’ So he himself gives alms, but does not urge others to give. {2.128} That man, in his future states of existence receives the blessing of wealth, but not the blessing of a retinue.

Another man urges others to give, but does not himself give. That man receives in his future states of existence the blessing of a retinue, but not the blessing of wealth.

Another man neither himself gives nor urges others to give. That man in his future states of existence receives neither the blessing of wealth nor the blessing of a retinue, but lives as an eater of leftovers.

Yet another man not only himself gives, but also urges others to give. That man, in his future states of existence, receives both the blessing of wealth and the blessing of a retinue.”

Now a certain wise man who stood near heard this and thought to himself: “I will straightaway so act as to obtain both blessings for myself.” Accordingly he worshipped the Teacher and said: “Venerable Sir, tomorrow receive alms from me.” – “How many bhikkhus do you wish me to bring?” – “How many bhikkhus are there in your retinue, venerable Sir?” – “Twenty thousand bhikkhus.” – “Venerable Sir, tomorrow bring all your bhikkhus and receive alms from me.” The Teacher accepted his invitation.

The man entered the village and announced: “Men and women, I have invited the Saṅgha of bhikkhus presided over by the Buddha to take a meal here tomorrow; each and all of you give to as many bhikkhus as you are able.” Then he went about inquiring how many each could provide for. “We will supply ten.” – “We will supply twenty.” – “We will supply a hundred.” – “We will supply five hundred,” they replied, each giving in proportion to his means. All of the pledges he wrote down in order on a leaf.

Now at that time there lived in this city a certain man who was so poor that he was known as Mahā Duggata (Great Pauper). {2.129} The solicitor meeting him face to face, said also to him: “Friend Mahā Duggata, I have invited the Saṅgha of bhikkhus presided over by the Buddha for tomorrow; tomorrow the residents of the city will [29.178] give alms; how many bhikkhus will you provide for?” – “Sir, what have I to do with bhikkhus? Bhikkhus need rich men to provide for them. But as for me, I possess not so much as a small measure of rice wherewith to make porridge tomorrow; what have I to do with bhikkhus?”

Now it is necessary for a man who urges others to give to be circumspect; therefore when the solicitor heard the poor man plead his poverty as an excuse, instead of remaining silent, he spoke to him as follows: “Friend Mahā Duggata, there are many people in this city who live in luxury, eating rich food, wearing soft clothes, adorned with all manner of adornments, and sleeping on beds of royal splendor. But as for you, you work for your living and yet get scarcely enough to fill your belly. That being the case, does it not seem to you likely that the reason why you yourself get nothing is that you have never done anything for others?” – “I think so, sir.” – “Well, why do you not do a work of merit right now? You are young, you have plenty of strength; is it not your bounden duty while you are earning a living to give alms according to your ability?” Even as the solicitor spoke, the poor man was overcome with emotion and said: “Write my name on the leaf for one bhikkhu; no matter how little I may earn, I will provide food for one bhikkhu.” The solicitor said to himself: “What is the use of writing one bhikkhu on the leaf?” and didn’t write it down. {2.130}

Mahā Duggata went home and said to his wife: “Wife, tomorrow the residents of the village will provide food for the Saṅgha of bhikkhus. I also was requested by the solicitor to provide food for one bhikkhu; therefore we also will provide food for one bhikkhu tomorrow.” His wife, instead of saying to him: “We are poor; why did you promise to do so?” said: “Husband, what you did was quite right; we are poor now because we have never given anything; we will both work for hire and give food to one bhikkhu.” So both of them went out to look for work.

A rich merchant saw Mahā Duggata and said to him: “Friend Mahā Duggata, do you wish to work for hire?” – “Yes, your honor.” – “What kind of work can you do?” – “Whatever you would like to have done.” – “Well then, we are going to entertain three hundred bhikkhus; come, split wood,” and he brought an axe and a hatchet and gave them to him. Mahā Duggata put on a stout girdle and exerting himself to the utmost, began to split wood, first tossing the axe aside and taking the hatchet, and then tossing the hatchet aside and taking the axe. The merchant said to him: “Sir, today you work with unusual energy; [29.179] what is the reason for it?” – “Master, I expect to provide food for one bhikkhu.” The merchant was pleased at heart and thought to himself: “It is a difficult task this man has undertaken; instead of remaining silent and refusing to give because of his poverty, he says: ‘I will work for hire and provide food for one bhikkhu.’”

The merchant’s wife also saw the poor man’s wife and said to her: “Mother, what kind of work can you do?” {2.131} – “Whatever you wish to have done.” So she took her into the room where the mortar was kept, gave her a winnowing-fan, a pestle, and so on, and set her at work. The woman pounded the rice and sifted it with as much joy and pleasure as if she were dancing. The merchant’s wife said to her: “Mother, you appear to take unusual joy and pleasure in doing your work; what is the reason for it?” – “Lady, with the wages we earn at this work we expect to provide food for one bhikkhu.” When the merchant’s wife heard this she was pleased and said to herself: “What a difficult task it is that this woman is doing!”

When Mahā Duggata had finished splitting the wood, the merchant gave him four measures of rice as pay for his work and four more as an expression of good will. The poor man went home and said to his wife: “The rice I have received for my work will serve as a supply of provisions for us. With the pay you have earned procure curds, oil, wood, relishes, and utensils.” The merchant’s wife gave the woman a cup of ghee, a vessel of curds, an assortment of relishes, and a measure of clean rice. The husband and wife between them therefore received five measures of rice.

Filled with joy and satisfaction at the thought that they had received food to bestow in alms, they rose very early in the morning. Mahā Duggata’s wife said to him: “Husband, go seek leaves for curry and fetch them home.” Seeing no leaves in the shop, he went to the bank of the river. And there he went about picking up leaves, singing for joy at the thought: “Today I shall have the privilege of giving food to the noble ones.” {2.132}

A fisherman who had just thrown his big net into the water and was standing close by thought to himself: “That must be the voice of Mahā Duggata.” So he called him and asked: “You sing as though you were overjoyed at heart; what is the reason?” – “I am picking up leaves, friend.” – “What are you going to do?” – “I am going to provide food for one bhikkhu.” – “Happy indeed the bhikkhu who shall eat your leaves!” – “What else can I do, master? I intend to provide for him with the leaves I have myself gathered.” – “Well then, come [29.180] here.” – “What do you wish me to do, master?” – “Take these fish and tie them up in bundles to sell for a coin, a half-coin, and a penny.”

Mahā Duggata did as he was told, and the residents of the city bought them for the bhikkhus they had invited. He was still engaged in tying up bundles of fish when the time came for the bhikkhus to go on their rounds for alms, whereupon he said to the fisherman: “I must go now, friend; it is time for the bhikkhus to come.” – “Are there any bundles of fish left?” – “No, friend, they are all gone.” – “Well then, here are four redfish which I buried in the sand for my own use. If you intend to provide food for the bhikkhus, take them with you.” So saying, he gave him the redfish.

Now as the Teacher surveyed the world on the morning of that day, he observed that Mahā Duggata had entered the net of his knowledge. And he considered within himself: “What is going to happen? Yesterday Mahā Duggata and his wife worked for hire that they might provide food for one bhikkhu. Which bhikkhu will he obtain?” {2.133} And he came to the following conclusion: “The residents will obtain bhikkhus to entertain in their houses according to the names written on the leaf; none other bhikkhu will Mahā Duggata obtain, save only me.” Now the Buddhas are said to show particular tenderness to poor men. So when the Teacher, very early in the morning, had attended to his bodily needs, he said to himself: “I will bestow my favor on Mahā Duggata.” And he went into the Perfumed Chamber and sat down.

When Mahā Duggata went into his house with the fish, the Yellowstone Throne of Sakka showed signs of heat. Sakka looked about and said to himself: “What can be the reason for this?” And he considered within himself: “Yesterday Mahā Duggata and his wife worked for hire that they might provide food for one bhikkhu; which bhikkhu will he obtain?” Finally he came to the following conclusion: “Mahā Duggata will obtain no other bhikkhu than the Buddha, who is sitting in the Perfumed Chamber with this thought in his mind: ‘I will bestow my favor on Mahā Duggata.’ Now it is Mahā Duggata’s intention to offer the Realised One a meal of his own making, consisting of porridge and rice and leaf-curry. Suppose I were to go to Mahā Duggata’s house and offer to act as cook?”

Accordingly Sakka disguised himself, went to the vicinity of his house and asked: “Would anyone like to hire a man to work for him?” Mahā Duggata saw him and said to him: “Sir, what kind of work can you do?” – “Master, I am a man-of-all-work; there is nothing [29.181] I do not know how to do; among other things I know how to cook porridge and boil rice.” – “Sir, we need your services, but we have no money to pay you.” – “What work is it you have to do?” {2.134} – “I wish to provide food for one bhikkhu and I should like to have some one prepare the porridge and rice.” – “If you intend to provide food for a bhikkhu, it will not be necessary for you to pay me; is it not proper that I should perform a work of merit?” – “If that is the case, very well, sir; come in.” So Sakka entered the poor man’s house, had him bring the rice and other articles of food, and then dismissed him, saying: “Go fetch the bhikkhu allotted to you.”

Now the solicitor of alms had sent to the houses of the residents the bhikkhus according to the names on the leaf. Mahā Duggata met him and said to him: “Give me the bhikkhu allotted to me.” The solicitor immediately recollected what he had done and replied: “I forgot to allot you a bhikkhu.” Mahā Duggata felt as if a sharp dagger had been thrust into his belly. He said: “Sir, why are you ruining me? Yesterday you urged me to give alms. So my wife and I worked all day for hire, and today I got up early in the morning to gather leaves, went to the bank of the river, and spent the day picking up leaves; give me one bhikkhu!” And he wrung his arms and burst into tears.

People gathered about and asked: “What is the matter, Mahā Duggata?” He told them the facts, whereupon they asked the solicitor: “Is it true, as this man alleges, that you urged him to hire himself out for service to provide food for a bhikkhu?” – “Yes, noble sirs.” – “You have done a grave wrong in that, while making arrangements for so many bhikkhus, you failed to allot this man a single bhikkhu.” The solicitor was troubled by what they said and said to him: “Mahā Duggata, do not ruin me. {2.135} You are putting me to great inconvenience. The residents have taken to their several houses the bhikkhus allotted to them according to the names written on the leaf, and there is no bhikkhu in my own house whom I can take away and give to you. But the Teacher is even now sitting in the Perfumed Chamber, having just bathed his face; and without are seated kings, royal princes, commanders-in-chief, and others, waiting for him to come forth, that they may take his bowl and accompany him on his way. Now the Buddhas are wont to show particular tenderness to a poor man. Therefore go to the monastery, worship the Teacher, and say to him: ‘I am a poor man, venerable Sir; bestow your favor on me.’ If you have merit, you will undoubtedly obtain what you seek.” [29.182]

So Mahā Duggata went to the monastery. Now on previous occasions he had been seen at the monastery as an eater of leftovers. Therefore the kings, royal princes, and others said to him: “Mahā Duggata, this is not meal-time; why do you come here?” – “Sirs,” he replied: “I know it is not meal-time; but I have come to worship the Teacher.” Then he went to the Perfumed Chamber, laid his head on the threshold, worshipped the Teacher with the five limbs, and said: “Venerable Sir, in this city there is no man poorer than I. Be my refuge; bestow favor on me.”

The Teacher opened the door of the Perfumed Chamber, took down his bowl, and placed it in the poor man’s hands. It was as though Mahā Duggata had received the glory of a Universal Monarch. Kings, royal princes, and others gasped at each other. {2.136} Now when the Teacher presents his bowl to a man, no one dares take it from him by force. But they spoke thus: “Dear Mahā Duggata, give us the Teacher’s bowl; we will give you all this money for it. You are a poor man; take the money. What need have you of the bowl?” Mahā Duggata said: “I will give it to no one; I have no need of money; all that I desire is to provide food for the Teacher.” All without exception begged him to give them the bowl, but failing to get it, desisted.

The king thought to himself: “Money will not tempt Mahā Duggata to give up the bowl, and no one can take from him the bowl which the Teacher has given him of his own free will. But how much will this man’s alms amount to? When the time comes for him to present his alms, I will take the Teacher aside, conduct him to my house, and give him the food I have made ready.” This was the thought in his mind even as he accompanied the Teacher.

Now Sakka, the Lord of the Devas, prepared porridge, rice, leaf-curry, and other kinds of food, made ready a seat worthy of the Teacher, and sat down awaiting the arrival of the Teacher. Mahā Duggata conducted the Teacher to his house and invited him to enter. Now the house in which he lived was so low that it was impossible to enter without bowing the head. But the Buddhas never bow their heads in entering a house. When they enter a house, the earth sinks or the house rises. This is the fruit of the generous alms they have given and when they have departed and gone, all becomes as before. Therefore the Teacher entered the house standing quite erect, {2.137} and having entered, sat down on the seat prepared by Sakka. When the Teacher had seated himself, the king said to Mahā Duggata: “Friend [29.183] Mahā Duggata, when we begged you to give us the Teacher’s bowl, you refused to do so. Now let us see what sort of alms you have prepared for the Teacher.”

At that moment Sakka uncovered the dishes and showed the porridge, rice, and other kinds of food. The perfume and fragrance thereof enveloped the whole city. The king surveyed the porridge, rice, and other foods, and said to the Fortunate One: “Venerable Sir, when I came here, I thought to myself: ‘How much will Mahā Duggata’s alms amount to? When he presents his alms, I will take the Teacher aside, conduct him to my house, and give him the food I have myself prepared.’ But as a matter of fact, I have never yet seen such provisions as these. If I remain here, Mahā Duggata will be annoyed; therefore I will depart.” And having worshipped the Teacher, he departed. Sakka presented the porridge and other food to the Teacher and faithfully ministered to his needs. After the Teacher had eaten his meal, he returned thanks, rose from his seat and departed. Sakka made a sign to Mahā Duggata, who thereupon took the Teacher’s bowl and accompanied him.

Sakka turned back, stopped at the door of Mahā Duggata’s house, and looked up at the sky. Thereupon there came down from the sky a rain of the seven kinds of jewels. The jewels filled all the vessels in his house and the very house itself. When there was no room left in the house, they took the children in their arms, carried them outside, and stood there. When Mahā Duggata returned from accompanying the Teacher and saw the children standing outside the house, he asked: “What does this mean?” – “Our whole house is filled with the seven kinds of jewels, insomuch that there is no room to go in.” Mahā Duggata thought to himself: “Today have I received the reward of the alms I have given.” Thereupon he went to the king, {2.138} worshipped him, and when the king asked him why he had come, said: “Your majesty, my house is filled with the seven kinds of jewels; accept this wealth.” The king thought: “This very day the alms given to the Buddhas have reached their consummation.” And he said to the man: “What must you have to remove the jewels?” – “Your majesty, it will require a thousand carts to remove all of this wealth.” The king sent out a thousand carts and had the wealth removed and dumped in the palace court. It made a heap as high as a palm tree.

The king assembled the citizens and asked them: “Is there anyone in this city who possesses so much wealth as this?” – “There is [29.184] not, your majesty.” – “What ought to be done for a man possessed of so much wealth as this?” – “He should be given the post of Rich Man, your majesty.” The king bestowed high honor upon him and gave him the post of Rich Man. Then he pointed out the site of a house occupied by a former Rich Man, and said to him: “Have the bushes that are growing there removed, build a house, and reside in it.”

As the ground was being cleared and leveled, urns of treasure came to light with their brims touching each other. When Mahā Duggata reported this to the king, the latter said: “It is through your merit that these urns have come to light; you alone shall have them.” When Mahā Duggata had completed the house, he gave alms for seven days to the Saṅgha of bhikkhus presided over by the Buddha. Thereafter, having lived out his allotted term of life in the performance of works of merit, Mahā Duggata was reborn at the end of his life in the Deva Realm. After enjoying celestial glory for the space of the interval between the appearances of two Buddhas, he passed from that state of existence in the dispensation of the present Buddha, {2.139} and was conceived in the womb of the daughter of a rich merchant of Sāvatthī, a retainer of the Elder Sāriputta.

5b Story of the Present: Paṇḍita, the Seven-Year-Old Novice

When the mother and father of the merchant’s daughter learned that she had conceived a child in her womb, they saw to it that she received the protection of the embryo. After a time the longing of pregnancy came upon her and she thought to herself: “Oh that I might make offerings of the choicest portions of redfish to the five hundred bhikkhus headed by the Captain of the Dhamma; oh that I might put on yellow robes, sit down in the outer circle of the seats, and partake of the food left uneaten by these bhikkhus!” She expressed her longing to her mother and father and fulfilled her longing, whereupon it subsided. Thereafter she held seven festivals more, and provided the five hundred bhikkhus headed by the Captain of the Dhamma with the choicest portions of redfish. All is to be understood precisely as in the Story of the Youth Tissa. BG: Dhp-a 5.15; the story there doesn’t really add anything. This was the fruit of his offering of the choicest portions of redfish in his former existence as the poor man, Mahā Duggata.

Now on the day appointed for the naming of the child the mother said to the elder: “Venerable Sir, confer the moral precepts on your [29.185] servant.” Said the elder: “What is the name of this child?” – “Venerable Sir, from the day this child came into existence in my womb, those of this household who were stupid and deaf and dumb became wise; therefore the name of my child shall be, Paṇḍita Dāraka (the Wise Child).” The elder then conferred the moral precepts on the child.

Now from the day of his birth his mother resolved: “I will not interfere with the desire of my son.” When he was seven years old, {2.140} he said to his mother: “I desire to go forth under the elder.” She replied: “Very well, dear child; long ago I made up my mind not to interfere with your desire.” So she invited the elder to her house, provided him with food, and said to him: “Venerable Sir, your servant desires to go forth; I will bring him to the monastery this evening.” Having dismissed the elder, she gathered her kinsfolk together and said to them: “This very day I shall render the honors appropriate to the occasion of my son’s leaving the life of a lay disciple.” So she prepared rich gifts and taking the child to the monastery, committed him to the hands of the elder, saying: “Venerable Sir, admit this child to the Saṅgha.”

The elder spoke to him of the difficulties of the spiritual life. The boy replied: “I will carry out your admonitions, venerable Sir.” – “Well then,” said the elder, “come!” So saying, he wetted his hair, taught him the meditation subject on the first five of the constituent parts of the body, and gave him the going forth. His mother and father remained at the monastery for seven days, making offerings consisting wholly of the choicest portions of redfish to the Saṅgha of bhikkhus headed by the Buddha. Having so done, they returned home.

On the eighth day the elder took the novice with him to the village. He did not, however, accompany the bhikkhus. Why was this? Not yet had the novice acquired a pleasing manner of taking his bowl and robe; not yet had he acquired a pleasing manner of walking, standing, sitting, and lying. Besides, the elder had duties to perform at the monastery. So when the Saṅgha of bhikkhus had entered the village for alms, the elder went the rounds of the entire monastery, swept the places that had not been swept, filled the empty vessels with water for drinking and refreshment, and restored to their proper places the beds, chairs, and other articles of furniture that had been tossed about in disorder. Having so done, he entered the village. {2.141} It was because he did not wish to give the sectarians who might enter the empty monastery a chance to say: “Behold the habitations of [29.186] the disciples of the hermit Gotama!” that he set the entire monastery to rights before entering the village. Therefore on that particular day, having instructed the novice how to take his bowl and robe, he entered the village somewhat later than usual.

As the novice proceeded with his preceptor he saw a canal by the roadside. “What is that, venerable Sir?” he asked. “That is called a canal, novice.” – “What do they use it for?” – “They use it to lead the water this way and that, for irrigating their grain fields.” – “But, venerable Sir, has the water thought?” – “It has not, friend.” – “Venerable Sir, can they lead anything like this, which lacks thought, to whatever place they desire?” – “Yes, friend.” The novice thought to himself: “If they can lead even such a thing as this, which lacks thought, to whatever place they wish, why cannot they that have thought bring their own thought under control of their own will and strive for the attainment of Arahatship?”

Proceeding farther, he saw arrow-makers heating reeds and sticks over the fire and straightening them by sighting with them out of the corner of their eye. “What are these men, venerable Sir?” he asked. “They are arrow-makers, friend.” – “What are they doing?” – “They are heating reeds and sticks over the fire and straightening them.” – “Have these reeds the power of thought, venerable Sir?” – “They are without the power of thought, {2.142} friend.” The novice thought to himself: “If they can take these reeds, which are without the power of thought, and straighten them by heating them over the fire, why cannot creatures who have thought bring their own thought under control and strive for the attainment of Arahatship?”

Proceeding yet farther, he saw carpenters fashioning spokes, rims, naves, and other parts of wheels. “Venerable Sir, what are these men?” he asked. “These men are carpenters, friend.” – “What are they doing?” – “Out of pieces of wood they make wheels and other parts of carts and other vehicles, friend.” – “But do these objects possess thought, venerable Sir?” – “No, friend, they are without the power of thought.” Then this thought occurred to the novice: “If they can take these senseless logs of wood and make wheels and so forth out of them, why cannot creatures who have the power of thought bring their own thought under control and strive for the attainment of Arahatship?”

Having seen all these things, the novice said to the elder: “Venerable Sir, if you will be so good as to take your bowl and robe, I should like to turn back.” The elder, not allowing himself to think: “This [29.187] young novice who has but just gone forth addresses me as if I were a lesser Buddha,” said: “Bring them, novice,” and took his own bowl and robe. The novice worshipped the elder and turned back, saying: “Venerable Sir, when you bring me food, be kind enough to bring me only the choicest portions of redfish.” – “Where shall we get them, friend?” – “Venerable Sir, if you cannot obtain them through your own merit, you will succeed in obtaining them through my merit.”

The elder thought to himself: “Should this young novice sleep out of doors some danger may befall him.” {2.143} Therefore he gave him a key and said to him: “Open the door of the cell where I reside, go in, and remain there.” The novice did so. Sitting down, he strove to gain a knowledge of his own body and to master the thought of his own body.

Through the power of his virtue Sakka’s seat showed signs of heat. Sakka considered within himself: “What can be the cause of this?” and came to the following conclusion: “The novice Paṇḍita has given his preceptor his bowl and robe and turned back, saying: ‘I will strive for the attainment of Arahatship,’ therefore I also ought to go there.”

So Sakka addressed the Four Great Kings, saying: “Drive away the birds that make their homes in the monastery park and guard the approaches from all quarters.” And he said to the moon Deva: “Hold back the disk of the moon,” and to the sun Deva: “Hold back the disk of the sun.” Having so said, he went in person to the place where hung the rope for opening and closing the door and stood on guard. There was not so much as the sound of a withered leaf in the monastery. The novice’s mind was tranquil, and in the course of his meal he mastered the thought of his own body and obtained the three fruitions.

The elder thought: “The novice is seated in the monastery, and I can obtain food in such and such a house to assist him in his preparation.” So he went to the house of a certain supporter, whose love and respect for him he well knew. Now the members of this household had obtained some redfish that very day and were seated, watching for the elder to come. When they saw him coming, {2.144} they said to him: “Venerable Sir, those who came here have done you a good turn.” And they invited him in, gave him broth and hard food, and presented him with alms consisting of the choicest portions of redfish. The elder allowed the purpose of his visit to be known, whereupon the members of the household said to him: “Eat your meal, venerable [29.188] Sir, and you shall also receive food to take with you.” So when the elder had finished his meal, they filled his bowl with food consisting of the choicest portions of redfish and gave it to him. The elder, thinking to himself: “The novice must be hungry,” hastened back to the monastery with all speed.

Very early on the morning of that day the Teacher ate his breakfast and went to the monastery. And he considered within himself: “The novice Paṇḍita has given his preceptor his bowl and robe and turned back, saying: ‘I will strive for the attainment of Arahatship. Will he reach the goal of his spiritual life?” Perceiving that he had attained the three fruitions, he considered: “Does he or does he not have the supporting conditions to attain Arahatship?” Perceiving that he had, he considered: “Will he or will he not be able to attain Arahatship even before he has finished his breakfast?” And straightaway he perceived that he would. Then the following thought occurred to him: “Sāriputta is hastening to the monastery with food for the novice and may perhaps interfere with his meditations. I will therefore sit down in the battlemented chamber on guard. When Sāriputta arrives, I will ask him four questions. While these questions are being answered, the novice will attain Arahatship, together with the analytic knowledges.”

So he went and took his stand in the battlemented chamber, and when the elder arrived, the Teacher asked him four questions, each of which the elder answered correctly. These were the questions and answers. {2.145} The Teacher asked Sāriputta: “Sāriputta, what have you brought?” – “Food, venerable Sir.” – “What does food produce, Sāriputta?” – “Sensation, venerable Sir.” – “What does sensation produce, Sāriputta?” – “Material form, venerable Sir.” – “What does material form produce, Sāriputta?” – “Contact, venerable Sir.”

This is the meaning of these questions: When a hungry man eats food, the food banishes his hunger and brings a pleasurable sensation. As a result of the pleasurable sensation which comes to a man who is satisfied by the eating of food, his body takes on a beautiful color; and for this reason it is said that sensation produces material form.

Now the man who is satisfied by the material form which is the product of the food he has eaten, that man is filled with joy and delight; and with the thought in his mind: “Now I have attained happiness,” whether he lies down or sits down obtains pleasurable contact.

While these four questions were being answered, the novice attained Arahatship, together with the analytic knowledges. Then the Teacher said to the elder: “Go, Sāriputta, give the food to your [29.189] novice.” The elder went and knocked at the door. The novice came out, took the bowl from the elder’s hands, set it aside, and began to fan the elder with a palm-leaf fan. The elder said to him: “Novice, eat your breakfast.” – “But you, venerable Sir?” – “I have eaten my breakfast; you eat yours.” Thus did a child seven years old, already gone forth, on the eighth day, like a freshly blossomed water-lily, reflecting upon the subjects of self-examination, {2.146} sit down and eat his breakfast.

When he had washed his bowl and put it away, the moon Deva released the moon and the sun Deva the sun; the Four Great Kings abandoned their watch over the four quarters; Sakka, the Lord of the Devas, gave up his post at the rope of the door; and the sun vanished from mid-heaven and disappeared.

The bhikkhus were annoyed and said: “Unwonted darkness has come on; the sun has disappeared from mid-heaven, and the novice has only just eaten his breakfast; what does this mean?” The Teacher, aware of what they were saying, came and asked: “Bhikkhus, what are you saying?” They told him.

He replied: “Yes, bhikkhus, while this novice, fruitful in good works, was striving for the attainment of Arahatship, the moon Deva held back the disk of the moon and the sun Deva the disk of the sun; the Four Great Kings stood on guard over the four quarters in the monastery park; Sakka, the Lord of the Devas, kept watch over the rope of the door, and I myself, although a Buddha, was unable to remain in an attitude of repose, but went to the battlemented chamber and stood guard over my son.

Wise men who observe canal-diggers leading the water, arrow-makers straightening their arrows, and carpenters fashioning wood meditate on these things, obtain mastery over themselves, and attain Arahatship.” {2.147} And joining the connection, he instructed them in the Dhamma by pronouncing the following verse:

80. Udakaṁ hi nayanti nettikā, AJ: only one word differs from Dhp 145.
usukārā namayanti tejanaṁ,
dāruṁ namayanti tacchakā,
attānaṁ damayanti paṇḍitā.

Course-makers lead water,
fletchers straighten arrows,
carpenters straighten wood,
the wise master themselves.

At the end of the teaching many reached the fruition of Stream-entry and so on.