8.9 The Story about the Novice Saṅkicca
Saṅkiccasāmaṇeravatthu

“One might live for a hundred years,” [29.238] {2.240} this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to the novice Saṅkicca.

It seems that thirty men of respectable families living at Sāvatthī heard the Teacher teach the Dhamma, gave their hearts to his teaching, and became bhikkhus. Five years after their higher ordination, they approached the Teacher, and listened to his exposition of the two duties; namely, the duty of study and the duty of meditation. Concluding that because they had become bhikkhus in old age, it would be impossible for them to fulfil the duty of study, but desiring to fulfill the duty of meditation, they had the Teacher assign them a meditation subject leading to Arahatship, and requested his permission to go to a certain retreat in the forest. The Teacher asked them to what place they wished to go. When they told him, he thought to himself: “They will be in danger of harm there through a certain eater of leftovers. But if the novice Saṅkicca accompanies them, the danger will be removed, and they will reach the goal of their spiritual life.”

The novice Saṅkicca was the novice of the Elder Sāriputta and was but seven years old. As for his birth, his mother was the daughter of a rich man of Sāvatthī, and while he yet remained in the womb, his mother died suddenly of a certain disease. When her body was burned, all of her flesh was burned with it, save only the flesh of her unborn child. In taking the unborn child from the pyre, the sticks that they used pierced the flesh in two or three places, and the sharp point of one stick hit the pupil of the boy’s eye. {2.241} Having thus pierced the flesh of the unborn child, they threw his body on the heap of coals, covered it entirely with coals, and went their way. The flesh of the child was burned away, but on the summit of the heap of coals there appeared, sitting as it were in the calyx of a lotus-flower, a little boy who looked like a golden image. For he was in his last existence before attaining Nibbāna, and since he had not yet attained Arahatship, nothing could have destroyed him, not even had Mount Sineru fallen upon him to crush him. [29.239]

When they went the next day to extinguish the pile, and saw the child lying there in such wise, they were filled with wonder and amazement. And they said to themselves: “How did it happen that with all these sticks of wood aflame, and his whole body on fire, this child was not burned to death? What does this portend?” So they carried the child into the village and consulted the fortune-tellers. The fortune-tellers said: “If this child lives the life of a householder, his kinsfolk will not be poor for seven generations. If he becomes a bhikkhu, he will go about with a retinue of five hundred bhikkhus.” Because the pupil of his eye had been pierced with a stick (saṅku), they gave him the name Saṅkicca; and from that time forth he bore the name Saṅkicca. AJ: this is a folk-type etymology; the real meaning of Saṅkicca is “descendent of Saṅkiti.” His kinsfolk reared him with the thought in their minds: “Let be! When he has grown up we will have our noble elder make a bhikkhu of him.”

When he was seven years old, {2.242} he heard his boy-companions say: “Your mother died while you were still in her womb. Although her body was burned on the pile, nevertheless you yourself were not burned.” Thereupon he said to his kinsfolk: “My companions tell me that I was saved from so terrible a danger as that; why should I live the life of a householder? I will go forth.” – “Very well, dear child,” they said, and taking the boy to the Elder Sāriputta, they committed him to his care, saying: “Venerable Sir, let this child go forth.” The elder taught him the meditation subject, consisting of the first five of the constituent parts of the body, and gave him the going forth. The moment the razor touched his hair, he attained Arahatship. This was the novice Saṅkicca.

The Teacher, knowing within himself: “If this novice goes with them, this danger will be removed, and they will reach the goal of their spiritual life,” said to them: “Bhikkhus, see your older brother the Elder Sāriputta before you go.” – “Very well,” said they, and straightaway went to the elder. “What is it, friends?” he said. They replied: “We have received our meditation subject from the Teacher, and asked his permission to go to the forest. But he said to us: ‘See your older brother before you go,’ therefore we have come here.” The elder thought to himself: “The Teacher must have had some reason for sending these bhikkhus here; what can it be?” Having considered the matter, he became aware of the reason; whereupon he said to them: “Is the novice with you?” – “Nay, friend, he is not.” – “In that case get the novice Saṅkicca and take him with you.” – “Nay, friend, the novice will be a hindrance to us. Of what use will the [29.240] novice be to us during our residence in the forest?” – “You are mistaken, {2.243} friends. The novice will not be a hindrance to you. On the contrary, you will be a hindrance to him. The Teacher sent you to me because he wished the novice to accompany you. Therefore take him with you when you go.”

“Very well,” said they, consenting. So they took the novice with them, and, thirty-one in number, they bade farewell to the elder and departed from the monastery. They traveled from place to place, and after making a journey of 120 leagues, they came to a village in which dwelt a thousand families. When the inhabitants saw them, their hearts were filled with joy. After ministering faithfully to their needs, they asked them: “Venerable Sirs, where do you intend to go?” – “To a comfortable lodging, friends,” said the bhikkhus. Thereupon the inhabitants prostrated themselves before their feet and begged them to remain, saying: “Venerable Sirs, if you will take up your residence near this place for the season of the rains, we will take upon ourselves the five precepts and perform the Observance Day duties.”

The elders accepted the invitation. Thereupon the inhabitants arranged for them night-quarters and day-quarters, covered walks, and huts of leaves and grass. And distributing the duties day by day among the several groups, so that each might do his share and none be overburdened, they ministered faithfully to their needs.

On the day when they entered upon residence for the rainy season, the elders came to the following agreement: “Friends, we have received our meditation subject from the living Buddha; and it is impossible to win the favor of the Buddhas otherwise than by the faithful performance of religious duties. Now the doors of the states of suffering stand open before us; therefore with the exception of the early morning, when we go the rounds for alms, and of the evening, when we wait upon the elder, {2.244} at no time other than these two, may two of us be together. If any one fall sick, let him strike upon a bell and we will go to him and provide him with medicine. From this time forth, at whatsoever time of the night or of the day it may be, let us apply ourselves diligently to our meditation subject.” Having made this agreement, they entered upon residence.

Now at this time a poor man who had been supported by one of his daughters, but who had been obliged to remove from his former place of residence on account of lack of food there, set out on a journey to obtain support from another daughter. On the same day the elders, [29.241] after making their rounds for alms in the village, returning to their place of residence, bathed in a certain river by the way, and sat down on a bed of sand to eat their meal.

At that moment the poor man came to that place and stood respectfully on one side. “Whence do you come?” the elders asked him. The poor man told his story. The elders took pity on him and said: “Lay disciple, you seem to be very hungry. Go get a leaf, and each of us will give you a portion of rice.” When he brought the leaf, they mixed rice with sauce and curry, and each of them gave him a portion of the same kind of food they were themselves eating. For it is said: “Should a stranger come at meal-time {2.245} and a bhikkhu offer him food, failing the best food, he should give him precisely the same kind of food he himself is eating, be it little or much.” Therefore did these bhikkhus also act accordingly.

When he had finished his meal, he bowed to the elders and asked: “Venerable Sirs, has any one invited you to a meal?” – “We have received no invitation, lay disciple. From day to day men give us just this sort of food.” The poor man thought to himself: “Even were we up and doing every moment of the time, we could never obtain food like this. Why should I go elsewhere? I will live with these bhikkhus.” So he said to them: “I should like to live with you, performing the major and minor duties.” – “Very well, lay disciple.” So he accompanied them to their place of residence, and by his faithful performance of the major and minor duties won their favor completely.

When two months had passed, he desired to see his daughter. But because he thought that in case he asked permission of the bhikkhus they would not let him go, he decided to leave even without their permission. So he left without so much as asking their permission. This was the only gross breach of propriety he committed; namely, in leaving without obtaining permission of the bhikkhus.

As he proceeded on his journey, he came to a certain forest. Now for seven days there had been living in this forest five hundred thieves, who had made the following vow to a Devatā: “Whoever enters this forest, we will kill him and make an offering to you with his flesh and blood.” Therefore when the oldest thief climbed a tree on the seventh day {2.246} to look for victims and saw the man coming, he gave a sign to the thieves; and as soon as they were sure that he was well within the forest, they surrounded him, seized him, and bound him fast. Then gathering a quantity of firewood and kindling a fire by attrition, they started a great bonfire and cut and sharpened wooden stakes. [29.242]

When he saw what they were doing, he said to the ringleader: “Master, I see no pigs right here, nor any other wild animals. Why are you making all these preparations?” – “We intend to kill you and to make an offering to a Devatā with your flesh and blood.” Terrified with the fear of death, he gave not a moment’s thought to the kind assistance he had received from the bhikkhus, but sought only to save his own life. He said: “Master, I am only an eater of leftovers; that is to say, I have been brought up to eat only the leftovers eaten by others. I am only an eater of leftovers, an unlucky person. But in such and such a place reside thirty-one bhikkhus, men of princely rank, worthy men who have gone forth here and there. Kill them, make an offering with their blood, and your Devatā will be pleased beyond measure.”

When the thieves heard this, they thought to themselves: “This man makes a good suggestion. Of what use to us is this unlucky person? Let us kill these men of princely rank and make an offering with their blood.” So they said to the man: “Go ahead and show us where they reside.” And taking him along as guide, they arrived at the place he mentioned. Seeing no bhikkhus within the monastery, they asked him: “Where are the bhikkhus?” The man, since he had lived with the bhikkhus for two months and knew all about the agreement they had made, replied as follows: {2.247} “They are sitting in their night-quarters and in their day-quarters. Let someone strike the bell, and at the sound of the bell they will all assemble.”

So the ringleader of the thieves struck the bell. When the bhikkhus heard the sound of the bell, they thought: “It is an unusual time for the bell to be struck. Who can be sick?” And coming to the monastery court, they sat down in order on the stone seats which had been placed there. The Saṅgha elder looked at the thieves and asked: “Lay disciples, who struck this bell?” The ringleader of the thieves replied: “I did, venerable Sir.” – “For what reason?” – “We made a vow to the forest Devatā, and wish to take one bhikkhu with us for the purpose of making an offering.”

When the chief elder heard this, he said to the bhikkhus: “Friends, when brothers undertake a duty, the final decision rests with the senior brother. Therefore I will surrender my life for your sake and go with these men.” And he added: “Let not death be the portion of all; perform your meditations with heedfulness.” The junior elder said: “Venerable Sir, the duty of the senior brother should be borne by the junior. I will go. Be heedful.” Likewise did all thirty bhikkhus [29.243] rise in order and say: “Let none but me go.” Thus did they, although not the sons of the same mother or of the same father, nor free from the passions, rise in order, and offer to surrender their lives for the sake of the rest. Not one was so cowardly as to say: “You go.”

When the novice Saṅkicca heard them speak thus, he said: “Venerable Sirs, {2.248} you remain here; I will surrender my life for you and go.” – “Friend, even if we’re all murdered here together, we’ll not let you go alone.” – “Why, venerable Sir?” – “Friend, you are the novice of the Elder Sāriputta, the Captain of the Dhamma. If we let you go, the elder will blame us, saying: ‘They took my novice with them, and then went and handed him over to a pack of thieves,’ and we shall not be able to escape the reproach. For this reason we will not let you go.” – “Venerable Sir, the Perfect Sambuddha sent you to my preceptor, and my preceptor sent me with you for this very reason. You remain here; I alone will go.” And bowing to the thirty bhikkhus, he said: “Venerable Sirs, if I have been guilty of any fault, pray forgive me.” So saying, he departed.

The bhikkhus were profoundly moved, their eyes filled with tears, and their heart’s flesh trembled. The chief elder said to the thieves: “Lay disciples, this boy will be frightened if he sees you building a fire, sharpening stakes, and spreading leaves. Therefore, while you are making these preparations, let him remain at a distance.”

The thieves took the novice with them, directed him to stand aside, and made all the preparations. When everything was in readiness, the ringleader of the thieves {2.249} unsheathed his sword and approached the novice. The novice sat down, and sitting there, entered into a state of absorption. The ringleader swung his sword and brought it down on the novice’s shoulder. But the sword bent double and edge struck edge. Thinking to himself: “I did not deliver the blow properly,” the thief straightened the sword and delivered another blow. This time the sword split from hilt to tip like a palm-leaf. No one could have killed the novice at that time, even by piling Mount Sineru on top of him; much less with a sword.

When the ringleader of the thieves saw the miracle, he thought to himself: “Formerly my sword cut a stone pillar or an acacia stump as easily as the sprout of a plant. But just now it has once bent and once split like a palm-leaf. This sword, though it be insensible metal, knows the virtue of this youth; but I, who possess the gift of reason, know it not.” So saying, he flung his sword upon the ground, [29.244] prostrated himself on his breast before the feet of the novice, and said: “Venerable Sir, we are in this forest for the sake of booty. Men, even when there are a thousand of them, seeing us afar off, tremble, {2.250} and when there are only two or three of them, cannot utter a word. But you show not so much as a tremor, and your face is bright as gold in a crucible, or a kaṇikāra flower in full bloom. What is the reason?” And repeating the question, he pronounced the following verse:

There is no state of fear for you,
your appearance is confident,
why is it you do not lament
confronted with such a great fear?

The novice, rising from absorption, taught the Dhamma to the thief, saying: “Friend headman, he that has rid himself of the pollutants regards his existence as a burden set on his head, which, when it is destroyed, brings joy, not fear,” and uttered the following verses:

Headman, for one without desire,
there is no mental suffering,
he has overcome all dangers,
he has destroyed the hindrances.

With the destruction of what leads
to existence, in this very life,
truly, there is no fear of death,
like the putting down of a load.

The ringleader of the thieves listened to the words of the novice, looked at the five hundred thieves, and said: “What do you intend to do?” – “But you, master?” – “So wonderful was the miracle I beheld just now that I have no more use for the life of a householder. I intend to go forth under the novice.” – “We will do the same thing too.” – “Well said, friends.”

Then the five hundred bowed to the novice and asked to go forth. {2.251} With the blades of their swords and arrows he cut off their hair and the skirts of their garments, and dyeing their garments in reddish-yellow earth, he caused them to put on yellow robes. Having so done, he established them in the ten precepts, and taking them with him, set out. He thought to himself: “If I go without seeing the elders, they will not be able to perform their meditations; for doubtless, ever since I was captured by the thieves and went away with them, not one of them has been able to restrain his tears. With the thought in their minds: ‘Our novice has been killed,’ they will not be able to keep the meditation subject before their minds. So I will see them before I go.”

So with a retinue of five hundred bhikkhus he went to their place of residence. When they saw him, they were relieved in mind and said: “Good Saṅkicca, did they spare your life?” – “Yes, venerable Sirs. They sought to kill me, but were unable to do so, and believing [29.245] in my virtues, they hearkened to the Dhamma and went forth. I have come to see you before I depart. Perform your meditations with heedfulness. I am going to see the Teacher.”

So saying, he bowed to those bhikkhus, and taking his own bhikkhus with him, went to his preceptor. “Saṅkicca, you have obtained pupils?” – “Yes, venerable Sir,” replied the novice and told him what had happened. The elder said to him: “Saṅkicca, go see the Teacher.” – “Very well,” said the novice. Bowing to the elder, he took his bhikkhus with him and went to the Teacher. {2.252}

The Teacher said to him: “Saṅkicca, you have obtained pupils?” Saṅkicca told him what had happened. The Teacher asked the bhikkhus: “Bhikkhus, is his story true?” – “Yes, venerable Sir.” The Teacher said: “Bhikkhus, it were better for you to live but a single day, standing fast in virtue as you do now, than to live for a hundred years, confirmed in viciousness, committing acts of plunder.” And joining the connection, he instructed them in the Dhamma by pronouncing the following verse:

110. Yo ca vassasataṁ jīve, dussīlo asamāhito,
ekāhaṁ jīvitaṁ seyyo, sīlavantassa jhāyino.

One might live for a hundred years,
unvirtuous and uncomposed,
but one day is better, for one
with virtue and meditation.

At the end of the teaching those five hundred bhikkhus reached Arahatship, together with the analytic knowledges, and those who had assembled also had benefit from the Dhamma teaching.

After a time Saṅkicca took his higher ordination. When he had been a bhikkhu for ten years, he received his sister’s son as a novice, and the novice’s name was Atimuttaka. When the novice reached the proper age, the elder sent him home, saying: “We are ready to profess you; go home to your parents and find out your exact age.” The novice set out for home to see his mother and father. {2.253}

On his way home he was captured by five hundred thieves, who threatened to kill him for the purpose of making an offering. But he converted them by teaching the Dhamma to them, and they released him on condition that he should tell no one of their existence. Shortly afterwards he saw his mother and father coming along the road from the opposite direction, and although they were going straight towards the thieves, he kept his word to the thieves and did not tell them. His parents suffered rough treatment at the hands of the thieves. And they wept and said to him: “You also were in league with the thieves, no doubt, and for that reason refrained from telling us.”

The thieves heard their reproaches and lamentations, and perceiving that the youth had kept his word and had refrained from telling his mother and father, believed in their hearts, and requested to be given the going forth. Like the novice Saṅkicca, he received them all into [29.246] the Saṅgha and conducted them to his preceptor. His preceptor sent him to the Teacher, to whom he went and told what had happened. The Teacher asked the bhikkhus: “Bhikkhus, is his story true?” – “Yes, venerable Sir.” Then the Teacher joined the connection as before, and instructing them in the Dhamma, pronounced the following verse:

Dhp 110. One might live for a hundred years,
unvirtuous and uncomposed,
but one day is better, for one
with virtue and meditation.

last updated: August 2024