10.8 The Story about the Bhikkhu with Many Possessions
Bahubhaṇḍikabhikkhuvatthu

“Not nakedness, matted hair, mud,” {3.72} this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to a bhikkhu with many possessions.

It seems that on the death of his wife a certain householder of Sāvatthī went forth. When he had gone forth, he caused a cell to be built for his express use, and likewise a fire-room and a storeroom. And having caused the whole storeroom to be filled with ghee, honey, oil, and other provisions, in spite of the fact that he had gone forth, he sent for his own slaves, had them cook food to his liking, and would eat only this food. Likewise he possessed many requisites, wearing one set of robes at night and another in the daytime. He lived in the immediate neighborhood of the monastery.

One day as he was drying his robes and bedding, some bhikkhus who were going about in search of lodging saw them and asked him: “Whose are these requisites, brother?” – “They belong to me,” replied the bhikkhu. “Friend, the Fortunate One permits a bhikkhu to possess only three robes; but you, although you have gone forth under the dispensation of a Buddha who is satisfied with but little, have taken upon yourself to possess these many requisites.” So saying, they led him to the Teacher {3.73} and reported the matter to him, saying: “Venerable Sir, here is a bhikkhu whose possessions are excessively numerous.” The Teacher asked him: “Bhikkhu, is the report true concerning you?” – “Yes, venerable Sir, it is all true.” – “But how comes it that you, bhikkhu, in spite of the fact that [29.309] I have expressly taught that one should be satisfied with but little, have possessed yourself of so many requisites?”

Angered by so little as this, the bhikkhu exclaimed: “Well then, I will go about in this manner.” Forthwith casting off his outer garment, he stood in the midst of the assembly wearing but one robe. The Teacher, remaining his support, said to him: “Assuredly, bhikkhu, in a previous state of existence you sought to preserve your modesty and fear of mortal wrong; for even when you were a Water-Rakkhasa, you dwelt for twelve years striving to preserve your modesty and fear of mortal wrong. How comes it that now, having gone forth under the dispensation of so august a Buddha, you have cast off your outer garment, thrown aside your modesty and fear of wrong, and stand thus in the midst of the fourfold assembly?”

When the bhikkhu heard those words of the Teacher, he recovered his sense of modesty and fear of mortal wrong, wrapped his outer robe about him again, worshipped the Teacher, and seated himself respectfully at one side. The bhikkhus asked the Fortunate One to explain the matter; and in response to their request, the Fortunate One related in detail the following

8a Story of the Past: Mahiṁsāsa and the Princes Canda and Suriya

It seems that at a time far back in the past the Bodhisatta obtained a new existence in the womb of the chief consort of the king of Bārāṇasī. On the day appointed for the naming of the child, they gave him the name Prince Mahiṁsāsa. Afterwards he had a younger brother named Prince Canda (Moon). The mother died, and the king took to himself another chief consort. When she gave birth to a son, they gave him the name Prince Suriya (Sun). When the king saw his son, he was greatly pleased and said to the mother: “I grant your son a boon.” The mother replied: “I will make my choice at such time as I wish.”

When her son had grown up, {3.74} she said to the king: “Your majesty, when my son was born, you granted him a boon. Give my son the kingdom.” But this the king refused to do, saying: “My two sons walk abroad resplendent as flames of fire. It is impossible for me to give your son the kingdom.” In spite of the king’s refusal, the queen repeated her request several times. The king, observing this, thought to himself: “She may do some harm to my sons.” So he summoned his two sons and said to them: “My dear sons, when [29.310] Suriya was born, I granted him a boon. The queen has just asked me to give him the kingdom. Now I am not willing to give him the kingdom, and I therefore fear that his mother may do you some harm. Do you therefore go live in the forest, and when I am dead, come back and take the kingdom.” So saying, the king sent his two sons to the forest.

The two sons, bowing to their father, came down from the terrace. As they passed through the palace-court. Prince Suriya, who was playing there, saw them, learned what had happened, and departed with them. When they reached the Himālaya, the Bodhisatta left the beaten track and seating himself under a tree, said to Prince Suriya: “Dear brother, go to a certain lake, bathe therein, drink the water thereof, and fetch us water in lotus-leaves.”

Now that lake had been given to a certain Water-Rakkhasa by Vessavaṇa, and Vessavaṇa had said to him: “You may devour all those who descend into this lake except only those that know what is the Deva-nature.” From that time on, the Water-Rakkhasa asked all those who descended into that lake whether they knew what was Deva-nature, and all those who did not know he was wont to devour. {3.75}

With never a thought of trouble, Prince Suriya descended into the lake. The Water-Rakkhasa asked him: “Do you know what is Deva-nature?” He answered: “The moon and the sun are truly Deva-nature.” The Water-Rakkhasa said: “You do not know what is truly Deva-nature.” Forthwith the Water-Rakkhasa dragged him under the water and imprisoned him in his own habitation.

The Bodhisatta, observing that Prince Suriya tarried, sent forth Prince Canda. The Water-Rakkhasa asked Prince Canda also whether he knew what was truly Deva-nature. Prince Canda replied: “The four cardinal points are truly Deva-nature.” The Water-Rakkhasa dragged him also under the water and imprisoned him in the same place.

The Bodhisatta, observing that Prince Canda tarried also, thought to himself: “Some accident must have happened,” and immediately set out for the lake himself. Observing that the footsteps of two persons led down into the lake, he came to the conclusion: “This lake is occupied by a Water-Rakkhasa.” Forthwith he girded himself with his sword, took bow in hand, and stood waiting. When the Water-Rakkhasa saw that he did not descend into the lake, he disguised himself as a woodman, drew near and said: “Fellow, you must be tired with your journey. Why do you not descend into this lake, bathe therein, drink the water thereof, eat the film and stalk of the lotus, and deck yourself with flowers?” [29.311]

The instant the Bodhisatta saw him, he knew: “That is a Yakkha!” So he said to him: “It was you that seized my brothers!” – “Yes,” said the Yakkha: “I did.” – “Why did you do so?” – “I catch all that descend into this lake.” – “You catch all?” – “I catch all, except only those that know what is truly Deva-nature.” – “But do you really wish to know who are truly Deva-nature?” – “Yes,” replied the Water-Rakkhasa: “I do.” – “I will tell you.” – “Very well, then, tell me.” – “I cannot tell you while my body remains unwashed.” The Yakkha immediately {3.76} bathed the Bodhisatta, gave him water to drink, adorned him with rich apparel, and assisting him to mount a couch in the center of a richly adorned pavilion, himself sat down at the foot. Then said the Bodhisatta to him: “Listen attentively.” So saying, he pronounced the following verse:

Endowed with conscience and concern,
having an unsullied nature,
those true, good people in the world
are said to have Deva-nature.

When the Yakkha heard this Dhamma teaching, he believed and said to the Bodhisatta: “Wise man, I believe you. I will give you one of your brothers. Which one shall I bring?” – “Bring me my youngest brother.” – “Wise man, you, and you alone, know what is truly Deva-nature; but what is Deva-nature you do not practice.” – “Why do you say that?” – “Because, by leaving out your oldest brother and directing me to bring your youngest brother, you are doing the reverse of honoring your oldest brother.” – “Yakkha, not only do I know what is truly Deva-nature, but I also practice the same. Indeed it was solely because of my youngest brother that we entered this forest. For it was on his account that his mother asked our father for the kingdom, and when our father refused to give her what she asked for, to make sure of our safety, he permitted us to dwell in the forest and that prince followed us and accompanied us. If I return and say: ‘A certain Yakkha devoured him in the forest,’ nobody will believe me. For this reason, therefore, terrified with the fear of rebuke, I bid you bring him only to me.”

The Yakkha believed the Bodhisatta and said to him: “Well said, wise man! You, and you alone, know what things are truly Deva-nature.” So saying, the Yakkha brought both of the brothers and gave them to the Bodhisatta. Then the Bodhisatta discoursed to him on the disadvantages of the state of being a Yakkha, and established him in the five precepts. The Bodhisatta continued to dwell in that forest, and the Yakkha provided ample protection for him. [29.312]

When the king his father died, he returned to Bārāṇasī with the Yakkha, {3.77} took the kingdom, and gave Prince Canda the post of viceroy and Prince Suriya the post of commander-in-chief. Moreover he had a shelter built for the Yakkha in a pleasant place, and saw to it that the Yakkha received gifts and offerings in abundance.

When the Teacher had completed this Dhamma teaching, he identified the characters in the Birth Story as follows: “At that time the Yakkha was the bhikkhu of many possessions. Prince Suriya was Ānanda, Prince Canda was Sāriputta, and Prince Mahiṁsāsa was I myself.”

Having thus related the Birth Story, the Teacher said: “Thus, bhikkhu, in a previous state of existence you sought those things that are truly Deva-nature, and your walk was that of a man endowed with a sense of conscience and concern. But just now you did an unbecoming thing, when you stood before me in the midst of the fourfold assembly in this fashion and said: ‘I want little.’ A bhikkhu is a bhikkhu not solely because he throws a robe around himself.” So saying, he joined the connection, and teaching the Dhamma, pronounced the following verse:

141. Na naggacariyā na jaṭā na paṅkā,
nānāsakā thaṇḍilasāyikā vā,
rājo ca jallaṁ ukkuṭikappadhānaṁ,
sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

Not nakedness, matted hair, mud,
fasting, lying on stony ground,
dust, dirt, or striving while squatting,
can purify a mortal who
has not removed uncertainty.

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