35b: Stories about Wrong View

500 Women

Once the Buddha was staying near Pañcasāla village which he made his resort for alms, for he had discerned the past meritorious deeds of the 500 young women of the village, deeds that were potential for their attainment of Stream-entry (Sotāpatti-magga). On a festive day, the women went to the riverside, bathed, dressed and were on their way back to the village.

As Buddha was entering the village for alms food, Māra, the Wicked One, then possessed all the villagers there so as to cause the Buddha to be deprived of food, he did not get even a spoonful of rice. Compelled to leave the village with his bowl as clean as when he entered it, he stood at the village gate. There Māra asked the Buddha: “Monk, have you received any alms food?” When the Buddha replied: “Māra, you have done something so that I received nothing, haven’t you?” Māra said: “In that case, venerable sir, enter the village again for food.”

The moment the Wicked One spoke to the Buddha, the 500 young women arrived at the village gate, showing their respect to the Buddha and they stood at an appropriate place. Māra then asked the Buddha: “Venerable sir, if you have no food will you not suffer hunger greatly?” – “Māra!” said the Buddha, “Even if we have collected no food, I will spend the time in joy (pīti) and bliss (sukha) accompanied by absorption (jhāna) like the Mahā Brahmas, who are residents of the Ābhassara abodes and he uttered the following Dhamma-verse thereafter (Dhp 153):

Susukhaṁ vata jīvāma, verinesu averino,
verinesu manussesu, viharāma averino.

Hey wicked Māra! There is not the slightest degree of things that cause worry, such as passion, hatred, etc., in us. We will live long free from suffering and in great happiness. Like the Brahmas of the Ābhassara abode, we shall certainly have bliss as our food by engaging in the absorptions (jhāna) with joy.

At the end of the teaching, the 500 young women were established in Stream-entry (Sotāpatti-phala).

King Kosala’s Matchless Alms Giving

Once as the Buddha travelled and entered the great Jetavana monastery in the company of 500 monks, King Pasenadi Kosala went to the monastery and invited the Buddha to the next day’s gift for visitors (āgantuka-dāna). He prepared the gifts elaborately and made an announcement: “Let the citizens see my gifts!”

Having come and seen the king’s gifts, the citizens became desirous of competing against the king and invited the Buddha for the following day’s alms giving and made every gift perfect and invited the king, saying: “Let the Great King, our recognized lord (sammuti-deva), come and observe our generosity.”

Having observed the alms giving of the citizens, the king thought to himself: “The people have given gifts that are greater than mine. I will give another alms giving [819] that will excel theirs.” The next day he prepared his gifts more elaborately and invited the people to witness it. The people saw the king’s gifts, and in order not to be outdone by him, they organized for the following day a greater alms giving and sent an invitation to the king. In this way the king could not defeat the citizens, nor the citizens the king.

At the sixth grand offering of alms, the people increased their gifts 100 times, nay, 1,000 times, and decided that their offering should be so perfect that nobody could say that: “Such and such a thing is not included in the gifts of the citizens.”

Seeing the people’s offerings, the king became desperate, thinking: “What is the use of my living if I cannot perform better than the people in the giving of alms?” So he lay down on his couch, thinking of ways and means to outdo his subjects. Queen Mallikā then went to the king and asked: “Why are you lying down, Great King? Why do your sense faculties look as though you are fading away?” – “Don’t you know, my dear queen?” asked the king in return. “No, I do not, Great King,” replied the queen. The king then related the matter to her.

Queen Mallikā then said to the king: “Do not worry and fret, Great King. Where have you learnt that a monarch ruling over land and water can be defeated by his subjects? I shall try to organize your generosity.”

Having encouraged the king thus, the queen gave her advice as she was desirous of taking over the management of the matchless alms giving (asadisa-dāna) in the following manner: “Have a pavilion, Great King, built with fragrant planks of the Beautiful Sāla ^{A type of Shorea robusta.} tree for the 500 monks in the precincts of the golden palace. The people will stay outside the precincts. Have 500 white umbrellas made; each of 500 elephants will take hold of one umbrella with its trunk, and stand, sheltering each monk with it. Have eight boats made of the best gold. These boats are to be filled with perfumes in the middle of pavilion.

Between each pair of monks will sit a princess grinding scented wood for perfumes. Another princess will hold a round fan and flap it for each pair of monks. Other princesses will convey ground perfumes and put them in the boats. Among these princesses, some will carry branches of blue lotus flowers and stir the perfumes in the boats so that they will be pervaded with the fragrance from the perfumes. Certainly, the people have no princesses, no white umbrellas, no elephants. For these reasons the citizens will be defeated. Do, Great King, as I now have told you.” Replying: “Very well, my dear, you have given me good advice,” the king had everything done according to the queen’s instructions.

While everything was being done accordingly, one tame elephant was yet to be acquired for a monk. Then the king asked: “A tamed elephant is wanted, dear queen. What shall we do?” – “Do you not have 500 elephants?” – “Yes, I have dear. But the rest are all untamed. Like the tornado wind they might turn very wild on seeing monks.” – “I have an idea, Great King, as to where a young wild elephant should be placed to make him hold an umbrella with his trunk.” – “Where is the place?” – “It is close to Ven. Aṅgulimāla,” answered the queen.

The king had all this done, as advised by the queen. The young wild elephant stood there quietly with his tail tucked between its thighs, its ears down, and eyes closed. The people were amazed to see the elephant, saying to themselves: “Even such a wild elephant has now become such a docile and quiet animal!”

Having treated the Saṅgha headed by the Buddha to alms food, the king showed his [820] respect to him and said: “In this pavilion of alms giving, exalted Buddha, I offer to you things suitable for monks (kappiya-bhaṇḍa) as well as things unsuitable for them (akappiya-bhaṇḍa).”

The things that were offered in this matchless gift in a single day cost 140 million. Priceless were the four things offered to the Buddha: 1) The white umbrella; 2) the throne for sitting on; 3) the stand to place the bowl on; and 4) the wooden board to stand on after washing his feet. It was impossible to repeat such a grand offering to the Buddha. Therefore the alms giving performed by King Kosala became famous in the Dispensation as the matchless gift (asadisa-dāna). Indeed, such a matchless gift takes place but once to every Buddha. And that matchless gift which happened just once to our Buddha was organized by the wise lady, Queen Mallikā.

Ministers Juṇha and Kāla

King Pasenadi Kosala had two ministers: Juṇha and Kāḷa. Between them, Kāḷa considered: “A loss has indeed occurred to the king’s palace! The treasures amounting to many millions have come to nothing in a single day. Having taken the king’s gifts, these monks will return to their places and abandon themselves to slumber. Oh, the palace has come to ruin in unprecedented proportions!”

On the contrary, Juṇha thought like this: “The king has properly and successfully given alms! True, one who is not established in kingship cannot give such alms. There is no alms giver who does not share his merit with all other beings. I rejoice at the king’s excellent matchless gift and say: Well done! Well done!

Reflecting thus, the minister Juṇha appreciated and took delight in the gift. When the Buddha had finished partaking of his food, King Pasenadi Kosala made himself ready to hear the discourse by holding a cup ready to pour the water of dedication, the discourse to be given by the Buddha in approval of the king’s gift.

The Buddha reflected as follows: “The king has indeed given at great sacrifice as though he let a great flood roll down wave after wave. Could he succeed in gladdening the hearts of the people or could he not?”

Then he came to know the reactions in the minds of the two ministers and came to know further thus: “If I were to give a detailed discourse that goes well with the king’s gift, the minister Kāḷa’s head will be split into seven pieces but the other minister, Juṇha, will be established in Stream-entry (Sotāpatti-magga). Taking pity on Kāḷa, the Buddha delivered only a four line verse (catuppadika) despite such a great alms giving having been performed by the king; then he rose from his seat and left for the monastery.

Ven. Angulimāla’s Courage

On their arrival back at the monastery, the monks asked Ven. Aṅgulamāla: “When you saw the wild elephant holding the umbrella over you, friend, were you not afraid?” Getting the answer in the negative, the monks drew near to the Buddha and complained with doubt: “Ven. Aṅgulimāla, exalted Buddha, professes to be an Arahat.”

“Monks,” addressed the Buddha, “Aṅgulamāla was not afraid indeed. Ascetics like my dear sons who are highly noble amidst Arahats have no fear.” And the Buddha added the following verse as contained in the Dhamma Verses (Dhammapada, Dhp 422):

Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ;

anejaṁ nhātakaṁ Buddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ

Monks! The Arahat with the pollutants (āsava) destroyed, who is courageous as he knows no trembling like a bull-king, who possesses noble energy, who has [821] sought and acquired the aggregate of virtues, who has triumphed over the three evils: Māra as deity, māra as moral defilement, and māra as conditioning factors, who has quenched all craving for existences, who has washed away his mental dirt with the clear water of the path and who has realized the four truths, him I declare a Brahmin.

Destinies of the Two Ministers

King Pasenadi Kosala was unhappy and thought to himself as follows: “The Fortunate One has risen from his seat and left without giving me a discourse that would befit the occasion though I have performed a great alms giving (dāna) to the assembly of such greatness. Instead, he has merely uttered a verse. Perhaps, I have not done what is agreeable to him, I must have done what is not agreeable. Perhaps, I have not given suitable things, I must have given unsuitable things. Perhaps the Buddha is averse to me. The alms giving performed by me is known as a matchless gift (asadisa-dāna). The Buddha should have delivered some discourse appropriate to this kind of gift.” Thinking thus he went to the monastery, paid respects to the Buddha and said: “Exalted Buddha, have I not given the right alms giving (dāna), or have I not given things that are good, or have I given things that are not good?”

When the Buddha replied: “Why do you ask me like this, Great King?” The king said: “You delivered no discourse in accord with my matchless gift.” The Buddha replied: “You have given the right things, Great King. Yes, the gift you have given is known as a matchless gift. This kind of gift is given to each Buddha but once. It is not possible to repeat it.”

Then the king asked: “Why then, exalted Buddha, did you not preach to us in accord with the greatness of the gift?” – “Because the audience was not pure.” – “What was the defect of the audience, exalted Buddha?” the Buddha then told the king of the reactions of the two ministers and explained that he had not taught elaborately out of compassion for Kāḷa. The king then asked Kāḷa whether it was true. When Kāḷa answered in the affirmative, the king banished him from the kingdom, saying: “As I, with my family, gave from my own property without taking a coin from you, what trouble did you suffer? Kāḷa, get out! But the wealth I have given you remains yours, I will not take it back. However, you must leave the country on this day!”

Then the king summoned the other minister, Juṇha, and asked him whether it was true that he had reacted favourably, and on receiving a positive answer, the king said to Junha: “Well done, uncle, well done! I admire you, uncle. Take over my retinue and give gifts for seven days the way I have done.”

So saying, the king handed over his kingship to Juṇha for seven days, after which, he addressed the Buddha: “Look at what the fool has done, exalted Buddha. He is the one who stood against my gift being given in such a manner!” “Yes, Great King,” said the Buddha, “the fools are those who do not approve of another’s act of generosity but condemn it and finally land up in a suffering abode. The wise, however, rejoice in other’s gift and finally attain happy states.” And the Buddha uttered the following verse (Dhp 177):

Na ve kadariyā Deva-lokaṁ vajanti,
bālā have nappasaṁsanti dānaṁ,
hīro ca dānaṁ anumodamāno,
teneva so hoti sukhī parattha.

Great King! Indeed those who are hard and stingy do not attain celestial abodes. The fools, who are ignorant of the present world and the future, indeed do not admire gifts and are not happy about it. Only the far-sighted [822] man of wisdom is able to rejoice in gifts. For the very reason of his rejoicing, upon his death, he enjoys divine bliss.

At the end of the teaching, the minister Juṇha became a noble Stream-enterer (Sotāpanna). Enjoying the king’s favour, he performed charitable acts for seven days in the manner of the king.

When the Buddha spoke the verse beginning with (Dhp 177): Na ve kadariyā Deva-lokaṁ vajanti, “indeed those who are hard and stingy do not attain celestial abodes,” King Pasenadi Kosala was so pleased that he offered the Buddha a double robe made in Sivi country and worth 100,000 pieces of money. Thereafter, he re-entered the city.

The Birth Story about King Sivi

The next day, at the assembly, the monks talked about the King’s generosity; “Friends, King Kosala was not satisfied even with his matchless gift that he had just given; so, after the Fortunate One had taught the Dhamma, he offered him again the double robe made in Sivi worth 100,000. The king is so insatiable in his thirst for alms giving.”

Then the Buddha came and asked what they were talking about and on hearing what was being discussed, he said: “It is easy, monks, to give away one’s external belongings. The good and wise Bodhisattas of old gave away their wealth daily to the value of 600,000, making it unnecessary for the whole populace of Jambudīpa to work with their ploughs. Yet they were not satisfied with giving such external things (bāhira-dāna). They believed unwaveringly that: ‘He who gives what he is very fond of can enjoy the special benefit which he is so fond of.’ With this belief, they gave away even their eyes to those who came into their presence and asked for them.”

Once upon a time, when the mighty King Sivi reigned in the city of Ariṭṭhapura in the kingdom of Sivi, the Great Being was born as his son. They called his name Prince Sivi. When he grew up, he went to Takkasilā and studied there; then returning, he proved his knowledge to his father the king, and was made viceroy by him. At his father’s death he became king himself, and, forsaking the ways of evil, he kept the ten royal virtues and ruled in righteousness. He caused six alms halls to be built, at the four gates, in the midst of the city, and at his own door. He was munificent in distributing each day 600,000 pieces of money. On the eighth, fourteenth, and fifteenth days he never missed visiting the alms halls to see the distribution made.

Once, on the day of the full moon, the state umbrella had been lifted up early in the morning, and he sat on the royal throne thinking over the gifts he had given. He thought to himself: “Of all outside things there is nothing I have not given; but this kind of giving does not content me. I want to give something which is a part of myself. Well, this day when I go to the alms hall, I vow that if anyone ask for something not from outside me, but name what is a part of myself, if he should mention my very heart, I will cut open my breast with a spear, and as though I were drawing up a water-lily, stalk and all, from a calm lake, I will pull forth my heart dripping with blood-clots and give it him: If he should name the flesh of my body, I will cut the flesh off my body and give it, as though I were graving with a graving tool; let him name my blood, I will give him my blood, dropping it in his mouth or filling a bowl with it; or again, if one say, I can’t get my household work done, come and do a slave’s work at my home, then I will leave my royal dress and stand without, proclaiming myself a slave, and slave’s work I will do; should any men demand my eyes, I will tear out my eyes and give them, as one might take out the pith of a palm tree.” Thus he thought within himself:

“If there be any human gift that I have never made, be it my eyes, I’ll give it now, all firm and unafraid.”

Then he bathed himself with sixteen pitchers of perfumed water, and adorned himself in all his magnificence, and after a meal of choice food he mounted upon an elephant richly caparisoned and went to the alms hall.

Sakka, perceiving his resolution, thought: “King Sivi has determined to give his eyes to any chance comer who may ask. Will he be able to do it, or no?” He determined to try him; and, in the form of a Brahmin old and blind, he posted himself on a high place, and when the king came to his alms hall he stretched out his hand and stood crying: “Long live the king!” Then the king drove his elephant towards him, and said: “What do you say, Brahmin?” Sakka said to him: “Great King! In all the inhabited world there is no spot where the fame of your munificent heart has not sounded. I am blind, and you have two eyes.” Then he repeated the first verse, asking for an eye:

“To ask an eye the old man comes from far, for I have none; give me one of yours, I pray, then we shall each have one.”

When the Great Being heard this, thought he: “Why that is just what I was thinking in my palace before I came! What a fine chance! My heart’s desire will be fulfilled today; I shall give a gift which no man ever gave yet.” And he recited the second verse:

Sivi:

“Who taught you hither to wend your way, mendicant, and for an eye to pray? The chiefest portion of a man is this, and hard for men to part with, so they say.”

Sakka:

“Sujampati among the gods, the same here among men called Maghavā by name, he taught me hither to wend my way, begging, and for an eye to urge my claim. It is the chiefest gift for which I pray! Give me an eye, do not say me nay! Give me an eye, that chiefest gift of gifts, so hard for men to part with, as they say!”

Sivi:

“The wish that brought thee hither, the wish that did arise within, be that wish fulfilled. Here, Brahmin, take my eyes. One eye you did request of me; behold, I give you two! Go with good sight, in all the people’s view; so be thy wish fulfilled and now come true.”

So much the king said. But, thinking it not meet that he should root out his eyes and bestow them there and then, he brought the Brahmin indoors with him, and sitting on the royal throne, sent for a surgeon named Sīvaka. “Take out my eye,” he then said.

Now all the city rang with the news, that the king wished to tear out his eyes and give them to a Brahmin. Then the commander-in-chief, and all the other officials, and those beloved of the king, gathered together from city and harem, and recited three verses, that they might turn the king from his purpose:

“Do not give your eye, my lord; desert us not, king! Give money, pearls and coral give, and many a precious thing: Give thoroughbreds caparisoned, forth be the chariots rolled, king, drive up the elephants all fine with cloth of gold; these give, king! That we may all preserve you safe and sound, your faithful people, with our cars and chariots ranged around.”

Hereupon the king recited three verses:

“The one who, having sworn to give, is then unfaithful found, puts his own neck within a snare low hidden on the ground. The one who, having sworn to give, is then unfaithful found, more sinful is than sin, and he to Yama’s house is bound. Unasked give nothing; neither give the thing he asks not, this therefore which the Brahmin asks, I give it on the spot.”

Then the courtiers asked: “What do you desire in giving your eyes?” repeating a verse:

“Life, beauty, joy, or strength, what is the prize, O King, what motive for your deed supplies? Why should the King of Sivi-land supreme for the next world’s sake thus give up his eyes?”

The king answered them in a verse:

“In giving thus, not glory is my goal, not sons, not wealth, or kingdoms to control. This is the good old way of holy men; of giving gifts enamoured is my mind.”

To the Great Being’s words the courtiers answered nothing; so the Great Being addressed Sīvaka the surgeon in a verse:

“A friend and comrade, Sīvaka, art thou: Do as I bid thee – thou hast skill enough – take out my eyes, for this is my desire, and in the beggar’s hands bestow them now.”

But Sīvaka said: “Think, my lord, to give one’s eyes is no light thing.” – “Sīvaka, I have considered; don’t delay, nor talk too much in my presence.” Then he thought: “It is not fitting that a skilful surgeon like me should pierce a king’s eyes with the lancet,” so he pounded a number of simples, rubbed a blue lotus with the powder, and brushed it over the right eye; round rolled the eye, and there was great pain. “Reflect, my king, I can make it all right.” – “Go on, friend, no delay, please.”

Again he rubbed in the powder, and brushed it over the eye: the eye started from the socket, the pain was worse than before. “Reflect, my king, I can still restore it.” – “Be quick with the job!”

A third time he smeared a sharper powder, and applied it; by the drug’s power round went the eye, out it came from the socket, and hung dangling at the end of the tendon. “Reflect, my king, I can yet restore it again.” – “Be quick.”

The pain was extreme, blood was trickling down, the king’s garments were stained with the blood. The king’s women and the courtiers fell at his feet, crying: “My lord, do not sacrifice your eyes!” Loudly they wept and wailed. The king endured the pain, and said: “My friend, be quick.” – “Very well, my lord,” said the physician; and with his left hand grasping the eyeball he took a knife in his right, and severing the tendon, laid the eye in the Bodhisatta’s hand. He, gazing with his left eye at the right and enduring the pain, said: “Brahmin, come here.” When the Brahmin came near, he went on: “The eye of omniscience is dearer than this eye a hundred fold, indeed a thousand fold; there you have my reason for this action,” and he gave it to the Brahmin, who raised it and placed it in his own eye socket. There it remained fixed by his power like a blue lotus in bloom.

When the Bodhisatta with his left eye saw that eye in his head, he cried: “Ah, how good is this, my gift of an eye!” [408] Thrilled, he straightaway with the joy that had arisen within him, gave the other eye also. Sakka placed this also in the place of his own eye, and departed from the king’s palace, and then from the city, with the gaze of the multitude upon him, and went away to the world of gods. The Buddha, explaining this, repeated a verse and a half:

“So Sivi spurred on Sīvaka, and he fulfilled his mind. He drew the king’s eyes out, and to the Brahmin these consigned, and now the Brahmin had the eyes, and now the king was blind.”

In a short while the king’s eyes began to grow; as they grew, and before they reached the top of the holes, a lump of flesh rose up inside like a ball of wool, filling the cavity; they were like a doll’s eyes, but the pain ceased. The Bodhisatta remained in the palace a few days. Then he thought: “What has a blind man to do with ruling? I will hand over my kingdom to the courtiers, and go into my park, and become an ascetic, and live as a recluse.” He summoned his courtiers, and told them what he intended to do: “One man,” said he, “shall be with me, to wash my face, and so forth, and to do all that is proper, and you must fasten a cord to guide me to the retiring places.” Then calling for his charioteer, he bade him prepare the chariot. But the courtiers would not allow him to go in the chariot; they brought him out in a golden litter, and set him down by the lake side, and then, guarding him all around, returned. The king sat in the litter thinking of his gift.

At that moment Sakka’s throne became hot; and pondering he perceived the reason: “I will offer the king a boon,” thought he, “and make his eye well again.” So to that place he came; and not far off from the Bodhisatta, he walked up and down, up and down. To explain this, the Master recited these verses:

“A few days past; the eyes began to heal, and sound to appear. The fostering King of Sivi then sent for his charioteer. Prepare the chariot, charioteer; to me then make it known. I go to park and wood and lake with lilies overgrown. He sat in a litter by the waterside, and here Sujampati, the Lord of the Devas, great Sakka, did appear.”

“Who is that?” cried the Bodhisatta, when he heard the sound of the footsteps. Sakka repeated a verse:

“Sakka, the Lord of the Devas, am I; to visit you I came: Choose a boon, royal sage! whatever your wish you may name.”

The king replied with another verse:

“Wealth, strength, and treasure without end, these I have left behind, Sakka, death and nothing more I want: for I am blind.”

Then Sakka said: “Do you ask death, King Sivi, because you wish to die, or because you are blind?” – “Because I am blind, my lord.” – “The gift is not everything in itself, your majesty, it is given with an eye to the future. Yet there is a motive relating to this visible world. Now you were asked for one eye, and gave two; make an act of truth about it.” Then he began a verse:

“Warrior, lord of humankind, declare the thing that’s true. If you the truth declare, your eye shall be restored to you.”

On hearing this, the Bodhisatta replied, “If you wish to give me an eye, Sakka, do not try any other means, but let my eye be restored as a consequence of my gift.” Sakka said: “Though they call me Sakka, the Lord of the Devas, your majesty, yet I cannot give an eye to anyone else; but by the fruit of the gift given by you, and by nothing else, your eye shall be restored to you.” Then the other repeated a verse, maintaining that his gift was well given:

“Whatever sort, whatever kind of suitor shall draw near, whoever comes to ask of me, he to my heart is dear. If my solemn words be true, now let an eye reappear!”

Even as he uttered the words, one of his eyes grew up in the socket. Then he repeated a couple of verses to restore the other:

“A Brahmin came to visit me, one of my eyes to crave. Unto that Brahmin mendicant the pair of them I gave. A greater joy and more delight that action did afford; if these my solemn words be true, be the other eye restored!”

On the instant appeared his second eye. But these eyes of his were neither natural nor divine. An eye given by Sakka as the Brahmin, cannot be natural, we know; on the other hand, a divine eye cannot be produced in anything that is injured. But these eyes are called the eyes of truth absolute and perfect. At the time when they came into existence, the whole royal retinue by Sakka’s power was assembled; and Sakka standing in the midst of the throng, uttered praise in a couple of verses:

“Fostering King of Sivi land, these holy hymns of yours have gained for you as bounty free this pair of eyes divine. Through rock and wall, over hill and dale, whatever bar may be, 100 leagues on every side those eyes of thine shall see.”

Having uttered these verses, poised in the air before the multitude, with a last counsel to the Great Being that he should be vigilant, Sakka returned to the world of gods. And the Great Being, surrounded by his retinue, went back in great pomp to the city, and entered the palace called Candaka, the Peacock’s Eye. The news that he had got his eyes again spread abroad all through the kingdom of Sivi. All the people gathered together to see him, with gifts in their hands.

“Now all this multitude is come together,” thought the Bodhisatta, “I shall praise my gift that I gave.” He caused a great pavilion to be put up at the palace gate, where he seated himself upon the royal throne, with the white umbrella spread above him. Then the drum was sent beating about the city, to collect all the trade guilds. Then he said: “People of Sivi! Now you have beheld these divine eyes, never eat food without giving something away!” and he repeated four verses, declaring the Dhamma:

“Who, if he’s asked to give, would answer no, although it be his best and choicest prize? People of Sivi thronged in concourse, see! Come hither, see the best of gifts, my eyes! Through rock and wall, over hill and dale, whatever bar may be, A hundred leagues on every side these eyes of mine can see. Self-sacrifice in all men mortal living, of all things is most fine. I sacrificed a mortal eye; and giving, received an eye divine. See, people! See, give before you eat, let others have a share. This done with your best will and care, blameless to heaven you shall repair.”

In these four verses he declared the Dhamma; and after that, every fortnight, on the holy day, even every 15^th day, he declared the Dhamma in these same verses without cessation to a great gathering of people. Hearing which, the people gave alms and did good deeds, and went to swell the hosts of heaven.

The Birth Story about Burning

One day, after King Kosala’s matchless alms giving, the monks at the assembly discussed among themselves: “Friends, only with discrimination did King Kosala give the matchless gift to the Saṅgha of noble monks headed by the Fortunate One, as he knows himself that they form the fertile soil for sowing the seeds of meritorious deeds.”

The Buddha joined them and having heard what they were talking about, he said: “Monks, it is no wonder that after careful selection, King Kosala has sown the seeds of a matchless alms giving in the supreme field of my Dispensation. Learned and virtuous Bodhisattas of the past also performed great gifts only after discerning who should be the recipients very carefully.”

Then at the request of the monks, the Buddha narrated the Birth Story about Burning (Āditta-jātaka, Ja 424).

Once upon a time a King named Bharata reigned at Roruva in the kingdom of Sovīra. He practised the ten royal virtues, won the people by the four elements of popularity, stood to the multitude like father and mother and gave great gifts to the poor, the wayfarers, the beggars, the suitors and the like.

His Chief Queen Samuddavijayā was wise and full of knowledge. One day he looked round his alms hall and thought: “My alms are devoured by worthless greedy people; I don’t like this; I should like to give alms to the virtuous Paccekabuddhas who deserve the best of gifts; they live in the Himālaya region; who will bring them here on my invitation and whom shall I send on this errand?”

He spoke to the queen, who said: “King, be not concerned; sending flowers by the force of our giving suitable things, and of our virtue and truthfulness, we will invite the Paccekabuddhas, and when they come we will give them gifts with all things requisite.” The King agreed. He made proclamation by drum that all the townspeople should undertake to keep the precepts; he himself with his household undertook all the duties for the holy days and gave great gifts in charity. He had a gold box full of jasmine flowers brought, came down from his palace and stood in the royal courtyard. There prostrating himself on the ground with the five contacts, he saluted towards the eastern quarter and threw seven handfuls of flowers, with the words: “I salute the saints in the eastern quarter; if there is any merit in us, show compassion on us and receive our alms.”

As there are no Paccekabuddhas in the eastern quarter, they did not come next day. On the second day he paid respects to the southern quarter; but none came from there either. On the third day he paid respects to the western quarter, but none came. On the fourth day he paid respects to the northern quarter, and after paying respects he threw seven handfuls of flowers with the words: “May the Paccekabuddhas who live in the northern district of the Himālaya receive our alms.” The flowers went and fell on 500 Paccekabuddhas in the Nandamūla cave. On reflection they understood that the king had invited them; so they called seven of their number and said: “Sirs, the king invites you; show him favour.”

These Paccekabuddhas came through the air and alighted at the king’s gate. Seeing them the king saluted them with delight, made them come up into the palace, showed them great honour and gave them gifts. After the meal he asked them for next day and so on until the fifth day, feeding them for six days; on the seventh day he made ready a gift with all the requisites, arranged beds and chairs inlaid with gold, and set before the seven Paccekabuddhas sets of three robes and all other things used by holy men. The king and queen formally offered these things to them after their meal, and stood in respectful salutation. To express their thanks the elder of the assembly spoke two verses:

Whatever man can save from flames that burn his dwelling down, not what is left to be consumed, will still remain his own. The world’s on fire, decay and death are there the flame to feed; save what you can by charity, a gift is saved indeed.

Thus expressing thanks the elder admonished the king to be diligent in virtue: then he flew up in the air, straight through the peaked roof of the palace and alighted in the Nandamūla cave; along with him all the requisites that had been given him flew up and alighted in the cave; and the bodies of the king and queen became full of joy. After his departure, the other six also expressed thanks in a verse each:

He who gives to righteous men, strong in holy energy, crosses Yama’s flood, and then gains a dwelling in the sky. Like to war is charity; hosts may flee before a few; give a little piously; bliss hereafter is your due.

Prudent givers please the lord, worthily they spend their toil. Rich the fruit their gifts afford, like a seed in fertile soil. They who never rudely speak, wrong to living things abjure; men may call them timid, weak; for ’tis fear that keeps them pure.

Lower duties win for man, reborn on earth, a princely fate, middle duties win them heaven, highest win the purest state. Charity is blessed indeed, yet the Dhamma gains higher meed; ages old and late attest, thus the wise have reached their rest.

So they also went with the requisites given them. The seventh Paccekabuddha in his thanks praised Nibbāna to the king, and admonishing him carefully went to his abode. The king and queen gave gifts all their lives and passed through the path to heaven.

Sirigutta and Garahadinna

In Sāvatthī, there were two friends, the householders Sirigutta and Garahadinna. The former being a follower of the Buddha whereas the latter was a follower of the heretical teachers.

The heretical teachers said constantly to Garahadinna: “Should you not ask your friend Sirigutta thus: ‘Friend, why do you follow the monk Gotama? What will you gain from the monk Gotama?’ Should not you persuade him in such a way as to make him come over to us and offer us something?”

On hearing the words of his teachers again and again, Garahadinna went to his friend and wherever they were standing, sitting, or doing something else, he said to Sirigutta: “Friend, what is the use of the monk Gotama to you? What benefit will accrue to you from your devotion to the monk Gotama? Do you not think you should serve [823] my teachers and give them alms too?”

The householder Sirigutta said nothing and kept silent for many days. But being sick of hearing his friend’s repeated request, he said to Garahadinna one day: “Friend, you come to me constantly and wherever we are standing, sitting or doing something else, you ask me what benefit will accrue to me from my devotion to my master and you also urge me to go over to your teachers and give them alms. But tell me first what things do your teachers know?”

Then Garahadinna replied to his friend Sirigutta: “Oh! What a surprise, sir! Do not speak like this. As for my teachers, there is nothing unknown to them. They know all about the past, the present and the future; all that is done, said and thought, that is, body, verbal and mental actions. They know: ‘This will happen and this will not.’ They know: ‘This should be and this should not.’ They know everything fully!”

Sirigutta Invites the Heretics

Thereupon, Sirigutta asked Garahadinna in order to get his affirmation: “Friend, do you say so?” The latter boldly affirmed: “Yes, I do.” Then the former said: “In that case, friend, you have made a grave mistake by not telling me about this for such a long time. Only today I will know the intellectual power of your teachers. Go, friend, invite your teachers in my name for the meal tomorrow.”

Delighted, the householder Garahadinna went to his teachers, paid his respects and said: “Masters, my friend Sirigutta has invited you to tomorrow’s meal.” The heretical teachers asked: “Did Sirigutta himself do so?” – “Yes, sirs, Sirigutta himself did,” replied Garahadinna in confirmation. Jubilant, the heretical teachers said: “Very well, Garahadinna. With the householder Sirigutta as our devoted follower, what luxury is there that will not be ours?”

Sirigutta’s home was very large. In the compound he had a long huge ditch dug between his two houses and had the ditch filled with excrement. On the two outward edges, tree stumps were set up and fastened with ropes. The forelegs of the couches were placed on the edge of the ditch, and the hind legs on the ropes. This was made with this idea: “When they come, they will take their seats; when they take their seats, they will fall headlong into the ditch.” Then the couches were covered with coverings, the edges of which touched the ground, so that the ditch was hidden.

Several large pots were placed behind the house. The brims of the pots were bound with banana leaves and white pieces of cloth and the empty pots smeared on the outside with gruel, rice, butter, oil, honey, molasses and crumbs of cakes.

The next day the householder Garahadinna went quietly to Sirigutta’s residence early in the morning and asked: “Have you prepared your offerings for the venerable ones?” – “Yes, I have,” replied Sirigutta. “Where are the offerings?” asked Garahadinna. Sirigutta answered, pointing to the pots: “These pots are full of gruel. These full of rice. These full of butter, molasses and cakes. The seats have also been arranged.” Saying: “Very good, friend,” Garahadinna left. On his return, the 500 heretical teachers came to Sirigutta’s place.

Coming out of his house, Sirigutta paid respects with the hands, knees and forehead touching the ground to the heretical teachers. Raising his folded palms, he stood before them and communicated with them but mentally: “It is said that you masters know everything such as the past, present and future. It has been said so by your attendant and supporter Garahadinna. If you really know everything, please do not go into my residence. There is no gruel for [824] you who have come to my place, nor is there rice, nor any other food. If you do enter my dwelling, I will have you dumped into a ditch full of excrement and I will also have you beaten.”

Having mentally told them thus, Sirigutta signalled to his workers by his facial expression that they, knowing that the teachers were about to take their seats, should remove the coverings from behind just before the teachers sat down so that the coverings might not be soiled with the excrement.

Then Sirigutta invited the teachers, saying: “Please come this way, sirs.” The heretics went between the two houses and were about to take their seats when Sirigutta’s men said: “Wait a moment, sirs. Do not sit yet.” – “Why?” asked the teachers. “You should sit only knowing your manners.” – “What should we do?” “Sirs, you should first stand near your seats, and you should all sit down at the same time.”

The teachers said: “Very well,” and considering that the instructions should be followed, they all 500 stood near their seats in order. Then the men told them: “Please sit down all together, quickly!” When the teachers were about to sit, the men removed the coverings from the couches. As soon as the teachers sat down, the legs of the couches on the rope slipped, and they fell head-long into the ditch.

Sirigutta closed the house doors and to every teacher who had clambered out of the ditch, and he gave them a good thrashing with his stick, saying: “Why do not you know the events of the past, the future and the present as claimed by your supporter Garahadinna?” After beating them to his satisfaction, he had the doors opened, saying: “This much is enough for them.”

The heretical teachers tried to run away from the house but the plastered ground along the way had been made slippery beforehand and they could not control themselves and fell to the ground. Every one of them who fell down was beaten again and sent away with the word: “This much suffices for you.”

The heretical teachers went to the house of their supporter Garahadinna, crying: “Sirigutta has ruined and humiliated us! He has ruined and humiliated us!” When the householder Garahadinna saw his teachers ruined and humiliated and reduced to a disaster, he became furious and said: “My friend Sirigutta has let me down! He had the heart to have my teachers beaten and made my teachers miserable, they who form a good field for sowing the seeds of good works and who can bestow all the desired benefits in the Deva realm even on anyone who just stretches his hands to pay respect to them, not to speak of anyone who gives them offerings.” Muttering thus, he went to the court of King Pasenadi Kosala and filed a suit for a fine of 100,000 coins against Sirigutta.

Then King Kosala summoned Sirigutta to the court. Sirigutta came and paid respect to the king and said: “Great King, impose the fine on me only after investigating the matter. Do not do so without an inquiry.” When the king agreed, saying: “Householder I shall fine you only after investigation.” Sirigutta said: “Very well, Great King.” – “Then you, Sirigutta, state your case,” said the king.

Sirigutta reported to the king all that had happened, beginning with the following words: “Great King, my friend Garahadinna, a follower of the heretical teachers, repeatedly asked me everywhere what was the use of following the monk Gotama and what benefit would accrue to me from my devotion to the monk Gotama.”

The king, looking at Garahadinna, asked: “Did you really say so?” When the latter admitted as much, saying: “Yes, Great King,” the king passed the following judgment: “Regarding your teachers, who as ‘Great Buddhas’ are so ignorant of the creation [825] of the dirty ditch, why did you tell Sirigutta, a follower of the Fortunate One, that they knew all the events that took place in the three divisions of time, past, present and future? The fine of 100,000 pieces of money for which you have sued Sirigutta must be paid by you.” So saying, the king imposed the payment of the fine on Garahadinna. His heretical teachers who had come to the court as complainants were beaten and sent away.

Garahadinna’s Revenge

The householder Garahadinna was angry with Sirigutta and did not speak to him for a month afterwards. Then he thought to himself: “For me, it is not nice not to be on speaking terms with him. Indeed, I should ruin his teacher in revenge.” So he went to Sirigutta and broke the ice: “Friend Sirigutta!” – “What is the matter, friend?” replied Sirigutta. Then the former blamed him, saying: “Friend, it is natural for friends and relatives to quarrel and dispute. Why did not you speak to me about anything for a long time, friend? Why are you behaving like this?”

Sirigutta replied calmly: “Friend I did not speak to you because you did not speak to me. There is no other reason.” Garahadinna tried to make peace: “Friend, let bygones be bygones. Let us not destroy our mutual friendship.” From that time, they became reconciled and moved about again together.

One day, Sirigutta said to his friend, the way the latter had done before: “Friend, what is the use of your teachers for you? What benefit will accrue to you from your devotion to your teacher? Do you not think you should serve my teacher, the Fortunate One, and give alms to the venerable ones?” Garahadinna had been longing for that kind of request, and it was like scratching an itchy part of his body with a fingernail.

So he asked his friend: “Friend Sirigutta, what does your teacher, the monk Gotama know?” Then Sirigutta said: “Friend, do not speak like that. There is nothing that is not known to our teacher, the Fortunate One. He knows all the things of the past, present and future, he comprehends clearly the analysis of the sixteen aspects of a living being’s mental processes.”

Then Garahadinna said: “Friend, I did not know it earlier. Why have you kept silent about it for such a long time? In that case, friend, you go and invite your teacher, the Fortunate One, for the meal at my place tomorrow. I would like to feed him. Please tell him to accept with 500 monks the food I am going to offer.”

So Sirigutta approached the Buddha and said: “Exalted Buddha! My friend Garahadinna has asked me to invite you for an alms giving. He said you should accept, together with 500 monks, his food-offering tomorrow. There is, however, one thing: One day in the past I did something to his heretical teachers; I do not know whether he wants to take vengeance for what I have done to him or if he wants to offer you food with a pure heart. Please reflect upon his invitation and accept it if he is sincere. If not, please do not accept.”

When the Buddha reflected on what ulterior motive Garahadinna had, he foresaw that the householder had a large ditch dug between his two houses, had it filled with 80 cartloads of firewood, burnt them with the intention that the Buddha and his monks would fall into the ditch full of embers.

Again when the Buddha contemplated: “Will my visit to his place be beneficial or not,” he clearly had a vision as follows: He would stretch his leg into the ditch of fire. At that moment the rough mat covering the ditch would vanish. A large lotus flower, having the size of a chariot wheel or a cart wheel, would appear out of the ditch. He would step onto the centre of the flower and sit there. Likewise his 500 monks would step on to the lotus flowers and take their seats respectively. People would assemble. With two [826] verses, the Buddha would give a blessing talk. By the end of the talk, 84,000 beings would realize the four truths and gain liberation. The two friends, Sirigutta and Garahadinna, would become Stream-enterers (Sotāpanna). Inspired with faith, both of them would give away their properties in honour of the Buddha’s Dispensation of eight wonders.

So the Buddha decided to go for the sake of Garahadinna. Having had the vision clearly, the Buddha accepted the invitation by keeping silent. Sirigutta went to Garahadinna’s place and told him of the Buddha’s acceptance. Saying: “Dear friend, with gladness do honour to the Buddha, the Lord of the Three Worlds,” Then Sirigutta went home.

Thinking: “Now is the time to do what should be done to Sirigutta,” Garahadinna had a large ditch dug between his two houses, had 80 cart loads of firewood brought there, filled the ditch with the firewood, burnt them to create embers and kept them glowing the whole night. Over the ditch he had placed wooden planks covered with rough mats that were smeared with cowdung. He also had a path made by placing fragile sticks on one side so that when monks tread and broke them, they would fall into the ditch of embers.

At the back of his residence, he placed large pots the way Sirigutta did. The seats were also arranged in the same way. Early in the morning Sirigutta went to Garahadinna’s residence and asked: “Friend, have you made your offerings ready?” – “Yes, I have,” answered Garahadinna. “Where are those offerings?” – “Come, let us go and see,” said Garahadinna and showed Sirigutta the way the latter had done before. “Excellent, friend!” said Sirigutta delightedly.

People had assembled. There usually was a large gathering of people whenever the Buddha was invited by a man of heretical views. Other heretics also came together, thinking and saying: “We are going to witness with our own eyes the downfall of the monk Gotama.” Those who possessed right beliefs also attended the assembly, hoping that the Fortunate One would deliver a great discourse today, and that they might have a chance to see the might and glory of the Fortunate One.

The next day the Buddha went with 500 monks to the gate of Garahadinna’s residence. The householder came out and made obeisance with the hands, knees and forehead touching the ground; standing and raising his joined hands, he said mentally, not by word of mouth: “Venerable sirs, it is said that you know the past, present and future, that you comprehend the analysis of the sixteen aspects of a living being’s mental process. That is what your devotee Sirigutta told me. If that is true, do not enter my house. There is really no gruel, no food, nothing for you. In fact, I am going to harm you by making you all fall into a ditch filled with embers.”

Expressing his intention mentally thus he took the alms bowl from the Buddha’s hand. After saying: “Please come this way,” he added: “Venerable sir, you visitors to my place have come here not knowing etiquette.” When the Buddha asked: “What should we do?” Garahadinna said: “You should enter the house one by one and it is only after the preceding one has sat down that the next one should follow.”

Saying: “Very well, supporter,” the Buddha walked off alone. When Garahadinna came to the fire ditch, he stepped back and told the Buddha to go ahead. As soon as the Buddha stretched his leg over the ditch, the rough mats disappeared. Out of the fire emerged large lotus flowers each having the size of a chariot wheel or a cartwheel. The Buddha walked, stepping on to the centre of each lotus flower, and sat on the Buddha’s seat placed there. The 500 monks, too, walked on the centre of one flower to that of another and took their respective seats. [827]

On seeing this extraordinary, unprecedented phenomenon, Garahadinna’s body emitted heat and vapour, like that from a hot pan of oil. He hurried to his friend Sirigutta and appealed to him, saying: “Friend Sirigutta, please be my refuge.” – “Why did you say so, friend?” asked Sirigutta. Garahadinna replied: “There was no gruel, no food, nothing, in my home for 500 monks. What shall I do?” Sirigutta asked him bluntly: “What have you done, friend?” Garahadinna confessed: “Friend, to speak frankly I had a large ditch full of embers made between the two houses, my intention being to subdue the Buddha and his 500 monks by making them fall into the ditch. Yet, there emerged large lotus flowers out of the ditch. The Buddha and all the monks walked on the flowers and are sitting on the seats. What am I to do now?”

When he made his confession and asked for help, Sirigutta argued, saying: “But have you not personally shown me, saying: ‘These many are large pots. This much is gruel, this much is rice, etc.?’ ” – “Friend Sirigutta, what I have told you is utterly false.” Garahadinna confessed further: “The pots are empty, containing no gruel, no rice, nothing.” Then Sirigutta said as he had unwavering faith in the Buddha’s power and glory: “Be that as it may, friend. Go home and you will see the gruel and other foods in your pots.”

The Buddha’s Unimaginable Capacity

No sooner had Sirigutta said so, than the pots which were falsely claimed by Garahadinna to be full of gruel became full of gruel, the pots which were falsely claimed by him to be full of rice became full of rice, and the same happened to the other pots. When he went home and was confronted with all the miraculous happenings, his whole body was filled with joy. His mind also became serene.

After serving the Buddha and his monks respectfully with food, Garahadinna wanted the Buddha to give a discourse in appreciation of the offerings so he took the alms bowl from the Buddha who had finished his meal. Desirous of giving such a discourse, the Buddha said: “Because these beings have no eye of wisdom, they are ignorant of the attributes of my disciples and the attributes of my Dispensation. Those who possess no eye of wisdom are known to be blind and those who possess it are known to have eyesight.” Then he spoke the following two verses:

Yathā saṅkāra-ṭhānasmiṁ, ujjhitasmiṁ mahā-pathe,
padumaṁ tattha jāyetha, suci-gandhaṁ manoramaṁ.
Evaṁ saṅkāra-bhūtesu, andha-bhūte puthujjane,
atirocati paññāya, Sammā-sambuddha-sāvako.

Just as a lotus flower of 100 petals, pure, fragrant and delightful to every beholder, originates and arises wonderfully in the garbage dump along the public road, even so among those who should be discarded like garbage, the Buddha’s disciple, a good and glorious person who has destroyed all his defilements, glows with splendour, surpassing by his wisdom all the worldlings who are like the blind as they lack wisdom.

By the end of the discourse, 84,000 people realized the four truths and won liberation. The two friends, Sirigutta and Garahadinna, attained Stream-entry (Sotāpatti-phala). Inspired by faith, both of them dedicated all their wealth to the cause of the Buddha’s Dispensation that was of eight wonders.

After giving an appreciative talk, the Buddha rose and returned to the monastery. At the assembly in the evening, the monks extolled the master, saying: [828] “Wonderful indeed, friends, is the power of the Fortunate One. A series of lotus flowers, each having the size of a chariot wheel or a cartwheel, arose out of the horrible embers.”

The Buddha came to the assembly and asked: “Monks what are you talking about?” – “We are talking about this sort of subject, with reference to your power,” answered the monks. Then the Buddha said: “Monks, it is no wonder that out of the heap of embers arose lotus-flowers for me to walk on, for I have become Perfectly Self-Awakened, Lord of the Three Worlds, omniscient. The lotus flowers emerged on one occasion in the past, when as a Bodhisatta, even though I was still immature.” Then at the request of the monks, the Buddha related in detail the Birth Story about the Embers (Khadiraṅgāra-jātaka, Ja 40).

The Birth Story about the Embers

Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life in the family of the lord high treasurer of Benares, and was brought up in the lap of all luxury like a royal prince. By the time he was come to years of discretion, being barely sixteen years old, he had made himself perfect in all accomplishments. At his father’s death he filled the office of lord high treasurer, and built six almonries, one at each of the four gates of the city, one in the centre of the city, and one at the gate of his own mansion. Very bountiful was he, and he kept the precepts, and the Observance Day duties.

Now one day at breakfast-time when dainty fare of exquisite taste and variety was being brought in for the Bodhisatta, a Paccekabuddha rising from a seven days’ absorption, and noticing that it was time to go his rounds, bethought him that it would he well to visit the treasurer of Benares that morning. So he cleaned his teeth with a tooth-stick made from the betel-vine, washed his mouth with water from lake Anotatta, put on his inner robe as he stood on the tableland of Manosilā, fastened on his belt, donned his double robe; and, equipped with a bowl which he called into being for the purpose, he passed through the air and arrived at the gate of the mansion just as the Bodhisatta’s breakfast was taken in.

As soon as the Bodhisatta became aware of his presence there, he rose at once from his seat and looked at the attendant, indicating that a service was required. “What am I to do, my lord?” – “Bring his reverence’s bowl,” said the Bodhisatta.

At that very instant Māra the wicked rose up in a state of great excitement, saying: “It is seven days since the Paccekabuddha had food given him; if he gets none to-day, he will perish. I will destroy him and stop the treasurer too from giving.” And that very instant he went and called into being within the mansion a pit of red-hot embers, 80 cubits deep, filled with Acacia-charcoal, all ablaze and aflame like the great hell of Avīci. When he had created this pit, Māra himself took his stand in mid-air.

When the man who was on his way to fetch the bowl became aware of this, he was terrified and started back. “What makes you start back, my man?” asked the Bodhisatta. “My lord,” was the answer, “there’s a great pit of red-hot embers blazing and flaming in the middle of the house.” And as man after man got to the spot, they were all panic-stricken, and ran away as fast as their legs would carry them.

Thought the Bodhisatta to himself: “Māra, the enthraller, must have been exerting himself to-day to stop me from alms giving. I have yet to learn, however, that I am to be shaken by 100, or by 1,000, Māras. We will see this day whose strength is the stronger, whose might is the mightier, mine or Māra’s.” So taking in his own hand the bowl which stood ready, he passed out from the house, and, standing on the brink of the fiery pit, looked up to the heavens. Seeing Māra, he said: “Who are you?” – “I am Māra,” was the answer.

“Did you call into being this pit of red-hot embers?” – “Yes, I did.” [233] – “Why?” – “To stop you from alms giving, and to destroy the life of that Paccekabuddha.” – “I will not permit you either to stop me from my alms giving or to destroy the life of the Paccekabuddha. I am going to see to-day whether your strength or mine is the greater.” And still standing on the brink of that fiery pit, he cried: “Reverend Paccekabuddha, even though I fall headlong into this pit of red-hot embers, I will not turn back. Only vouchsafe to take the food I bring.” And so saying he repeated this verse:

Far rather will I headlong plunge amain full in this gulf of hell, than stoop to shame! Vouchsafe, sir, at my hands to take this alms!

With these words the Bodhisatta, grasping the bowl of food, strode on with undaunted resolution right on to the surface of the pit of fire. But even as he did so, there rose up to the surface through all the 80 cubits of the pit’s depth a large and peerless lotus-flower, which received the feet of the Bodhisatta! And from it there came a measure of pollen which fell on the head of the Great Being, so that his whole body was as it were sprinkled from head to foot with dust of gold! Standing right in the heart of the lotus, he poured the dainty food into the bowl of the Paccekabuddha.

And when the latter had taken the food and returned thanks, he flung his bowl aloft into the heavens, and right in the sight of all the people he himself rose bodily into the air likewise, and passed away to the Himalayas again, seeming to tread a track formed of clouds fantastically shaped. And Māra, too, defeated and dejected, passed away back to his own abode.

But the Bodhisatta, still standing in the lotus, taught [234] the truth to the people, extolling alms giving and the commandments; after which, girt round by the escorting multitude, he passed into his own mansion once more. And all his life long he did charity and other good works, till in the end he passed away to fare according to his deserts.

The Taming of Nandopananda

Once, after hearing the Buddha’s Dhamma talk, the merchant, Anāthapiṇḍika, invited the Buddha: “Exalted Buddha, please accept, together with 500 monks, an alms giving at my house tomorrow.” Having the Buddha’s acceptance, the merchant returned home.

The Buddha accepted Anāthapiṇḍika’s invitation and passed the rest of the remaining daytime and night-time. At dawn, when he surveyed the 10,000 world-element, the divine Nāga King, Nandopananda, appeared within the view of his intellectual vision.

The Buddha reflected: “The Nāga King has appeared in my vision. Has he done any good works in the past?” and he came to know that: “The Nāga King, having no faith in the Three Treasures, holds wrong views.” Again, when he continued to reflect as to who could free the Nāga from his wrong views, he discerned Ven. Mahā Moggallāna.

At daybreak, the Buddha cleaned himself and addressed Ven. Ānanda: “My dear Ānanda, tell the 500 monks that I shall make a celestial journey to the Tāvatiṁsa Deva abode.”

Particularly, on that day, the divine Nāgas were preparing for the Nāga King’s feast and drunken orgy. Nandopananda was seated on a jewelled divine throne, and had the divine white umbrella held over his head. Surrounded by female dancers of three different categories of age, grown-up, young and those in between, and also by a host of Nāgas, he was viewing divine food and drinks that had been put in gold and silver vessels.

With the 500 monks the Buddha travelled to Tāvatiṁsa, passing above the mansion of Nandopananda and thus making himself visible to the latter. Then an evil thought arose in the Nāga King: “These wicked shaven-headed monks go to Tāvatiṁsa and come out passing over our abode from one higher mansion to another. This time, however, we will not allow these monks who scatter dust over us to move on.” With this evil intention, he rose from his jewelled seat, went to the foot of Mount Meru and after changing his original body, he coiled himself round the mountain in seven folds and concealed the celestial world of Tāvatiṁsa from sight by enveloping it with his hood that lay prone from above.

Then Ven. Raṭṭhapāla asked the Buddha: “Exalted Buddha, formerly standing from here, we could see Mount Meru; we could see its surrounding seven mountains; we could see Tāvatiṁsa; we could see the Vejayanta palace; we could see Sakka’s flag hoisted on the Vejayanta Palace. Exalted Buddha, now we cannot see Mount Meru, the seven surrounding mountains, Tāvatiṁsa, the Vejayanta palace and Sakka’s Flag, why is that?”

The Buddha replied: “My dear Raṭṭhapāla, this Nāga King Nandopananda is angry with [829] you all, and so after coiling his body round Mount Meru in seven folds, he has covered it with his hood and created darkness.” Ven. Raṭṭhapāla then said to the Buddha: “Exalted Buddha, let me tame the Nāga King,” but the Buddha rejected his request. Thereafter, the venerables Bhaddiya, Rāhula and all others, rose one after another in the wake of Ven. Raṭṭhapāla and made their offer to tame the Nāga King. But the Buddha did not give them his permission.

At last, Ven. Mahā Moggallāna asked for permission to tame the Nāga King and the Buddha granted it to him, saying: “Tame him, my dear Moggallāna.” Having obtained the Buddha’s permission, Ven. Moggallāna changed his body into that of a great Nāga and coiled his body fourteen folds round Nandopananda and covering Nandopananda’s hood with his from above he also pressed the latter tightly against Mount Meru.

The Nāga King emitted powerful vapour. Ven. Mahā Moggallāna emitted even more powerful vapour, saying: “It is not you alone who have vapour; I too have it.” The Nāga King’s vapour could not hurt Ven. Mahā Moggallāna but Ven. Mahā Moggallāna’s could hurt the Nāga.

Then the Nāga emitted blazing flames. Ven. Mahā Moggallāna emitted mightier flames, saying: “It is not that you alone have the flames, I have them too.” The flames emitted by the Nāga could not harm Ven. Mahā Moggallāna but Ven. Mahā Moggallāna’s could harm the Nāga.

The Nāga King, Nandopananda, perceived: “This man is crushing and pressing me against Mount Meru. He is also emitting vapour and blazing flames.” Then he asked Ven. Mahā Moggallāna: “Who are you, sir?” Ven. Mahā Moggallāna replied: “Nanda, I am Ven. Moggallāna.” – “In that case please wear your ascetic garb.” Then Ven. Mahā Moggallāna discarded his Nāga form and assumed his original ascetic form and entered the Nāga’s body by the right ear and came out by the left. Again he entered by the left ear and came out of the right. Similarly, he entered the Nāga by the right nostril and came out by the left and entered by the left nostril and came out by the right.

Then Nandopananda opened his mouth for Ven. Mahā Moggallāna who went inside him and walked from east to west and vice versa. The Buddha warned Ven. Mahā Moggallāna, saying: “My dear son Moggallāna, be very careful. The Nāga King is of great power.”

Ven. Mahā Moggallāna replied: “I have successfully developed the four bases of psychic powers (iddhi-pāda) through the five kinds of mastery (vasī-bhāva). I can subjugate hundreds of thousands of divine Nāgas of Nandopananda’s type, let alone his single self, exalted Buddha.”

The Nāga King thought: “I have let Ven. Mahā Moggallāna enter my body through my mouth. Be that as it may. When he comes out I will keep him between my fangs, and eat him, biting him to pieces.” So he said: “Come out sir, do not torment me by pacing about in my belly.” Ven. Mahā Moggallāna came out and stood outside. As soon as he saw Ven. Mahā Moggallāna, the Nāga King, perceiving: “So this is Moggallāna,” snarled fiercely. Ven. Mahā Moggallāna entered upon the fourth absorption (jhāna) and defended himself against the Nāga’s nasal wind, so the wind could not stir even a hair on his body.

Then the Nāga King Nandopananda noted: “I was not able to stir even the body-hair in a pore of the monk’s skin by snarling. This monk is very powerful indeed,” and he tried to escape. Ven. Mahā Moggallāna, having changed his natural shape into that of an enemy of the Nāgas, a Garuḷa, pursued the Nāga with the speed of a bird. Being unable to escape, the Nāga turned himself into a young man and fell in salutation at the feet of Ven. Mahā Moggallāna, saying: “Venerable sir, in you I take refuge.” [830]

Ven. Mahā Moggallāna said: “Nanda, the Fortunate One is coming. Come, let us go to him.” Having tamed the Nāga and freed him from the poison of conceit, Ven. Mahā Moggallāna took him to the master. The Nāga paid his respects to the Buddha and solemnly declared himself a follower. “Venerable sir, I take refuge in you.” The Buddha gave his blessings, saying: “May you be happy both physically and mentally,” and then accompanied by the monks, the Buddha went to the house of the merchant Anāthapiṇḍika.

The merchant asked the Buddha: “Why did you come when the day was so far advanced?” the Buddha said: “There had been a terrible battle of life and death fought between Moggallāna and the Nāga King Nandopananda. That was why I came late.” The wealthy merchant asked: “Who won the battle and who lost it, exalted Buddha?” – “The victory belonged to Moggallāna and the defeat to Nanda.”

Anāthapiṇḍika was so joyous and elated that he said: “Venerable sir, may the exalted Buddha and the monks receive my offering of an alms meal every day for seven days. I will honour Ven. Mahā Moggallāna for seven days.” Then the merchant celebrated the victory of Ven. Mahā Moggallāna by honouring the 500 monks, headed by the Buddha, for a week.