Theragāthā (Psalms of the Brethren)

Reborn in the time of our Buddha at SavatthI, in the family of councillor Sumana, younger brother of Anathapinaika, he was named Subhuti.1 Now on the day when the Jeta Grove, purchased by his uncle, was presented to the Exalted One, Subhuti was present, and when he heard the Norm, he found faith and left the world. Receiving ordination, he mastered the two categories (of Vinaya rules).2 Thereafter a subject for exercise in meditation was given him to learn, and he went into the forest and practised it. Developing insight on the basis of lovejhana,3 he wen arahantship. And he, teaching the Norm without distinctions or limitations, became chief among the brethren who cultivated universal amity. And because, while going round for alms, he fell, at house after house, 1 In the days of Padumuttara Buddha, aeons earlier, when this Thera was said to have made the resolve that determined the rest of his existence, he was named Nanda. The Chronicle here gives a brief account of the building of the Vihara, the great college, in Jeta’s Grove, by his uncle, as told more fully in the introduction to the Jatakas. See Rhys Davids, Buddhist Birth Stories , p. 130.

2 See Vinaya Texts, i. 273 ; iii. 2, n. ‘ Norm’ is ‘ Dhamma.’ 3 Rapt but ordered mentality, induced by some .specified mode of self-hypnosis, and here concentrated on suffusing its objects with universal goodwill (Bud. Psy., 65 ff.; Vibhanga, 277). into love-j liana, taking his alms when he emerged from reverie, this was judged to bring great reward to his almoners, and he became chief among them that were held worthy of gifts. Wherefore the Exalted One said : ‘ Subhuti, bhikkhus, is the chief of my bhikkhu-disciples in universal1 amity, and chief among such as are held worthy of gifts.2 . . . So this great Brother, travelling about the land for the good of the many, came in due course to Rajagaha. King Bimbisara heard of his coming, and went to salute him, bidding him, ‘ Here, your reverence, be pleased to dwell, and I will make you a dwelling-place.’ But, going thence, he forgot. The Brother, receiving no shelter, meditated in the open air. And because of the Brother’s dignity, the god rained not, so that the people were oppressed with the drought and raised a tumult at the door of the king’s house. The king asked himself for what reason the god rained not, and judged it must be because the Brother wras in the open. So he had a leaf-hut made for him, and saluted him, say¬ ing, ‘Be pleased, lord, to dwell in this leaf-hut,’ and so departed. The Brother entered, and seated himself crosslegged on the couch of hay. Then the rain began to drip drop by drop, not in a torrent. But the Brother, wishing to allay the people’s fear of drought, declared the absence of any danger to himself from without, or from within, by uttering the verse :

Well-roofed and pleasant is my little hut, And screened from winds — Rain at thy will, thou god ! My heart is well composed, my heart is free, And ardent is my mood. Now rain, god ! rain.3 (1) 1 AnodissaJca. See my review of Dr. A. C. Taylor’s edition of the Patisambhiddmagga , JPAS, January, 1905. 2 See Anguttara Nikdya , i. 24, where a number of brethren, sisters and the laity are formally recognized as excelling each in a specific attainment. 3 Dhammapala states that deva here refers to the spirit or deity of the thunder-cloud, Pajjunna, or Parjunya — idhdjoi meglie Pajjunve vd Thus verily did the venerable Brother Subhuti utter his Psalm } And the verse was his confession of Anna. Reborn in this Buddha-age* 1 2 at SavatthI, in a very wealthy clan of brahmins, he was named Kotthita.3 When he was coma of age he had learned the three Vedas, and perfected himself in the accomplishments of a brahmin. He heard the Master preach the Norm, found faith, and entered the Order. Practising insight from the day of his ordination he attained arahantship, together with thorough mastery of the form and meaning of the Norm.4 As proficient

daffhabbo. Sutta-Nipdta, verse 18 ; Rliys Davids, American Lectures , 167 ff. ; Buddhist India , 336. Cf. LI.-LIV., CLY. The Commentary leaves the option of seeing in ‘ hut ’ a metaphor for the body. This being in good training through discipline, the ‘ heart ’ no less so through jhana, and insight, through knowledge, the verse gives in miniature the end of the threefold sikkhd (training). See my Buddhism , chap. viii. ; cf. below, LVII., etc. 1 This affirmation is canonical matter, doubtless by the editors. The following sentence is the Commentator’s. ‘Anna’ means gnosis or intuitive enlightenment, constituting the guarantee of Arahantship. Majjhima, i. 479 ; Sanyutta , ii. 221. We meet with Thera Subhuti elsewhere only in TJddna, vi. 7, where the Buddha commends his proficiency in meditation, and in Questions of King Milinda , ii. 315, 323, where his verses (not found elsewhere) are quoted. See Appendix (below). 2 Imasmiy Buddhuppade. Lit., not £ age,’ but arising, advent. The period, however, includes the whole, i.e., the last life, of the great teacher ; hence only ‘ age 5 seemed to fit. The phrase alternates with kd.lo, samayo, ‘time.’ 3 Pronounced Kott’hita. The name is also recorded as Kotthika and Kotika. The Thera is evidently the one included among the ‘ Great Elders ; in Vinaya and Suttanta, the interlocutor in several Suttas — e.g., Majjhima Nikdiya , i. 292 ; Sanyutta Nik., ii. 112 ; Any. Nik., i. 24, etc. See Vinaya Texts , ii. 112, 317 ; iii. 359.

4 On this technical phrase, see Sisters, p. 17, n. 1. herein he used to question the great Theras and Himof-the-Ten-Powers1 about them. Hence it came that he was held chief of those who were thus proficient. Then the Master, having shown his attainments in the Vedalla^ Sutta, ranked him chief of those who were proficient in insight.2 He, on a later occasion, conscious of the bliss of emanci¬ pation, broke forth in this verse : Whoso, serene and calm, dead to the world, Can utter wisdom’s runes,3 with wit unswelled, Unruffled — he doth shake off naughty things As they were forest leaves by wind-god4 blown. (2) Thus verily did the venerable Brother Maha-Kotthita utter his psalm. He was reborn in the days of our Exalted One in a wealthy family of Savatthl. And as he stood in the outermost ring of those who went after dinner to hear Him-of-the-TenPowers preach, he believed, and thereupon entered the Order. And he attained arahantship by way of practising jhana ; and so proficient in jhana did he become, that the Master pronounced him chief of the bhikkhus who prac¬ tised it.5 1 A title of the Buddha, frequent in scholastic works. It was at first applied equally to Arahants. Cf. Ang., ii. 63 ; Sayy , ii. 28. The powers are enumerated in Majjh ., i. 69-71.

2 Ang., i. 23 ; Majjh., i. 292. 3 Manta or mantras, an allusion to his brahmin or Vedic training. The next two phrases are a rendering of the one word anuddhato, which the Commentary connects with uddliacca , excitement. 4 Mdluto, wind, may possibly have ceased to suggest the Vedic Maruts, or wind-gods, at this date. Cf. Sisters, p. 150. 5 Ang. Nik., i. 24. His task accomplished thus, this great Brother reflected on the inveterate tendency of his mind to doubt,1 now wholly overcome, and praised the might and wisdom of the Exalted One, whereby his mind was now calm and steadfast, saying : Behold how great the wisdom is of Them Who Thus-have-come ! 2 As fire at midnight hour, Givers of light, givers of sight are they To those that pass, subduing all their doubt. (3) Thus verily did the venerable Brother Kankhd-Revata utter his psalm. Punna of the Mantanis. He was reborn in the days of our Exalted One, in an eminent brahmin clan, at the brahmin village of Donavatthu, not far from Kapilavatthu. He was sister’s son of the Elder Kondanha,3 and was named Punna. And after performing all the duties of his novitiate, he put forth every effort till he had accomplished the highest duties of a recluse. He thereupon went with his uncle to dwell near the Master, leaving the neighbourhood of Kapilavatthu. And thoroughly intent in practice, he not long after became an arahant.

^ow f^ui^ria came to have a following of 500 clansmen who had also left the world. And because he himself had 1 This tendency is mentioned in the Apadana. The soubriquet it earned may have been maintained undeservedly to distinguish Revata from the more distinguished Maha-Thera Revata, co-Director of the Council of Vesall ( Vinaya Texts , ii. 317 ; cf. 67). 2 Tathagatd. For a full exposition of this famous term, the Corny, refers to the TJddna and Iti - Vuttaka Commentaries. Cf. J. H. Moore, Sayings of Buddha, p. 131 ; Sir R. Chalmers, JR AS, 1898, 103. 3 See Ps. CCXLYI. His full name distinguishes him from the Punna of LXX. acquired the ten bases of discourse,1 he taught his followers therein till they, too, became experts and arahants. They thereupon desired him to take them to the Master. But he, judging it unfitting to go surrounded by them, bade them go on, and promised to follow them. They, being all fellow-countrymen of Him-of-the-Ten-Powers, walked the sixty yojanas to Rajagaha, and, in the great Vihara of the Bamboo Grove,2 found him and did obeisance to him. Now, when bhikkhus come to Buddhas, the Exalted Ones, it is customary for friendly greetings to be exchanged. Wherefore the Exalted One asked them : ‘I hope, brethren, that you are well and have pleasantly rested. Whence come ye?’ ‘From your own country, lord,’ they replied. Then he asked if there were a bhikkhu who knew the Ten Subjects, saying: ‘Who, brethren, of such fellow-country¬ men of mine is capable, himself a simple liver, to discourse on the simple life ?’ ‘ Punna, lord, the venerable son of the Mantanis.’

And when the Master went from Rajagaha to Savatthi, Punna went thither and, in the Fragrant Chamber,3 was taught the Norm. And Sariputta, desiring to meet him, went after him to Dark Wood, whither he had gone to meditate on the Master’s words, and found him resting beneath a tree. And they discoursed of those words, and had joy of each other, Punna winning his heart by the parable of the posting by chariot. Now the Master proclaimed Punna chief among the bhikkhus in preaching the Norm.4 And he one day, re¬ flecting near the Master on the emancipation he had won, 1 The ten Kathavatthus, according to the AbhiddnappadipiTcd, are Simple Living, Content, Detachment, Segregation, Endeavour, Morality, Concentration, Understanding, Emancipation, Knowledge with Insight. 2 See Sisters, p. 81. 3 The Buddha’s own cell at the Jetavana. See Sisters, p. 11 ; JR AS, 19. 4 Any., i. 23. The interview with Sariputta, after the bhikkhus’ testimonial, is told in Majjliima (‘ Rathavinita Sutta ’), i. 146^. Further testifying to his teaching and influence occurs in Sayy., ii. 156 ; iii. 105 /. v bethought him : ‘ Verily to me and many others, delivered from the round of sorrow, how great a help is communion with good men !’ And with joy and enthusiasm he uttered this verse:

Aye with the good consort, with them Who know, who understand, who see the Good.1 Great is the Good and deep and hard to see, Subtle and delicately fine, to which The wise and brave do penetrate, e’en they Who strenuous live and lofty vision gain. (4) Thus verily did the venerable Punna of the Mantdnis utter his psalm. And the Brother explained that the psalm contained his affirmation of aim a . He came to birth in the family of a clansman of the Mallas,3 at Anupiya. As a child of seven, he saw the Master when the latter visited his country and home, and was so attracted that he asked his grandmother, his mother having died at his birth,4 if he might leave the world under the Master. She brought him to the Master, who bade a bhikkhu ordain him. And the boy, being one in whom past causes and an aspiration were taking effect, realized the Four Paths in succession, in the very act of having his curls cut off. 1 Attha , the subject discussed with Sariputta. 2 Cf. below, verse 1218. On this eminent Brother, see also Vinaya Texts , iii. 4-18; Jdtaka , 1. 21 ; TJddna , viii. 9; Ang. Nik., 28.

3 Lit., of a raja of the Mallas, a confederation of independent clans, located by the two great Chinese pilgrim chroniclers on the mountain slopes eastward of the Buddha’s own clan. 4 Before his birth, according to the Commentarial tradition. And when the Master left the Mallas’ country for Rajagaha, Dabba, meditating alone, and desirous of de¬ voting his body to the service of the Order, considered that he might both apportion night’s lodging and direct to meals. The Master sanctioned his doing so, and his success herein, and his supernormal power herein, lighting the brethren to their lodgings with his shining finger, is told in the Pali narrative.1 But it was after the baseless calumny,2 wherewith the bhikkhus who followed Mettiya and Bhummajaka sought to ruin him, had been condemned by the Order, that the Brother, conscious of his virtuous compassion for others, uttered this verse : Once hard to tame, by taming tamed is now Dabba, from doubts released, content, serene. Victor is Dabba now, and void of fears ; Perfected 3 he and staunch in steadfastness. (5) Thus verily did the venerable Brother Dabba utter his psalm. This is the psalm of the venerable Brother Sambhuta. He was reborn at Rajagaha as the son of an eminent

1 Vatthu -pdliyay — viz., in Khandaka IV. See Vinaya Texts , 2 Ibid., pp. 10-18. 3 Parinibbuto. On this Dhammapala comments : ‘ There are two parinibbdnas — the parinibbdna of evils ( kilesd , the “ten torments,” or “bases of corruption”; see my Buddhist Psychological Ethics, p. 327 ff.)t which is the element of Nibbana, wherewith is yet remaining stuff of life ; and parinibbdna of hhandhas (factors of personality), which is the element of Nibbana without that remainder. Here the former species is meant, inasmuch as there had been an entire putting away by the Path of everything that should be put away.’ Cf. Com¬ pendium of Philosophy, p. 168 ;v my Buddhism, p. 191. brahmin, and named Sambhuta.1 With his three friends, Bhumija, Jeyyasena and Abhiradana, he heard the Exalted One preach the Norm, and left the world to enter the Order. While practising the systematic meditation of ‘ mindfulness respecting the body,’ he stayed continually in Slta-Vana (Cool Wood), and thus became known as Slta-Yaniya (Cool Woodlander). And seeing bhikkhus passing by on their way to see the Exalted One, he said : ‘ Friends, worship the Exalted One for me with speech of mine, and say to him thus ’ (showing the Master his uninterrupted concern with the Norm) :

There is a brother who to Cool Wood gone doth dwell Alone, content, in meditative ecstasy, Victorious, no more by creeping dread dismayed, He mindful watcheth over sense with courage high. (6) Thus verily did the venerable Brother Sltavaniya utter his psalm. He, with his elder brother Tapussa,2 was born in the time of our Exalted One, in the city of Pokkharavatl, as the son of a caravan-driver. As they were conducting a caravan of carts in a pleasant glade, a muddy place checked their progress. Then a tree-fairy, one of their own kin, showed himself, and said : ‘ Sirs, the Exalted One hath just attained enlightenment, and for seven weeks abideth fasting in the bliss of emancipation, seated at the root of the King's 1 This cannot be the Sambhuta of CXCII., verse 9. Of the friends, we meet (probably) only with Bhumija in Sayy., ii. 39. 2 In the Commentarial tradition, they were brothers in like circum¬ stances, when Ivassapa Buddha lived, and rendered like service then to Kassapa, entreating that they might repeat it in a future life. Stead tree.1 Serve him with food ; this will long make for your good and happiness.’ They, with joyful eagerness, waited not to prepare food, but took rice-cakes and honey, and, leaving the high road, ministered to the Exalted One.

Now when the Exalted One had set rolling the wheel of the Norm at Benares,2 he stayed in due course at Rajagaha. There Tapussa and Bhalliya waited on him and heard him teach. The former became a lay-follower, the latter left the world and mastered the six forms of abhinna.3 One day when Mara4 appeared to the Brother in fearsome terrifying shape, Bhalliya, manifesting how he had passed beyond all fear, uttered a psalm to Mara’s discomfiture : Wlioso hath chased away the Death-king and his host, E’en as a mighty flood the causeway of frail reeds, Victor is he, self-tamed. Fear cometh never more. His is the Goal supreme, and utter steadfastness. (7) Thus verily did the venerable Bhalliya utter his psalm .5 Reborn in this Buddha-age at Savatthi, in the family of a minister to King Pasenadi, he was named Vlra.6 And when, as befitted his name, he had acquired athletic accom¬ plishments, he became a warrior. Marrying with his parents’ consent, a son was born to him. Thereupon, 1 Cf. Sisters, p. 5. This story occurs in Vinaya Texts, iii. 81, and in the ‘Nidana-Katha,’ Bud. Birth Stories, p. 110, Bhalliya being there Bhallika and Bhalluka. Ika and iya are interchangeable adjectival terminations.

2 His first sermon, etc. 3 Supernormal thought. Cf. p. 82, n. 1. 4 Professor Windisch holds there may have been a collection of such Mara or Devil legends ( Mara und Buddha , 184). 5 Henceforth this obiter dictum ceases. 6 Heroic, strong. Pase'nadi was King of Kosala, of the same age as the Buddha ( Majjh . Nik., ii. 124). seeing the trouble in the perpetuation of life,1 he left the world in anguish, and putting forth every effort soon acquired sixfold abhinna. Now when, as arahant, the was living in the bliss of fruition, his former wife tried to lure him back in various ways. But the venerable Yira said : ‘ This woman, desiring to seduce me, is like one wishing to shake Mount Sineru2 with the wing of a gnat.’ And he showed her how futile it was by his psalm : Once hard to tame, by taming now is tamed Yira, from doubts released, content, serene ; Victor is Vlra, free from creeping dread ; His is the goal supreme, and steadfast strength. (8) The woman, hearing him, was deeply moved, and thought : ‘ My husband has won to this — what good is domestic life to me ?’ And she went forth among the Sisters, and soon acquired the Three-fold Lore.3

Beborn at SavatthI as a brahmin’s son, before the Exalted One became a Buddha, they named him Pilinda, Vaccha being the name of his clan. He became a recluse, and acquired the charm called the Lesser Gandhara,4 deriving therefrom great renown. But when our Exalted One became Buddha the charm ceased to work. He having learnt that the Greater Gandhara spell stopped the Less, 1 Lit., in Saijsara, ‘ continual going on.’ Cf. XCIX. 2 See Sisters, verse 384. Pronounced SIne'ru. 3 Gf. p. 29, n. 1. This triple acquisition forms three of the six forms of abhinna, or supernormal thought, p. 32, n. 1. 4 On the Gandhara Vijja, or charm — not, as here, distinguished as twofold— see Dialogues , i. 278. Cf. Jat., iv. 498 /. The charm is here said to confer the power both of going through the air and of thought-reading. The identity of this Thera with the Pilinda-Vaccha of Rajagaha {Viv. Texts , r. 61). is doubtful ; yet cf. next p., v. 2. concluded that Gotama the recluse knew the former, and he waited on him in the hope of acquiring it, asking if the chance might be granted him. The Exalted One answered : ‘ You must leave the world.’ He, fancying that this was a preparation for the charm,1 did so. To him the Exalted One taught the Norm, and gave him exercise in medita¬ tion, so that he, the conditions being ripe, attained arahantship.

Now one who, in consequence of Pilinda’s guidance in a former birth, had gone to heaven as a deva, waited on him morning and evening out of gratitude. Hence the Brother was distinguished as one dear to the gods, and was ranked chief among the brethren who were such by the Exalted One.2 And Pilinda one day, sitting among the brethren, and reflecting on his success, declared to them how the charm had brought him to the Exalted One uttering this psalm : O welcome this that came, nor came amiss ! O goodly was the counsel given to me ! ’Mong divers doctrines mooted among men Of all ’twas sure the Best I sought and found. (9) Reborn in this Buddha-age as the son of Samiddhi, a brahmin of SavatthI, he left the world when a son was born to him, and entering the Order under the Exalted One, took the Four Truths as his exercise in meditation, and became an arahant. His former wife sought to seduce him from his faith, visiting him adorned, and with her 1 This fresh renunciation ( pabbajja ) must have meant entering the Order, although this is not stated. Contrast with Pilinda’s mistaken view, Dialogues , i. 278, and iii., XXIV., § 4. Cf. Vanglsa, CCLXIV.

2 Ang., i. 24, the Cv. on which quotes TJddnar) , iii. 6. child. But the Brother, showing his utter detachment, uttered this psalm : All longings as to this or other life Have I put far from me, as one who hath Beta’en himself to truth, whose heart’s at peace, Who, self -subdued, in all things undefiled, Discerns the world’s incessant ebb and flow. (10) Then the woman thinking, ‘ This holy man cares not for me nor for the child ; I am not able to persuade him,’ went away.1 Reborn as a brahmin at Kosambi, and hearing the Exalted One preach, he entered the Order. At that time the bhikkhus of Kosambi had become contentious.2 Then Gavaceha the Less, not taking part with either side, re¬ mained steadfast in the Exalted One’s admonition, and developing insight, attained to arahantship. And seeing in the bhikkhus’ quarrelsome tastes what might have been the downfall of his own good, he reflected with joy and enthusiasm on his own contrasted state, saying : Abundantly this brother doth rejoice, For the blest truths the Buddha hath revealed Are his, and he hath won the Path of Peace, And his the bliss where worldly cares are stilled. (11)

1 A curious feature about this story is the repetition of it, again as Punnamasa’s, in Canto II., the Commentator taking no notice of the substantial identity in legend and authorship. See Ps. CXLYI. 2 They seem to have been incorrigibly so, in spite of the Buddha’s earnest and repeated exhortations ( Majjh ., i. 320 ff., 513). He was reborn in this Buddha’s days as the son of Samiddhi, a brahmin of the village of Nalaka in Magadha. And he entered the Order because Sariputta 1 had done so, and he knew that Sariputta was very wise. After he had attained arahantship, and was enjoying the bliss of emanci¬ pation, he uttered his psalm to encourage his fellow* disciples to make efforts : In wisdom strong, guided by virtue’s rule, intent, To concentration’s rapture given, yet vigilant ; Partaking of such fare as brings thee only good : So in the faith,2 with passions quenched, await the hour. (12) In this Buddha-age he took rebirth at Kapilavatthu, in the brahmin clan of the Vaccha’s. He was born in the forest, his mother being taken with travail while walking in the forest which she had yearned to see. He became one of the future Buddha’s playmates in the sand. And because he loved the woods, he was known as WoodlandVaccha.3 Later on, when he had entered the Order, it

1 His fellow-townsman. See CCLIX. ; Sisters , p. 96. 2 Idha; lit., ‘here,5 ‘here below,’ is technically used as above, and is so interpreted. 3 As if the legend strove to link him closer to nature, the only two of his former lives mentioned in detail represent him as a tortoise or turtle, and as a dove. The stanza recurs, with others in a similar vein, in Kassapa’s poem (CCXLIV.). Again, as with the two Punnamasa psalms, the Commentator takes no heed of the identity of name, nor of the substantial identity in story and verse. The verse is incorporated in the long poem (CQLXI.). was in the forest that he strove for and won arahantship. And it was in praise of the forest life that he utteied his psalm, replying to the brethren who asked him : What comfort can you get in the forest ? ‘ Delightful, my friends, are forest and mountain !’ — Crags with the hue of heaven’s blue clouds, Where lies enbosomed many a shining tarn Of crystal-clear, cool waters, and whose slopes The ‘ herds of Indra 91 cover and bedeck : Those are the braes wherein my soul delights. (13) (A Novice attending Brother Vanavacclia.)

In this Buddha - era he was horn as the son of Vanavaccha’s sister. When his mother heard that her eldest brother Yanavaccha had left the world, had graduated in the Order, and was dwelling in the forest, she said to her son : ‘ Dear SIvaka, you should leave the world under the Elder, and wait on him ; the Elder is getting old now.’ He, at this sole bidding of his mother, and because of his previous aspirations, did so and, ministering to his uncle, dwelt in the forest. One day, when he had gone to the outskirts of the village on some 1 Indag opaka-sanchannd, 1 covered by Indra’s cowherds.’ According to the Commentary (cf. Childers, ‘ a crimson beetle noticeable after rain ’), these are coral -red insects (kimi), alluded to in connexion with recent rain, but said by some to be a red grass, or by others the kanikara trees (. Pterosjpermum acerifolium). To come into a highland or upland picture, these crimson insects must swarm in vast numbers. The coivs of Indra — i.e., the clouds — would have filled the background far more easily. The Russians, however, Sir Charles Eliot informs me, call lady-birds ‘ God’s little cows ’ ( bozhya korovka ) ; and on upper Alpine pastures in late summer I have seen crimson (? Burnet) moths crowded on the heath. On the colour ; cf. Vin ., iii. 42.

errand, he fell very ill. And when medicine did not cure him and he came not, the Elder, wondering at the reason, went and found him ill. Administering remedies and tending him the Elder, when dawn was nigh, said : ‘ Sivaka, since the time when I left the world, I have not sojourned in the village. Let us go hence into the forest.’ Sivaka answered : ‘ Sir, even if my body stay now by the village, my heart is in the forest, wherefore though I lie here yet shall I go thither.’ Then the Elder took hold of his arm, and led him to the forest exhorting him. He, made steadfast by that admonition, won arahantship. 1 hereafter he uttered his psalm, combining his master s words and his own, expressing both his love of seclusion and his achievement, his obedience to his master and the winning of anna : The teacher spake me thus : 4 Sivaka, hence Let’s go I’1 Here in the town my body dwells ; My thoughts are to the forest gone. So thus, Prostrated though I be, yet do I go. No bond is there for those who understand. (14) In the age of our Exalted One, he was reborn at SavatthI as a brahmin’s child, and called Dhana.3 Knowing the

1 The text gacchdmi, ‘I go,’ is in the Commentary gacclidma, ‘let us go.’ The latter accords with the story, and with Vanavaccha’s active care for his pupil, and the latter’s devotion. The Commentary compares the youth’s swift response to that of a spirited horse touched by the whip. A spirited horse is called bhadvo, which = also auspicious, or lucky ( Sivaka . Cf. Siva). 2 In the Corny. Konda- Kontha- Kudda- Kunda-dhana. He is men¬ tioned in Majjh ., i. 462 ; XJddna, ii. 8 ; Dhammapada Corny., iii. 52-58 3 The Corny, deals at some length with the legend of this Brother’s antecedents, the immediate object of which is to explain how Dhana three Vedas by heart, he when advanced in years heard the Master preach, and left the world. Now King Pasenadi of Kosala became interested in him and provided him with necessaries, so that he had not to go round for alms. But it was when the great Subhadda invited the Master and his company to dine with her, that Kunda-Dhana revealed his powers and attainments, as it is written in the Com¬ mentary on the Anguttara-Nikaya.* 1 And it was to the brethren that he recited this verse :

Five cut thou off ; Five leave behind, and Five beyond all cultivate ! He who the Fivefold Bond2 transcends — a Brother Flood-crossed is he called. (15) won the nickname of Kunda or Konda, a word which by the context would seem to mean ‘gallant.’ In a previous birth he appears as the victim of a fairy’s practical joke, and the blame he attaches to an innocent fellow-monk in consequence is a karma, which pursues him in this life, causing him mortification. As the legend throws no light on the verse, it is not given here, nor is the account of his prior rank in receiving food-tickets (see Ang., i. 24), and for the same reason. The verse might, in fact, have been spoken by any learned Thera (cf. CCXLII., verse 633). Subhadda is presumably the daughter of Anathapindika, living at Saketa ( Milinda , ii. 308). The way to her (from SavatthI) is described as being far ; in Majjh., i. 149, as seven express coaching stages. 1 I.e., on the Etad-agga- V agga {Ang., i. 23/.), wherein the Thera’s success is recorded. It is noticeable that, in citing this Commentary, Dhammapala does not quote it as Buddhagliosa’s Manorathapuranl.

2 According to the Commentary, the first of these four pentads is the group of the five lower Fetters {Bud. Psy ., §§ 1113-1134; Rhys Davids, American Lectures , p. 141 jf.). The second pentad is the remaining five Fetters, the liberation from the ten involving deliverance from rebirth. The third refers to the five moral powers or faculties {Bud. Psy., §§ 305-311), and the fourth to the bonds of passion, hate, stupidity, pride, and opinion ( Vibhanga , p. 377). The verse occurs in Dhammapada, v. 370, and Sayyutta Nik., i. 3, and below, 633, where this comment is repeated. The verse is a good example of the kind of holy riddle in which these Elders (like others nearer home) took special delight. {Cf. LXIV.) In this Buddha -age he was reborn at Savatthi in a brahmin’s family, and before the Exalted One became a Buddha he left the world to join the ascetic Order of Kassapa of Uruvela, and tend the sacred fire. And when Kassapa was tamed by the Buddha,1 he was one of the thousand ascetics who obtained arahantship on hearing the sermon on Burning.2 He thereafter became the tutor of the ‘ Treasurer of the Norm.3 And one day, reflecting on the pure bliss of fruition and his own earlier discipline, in rapture he uttered a psalm :

E’en as the high-bred steer4 with crested back5 Lightly the plough adown the furrow turns, So lightly glide for me the nights and days Now that this pure untainted bliss is won. (16) He, by his karma, was reborn in the age of our Exalted One at Savatthi, as the child of a slave of Anathapindika, 1 See Vinaya Texts , i. 118-134. 2 Ibid., p. 134/. A soubriquet of the Elder Ananda. Belatthasisa is also mentioned as a sufferer from eczema ( Vin . Texts, ii. 48,' 226), and as committing a minor offence in storing food (Vin., iv. 86). The Commentarial tradition is that Dhammcipada verse 92 refers to the last-named incident (Dlip. Com., ii. 170). 4 The text bhaddo djanho,1 noble, or spirited thoroughbred,’ is declared by the Commentary to imply, out of the three creatures to which this epithet is applied— bull, horse, elephant— the first named, as the only one used for ploughing. SiKlti, crested,’ is applicable to either the horns or the hump of the zebu (Commentary). and was by him appointed as gate-porter of the Vihara.1 Hearing of his virtuous conduct and his wishes, his master made him a freed man, and said, how happy it was to leave the life of the world. He was ordained accordingly ; but from that time he grew slothful and slack of effort, taking no steps to roll back the round of rebirth, and sleeping much after meals. At sermon -time he would get into a corner on the outskirts of the congregation, and sit snoring. Now the Exalted One, contemplating his ante¬ cedents, spoke the following verse to him in order to stir up agitation :

Who waxes slothful and in diet gross, Given to sleep and rolling as he lies, Like a great hog with provender replete— The dolt comes hack again, again to birth. (17) Hearing this, Dasaka grew agitated and, developing in¬ sight, not long after realized arahantship. Thereafter he thought ‘ the verse of the Exalted One became as a goad to me/ and he repeated the verse. Thus, though uttered as a protest concerning food, it became the declaration of his anna. Reborn in this Buddha -age of wealthy parents at SavatthI, he married and named his son Singala(ka), him¬ self becoming known as Singala’s father. At a later time he threw off domestic ties, and left the world for the Order. The Exalted One, contemplating his inclinations, gave him the meditative exercise of the idea of a skeleton. Taking it he dwelt among the Sakiyans at Suijsumaragira, in the 1 Of the Jetavana. See Sisters for an illustration of the ruins of this famous institution, built by Anathapindika. Dasaka = Decimus. 2 In the Commentary Singalaka-pita. The name means ‘ jackal.’ Bhesakala Wood.1 Now in that wood a woodland sprite, judging that the Thera would soon grasp the fruition he laboured after, uttered this verse :

Lo ! in the forest of Bhesakala A brother dwells, heir of the Buddha’s grace, Suffusing through and through this earthy frame With thought intent, austere, of skeleton.2 Beshrew me, if he do not swiftly drive All passion of the senses clean away ! (18) Hearing that verse the brother thought ‘ this fairy said this to me to call forth effort,’ and willing unfaltering endeavour, he developed insight and attained arahantship. Thereafter he recalled the fairy’s words, and breathed forth that very verse as the confession of his anna. 1 This town (see Windisch, Mara u. Buddha , p. 150) and wood have hitherto been found in association, not with the Sakiyans, but with the Bhaggas ( JPTS , 1888, pp. 63, 98). Either, therefore, there was more than one wood of this name, or the Bhaggas, whose locality seems doubtful, were a section of the Sakiyas. Cf. ver. 1208. ^ Kevalay atthisahhdya aphari pathaviy iruay, Dr. Neumann sees in this line an allusion to the passage in Sayy. Nik , ii. 178^., and referred to by Sumedha ( Sisters , p. 173) : ‘ And bear in mind that tumulus of bones By creatures piled who wander through the world. Remember the great cairn of one man’s bones From one aeon alone, equal to Vipula.’

Dhammapala, on the other hand, ignores any such allusion, and interprets the line as referring to the mode of asubha~sahhd , or the hasina called ‘meditative exercise of bones’ (atthiha - bhdvand). Pathavi , usually applied to the extended world, he explains as atta - bhdva-pathavi, that extended or earthy attribute of the individual called, in the Nikayas, ajjhattiha-pathavidhdtu (personal extended element). That it is never called simply pathavi (the extended, or earth) may incline the critic to dissent from the Commentarial tradition. And yet why should the latter have let slip this good exegetical oppor¬ tunity, had the mountain of bones been indeed implied ? ‘ Having by the bones-notion ” wholly suffused his own or all beings’ organism with the thought “ ’Tis bone 1” and making that the basis of jhana, he will put away all sensuous passion by the Non-Returner’s Path . . .’ so runs the Commentary. Eeborn in this Buddha-age at SavatthI of a brahmin family, he entered the Order, but from want of mental balance could not concentrate on a given idea.1 Now one day going to the town for alms, he saw men conducting running water wherever they wished by digging channels. Within the town he marked out of the corner of his eye2 how the fletcher fixed the arrow-shaft in his lathe, and leaving with full bowl he saw the chariot-makers planing axle and tire and hub. So entering the Vihara he dined ; then during siesta he pondered on these three modes of taming things, making them his goad, and applying them to his own need of self-mastery. So striving he not long after won arahantship. And connecting those object-lessons with his own heart’s taming, he confessed anna in this verse :

The conduit-makers lead the stream, Fletchers coerce the arrow-shaft, The joiners mould the wooden plank ; The self — *tis that the pious tame.3 (19) 1 Visesciy nibbattetuy . Cf. Childers, s.v. Viseso. 2 See Vin. Texts , i. 59 : ‘ With downcast eye.’ Practically directed on to the ground about a plough’s length in front of him (Commentary). 3 This verse recurs in CCLIY., and occurs twice in the Dhammapada , being assigned, in the Commentary on that work, to one Panditasamanera at verse 80, and to Sukha-samanera at verse 145. Both are of SavatthI also, and both are described as making object-lessons of human skill over matter in the crafts alluded to. But in the former instance the story i3 much expanded. He was reborn, when our Master was living, at Savatthi, as the son of the brahmin who was price-assessor1 to the king of Kosala. He became an ascetic as follower of Bavarl, the learned brahmin, who dwelt in the Kapittha park on the banks of the Godhavarl. Now Bavarl2 sent him, together with Tissa and Metteyya, to the Master. And Ajita was so satisfied with the Master’s answers to his questions, that he entered the Order. Choosing a form of mental exercise he developed insight, and attained arahantship. Thereupon he uttered his song of victory3 in this verse :

All unafraid of death, nor fain to live, I shall lay down this compound frame anon,4 With mind alert, with consciousness controlled. (20) In the JCitaka it appears that the purchase of goods by or for a king was effected by an officially regulated price. This was fixed without appeal by the court assessor or valuer, who stood between the two fires of offending the king if he valued the goods submitted too high, and of driving away tradesmen if he refused bribes and cheapened wares. See my ‘Early Economic Conditions in Northern India,’ JBAS, October, 1901. - This episode forms part of the Sutta-Nipata , verses 976-1039 (SBE, x. 184/.). 3 His ‘ lion’s roar ’ ( slhanada ). 4 Cf. Savyutta , iii. 25. He in this Buddha - age was reborn in an eminent brahmin’s family at Savatthi. And on the day when Jeta Grove was presented, he saw the majesty of the Buddha and was satisfied, so that he entered the Order. When he had stirred up insight, he soon became able to exercise the six forms of supernormal thought. And pondering, in the bliss of fruition, on the advantages of the doctrine which leads us away from rebirth, he uttered this verse as the expression of anna :

No fear have I of fearsome things, for He, Our Master, knoweth well th’ ambrosial lore.1 The Path where fear nowise a footing finds, Along that Path the brethren hold their way. (21) He was born in this Buddha-age at Rajagaha, as the son of a brahmin of great possessions. And when the Master was staying in the Bamboo Grove, Cittaka2 went to hear him, and found faith and so entered the Order. Choosing ethical conduct as his exercise, he entered a wooded spot, and there in devotional practice induced jhana. Thereby developing insight he soon attained arahantship. There¬ upon he went to salute the Master. Asked by the brethren, 1 Lit., ‘ skilled, learned in ambrosia,’ amdtd , the most frequent synonym for Nibbana. The Path is the Ariyan Eightfold Path (Commentary). 2 Pronounced Chittaka. Sister Citta was also of Rajagaha ( Sisters , p. 27). ‘ Have you been strenuous, friend, in your forest sojourn ?’ he uttered his psalm, to show he had been so, and to declare anna : Peacocks of sapphire neck and comely crest Calling, calling in Karaijviya woods By cool and humid winds made musical :1 2 They wake the thinker from his noonday sleep. (22)

He was born in this Buddha-age in a wealthy Magadhese family. He came to know Sona-Kutikanna ;3 and when he heard that the latter had left the world, he grew agitated, and thought : ‘ If he who has so great an estate shall leave the world, why not rather I ?’ And entering the Order, he took for exercise the subject of ethical conduct,4 and seeking a suitable haunt, dwelt on the uplands not far from his native village. Now one day his mother, who daily dis¬ pensed alms, gave him, on his round, rice-porridge prepared with honey and sugar. This he took and ate in the shade of that hill under a bamboo thicket. With bowl and hands washed, and refreshed by the appropriate fare offered him, he put forth insight without toil and, with mind intent on 1 The Commentary, reading Karambhiya, states this word is the name of a species of tree, and possibly also the name of the wood. 2 In the compound sitavdta-Tcalitd the Br. MS. of the Commentary reads Jcilitd, the S. MS. kadditd. In both the word denotes the musical call (madliuravassitarj) of the peacock ( mora—'mayura ). According to the Abliidhdnci'p'padi'piUd (137), the term kalasaddo is used to designate any inarticulate pleasant sound. The birds are described as crying their lie-lid call when they hear the thunder of the approaching clouds heralding the rains. Mora , a redundant foot, has crept in — from the Commentary perhaps. ‘Humid,’ the translator’s gloss, from megliavdtena , f rain-cloud-breeze,’ in the Commentary.

3 See Ps. CCVIII. Sona was of Avanti far to the E. 4 Cariyanukulay kammatthdnarj . the ebb and flow of all things, attained the topmost medita¬ tion of the Paths, winning arahantship, with mastery of the form and meaning of the doctrine. Desirous to go up to the hilly region that he might dwell in bliss while he lived, he made known his own experience in this verse : Lo ! I who in the bamboo thicket dined Off rice and honey, who now comprehend, Him worshipping,1 the ebb and flux of all These factors of my life, will hie me back Up on my hill, to foster there the growth Of heart’s detachment, lone and separate.2 (23) He was reborn in this Buddha-age of wealthy parents at Savatthi. And because of his aspiration in the past, when he presented Kassapa Buddha with a Fragrant Chamber of sandal- wood, that he might in one life be reborn with a fragrant body, he, on the day of his birth — and his mother before that day — filled the house with fragrance. Then said his parents : ‘ Our son is come bringing his own name !’ and they called him Sugandha (Aroma). When grown up, he was induced to leave the world by the preaching of the Thera Maha-Sela.3 And within seven

1 Padakkliinay sammasanto. The Commentary explains the former word as ‘ perfectly accepting the Master’s admonition.’ The Chronicle lays stress on the tonic effect of the food on his spiritual attainment, a characteristically anti-ascetic comment. 2 Vivekam anubruhayan ti. Cf. Childers under the latter word. In the Commentary p atipassaddhi-vivekay plialasamdpattiy kdyavivekan ca paribrulianto. Cf ver. 1246, n. 3 This Thera (‘ Great-rock ’) is probably the brahmin teacher of the Sela-Sutta in the Sutta-Nipdta , who was converted by the Buddha, became an arahant, and would naturally continue to exercise his oratorical gifts. Cf. Milinda, i. 253 ; Sum. V., i. 276. days he attained arahantship. Confessing anna he uttered this verse : Scarce have the rains gone by since I went forth, Yet see the seemly order of the Norm ! The Threefold Wisdom1 have I gotten now And done all that the Buddha bids us do.2 (24) Born in this Buddha-age at KapiJavatthu, in the house of a Sakiyan raja, his parents said : He is born bringing us bliss ; and they called him Nandiya (Beatus). Grown up, he went forth, when Anuruddha and the rest left the world under the Master. And because of his studies and his resolve made in the past, he soon attained arahantship. Thereafter he dwelt with Anuruddha the Thera3 and his

1 Tevijjo, lit., ‘ thrice-wise.’ This brahminist phrase, referring to one who had learnt the three Vedas, was adopted by the Buddha, and transferred to one who had the three kinds of pahhd, vijja, or abhinna (intuition, insight), entitled reminiscence of former lives, the heavenly eye, and the destruction of the asava’s, or intoxicants — sensuality, lust of life, opinions, ignorance ( Any . Nik., i. 163-165). Cf p. 14, n. 3. 2 The phrase anuvassika-jmbbajito is, according to the Commentary, capable of more than one interpretation. If it means i renounced the world a year ago ’ ( vide Neumann), it is curious that Dhammap&la does not paraphrase by the term sarjvacchara. Is it not perhaps permissible, in view of the strong emphasis on the order (lit., ‘Normity ’) of the Norm, to see a parallel between two strands of the fivefold order (niyama) of the universe the seasons and the Norm (utuniyama , dhamma-niyama ) ? (Cf Dialogues of the Buddha , ii. 8, n. 3, and mj Buddhism , 118 fi) The fruition — namely, of his moral and spiritual evolution — was as certain and inevitable as that ‘ seedtime and har\ est, . . . summer and winter shall not cease * (Gen. viii. 22) The phrase, however, recurs frequently with no such point.

3 On Anuruddha and his friends, see Ps. CXXX VIII.-CXXXIX., CCLVI. (cf. Ps. CXXXVIII.). The only passage where Nandiya is mentioned independently is Sauy., v. 403. Dhavimapada Com., on verses 219, 220, refers to a quite different Nandiya (verse 11, Nandika, Nanda) of Benares, a lay-adherent. friends, in the Eastern Bamboo Wood. Theye Mara, the Evil One, wishing to frighten him, appeared in a terrifying shape. But the Thera drove him away with the words, ‘ 0 Evil One ! what canst thou do with those that have transcended thy realm ? ’Tis thou that thereby wilt meet with defeat and ruin To him whose thought is ever newly born From splendour of the Path, and eke hath touched The Fruit — if such a Brother thou assail st, Black-hearted sprite, to misery thou must go.1 (25) He was reborn in this Buddha-age as the son of King Bimbisara. The circumstances of his rebirth will be set forth later.2 Nataputta the Jain leader taught him a dilemma to set the ‘ Samana Gotama,’ but in the Master’s reply he recognized the defeat of the Jain and the supreme enlightenment of the Exalted One. Thereafter, when the king died, Abhaya grew anxious and left the world for the Order. Through the preaching of the Sutta on the parable of the hole in the yoke, he reached the First Path ; again, stirring up insight, he realized arahantship.0 There¬ upon, glorying in that which he had won, he confessed anna saying :

Of him, the Buddha, kin o’ th’ sun, I heard The word most eloquent, and hearing pierced The subtle truth of things, as ’twere the tip Of hair by cunning bowman’s art transfixed.4 (26) 1 Cf. verse 1189. 2 See Sisters , p. 30 (where the printer altered the name to Abhaya). The dilemma episode occupies the Abhayarajakumara- Sutta (58) of the Majjh. Nik. 3 I.e ., the fruition of the Fourth, or Topmost, Path. This Sutta is probably that of the turtle and the floating trap {Sayy., v. 455 ; Majjli. iii. 169). 4 The typical test of skill with the bow [Dhp. Com., i., p. 288). When Kassapa was Buddha, this brother left the world and followed him. Now after the Master had preached the Sutta on Happy-Lonely, a certain bhikkhu talked with Lomasakangiya about it. And our Thera, being unable to explain it, uttered the wish : ‘ May I in the future become able to teach thee the Happy-Lonely !’ The other answered : ‘May I ask thee!’ Of these two the former, when our Buddha lived, was reborn at Kapilavatthu, in the house of a Sakiyan raja. And he was very delicate, and covered with fine hair, and therefore he was called Lomasakangiya.* 1 The other was reborn at that time among the gods, and named Candana.2

Now when Anuruddha and the other Sakiyan youths left the world, Lomasakangiya would not. Then Candana, to stir him up, came to him and asked concerning the HappyLonely. The other knew not what he meant. Then Candana reminded him. So Lomasakangiya went to the Exalted One and asked him if it was true that he had made that resolve in the past. ‘ Ay, youth,’ replied the Exalted One ; ‘ and the meaning of it is to be understood in more than fifty points of detail.’ Then Lomasakangiya said: ‘Wherefore, lord, let me be ordained.’ And the Exalted One sent him to get his parents’ permission. He asked his mother, but she feared for his health, saying : ‘ My dear, thou art delicate. How canst thou leave the world ?’ Then Lomasakangiya uttered this verse : Nipunan , the subtle, is explained by Dhammapala as implying the third of the ‘ Four Truths,’ the understanding of the Nirodha Sacca, or the cessation of ill. It is interesting to note how the prince draws his similes from race and from warlike sports. Cf. Ps. CXXXIX., by the Buddha’s stepbrother Nanda; also verse 1160. 1 I.e.y downy limbs. Pronounced Lo’masa Kang’iya,

Dabba and Ivusa grass and pricking stems And all that hurts in brush and underwood Forth from my breast I’ll push and thrust away, And go where I the growth may cultivate Of heart’s detachment, lone and separate.1 (27) Thereupon his mother said, ‘Well then, my dear, go forth.’ And he gained the Master’s consent to be ordained. After doing the preliminary exercises he went to enter the forest. And the bhikkhus said to him : ‘ Friend, you are delicate. What can you do here? ’Tis cold in the forest. But he repeated his verse, and entering the forest, devoted himself to meditation, and soon acquired the six forms of supernormal thought.2 When he won arahantsliip he con¬ fessed anna in the same verse. He was reborn in this Buddha-age at Campa as the son of a lay-adherent named Jambugamika,3 and became called 1 Cf. XXIII., and see Ps. CLXXIV. The Commentary gives us the previous half of the legend, the latter half of which is told in the Lomasakangiya-Sutta of Majjh. (iii. 199). Here Candana is represented as teaching the Sutta in question to the Thera. No less than four Suttas of this Nikaya deal with the little poem called ‘ Bhaddekaratta,’ or ‘ the happy-lonely one,’ giving expositions by the Buddha, by Ananda, by Kaccana the Great, and by Candana in succession.

2 ‘ The powers named Iddhi, the Celestial Ear , Discerning others ’ thoughts ; reminiscence Of former births , and fifth, the Heavenly Eye.' Compendium of Philo sop] iy, p. 209. The sixth, extirpation of the Asavas, is tantamount to arahantsliip. The six are comprised in the term ‘ Abhihha,’ and are left untranslated as ‘ Abhihha ’ in the following psalms. 3 In the Commentary Jambugamiya. The name refers to an office, and means syndic of the village of Kose-apple-trees, a place included by the Buddha on his last preaching tour ( Dialogues , ii. 133), and which probably was a suburb of Campa (pronounced Champa), on the Ganges, the easternmost point of the Buddha’s ministrations. xxviii. jambugax\iika’s son 33 after his father. While studying as a novice in the Order, he dwelt at Saketa, in the Ahjana Grove.1 Then his father, thinking, ‘ I wonder if my son remains devoted to his life in the Order or not ?’ wrote the following verse to examine him, and sent it to him : And art thou then not gratified by gear ? And art thou then not charmed thyself t’ adorn ? And is this fragrant odour, virtue-fraught,

Wafted by thee, and not by other folk ? (28) When he had read2 this he thought : ‘ My father is sus¬ picious that I want worldly vanities. Even to-day I have not got beyond the level of the common man !’ Filled with anxiety, he strove and wrestled, so that he soon acquired the six abhinnas. And taking the verse his father sent him as a goad, he finally realized arahantship. And both to confess anna and honour his father, he recited the verse. Reborn in this Buddha-age at SavatthI, as the son of a wealthy brahmin,3 his parents wedded him to a brahmin’s daughter suitable in birth, beauty and every other respect. And he, enjoying his lot with her, was one day, while he contemplated the perfection of her beauty, admonished by 1 Cf. Sisters, pp. 84, 158; Bud. India, pp. 39, 40; Neumann, Majjh. translation, iii. 361, n. 2 Tay vdcetvd. The legend, for us, dates from the Chronicler’s day only, when the Pitakas had long been committed to writing. But as recording even a legend of the committal, at its very birth, of what became a fraction of ‘ holy writ 5 to writing, it is of considerable interest. In the verse I read with the Commentary Kacci na . . . hacci na. The odour of saintliness is a common Indian metaphor.

Cf. CLXXXIV. Harita, one of the gods of the Brahma-heaven ( Dialogues , ii. 292), was the name in the Jdtala of an erring bhikkhu, on whose account the Buddha related a birth-story of his own fallibility when Bodhisat (Jdt., iii. 295). ' the order of things,1 that such beauty must needs ere long be crushed out by decay and death. Nay, when but a few days had passed by, his wife was bitten by a black snake and died. Overwhelmed by anguish he sought the Master and, hearing the Norm, severed his domestic ties and left the world. Now while he was training himself ethically, he could not make straight his heart.2 And going for alms into the village,3 he saw a fletcher applying his tools and making straight the shaft of an arrow. Then, he thought : ‘ These men make even a senseless thing straight ; why do I not make straight my heart ?’ So he turned back and, seated for siesta, stirred up insight. And lo ! the Exalted One, seated in the air above him, admonished him by this verse : Now bend aloft thyself ; e’en as his holt The fletcher, so do thou, O Harita,

Make straight thy heart and ignorance cut away. (29) Hearing him, the Thera developed insight, and soon became an arahant. He thereupon confessed anna with this same verse. He was born in this Buddha-age at Savatthi, as the son of a brahmin, and leaving the world on the quest of the Ambrosial,4 he became a Wanderer.5 One day on his 1 Lit dhammatd, cf p. 39, and my Buddhism, pp. 119, 241. 2 Cittau may be rendered by heart or mind, understood as synony¬ mous, as in our New Testament. 3 Gdmo , whether Savatthi, called elsewhere nagaro, ‘ town,’ or a suburb, or other place, is not stated. Cf. Ps. XIX. 4 Amata , the not-dead, a term applied to Nibbana, or the Paths thereto ; more generally, to the Summum Bonum. 5 Paribbdjaha — i.e ., an unattached religieux. It is very possible that the Uttiya paribbajaka of Ang ., v. 193, and the Uttiya bhikkhu of Sar\y ., v. 166, who asks for a lesson in brief, are identical with this Uttiya. travels he came where the Exalted One was preaching, and entered the Order. From the impurity of his moral principles he could not win the goal. And seeing other bhikklius who had won confessing to anna, he asked the Master for a lesson in brief. The Master answered, ‘It follows that you, Uttiya, must purify the rudiments,’1 and he taught him them in brief. Uttiya, accepting the lesson, called up insight, but in the process he fell ill. In his anxiety he put forth every effort, and attained arahantship. Inasmuch as he won to perfect attainment in the face of such a condition, he confessed anna with reference to his illness :

Since sickness hath befallen me, O now Let there arise in me true mindfulness. Sickness hath now befallen me — ’tis time For me no more to dally or delay.2 (30) He was reborn in this Buddha-age at Savatthi, in a brahmin s family, and named Aggidatta.3 When grown 1 Tvarj adirn eva visodhelilti. 2 The unique reiteration of the me, twice in the locative, twice in the dative, in the Pali (the word is identical in both languages), scarcely makes for elegant poetry ; but, to be faithful, the translation was bound to reproduce it. It is very possible that there is here a suggestion of the harassed travail of the feverish and ailing, but unfaltering, in¬ domitable brain. Under this aspect the verse becomes a very living document. 3 I.e., Fire-given. Even if Ratlriya mean Ratira woodlander (see next page), it is not evident how to interpret Gahva. The name and the Thera are not met with elsewhere. The Brother’s disposition and his simile occur in a Sutta comparing five qualities common to excellei ce in elephants and in bhikkhus {Any., hi. 161#.). up he saw the Exalted One work the twin-miracle,1 and, being convinced, he entered the Order. Taking a subject for meditation, he went to the Ratira forest, and became known as Gahva-Ratlriya. Growing in insight, he in a short time attained arahantship. Thereupon he went to worship the Exalted One at Savatthi. His kinsfolk, hearing of his coming, bestowed liberal gifts upon him. And when he wished to go back to the forest, they said : ‘ Sir, the forest is full of peril through the gadflies and mosquitoes. Stay here !’ But the Thera, devoted to detachment, replied, ‘ Life in the forest suits me,’ and confessing anna he uttered this verse :

In the great forest, in the mighty woods, Touched though I be by gadfly and by gnat, I yet would roam, like warrior-elephant, In van of battle, mindful, vigilant.2 (31) He in this Buddha-age was reborn, in consequence of his actions,3 in a despised class, as one of a clan of watchmen in a cemetery at Savatthi. Converted by the preaching of the Thera Sopaka 4 his friend, he entered the Order and attained to the highest, declaring this in his psalm while he yet was striving for arahantship : 1 The power of emitting fire and water from any two opposed parts of the body respectively and simultaneously, also of conjuring up a figure moving differently from himself (Patisambhida, i. 125). This the Buddha (in post-canonical works) is recorded to have done at Savatthi ( Milinda , ii. 247 ; Sumangala-Vil., i. 57 ; Pham. Corny., iii. 213 ff.). 2 Recurs CLXXVIII., verse 244. 3 Through pride and conceit when a bhikkhu in the Order of Kassapa Buddha. Apparently not the detractor of Dialogues, i. 1. * Cf. XXXIII., CCXXVII. O would that I who hourly waste, might change 1 For that which ne’er decays — who ever burn,

Might change for that cool bliss— e’en for the Peace That passeth all, Safety beyond compare !2 (32) S o p a k a. He was reborn in this Buddha-age at Savattlh, of a very poor woman. In her travail his mother fell into a long deep swoon, so that her kinsfolk said ‘ She is dead !’ And they bore her to the cemetery, and prepared to cremate the body. But a spirit prevented the fire burning by a storm of wind and rain, so they went away. Then was the child born hale while the mother died. And the spirit, in human shape, took the infant and placed it in the watch¬ man’s house, nourishing it for a time with suitable food. After that the watchman adopted it, and the child grew up with his own son Suppiya (Ps. XXXII.). And be¬ cause of his birth in the cemetery, he became known as Sopaka, ‘the Waif.’3 When he was seven years old it came to pass that the Exalted One early in the morning spread out his Net of Insight to contemplate what folk might be brought in. And seeing what the net enclosed, 1 The Commentary reads nimiyay, and paraphrases by parivatteyyay cetdpeyyay ( cf . Vin., iii. 219), and concludes : ‘Just as men, exchanging any goods for which they care not, are greatly taken by what they get, even so this Brother, caring not for body or life ( jlvitay ), strove after Nibbana till he won.’ ‘ Cool bliss ’ is nibbuta, on which, and on the last clause, see Sisters, p. 19, n. 4, and p. 13, n. 2, and p. 14, n. 2, respectively. This is one of the very few psalms which resemble our own anthologies in having a burden of the quest not yet won.

2 Ultimate, perfect ( anuttaro ). 3 Cf. Sutta-Nipata, verse 137. he went to the cemetery. The boy, impelled by his ante¬ cedents, approached the Master with a gladdened mind and saluted him. The Master taught him, so that he asked to leave the world, and when bidden to gain his father’s consent, fetched the latter to the Master. The father saluted, and asked the Master to admit the boy. And the Master had him admitted, and assigned to him the study of fraternal love.1 He, taking this exercise and dwelling in the cemetery, soon acquired the corre¬ sponding jhana. And making that his base,2 he fostered insight and realized arahantship. As arahant he showed in his verse to the other bhikkhus dwelling there the prin¬ ciple of the love exercises, bidding them make no difference between those who were to them friendly, indifferent, or hostile. For all alike their love should be one and the same in its nature, and should include all realms, all beings, at all ages : E’en as she would be very good Towards her only child, her well-beloved son, So too ye should be very good Towards all creatures everywhere and every¬ one.3 (33)

1 Cf. Dialogues , ii. 219. It is a pretty touch tl\at the boy, who as a waif owed everything to fraternal love and pity, should have been set this study. Cf. Ps. I. 2 Compendium , p. 62. 3 This simile is better known in the form given it in the SuttaNipdta (verse 149) and the Khuddaka-pdtlia , bringing in the loving mother more explicitly. Here the language is so simple that it really lends probability to the Commentator’s story of the boy-bhikkhu, who as a ‘ waif ’ had never known a mother. I have therefore rendered it as a child's attempt. ‘ Ye ’ is lit. ‘ one.’ He was reborn in this Buddha-age at Savatthi, as the son of a very wealthy councillor,1 and the younger brother of the Thera Sangamaji.2 When he was grown up he married ; but when a son was born to him, he, being impelled by the order of things belonging to the last span of life, grew anxious concerning birth and the like. So he left the world and dwelt alone in the forest, exercising himself in the Four Truths. And soon after he won arahantship. Then he went to Savatthi to worship the Exalted One, and came to his home. There his former wife entertained him and, unaware of his disposition, was desirous of drawing him back by her attractions. The Thera think¬ ing ‘ Alas ! the fool of desire has designs even on such as me,’ said no word, but rose up and went away into the forest. And the bhikkhus there said to him : ‘ Why, friend, you are come back too quickty ; have you not seen your people ?’ The Thera told them what had taken place, and recited a verse :

Best when not near, both now and evermore, Are such as these for him who understands. Forth from the township to the woods I went, Thence to my home once more I came ; but thence Rising I gat me forth again, nor e’er Did this same Posiya let fall a word. (34) 1 On the term setthi, see Sisters , p. 192, n. 1. I have in this work decided to use ‘ councillor ’ as expressing, for us, a burgess of some official importance, head (sett hi) — e.g., of a guild, etc. 2 See Uddna , i. 8 ; Netti , p. 15C. He was reborn in this Buddha-age as the son of a Wanderer,1 and was converted to the religious life when he saw the Exalted One perform the twin -miracle.2 And through jhana he attained arahantship. Now a Wanderer named Katiyana, whom he had known as a layman, had lost all support from the laity since the Buddha had arisen, and was destitute. He came to the Thera and said : ‘ You of the Sakiyans, who have won much fame and support, live happily, but we are distressed and destitute. What should one do to compass happi¬ ness both in this life and the next ?’ The Thera said : ‘ Happiness not of the world : — this, for one who undergoes the suitable procedure to get it, and who gets it, is alone to be called unqualified happiness.’ And to illustrate this by his own attainment, he uttered this verse :

Happiness he who seeks may win an he practise the seeking — Honour he gaineth beside, and growth of renown shall befall him — So he but practise the road called Straight,3 even the Ariyan, The Noble Eightfold Path whereby we may reach salvation.4 (35) Paribbajaka i.e, , an unattached religicux. Whether he was born before the father left the world, or after he had lapsed into it again (c/. Sisters , Ps. lxviii.), is not stated. 2 Cf p. 36, n. 1. Because one has put away all bodily and other crookedness,’ explains the Commentary. I seem to discern an echo of the Nikaya verse: TJjulto ncima so mag go ( Sayy ., i. 14; Sisters, verse 361) — Straight is the name that Way is called.’ The Pali is in Grayatrl metre (Vedic). 4 Amata. Cf. XXI. Reborn in this Buddha-age in the Avanti country,1 at the town of Velukanda in the family of a housefather, he was called Nanda. But his mother’s name was Kuma, whence he was known as Kuma’s son. He entered the Order after hearing the venerable Sariputta preach, and studied on the slope of the frontier hills ; but it was only after he had gone to hear the Exalted One that he was able so to correct his exercises, as to realize arahantship. As arahant he saw that the other bhikkhus showed excess in bodily needs, and he admonished them in the doctrine, saying :

O goodly are the things our ears now hear ! O goodly is the life we here may lead ! O good it is always to lack a house ! 2 * * Now questioning on things of high import, Now showing all due thanks and reverence : Such is the calling of the true recluse, Of him who owneth naught of anything. (36) 1 See Buddhist India , by Rhys Davids, p. 3 /. It is noteworthy that one of the principal lay-followers of the Buddha was a lady called the Yelukandiyan or -kantikan, mother of Nanda. This, however, was probably Uttara ; she can scarcely be our Kuma, since she is represented as telling the chief Theras that her only son Nanda had been put to death as a boy by the rajas ( rdjdno ), or oligarchs. Nanda was a common name, and it is possible, if we do not impatiently class all such references as purely legendary, that to call one Nanda Kumaputta was a convenient distinction among neighbours. It may, of course, have reference to bina-marriage descent (Sayy., ii. 236 ; Ang., i. 26, 88, 164 ; iii. 336 ; iv. 63 ; and cf. Dialogues , i. 193, § 5).

2 An allusion to Sutta-Nipdta, verse 844. This is discussed in Sayij.y iii. 9 ff. ; ‘lacking a house5 is symbolical of ‘not being engrossed by objects and pleasures of sense.5 XXXVII. THE COMRADE OE KUMa’s SON The Comrade of Kuma’s Son. Eeborn in this Buddha-age at the town of Velukanda, of a wealthy family, and named Sudanta — some say Vasuloki — he became the dear friend of Kuma’s son. When the latter left the world, he thought : ‘ That can be no mean religion which Kuma’s son has entered.’ So he went and heard the Master preach. Thereupon he wras filled with a much more fervent desire and entered the Order, dwelling with Kuma’s son on the frontier hills devoted to religious exercises. Now at that time many bhikkhus touring in various districts, going and coming, halted at that station, so that there was much noise. And Sudanta, disturbed in his concentration of mind, made his trouble the goad for the taming of his thoughts, and uttered this verse : To divers regions back and forth they fare Heedless of heart upon their rounds, and balk The mind’s due concentration. What, forsooth, Shall all this vagabondage 1 bring to pass ?

Hence is it meet that clamour be subdued, Nor harass him who fain would meditate. (37) He was reborn in this Buddha-age as one of the four lay-companions of the Thera Yasa, who, when they heard of Yasa s renunciation, imitated him, and also won arahantship.2 Thereafter he dwelt in the Anjana Grove at 1 Ratthaii cariya, lit., kingdom-touring; not a bad predecessor of our ‘ globe-trotting.’ It was part of a bhikkhu’s duties, though liable to be abused or — at least, as here — mismanaged. Raftliav is metrically redundant, but the disturbance in rhythm maj' be intentional. 2 See I inaya Texts, i. 110, and below, CXXXII. On Gavampati, see also Dialogues , ii. 373 ; Sayy., v. 436. Saketa, experiencing the bliss of emancipation. Now at that time the Exalted One came also with a great company of bhikkhus to the Anjana Grove, and the accommodation was insufficient, many of the bhikkhus sleeping around the vihara on the sandbanks of the River Sarabhu.1 Then in the middle of the night the stream rose in flood, and a great cry arose from the younger brethren. The Exalted One hearing it, sent for the venerable Gavampati, and said : ‘ Go, Gavampati, arrest the rising stream, and put the bhikkhus at ease.’ And the Thera by his mystic power did so, and stopped the stream afar so that it stood up like a mountain-peak. Thenceforth the might of the Thera became known. One day as the Master sat teach¬ ing in the midst of a great assembly he saw Gavampati, and in compassion for the world praised his virtues in this verse :

Who by his might2 reared up the Sarabhu, Who standeth self-reliant and unmoved, Who hath transcended every tie, Gavampati, Him mighty seer the very gods acclaim, Surpasser of the coming back to be.3 (38) He was born in this Buddha-age at Kapilavatthu, as the son of the Exalted One’s aunt, and named Tissa.4 He left the world to follow the Exalted One, and dwelling in a woodland settlement, was proud because of his rank, being 1 The present city of Ayodhya stands on a corner of the site of what was once the great city, 24 miles in circumference, of Saketa, about 100 miles north-north-east of Benares. The Sarabhu or Sarayu flows through it into the Gharghara, a tributary of the Ganges. Cf. XXVIII. 2 The Commentary reads vadanti (they say), instead of iddhiyd. 3 Bhavassapdragurj. The former half of the gatha is of the Tristubh, the latter of the Jagati metre. 4 I.e., son of Amata (Amrita), sister of Suddhodana, irritable and captious in his conduct, so that he did not do his duties with zeal. Then the Master, surveying him one day with celestial vision from afar, while he was sleep¬ ing with open mouth at siesta, came over him above, shedding glory down upon him, and wakening him with these words :

As one downsmitten by impending sword, As one whose hair and turban are aflame,1 So let the Brother, mindful and alert, Go forth, all worldly passions left behind. (39) When the Thera heard this, his heart w7as filled with anguish, and he abode intent on insight. Noting this, the Master taught him the ‘ Sutta of Thera Tissa,’ which is in the Sapyutta collection.2 At the close of it Tissa was established in arahantship. And to confess aniia and honour the Master, he uttered that same verse. Reborn in this Buddha-age at Vesali, in the family of a Licchavi raja, he became as a pious lad a servitor to the Order. Later, after he had been ordained, he also was subject to sloth and torpor, and was also aroused by the Master with this verse : As one downsmitten by impending sword, As one whose hair and turban are aflame, So let the Brother, mindful and alert, Go forth, all lust of living3 left behind. (40) 1 On this metaphor, see Sisters , p. 172, verse 7. The Commentary has a note on various sword-wounds, but the moral is simply the need of instant action, whether to heal or to extinguish. See verse 1,162/.

2 Sayy., iii. 106. Tissa confesses to the brethren his mental sluggish¬ ness and distaste for religion. They bring him to the Master. The Homily, with catechism, is in keeping with the above. In the Dhamviajpada Corny, (i. 37) he is called Thulla -Tissa (Fat Tissa). Cf. Sayy., i. 13. 3 Lit., of becoming. For satto read sato. He was reborn in this Buddha-age at Rajagaha, in the house of a prosperous brahmin. Previous causes induced him, when King Bimbisara met the Master, to take orders, and he went to a certain forest near the hills Vebhara and Pandava, and there dwelt devoted to religious exercises. And there arose once a great storm, and the lightnings entered the cave. But the wind from the pregnant clouds assuaged the heat and fever oppressing the Thera, so that by the more suitable temperature his heart grew concen¬ trated, and he was able to exercise such insight that he won arahantship. So he, with anna as a pretext, broke forth into this utterance touching himself : The lightnings flash e’en in the rocky cave, Smiting Vebhara’s crest and Pandava,1 And, in the mountain-bosom hid, a child Of that incomparable Master sits Ardent in contemplative ecstasy. (41)

Khadira- V aniy a. He was reborn, in this Buddha-age, in the kingdom of Magadha, at the village of Nalaka, as the son of Rupasarl, the brahminee. When he was grown up his mother desired 1 Two of the five crests in the group of hill-ranges rising above Rajagaha (Rajgir). The former name persists as Baibhara or Vaibhara (see illustration), which rises to the East. The last line expands the one word jhayati, a wrord meaning, in Pali, both ‘burns’ and ‘meditates in jhana.’ Cf. verse 1,167. he should marry, but he heard of Sariputta’s1 renunciation, and said : ‘ If my elder brother Upatissa has laid aside this wealth, I too will vomit back his vomit,’ and he went to the bhikkhus and, announcing himself as the younger brother of the ‘ General of the Norm,’ 2 he asked for ordina¬ tion. When he had won arahantship in the Acacia Wood,3 he went to Savatthi to salute the Exalted One and his brother, staying a few days at the Jeta Grove. Then the Master, seated in the conclave of the Ariyans, assigned ‘ Eevata the Acacia-woodlander the first place among forest bhikkhus.’4 At another time he went to his native village and fetched away his three nephews, the sons of his three sisters, Cala, Upacala, and Sisupacala,5 named respectively, Cala, Upacala, and Sisupacala, and ordained them. One day the Thera was ill, and Sariputta heard of it, and said : ‘ I will make inquiry after Revata’s state and treatment.’ And seeing him coming far off, Revata admonished the three novices to be heedful, saying :

Come, Csla, and you, Upacala too, Sisupacala also, take good heed, Be on your guard, for he who comes to you Is as a wondrous archer splitting hairs. (43) And when they heard him the novices went forth to meet the General of the Norm, and while he conversed with their uncle, sat near composed and intent. When he approached them, they rose up, bowed, and remained stand¬ ing. The Thera asked them at which vihara they were 1 Rupasarl’s relation to Upatissa Sariputta ( i.e ., son of Sari), the chief Thera, is given in Dhp. Com., i. 88, and below CCLIX. 2 The usual title of Sariputta. 3 Ivhadira ; Acacia Catechu, according to Childers. 4 Ang., i. 24. For Revata’s longer poem see CCXLIY. 5 See Sisters , Ps. lix., lx., lxi. In the absence of the Commentary, Dr. Neumann has assumed that the three masculine vocatives in the text are feminine, and that Revata is addressing his sisters. Pronounce Cal- as Chal- in all these names. each dwelling, and they replied : ‘ At such an one.’ Then, instructing the boys, he said : ‘ My little brother has indeed taught the lesser duties belonging to the Norm,’ and thus praising Eevata, he departed.

He was reborn in this Buddha-age at a hamlet near Savatthi, in a poor family. Grown up, he earned his living in the fields, furnished with a little sickle, plough, and spade. Now one day when King Pasenadi of Kosala was bestowing a great offering on the Exalted One and the Order, he went, taking milk and butter, along with men who were taking woodwork. Seeing the attentions and honours paid to the Brethren and Sisters, he thought : 4 These Sakiyan recluses live in sheltered lodgings and in delicate robes — what if I too were now to leave the world ?’ And he approached a certain great Thera and made known his intention. The Thera out of compassion admitted him, and sent him into the forest with an exercise. But in solitude he pined and wavered, and departed to his native village. Then as he went along he saw the peasants ploughing the fields in soiled garments, covered with dust blown by hot winds. And he thought : ‘ Truly these fellows earn their living in great misery !’ And feeling anxious, his insight approaching maturity, he set himself to do the exercises that had been given him, going to the roots of a tree, and biding in seclusion. Thus he finally won arahantship. Thereafter, to celebrate his own emancipation from the ills of life, he broke forth into this psalm :

Well rid, well rid, O excellently rid Am I from these three crooked tasks and tools, Rid o’ my reaping with your sickles, rid Of trudging after ploughs, and rids my back Of bending o’er these wretched little spades. Though they he ever here, ay, ever here, Enough of them, I say, for me, enough ! Go meditate, Sumangala, ay, go And meditate, Sumangala, and bide Earnest and diligent, Sumangala ! 1 (43) He was reborn in this Buddha-age at SavatthI, in the family of a lay-follower, after the father had left his home. The mother, naming him Sanu, brought him when he was seven years old to the bhikkhus for ordination, deeming she would thus ensure for him supreme happiness. Now Sanu the Novice became very learned, a teacher of doctrine, and practised in the jhana of love, being beloved by gods and men. And as we know from the Sanu-Sutta ( Sayyutta Nikaya, i. 108) his mother, in his previous birth, was a Yakkha.2 3 Now as time went on Sanu lost his intel¬ lectual discernment and grew distraught, and longed to go a -roaming. Then his previous mother perceived this, and warned his human mother saying : ‘ Your son has a fancy to roam, wherefore bid him rouse himself. Tell him what the Yakkhas say :

Do nought of evil , open or concealed , If evil thou now doest or wilt do, Thou It not escape from ill, e'en though thou flee.2, 1 This curious and racy verse runs into four lines of text, is of no assignable metre or symmetry, and would seem to represent a WaitWhitman esque effort of a peasant -bhikkhu to turn out rough-hewn the utterance of his emotions. As such, it is of striking interest, and is paralleled in homeliness and verve by the verse of Mutta ( Sisters , Ps. xi.), herself of humble circumstances, rejoicing to be rid of her special trio of crooked things — husband, quern, and churn. 2 The Yakkhas, denizens of the jungle, and man-eaters ; conceivably the legendary survivors of aboriginals, but, as here, invested with more than human intuition. 3 Sayy., ii. 271 ; TJdana, v. 4 ; Sisters, verses 246, 247. Thus saying, the Yakkha-mother disappeared. But when the human mother heard, she was overwhelmed with grief. Then Sanu the novice, taking his robe and bowl, set out early and came to his mother. At sight of her sorrow he said : ‘ Mother, why do you weep ?’ When she told him why, he said this verse :

Mother, they weep for the dead, or the living they may not see. But for him, O mother, who lives, who is here, why mournest thou me ? (44) His mother answered him from the Suttas, “ This is death, 0 bhikkhus, that one should reject the training and turn again to lower things,’1 and with this verse : They mourn for son who lieth dead , or him B ho is alive but whom they no more see , And him they mourn , who though he did renounce The world , my son, doth hither come again, For though he live again, yet is he dead. Drawn forth from burning embers, O my dear, Dost thou on embers wish to fall again ? When he heard her, anguish seized on Sanu the Novice, and making firm his insight, he soon won arahantship. And thereupon thinking, ‘ My victory is due to that verse,’ he repeated it as his psalm.2 Beborn in this Buddha-age at Rajagaha, as the son of a leading citizen, he lived in youthful wantonness. One day he saw the king’s officers arresting an adulterer, and grow- 1 SaVV-> h. 271 ; Sisters , verses 246, 247 ; the verse is from Sany. i. 209.

2 The Dliammapada Commentary , discussing verse 326, has, as its subject, Sanu and his mother. His own question was the penultimate, though not the proximate, cause of his victory. ing agitated, he listened to the Master teaching, and left the world. As a bhikkhu, but still susceptible to fleshly lusts, he made himself a well-garnished chamber,1 well furnished as to food and drink, seat and couch ; and so he ever dwelt. For this reason he was known as Eamaniyaviharin (Pleasant-lodge Brother). But his previous in¬ dulgence making the recluse’s life too hard for him, he felt unworthy to accept the offerings of the faithful and said : ‘I will roam.’ On his way he sat down beneath a tree. And as carts were passing by on the road, one ox being weary stumbled at a rough place and fell. The carter loosened its yoke, gave it hay and water and so allayed its fatigue ; then he harnessed it again and they went on. And the Thera thought : ‘ Even as this ox having stumbled has arisen and draws his own load, so doth it behove me, who once have stumbled in the forest of vice, to arise and carry out the duty of a recluse.’ And thoughtfully turning back, he told what he had done and seen to Thera Upali,2 was by him absolved from his fault, and helped back into right ways. And not long after he attained arahantship. Thereafter enjoying the bliss of freedom, he set forth his lapse and return in this verse :

E’en though he trip and fall, the mettled brute Of noble breed will steadfast stand once more. So look on me as one who having learned Of Him, the All-Enlightened One, have gained True insight, am become of noble breed, And of the Very Buddha very child.3 (45) 1 Or well polished, susamatthav . 2 See Ps. CLXXX. As the greatest expert in Vinaya, or the dis¬ cipline of the Order, Upali (if it be this Upali who is meant) was eminently qualified to judge respecting his lapse, and to counsel him. 3 As this verse stands in the PTS version, it is incomplete. The Commentary leads us to suppose that it should be completed, as is the .case, in verse 174, q.v. He was reborn in this Buddha-age at Bajagaha, in a clansman’s family.1 From the time he was born the wealth of his family increased, and he himself, handsome and virtuous, became known as Samiddhi (Prospero). He saw the power of the Buddha when the latter was met by Bimbisara,2 won faith in him, and left the world, abiding devoted to meditation. When the Exalted One was staying at the Tapoda Park,3 Samiddhi one day was musing in exquisite joy on his good fortune as a bhikkhu. Then Mara the Evil One, unable to bear it, made a fearful noise near him, as if the very earth were splitting. The Thera told this to the Exalted One. The latter bade him persist where he was and think no more about it. He obeyed, and soon after won arahantship. Mara, unaware of it, once more created a fearful noise. But the Thera felt no fear : Lndaunted by all such Maras, not once have

I turned a hair!’ And confessing anna, he uttered this verse : In ti list ancl hope forth from my home I came Into the homeless life. And there in me Have mindfulness and insight grown, and tense And well composed my heart and mind. Make thou Whatever shams thou list, thou’lt harm me not. (46) And Mara, thus rebuked, said, ‘ The recluse knows me,’ and vanished from that place. 1 Kulagehe. Cf. Rhys Davids, Buddhist India , pp. 17-22. 2 Vinaya Texts , i. 136. This episode is related in nearly the same words, and with the same gatha, in the Mara-Sapyutta ( Sayy ., i. 119 /., p. 91), but the geography is a little halting. In the Nikaya the locality is Silavati of the Sakiyans ; the Tapoda Park was on the river of that name at Bajagaha. Samiddhi, in the double role of Adonis and Galahad, is the subject of the f Samiddhi- jataka ’ ( Jataka , ii., No. 167). He was reborn in this Buddha-age at Bajagaha, as the son of a brahmin graduate.1 Growrn up and proficient in the Three Vedas, he saw no kernel in them, and being urged by maturity of conditions, he went to the Bamboo Grove, and when he had heard the Master preach, he left the world. Meditating in the forest on ethical conduct, he was not long in winning arahantship. Thereupon he approached the Master, saluted him, seated himself on one side and, by praising the Exalted One, confessed anna in this verse :

Buddha the Wake, the Hero hail ! all hail !2 Thou who from every bond art wholly free ! Strong in the lore I learnt of thee, I live 3 From fourfold venom cleansed, sane, immune.4 (47) He was reborn in this Buddha-age, at Bajagaha, as the son of a wealthy brahmin. Grown up, he followed the example of Brahmayu, Pokkharasati and othei well-known brahmins, who found faith in the Master and reached the First Path. Later he entered the Order and acquired the 1 Sotthiya brahmana (Sansk. srotriya ), ‘one who had graduated in the sacred tradition.’ 2 See Sisters, verse 157. 3 More literally, 1 In thy lore a liver I live.’ 4 I.e., from the four Asavas, or poisons or intoxicants— sensuality, (love of) rebirth, opinion or speculation, ignorance ( Compendium p. 227). six abhinnas. Then, confessing anna, he uttered this verse : Since I went forth from home to homeless life, Ne’er have I harboured conscious wish or plan Un-Ariyan, or linked with enmity.1 (48) Eeborn in this Buddha-age at SavatthI in a wealthy family, his heart was moved when the Jeta Grove was presented,2 and he left the world. Dwelling in the forest he meditated on ethical conduct, and, because of his attain¬ ments and charm, he became called Ramaneyyaka (Gratus, Gratulus).

Now one day Mara the Evil One, wishing to disturb him, made a fearful noise. The Thera, hearing it, was with his habitual courage unafraid, and knew it was Mara. And to show his contempt he uttered this verse : Not all the clitter-clatter of your noise, No more than chirp and squeal of forest sounds,3 Avail to make pulse throb or mind distraught, For one the aim to which my heart is given. (49) This verse became the Thera’s confession of anna. 1 Gf. verses 603, 645. Pokkharasati and other brahmins are named as adherents in the Vasettha Sutta ( Satta-Nipata , iii. 9), but Sanjaya is not mentioned. This is not the teacher of Sariputta (CCLIX.). 2 Cf. p. 4 ; Sisters , p. 60. 3 The limited range, as yet, of Pali lexicography makes it difficult to follow the Commentary’s elucidation of sippika. But that the Thera contemptuously likens Mara’s ‘ fearful noise ’ to minor forest sounds, such as those emitted by monkeys and squirrels, is obvious. The gatha, barely stated, is thus : As to the x y noise and the 0 sounds, that does not make ‘ throb my heart, for devotion to unity is mine.’

He was reborn in this Buddha-age at Rajagaha, of a wealthy family, and (because of a wish he had uttered over a pious act when Kassapa was Buddha) his body was as pure as a dewdrop on a lotus-leaf, or as that of the Bodhisat in his last birth. Wherefore he was named Yimala (Immaculatus). When grown up he was filled with faith on seeing the Buddha at Rajagaha,1 and leaving the world, took a form of study and went to dwell in a mountain cave in Kosala. Now one day a vast storm-cloud spread over the firma¬ ment and the rain fell, allaying heat and feverishness, so that the Thera was able to concentrate till he had won arahantship. Thereupon rejoicing over his accomplished task, he broke forth in this psalm : The burdened earth is sprinkled by the rain, The winds blow cool, the lightnings roam on high. Eased and allayed tlT obsessions of the mind, And in my heart the spirit’s mastery.2 (50) This verse was the Thera’s confession of anna. Godhika, Subahu, Valliya, Uttiya. In the time of our Buddha, these four, companions in a former birth when Kassapa Buddha was on earth, were reborn at Pava3 as the sons of four Malla rajas,4 and there

1 Cf. Pss. XLI., XL VI. 2 Lit., ‘ the heart (consciousness) of me is well composed.’ 3 See Dialogues , ii. 136 4 Among Mallas, Koliyans, Liccliavis, Sakiyans, every clansman was called a raja. was whole-hearted friendship between them. They went on some embassy to the King at Kapilavatthu. At that time the Master too had gone thither, and was staying in the Banyan Park, where he convinced the Sakiyan rajas by his twin-miracle.1 Then the four saw the same and believed. They entered the Order, and not long after attained arahantship with thorough mastery of the letter and spirit of the Norm. Now after they had received much honour and support from the King and his ministers, they dwelt in the forest. Then King Bimbisara, when they went to Bajagaha, called on them and invited them to spend the rains, building for each of them a chalet , but carelessly omitting to have the huts roofed. So the Theras dwelt in those huts unsheltered. But at the time of the rains, the god rained not.2 And the king, wondering thereat, remembered his neglect, and had the chalets thatched with plaster and painted, and held an opening festival, besides giving gifts to the Order. The Theras did the King the favour of entering, and forthwith attained to the suffusion of universal love. Then from the north and the east arose a great storm-cloud, and just as the Theras emerged from their ecstasy, the rain fell. Then Godhika, aroused by the thunder of the storm, uttered this verse :

God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed. The heart of me is steadfast and at peace. Now an it pleaseth thee to rain, god, rain ! (51) God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed, Well hath my mind the body’s nature grasped.3 Now an it pleaseth thee to rain, god, rain ! (52) 1 See p. 36, n. 1. 2 The usual idiom for ‘it rained’ (of. I.). The Commentary again paraphrases ‘ deva ’ by rain-cloud ( megha ), without Pajjunna. The metre of these rain-verses is of a peculiar rippling rhythm. I cannot allocate it. 3 Lit. : ‘ Well composed is the mind with respect to the senses.’ God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed. Herein earnest and strenuous I dwell. Now an it pleaseth thee to rain, god, rain ! (53) God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed. Herein I dwell unmated and alone.1 Now an it pleaseth thee to rain, god, rain ! (54) He was reborn in this Buddha-age at Yesali, of the family of a raja3 of the Yajjians. When he was grown up, a threefold panic had arisen in the Yajjian territory — to wit, the fear of drought, of sickness, and of non-human foes. This is all told in the Commentary on the Ratana-Sutta.4 When the Exalted One quieted the panic at Yesali, and a great concourse heard him preach, this raja’s son heard him also, and winning faith, left the world.

When he had fulfilled the preliminary training, he dwelt in the Anjana Wood at Saketa. And when the rains drew near, he procured a worn castaway couch, and placing it on four stones and enclosing it above and around with grasses, he set up a door to it, and so got a sheltered 1 Adutiyo can mean this, or else ‘ free from craving.’ Cf. verse 896, n. 2 The Commentary has Ahjanavanira. 3 On rajas, see above, LI. 4 Or Jewel Discourse, Sutta- Nijpdta and Kkuddaka-Pathaj an interesting remark, if the Commentary he refers to is the Paramatthajotikd. I have found no canonical account of this panic. retreat for the rainy season. After only one month his strenuous study won for him arahantship. Thereafter, feeling the bliss of emancipation, he roused himself, and contemplating his victory with rapture uttered this verse : Deep in the leafy glades of An j ana My couch into a little hut I made. The threefold wisdom have I made my own, And all the Buddha’s ordinance is done.1 (55) His story (in this life) is like that of Anjana-vaniya, with this difference : while striving for insight he was walking by the fields, and took shelter from the rain in the little empty hut of the field- watchman, and there won arahant¬ ship. Thereupon the watchman came and said : ‘ Who is in the hut?’ The answer was : ‘A bhikkhu is in the hut,’ and the rest of the verse :

Who’s in my little hut ? A brother ’tis, Who in thy little hut, all passions tamed, Hath throughly set his mind. Know this, O friend, ’Twas not for naught thou mad’st thy little hut ! (56) Then the watchman said : ‘ Luck indeed for me, good luck indeed is mine, that your honour should have come into my little hut and be sitting there !’ And the Exalted One heard their converse by his celestial 1 Verse 24, n. 3. 2 I.e., hut-dweller ; in the Commentary Kutivihariya. hearing, and discerned the watchman’s pleasure. And he addressed these verses to him : Within the hut a brother dzvells, peace in his heart, purged of all taint. Fruit of this deed shall be to thee : lord of the gods thou It come to be Six tunes, ay, seven, lord of the gods, ruler over celestial realms, Thereafter all thy passions tamed, a Silent Buddha 1 thou shalt be. From that time the Thera began to be called Kutiviharin. His story resembles that of the Anjana Wood Thera, with this difference : When he had left the world under similar circumstances, he pursued his religious studies in a very old hut. And he thought : ‘ This old hut is now rotten ; I ought to make another.’ So he turned his mind to new action.2 Then a spirit, seeking salvation, sought to agitate him by uttering this verse, simple in words but profound in meaning :

This was an ancient hut, say’st thou ? To build Another hut, a new one, is thy wish ? O cast away the longing for a hut ! New hut will bring new pain, brother, to thee.3 (57) When he heard these words, the Thera grew anxious, and with effort and endeavour establishing insight, soon won arahantship. Thereupon he repeated the verse as that which had spurred him on to victory, and as the con¬ fession of his anna. Because he had attained while in the hut, he, too, became known as Kutiviharin. 1 Pacceka-buddha. See Sisters, p. 11, n. 4. 3 Cf. Sarabhanga, CCXXVIII. ‘ New hut ’ symbolizes rebirth. His story resembles that of the Anjana-Woodlander, with this difference : he dwelt in a hut beside a hamlet in the Vajjian territory. It was a pretty pleasing little chalet, with floor and walls well prepared, surrounded by park and tank, and with its enclosure of smooth pearly sand. And the Thera s excellent virtues enhanced its attractive¬ ness. He there won arahantship, and there continued to dwell. Now when people came to see the vihara (settle¬ ment), they could see the hut. One day a few fast women came by, and seeing the attractiveness of the hut said :

* The recjluse living there might be a youth we could fascinate.’ So they accosted him, saying: ‘Delightful, sir, is your dwelling-place. We too are delightful to see, just in the prime of our youth,’ and they began to show off their raiment and so forth. But the Thera set forth his passionless state in this verse : Delightful is my little hut, the gift Most fair of faithful, pious folk. What need of maidens then have I ? Nay, go Thither to them, ye women, who have need of you. (58) By this ‘not needing’ saying, the declaration of the Thera’s arahantship is implied. His story resembles that of the Anjana-Woodlander, with this difference : after his novitiate, he dwelt in the forest by a village in the kingdom of Kosala, near the dwelling of a lay adherent. The latter, seeing him camped under a tree, made a little hut and gave it him. There the Thera attained arahantship. Then filled with rapture at his emancipation, he uttered this psalm : Strong in my faith 1 I left the world. Now here Within the woods a hut is made for me ; And I with zeal and ardour meditate,

With watchful wit and clarity of mind. (59) This was his confession of anna, and because he dwelt so long in Kosala, he became known as the Kosala settler. He was reborn in this Buddha-age as the son of Sup¬ pavasa, the king’s daughter.2 * * When his mother was not able to bring forth and lay seven days in great suffering, she said to her husband : ‘ Before I die I will give a gift.’ And she sent him to the Master, saying : ‘ Go tell of my state to the Master, and invite him ; and what he says, mark well and come and tell it me.’ He did her bidding, and the Master said : ‘ May Suppavasa, daughter of the Koliyas, be happy. May she, happy and healthy, give birth to a healthy child.’ The raja heard, saluted the Exalted One and set out for the village. Even before he came, Suppavasa was delivered of a son. The persons 1 ‘When I saw the might of the Exalted One at Vesall, I thought : “Absolutely able to guide is this doctrine and ordinance; therefore shall I verily through this attainment be set free from old age and death.” And because of the faith thus arisen, I went forth5 (Com¬ mentary). The last two lines in the stanza are an expansion of four adjectives, the sentence lacking expressed subject and predicate.

2 Bing of Koliya. The story is told in the introduction to the 100th Jataka (i. 242), in TJdciuct (II. 8), and in Dhp. Com. on verse 414 (of Ang., ii. 62'. The mother, in the legend, was unable for seven years and seven days to bring forth her child. who had surrounded her with tearful faces went forth de¬ lighted to tell the raja. He saw them coming and thought : ‘ That which He of the Ten Powers told me has been fulfilled.’ And he went to the princess and told her what the Master had pronounced. Then she bade him show hospitality to the Buddha and the Order for seven days. And saying, ‘ The child is born, bringing glad¬ ness of heart to all our kin,’ they named him Sivali (Auspicious). By the seventh day from his birth he was able to do anything. Sariputta, General of the Norm, conversed with him on that day,1 and said : 4 Does it not behove one who has overcome such suffering as you have done to leave the world?’ 'Sir,’ babbled the infant, 'I would leave the world.’ Suppavasa saw them talking, and asked the Thera what he had said. ‘ We spoke of the long suffering he has overcome. With your leave I will ordain him.’ She replied : ‘ It is well, sir ; ordain him.’ And Sariputta, ordaining him, said : ‘ Sivali, you want no other exhorta¬ tion than the cause of the long suffering you have over¬ come. Think on that.’ ‘ Sir,’ replied the child, ‘ yours was the burden of ordaining me ; but I will find out what I am capable of doing.’ At the moment when the first lock of his hair was cut off, he was established in the fruition of the First Path, when the second was cut, in that of the Second Path, and so for the third and fourth. . . .2

Other teachers say that after Sariputta had ordained him, he went the same day, and taking up his abode in a secluded hut, meditated on his woefully delayed birth, and so, his knowledge attaining maturity, descended into the avenue of insight, casting out all the intoxicants (of the mind)3 and thus attaining arahantship. Thereupon ex- 1 The verse in the Dhammapada (414) is here quoted, and the episode narrated in the Commentary (PTS edition, vol. iii.). 2 Here follows the episode dealt with by the Commentary on Ang., i. 24, where Sivali’s eminence as recipient of offerings is stated. 3 See p. 52, n. 4. periencing the bliss of emancipation, he in emotional rapture uttered this psalm : Now have they prospered, all my highest aims, To compass which I sought this still retreat. The holy lore and liberty, my quest, All lurking vain conceits I cast away. (60) He was reborn in this Buddha-age at Kapilavatthu, as the son of a brahmin Vasettha. Now when Asita the seer1 had declared that the young noble Siddhattha would become omniscient, Vappa with four other sons of brahmins, Kondanna at their head,2 became recluses. When Asita’s prophecy had been fulfilled, Vappa heard the Buddha preach and thought : ‘ I will win salvation.’ He was present during the six years when the Great Being made his ascetic struggles ; thereupon disgusted when the latter again took solid food, he went to Isipatana, and there met the Master then starting the Wheel of the Norm a-rolling and was converted. On the fifth day he and his four mates won arahantship. Thereupon reflecting on the might of the Master and the blindness of the world, and how the Ariyan state bestowed vision, he said this verse :

He who doth see can see another seer, Him too who hath no eyes wherewith to see, He who himself sees not, can ne’er discern Either the eye that sees not, or the seer.3 (61) 1 Sutta-Nipdta, verse 128 f. ; Vinaya Texts , i. 90, n. 1 ; Bud. Birth Stories , p. 113. 3 There is here an allusion to the undiscerning attitude of the five recluses over against the spiritual evolution of the Buddha, recorded by the books referred to. He was born in this Buddha-age at Yesali, in the family of a councillor,2 and was named Vajji-son. He saw the majesty of the Exalted One when the latter came to Yesali, believed, entered the Order, and after his novitiate dwelt in a wood near Yesali. Now a festival took place at Yesali, and there was dancing, singing and reciting, all the people happily enjoying the festival. And the sound thereof distracted the bhikkhu, so that he quitted his solitude, gave up his exercise, and showed forth his disgust in this verse : Each by himself we in the forest dwell, Like logs rejected by the woodman's craft. So flit the days one like another by, Who more unlucky in their lot than we ?

Now a woodland sprite heard him, and had compassion on the bhikkhu, and thus upbraided him, ‘ Even though you, bhikkhu, speak scornfully of forest life, the wise desiring solitude think much of it,’ and to show him the advantage of it spoke this verse : Each by himself we in the forest dwell, Like logs rejected by the woodman’s craft. And many a one doth envy me my lot, E en as the hell-bound him who fares to heaven. (62) Then the bhikkhu, stirred like a thoroughbred horse by the spur, went down into the avenue of insight, and striv¬ ing soon won arahantship. Thereupon he thought, 4 The fairy's verse has been my goad !’ and he recited it himself. 1 The son of the Yajjians, or simply, the Vajjian. See CXIX. 2 The Yajjians were a republic. Eeborn in this Buddha-age among the Sakiyans, in the township of Devadaha, in the family of a Sakiyan raja, he was named Young1 Saijmoda. But inasmuch as, when a boy, he suffered from rheumatism,2 and at times walked like a cripple, he grew to be called Pakkha ( = cripple), and retained the name after his recovery. He was present when the Exalted One visited his kinsfolk,3 won faith in him, entered the Order, and dwelt in the forest. Going one day to the village for alms, he sat down beneath a tree. Then a kite, seizing some flesh, flew up into the sky. Him many kites attacked, making him drop the meat. Another kite grabbed the fallen flesh, and was plundered by another. And the bhikkhu thought : ‘ Just like that meat are worldly desires, common to all, full of pain and woe.’ And reflecting hereon, and how they were im¬ permanent and so on, he carried out his mission, sat down for his afternoon rest, and expanding insight won arahantship. Thereupon making the base of his emotion his goad, he confessed anna in this verse :

They fly at what is fall’ll, and as it lies, Swooping in greed they come again, again. . . . But what ’twas meet to do, that have I done, And what is verily delectable, Therein was my delight : thus happily Has hapxiiness been sought after and won.4 (63) 1 Kumdra, which means simply ‘youth,’ is a distinctive title of a young noble, as mdnava is of a young brahmin. We have no suitable word. Cf. the Greek hour os. 2 Vdtarogo , lit., f wind-illness.’ On the synonym vdtabddho, see Milinda , i. 191, and below, CLIII. 3 See Bud. Birth Stories, p. 121 ff. 4 I.e., says the Commentary : ‘ By the happiness of the attainment of fruition has Nibbana, which is beyond happiness (or is exceeding LXIV. yimala- kond anna He was reborn in this Buddha-age as the son of Ambapall, his father being King Bimbisara.* 1 She named the child Yimala, but afterwards he was known as YimalaKondanna.2 He was convinced by the Buddha-majesty of the Exalted One at Yesali, left the world for the Order, and attained arahantship. He declared his anna in this verse : By the bright Banner came I here to birth In her called of the Tree. And by the flag That smites the flag, is the great Flag o’erthrown.3 (64)

great happiness, accanta-sukliay ), been won, and by that happiness of insight, which has become a happy mode of procedure, has the bliss of Fruition, of Nibbana, been reached.’ The latter interpretation, as Dr. Neumann has pointed out— winning happiness by happiness— is, in the Majjhima-Nikaya (i. 93/.), contrasted with the Jain point of view : ‘Nay, friend Gotama, happiness is not to be got at by happiness, but by suffering ’—the ascetic standpoint. Cf. CLXXI. 1 Cf Sisters, Ps. lxvi., where he is said to have converted his mother. 2 Yimala = spotless. There is no apparent clue to his acquiring the brahmin clan-name of Kondanna. Cf. CCXLYI. 3 This verse is one of the allusion-riddles dear to ancient poets. The one word ketu (banner, flag) is symbolical (1) of Bimbisara’s kingship , (2) of the Dhamma : ‘ For the Norm is the banner of the seers,’ quotes the Commentary {Ang., ii. 51 ; iii. 150) ; (3) of the vice of conceit (mdna ; ‘ flaunting a flag . . . desire of the heart for selfadvertisement ’) (Dhs., 1116; Bud. Psy., p. 298, n. 3 ; (4) of the hosts of evil. Hence the fourfold iteration of ketu may be thus paraphrased :

‘ By me’ son of a liing (!)> through the aid of the Dhamma (2), smiting down evil (4), is conceit (3), with all soul-illusion involved therein, overthrown.’ The Tree is the Mango {ambd), beneath which, in her legend, Ambapall was found as an infant. He was born in this Buddha-age at Savatthi, as the son of a brahmin of the Yaccha family. He heard the Master preach, entered the Order, and went to dwell at a village settlement in Kosala. Through the bhikkhus who came there from time to time he mastered the doctrine, although he did not know how to distinguish what was Yinaya, what Suttanta, and what Abhidhamma. . This too, however, he learnt from questioning Sariputta, so that, whereas other bhikkhus were versed in Yinaya, or in some other part of doctrine, he had learnt the Pitakas by heart, even before the Council, when they were recited.1 2 And soon after attaining this proficiency, he won araliantship. Thereafter he became a teacher, and one day, addressing himself as another person, he uttered this verse : That heaped wealth by Yaccha’s toil thrown up3 By steady increment these many years, That doth he to the laity declare,

Seated in honour, filled with splendid joy. (65) 1 See Vinaya Texts , iii. 373 jf. It is a fixed tenet with Dhammapala ( Vace other commentators) that the doctrines and discipline of his faith had existed in the infinite past in the form of three Pitakas, revived under each Buddha. Councils had but to decide on the sub¬ ject-matter to be included in that form, and to ‘ recite ’ the wording of the same. Cf. Mahdvamsa , Geiger’s translation ; P.T.S, 1912, chapters iii.-v. 2 The soubriquet by which he is called means Throwing-up made- \accha, Vaccha the Pile-maker, to emphasize his eminent repertory of orally -learnt doctrine. The Vaccha family contributed many Theras ; hence, no doubt, the need of distinguishing. Cf. IX., XIII., LXXI., CXII., CXIII. Eeborn in this Buddha-age at Kapilavatthu, in the family of a Sakiyan raja, he was named Megliiya.1 When grown up, he entered the Order and ministered to the Exalted One while he was residing at Calika on the River Kimikala. And seeing a pleasant mango-wood he desired to dwell there. Twice the Exalted One refused, but at his third request, let him go. There, however, being consumed by evil thoughts as by flies, he got no concentration of mind, so he returned and told the Master. The latter said, ‘When the heart, Meghiya, is not ripe for emancipation, five things conduce thereto,’ and admonished him. Where¬ upon Meghiya attained arahantship, and announced his anna in this verse :

He, the great Hero, counselled me, whose mind Hath all transcended that our minds may know. And I, hearing the Norm, held close to Him In loving pupillage and piety.2 The threefold wisdom have I made my own, And all the Buddha’s ordinance is done. (66) He was reborn in this Buddha-age at Setavya,3 in the family of a councillor. When the Exalted One visited Setavya, and stayed in the Singsapa Wood, he went to listen Meaning ‘ cloudy,’ ‘ cloud-like,’ a name of happier augury in India than in more humid climates. Told more fully in TJddna, IV., i. More literally, ‘ dwelt near him having loved, or being devoted to.’ But the idiom, to leave the world dwelling ‘near’ a Teacher implies the relation of pupillage. In Kosala. Cf. Dialogues, ii. 849; Sutta Nipcita , verse 1012; Ang., ii. 87. LX VI I. EKADHAMMA-SAYANIYi to him, saluting, and sitting down at one side. The Master contemplated his inclinations, and taught him the Norm in the verse : Impermanent indeed are all component things.1 And he, influenced by his past resolve (to leave the world when the Norm was revived), discerned the truth more plainly, left the world, and studying the notions of ill and of the absence of soul, acquired insight and won araliantship. And because, by one hearing of the Norm alone, his destiny was fulfilled, he acquired the name of Once-Norm-hearer (Ekadhammasavanlya). His anna he confessed in this verse :

Burnt up in me is all that doth defile, And rooted out all life’s continuance ; Slain utterly the cycle of re-birth : Now is there no more coming back to be.2 (67) He w7as reborn in this Buddha-age at SavatthI, as the son of a wealthy councillor. Come to years of discretion, he was convinced by the majesty of the Buddha, at the presentation of the Jeta Grove, and left the world. Ful¬ filling his novitiate, and dwelling in the forest, he came to the Master to learn. And at that time the Master, seeing 1 See Dialogues , ii. 175 : ‘They’re transient all,’ etc. 2 This phrase and that of ‘ life’s continuance ’ are in the Pali both bliava , first plural, then singular with prefix of puna, ‘again’; lit., ‘ becomings ’ and ‘ becoming-again.’ By the plural form the three chief modes of rebirth are understood — Tcdma-, rupa-, and avupa-bhava — as well as both kammabhava , or that continuity of action or character which determines future bhava , and the uppatti-bhava, or resultant rebirth itself (so the Commentary). This doctrine is explained in the Compendium of Philo sopluj, especially pp. 262-264. 3 So the Commentary ; in the text Ekuddaniya.

Sariputta rapt in contemplation near him, broke forth into this psalm : He who doth dtcell on highest plane of thought , etc.1 And the brother hearing him, even when once more far away , and for a long time in the forest, kept repeating the psalm ever and anon, so that it became customary to call him ‘ Ekudaniya,’ 4 One-Psalm-er.’ Now one day he got unity and concentration of mind, and so, insight expanding, he won arahantship. And dwelling in the bliss of emancipation, he was once invited by the Treasurer of the Norm2 to be tested in exposition, with the words: ‘Friend, expound the doctrine to me.’ And from long dwelling in mind over that verse, he uttered it then again : He who doth dwell on highest plane of thought, With zeal unfaltering, Sage, Arahant, In wisdom’s branches3 trained such as he is, No sorrows may beset him, who with mind Calm and serene and clear abideth aye. (68) This became the confession of his anna. 1 Narrated in Udana, iv. 7. Dliammapada , verse 259, is, by the Commentator, ascribed to the Buddha, who was commending ‘ Ekuddana’s ’ fruitful use of his one stanza.

2 A title given to Ananda. See Ps. CCLX. 3 The Commentary emphasizes the mutual equivalence of muni (sage) and arahu. It also specifies the thirty-seven ‘wings of wisdom’ (see Compendium, p. 179), and the three siJcJchds, or trainings— viz., in morals, in jhana or mental control, and in insight or doctrine (Any. i. 255). In the Sutta-V ibhanga of the Vinaya-Pitaka this psalm is put into the mouth of Panthaka the Less, to whom in the present work Ps. CCXXXVI. is ascribed. The Sisters at the SavatthI College are represented as expecting no effective lesson when it is Panthaka’s turn to teach them, since he always repeated one and the same stanza— namely , that here attributed to Ekudaniya. The Thera hears of their remarks, and forthwith gives an exhibition both of his magical power and of his knowledge of much else of the ‘ Buddha- word.’ Whereupon he reaps the Sisters’ tribute of admiration. Reborn when our Exalted One was alive in the house of King Suddhodana, of a slave, he was called Channa. A contemporary of the future Buddha, he found faith in the Master when the latter returned to meet his kinsfolk. He thereupon entered the Order. Out of his affection for Him, egoistic pride in 4 our Buddha, our Doctrine ’ arose, and he could not conquer this fondness, nor perform his duty as novice. When the Master had passed away, and his injunction that the higher penalty be imposed on Channa was carried out,1 the latter suffered anguish, extir¬ pated his fondness, and soon after attained arahantship. Thereafter, blissful in his emancipation, he expressed his rapture in this psalm :

I heard the Truth which that Great One had taught, And felt its mighty virtues, known by Him Who all things with supernal insight knew.2 The Path for winning things ambrosial I found. Past-master He in sooth to guide Into the way of blest security. (69) Reborn in this Buddha age in the Sunap>aranta country, at the port of Supparaka,3 in the family of a burgess, he was named Punna. Arrived at years of discretion, he went with a great caravan of merchandise to Savatthi, when the 1 Dialogues , ii. 171 ; Vinaya Texts , iii. 381-384. 2 Lit., ‘ by supreme knowledge which has understood everything. 5 Of. Mahdvamsa (Geiger’s translation), 54, n 3. Exalted One happened to be there. And he went to hear the Mastei at the \ihara with the local lay-followers. There he believed, and left the world. And for a time he won favour among the teachers and preceptors by his skill in dialectic. Then one day he went to the Master, and asked for a lesson, so that he, hearing propositions pair¬ wise, might therewith go to dwell in Sunaparanta. To him the Exalted One uttered a ‘ Lion’s Roar ’ of a lesson, to wit : ‘ Now there are objects, Punna, cognizable by the eye, etc. 1 So Punna departed, and studying concentration and insight, acquired the three forms of higher cognition.

W hen he won arahantship he won over many people to the faith, even 500 lay-brethren and as many lay-sisters. And as he lay near final death he confessed anna in this verse : Only virtue here is highest ; but the wise man is supreme. He who wisdom hath and virtue, He inong men and gods is victor.2 (70) 1 This is told in the Sntta on Punna’s lesson ( Majjh ., iii. 267 f. ; Sany., iv. 60 ; also Divyavadana , 37-39). ‘ Pair-wise ’ in the text is yamaka, Judging by the context in the ‘ lesson,’ compared with the method used throughout the book of the Yamakas ( Abhidhamma - Pitaka), this means that the thesis is stated, and is then followed by either its converse or other logically contrasted form. 2 This forms a verse in Silava’s poem (CCXLI., verse 619). There is a greater simplicity in this stanza, about the diction and the ideas, as of a man who had spent his life giving simple teaching in ethics to rough rustic audiences, such, as one gathers, he would meet in Suna¬ paranta. The Master led him to expect rough treatment at their hands {Majjh., loc. cit.). The rhythm above almost parallels the Pali : Silam eva idha aggan , pahhavd pana uttamo, etc.

He was born in this Bnddha-age at Rajagaha, as the son of a rich brahmin, and was named Vacchapala (calfherd). He saw when the Master met Bimbisara, the self¬ submission of Uruvela-Kassapa to the Exalted One,1 and believing, entered the Order. In a week he had so developed insight as to have acquired sixfold abhinha. As arahant he extolled in sheer happiness his attainment of Nibbana in this verse : Is there a man who can the truth discern Tho’ it be very subtle and refined, Who, skilled to measure spiritual growth, Is yet of lowly and of gentle mind, Who shapes his life by rule of Them that Wake :2 For him Nibbana is not hard to find. (71) And this was the Brother’s confession of anna. A t u m a . Now he was reborn in this Buddha-age at Savatthi, as the son of a councillor, and was named Atuma. When he was adolescent his mother proposed to find him a wife, and consulted with kinsfolk. But he, being impelled by the fulness of conditions, said : ‘ What have I to do with houseways ? Now will I leave the world.’ But though he went 1 See CCX. ; also Vinaya Texts , i. 136 ff. ; Bud. Birth Sto?‘ies , p. 114 f.

2 Saysevita-buddha-silind. ‘ Spiritual growth ’ is from the Com¬ mentary. ‘ Truth ’ or true meaning = attha . to the Brethren and was ordained, yet did his mother seek to corrupt his pious wish. Then he declared his inclination in this verse : As the new bamboo-stem, even when grown To its full knotted height, can scarce emerge, So I by all this bringing home of brides - Give me your leave ! Gone forth e’en now am I. (72) And even as he stood speaking to his mother, insight grew in him, and casting off the defilements,1 he became an arahant. He was reborn in this Buddha-age at Savatthi, in the house of a brahmin grandee. For seven years he was reared within the precincts of home, and when at seven years old he was taken out on the estate, he saw an aged person, a diseased person, and a corpse for the first time. When he was told about these things, he was filled with dread, went to the Vihara, heard the doctrine, and gained his parents’ consent to enter the Order. Thereupon he won insight and arahantship. Him thus having arrived thereat the Brethren asked : ‘ How is it you were stirred to come forth at so tender an age ?’ He thereupon, confessing anna, signalized his going forth in this verse :

I saw an aged one, and one afflicted with disease, And then I saw one dead, with all his span of life consumed. Thence I forth going left the world to live the other life, And from me put away the enticing sweets of sensedesire. (73) 1 Kilesd. This is as general a term, especially in the Commentaries, as is, in Christian writings, the word ‘ sin.’ See Bud. Psy., p. 327, n. Now, because he left the world while so young, the Thera was always called Boy (Manava).1 Beborn in this Buddha-age at Sail, as the son of a certain brahmin, he grew up expert in the Three Vedas.2 Feeling repelled by domestic life, and inclined to jhana, he met the Exalted One at Sail, believed, wTas ordained, and attained arahantship as soon as his head was shaved. Thereupon he signalized his putting away the hindrances, and confessed anna in this verse : With sensuous desires, with enmity, With sloth of mind and torpor of the flesh A brother hath no truck, and in his heart Turmoil of any kind and doubt are dead. (74) He was reborn in this Buddha-age at Sariputta’s native place,3 in a brahmin’s family, and was called Susarada

1 One is tempted to see here no individual sharing the experiences of the Buddha, but a type of the earnest youthful religious mind gripped by life’s realities. 2 It is noteworthy that whereas there were in Dhammapala’s day Four Vedas (including the later Atharva-veda), the Buddhist schools of Eastern India — e.g., Conjevaram — either did not know of this increment in brahmin literature, or observed sufficient historical accuracy to associate these original Theras with three Vedas only (see Dialogues , i. 109, n. 2). Sala, or Salar), a brahmin village in Kosala, is twice mentioned as visited by the Buddha in the Majjhima (Suttas 41, 62 ; cf. Sayy., v. 144) ; but Sail has, so far, not been met with elsewhere. 3 Nalaka- village in Magadha. (Dullard), because he was slow in growing.1 He was con¬ verted by the teaching of that Thera and in due time, as a bhikkhu, became an arahant, and confessed his anna in this verse : O goodly is the sight of cultured minds !2 Doubt is cut off, and wisdom grows apace. E'en of a fool they make an able man ; Hence goodly is the intercourse with saints. (75) He was reborn in this Buddha-age at Yesall, in the family of a Liechavi noble (raja). When grown up he was ever mad for war and an unconquered fighter, ever sacrificing what was near and dear, so that he became known as Piyanjaha— Love-renouncing. But when the Master came to Yesall, Piyanjaha found faith in him, entered the Order, dwelt in the forest, developed insight and won arahantship. As arahant he thought, 1 How different is worldly success from Ariyan success !’ and by this insight confessing anna, he uttered this verse :

Where men are arrogant, see thou lie low.3 Where they are low in mind, lift up the heart. Dwell thou where other folk care not to dwell, Wherein men find delight, take thou no joy. (76) 1 Susarada means ‘very autumnal’ — i.e., as it were, ‘having un¬ developed seed or growth,’ and corresponding therefore to early spring¬ time in our climate. Cf. JPTS , 1909, p. 150 ; and the contrary, visdrada , below, CCII., verse 838. It is a detail of interest that on the word suvihitdna, rendered by cultured’ (lit., well-disposed, ordered, or practised), the Commentary remarks anusvaralopo kato ; the terminal rj has been cut off, gdthCisukhatthay , for prosodical reasons. With line 3, cf. Sisters, verse 213. 3 In the text the inflexion used is the third person singular of the older optative in e : he, one, should lie low. (Elephant - rider’s Son.) Reborn in this Buddha-age at Savatthl, in the family of an elephant-driver, as he grew up, he became proficient in managing elephants. One day, as he was training an elephant by the river, he was impelled by maturing con¬ ditions to think : ‘ What is all this elephant-taming to me ? Better is it to tame one’s self.’ So he went to the Exalted One, heard the Norm, believed, entered the Order, and exercised himself in insight on a basis of ethical meditation. And as a skilful elephant-trainer restrains savage ways by his hook, so he by meditation suffered not his thoughts to wander away from his exercise, saying this verse :

Once roamed this heart a-field, a wanderer Wherever will, or whim, or pleasure led. To-day that heart I’ll hold in thorough check, As trainer’s hook the savage elephant.1 (77) And so acting, his insight expanded, and he realized arahantship. He was reborn in this Buddha-age at Saketa, in the family of a burgess. Because his head resembled that of a ram, he acquired the nickname of Mendaslra ( = ram’s head). While the Exalted One was staying at Saketa in the Anjana Wood, Mendaslra came to believe in him, entered the Order, and practising calm and insight, 1 This goes to form one verse in the interesting poem ascribed to Talaputa (CCLXII., 1130). ‘Trainer’s hook,’ more accurately ‘grasper of the hook.’ acquired sixfold abhinna. He could thus recall former births, and concerning these he uttered this verse : Full many a round of rebirth have I run Nor found a clue.1 Lo ! now from me who sore Have suffered is the load of ill withdrawn. (78) And this was his confession of anna. Reborn in this Buddha-age in the township of Devadaha, in the family of a Sakiyan noble (raja), he was named Rakkhita (Guarded). He was one of those five hundred young nobles who, as having renounced the world, were given by the Sakiyan and Koliyan rajas as escort to the Exalted One. The latter had converted these youths by the lesson of the Kunala-jataka2 — a lesson against the danger of sensuality. And connecting this lesson with his exercises, he developed insight and attained arahantship. Thereafter, reflecting on his own renunciation of the cor¬ ruptions,3 he uttered his verse confessing anna :

All passion have I put away, and all Ill will for ever have I rooted out ; Illusion utterly has passed from me ; Cool am I now. Gone out all fire within. (79) 1 In the text, ‘ I found not Commentary, ‘Not getting the know¬ ledge how to turn or roll back ’ (nivattakananar)') — i.e., the unending course of rebirth. 2 Jdtalca, vol. v., No. 536. The introduction relates the giving of the escort. 3 Kilesd. See above, LXXII., n. 1. Reborn in this Buddha-age in Kosala, at the town of Lgga, as the son of a councillor, he was named Ugga. When he had attained to years of discretion, he went to hear the Master, who had come to that town, found faith in him, entered the Order and finally won arahantship. He thereupon set forth his severance of the round of rebirth, confessing anna in this verse : All action wrought by me and bringing birth, Whether ’twas of great potency or small, Shattered and ended is it utterly. Now is there no more coming back to be. (80) Reborn in this Buddha-age at Savatthl, as the son of a brahmin, he was named Samitigutta.1 Hearing the Master preach, he entered the Order and attained entire purity of conduct. As the consequence of his action in a former life, he was attacked by leprosy and his limbs crumbled off piece by piece. He dwelt in the infirmary.2 And one day the General of the Norm went on his round of inquiry, asking after this and that sick bhikkhu. Seeing Samitigutta, he gave him an exercise on the contemplation

1 ‘ Guarded-by-concord, or by-union.’ 2 He is represented as having said of a Silent Buddha, ‘ This leprous shaveling is concealing something, methinks,’ and spitting ; again, as a Wanderer, he loses his temper with a lay-adherent, saying, ‘ May you become a leper !’ That Savatthl College should include an infirmary (gilanasala) is interesting,’ if to be expected. The visitor is Sariputta. Cf. verses 1054-1056. of feeling, saying : ‘ My friend, in so far as there is what we call process of the five constituents, the whole of suffering is a matter of feeling. But if just the constituents be absent, suffering is absent.’ So saying, he went on ; but the patient, set up by the lesson, developed insight and realized sixfold abhinna. Thereupon he remembered the evil action in former births for which he was now overcome by disease. And extolling the fact that all was now done with, he uttered this verse : Whatso of evil wrought in bygone days, In former births by me, just here and now, Tis that whereby I lie and suffer sore — But other ground for ill exists no more ! (81) Beborn in this Buddha-age at SavatthI, as the son of a brahmin of north-western origin,1 he was named Kassapa. His father died while he was a child, and his mother brought him up. When one day he heard the Exalted One preach at the Jeta Grove, he was then and there impelled by maturing conditions to enter the First Path. And going to his mother, he asked her permission for his ordination.

Now when the Master had ended the rainy season with the Parivara festival and was starting on his country tour, Kassapa was anxious to go with him. And first he went to take leave of his mother. She let him go with this admoni¬ tion : To any place where alms are easy got, Where’er ’tis safe and free from peril, there Go thou, my boy ; vex not thy life with care. (82) 1 Udicca-brdhmanassa. Cf. Jdt i. 324; ’ Milinda , ii. 45, n. 1. Then the Thera thought: ‘My mother wants me to go where I shall be free from care. Come then, for me ’tis right to win a place entirely and absolutely free from care.’ And, striving, he set up insight and soon won arahantship. Thereupon, inasmuch as his mother’s words had been his spur in winning it, he repeated that very verse. Reborn in this Buddha-age in the country of the Mallas, in the family of a raja, he was named Siha (Leo). Seeing the Exalted One, he was attracted by him, saluted him and sat down at one side. The Master discerned the trend of his mind and taught him the Norm, so that he believed, entered the Order, and, taking his exercise, dwelt in the forest. His thoughts were distracted by many objects and he could not concentrate.1 The Master saw this and, standing over him, uttered this verse :

O Siha ! persevere in earnestness ; By night and day abide unfaltering. Engender the good Norm within thy heart. Swiftly renounce that piled up base of birth.2 (83) Hereby the Thera was able to expand insight and win arahantship. And, confessing anna, he repeated the verse. 1 Lit., ‘to him one-point-ness comes not’; the usual psychological term, to which we can only approximate in our ‘ concentration.’ Cf. Compendium, pp. 237, 240/. 2 Samussayo, lit., ‘accumulation.’ Commentary = ‘ the passions binding to personal existence.’ Used for the body, or whole living aggregate. Cf. Sisters , verse 22. Reborn in this Bnddha-age at SavatthI as the son of a brahmin, he was called NIta. When grown np he thought: ‘ These Sakiyan recluses are very lucky in that they are well provided with all necessaries. It is a happy life, that of a member of the Order.’ So he entered it to get pleasure from it, paid scant attention to his exercise, ate his fill, spent the day in idle talk, and slept all night long. But the Master discerned the ripeness of his antecedents, and gave him this verse in admonition : Thou all the night to slumber given o’er,