Theragāthā (Psalms of the Brethren)

2 Any. Nik., i. 25 ; there called Bakkula. Presumably his great age lent point to the distinction. 3 Anutappati , lit., proceed to be hot about. Our metaphor is bite ( remorse ) or pricking (of conscience). 4 Expanded from the two words parijdnanti panditd, the wise understand. The Commentary’s expansion is ‘ they fixing [him] accurately know, do not esteem highly.’ O great, O wondrous is Nibbana’s bliss, Revealed by Him, the Utterly Awake ! There comes no grief, no passion, haven sure, Where ill and ailing perish evermore ! (227) Reborn in this Buddha-age at Rajagaha in a potter’s, family and named Dhaniya, he practised the potter’s craft. It was at his house that the Master taught Pukkusati the noble the Sutta of the System of Elements.1 Dhaniya, hearing of Pukkusati dying as an arahant [that very night], thought : ‘ Mighty to guide verily is the Buddha-sasana, wherein a single night suffices to release a man from the sorrows of rebirth !’ So he entered the Order. But he continued to occupy himself with making tiles for roofs.2 Reproved for making a clay hut by the Exalted One, he took up his abode in a bhikkhu’s lodging, and there won arahantship.

Thereafter, on the occasion of admonishing bhikkhus who, as self-mortifying, held themselves superior to others, he confessed anna thus : If one in the recluse’s discipline Take thought how he may live in happy ease, Let him not scorn the Order’s uniform, Nor hold in disrespect its food and drink. (228) If one in the recluse’s discipline Take thought how he may live in happy ease, Let him frequent a shelter like the lair Of watersnake or mouse [primitive, bare].3 (229) 1 ‘ Dhatuvibhanga-sutta,’ Majjli. Nik., iii. 237 ff., where the potter’s name is not mentioned. Gf. above XCVII., and my Buddhism, 1912 2 Dhaniya’s skill in brick-making : clay-work red as the indagopaka ( cf . verse 13), and giving a bell-like sound when tapped, is described, in this connection, in Vinaya, iii. 41 /. 3 Commentary : ‘ the hole of the moment, where he can go in and out at will.’ If one in the recluse’s discipline Take thought how he may live in happy ease, Let him be glad whate’er the day may bring,1 And let him be intent on one main thing.2 (230) Reborn in this Buddha-age in Kosala as the son of Matanga a landowner, he came to be called after his father. He grew up idle in habits, and when his people rebuked him, he made acquaintance with the bhikkhus, noting how happily the Sakiya-son recluses lived. But when he heard the Master teach the Norm, he believed and took orders. Seeing the power of iddhi wielded by bhikkhus, he aspired to the same. And practising exercises, he won sixfold abhinha.

Thereupon he scourged slothfulness, extolling his own rush of energy in these verses : Too cold ! too hot ! too late ! such is the cry. And so, past men who shake off work [that waits Their hand], the fateful moments fly.3 (231) But he who reckons cold and heat as less Than straws, doing his duties as a man, He no defaulter proves to happiness. (232) 1 Lit., glad at one thing or another. 2 I.e., let him be in earnest (Commentary) whatever be the ekadhammay of his study. 3 ‘ Fateful ’ is interpolated to give weight to the urgency with which, in the earnest bhikkhu’s life, conjuncture of opportunity is associated with this present life, especially in a ‘Buddha-age.’ So the Com¬ mentary here, and cf. Sisters , p. 12, n. 4. These two verses occur in Digha iii., ‘ Sigalovada Suttanta,’ but ‘moments’ is superseded by atthd , ‘ advantages ’ or ‘ good ’—a rare use of the plural form. Dabba- and kusa-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 (233)

Reborn in this Buddha-age at Pataliputta,2 in a brah¬ min’s family, he was named Sobhita. But being a little hunchbacked, he was called Crooked Sobhita. Come of age at the time of the Master’s passing away, he was ordained by Ananda, and acquired sixfold abhinna. Now, at the first Great Council in the Sattapanni Cave, he was bidden fetch Ananda Thera to the Assembly.3 Now at that time the company of devas sent an angel to stand at the entrance to the Cave to counteract the work of Mara. And Khujj a- Sobhita announced his own coming to the angel in this verse : One of the Brethren who in Patna dwell, Learned and erudite, lo ! at the door, Advanced in years, stands Crooked Sobhita. (234) 1 = XXVII. ; cf. XXIII. The energy defies in the one case physical delicacy, in the other effeminacy. 2 Patna ; cf. Sisters, p. 157 n. 3 For Ananda’s late appearance see Vinaya Texts, iii. 373 ; Vinaya, iii. 259. There, Ananda’s access to the Cave through earth or air, in the commentarial legend, is ascribed to our Thera. Curiously enough, the Vinaya itself knows of no Khujja- Sobhita till the Council of Vesall, a century later ( Vinaya Texts, iii. 407). That the Council was held in this Cave is not stated in the Vinaya, which names only the Ivalandaka-nivapa (squirrels feeding-ground) in the Veluvana (Bamboo Grove). ‘Angel’ is devata ; lit., deity.

Then the angel informed the Sangha of the Thera s advent : One of the Brethren who in Patna dwell, Learned and eloquent, lo ! at the door, Advanced in years, he stands borne by the winds.1 (235) Then the Sangha giving him opportunity, the Thera approached them and confessed anna : Good fight he made, and made good sacrifice,2 And in the battle won now by such war, The fervent following of the holy life, In happiness he resteth [evermore]. (236) Reborn in this Buddha-age in Rosala as a brahmin s son, he was named Varana. Come of age, he heard a Thera preach the Norm in a forest, and believing, entered the Order. One day going to wait upon the Buddha he saw, on the way, a family quarrel, through which some were slain. Distressed, he hastened to the Exalted One, and told him. And the latter, discerning the progress of his mind, exhorted him, saying : Whoso here causeth fellow-creatures pain, From this and from the other-world, from both This man may forfeit all they yield of good.3 (237) Whoso with loving heart compassion takes On every fellow-creature, such a man Doth generate of merit ample store. (238)

1 His aerial return from Ananda to the Sangha. 2 Suyitthena (which comes more naturally from a lapsed brahmin than the "martial epithets) the Commentary explains as ‘religious gifts from virtuous friends.’ The metre of the poem is disturbed by two glosses samand and clvdre. 3 The last phrase from the Commentary, ‘ the good and happiness comprised in both worlds. Train ye yourselves in pious utterance, In waiting ever on the wise and good, In haunting secret solitary seat, And in the calm and concentrated mind. (239) When these verses were ended, Varana, developing insight, won arahantship. Reborn in this Buddha-age in the family of a Kosalan brahmin, he saw the Master work the twin miracle,1 and believed. Entering the Order he fell ill while performing the studies of a recluse. His own people attended him and healed him. But he, greatly stirred by his recovery, pressed forward his study, and acquired sixfold abhinna. Thereupon he went through the air to his own people, and established them in the Refuges and the Precepts. And some of his kin, so established, died and were reborn in heaven. When Passika waited on the Master, the latter asked after the health of his kin. And Passika thus made answer :

Though I alone, ’mong unbelieving kin, Had faith and wit enough, discerned the Norm And clove to virtue, this was for their good. (240) For see ! mine own folk, whom for pity’s sake I took to task, roused and rebuked by me, Through their affection and their piety Constrained, towards the Brethren wrought good work. (241) They who are now gone hence, ending this span, They reap much happiness among the gods. Brothers of mine are there, my mother too, Fain for the pleasures that they now enjoy. (242) 1 See p. 36, n. 1. Reborn in this Buddha-age at the gate of the city of SavatthI in a fisher’s village, as the son of the headman of the 500 fishermen’s families, he was called Yasoja. Come of age, he was one day fishing with the fishermen’s sons in the River Aciravatl. And casting his net, he caught a great gold-coloured fish. They showed it to King Pasenadi, who said : ‘ The Exalted One will know the cause of the fish’s colour.’ And the Exalted One told them that the fish had, in Kassapa Buddha’s time, been a wicked bhikkhu, who had since then suffered in purgatory ; that his sisters were still there, but that his brother as Thera had perfected life ; and then for their good he taught the Kappila Sutta.1

Thereupon Yasoja in deep emotion renounced the world, and his companions with him. Of his going with them to wait on the Exalted One at the Jeta-Vana, and of their dismissal because of the noise they made on arriving, the record stands in the Udana.2 Dismissed, and dwelling on the banks of the River Vaggumuda, Yasoja, like a highbred horse, his mettle stirred, strove and toiled till he acquired sixfold abhinna. Thereafter the Exalted One sent for him. And he, from practising all the special austerities,3 was emaciated and uncomely. Then the Exalted One com¬ mended his self-denial in this verse : Lo ! here a man with frame so pale and worn ; Like knotted stems of cane his joints, and sharp Th’ emaciated network of his veins. In food and drink austerely temperate, His spirit neither crushed nor desolate. (243) 1 I cannot identify this Sutta. 2 Udana , iii., § 3. In that work it is interesting, in view of the Thera’s legend, that the Master, when rebuking Yasoja’s followers, com¬ pares them to noisy fishermen. 3 These were not the self-inflicted tortures of Indian ascetics, but the Dhutangas, all of which are given in the Milinda, ii. , bk. vi.

And Yasoja so commended, extolled the love of solitude, and taught doctrine thus : 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.1 (244) Alone a man is even as Brahma. And as the angels if he have one mate. Like to a village is a group of three. Like to a noisy crowd if more there be. (245) Beborn in this Buddha-age in the kingdom of Magadha as a brahmin’s son, he having the essential conditions2 entered the Order among the forest bhikkhus, and through study and practice acquired sixfold abhinna. Thereupon he instructed bhikkhus, and preached to many folk on the Befuges and the Precepts. One family in particular he converted to faith and trust ; and in that house he was greatly welcomed, the only daughter, a pretty, lovely girl, respectfully providing him with food. One day Mara, plotting to disturb and disgrace him, took his shape, and going to the maiden, grasped her hand. But she, feeling that this was no human touch, loosed her hand. But the others in the house saw it and lost faith in the Thera. He, knowing nothing, perceived next day their changed manner. And discerning that Mara had been at work, he vowed to loose the dead dog from their neck, and made them tell him what had happened. And the house¬ master, hearing his explanation, begged his forgiveness,

2 I.e., maturity of evolution in character. and declared he himself would wait upon him. The Thera told the matter in these verses : The trust thou once didst place in me, To-day it lives no more. What’s thine is thine ; But in this house no evil have I done. (246) Transient and wavering is the layman’s faith : — So have I marked. Folk love and then grow cold. Why for that should a holy brother die ? (247) Cooked stands the sage’s food a little here, A little there, in one clan or the next. I will go round to seek my little alms ; My legs are strong enough forsooth for that.1 (248) Reborn in this Buddha-age in a barber’s family, he was named Upali. Come of age he left the world, following Anuruddha and the other five nobles, when the Exalted One was staying at Anupiya Grove, as is recorded in the Pali.2 Now when he was taking a subject for exercise from the Master, he said : * Send me not away, Lord, to dwell in the forest.’ ‘Bhikkhu, you dwelling in the forest, will develop one subject3 only ; if you dwell with us, you will become proficient in both book-knowledge4 and insight.’ The Thera, consenting to the Master’s word, practised for insight, and in due time won arahantship.

1 This little poem, so simply explained by the Commentary, has for lack of it been twisted into a limping dialogue on Karma, etc., between two bhikkhus. See Neumann, in loc. 2 See the charming episode, Vinaya Texts , iii. 224-230. 4 Gantha-, Br. gandha-dhuray. With this cf. Digha-Nikdya , iii. 94 : ganthe karontd. Dhammapala, of course, had palm-leaf manuscripts in mind and a written Yinaya, whereas, in Upali’s case, the Master would probably teach him orally (uggahapesi) , though heads or subject-words may then have been committed to writing. Moreover, the Master himself taught him the whole VinayaPitaka. And later, after Upali had won the Master’s com¬ mendation of his decision in the three cases of Ajjuka, the Kurukacchaka bhikkhu and Kumara-Kassapa, he was ranked first among those who knew the Vinaya.1 One feast-day, when he was reciting the Patimokkha,2 he thus admonished the brethren : He who for faith’s sake3 hath renounced the world, And stands a novice in the Order new, Friends let him choose of noble character, Pure in their lives, of zeal unfaltering. (249) He who for faith’s sake hath renounced the world, And stands a novice in the Order new, Among the Order let that bhikkhu dwell,

And wisely4 learn its code of discipline. (250) He who for faith’s sake hath renounced the world, And stands a novice in the Order new, Skilled in what should be done, or left undone, Let him uncompanied hold on his way. (251) 1 See Vinaya , iii. 66 ; 39, and above CLXI. respectively. These are but a tithe of the cases recorded as settled by this notable Dean. Cf. XLV., p. 50, n. 2. 2 This — the ‘ Rules of Disburdenment ’ — constituted, and still con¬ stitutes, a fortnightly ritual ( Vinaya Texts , i. 1-69). 3 Commentary : i.e., either not in order to gain a living, or believing in the fruit of action and in the excellence of the Gem-Trinity (Buddha, Norm, Order). Upali’s own beginning was not so single-minded, he having joined precisely in order to protect his life. The young nobles gave him their effects to take home, and he, fearing that the Sakiyans might suspect him of murder, hung up the bundle on a tree and followed them. 4 BudJio. The Commentary interprets: buddhcl ti ca pathan ti ; so ev' attlio. The iteration ‘ novice . . . new ’ is in the text.

Reborn in this Budclha-age at Savatthi in a brahmin family, he was named Uttarapala.1 He saw the Twin Miracle,2 and believing, entered the Order, and pursued his studies. One day, amid desultory recollections, sensual desires beset him, but after a violent mental struggle, he arrested the corrupting moods (. kilesas ), and in earnest meditation won arahantship. Thereupon reflecting on his victory, he uttered a ‘ lion- Me seeming wise, forsooth, and spent enough In pondering on the things that make for good, Me overthrew fivefold desires of sense, Bewilderers [of the reason] of the world. (252) Though lodged in Mara’s reach, by mighty dart Assailed, yet did my strength suffice to win From snare set by the King of Death release. (253) Now are all sense-desires put far away ! Now are all rebirths shattered once for aye ! Destroyed is birth-and-death’s eternity ! Now cometh nevermore rebirth for me ! (254) Reborn in this Buddha-age in a raja’s family at the city of Yetthapura,3 he was named Abhibhuta, and succeeded to the estate at his father’s death. Now when the Exalted i == Guardian of the North. 2 See p. 86, n. 1. 3 No other mention of place or raja is yet traced, but the four middle lines are, in Sayy. Nik., i. 156, put in the mouth of one Abhibhu, who was a bhikkhu in the age of Sikhi Buddha, according to a story told by Gotama Buddha.

One arrived at his city on tour, Abhibhuta he went to hear him, and on the morrow offered him hospitality. The Exalted One expressed the thanks he felt, and thereupon taught him the Norm more in detail. Then the raja found faith, left his estate for the Order, and realized arahantship. While he was dwelling in the bliss of emancipation, his kindred, councillors and retainers came to him lamenting that he had left them without a chief. And he, teaching them the Norm by way of extolling the reason of his renunciation, said : Hear, O ye kinsmen, and give ear to me, All and as many as are gathered here ! The Norm it is that ye shall learn from me : — Painful is hirth again and yet again ! (255) Bestir yourselves, rise up, renounce and come, And yield your hearts unto the Buddha’s Rule. Shake off the armies of the King of Death As doth the elephant a hut of straw.1 (256) Whoso within this righteous discipline Shall come with diligence to understand. Rebirth’s eternal round put far away, All pain and suffering he shall end for aye.2 (257) Reborn in this Buddha-age in the Sakiyan clan, he came to be known only by his gens name. He found faith when the Master visited his kinsfolk, and entering the Order and studying for insight, acquired sixfold abhinna. Now, while

1 Cf. verse 1147. 2 These last eight lines are elsewhere assigned to the Buddha, four by Nagasena ( Milinda , ii. 60), and four in the Book of the Great Decease ( Dialogues , ii. 128). The former is also so assigned in Kathd Vattlm , ii. 3, and in Divyavaddna , p. 300, but to the gods (ibid., p. 569) and to the bhikkhu Abhibhu in Sayy . Nik., i. 156 /. he was dwelling in the bliss of emancipation, his kinsfolk asked him one day why he had put them aside and gone forth. And he, to show both the ill he had suffered in Sapsara and the happiness of Nibbana which he then had gotten, said : Lo ! as I fared through being, I came to the kingdom infernal, So to the dolorous realm of the Petas, times without number. Evil1 befell me again in manifold shapes of the beast-world. (258) Glad enough reborn as human, rarely I won to the heavens. Yea, in the realms of vision, in realms where all sense was abolished Have I been placed, and in realms ’twixt conscious¬ ness and the unconscious.2 (259) All this becoming lies clearly before me as void of real value,

Born of preceding conditions, unstable and con¬ stantly drifting. So comprehending the coming to be of this self of me, heedful, Came I at length to find Peace, yea, the Peace [wherein I am resting]. (260) Reborn in this Buddha-age at SavatthI in a brahmin family, he fell into the habit, from pride of birth, of calling other men low-born. Even after he had heard the Norm, and believed and entered the Order, he persisted from the 1 The oddly redundant dukkhamamhi the Commentary gives in the verse, but restates in paraphrasing as dukkhamhi. 2 On these planes of existence see Compendium, p. 137 ff. cumulative force of the habit. But one day, after hearing the Master preach, he reviewed his own mental procedure, and was distressed to mark the surrender to conceit and arrogance. Expelling it all, he conjured up insight and won arahantship. Thereafter, dwelling in the bliss of emancipation, he testified to anna in thus admonishing the bhikkhus : 1 He who is fain to-morrow to perform The things that he should yesterday have done, Forfeit of happy opportunity, He shall anon repent him fierily. (261) Let him but talk of that which should be done ; Let him not talk of what should not be done !

Of him who talketh much but doeth not, Wise men take stock, and rate him at his worth. (262) O great, O wondrous is Nibbana's bliss, Revealed by Him, the Utterly Awake ! There comes no grief, no passion, haven sure, Where ill and ailing perish evermore ! (263) Reborn in this Buddha-age at Benares in a brahmin family, he entered the Order under Thera Amitta,2 and through his instigation acquired insight and won arahant¬ ship. Thereupon he admonished a bhikkhu who was his comrade as follows : From evil-minded friends keep far away, And make thy choice among the best of men. 1 Harita’s psalm is identical with Bakula’s (CLXXII.). Cf. also the Harita of XXIX., also a brahmin of Savatthl. 2 On this curious name (? Amita) cf. Jdt vi. 271. To his advice hold fast, and let thy heart Aspire to happiness immutable. (264) As1 one who, mounted on a puny plank, Is in mid-ocean whelmed beneath the waves, So even he of blameless life doth sink, When thrown together with the man of Jsloth. (265) Wherefore from such an one keep well apart, The sluggard and the poor in energy. Dwell thou with them who live aloof,

With wise, with noble souls who have renounced, Who in rapt contemplation ever strive. (266) 1 See above, CXXXIV. This Thera is not met with elsewhere, nor is Vimala identical with the author of Psalm L. Reborn in this Buddha-age in a clan of Sakiyan rajas, he made the perishableness of life his principle, and, conjuring up insight, attained arahantship. He there¬ upon testified to anna, as occurring in his own experience, thus : Bedecked with trinkets and with pretty frock, Wreathed with flowers, raddled with sandal wood, In the main street, before the multitude A nautch girl danced to music’s fivefold sound.1 (267) Into the city I had gone for alms, And passing I beheld the dancer decked In brave array, like snare of Mara laid. (268) Thereat arose in me the deeper thought :2 Attention to the fact and to the cause. The misery of it all was manifest ; Distaste, indifference the mind possessed. (269) 1 The five instruments usually grouped as turiya are three sorts of tom-toms, cymbals (?), and pipe or flute ‘ Nautch girl ’ is nari— lit., woman — and nattaki, dancer. 2 Yoniso manasikaro. The Commentary paraphrases by analyzing the sight of that which was intended to appeal to sense and emotion.

Distaste, etc. Oy. has scLTn/patitthathuti . . . had. ay ay sayhusi . And so my heart was set at liberty. 0 see the seemly order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids me do is done.1 (270) Beborn in this Buddha-age in a clan of Sakiyan rajas, he left the world, together with his clansmen, Anuruddha and Kimbila, and dwelt by the village of Balakalona.2 And one day, when he had left his cell to discipline his tendency to sloth and torpor, he fell as he was stepping up on to the terrace. Using this as his goad,3 he accomplished selfmastery, and developing insight, he won arahantship. Thereupon, as he was living in the bliss of fruition, the bliss of Nibbana, the Master, coming to congratulate him on his solitude, asked him : ‘ How now, bhikkhu, do you continue in earnest T And he assenting, replied : Foredone by drowth I gat me from my cell For exercise, and climbed the terrace-steps, And fell thereby all drowsy to the earth. (271) Chafing my limbs, once more I mounted up ; And while on terrace to and fro I went,

Within ’twas all alert, composed, intent. (272) Thereat arose in me the deeper thought : Attention to the fact and to the cause. . . . 1 It is not possible to be sure that this Nagasamala is the Thera so named who was occasionally the Buddha's attendant on his walks. Cf. CCLX. ; Majjh. Nik., i. 43 ; TJddna , viii. 7 ; Jdt, iv. 95. 2 On these see above (CXVIII., n. 4) and below (CCLVI.). The visit by the Buddha, without the incident of the tumble, is recorded, Majjh. Nik., iii. 154; Vinaya Texts, ii. 308, where the village has ‘-kara’ added to its name. Cf. Jdt., i.. No. 10; Milinda, i. 163. The village was a suburb of Kosambl on the Jumna. 3 Cf. Sisters , xvii. The misery of it all was manifest ; Distaste, indifference the mind possessed ; (273) And so my heart was set at liberty. 0 see the seemly order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids me do is done. (274) This was the Thera’s confession of anna. In the time of our Exalted One he took rebirth as the son of a nobleman’s daughter, whose parents had committed her to the charge of a Wanderer, that she might learn other doctrines and usages. Sabhiya, when grown up, also became a Wanderer, and learning various recitations, became a great dialectician, and found none to equal him. Making his hermitage by the city gate, he gave lessons to the children of noblemen and others, and devised twenty questions, which he asked recluses and brahmins. In the narrative to the Sabhiya-Sutta it is handed down, that a Brahma god from the Pure Abodes devised the questions.1 There, too, it is told how the Exalted One, when he came to Bajagaha, to the Bamboo Grove, so answered the questions, that Sabhiya believed on him, and entering the Order, established insight and won arahantship.

But after this it was in admonishing the bhikkhus who sided with the seceding Devadatta that he spoke these verses : People can never really understand That we are here but for a little spell.2 1 See Sutta-Nipdta , verses 510-547. Of the verses here ascribed to Sabhiya, 275, 277 = Dhammapada, verses 6, 312, verse 6 being there, as in Vin. Texts , ii. 306 /., put into the mouth of the Buddha addressing the quarrelsome Kosambi bhikkhus. 2 ‘People’: ‘All except the wise.’ Cy. Line 2 : ‘We walk con¬ stantly near to Death.’ (Cy.) This reading is vindicated by the opposed : ‘ as they immortals were,’ next verse. But they who grasp this truth indeed, Suffer all strife and quarrels to abate. (275) And whereas they who cannot understand, Deport themselves as they immortals were, They who can really understand the Norm Are as the hale amid a world diseased.1 (276) All flaccid action, all corrupted rites, All mischief-making in religious life : On all such work follows no high reward. (277) He who among his fellow-brethren wins No reverence is far from the good Norm, As is the firmament far from the earth. (278) Reborn in the time of our Exalted One at Savatthl in a clansman’s family, he was called Nandaka. He entered the Order after hearing the Master teach the Norm, and developing insight won arahantship. Thereafter, while dwelling in the bliss of emancipation, he gave a lesson by the Master’s order one feast-day to the bhikkhums, and caused 500 of them to attain arahantship. Wherefore the Exalted One ranked him foremost among the exhorters of the brethren and sisters.2

Now, one day, while seeking alms in Savatthl, a woman, to whom he had been married, saw him and laughed with 1 This line = Dhammajpada, verse 198 (half the sloka). It is interesting to note that the Commentary on verse 6 of the Dhamma - pada is verbatim the same as that by Dhammapala, while that on verse 312 is nearly so. 2 Ang.y i. 25. The successful lesson is told in the NandakovadaSutta ( Majjh ., iii. 270). The Anguttara Commentary leads up to that Sutta, but the occasion of these verses finds a fuller preface in the story it tells of Nanda, the Buddha’s stepbrother (CXXXIX.). He, infatuated with a beautiful woman, is by the Master shown the nymphs in Sakka’s heaven, and finds her plain as an ape in comparison. sinful heart. The Thera, seeing her action, taught her the Norm under the aspect of emphasizing repugnance at the body, thus : Fie on the fulsome thing malodorous ! A very tool of Mara, even this, Thy body, whence exude those many streams, In number nine, that never cease their flow. (279) Build no conceits from former passages. Try not to allure the Elect-who-Thus-have-Come ! 1 The very heavens delight them not, how then Should aught that’s merely earthly ever please?2 (280) The fools who lack discretion, they whose mind Is sullied, and their heart by dulness cloaked,

Such men in charms of body take delight, For they are fast in bonds by Mara thrown. (281) To them who are untouched by lust, or hate, Or ignorance, these things no pleasures be. Cut are the cords ; they from all bonds are free. (282) Reborn in this Buddha-age in a very poor family, he , inclined, as in a previous birth, to feeding on excrement, and left the world to be a naked ascetic. Practising many austerities, and eating beans one by one on the point of a straw, he was fifty-five years old when the Exalted One, seeing the conditions of arahantship shining within his heart like a lamp in a jar, himself went to him, and teach- 1 T athdgate, made here by the Commentary to include all Buddhasavakas, or Ariya-savakas, who have ‘ come ’ with the conditions for saintship, or have attained the highest, are avabuddhd. I do not here follow Dr. Neumann’s syntax. The woman’s power to please humans was a source of danger. She was only incapable of moving tatliCigatcis , or saints, who have won ineffable pleasures. ing him the Norm, converted him. Then said he : ‘ Comb, bhikkhu !’ thereby ordaining him.1 And Jambuka thereupon conjuring up insight, the Master established him in arahantship. This is in outline, but a full account is given in the Commentary on the Dhammapada verse :

Bean after bean by point of straiv. . . .2 At the hour of his passing away he showed that, though once wrongly living, he, by leaning on the Buddha Supreme, had gotten where a disciple ought to get, thus : For five and fifty years covered with dust And dirt, eating a dinner once a month,3 And pulling out my hair from head and face, (283) On one leg would I stand, I used no couch, Dry dung I ate, nor would accept when bid. (284) So wrought I actions leading to much woe And ruin, swept along by mighty flood, Till I a refuge in the Buddha found : — (285) O see how to that Refuge I am come ! O see the seemly order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids me do is done. (286) Reborn in this Buddha-age in a brahmin family, as the son of the sister of the Thera Kassapa of Uruvela, he was named Senaka.4 When he had learnt the brahmins’ Yedic 1 See p. 105, n. 2. 2 Verse 70 ( Commentary , ii. 52-68). The literary reference is of interest, but it does not enable us to say that the Dhammapada Com¬ mentary referred to is positively that which we now have in Pali. Jambuka is referred to in Milinda , ii. 249.

3 The extreme interval given in the list of austerities occurring more than once in Digha-Nikdya is twice a month — e.y., Dialogues , i. 229. 4 Brahmins of this name are in Jdt., iii., No. 401 ; vi., No. 546. For the uncle’s psalm, see CCX. culture, he dwelt with his family. And at that time the people held a festival every year in the former half of March (Phagguna),1 and a baptizing at the landing-stage,2 the festival being called the Gaya-Lent. Then the Exalted One, out of compassion for those who could be led, stayed near that riverside. And when the people assembled, Senaka came too, and hearing the Master teaching the Norm, was converted, entered the Order, and in due course won arahantship. Thereafter, reflecting on his victory, he was filled with joy, and breathed forth this psalm : O welcome was to me that day of spring, When at Gaya, at Gaya’s river-feast, I saw the Buddha teach the Norm supreme, (287) Saw the great Light, Teacher of multitudes, Him who hath won the highest, Guide of all, The Conqueror of men and gods, unrivalled Seer. (288) Mighty magician, hero glorious, Far-shining splendour, pure, immune of mind,3 The Master who hath slain all asavas,

And hath attained that where no fear can come.4 (289) Long lay I bound and harassed by the ties Of sect and dogma — ah ! but now ’tis He, The Blessed Lord hath rescued Senaka From every bond and set at liberty. (290) 1 Phagguna, or Phalguna, fell half in February, half in March. 2 Titthdbhiseka. What sort of ‘baptizing’ — lit., sprinkling — went on, whether of infants, scholars, or of religious confession, it is not easy to divine. According to Bohtlingk and Roth’s Dictionary, the river (Neranjara) itself was known as the Phalgu. Dr. Neumann says the town of Gaya is itself so called ( Majjh.-Nik ., translation, i. 271. Cf. the very suggestive photograph in the Sisters , p. 134, of a modern riverside gathering at Gaya. 3 Andsava. The Thera here repeats himself a little. 4 A frequent epithet of Nibbana. Reborn in this Bnddha-age in a clansman’s family, he was converted, after the Exalted One had passed away, by the Treasurer of the Norm.1 And entering the Order, he developed insight and attained arahantship. So he lived in the bliss of emancipation till, a century after the Parinibbana of the Exalted One, the Vajjian brethren of Vesall put forward the ten theses, and were resisted by the Thera Niyasa2 and the Kakandakan brethren, and a recension of Norm and Yinaya was made by 700 arahants. Then the Thera, moved by righteous emotion at the proposed per¬ version of Dhamma and Yinaya, uttered these verses, testifying thereby to anna :

He who decides in season meet for pause, And he who dallies when he should decide,3 This fool by want of plan and principle Doth journey hence to suffer many ills. (291) Rewards that should be his do melt away, As in the dark weeks melts the waning moon. Dishonour he incurs, at variance with his friends. (292) He who is slow in season meet for pause, Who crosses when ’twere wrong to hesitate, This wise man by his plan and principle Doth surely win his way to happiness. (293) The gains that shall be his wax ripe and full, As in bright weeks doth wax the crescent moon. Honour, renown he wins, at one with friends. (294) 1 A title bestowed on the Thera Ananda. 2 On the Council of Vesall ( Vinaya Texts , vol. iii., chap. xii.). The Thera Sambhuta ‘ Hemp-robed 5 (Sanavasin) — was one of the organizers of this difficult and delicate campaign of reform. 3 Lit., crosses. See below\ Reborn in this Buddha-age through our Bodhisat, as the son of Princess Yasodhara, he was reared with a great retinue of nobles. The circumstances of his entering the Order are recorded in the Khandhaka.1 And he, his know¬ ledge ripened by gracious words in many Sutta passages,2 conjured up insight, and so won arahantship. Thereupon, reflecting on his victory, he confessed anna :

Twice blest of fortune am I whom my friends Call ‘ Lucky Rahula.’ For I am both Child of the Buddha and a Seer of truths ; (295) Yea, and intoxicants are purged from me ; Yea, and there’s no more coming back to be. Ar’hant am I, worthy men’s offerings ; ‘Thrice skilled’ my ken is of ambrosial things. (296) Blinded are beings by their sense-desires, Spread o’er them like a net ; covered are they By cloak of craving ; by their heedless ways Caught as a fish in mouth of funnel-net,3 (297) But I, that call of sense abandoning, Have cut and snapt the bonds of devil’s lure. Craving with craving’s root abolishing ; Cool am I now ; extinct is fever’s fire.4 (298) Reborn in this Buddha-age at SavatthI in a wealthy clan, and named Candana, he lived a domestic life till he 1 Vinaya Texts , i. 208 /. 2 E.g ., Majjliima. Nos. 62; 147; Sayyutta , iii. 135/., etc. 3 Kumindmukhe. The kumind, paraphrased by pasibbaka, a funnel-shaped net, probably resembling our weir-traps. 4 Nibbuto. This is nearer to the Buddhist idea than the rendering given to this line in the Sisters, p. 19 ; see n. 4.

heard the Master preach the Norm ; and became thereupon a Stream-winner.1 When a child was born to him, he left his home for the Order, and taking an insight exercise, dwelt in the forest. Coming into Savatthi to salute the Master, he stayed in a charnel-field. And his wife, hearing of his coming, adorned herself, and, taking her child and many attendants, approached him, judging that by her attractions she could induce him to secede from the Order. He, seeing her coming from afar, thought : * Now will I get outside her reach !’ And he so conjured up insight that he acquired sixfold abhinna. Thereupon he rose aloft, and so taught her the Norm, establishing her in the Refuges and the Precepts. Then he went back to his former haunts. And when his bhikkhu comrades asked him, saying, ‘ Serene are you looking, brother ; what truths have you discerned?’2 he told of his achievement, and testified to anna in these verses : In golden gear bedecked, a troop of maids Attending in her train, bearing the babe Upon her hip, my wife drew near to me. (299) I marked her coming, mother of my child, In brave array like snare of Mara laid. (300) Thereat arose in me the deeper thought : 3 Attention to the fact and to the cause.

The misery of it all was manifest ; Distaste, indifference the mind possessed ; (301) And so my heart was set at liberty. O see the seemly order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids me do is done. (302) 2 Kacci taya saccani patividdhariibi ? I commend this noble ques¬ tion to the attention of students in comparative hagiology. 3 Eepeating verses 269, 270. Reborn in this Buddha-age in a family of Kosalan brah¬ mins, and named Dhammika, he won faith at the presentation of the Jeta Grove, and entered the Order. Becoming a resident at a village Vihara, he grew impatient and irritable over the duties of incoming bhikkhus,1 so that the latter abandoned the Vihara. Thus he became sole master of the Vihara. And a layman reported this to the Exalted One. The Master sent for Dhammika, and asked him to explain. Thereupon he said : * Not only now are you impatient ; you were so formerly also ’ ; and at the bhikkhus’ request he gave a * tree-talk’ on the Norm, with admonition over and above, as follows : Well doth the Norm protect him in sooth who follows the Norm.

Happiness bringeth along in its train the Norm well practised. This shall be his reward by whom the Norm is well practised : Never goeth to misery he who doth follow the Norm. (303) F or not of like result are right and wrong : Wrong leads to baleful, right, to happy doom. (304) Wherefore let will be applied to [master] the things that we know. So let him hail with delight so welcome a blessing as this.2 1 For an account of the many sources of petty annoyance arising herefrom, see Vinaya Texts , iii. 272 ff. 2 I.e., according to the Commentary, the privilege of a Buddha’s admonition. The double reversion to the sloka (ll. 5, 6 ; 11, 12) in this gatha, which is in irregular Tristubh metre, is indicated above by corresponding changes. The four gathas, indeed, bear so little on Dhammika’s offence, and vary so in metre, that [they suggest a patched compilation. Firm in the Welcome One’s Norm the disciples fare onward, Valiantly following Him, their sovereign Refuge. (305) Plucked out the root of all this cancerous lump,1 The net of craving wholly torn away, The round of life renewed hath ceased, And naught of clinging doth remain,

E’en as the moon on fifteenth day Sails in clear sky without a stain. (306) When the Master had taught three of the verses, Dhammika, bearing them in mind, developed insight even as he sat, and won arahantship. And to show the transforma¬ tion in himself to the Master, he declared anna by the last verse. Reborn in this Buddha-age at SavatthI in a brahmin family and named Sabbaka, he heard the Exalted One teach¬ ing the Norm, and believing, entered the Order. Taking an exercise, he went to the Lonagiri Vihara on the banks of the river Ajakarani, and there in due time won arahant¬ ship. Going thereupon to salute the Master at SavatthI, he stayed a little while, entertained by his kinsfolk. And having confirmed them in the Refuges and the Precepts, he was anxious to return to his dwelling. They begged him to stay and be supported by them. But he, showing them why he had come, and declaring his love of retirement by praise of his dwelling-place, said : Whene’er I see the crane, her clear bright wings Outstretched in fear to flee the black stormcloud, A shelter seeking, to safe shelter borne, Then doth the river Ajakarani Give joy to me. (307)

1 The ‘lump5 is the five khandhas (body and mind), the ‘root’ is ignorance (Commentary). Whene’er I see the crane, her plumage pale And silver white outstretched in fear to flee The black stormcloud, seeing no refuge nigh, The refuge seeking of the rocky cave, Then doth the river Ajakaranl Give joy to me. (308) Who doth not love to see on either bank Clustered rose-apple trees in fair array Behind the great cave [of my hermitage] 1 (309) Or hear the soft croak of the frogs, well rid Of their undying mortal foes proclaim : 4 Not from the mountain-streams is’t time to-day To flit. Safe is the Ajakaranl. She brings us luck. Here is it good to be. 2 (310) Then the relatives suffered him to depart. And because he showed herein his delight in empty places, this became the Thera’s confession of anna. Beborn in this Buddha-age in the family of a Kosalan commoner, he was named Mudita. When he was come of age, his clan for some reason became objectionable to the king. Mudita, terrified of the king, ran away,3 and 1 The jambu-tree is evergreen; its boughs bent with fruit; its glossy foliage affords shade (Commentary).

2 I do not find allusion elsewhere to this little river. It may well have been the name of a tributary of the Aciravatl flowing past Savatthl (see CLXXII.). In the line preceding the burden of the frogs’ croak, text and both versions of the Commentary are at variance, and I do not pretend to have solved that which will be dis¬ cussed more appropriately in an edition of the Commentary. The exact meaning is not vitally important to a poem in which the essential charm lies in its gentle paganism. That sangha can be used for a flock, say, of cranes, see Milindapanha, p. 403. 3 Cf. CCXI. Mudita signifies complacent, glad. Cf. Bud . Psy., p. 65, n. 1. entering the forest, approached the dwelling of an arahant Thera. The latter, seeing his terror, bade him fear not, and reassured him. ‘ How long, your reverence, will it take before I am free from danger ?’ ‘ When seven or eight months have passed.’ ‘ I cannot wait so long ; I will leave the world, your reverence ; ordain me V So he begged, to protect his life. The Thera ordained him. And he, coming to believe in the doctrine, lost his fears and exercised himself for insight. Failing to win arahantship, he vowed not to leave his retreat till he had, and thereupon succeeded. Thereafter experiencing the bliss of emancipa¬ tion, he was asked as to his success by his fellow-bhikkhus. And he told them how he had succeeded, thus :

I left the world that I might save my life, And, once ordained, I won back faith and hope ; Valiant in energy I onward pressed. (311) Now an it must be, let this body break And waste and let its flesh consume, My limbs let falter at the knee and fail ; (312) I I will not eat nor will I drink again, Nor from this lodging let me issue forth, Nor will I even lie upon my side, While yet the dart of Craving lies undrawn ! (313) Thus steadfast I abiding — O behold And mark the forward stride of energy : The Threefold Wisdom have I made my own, And all the Buddha bids us do is done ! (314) 1 = verses 223, 224 (Paccaya, CLXXI.). Reborn in this Buddha-age at Savatthi in a caravan-leaders’ family, his parents called him Rajadatta (‘ given by the king ’), because they had obtained him through praying to Vessavana, the great firmament deity.1 Come of age, he once took 500 carts of merchandise to Rajagaha. Now there he squandered all his money, spending a thousand a day on a beautiful courtesan, so that he was penniless and had not enough to eat, and wandered about in wretchedness. So he came with other laymen to the Bamboo Grove, where the Master sat teaching the Norm to a great congregation. And Rajadatta, seated at the fringe of the assembly, heard and believed, and entered the Order. Undertaking the Dhutangas,2 he dwelt in a charnel-field.

Now another caravan-leader also spent his thousand on the courtesan, and wore on his hand a ring of great value, which she coveted. She got men to steal it, but the owner’s servants told the police,3 and they raided her house, slew her, and cast her body into the charnel-field. The Thera Rajadatta, walking therein to find a foul object for meditation, noticed this corpse. For a while 1 One of four so-called Great Kings, each presiding over a quarter of the visible world ; called also Kuvera, he presided over the northern quarter ( Dialogues , ii. 287 /.). 2 Supererogatory austerities ( Milinda , ii., book vi.). 3 Avacarakamanussa (?). I have not found the word elsewhere, and only guess at the meaning. he concentrated his attention, but the portions of her yet unmangled by dogs and jackals distracted him and all but overmastered him. Much distraught, he exhorted his heart, and went away for a brief space ; then recommencing, he induced jhana, confirmed his insight, and so won arahantship. Thereupon, reflecting on his success and filled with zest and joy, he said : A bhikkhu to the charnel-field had gone, And there he saw a woman’s body cast Untended ’mid the dead, the food of worms. (315) Most men had felt repugnance at the sight,

Seeing the corpse, the poor dead evil thing. In me was sensual passion manifest, And I became as blind and lost control. (316) But swifter from that place than seething rice Could boiling overflow, I turned and fled ; 1 Aside elsewhere I took my seat cross-legged, In heedful and discriminating mood. (317) Thereon arose in me the deeper thought : 2 Attention to the fact and to the cause. The misery of it all was manifest. Distaste, indifference the mind possessed ; (318) And so my heart was set at liberty. O see the seemly order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids us do is done. (319) Beborn in this Buddha-age in the family of a commoner of Magadha, and named Subhuta, his disposition to seek 1 The Commentary explains as follows : ydvatd ktilena su'paridhotatintatandulandUyd odanarj j^accati, tato, oram eva kalarj , tato lahuJcdlena ragay vinodento. 2 = verses 269, 270. escape caused him to quit domestic life and to join sectarian ascetics. Finding among them nothing genuine, and seeing the happiness enjoyed by Upatissa, Kolita, Sela1 and others, after they had entered the Order, he believed in our doctrine and entered also. After winning the favour of his teachers and preceptors, he went into retreat with an exercise. And developing insight he won arahantship.

Thereupon he declared anna by reviewing the suffering he had endured by self-mortification, and his subsequent happiness in jhana, etc. : A man who yokes himself to things unfit, Desiring 2 to accomplish work therein, If seeking he doth not attain, his quest Doth bear the intrinsic markings of mis - chance. (320) If he surrender but one [vantage-point] Of miseryfs source] drawn out and overcome, Like luckless throw of dice his state may be. But if he throw all [he hath gained] away, No better is he than a blinded man, Who sees not if the road be smooth or rough.3 (321) Of him who talketh much, but doeth not, Wise men take stock, and rate him at his worth. (322) 1 Upatissa is Sariputta, Kolita is Moggallana. See CCLIX., CCLXIII., CCLIII. The two former were of his own country ; Sela was from the country lying north of Magadha. 2 According to the Commentary we are to read icchato as =icchanto. Dr. Oldenberg supports this by parallels from Sisters, verse 240 : ‘Who, ignorant ( ajdnato ) to the ignorant, hath told thee this ?’ for ajdnanto ( Sayy ., i. 11 ; Dipavarjsa, xxi., verse 2). 3 The metre of this one gatha is very curious and irregular, nor can the Commentary throw much light on its original phraseology. It decides that aghatarj stands for three aghani's (miseries) — viz., greed, hate, and illusion. The Br. MS. makes no attempt to correct this term by references to value ( aggTia ), as does the S. MS. Yet this gatha fits in better with the legend than do the platitudes that follow (=verse 226). It is the language of one who has sacrificed his all to win.

Just as a beauteous flower of lovely hue But lacking odour, so is uttered word That barren proves, by action not made good. (323) Just as a beauteous flower of lovely hue And fragrant odour, so is uttered word That fruitful proves, in action holding good.1 (324) Reborn in this Buddha-age at Rajagaha as the son of King Bimbisara’s chaplain, he was named Girimananda. He saw the power and majesty of a Buddha when the Master attended the meeting at Rajagaha, and he entered the Order. During his studies he stayed awhile at a village, then came back to the town to salute the Master. And Bimbisara the maharaja heard of his coming, and going to him, said : ‘ Do you dwell here, your reverence ; I will supply your needs.’ But from his much business he forgot, so that the Thera dwelt in the open. And the weather-gods held off the rain for fear of wetting the Thera. Then the king, noting the drought, built him a hermitage. And the Thera, sheltered in his hut, put forth all his efforts, and combining energy and calm, conjured up insight and won arahantship. Then, delighted at its advent, he confessed anna while the rain fell from above :

God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed. Therein I dwell, my heart serene and calm. Now an it pleaseth thee to rain, god, rain ! (325) God rains as ’twere a melody most sweet. Snug is my little hut, sheltered, well-roofed. Therein I dwell, and peace within my heart. = Dhammapacla, verses 51, 52. Therein I dwell, all passion purged away. Therein I dwell, all hatred purged away. Therein I dwell, all error purged away. Now an it pleaseth thee to rain, god, rain ! 1 (329) Beborn in this Buddha-age in the family of a commoner of Kosala, and named Sumana, he grew up in happy circum¬ stances. His mother’s brother became an arahant, dwelling in the forest, and when Sumana came of age, this uncle ordained him, giving him exercises on ethical conduct. Finally, when the four jhanas and fivefold2 abhinna were acquired, the Thera showed him the way of insight, so that he soon acquired arahantship. And when he went to his uncle and was asked concerning his success, he thus made confession : That which my teacher wished that I should know In doctrines good, and of his kindness taught To me who longed for the Ambrosial :

That now, even the task prescribed, is done. (330) Yea, won and realized is the Norm E’en for my own, not learnt ‘ as such and such.’ 3 1 Cf. I. and LI.-LIV. There is such a uniformity in these references to a carelessly benevolent patron that the six poems and their legends lose individual validity. 2 See p. 32, n. 1. He only lacked AsavakTihaya. 3 Dhammo ariitiho , a favourite expression in the Satta Nipdta. See Fausboll’s translation and notes, verses 934, 1052, 1065, 1080, 1083, 1134 ; cf. Majjh ., i. 520. Pure lore is mine, dispelled is every doubt. Let me stand near to thee and testify : (331) I know tlie where and when of former lives, And clearly shines the Eye Celestial ; The Good Supreme, Ar’hantship, have I won,1 And what the Buddha bids us do is done. (332) Well have 1 learnt, who used all diligence, The method and the training in thy rule ; For all th’ Intoxicants are purged away ; Now cometh never more the life renewed. (333) Noble thy cult and thou hast guided me. Compassionate, ’tis thou hast favoured me. Thine admonitions have not proved inept. Once an apprentice, now am I adept. (334)

Beborn in this Buddha-age at the city of Bharukaceha in a commoner’s clan, and named Vaddha, he grew up in due course.2 Now his mother, distressed at the continuity of rebirth and death, entrusted her son to her kinsfolk, and entered the Order among the bhikkhunls. She thereafter won arahantship. Her son, too, entered the Order under Thera Veludanta, and learning the Buddha-Word, became learned and eloquent in preaching. And one day, feeling the responsibility of office, he thought : ‘ I will go alone and see my mother, nor put on my cloak.’ So he went to the 1 Sadattho ti arahattay (Commentary). 2 Anupubbena vaddliati. This (here) unusual turn of phrase refers doubtless to his name, which means ‘growth,’ ‘increase.’ The mother’s story is given in the Sisters, lxii. ff. She speaks also for him, but except for the ‘ spur ’—literally, ‘ goad ’—motive and the ‘ jungle,’ she places a different psalm in his mouth, a by-proof of the difference in authorship (see Introduction). The wearing under¬ garments as outer— i.e., leaving the civara behind — is commented on in Yinaya discipline ( Vinaya , iv. 281). Presumably the Thera herein put his sonship before his office.

bhikkhunis’ quarters. His mother, seeing him, rebuked him : ‘ Why are you come here alone and without your cloak ?’ And he, convicted in doing that which was unfit, returned ' to his Vihara, and seated in the day-room, there attained arahantship, testifying to anna under the aspect of ascribing his achievement to his mother’s admonition : O well in sooth my mother used the goad ! I marked her word, and by my parent taught, I stirred up effort, put forth all my strength, And won the goal, th’ enlightenment supreme. (335) Ar’hant am I, meet for men’s offerings.1 Thrice wise, th’ ambrosial vision I behold ; Conquered is Namuci and all his host,2 And now I dwell henceforth sane and immune. (336) Yea, the intoxicants that once were there, Within, without me,3 are extracted clean ; Nought doth remain nor may they re-appear. (337) Lo ! wise and ripe in grace the Sister 4 was, Who spake this word of pregnant good to me : For thee now even as for me, [my son,] No jungle of the mind doth bar the way. (338) A final barrier is made to Ill. Last mortal frame is this, to which belongs The way world without end of birth and death,

Nor ever cometh more rebirth [for thee]. (339) Kassapa of the River. Eeborn in this Buddha-age in a clan ofaMagadha brah¬ mins, as the brother of Uruvela-Kassapa, his religious inclination made him dislike domestic life, and he became an 1 = verses 296, 516. 2 Namuci, a name for Mara. 3 I.e., bahiddhavatthu'kd, ‘having external bases or causes’ _ e.g., objects of sense, misguided teachers, heavens, etc. 4 Bhaginl , lit., sister. ascetic. With 300 ascetics he carried on a hermit’s life on the banks of the Eiver Neranjara, and thus he became known, by his habit and the name of his gens, as Kassapa of the Eiver. Now how the Exalted One ordained him and his company by the summons, ‘ Come, bhikkhu,’ is recorded in the Ivhandaka.1 He was confirmed in arahantship by the Exalted One’s sermon on Burning. Thereafter reflecting on his achievement, he confessed anna by way of extolling his rooting out of error : O truly for my good it was that He, The Buddha came to the Neraftjara, Whose doctrine hearing, I renounced wrong views. (340) The celebrant in many a sacrifice, I fostered sacred fire, oblations made ; 4 These be the pure and holy rites !’ methought —

O blind and average worldling that I was ! (341) Errant in wilderness of heresies, By their contagion dazed and led astray, I deemed that pure religion which was false. And blinded was I, shiftless, ignorant. (342) Now is all error put away for me ; Broken the line of comings back to be. Worth every gift, the Fire I celebrate : 2 I worship 4 Him who on This Wise hath Come.’ (343) Illusions all have I put far away. Crushed is the thirst for going on to be, And shattered is the endless round of life. Now cometh nevermore rebirth for me ! (344) 1 Vinaya Texts , i. 118-135. 2 The Sammasambiiddlia (Commentary). Reborn in this Buddha-age in a brahmin clan [his story resembles that of Kassapa of the River, save that his com¬ pany numbered 200, and that he dwelt at Gaya].1 He con¬ fessed anna by exalting the washing away of evil, thus : At morn, at noonday, at the eventide Thrice in the day I gat me at Gaya Down in the water at Gaya’s spring feast,2 For ‘ sins that I have done in other births, (345) In days gone by, those here and now hereby I wash away ’ : — thus did I once believe. (346)

I heard a voice that uttered winning words, Whereof the burden wedded Norm and Good. And on their meaning, true and genuine, I pondered much and reasoned earnestly. (347) Now from all evil am I truly bathed, Cleansed from error, pure, immaculate. In purity heir of the Purified, His child, even the Buddha’s very son. (348) For I have plunged into the Eightfold Stream, And every evil thing I’ve washed away. The Threefold Wisdom have I found and won, And all the Buddha bids us do is done. (349) Reborn in the time of our Master at SavatthI in a brahmin clan, they named him Yakkali. When he had grown wise and had learnt the three Yedas, and was 1 Oddly enough, the Commentary does not mention his relationship to Uruvela-Kassapa, nor to Kassapa of the River. See Vinaya Texts , loc. cit. 2 The Commentary repeats (cf. above, p. 181) that the annual sacramental festival in the month of Phagguna is here alluded to, and not the name of the town only, as Dr. Neumann holds. proficient in brahmin accomplishments, he saw the Master. Never sated by looking at the perfection of the Master’s visible body, he went about with him. And when in his house he thought : ‘ I shall not [here] get a chance of seeing Him constantly ’ ; so he entered the Order, and spent all his time, save at his meals and toilet, doing nothing else but contemplating the Exalted One.

The Master, waiting1 for the maturity of his insight, for a long while made no comment ; then one day he said : 4 What is to thee, Yakkali, this foul body that thou seest ? He who seeth the Norm, he it is that seeth me. For seeing the Norm he seeth me, and seeing me he seeth the Norm.’ At the Master’s words, Yakkali ceased to look, but he was unable to go away. Hence the Master thinking : 4 This bhikkhu, if he get not deeply moved, will not awake,’ said on the last day of the rains : 4 Depart, Yakkali !’ Thus bidden, he could not stay ; but thinking : 4 What is life to me if I cannot see him ?’ climbed the Vulture’s Peak to a place of precipices. The Master, knowing what Yakkali was about, thought : 4 This bhikkhu, finding no comfort away from me, will destroy the conditions for winning the topmost fruits ’ ; and revealing himself in a glory, spake thus :

Now let the bhikkhu with exceeding joy Delighting in the Buddhas Way and Lore , Go up on to the holy , happy Path , Where things component ne'er excite him more? And stretching forth his hand, he said : 4 Come, bhikkhu !’ The Thera, filled with mighty joy and rapture at the thought : 4 1 see Him-of-the-Ten-Powers, and mine is it to hear Him say : Come !’ came to himself and realized what he was doing. Eising in the air, he stood on the nearest point of the hill while he pondered on the Master’s verse ; 1 Or ‘ causing to come ’ ( dgcimento ). The Anguttara Commentary has the same expression, but then says [after no comment] : ‘ Dis¬ cerning that it was now ripe, and he able to enlighten him, said . . 2 Dhammapada , verse 381. The adhigacclie is not present tense as jn Fausboll’s ‘ adit,' nor future as in Max Muller’s translation. The Master’s body was eminently a type of ‘ things component ’ ( sanJchdrd ) then arresting his rapture, he realized arahantship, together with grasp of the form and meaning of the Norm. This is what is recorded both in the Anguttara Commentary and in that on the Dhammapada.

But here they1 say as follows : Admonished by the Master’s ‘ What is to thee . . . Vakkali dwelt on the "V ulture s Peak, establishing himself in insight, and descending into the avenue thereof by the might of his faith. The Exalted One, knowing this, gave him a special exercise which he could not achieve, and from insufficient food he suffered from cramps. Knowing him thus suffering, the Exalted One went and asked him : Thou who foredone with cramping pains, Dwell’st in the jungle, in the woods, Thy range confined, in hardship dire— Tell me, bhikkhu, how wilt thou live ? (350) And the Thera declaring his constant happiness through unworldly joys, replied : With bliss and rapture’s flooding wave This mortal frame will I suffuse. Though hard and rough what I endure, Yet will I in the jungle dwell. (351) Herein myself I’ll exercise : — The Starting-x)oints of Mindfulness, The Powers five, the Forces too, The Factors of Enlightenment — So will I in the jungle dwell. (352) For I have seen [what friends have wrought] : 2 Their striving roused, their straining mind, Their staunch and ever onward stride, In concord bound, — and having seen,

E’en in the jungle will I dwell, (353) 1 Presumably the two sources of his own work. The Commentaries referred to are quoted accurately by him — to wit, the Manor atha-pur and on Ang., i. 24, § 2, and the Dhammapada Commentary on verse 381. 2 ‘ “ Having seen ” his co-religionists. By this he shows his good fortune in virtuous friends ’ (Commentary). Remembering Him, the Very Wake, Supremely tamed, intent, serene, — With mind unwearied night and day, Thus will I in the jungle dwell. (354) Thus saying, the Thera conjured up insight, and then it was that he won arahantship. Reborn in this Buddha-age in a Kosalan elephanttrainers' family, he was named Vijitasena. His maternal uncles, Sena and Upasena,1 had both entered the Order and become araliants, when Vijitasena, after learning the craft of his folk, saw the twin-miracle2 of the Master, believed, and being naturally of a religious disposition, entered the Order under his uncles. Training by their instructions he rose into the avenue of insight, but his mind remaining dis¬ cursive through various external objects, he admonished it : I will restrain thee, heart, as elephants Are by the towngate’s sallyport 3 kept back.

1 11 not abet thee in thy naughty ways, Thou net of wishes, thou of body born. (355) Not thine ’twill be, thus checked, to go at large. As elephant that wins not through the gate, Struggle thy best, thou witch,4 again, again ; Thou shalt not roam, who art to sin so fain. (356) Even as one who firmly wields the hook Doth turn th’ unbroken, untamed elephant Against its will, so will I turn thee back. (357) Not the brother of Sariputta (CCXXXVIII.). Neither uncle is met with elsewhere. 3 = Khiiddaka-dvaraw, or low, little door (Commentary). Citta-Kalal anni. I take pcLsajliaT] as pasciJicinto, i using force. The Br. Cy. reads p&sanga, paraphrasing by saJrana-sayp>asscistivasena. Cf. the S. MS. in Dr. Oldenberg’s note, p. 40. As the good driver, in horsebreaking skilled, Doth tame the mettle of the thoroughbred, So will I bring thee too beneath control. By virtue of the fivefold spiritual force. (358) Yea, by right heedfulness I’ll bind thee fast, Myself restrained, so will I master thee. Curbed in the harness of right energy, Thou shalt not, O my heart, go far from me.1 (359) Thus restraining his thoughts did the Thera expand insight and win arahantship.

Reborn in this Buddha-age in a clan of Malla rajas, and named Yasadatta, he was educated at Takkasila.2 There¬ after making a tour with the Wanderer Sabhiya,3 they came to SavatthI, where Sabhiya put questions to the Exalted One. Yasadatta listened to the answers, thinking as he took his seat, eager to criticize : ‘ I will show the defects in the Samana Gotama’s discourse.’ Now the Exalted One knew what was in his mind, and at the end of the ‘ Sabhiya Sutta ’ admonished him in these verses : Who witless and with captious mind Doth hear the Conqueror’s doctrine told, Far, far from the true Norm is he, As from the heaven is the earth.4 (360) Who witless and with captious mind Doth hear the Conqueror’s doctrine told, From the true Norm he wanes away, As in the month’s dark half the moon. (361) 1 This is the second of the three poems conceived in this vein _ namely, of a better self attempting to control the mutinies of older unregenerate impulses. Cf. LXXVII. and CCLXII. 2 See Bud. Ind pp. 8, 28, 203. 3 See Sabhiya’s psalm CLXXXVIII. ; Sutta-Nipdta , iii. 6. 4 = verse 218, a line in Sabhiya’s own psalm.

Who witless, etc. . . . In the true Norm he withers up, As fish where water runneth low. (362) Who witless, etc. . . . In the true Norm he cloth not thrive, As rotten seed in furrow sown. (363) He who with glad contented mind Doth hear the Conqueror’s doctrine told, He, casting out th’ Intoxicants, Doth realize the Influctuate,1 Doth win the Peace ineffable, And is perfected, sane, immune. (364) Thus admonished by the Master, Yasadatta was filled with emotion, entered the Order, and, establishing insight, in due course won arahantship. And in confessing anna he uttered these very verses. Eeborn in this Buddha-age in the country of Avanti in the family of a very wealthy councillor, he was given the name of Sona. Wearing ear- jewelry worth a crore, he became known as Koti-, or Kuti-kanna (Crore-ears).2 Grown up, he became a landowner, and when the venerable Kaccana the Great3 stayed near his house, he ministered to his wants, learned the Norm, and finally growing disturbed, entered the Order through him. Collecting with 1 Akuppatd, a very rare abstract noun from akuppa, undisturbed, unshaken. ‘ Is perfected ’ ( parinibbdti , more usually the deponent form parinibbdyati) in the sense of rounded off, complete — i.e ., attained life’s climax and end. ‘ Sane,’ etc. = andsavo.

2 Or is it possible he had the little point or faunlike peak ( kuti ) in the ears, like Julian Hawthorne’s hero in ‘Transformation’? See Vinaya Texts , ii. 32, n. 3. great difficulty a company of ten, he soon took leave of the Thera to go to SavatthT and salute the Master. Being admitted to pass the night in the Master’s portion, and in the morning invited to recite, he was commended for the sixteen Atthakas. And when the verse — ‘ Seeing the evils of a zoorldly life was finished, he developed insight and won arahantship. And when he had obtained the Master’s consent to the three matters which Kaccana the Great had commissioned him to ask, he returned to his own dwelling-place, and told the Thera his instructor. This is recorded more fully in the Udana and Anguttara Commentaries,1 but there it is said that he attained arahantship while studying under his teacher. Anon, while dwelling in the bliss of emancipation, he reviewed his achievement, and full of joy he breathed out these verses : Not only did I ordination win, Emancipated am I, sane, immune ; Yea, him have I now seen, th’ Exalted One,

And where he dwelt, there with him did I lodge. (365) Far through the night he stayed beneath the sky, Then, versed in everything’s abiding-place, The Master in his chamber went to rest. (366) His robe spread Gotama 2 and laid him down, Like unto lion in a rocky cave, For whom all fear and dread have passed away.3 (367) Thereafter in the presence of the Chief, The Wake, did Sona, framing goodly speech, Disciple of the Buddha, speak the Norm. (368) 1 Udana , v. 6; Manor atha-piir am on Ang., i. 24, § 2; Vinaya Texts , ii. 32j(f. 2 See XCI., n, 3, in which for ten, read nine, times. 3 Cf. introductory stanzas. Well doth he know the factors of this life, Well doth he cultivate the Ariyan Way, So, having won to that most perfect Peace, Shall he complete becoming,1 sane, immune. (369) Reborn in this Buddha-age in a Magadhan brahmin’s family, he was called by his family name : Kosiya. Come of age, he often went to hear the General of the Norm teach¬ ing,2 and thereby, believing in the doctrine, entered the Order, and in due course won arahantship. Thereupon reviewing his achievement, he extolled the venerableness and determining power for good of the wise in these verses :

He that is valiant and learn’d in the word of the masters, Therein can rest 3 and therefor can cherish affection, Him ye may call devoted 4 and wise : thus he may he One that winneth distinction in knowledge of doctrines.5 (370) 1 Identical with the last line in verse 364, except that the verb is in the future, paviTiibbissati, making, by the way, a superfluous foot in the Pali metre. 2 Sariputta, a native of a village in Magadha. 3 Vase' = vaseyya (Commentary). 4 Bhattima, meaning either this, or one who can distinguish (vide Childers). The former meaning seems required by ‘ can cherish affection,’ but I doubt if this (later very prevalent) meaning occurs elsewhere in the Pitakas. The Commentary’s remark is: So ti so garunay vacahhu dhiro , so yathdnusittharj patipattiyd, tattlia, bhattima ca nama hoti. 5 Cf. Sutta-Nipdta, iv. 13, 11, where the line occurs. It does not seem to me to require the alteration suggested by Dr. Neumann. Visesi assa : visesavci siyd. Cy. Him, whose steadfast philosophy hardship unparalleled Testing has no power to disturb or bewilder, Him ye may call strong-willed and wise : thus he may be One that winneth distinction in knowledge of doctrines. (371)

He who abideth as ocean unyielding, unfathomed As to his insight in problems subtle and delicate, Him ye may call inexpugnable,1 wise : thus he may be One that winneth, etc. . . . (372) Erudite, one who beareth the Word in his memory, Practiser he of all doctrine, greater and lesser, Him ye may call all this and wise : thus he may be One that winneth, etc. . . . (373) He who knoweth the meaning of that which is spoken, Knowing the meaning, shapeth his actions accordingly, 4 Meaning- within-side ’ 2 call him and wise : thus he may be One that winneth distinction in knowledge of doctrines. (374) 1 Lit., ‘ who may not be removed.’ 2 Atth-antaro. We are reminded of M. Bergson’s phrase, that ‘by intuition we may see the becoming of things from within , transported by an effort of sympathy ’ ( Creative Evolution , pp. 361 /., 334). The Cy., however, reads atthandharo. Cf. dhammadharo just above. Reborn in the day of our Exalted One as the firstborn of three brothers in a brahmin family, they were all called by their family name Kassapa,1 and they all learned the three Vedas. They had a following of five, three, and two hundred brahmin youths respectively. And finding no vital truth in their scriptures,2 but only subjects of worldly interest,3 they left the world and became ascetics; And they became named after the places where they dwelt as rishis, the eldest with his company going to dwell at Uruvela.

Many days after this came the great renuncia¬ tion of our Bodhisat, the starting of the Norm-Wheel, the arahantship of the five Theras, the conversion of the fifty-three associates headed by Yasa, the sending forth of the sixty arahants, 4 Go ye, bhikkhus, and wander . . the conversion of the thirty wealthy friends, and the coming of the Master to Uruvela. When he had there wrought many wonders, beginning with the taming of the Naga, Kassapa was convinced and entered the Order, his brothers following his example. To them and their

1 See CCIII., CCIV. The incidents here outlined are told in Vinaya Texts, i. 119-139. This Kassapa is assigned chief rank among those bhikkhus who had great following ( Ang i. 25). 2 Lit., in their own book, attano ganthe. 3 Ditthadhammikam eva atthay. 1,000 followers, the Master, seated on the crest of a rock on Gaya Head, uttered the discourse on Burning, establish¬ ing them all as arahants. But Uruvela-Kassapa reviewing his achievement, uttered lion-roar verses, attesting anna : Beholding all the wondrous works achieved By the high powers of glorious Gotama, At first, natheless, myself I humbled not, Being deceived by envy and by pride. (375) But He, Driver of men, who knew my thought And my intent, took me at length to task. Thereby anguish befell me, I was seized By thrill mysterious, hair-raising dread. (376) And then the gifts that erst accrued to me 1 As famed ascetic poor and worthless seemed. All these I thereupon esteemed as nought, And in the Conqueror’s Order was enrolled. (377) Once well content with sacrifice, ’bove all Concerned within these worlds once more to live Now have I set myself to extirpate All passion, all ill will, illusion too. (378)

How erst I lived I know ; the heavenly eye, Purview celestial, have I clarified ; Power supernormal, reading others’ thought, Hearing ineffable, have I achieved. (379) And the great Quest for which I left the world, Forsaking home, a homeless life to lead, Even that quest, that high reward I’ve won, For every fetter now is broken down.2 (380) 2 He enumerates sixfold abhinna, or modes of higher knowledge, only calling the last ‘ destroying the (ten) fetters,’ instead of the four intoxicants, the more usual formula (cf. p. 82, v. 1). The last two lines are identical with (CXXVIII.) verse 186 ; the four in verse 379 occur, slightly different, in Uppalavanna’s gathas ( Sisters , verse 227). Verse 380 = 136. Reborn in this Buddha-age as the son of a brahmin named Subuddha, he was safely brought into the world by the aid of physicians. Hence he was named Tekicchakari, ‘ doctor-made.’ 1 He grew up, learning the arts and learn¬ ing of his clan. Now his father, by his wisdom and policy having incurred the jealousy and suspicion of the King of Benares (sic), was by King Candagutta thrown into prison. Then Tekicchakari, hearing of this, took fright and fled, taking sanctuary with the Thera dwelling at the Vihara Hall, and telling him the cause of his trouble. The Thera ordained him and gave him an exercise, whereupon he became an open-air sedent bhikkhu,2 heedless of heat or cold, and devoted especially to the cultivation of the Sublime Moods. Him Mara the Evil One saw, as one slipping out of his reach ; and in the desire of unbalancing the Thera, he drew nigh in the guise of a field-herd, when the harvest was over, tempting him thus :

All harvested is iioav the rice, and threshed The barley. Not a bite or sup I’ll get ! What shall I do ? (381) Then the Thera, thinking, ‘ This fellow tells me of his state. But it is myself that I ought to admonish. I have no business to be discoursing,’ thus exhorted himself to meditate on the Three Bases : Think on the Buddha ! infinite the thought ! Thou thus in gladsome piety, thy frame With rapture all suffused, shalt ever dwell Upon the heights. (382) 1 So in Oldenberg’s MSS. and the Br. Cy. Only the S. Cy. has -kani. 2 Two forms of the dhutangas. See Milinda , ii., book vi. Think on the Dhamma ! 1 . . . (383) Think on the Order ! infinite the thought ! 1 Thou thus in gladsome piety, thy frame With rapture all suffused, shalt ever dwell Upon the heights. (384) Then Mara again, wishing to dissuade him from solitude, pretended to be his well-wisher, saying : Dost dwell beneath bare skies ? Cold are these nights And wintry now. See that thou perish not With cold foredone. Get thee Avithin thy lodge, Thy door well barred ! (385)

Then the Thera, showing that in house-dwelling was a fetter, but that there he was at ease, said : My heart transported shall reach out and touch The Four Immeasurable Moods ;2 thereby Ever shall I in blissful ease abide. Not mine foredone by cold to fail, who dwell Unmoved and calm. (386) Thus saying, the Thera developed insight and realized arahantship. And because this Thera lived in the time of King Bindusara, these verses must be understood as having been rehearsed as canonical at the Third Council.3 1 Repeat as in verse 382. 2 See his story and that of Subhuti. The Four Moods were Love, Pity, Sympathy for Happiness, and Equanimity. Line 1 is expanded from ‘ I shall touch,’ an expression scarcely so significant to us as to a Buddhist or a Neo-Platonist. See my Buddhism , p. 218. 3 This interesting historical sidelight was noticed in Oldenberg’s edition, p. 42 n., and in Dialogues of the Buddha , i. xvi. Bindusara, father of Asoka, was son of the usurper Chandragupta (Candagutta), who imprisoned the Thera’s father. Reborn in this Buddha-age at Saketa as the son of a brahmin named Madhu-Vasettha, he was given the name of Maha-naga.1 He saw the wonder wrought by Thera Gavampati,2 while the Exalted One was staying in the Anjana Wood, and receiving faith, he entered the Order under the Thera, winning arahantship through his counsels.

Now while he abode in the bliss of emancipation, the Thera Maha-naga saw how the six bhikkhus3 habitually failed to show respect to their co-religionists, and he admonished them in verses which became his confession Who towards his fellows in the Rule Showeth no reverence nor respect, From the true Norm he wilts away, Like fish where water runneth low. (387) Who towards his fellows in the Rule Showeth no reverence nor respect, In the true Norm he doth not thrive, Like rotten seed in furrow sown. (388) ' Far from Nibbana standeth he Within the Norm-Lord’s cult and school. (389) Who towards his fellows in the Rule Showeth due reverence and respect, From the true Norm falls not away, Like fish where many waters be. (390) 1 Nothing else is known of this Brother. His namesake ‘ of the Black Creeper Pavilion ’ is a much later personage ( Jdt ., iv. 490 ; vi. 30 [text] ; JR AS, 1901, p. 893). The name = great wondrousbeing or spirit, applied equally to a serpent, an elephant, a thera, and to a class of fairies. 3 A notorious group of intriguers, whose doings severely tested the organization of the Sangha. See Ps. V. ; Vinaya Texts, i. 213 n.

Who towards his fellows in the Rule Showeth due reverence and respect, In the true Norm he thriveth well As seed benign in furrow sown. (391) Who towards his fellows in the Rule Showeth due reverence and respect, He to Nibbana ’s very near, Within the Norm-Lord’s cult and school.1 (392) Reborn in this Buddha-age at SavatthI in the family of a landowner, and named Kulla, he was converted by faith, and was ordained by the Master. But he was often seized by fits of lustful passion. The Master, knowing his tendencies, gave him the exercise on foul things, and bade him often meditate in the charnel-field. And when even this sufficed not, he himself went with him and bade him mark the process of putrefaction and dissolution. Then, as Kulla stood with heart disinfatuated, the Exalted One sent out a glory, producing in him such mindfulness that he discerned the lesson, attained first jhana, and on that basis develop¬ ing insight, won arahantship. Reviewing his experience, he breathed forth these verses, fiist speaking of himself (then repeating the Master’s words and finally adding his own ) : Kulla had gone to where the dead lie still And there he saw a woman’s body cast,

Untended in the field, the food of worms.2 (393) 1 Who towards . . . showeth (not) is, literally rendered : For whom with respect to his co-religionists reverence does (not) exist, or is not found, or seen (cf Kathavatthu Commentary on n'upalabbhati , p. 8; Dialogues , ii. 166, ‘is [not] found’). The occasion of these verses as described by Dhammapala above, let alone the religious consequences invoked, justify my differing here from Dr. Neumann’s rendering. For the similes, cf. CCVII. Cult and school = sasana, ‘ Behold the foul compound, Kulla, diseased, Impure,1 dripping, exuding, pride of fools.’2 (394) Grasping the mirror of the holy Norm, To win the vision by its lore revealed, I saw reflected there, without, within, The nature of this empty fleeting frame. (395) As is this body, so that one was once, And as that body, so will this one be.3 And as it is beneath, so is’t above, And as it is above, so is’t beneath. (396) As in the daytime, so is it at night, And as’t was once, so will’t hereafter be, And as’t will be, so was it in the past. (397) Not music’s fivefold wedded sounds 4 can yield Such charm as comes o’er him who with a heart

Intent and calm rightly beholds the Norm ! (398) These verses were the Thera’s confession of anna. Beborn in this Buddha-age at Savatthl as the son of the King of Kosala’s valuer,6 his mother was named Malunkya, and he became known by her name. When he was come of age his naturally religious disposition prevailed, and he left the world as a Wandering ascetic. Then, on hearing the Master teach, he entered the Order, and in due course won sixfold abhinna. Visiting his home out of compassion 1 Cf. Sisters, x ix. ; DJiammajpada Commy., iii., p. 113/., on verse 150. 2 Complacent in calling it ‘ I,’ ‘ mine ’ (Commentary). 3 Cf. Sutta-Nijpdta, verse 202. 4 Cf. p. 175, n. 1 ; and verse 1071. 5 A second poem of this Thera is given as CCLII. The Thera is met with in Sayy., iv. 72 (a Sutta identical with the latter poem), and presumably in Ang., ii. 248, and Majjh., i., Suttas 63, 64. 6 Agghdipanika. Cf. XX. : agghdpani ; Jdt., i., No. 5. for his kinsfolk, these entertained him with great display of hospitality, seeking to allure him back, and saying : ‘ With this wealth that belongs to you, you could support a family and do good works.’

But the Thera, unfolding his disposition, said : Is 1 there a man who careless, heedless dwells, Craving in him will like a creeper grow. He hurries hankering from birth to birth,2 In quest of fruit like ape in forest tree. (399) Whom she doth overcome, — the shameful jade, Craving, the poisoner of all mankind, — 3 Grow for him griefs as rank as jungle-grass. (400) But he who doth her down, — the shameful jade, Hard to outwit, — from him griefs fall away As from the lotus glides the drop of dew. (401) This word to you, as many as are here4 Together come : May all success be yours ! Dig up the root of craving, as ye were Bent on the quest of sweet usira root. Let it not be with you that, ye the reed, Mara the stream, he break you o’er and o’er ! (402) Bring ye the Buddha- Word to pass ; let not This moment of the ages pass you by ! That moment lost, men mourn in misery.5 (403) 1 Dhammapada , pp. 334-337. 2 Hurahuranj , in the Commentary, seems to mean both ‘hankeringly’ and ‘from birth to birth,’ the latter with the former implied. See JPTS, 1909, p. 168.

3 To connect visatti-ha with visarj may not be correct etymo¬ logically. Visatti may mean very powerful, or withdrawing power, but as an agency we should almost expect vesattihd. But both Buddhaghosa ( Atthasdlinl , p. 264) and Dhammapala connect the word with poison. The latter, however, adds asattatd. Cf. Dhammapada Commentary (Fausboll), p. 409. 5 Cf. p. 162, n. 3 ; S.-Nipdta , verse 333 = Dhammapada , verse 315. As dust [mixed and defiled], is carelessness ; And dust-defilement comes through carelessness. By earnestness and by the Lore ye hear, Let each man from his heart draw out the spear.1 (404) Reborn in this Buddha-age at Kapilavatthu as the son of the King2 Suddhodana’s chaplain, he was named Sap¬ padasa. He received faith on the occasion of the Master’s visit to his own people,3 and entered the Order. Over¬ mastered by corrupt habits of mind and character (the kilesa’s), he never got concentration and singleness of mind. This finally distressed him so much that he was about to commit suicide, when, the inward vision suddenly expanding, he attained arahantship. Confessing anna he said : Full five and twenty years have passed since I Had left the world and in the Order lived,

And yet not for one fingersnap of time Had 1 found peace [and sanity4] of mind. (405) Intent and single vision ne’er I won, Distraught and harassed by desires of sense ; In tears, wringing my hands, I left the lodge.5 (406) Nay now I’ll take a knife or else — For what Is life to me ? And how can such as I, Who by my life the training have denied, Do better than set term to it and die ? (407) So then I came and with a razor sat me down Upon my couch. And now the blade was drawn Across my throat to cut the artery. . . . (408) 1 Sisters , verse 131. Commentary, hadayanissitay . 2 Distinguished by the Commentary as maharaja. 3 See CXXXIX. 4 Cetaso samdddnay. Corny. 6 Corny. : anupanikhhamiy. bahi nikkhanto. When lo ! in me arose the deeper thought : Attention to the fact and to the cause. The misery of it all was manifest ; Distaste, indifference the mind possessed, (409) And so my heart was set at liberty ! O see the seemly order of the Norm ! The Threefold Wisdom have I made my own,

And all the Buddha bids us do is done.1 (410) He was reborn in this Buddha-age at Savatthi as the son of a brahmin of the Kosiya family,2 but was named Katiyana after the family of his mother. Seeing his friend Samannakani3 become a Thera, he, too, entered the Order. While at his studies he determined to discipline himself at night as to sleep. While pacing on the terrace he dozed, overcome by sleepiness, and fell right there to the ground. The Master, seeing what had happened, went himself, and standing above him, called him ‘Katiyana!’ He thereat rose up, saluted, and stood much agitated. Then the Master taught him the Norm thus : Rise up, rouse thee, Katiyana, seat thee crosslegged.4 Be not filled with drowsiness. Watch and keep vigil. Child of heedless race, let not the King of Mortals By a simple trick o’ercome thee self-indulgent. (411) E’en as billow sweeping o’er the mighty ocean So may round of birth and age o’erwhelm and drown thee. See that thou dost make thyself an isle of safety,5 For nought else is there may serve thee as a refuge. (412) 1 = verses 269/. Cf. CXV., CCV. 4 So the Commentary as the prescribed posture for meditation.

5 Cf. Sutta-Nipata, 501. Lo ! for thee the Master hath prepared this Right Way, Past all bonds and past all fear of birth and dying. Be thou diligent when night is young, and after ; Strive with all thy might, and strenuous make thy study. (413) Loose all earlier ties ; live as befits a brother, Robed in yellow cloak, by razor shaved, and almsfed. Be not fain for pastimes, nor to lengthened slumbers 1 Be addicted. Contemplate, 0 Katiyana ! (414) Concentrate, conquer, O Katiyana ! Make thee Adept in the path to sure salvation leading. Hast thou won the ultimate purification, Thou shalt reach the Going-out, as flame in water. (415) Light of feeble ray is as a wind-torn creeper. So do thou, clansman of Indra,2 clutching nothing, Shake off Mara. Cleans’d of passion for sensations, Wait thine hour, e’en here in holy coolness dwel¬ ling. (416) Thus aided by the Master’s homily to win the Nibbana wherein is no residual base of rebirth, the Thera developed insight and attained arahantship. Thereafter he uttered the verses as taught by the Master in confessing anna. Reborn in this Buddha-age at Savatthi as a son of the great lay-lady Yisakha,3 he would often go to the Yihara

1 The Cy. (Br.) supplies the other ca after nidday. 2 Kosiyagotta. Kosiya is one of the god Indra’s names. The application of the simile of the light (lamp) is not, I venture to think, that Mara’s death-torch was to be extinguished by Kosiya ( cf . Neumann), but that his own rebirth- ‘fire,’ grown ‘cool ’ and low, was in dying out to checkmate Mara’s designs for his rebirth. 3 See Sisters, p. 16 n. to hear the Norm. Finally he entered the Order, and in due course won arahantship. Confessing anna he said : Well taught it is by Him who seeth all— The Buddha, offspring of the sun’s high race 1 — Through it all bonds are bygone things, through it All constant rolling on 2 is razed away ; (417) It leadeth on and out,3 it beareth o’er, Through it the root of craving withers up ; Cutting the poison-root, our tragic doom, It bringeth us to evil’s utter end ;4 (418) By severing the root of ignorance, It breaks in pieces Kamma’s living car ;5 It hurls the bolt of insight on the goods That dower consciousnesses at rebirth ;6 (419) The truth ’neath all our sentience laying bare,

And from all fevered grasping setting free, Bevealer ’tis to us, by knowledge given, Of rebirth as a fiery pit of coals ; 7 (420) Of mighty properties, far-reaching, deep, Averter of decay and death to come Such is the Ariyan, the Eightfold Path, Assuager of all ill, auspicious, blest.8 (421) Action it knoweth, — what the act doth mean, — And fruit of action as the fruit indeed. 1 See XXVI., CXXXIX. 2 Sabbavattavindsano, ‘ because it destroys the rolling on of the results of corrupt karma.’ Cy. 3 Niyydniko. Cf. Bud. Psy ., p. 82, n. 2. 4 Nibbuti = nibbana — i.e., of all kamnma and kilesa. Cy. 5 Kammayanta : attabhdvayanta. Cy. 6 Vinndndnarj pariggalie : kdmabhavddisu yathdsakakammund vinndtiagahane upatthite. Cy. Cf. Dialogues , i. 813, n. 1. 7 Cf. Majjhima , i. 74. Here rebirth in purgatory is specified; the simile is elsewhere ( ibid ., p. 365) applied to sensuous desires, by which rebirth is incurred. 8 Two words for sivo (cf. Siva, the later popular Hindu deity). Showing a vision by the light of truth Of things as come to be by way of cause. Yea, to the mighty Haven 1 doth it wend ;

High peace it brings and bliss lies at the end.2 (422) Thus the Thera, showing in manifold ways the Ariyan Norm, declared how he himself had followed it as confes¬ sion of anna. Reborn in this Buddha-age at Savatthi as the son of the King of Kosala’s chaplain, he was named Jenta. When grown up he became intoxicated with his advantages of birth, wealth, and position, despising where he should have honoured, and stiff with pride. One day he approached the Master, who was teaching in the midst of a great company, and he thought : * If the Samana Gotama will first address me, I will also speak ; I will not voluntarily address him.’ Thus the Exalted One not addressing him, and he through pride not speaking either, he showTed the motive for his coming as he stood there. Him the Exalted One then addressed in a verse : To dicell on proud , vain fancies is not well . Cultivate , brahmin , that which profiteth. The good ichich thou dost seek in coming here — That , and that only shouldst thou dwell upon. 1 Khema (ver. 32, 227, 310). ‘ Haven ’ implies here its primary mean¬ ing of ‘ safe place,’ or ‘hold,’ and not anything marine (cf. verse 415).

2 The whole of this most eloquent gatha is a rosary of adjectival terms and phrases in praise of the Dhamma, a connexion confirmed by the Commentary. This is rightly indicated in the Oldenberg text by the absence of stops. By Dr. Neumann the epithets are twisted to apply to the Buddha — twisted from the instrumental, in which case they would have stood, to the nominative. The English rendering mocks the glowing poetry of the original. 3 To distinguish him from the Jenta of CXI. Jenta thinking, ‘He knows my thoughts!’ was greatly drawn to him, and fell at his feet, paying the highest degree of homage. And he asked the Master, saying : For whom is one to cultivate no pride ? Whom should one honour ? Whom should one revere ? To tohom if one show reverence is it well ? To him the Exalted One : For mother and for father too , likewise For eldest brother , for the teacher , for The brahmin and for them of yellow robe : For these is one to cultivate no pride , These should one honour , these should one revere , To these if one show reverence it is well.

The arahants cool , adept , sane , immune , For whom pride perished as they crossed the goal j1 To them beyond all others homage pay. Jenta by that teaching became a Stream-winner, entered the Order, and in due course won arahantship. Thereupon in celebrating his achievement he thus declared anna : Infatuated with my birth, my wealth And influence, with the beauty of my form Intoxicated, thus I led my life. (423) O’ermuch I fancied none was like to me. A poor young fool by overweening spoilt, Stubborn with pride, posing and insolent. (424) Mother and father, ay, and others too Claiming respect and honour, never one Did I salute, discourteous, stiff with pride. (425) 1 Mdna is one of the last ‘ fetters ’ to be broken in the fourth or highest path leading to arahantship. As Stream-winner he enters the first path. Cf. also Bud. Psy ., p. 298, n. 3. Then saw I Him the Guide, Leader Supreme, The peerless Chief mong drivers of mankind, In glory shining like the sun, with all The company of brethren in his train. (426) Casting away conceit and wanton pride, A pious gladness filling all my heart, Lowly I rendered homage with the head To Him among all creatures Best and Chief. (427) Well extirpated now and put away Is both o’erweening and hypocrisy ;

The what and that 4 1 am ’ is snapt in twain, Yea, every form of self-conceit is slain.1 (428) Reborn in this Buddha-age he took birth in the family of a certain lay-disciple who had become the lay-attendant of the venerable Thera Anuruddha.2 Now that layman’s children till then had died young. And the father said : ‘ If yet one more son is born to me, I will have him ordained by the Thera. After ten months a healthy boy was born to him, and accordingly, when the child was seven years old, he was ordained. And from the ripeness of his in¬ sight, it was not long before he acquired sixfold abhinna, waiting the while upon the Thera. Taking a jar to fetch him water, Sumana through iddhi-power came to the Anotatta Lake.3 And a wicked serpent-king, coiled about the lake, reared its great hood aloft and would not suffer him to get water. Then Sumana took the shape of a garucla-bird4 and 1 Nine forms, says the Commentary. These are enumerated in the Vibhanga , p. 389 /. In Buddhism mana comprises all intrusions of the ego. This as entity was a myth, and was not to be set in rivalry over against the myth in one’s neighbour.

3 One of seven mythical lakes in the Himalaya regions ( Vinaya Texts , i. 124; Milinda, ii. 137). 4 The ‘ roc ’-bird of India. overcame the serpent, and flew back with the water to the Thera. And the Master, seated in Jeta Grove, saw him as he went, and called Sariputta to see, praising him in the four verses below. Now Sumana, in testifying to anna, added those verses to his own as follows : AVhen newly made a brother seven years old, By supernormal power I overcame The wondrous potence of the serpent king, (429) Whenas 1 water for my teacher’s use From the great lake of Anotatta fetched. Me coming thus the Master saw and spake : (430) See, Sariputta, how the little lad Holding his jar of water comes along, Rapt all his being, utterly intent. (431) Noble his carriage on his gracious quest, And well-matured in supernormal power, This novice of our Anuruddha’s band. (432) By trainer of high breeding highly bred, By the proficient made throughly expert, By perfect competence made competent, By Anuruddha taught and disciplined : (433) He having won the highest peace and good And realized the influctuate, even he —

This novice Sumana — [would hide his power] And thus : Let no man know me ! doth desire.1 (434) 1 Sumana might well be the Sumana of CCI. if Anuruddha were the uncle, and it may be another case of a bifurcate legend. The name, however, is not unusual. This Sumana is possibly the venerable Thera ‘ from the West,’ who, with three others and four from the East, presided at the Council of Yesall a century after the Buddha’s death (Vinaya Texts , iii. 407). There was anyway a tradition that, of these eight Theras two— Sumana and Yasabhagami— were pupils of Anuruddha, and ‘had seen the Tathagata ( Dtjpavaysci , iv. 48 ; v. 24). Eeborn in this Buddha-age at Rajagaha in a brahmin clan, and well educated in Yedic lore, he became known by the mark and order of a graduate as Nhataka, the bathgraduate. Becoming an ascetic, he dwelt in a forest glade three leagues from Rajagaha, living on wild rice and worshipping fire. Now the Master, seeing the conditions of arahantship shining within his heart like a lamp in a jar, came to his hermitage. He, filled with pleasure thereat, placed before him food prepared in his own way. The Exalted One ate it; and so three days went by. On the fourth day the Exalted One said : ‘ You who are of such extreme delicacy, how can you support life on this food ?’ And thus com¬ menting on saintly content, he taught him the Norm. And the ascetic thereupon from Stream-winner became arahant. The Exalted One confirmed him therein and went. But he, continuing to dwell there, fell ill of cramp. The Master went, and with kindness asked after his health :

Thou who foredone with cramping pains Dwell’ st in the jungle, in the woods, Thy range confined, in hardship dire, Tell me, bhikkhu, how wilt thou live ? (435) Then the Thera : With bliss and rapture ’s flooding wave This mortal frame is all suffused. Though hard and rough what I endure, Yet will I in the jungle dwell.2 (436) 1 There is a close connexion between the brahmin graduate’s and our knight’s sacramental bath. A Nhataka might not unfairly be called a ‘C.B.,’ Companion of the Bath. 2 Cf. Yakkali, CCV. Wisdom’s seven branches practising, The Powers five, the Forces too,1 Rapt to ethereal heights of thought, So will I in the jungle dwell. (437) From all corrupting thoughts set free, With heart all pure and undefiled, Often to contemplation given, So will I in the jungle dwell. (438) And all the intoxicants that once, Within, without, beset my life, Hewn and cast out are one and all, Never to rise for me again. (439) The factors five are understood,2 Persisting yet with severed root. The end of sorrow now is won, And all rebirth for me is done. (440) Reborn in this Buddha-age at Savatthi as a son of the King of Kosala, and named Brahmadatta, he witnessed the majesty of the Buddha at the Jeta Grove inauguration, entered the Order because he believed, and in due course acquired sixfold abhinna, together with thorough grasp of the letter and meaning of the Norm.

One day as he went round for alms, a brahmin abused him. The Thera heard in silence and went on with his business. The brahmin again reviled him, and people commented on the Thera’s silence. Whereupon Brahma¬ datta taught them, saying : Whence rises wrath for him who void of wrath Holds on ‘ the even tenor of his way,’ Self-tamed, serene, by highest insight free ? (441) Worse of the two is he who, when reviled, 1 Cf. Compendium, pp. 180, /, d, e. Reviles again. Who doth not, when reviled, Revile again, a twofold victory wins.1 (442) Both of the other and himself he seeks The good ; for he the others angry mood Doth understand and soothe [checking him¬ self]. (443) Him who of both is the physician, since Himself he healeth and the other too, Folk deem a fool, they knowing not the Norm. (444) Then the reviling brahmin, hearing these words, was both distressed and glad of heart, and besought the Thera’s forgiveness. Yea, he took Orders under him, and was taught the exercise of meditating on love towards others, the Thera thus arming him against obsession by anger : If anger rise in thee, then think upon The Figure of the Saw ; and if arise Craving t’ indulge thyself, remember thou The Parable of how they ate the Child. (445)

If, lusting for new lives in heaven and earth, Thy heart run wild, O check and curb it swift By mindfulness, as ’twere the beast men find In young corn grazing trespasser, and bind.2 (446) Reborn in this Buddha-age at Suijsumaragira in a brahmin family, he entered the Order through faith got on hearing the Master teaching in the Bhesakala Wood.3 One feast-day, while he was seated where the Patimokkha was 1 Lit., reviles back the reviler. Cf. I. Pet. ii. 23 ; Dhammapada , verse 133. 2 These three parables occur in three discourses ascribed to the Buddha : Majjh., i. 129 ; Sayyutta, ii. 98; iv. 196. A similar reference to similes from the Suttas is made by Sumedha ( Sisters , p. 173). to be recited at the end of the recitation of the introduc¬ tion1 ... ‘for [a fault] when declared shall be light to him,’ he pondered on the advantage gained by the con¬ fession of faults concealed, and thereupon exclaimed with eager interest and gladness : ‘ Oh, how utterly pure is the rule of the Master !’ And so expanding insight he attained arahantship. Reviewing the course thereto with a glad heart, he admonished the brethren :

Heavily falls the rain of guilt on fault Concealed ; less heavy where the fault lies bare.2 (447) By death the world is held enslaved ; by age And by decay ’tis shrouded and beset, Pierced by the dart of craving evermore, By itch of pestering desires assailed. (448) By death the world is held enslaved ; by age And by decay escorted, guarded sure,3 Without a refuge, everlastingly Struck as by thief with bludgeon and with sword.4 (449; Like forest fires behold them drawing nigh : — Death and disease, decay, dread trinity, Whom to confront no strength sufficeth, yea, No swiftness aught avails to flee away. (450) Make thou the day not futile, not in vain, Whether it be by little or by much. For every day and night 5 that thou dost waste, By so much less thy life remains to live. (451) Whether thou walk or stand or sit or lie, For thee the final day of life draws nigh ; No time hast thou to dally heedlessly.6 (452) 1 The Nidana. See Vinaya Texts , i. 1 /. 2 This verse is, in Vinaya Texts , iii. 305, ascribed to the Buddha. ' Guilt,’ ‘ fault ’ are glosses, the context there and the Commentary here justifying the application of the simile.

3 Occurs in Sayy ., i. 40. 4 Reading satthadando. 5 Lit., ‘ night ’ only. The Indian reckoned as much by ‘ nights ’ as by ‘ days.’ 6 Cf. Sisters , verse 95. Reborn in this Buddha-age, after the Exalted One had passed away, at Yesali in a noble clan, and named Sabba¬ kama, he, when he was come of age, gave gifts and posses¬ sions to his kinsfolk, and following his religious inclination left the world, taking orders under the Treasurer of the Norm.1 In course of his studies he came back to Yesali with his instructor and visited his family. And his former wife, afflicted, lean, in sorry array and tears, greeted him and stood by. Seeing her thus, affection led by pity arose in him, and losing the deeper view7 in the present object, carnal feeling came over him. Then like a high-bred horse at the touch of the whip, anguish arose, and he departed to the charnel field to learn the lesson of Foul Things. Thereby jhana supervening, he expanded insight and won arahantship. Now his father-in-law brought his daughter decked out once more in finery to the Yihara, with a great retinue, seeking to make him secede, but the Thera declared to them how he had ejected all such desires as follows :

This twaybased thing, impure, malodorous, Full of foul matter, ebbing thus and thus, Is cherished as the chief of all our care.2 (453) As hidden deer by craft, as fish by hook, As ape by pitch, so is the world ensnared. (454) Sights, sounds and tastes, odours and things to touch, That please and charm, the fivefold way of sense : All these are shown combined in woman’s shape. (455) 1 Ananda. Sabbakama is probably the SabbakamI of Vin. Texts, iii. 404. 2 = Sutta-Nipdta, i. 11, 13. My third line expands the word patihlrati (for °hiriyati). The worldlings, who with heart inflamed pursue And woo her, swell the dreadful field of death 1 And make accumulation of rebirth. (456) But he who shuns it all, as with the foot The serpent’s head is shunned, he, vigilant, Doth circumvent this poisoner of the world.2 (457) And I who evil saw in sense-desires And in renunciation safety, lo ! Detached from all that worldly aims commend, Of all th’ intoxicants have made an end.3 (458) 1 Cf. Sisters , verse 502 ; Udana, vi. 8 ; Vin. Texts , iii. 890. 2 Craving (Cy.). Cf. verses 400, 401. 3 Cf. verse 122.

Bebokn in this Buddha-age at Bajagaha, as the son of a very wealthy councillor, he was named Samudda. And because of his beauty he became known as SundaraSamudda.1 In the prime of his youth he saw the majesty of the Buddha at the festival of his coming to Rajagaha, and through faith and his native inclination he left the world for the Order. Entrusted with a message he went from Bajagaha to SavatthI and there stayed with a virtuous friend, learning how to practise himself in insight. Now his mother at Bajagaha, seeing other councillors sons and their wives dressed in their best enjoying themselves at a festival, thought of her son and wept. And a certain courtesan to comfort her offered to go and entice him back. The mother promised, if she would do so, and he were to marry her, to make her mistress of the family, and gave her many gifts. Well attended, she went to SavatthI, and stopping at a house where the Thera came day after day on his alms round, she caused him to be carefully attended to, showing herself decked and adorned and wearing golden slippers. And one day, slipping these off at the house door,

1 Sundara-Samud’da = beautiful sea. Samudda does not play a part elsewhere in the Canon, but his soubriquet only appears as the name of a bhikkhu of Rajagaha cited in the Vinaya , or type of bhikkhu who underwent similar St. Anthony’s ordeals ( Vinaya , iii. 36). she saluted him with clasped hands as he passed and invited him in with seductive air. Then the Thera, a worldly thought fluttering, resolved then and there to make a supreme effort, and so standing, conjured up meditation and acquired sixfold abhinna. Concerning this it is said : Adorned and clad to make a gallant show, Crowned with a wreath and decked with many gems, Her feet made red with lac, with slippers dight, A woman of the town accosted me, (459) Doffing her slippers, greeting hands-to-head, With soft, sweet tones and opening compli¬ ment : (460) ‘ So young, so fair, and hast thou left the world — Stay here within my Rule and Ordinance. Take thou thy fill of human pleasures. See, ’Tis I will give thee all the means thereto. Nay, ’tis the truth that I am telling thee. Or if thou doubt, I’ll bring thee fire and swear.1 (461)

When thou and I are old, we both of us Will take our staff to lean upon, and so We both will leave the world and win both ways.’ 2 (462) Seeing that public woman making plea, And proffering obeisance gaily decked In brave array like snare of Mara laid, (463) 1 So the Commentary : ‘ If you do not believe me, I, having fetched fire, will make the fire-motived oath.’ Cf. Laws of Manu , viii. 114, 115 ( SBE , xxv.), referring to an ordeal by fire for testing veracity. Or only an invocation of fire as witness to the oath may be implied. Such a reading is less forced than Dr. Neumann’s, who would see in ‘ truth ’ and ‘ fire ’ the woman’s travesty of religious terms to suit her own ‘ Rule ’ ( sdsana ). 2 See Laws of Manu , vi., §§ 2, 3, on husband and wife becoming hermits together when both were old. Thereat arose in me the deeper view : Attention to the fact and to the cause. The misery of it all was manifest ; Distaste, indifference the mind possessed ; (464) And so my heart was set at liberty.

0 see the seemly Order of the Norm ! The Threefold Wisdom have I made my own, And all the Buddha bids us do is done. (465) Reborn in the time of our Master at Savatthi in a wealthy family, he was named Bhaddiya, but from his extreme shortness, he was known as Lakuntaka (Dwarf)- Bhaddiya. Hearing the Master preach, he entered the Order, and becoming learned and eloquent, he taught others their work with a sweet voice. Now on a festival -day, a certain woman of the town, driving with a brahmin in a chariot, saw the Thera and laughed, showing her teeth.1 The Thera, taking that row of teeth as an object-sign, evoked jhana, and on that basis established insight and became a Non-Returner.2 And after practising mindful¬ ness regarding the body,3 admonished by the Captain of the Norm,4 he was established in arahantship. Later he thus confessed anna : Beyond the gardens of Ambataka,5 In woodland wild, craving and craving’s root Withdrawn, and rapt in deepest reverie, There happy sits fortunate Bhaddiya. (466) 1 Someone’s teeth proved equally efficacious for Thera Maha Tissa of Ceylon. See Atthasdlini, p. 200; Bud. Psy ., p. 70 n. The grade of salvation next below the arahant, in which final death is to come after one more life in one of the remoter heavens.

3 Cf. Dialogues , ii. 328/. 4 Sariputta. This park is probably that at Macchikasanrla, given by Citta to the Order ( Dhammapada Commentary , ii. 74). And some are charmed by cymbals,1 lutes and drums, And I in leafy shadow of my trees Do dwell entranced by the Buddha’s Rule. (467) Let hut the Buddha grant one boon to me, And if that boon were mine, I’d choose for all Perpetual study in control of self. (468) They who decry me for my shape, and they Who listen spell-bound to my voice, such folk In toils of lust and impulse know me not. (469) The fool hemmed in on every side knows not The inner life, nor sees the things without, And by a voice forsooth is led away. (470) And if the inner life he knoweth not, Yet can discern the things that are without, Watching alone the outer fruits that come, He also by a voice is led away. (471) He, who both understands the inner life, And doth discern the things that are without, Clear- visioned, by no voice is led away.2 (472) He was reborn in this Buddha-age at Savatthi in a Coun¬ cillor’s family, as the child of hitherto childless parents, to

1 Mutingehi means a variety of drum. Our drum nomenclature is insufficient for the number of Indian species of this instrument. The sweet voice probably went with a musical ear, and this is why he ranks music as second only to his own supreme source of delight. 2 Bhaddiya (the name means Felix, Fortunatus ; his soubriquet distinguishes him from the other Bhaddiya, cf. CCLIY.) is in Ang., i. 25, ranked as the sweetest voiced among all the brethren. This distinction is said to have been the result of an aspiration made in past ages, before Padumuttara Buddha. The evolutionary momentum of this caused him rebirth, under Yipassi Buddha, as a ‘variegatedfeathered cuckoo’ ( citta-pattakoMla ), a sweet warbler in India. The Cy. does not allude to the realization of his wish, but the poem betrays it. ‘ Study in control of self ’ : Myagatdsatiy. whom, after prayers to gods and the like, none had been born. They had gone to the Master saying, ‘ If, your rever¬ ence, we shall get a child we will offer him to you as your servant.’ They named him Bhadda (Faustus), and when he was seven years old, they dressed him in his best, and led him to the Master, saying, ‘ This, your reverence, is the child we got after asking you ; we deliver him to you.’ The Master bade Ananda ordain him, and withdrew to the Fragrant Chamber. And Ananda instructed him, and so ripe was in him the efficient cause that, while studying, even as the sun rose, he conjured up contemplation, and acquired sixfold abhinna.

Now the Exalted One knew what had happened, and called, * Come, Bhadda !’ So he went, saluting the Master with clasped hands. This was his ordination. And this Buddha-ordination,1 the Thera, beginning with his birth, magnified when thus confessing anna : An only child was I, to mother dear And to my father dear. By many a rite And much observance was I gotten, ay, And many prayers. To do me kindness they, (473) My good desiring, and my happiness, Conducted me — father and mother too — Into the presence of the Buddha blest. (474) 4 Hardly hath he been gotten, this our child, And he is delicate and softly reared. Him do we give, O Lord, to thee, that he May wait as servant on the Conqueror.’ (475) The Master took me unto Him and thus To Ananda did say : ‘ Quickly admit This child, for he a thoroughbred shall be.’ (476) And then, thus sanctioning my coming forth, The Conqueror withdrew to spend the night. And as the sun rose up out of the dawn Lo ! then my heart was set at liberty. (477) 1 Cf. CXVII. ; Sisters , verse 109, n. 4.

Then to complete his work the Master, roused From quietude : 4 Come, Bhadda !’ called to me ; Thereby to me was ordination given. (478) Seven were my years when I was thus ordained. The Threefold Wisdom have I made my own. Hail to the seemly order of the Norm ! (479) Beborn in this Buddha-age to a pariah’s wife, he was called, according to his birth, Sopaka (pariah). Some say he was born in a trader’s family. This is contradicted by the Apadana text (paliya) : When to my last birth I had icon, Into Sopaka-iromb I came. Four months after birth he lost his father, and was maintained by his uncle. The latter, when Sopaka was seven years old, was bidden by his own ill-tempered son to kill the child. So he took him to the charnel-field, bound his hands, and tied him by the neck to a corpse, thinking, ‘ Let the jackals and others devour him,’ for he was not able himself to kill the child, who had come to his last rebirth. The jackals and other creatures came, and the child at midnight cried : O what the fate in store for me ,

Or who to the orphan lone is kin ? In midst of dreadful deathfield bound , Whom shall I find to be my friend $ 1 The Master, at that hour surveying what fellow-men were redeemable,2 saw the conditions of arahantship shining 1 Ddyako , benefactor. 2 Veneyya — lit., capable of being led. within the child’s heart, and drew his attention by emitting a glory, saying : Come then , Sopaka, fear thou not ; Behold the Man-who-thus-hath-come ! I, even I, will bea?' thee o'er , As moon comes safe from Rahus jaws.1 The boy by the Buddha’s power broke his bonds, and at the end of the verse stood, a Stream-winner, before the Fragrant Chamber.2 Now his mother sought him, and the uncle telling her nothing, she went to the Exalted One, thinking ‘ the Buddhas know all, past, future, and present.’ The Master, as she came, hid the boy by iddhi, and to her saying, ‘ Lord, I cannot find my son, nevertheless the Exalted One knows what he is doing ?’ he replied : Sons are no shelter nor father , nor any kinsfolk. For one oertaen by death , bloodbond is no refuge, . . .3

so teaching her the Norm. She, hearing, became a Stream-winner, but the boy an arahant. Then the Exalted One withdrew iddhi , and she, overjoyed, beheld her son. Hearing he was arahant, she suffered him to leave the world, and went her way.4 Now he came and saluted the Master, as he was walking in the shade of the Fragrant Chamber, and followed him. And the Exalted One, desiring to grant him ordination, asked him the ten questions beginning: ‘ What is the one ?’ 5 He, grasping the Master’s intention, supplied the answers, ‘All beings are sustained by food,’ etc., by his omniscience. Whence the name of the * Boy-Questions ’ arose. And the Master, satisfied in mind by his replies, ordained him. All this the Thera set forth in confessing anna thus : 1 Cf. Sisters, Ps. ii. 2 The Buddha’s apartments at the Jeta-Vihara. 3 Dhammapada, verses 288, 289; to Patacara, cf. Sisters, p. 71. 4 Cf. the similar episode in Yasa’s legend (CXVII.'. 5 Khuddaha pdtlia. Cf. Sisters, p. 66. In the shade upon the terrace walking, lo ! the Chief of men. Thither went I, in His presence worshipping the Man of men. (480) Draped my robe was on one shoulder, forth my clasped hands were stretched,

In the footsteps of the highest of all beings so I walked. (481) Then He asked me questions, He so skilled in questions and so wise. And unwavering, unaffrighted answered there the Master I. (482) He The-thus-Come then commended how the questions answered were. And the brethren-host surveying, to them made this matter known : — (483) ‘ Fortunate are they of Anga, and of Magadha, from whom Such as he procureth raiment, food and lodging, medicine And the reverence that is seemly, yea, they’re happy!’ so He said. (484) ‘From to-day henceforth, Sopaka, come to see Me when thou wilt. Our discourse alone, Sopaka, shall thine ordination be.’ (485) Seven were my years when to me ordination thus was given. Now I bear the final body. Hail ! fair Order of the Norm.1 (486) I have rendered these relatively crude and artless verses almost literally, not trying to recast them in English more aesthetically satisfying. If there be any truth in the tradition, they were composed by a boy of the people, of natural genius (for deep questions), but of no education. And the youth and lack of literary ability seem to be betrayed in the simply told Pali. There is a world of difference between it and the form and contents of such poems as, say, Migaj ala’s, Ivosiya’s, or those of the Kassapa brothers.

Reborn in this Buddha-age at Rajagaha, as the son of a certain brahmin, he was given a name according to or in¬ dependent of family traditions, he having no distinctive marks 1 [and that name is forgotten]. But he became, when of age, an ascetic, making a hut for himself out of reed-stalks, which he had broken off, and from that time he was known as Sara-bhanga — reed-plucker. Now the Exalted One, looking over the world with the Awakened Eye, discerned in him the conditions of arahantship, and going to him taught him the Norm. And he, convicted and becoming a member, in due course won arahantship, continuing to live in his hut. This became decayed and crumbling, and people noticing it, said : ‘Why, your rever¬ ence, do you not repair it ?’ The Thera, saying : ‘ The hut was made when I was doing ascetic practices ; now I cannot do the like,’ set forth the whole matter thus : Ay, reeds in handfuls once I plucked, and built A hut wherein I sojourned ; hence the name ‘ Reedpicker ’ given me by the common voice. (487) But not to me doth it belong to-day To pluck the reeds in handfuls as of yore,

Because of what the training doth prescribe, Revealed to us by glorious Gotama. (488) How wholly and entirely he did ail : — That had Reedpicker never seen before. This sorely ailing state he came to see Through word of Him who is beyond the gods. (489) The self-same Path by which Vipassi went, The Path of Sikhi and of Vessabhu, And Kassapa, e’en by that very Road Lo ! now to us there cometh Gotama. (490) 1 See legend in CCXXXII., CCXXXIII. ‘ Lo ! now to us there cometh Gotama.’> A mutilated statuette found among ruined sites on the Peshawur side of the Indus, just outside the Hazara district ; now in the Fitzwilliam Museum, Cambridge. To face p. 236, And all these seven Buddhas,1 — they for whom Craving wras dead, and nought was grasped, and who Stood planted on Abolishing of Ill 2 — They taught this Norm, ay, even such as they, Who were themselves the body of the Norm,3 (491) In great compassion for us all, e’en these Four Ariyan Truths : the Truth of Ill ; the Cause ; The Path ; the End, th’ abolishing, of Ill, (492) Whereby the endless tale of grief and pain In life’s great cycle cannot take its course ;4 For when this body dies and life is spent,

No other rebirth cometh more — yea, free Am I from birth, from evil utterly ! 5 (493) 1 On the seven see Dialogues, i. 1 ff. 2 Khayogadhd. Khaya = Nibbana (Commentary). 3 Dhammabhutd = Norm, become dhammakdya , paraphrases Dhammapala, using the term so largely coming into favour in Mahay anism. 4 Nibbattate, paraphrased as ( nirvattate ) na pavattati, ( na ) uppajjati, i.e., through nirodha, Nibbana. 5 So the Commentary : sabbehi hilesehi , sabbehi bhavehi. The reader might well miss the point of this fine poem without the simple but illuminating legend, and imagine it was not becoming for a Thera to work with his hands, as Dr. Neumann’s rendering seems to imply. The bhikkhus built ‘ huts ’ galore, made and mended their garments, etc. But Sarabhanga’s point is that of those other two Hut-theras in LVI., LVII. : their ‘one thing needful’ is the non-renewal of the at tab hciv a - hu tiled, as the Commentary calls it, the ‘ personal organismhut,5 and hence it is, that he so harps on the ending of ill— i.e., of rebirth. The state of his reed-hut is a trifling detail, useful only as a symbol. Poem and legend may have grown up out of the inter¬ pretation of the name. This occurs as that of a seer, not only in the Jatakas (iii. 464; v. 127 ff.), but also in the Mahabharata and Ramayana.

Reborn in this Buddha-age at UjjenI, in the family of the chaplain of King Candapajjota, he learned the three Vedas as he grew, and succeeded, at his father’s death, to the post of chaplain. And he was known by his gens name of Kaccana.1 Now the king heard of the Buddha’s advent, and said : ‘Teacher, do you go and bring the Master hither.’ He, with a party of seven, went to the Master, who taught him the Norm with such effect that at the end of the lesson, he, with his seven attendants, were established in arahantship with thorough grasp of letter and meaning. Then the Master, saying, ‘ Come, bhikkhus !’ stretched forth his hand, and they forthwith were as Theras of a century of rain-seasons, hair of two fingers’ length cut off, and equipped with bowl and robes. Then the Thera, having successfully accomplished his own salvation, invited the Master on the king’s behalf: ‘ Lord, the King Pajjota desires to worship at your feet and hear the Norm.’ The Master said : ‘ Do you, bhikkhu, go 1 He was one of the eleven or twelve ‘Great ’ Theras (Vin. Texts, ii. 317, 359), and the teacher of Sona-Kutikanna (CCVIIJ.) . In the Vinaya and Nikayas, the name usually appears as Kaccana. So, too, the Cy. The king is met with in Jut., v. 133; Dhammapada Commentary , i. 192 ff. ; and as Pajjota in Vinaya Texts , ii. 186. See also Kathdsaritsdgara , i. 102.