Theragāthā (Psalms of the Brethren)

Hast banished every source of fear and dread. (840) Three hundred bhikkhus lo ! before thee stand, With clasped hands outstretched to honour thee, Stretch forth thy feet, O hero ! suffer them, Thine arahants,1 their Master to salute. (841) Bhaddiya, son of Kali of the Godhas. Beborn in this Buddha-age at Kapilavatthu in a clan of Sakiyan rajas,2 he was named Bhaddiya. And when adult, he left the world together with Anuruddha and the other four nobles, while the Master was staying at the Mango Grove of Anupiya. And entering the Order, he won arahantship. Him (as the result of a primeval vow and efforts on his part), the Master in conclave at Jeta Grove, ranked as the best among those bhikkhus who were of aristo¬ cratic birth.3 And he, dwelling in the bliss of fruition, in the bliss of Nibbana, while in the forest, beneath a tree, in any lonely spot, was ever breathing forth the exclamation : ‘Ah, what happiness! ah, what happiness !’ Now bhikkhus hearing him told the Master ; to whom Bhaddiya, when summoned, admitted the habit, adding: ‘Formerly, lord, 1 Nagas. On this term, see Udavi’s psalm (CCXLVII.). 2 I have not met elsewhere with the Godhas, but Kali is recorded in Sayy., v. 396, as having been honoured by a visit from the Master at Kapilavatthu, and commended for her confession of faith as a believer in the First Path {sotdpatti) . She is spoken of as Kaligodha the Sakiyaij, and addressed as ‘Godhe. It is not clear as to what was the political relation between raja Bhaddiya and Suddhodana, who, n the Digha-Nikdya, is also termed simply raja; not ‘maharaja,’ as once in this Commentary. Cf. Rhys Davids Buddhist India, p. 19 ff. Bhaddiya’s story occurs in Uddna, ii. 10.

3 Any. Nik., i. 23. Such had greater difficulties to overcome. Cf. Sisters, verse 517 ; Majjh. Nik., iii. 129/. when I was ruling my principality, I was well provided with protection, yet even so I was ever fearful, nervous, distrustful. But now that I have renounced all, I am no longer in that state.’ And before the Master he uttered his ‘ lion’s roar,’ thus : What delicate gear was mine to wear, When riding on my elephants, What dainty fare was mine to eat, Prepared by art from rice and flesh I1 (842) To-day a happy winner,2 stanch, Pleased with what scraps his bowl is filled, In contemplation, grasping nought, Lives Bhaddiya, the Godha’s son. (843) In cast-off rags attired, and stanch, Pleased with what scraps his bowl is filled, In contemplation, grasping nought, Lives Bhaddiya, the Godha’s son. (844) Seeking his daily alms and stanch, Pleased with what scraps, etc.3 (845) In triple robe, no more, and stanch, Taking each house in turn, and stanch, With one good meal a day,4 and stanch, Eating from bowl alone and stanch, Refusing aftermeals and stanch, Haunting the lonely woods and stanch, The things specified are types . of a life in all these respects luxurious (Commentary).

2 There is here a word-play on bhadda-BJiaddiya. In every gatha the three lines of refrain are to be understood. 4 Ekdsani : one ‘ sit-down meal’ only in the day. Sheltered by shade of tree1 and stanch, ’Neath open sky, unsheltered, stanch, Haunting the charnel-fields and stanch, Seated no matter where and stanch, Resting in sitting posture,2 stanch, Simple and few his wants and stanch, With mind content, serene, and stanch, Secluded, much alone and stanch, Detached, aloof [from men] and stanch, With surging energy3 and stanch, Pleased with what scraps his bowl is filled, In contemplation, grasping nought, Lives Bhaddiya, the Godha’s son. (861) Renouncing costly vessels wrought In gold and lac, this earthen bowl I grasped, and thus the second time Anointment’s consecration won.4 (862) Guarded by lofty circling walls, And mighty gates with watchtowers high And men-at-arms with sword in hand, So was I wont in dread to dwell. (863) 1 I.e., instead of by a roof. 2 Verses 844-856 enumerate twelve of the thirteen Dhutangas,! or extra austerities, optional to bhikkhus. Enumerated in Milinda, ii. 268. Cf. Majjh. Nik., 77th Sutta. 3 Verses 857-861 refer to practices incumbent on all bhikkhus without option. 4 Verse 97, spoken also by an ex-prince.

To-day a happy winner, see, At ease, all fear and fright removed, In forest meditation plunged Dwells Bhaddiya the Godha s son. (864) Firm planted on the moral code, In clarity1 and insight trained, In due succession have I won2 Release with every fetter gone ! (865) He was reborn in this Buddha-Age as the son of the brahmin, Bhaggava,3 who was chaplain to the King of Ivosala. On the night of his birth all the armour in the town shone.4 5 The King’s state armour too, so that he, seeing it as he lay in bed, could get no sleep, but was nervous and alarmed. The chaplain that night consulted the stars and concluded that his son was born in the conjunction of the thieves’ constellation.6 At dawn he waited on the king and asked if he had slept well. ‘ How could I have slept well, teacher?’ replied the King, 4 my armour was lit up all night. Now what can that presage ?’ 1 Sati , which is intelligent awareness. Cf. verse 794, n. 2 On this ‘ succession,’ see Rhys Davids, American Lectures , pp. 141-150. 3 Not identifiable with the Bhaggava, at whose hermitage the Prince Siddhattha first studied after his renunciation. See Sisters, p. 2.

4 I have given this quaint legend— invented to explain a nicknamein full, as affoiding a means of comparing the scholastic journalism of Buddhaghosa (Commentary on Majjhima Dikaya, 1 Sutta 86 ’) and of Dhammapala. The two narratives differ in details, and are probably mutually independent and approximately contemporaneous. The story was a popular one ; it occurs in the Avaddna-Sataka (No. 27), and is referred to ( Milinda , ii. 855). Dliammapada , verses 178, 422, refer to it, but the Commentary and that on Jdtaka V., No. 537, both refer to Buddhaghosa’s account. Was the babe brother to Jenta, CCXVIII. ? 5 On this ‘ brahmin art,’ cf. Dialogues, i. 16/., 20/ I do not know which star or stars are meant. ‘Fear not, your majesty, in my house a child is born. Through his influence the armour in the whole town was lit up.’ ‘ What then will he become, teacher ?’ ‘ The child will become a thief?’ * Single-handed, or leader of a gang?’ ‘ Single-handed, sire.’ ‘ Had we not better kill him ?’ ‘ If single-handed, he can be held in check.’ Now because he was born vexing the King’s mind he was named Hiijsaka. But afterwards when what was seen was seen no more, he became known as Ahiijsaka.1 Through former Karma he had the strength of seven elephants. And while he studied under the first teacher at Takkasila, he res¬ pectfully waited on the latter and his wife, so that he was frequently with them at meals and so forth.

But the other brahmin youths could not endure him,2 and at length brought about discord between him and the brahmin teacher, persuading the latter against him. Because of his pupil’s great strength, the brahmin devised a stratagem for his ruin, and said : ‘ Ahiijsaka, you have now finished as my pupil: give me my honorarium.’ ‘Very good, teacher, how will you have it?’ ‘Bring me a thousand human right-hand fingers.’ For he expected that Ahiijgsaka would for shame bring one only, and could then be punished. Thereat Ahigsaka’s long heaped-up ruthless¬ ness came to the front, and girding on armour, he went to the Jalini forest,3 in Kosala, and from a cliff near the high road watched the passers-by, and rushing down smote off their fingers and hung them on a tree, till the vultures and crows had stripped the bones of flesh. Then making a garland of the fingerbones, he hung it round his shoulders as if decked for sacrifice. From that time he was called Fingerwreathed (Angulimala). And when through his deeds the road became tabu, he entered the villages, and these became deserted. Then the King proclaimed : ‘ Let

1 Our nearest equivalents are Nocens and Innocens, the latter once a favourite Christian name. Dr. Neumann’s Wagnerian * Friedreich,’ etc., is wider of the mark. According to Pap. Slid ., he was named Ahirjsaka, or Abhirjsaka, from the first. 2 In the Majjhima Nikaya Commentary they we-e ‘ aliens’ ( bahiraka ). 3 ‘ Snare Wood.’ a strong force come that we may quickly take the bandit.’ And Angulimala’s mother, of the Mantani brahmins,1 said to her husband : 4 Our son is a thief and committing this and that. Send for him, bid him to stop doing these things.’ But he replied : ‘ I have nought to do with sons of that sort ; let the King do as he will.’ Then she in love, took provisions and set out, saying : ‘ I will bring my son and stop him.’ The Exalted One thought : ‘ If she comes to him, Angulimala will kill her to make up his thousand fingers. This is his last birth. If I do not go there might be great loss. I will speak to him.’ So after his meal he travelled the thirty leagues along the road, and warning off cow¬ herds and the like, approached the Jalini Wood. Now Angulimala had just seen his mother, and was reckoning on her finger to make up his number, when the Exalted One showed himself between them. Then said the son :

* Why should I kill my mother for a finger? Let my mother live ! Let me rather go for that recluse’s finger.’ And drawing his sword he stalked the Exalted One. Then the Exalted One exerted such magic power that, even though he was walking at his usual pace, Angulimala could not, even running, overtake him, but panting, pouring sweat, unable to lift his feet, stood like a stake and cried : ‘ Stop, friar !’ The Exalted One said : ‘ Tho’ I walk, yet have I stopped, and do you, Angulimala, stop !’ Then the thief thought : ‘ They speak the truth, these Sakiyan friars, yet he says he has stopped, whereas it is I who have stopped. What can he mean ?’ So he asked :

Thou who art walking, friar, dost say : ‘ Lo ! I have stopped !’ And me thou tellest, who have stopped, I have not stopped ! I ask thee, friar, what is the meaning of thy words ? How sayest thou that thou hast stopped, but I have not ? (866) Then the Exalted One replied : Yea, I have stopped, Angulimala, evermore, Towards all living things renouncing violence ; Thou holdest not thy hand against thy fellow-men, Therefore ’tis I have stopped, but thou still goest on. (867) Thereat Angulimala, as the Exalted One stood there revealing his true virtue, remembered what he had heard rumouied about him and, his insight reaching maturity, lapture pervaded his being, like a sheet of water spreading over the whole earth. And saying to himself, ‘ Great is this lion s roar. This can be none other, methinks, than the Samana Gotama ; to help me the Exalted One is come hither !’ lie said : — O long is it since mighty sage by me revered, A friar, to this forest great, hath found his way ! Lo ! I will readily forego a thousand crimes, Hearing the righteous doctrine in this verse of thine. (868)

And so * the bandit doffed^ his armour and his sword And threw them down a cliff, into a pit, a chasm. Before the W elcome One, low worshipping, the thief Straightway besought the Buddha’s leave to be enrolled. (869) Thereat the Buddha, mighty Sage most pitiful, Master of all the world and eke of all the gods, Spake then these words to him, saying i i 2 Yea, Come bhikkhu !’ And e en thereby to him was bhikkhu - status given. (870) 1 According to the Commentaries, the bandit speaks these words then and there. At verse 871 begins Angulimala’s song of triumph as arahant. 2 Anvdkdsi (Pap. Sud., anvdlcdri) paraphrased as Jchipi, chaddesi. He who in former days a wastrel living, In later day no more so spends his time, He goeth o’er the world a radiance shedding, As when the moon comes free in clouded sky. (871) To whomsoe’er the ill deeds he hath wrought, By a good life are closed up and sealed,1 He goeth o’er the world a radiance shedding As when the moon comes free in clouded sky. (872) Surely a brother who in youth doth give Himself to live within the Buddha’s Rule,

He goeth o’er the world a radiance shedding As when the moon comes free in cloudy sky. (873) Thus abiding in the joy and ease of emancipation, he went into the town for alms. And men threw, here a clod, and there a stick at him, hitting him on the head, so that he came back to the Vihara with broken bowl2 and sought the Master. The latter admonished him saying : ‘ Suffer it, brahmin, you have to suffer it. The result of your actions, for which you might have been roasted for centuries in purgatory, you are feeling now in this life.’ Then the Thera, summoning up a heart of love for all beings without distinction,3 said : O let my foes but hear the Norm as told to me, And hearing join with me to keep the Buddha’s Rule ! O let my foes but minister to men of peace, Who e’en have taken to their hearts that holy Norm ! (874) O let my foes from time to time but hear that Norm From them who tell of gentleness, and who commend Affection, and to what they hear, their actions suit ! (875) 1 Pitliiyati the Commentary connects with the closing of a door.

2 The Majjhivia Nikaya gives a more coloured picture: ‘With broken' head and flowing blood, cut and crushed.’ In the Dhammajjada Commentary , iii., 169, he is represented as dying after uttering these verses. 3 Cf. I., pp. 4, 5; n. 1. For such a foe would verily not work me harm, Nor any other creature wheresoever found. He would himself attain the peace inffable, And thus attaining cherish all both bad and good.1 (876) The2 conduit-makers lead the stream, Fletchers coerce the arrow shaft, The joiners mould the wooden plank, The self ’tis that the pious tame. (877) Some creatures are subdued by force, Some by the hook, and some by whips ; But I by such an One was tamed Who needed neither staff nor sword. (878) Innocens ! such the name I bear,3 While Noxious in the past was I ; To-day most truly am I named, For now I hurt not any man. (879) 1 Tasa-thdvare : in Childers ‘feeble -strong,’ but admittedly a term of doubtful meaning. Dhammapala has ‘ all beings/ Buddhaghosa says : Tasd are called satanhd, thdvard, nittanhd (having craving and the opposite). Dr. Neumann, who in these three gathas takes disci to mean, not ‘ foes,’ as do both Commentaries, but the quarters of the firmament ( disd , disciyo), lets himself go in an invocation to die Liifte, entirely in the style and words of the German Romantic poets of the last century. The result is lovelier as poetry, if not after Thera-precedent, as observed by the Commentators he derides. The Thera’s regret is that the men, ‘relatives of his many victims,’ do not know how changed he is, nor the virtues of that which has changed him.

2 See XIX. The metre in (878) reverts to the sloka. The Thera, having uttered the foregoing for his own protection (Buddhaghosa), and to deliver others from evil (Dhammapala), now declares his own accomplished work. 3 ‘ I bear ’ accords better with our Commentary, which gives Hiijsaka as the Thera’s original name, and Ahipsaka as that given him on his conversion. Buddhaghosa’s version is perhaps more plausible. Cf. p. 319, n. 1. It must, too, be remembered that his record was spotless till he tried to pay his college iu«.*. Once an obnoxious bandit I, Known by my name of Finger- wreathed, Till toiling mid the awful flood, I refuge in the Buddha found. (880) Once were my hands imbrued with blood ; Known was my name as Finger-wreathed. O see the Refuge I have found, With every craving1 rooted out ! (881) Me who had wrought such direful deeds, Fast going to my place of doom, Me all that doing’s aftermath Hath touched e’en here — and freed from debt Now take I my allotted share.2 (882) ’Tis a fool’s part heedless to waste his life : — Such are the folk who will not understand. He who is wise doth foster earnestness

As he were watching o’er his chief est wealth. (883) Give not yourselves to wastage in your lives, Nor be familiar with delights of sense. He who doth strenuously meditate, His shall it be to win the bliss supreme. (884) O welcome3 this that came nor came amiss ! O goodly was the counsel given to me ! ’Mong divers doctrines mooted among men, Of all ’twas sure the Best I sought and found. (885) O welcome this that came nor came amiss ! O goodly was the counsel given to me ! The threefold wisdom have I made mine own, And all the Buddha’s ordinance is done. (886) Deep in the wild beneath some forest tree, Or in the mountain cave, is’t here, is’t there, So have I stood and let my throbbing heart (887) 1 Bhavanetti, ‘ guide to rebirth ’ = tanha. See verse 604, n. 1. 2 See verse 789. 3 Pilinda-Vaccha’s verse (IX.). Transported beat. Happy I seek my rest, Happy I rise, happy I pass the day, Escaped from snare of evil — ah ! behold The Master’s sweet compassion shown to me ! (888) A child born of good brahmin stock was I ;

Of pure and high descent this side and that. This day the Welcome One doth call me son,1 The Master, yea, the Sovereign of the Norm. (889) Gone is all craving, nowhere have I hold. Guarded the gates, and well controlled the sense. Of this world’s misery spewing forth the root, From every poison-taint am I immune.2 (890) The Master hath my fealty and love, And all the Buddha’s ordinance is done. Low have I laid the heavy load I bore : Cause for rebirth is found in me no more.3 (891) Reborn in this Buddha-age at Kapilavatthu, in the house of Amitodana the Sakiyan, he was named Anuruddha.4 Thus his elder brother was Mahanama the Sakiyan, the son of the Master’s paternal uncle. And he was reared most delicately and luxuriously, in a different house for each of the seasons, 1 The Dkammapada Commentary relates (iii. 170) that when Anguli- mala passed away, and the Master heard of it, he said: ‘My son, bhikkhus, has reached Parinibbana.’ ‘ Lord, has he so reached who did kill so many people ?’ ‘ Yea, he did evil when he had not one virtuous friend, but when he found one, he strove earnestly, wherefore his evildoing is closed up by good.’

2 Cf. CXYI. 3 = verses 604, 792. 4 Both text and legend give one of his names in a previous birth, in Kassapa Buddha’s time (verse 910). The Br. manuscript misspells the father’s name (correctly given in the Anguttara Nihdya Com¬ mentary) as Amittodhana. See further, Vinaya Texts, iii. 224^. On the dancers, etc. ( ndtakd ), see ibid., iii. 225, n. 1. and was surrounded with dancers and mimes, enjoying a divinely good fortune. And when he was summoned with the Sakiyan rajas to form a guard for the Master, he went to him in the Mango Wood at Anupiya, took orders, and within the period of the rains, acquired celestial vision. Again, receiving an exercise under the tuition of the General of the Norm, he went into the East Bamboo Wood, and studying, mastered seven of the thoughts of a great man, but could not learn the eighth. The Master, discerning this, taught it to him, teaching him the great course of the lineage of the Ariyans.1 Remembering this lesson, Anuruddha developed insight and realized arahantship, accompanied by supernormal and analytic powers.2 Him the Master ranked foremost among those who had attained the celestial eye.3 And he, dwelling in the bliss of emancipation, reviewed one day his achievement. And thrilled with joy, he breathed forth this psalm :

Forsaking mother, father, all his kin, Sister and brother, quitting joys of sense, Sits Anuruddha rapt in reverie. (892) By dance and song attended, by the sound Of cymbals in the morn awaked : — not so Were pure religion to be reached, too fain Was I in Mara’s precincts to abide. (893) And now that all those things are left behind, Fain with full heart to keep the Buddha’s Rule, Yea, passing over all the mighty Flood, Sits Anuruddha rapt in reverie. (894) 1 The eight thoughts ( Ang . Nik., iii. 228 ff. where the dialogue is given) are that the Dhamma is for one who — (1) has few wants ; (2) is contented, serene, (3) much alone, (4) strenuous, (5) introspectively mindful, (6) concentrated, and (7) wise ; (8) delights in freedom from obstruction. The course of the lineage of the Ariyans ( ariyavarjsapatipada ) in Ang. Nik., ii. 26, is simply contentment with three of the bhikkliu’s ‘ four conditions,’ or necessaries — raiment, food, and shelter — and with exercise or study, and selective or pruning culture [bhdvand, pahdna). 2 A unique variation : abhiiindpatisambhiddp arivaray arahattay. 3 Ang. Nik., i. 23. Cf. above, p. 32, n. 2; Dialogues, i. 91.

Sights, sounds and tastes, odours and things to touch, That please and charm,1 leaving all these behind, Sits Anuruddha rapt in reverie. (895) From quest of alms he cometh back alone, An unencumbered2 silent sage ; from heap Of rubbish to renew what garb he hath Doth Anuruddha seek, sane and immune. (896) He seeketh, taketh, washeth, dyeth, wears The shabby gear,3 this sage deliberate : — For such is Anuruddha, sane, immune. (897) He who is big with wants and discontent, Is puffed up4 and cleaveth to his kind, Displayeth qualities corrupt and vile. (898) And is he mindful, having few desires, Contentedly serene and ne’er upset, Delighting in seclusion, blithe of heart, (899) Aye strenuous : — his qualities are good And such as to enlightenment belong, And he, sane and immune, — saith the Great Seer. (900) He knew my heart’s intent, the Master, he Whose peer the world hath not, and came to me By mystic power with body wrought of mind.5 (901) 1 Cf. verse 455. 2 Lit., unseconded, unmated (cf. v. 54, 541). The Commentaryparaphrases this by nittanho , without craving. Cf. Bud. Psy., p. 278 ; Sutta Nipdta, v. 740 ; and Sayy. Nik., i. 25, where faith is the ‘ mate.’ As Anuruddha, in the Majjhima Nikdya, is the type of an affectionate, loyal comrade-bhikkhu (Suttas 82, 128), he could not well be typical of the monachist , like Ekavihariya (CCXXXIV.). See also verse 155.

3 The first Dhutanga. Cf. CCLIY. , verse 844. 4 Uddhato, often, as here, made synonymous with want of balance, as in our ‘ swelled head.’ 5 Verses 901-908 are in Ang. Nik., iii. 235, ending the lesson referred to. ‘ As if made of mind . . . let this body be as this mind : thus by process of will-fixing iddhi ’ (Commentary). Cf.{ Compendium , p. 61, adhitthaniddhi. The Anguttara Cy. (i. 23), quotes verses 901-903. To me, when further truths I wished to learn, The Wake, the Buddha [that last truth] revealed; He who in freedom from obsessions 1 joyed That freedom from obsessions taught to me. (902) And I who heard the blessed Norm abode Fain only and alway to keep his Buie ; The Threefold Wisdom have I made my own, And all the Buddha’s ordinance is done.2 (903) h e’er have I rested supine five and fifty years,3 Tis five and twenty years since sloth was over¬ come. (904) No heaving breath left as He lay; The mind in Jhana’s steadfast stay, With thought from every craving free, Fixed on the Peace incessantly : So passed the Man Who Saw away. (905) With mind unshaken, as they came,

He suffered pangs of death in peace ; Stole o’er His heart the last release : Nibbana of the unfed flame.4 (906) The last things these that now we see of Him, — Touch and the other senses of the Sage — No other conscious states5 shall come to be, When one that’s wholly Wake doth pass away. (907) Now, a spirit,0 who in a former birth had been his attendant, seeing the Thera old and feeble, came, out of 1 Papanca , a word here interpreted as simply ‘the (ten) kilesas, lust,’ etc. Cf. p. 343, n. 4, and Bud.Psy., p. 327/. 2 Cf. verse 561 and Sisters , verses 187, 194, 202. 3 Cf. verse 856. 4 Verses elsewhere ascribed to Anuruddha at the Buddha’s passing away (. Dialogues , ii. 176; Avadana, 100). On the two versions (in Dialogues , line 4, is : . . . yay kdlam akari muni , ‘ the seer died’), cf. Oldenberg’s discussion, ‘ Studien zur Geschichte des buddhistischen Kanon,’ Nachrichten der Wissenscliaften zu Gottingen , 1912. p. 168 /. 6 Dhamrnd. 6 J)evata . her former love for him, and bade him aspire to rebirth among the gods. But he made answer :

Sojourn amid the company of gods Never again, seducer,1 comes for me. Destroyed is all renewal of rebirth. Now is there no more coming back to be. (908) Then the other bhikkhus, not seeing the goddess, were wondering to whom the Thera was speaking. To show his mystic power to them he said this verse : He who e’en in a moment by a thousand ways can take Purview of all the world, he is for Brahma’s heaven fit.2 But here’s a brother versed in power of magic who doth see What time [both men and gods], thou goddess, die and come to be. (909) He now unfolds his former Karma : — Lo! I was Annabhara long ago,3 A poor man working for my daily bread, Then 1 to Uparittha, the recluse Of holy fame, made humble offering. (910) 1 Addressed, according to the Commentary, to the goddess. In Sarjy. Nik., i. 200, where the goddess’s verses are given, Jalinl (seducer, ensnarer) is said to be her name. Cf., however, below, ver. (1181). 2 The Commentary reads sa-Brahmakajijpo as saha-Br°, as in the frequent term sa-Brahmako , etc. But this seems more strained than the interpretation above, in which, with a more literal rendering, I follow Dr. Neumann. The Commentary does not explain devatd in the vocative, but elsewise the verse does not parse correctly. Sa bhikkhu I take as eso bhikkhu. See verse 1181, n. 1.

3 This episode is the latest recorded in the prose legend of his lives before ‘ our Buddha’s ’ time. The name Annabhara, ‘ food-bearer,’ {cf. Ang. iii. 122) is doubtless framed to suit the legend or vice versa. Anna¬ bhara works for a Councillor Sumana of Benares, who, on hearing of how the former abstained from a meal to feed a Silent Buddha, rewarded him and set him up in trade. Then was I born within the Sakiyan clan, As Anuruddha known ; by dance and song Attended, and by clang of cymbals waked.1 (911) But I beheld the Buddha, the Awake, The Master, for whom no whence cometh fear. In him my heart believed and was at rest, And from the home I sought the homeless life. (912) I know my former lives, and where and how I lived in years gone by ; among the gods Thirty and Three I stood of Sakka’s rank. (913) Seven times a king of men I held my sway, Lord of the earth from end to end foursquare, A conqueror, of Jambudipa chief,8 Using no force or arms I ruled by right.3 (914) Thence seven, and other seven spans of life,

E’en fourteen former births I recognize, E’en then when in the world of gods reborn. (915) In fivefold concentrated ecstasy,4 My heart goes up in peace and unity. Serene composure have I made my own ; My vision as a god’s is clarified. (916) I know the destinies of other lives : — Whence beings come and whither they do go ; Life here below, or other-where of life — Steadfast and rapt, in fivefold Jhana sunk. (917) The Master hath my fealty and love,5 And all the Buddha’s ordinance is done. 1 Pabodhano. 2 See verse 822. 3 Seven among gods, seven among men (Commentary). The so-called ‘ celestial eye,’ or sight is dealt with in verses 916, 917. 4 Saviadhi — i.e., of Fourth Jhana — based on his power of abhinhd (Commentary) . The 1 fivefold ’ quality, according to the Commentary, is not the Four Stages, with the First divided (see Bud. Psy., p. 52), but a somewhat similar list of suffusion of — (1) zest ; (2) pleasure ; (3) ceto , ? will or intellect ; (4) light ; (5) a representative image. The fivefold Jhana (917) is not so characterized. I have not as yet me1! with this classification elsewhere.

= verse 891, etc. ‘ These be the thoughts that came to a Brother Seated beneath the sal-forest’s fair blossoms, Lone and aloof in deep contemplation The Siul, or Shorea robusta, is eminent amongst Indian trees for its timber, its majestic size, and the abundance of its clustered yellow flowers. Wright’s Illustrations of Indian Botany, p. S7. To face p. 830. Low have I laid the heavy load I bore, * Cause for rebirth is found in me no more. (918) In Vejuva,1 in Vajjian land ’twill be That life shall reach its final term for me ; And I ’neath bamboo-thicket’s shade that day, Sane and immune, shall wholly pass away. (919) His story has been recorded above.2 Now those verses he spoke in the Master’s lifetime, himself not yet arahant, touching the governance of the six powers (five senses and mind). But these verses he uttered after the Master had passed away, and when his own passing away was at hand. And in them he declared the future of bhikkhus under a perverted Norm. Now the first stanza was placed by the Compilers. These be the thoughts that came to a Brother , Seated beneath the great for'est’s3 fair blossoms, Lone and aloof, in deep contemplation : — (920)

How is the conduct of the Brethren changed Since when the Sovereign of the world, the Man Supreme, was yet abiding on the earth ! (921) Raiment to shield from chilly winds, to hide What should be hid, enough, no more, they sought, Enjoyed contentedly whatever came. (922) Whether the food was excellent or poor, Whether ’twas much or little, they partook To keep life going, free from greedy whims. (923) 1 According to the Commentary this was Hatthigama, near \ esali. 3 In the great wood of sal trees (Commentary, 948). There was a ‘Mahavana’ at Kapilavatthu, at Vesali, and on the Neranjara in Magadha. Parapariya was a Savatthi Thera ; hence one cannot identify the wood. The requisites for men as living things, And medicine too as means to live : — for these Not fervently they cared, as care they did How to destroy the poisons of the mind. (924) In the deep forests ’neatli the shade of trees, In caverns, in the bosom of the rocks, Detachment studying and developing : — So lived they making that their instant quest. (925) Of lowly, humble soul and frugal ways, Gentle of heart, pliant and apt in mind,

Of gracious manner, speech not scurrilous, Intent on good [for others and for self].1 (926) Pleasant and lovely therefore in their lives : — Their goings, their enjoyments, their pursuits, — Like the smooth tenour of a stream of oil. (927) For them every intoxicant was dead, Mighty in Jhana they, mighty for good : Now are those Elders wholly passed away. Few now-a-days there be like unto them. (928) From dearth of good conditions and insight, The Conqueror’s Rule, compact of all that’s best In plan and mode, crumbles and wears away. (929) Bad the conditions and corrupt the age, Wherein e’en they, who for the life detached Had made good start, and to the higher things That yet remain [might follow on], — e’en they (930) From the swift growth of all that doth corrupt, Do influence for evil many folk. Methinks they juggle with [the consciences Of] fools as devils sport with the insane. (931) By the corruptions overcome, such men, — Pursuing here and there what doth corrupt, As one who calleth loud what he hath got,— 2 (932) 1 So the Commentary. Yer. 926-8 show the Ariyavaysapatipadd. 2 The three foregoing gathas are full of difficulties, which, for me, are nor always made intelligible by the Commentary. Upatthitcivivekdya is suvisuddhasllacdrd pi samand. Sesadhammakd is, lit.

They quarrel ’mongst themselves, forsaking quite The blessed Norm, and, after errors gone, Do ween : — Lo ! this is better, this is best. (933) They who have turned their back on wealth and wife And child, and left their home, if they but get Spoon - alms, will do things that beseem them not. (934) They eat until they are replete, then down They lie supine, and when awake, discourse Concerning matters which the Master blamed.* 1 (935) All arts and handicrafts they highly rate And practise : — such are bhikkhus’ duties deemed, The while from inner conquest they abstain. (936) And clay and oil and powder for the bath, Water and food and lodging they present To laymen, in the hope of richer alms ; (937) Yea, toothsticks also and kapittha fruit,2 Petals of flowers to chew, and curries choice, Mangoes3 and cocoanut, myrobalan. (938) In drug-purveying they as doctors be,4 In business matters like the laity, Like courtezans do they parade their gear, And play the lord like any noble squire. (939) ‘ remainder-of-Norm-ish.’ ‘ Consciences ’ is interpolated. For sayarjgalie , etc., sasangdme is suggested , as the battle-cry of Mara, captain of the kilesas. These, standing for evil or sin in general are greed, hate, dulness, conceit, error, perplexity, sloth, distraction, impudence, imprudence. Dr. Neumann cites only the first, over-simplifying the evil conditions.

1 Abstemiousness, lying on the side only, and avoidance of certain topics belonged to a bhikkhu’s duties. Cf. Bud. Psy., p. 353 ; Dialogues , i. 245 (for ‘heroes,’ understand ‘champions, athletes’); Ang. Nik., i. 114 ; Bud. Suttas, 227. 2 Apparently a kind of apple. Cf. Milinda, i. 262. Identified in Childers’s Dictionary as Feronia elephantum. 3 Mangoes, the Commentary says, typify many fruits, such as citrons, cocoanuts, etc. 4 The practice of medicine and surgery for gain is disallowed for bhikkhus ( Dialogues , i. 25 /.). Adulterators they, tricksters and cheats, Unscrupulous, by many stratagems, In things of this world freely they indulge, (940) Pursuing ways and methods fit for fraud, Seeking a livelihood1 by cunning craft, They draw together plenteous store of wealth. (941) To settle business is the Chapter called, Not in the interests of the holy Norm. And when they preach to others, ’tis but gain That is their motive not the good of men. (942) Many there be without the Order’s fold Who brawl and quarrel o’er the Order’s gains : Insolent spirits they, all unashamed To live on offerings to others given. (943) Thus some there are who lacking piety, Though with head shaved, and with the yellow robe, Yearn all the while to be revered,

And hanker after favours, treats, and gifts. (944) Thus when so much as now is fallen away, No easy thing it is, as it was then, Either to touch and win the unattained, Or to hold fast what hath been touched and won. (945) As one who shoeless walks in thorny brake, Calling up heedfulness at every step, So should the sage in township make his tour. (946) Remembering the saints of other days, And recollecting how it was they lived, E’en though to-day be but the after-time, He may yet win the Ambrosial Way of Peace. (947) Thus in the sal-wood spake the good Friar, Well-trained and practised as to his faculties. Then to the Saint came the Peace of the Passing — Came to the Seer for whom was no rebirth. (948) 1 Jivikattha (where Dr. Neumann’s rendering is ingenious, if strained) is paraphrased by jxvikapp ay oj and ; djivahetukd. Reborn in this Buddha-age as the son of the ruler of a province,1 he was named Phussa, and was trained in all the accomplishments of noble youths. But because of the conditions to which he had attained, his heart hung not upon worldly desires, so that when he heard a certain great Thera preach the Norm, he believed, and entered the Order. Practising himself in Jhana, he thereby established insight, and in due course acquired sixfold abhinna.

Now one day an ascetic named Pandara-gotta2 heard him teach the Norm. And seeing around the Thera a company of bhikkhus all of virtuous conduct, trained and controlled in body and mind, that ascetic thought : ‘ Excellent i’ faith is this system ! Long may it prevail on earth !’ And he asked the Thera : ‘ How will it be, your reverence, with the progress of bhikkhus in the future ?’ To explain this situation the Compilers first placed this verse : Pandarasa-gotta , hermit , Seeing such a goodly audience , Modest , quiet , contemplative , Questions asked , addressing Phussa : — (949) 1 Mandalikaraniio. See p. 83, n. 5. J The Commentary gives Panda, Pandara, Pandarasa, as equally va id. Nothing more is known of him ; but it may be he is connected with the Pandarangas, a set of ‘Wanderers’ in the days of Bindusara and his son Emperor Asoka. Samantapdsddiha ( Vinaya Texts , iii. 300). What in the days to come will be your aims, And what will be your tendencies1 and what Will be your customs and observances ?2 To me who ask thee do thou this declare. (950) List to my words, Seer, Pandarasa named,

And store them in thy mind attentively ; I will pronounce concerning things to come.3 (951) Hasty of temper and malign, Deceitful, envious, bickerers : Thus many in those days shall be ; (952) Deeming they know the depths of truth, While standing at the water’s edge. Flighty, irreverent towards the Norm ; And mutually irreverent. (953) Yea, many evils on this earth Shall in the future come to pass. This Norm of ours so well set forth The stupid-minded will corrupt. (954) When in the Conclave voice and vote Are giv’n, men, tho’ in virtue poor, Will forward he, in backers strong,4 Scurrilous and unscholarly. (955) When in the Conclave voice and vote Are given, they of virtuous mind And honesty will weaklings be, Of shamefaced mood and little zeal. (956) 2 = vdrittacdrittcLvanto (Commentary). 3 Analogous predictions of dangers besetting the Order in the future ( andgata-bhaydni , etc.) are ascribed, in several discourses, to the Buddha (. Ang . Nik., iii. 105-110 ; cf. pp. 176 /., 247/., 329/., 340). 4 = pakkhabalena balavanto (Commentary). Silver and gold, fields, sites and herds,1 Slaves, maids and men, in days to come The undiscerning will accept. (957) And foolish ones in testy mood,

Lacking in ethical restraint, Will truculently go about Like wild things spoiling for a fight. (958) Sobriety they will not know : — They will be draped in robe of blue,2 Hypocrites, stiff-necked, obstinate, Chatterers, skilled diplomatists,3 Counterfeiting the saints of old. (959) Hair sleek with oil, and frivolous mien, And eyelids with colly rium dyed, And swathed in robe of ivory hue : Thus will they go about the streets. (960) The yellow robe, that goodly dye, That freed souls wear without disgust, The Banner of the Arahant, Creates in them but queasiness, Who hanker after robes of white. (961) Greedy of gain they will become, Sluggish and poor in energy ; Finding fatigue in woodland haunts, Around the township will they bide. (962) And ever bent on wrongful ways, Without restraint, as pupils apt, They’ll follow those who get most gifts. (963) But they to whom no gifts are given, Will find nor honour nor regard ; Though they be men of worth and charm, No following will be theirs that day. (964) 1 I.e.j for building, or fallow ground—4 aJcatabhumibhdgo vatthu/ ‘ herds>’ lit, goats, representing all cattle (Cy.). Cf. Vin. Texts , iii. 389 /. Dyed of inappropriate colour generally’ (Commentary).

Cf. JPTS , 1885, p. 53 ; Milinda, ii. 253 ; Iti-vuttaka, p. 112. The Commentary in places defines in the same words as Buddhaghosa {Ang. Nik ii. 26). Scorning their own, the yellow gear, Some will wear red of foreign dye,1 And others will be found to wear White robes of some sectarian flag. (965) Dishonour toward the yellow robe They in those days will show ; bhikkhus Will not consider what it means. (966) Want of discernment such as this Was tragedy unthinkable To that wise beast who lay o’ercome By pain, wounded, in dire distress.2 3 (967) For the Six-tusker then beheld The well-dyed flag of arahants, And thereanent the elephant, Pointing the moral, verses spake : (968) ‘ Who suffers vice , yet dons the saffron robe, Keeping apart from self-control and truth, Unworthy he to wear the saffron hue. (969) Who vice rejects, steadfast in virtuous ivays, And yokes himself to self-control and truth, Worthy is he to wear the saffron hue A (970) Immoral, stupid and perverse, A wanton doer, one whose heart Wavers, whose mind is overcast : Unworthy he of saffron robe. (971) 1 On milakkhuraj anay r attar) the Commentary has kdlakarajanena rattay , ‘the nasal y being inserted metri causa ’ in milakkhuraj anarattay.

2 Muppato, dat. of ruppay ; sariravikdray dpajjato (Commentary). Cf * utta Nipdta , v. 331. 3 From the Cliaddanta (Six -tusker) Jdtaka , v., No. 514. The elephant, who, it was claimed, was the Bodhisat (destined to become a Buddha), is trapped in a pit by the craft of a hunter, who, to avoid creating suspicion of harm in the beast’s mind, disguises himself as a bhikkhu! The Jataka verses are also incorporated in the Dhammapada , verses 9, 10. Cf. Kdsdva- Jdtaka, ii., No. 221. On the word-play, kasdva, ‘vice,’ kdsdva , ‘yellow dye,’ see M. Muller’s Bliammapada , SBE, x. 5, n. 9. The citation of this ancient gatha, and its story, by another book of the Khuddaka-Nikaya is of historical interest. He who with virtue blest, is freed From passion, is intent in heart, Whose hopes and purposes are white i1 Worthy is he of saffron robe. (972) A fool with mind puffed up, distraught, For whom no moral code exists : Gear white of hue doth he deserve. For saffron robe what use hath he ? (973) Brethren and Sisters, in that day, With hearts corrupt, and impious, Will bully and humiliate Such as have trained their hearts in love. (974) And fools e’en by their Elders taught Rightly to wear and use the robe,

For want of wit will listen not, Perverse and wanton doers all. (975) And so the fools, instructed thus, Lacking in mutual respect, Will not their tutors’ word obey, No more than vicious hack its groom. (976) Thus in the age that is to come Will be the course and tendencies Of bhikkhus and of bhikkhunls, When the last time shall be at hand.2 (977) Until this time of mighty dread That now is not shall come to pass, Be ye of gentle, docile hearts, Filled with a mutual regard. (978) Be loving and be pitiful And well controlled in virtue’s ways, 1 Cf. verse 549. Suvisuddhamano vitakko andoilasankappo vd (Cy.). 2 ‘What,’ asks the Commentary, ‘is the last time ( pacchimo kdlo )? From the Third Council ” (at Patna, in Asoka’s reign) is a reply disputed by some. For there are five stages ( yugdni ) in the [life of the] Sasana : Vimutti, samddhi , slla, suta , ddina. They follow in ihis order, till only the outward signs (linj amattay) survive.’ Strenuous, bent upon the goal, And onward ever bravely press. (979) That danger doth in dalliance lie : — That earnestness is sure and safe : —

This when ye see, then cultivate The Eightfold Path, so shall ye touch, So make your own,1 the Deathless Way. (980) Thus spake the Thera to his congregation. Now just these verses were his confession of anna. His story and that of Moggallana the Great 2 are taken together. iEons ago, in the days of the Buddha Anomadassi, they were playmates, named Sarada and Sirivaddha, sons, the one of an eminent brahmin, the other of a great landowner. Sarada succeeded to his father’s estate, but oppressed with the general doom of all creatures, he left the world to seek a path of release, inviting Sirivaddha to do likewise. ‘ I cannot,’ answered Sirivaddha, but he yielded when Sarada, as a Kishi, had been visited by the Buddha. Now all Sarada’s followers became arahants after hearing Anoma, the chief disciple, preach the Norm. But Sarada himself, being pre-occupied in mind, was unable to penetrate to the Paths and the Fruits. Thereupon both Sarada and Siri¬ vaddha aspired, in presence of the Buddha, to occupy, like Anoma, the post of chief disciples to a Buddha in the future. This the Buddha promised should come to pass in the days of Gotama Buddha. There is no record of their subsequent kamma, but before our Exalted One arose, Sarada was reborn not far from Rajagaha, at the township

1 ‘ Touch’ — i.e ‘realize/ Commentary readin g phusantd. 2 See CCLXIII. Dhammapala’s account of the legend is here somewhat condensed. of the Upatissas,1 of Rupasari the brahminee, and on the same day Sirivaddha was born, not far from Rajagaha, at the township of the Kolitas, of MoggalJ the brahminee. And because each was the son of the head of his family, the one was named Upatissa, the other Kolita. Both boys2 were reared in luxury, and excelled in all accomplishments. But seeing the crowds one day assembled for the hill-top fair3 at Rajagaha, they both, because their insight had attained maturity, beheld how, within a century, all that folk would fall into the jaws of death, and with agitation they decided to seek a doctrine of release. And they left the world in the school of the Wanderer Sanjaya, agreeing each to tell the other if he first arrived at Amata. In Sanjaya’s teaching they found nothing genuine, and pursued their quest, asking recluses and brahmins, till through Assaji the bhikkhu, they found the Exalted One,4 and were by him ordained with the laying on of the hand and the words : Come, bhikkhus. Made Stream-winners by Assaji’s summary of the Norm,6 they had no need to study, for each of the other three Paths. Why ? Because of their consummate knowledge even as disciples. Thereby the Venerable Moggallana, on the seventh day, at the village of Ivallavala in Magadha, overcame sloth and torpor by the Master’s injunction, and listening to an exercise on elements,6 won the topmost point, while the Venerable Sariputta, half a month after his ordination, won it while dwelling with the Master in the Sukarakhata Cave7 at Rajagaha; while

1 Nalaka. Upatissa was his family name, Vanganta his father’s name ( Dhammapada Commentary , ii. 84 ; see above, CCXXXVIII.). 2 Their close friendship is described in detail in the Dhammajpada Commentary , i. 90 ff. (‘ Aggasavaka-vatthu,5 on verses 11, 12). 3 Giraggasamajja. On samajja, see Dialogues , i. 7, n. 4. 4 Fully described in Vinaya Texts , i. 144 ff. ; hence I have greatly condensed the narrative here. 5 Viz., that the Buddha explained all things causally, 6 I cannot trace this particular exercise in the Nikayas, but there are several that may have served such a purpose — e.g , in the DhdtuSagyutta , ii. 143^. ; also 248; iii. 227 ff. ; Ang. Nik., iii. 245, 290. 7 Or Sukara. The name is not met with elsewhere. Cf. Dhammapada Commentary , i. 96. Dighanakha, the Wanderer, his sister’s son, was being taught the ‘ Yedanapariggaha ’ Suttanta.1 Thereafter the Master, in conclave at Jetavana, ranked Sariputta chief among his disciples in wisdom and insight. And he, established in the position of General of the Norm, working for the good of beings, one day thus declared his anna before his fellow-disciples : Whoso according to his powers Is virtuous,2 saintly, clear in mind,

Earnest his purpose to perform, Who loveth introspective work,3 Well concentrated and intent, Lone and detached, blissful, serene : This man is rightly Bhikkhu named. (981) When he of food or moist or dry partakes,4 Let him not fully satiated be. Lean in the stomach, temperate at meals, And watchful let the bhikkhu wend his way.5 (982) Hath he but eaten mouthfuls four or five, Let him drink water : — here is sure enough Refreshment for a bhikkhu filled with zeal. (983) Things that are seemly let him get and take : — Raiment that’s worn for this specific end : — Comfort enough for bhikkhu filled with zeal. (984) 1 I.e., the ‘ Dighanakha -Suttanta ’ ( Majjh . Nil c., i., No. 74). It is called as above in the Dhamnmapada Commentary , loc. cit., and in Sumangala-Vildsini on Digha , ii., XIV., § 10. 2 The Commentary paraphrases yathdcdri as yato kdyadihi sayyato , sarjvuto Tiutvd carati, which is merely exegetical ; -sato is for -santo. 3 Ajjhattarato. This apparently curious term — lit., delighting in what is of one’s self, or personal — occurs in a verse repeated four times in the Sutta-Pitaka : Digha Nik., ii. 107 ; Sayy. Nik., v. 263 ; Dhammapada, verse 362 ; Uddna, vi. 1. In Dialogues, ii. 113, it is rendered ‘ with inward joy,’ the Commentary only paraphrasing by niyaka , ‘one’s own5 ( Therigdthd , ver. 469). Here our Commentary paraphrases by ‘ delighting in the practice of meditative exercise.’

4 The metre here changes from a long irregular one to sloka. 5 Paribbaje = vihareyya (Cy.). Quoted in Mil. ii. 350 ; Jak. Cy ., ii., 293. And when he sitteth cross-legged on his couch, If but his knees be screened from falling rain,1 ’Tis ease enough for bhikkhu filled with zeal. (985) Whoso hath looked on pleasure as but pain ; Who hath discerned in pain the piercing dart ; Saw no abiding self betwixt the two : — 2 What world will hold, what fate detain that man ? (986) Ne’er give me one with evil in his heart, Inert, inactive, and intractable, Knowing but little of the holy Norm. What world will hold, what fate detain that man?3 (987) He who is learned in the holy Norm, Can understand, is thoroughly intent On moral base, and knit to inward calm : — Let him for me the head and foremost stand. (988) Whose heart is to obsessions4 given o’er — A deer seduced by fascination’s snare — He from Nibbana goeth far astray, To utmost haven fails to find the course. (989) 1 This is the first of the gathas quoted in the Milinda as Sariputta’s (ii. 280). Some of them are not traceable in the Canon. The Com¬ mentary explains : ‘ Of whom, so seated in his hut, the rain does not wet the knees.’

2 Referring to the doctrine in Sayy. Nik., iv. 207 ; Iti-vuttaka, § 53. The ethical point is self-mastery with regard to the three modes of feeling on occasion of sense. The usual reference to the third mode, neutral feeling, is ‘hath looked on it as impermanent’ ( aniccatto ). Here it is anattato. The Commentary has ndhositi : yathdbhutdvabodlie net attaniydbhinivesanay ahosi. 3 Lit. : By what in the world what may be? Quoted, but not ver batim, in Milinda, ii. 332. Dr. Oldenberg inclines to think andcdro may be more correct than anddaro, intractable ( Theragathd , p. 89, n.). 4 The difficult word papanca. See Dr. Neumann’s note at this passage and ours ( Dialogues , ii. 312). The former renders it by Sonderheit, Vielheit, diversity, plurality. But when the danger in But he who from obsessions clears the heart, Delighting in that path where these are not, He to Nibbana surely finds the way, To utmost haven safely steers his course. (990) Now one day the Thera, seeing where his younger brother Revata* 1 was dwelling — a waterless jungle of thorn and acacia trees — commended him, saying : In village or the wild, in vale, on hill,

Where’er the men of worth, the arahants, Their dwelling make, delightful is that spot. (991) Delightful are the forests, where no crowd Doth come to take its pleasure ; there will they Who are released from passions find their joy. Not seekers they for sense-satiety. (992) Again, the Thera showing kindness to an unfortunate brahmin named Radha, caused him to leave the world and enter the Order.2 Afterwards, while on tour, he admonished Radha, pleased with his gentle behaviour : As one who shows where treasures hidden lie, So is the man of wisdom who discerns What to avoid, and utters sage rebuke : — If such an able guide ye see and heed, For you who follow, better ’tis, not worse. (993) Now one day, the Master not going himself to suppress the corrupt settlement of the Assaji-Punabbasu bhikkhus these is opposed to £ concentration,’ ‘ selection,’ ‘ simplicity,’ etc., the word opposed to ekatta is, so I find, ndnatta , not papanca. Papanca is defined as threefold: ‘ craving,’ ‘ conceit,’ and ' error ’ ( ditthi ). In the Vibhanga, p. 390, papancitdni are nine forms of speculation (ditthi) about future individual existence, a content shared by the terms mail - nitani (conceits), phanditdni (‘ vapourings,’ imaginings), sankhatdni (mental concoctions). Cf. my note JBAS, 1906, 246/.

1 Cf. XLII., CCXLIY. 2 This is more fully related in Dhavimapada Commentary (‘ Radhathera-vatthu’), ii. 104/”., on verse 76. Radha is probably the aged Thera of CXXVII., ordained by Sariputta. on Kita Hill,1 Sariputta went instead with Moggallana and their followers. And when Sariputta’s admonition was disregarded, he spake thus : One should exhort, one should instruct, forbid, Hinder that which is mischievous and wrong. So acting, by the good is one beloved ; ’Tis only evil-doers who take dislike. (994) When the brethren were saying that he whom the Master was teaching — namely, Dlghanakha the Wanderer2 — was fully prepared by his antecedents, Sariputta inter¬ posed, saying : That was not so : Another was’t to whom He taught the Norm — The Exalted One, the Buddha, He who Sees — For while the Norm was being taught I heard, Seeking for good with hearing all attent. (995) And not in vain, I trow, my listening, For I have won release, am sane, immune. Nor to attain the vision of my past, Nor for the means to see — the eye divine — (996) The mystic power to read the thoughts of men, Discern decease, rebirth in earth and heaven,

Nor for the ear celestially attuned : — Had I to pitch and to adjust the mind.3 (997) The next three stanzas were spoken of him, when, dwelling at the Dove’s Cave Yihara, he took no injury from the Yakkha’s blow : 4 1 On this section of the first schismatics, see Vinaya Texts , ii. 847 ff. Cf. iii. 211 ; Dliammapada Commentary , ii. 109. The hill was near Savatthl. 2 See above, p. 34, n. 5. 3 Panidhi me na vijjati. See Sariputta’s story — his needing no intermediate studies. 4 This quaintly told episode is in XJddna , iv. 4. The Yihara is not as yet met with elsewhere. In that work the concluding three lines are said to have been spoken of him by the Buddha. Verses 998-1000 are ascribed also to Revata (CCXLIV.). Seated at foot of tree, with shaven head, Wrapped in his cloak, in wisdom ranked supreme, The Thera Upatissa musing deep, (998) His thought transcending acts percipient,1 Disciple of the supreme Buddha, he Thus far in Ariyan silence was immersed. (999) E’en as a mountain-crag unshaken stands, Sure-based, a Brother with illusions gone, Like to that mountain stands unwavering. (1000) Now one day, through the Thera’s absence of mind, the lap of his robe hung down. And a novice said : £ Your reverence, it should be draped around you.’ Then Sariputta, nodding, said : ‘ Good, you have done well to say so !’ And going a little way, he draped his robe round him. And showing that for such as he that was a fault, he said :

The man of blameless life, who ever seeks For what is pure, doth deem some trifling fault, That is no heavier than the tip of any hair, W eighty as [burden of the gravid] cloud.2 (1001) Again he showed the equanimity of his mind in respect to living or dying with the verse : Not fain am I to die nor yet to live. I shall lay down this mortal frame anon With mind alert, with consciousness con¬ trolled. (1002) With thought of death I dally not, nor yet Delight in living. I await the hour Like any hireling who hath done his task.3 (1003) Again, in teaching the Norm, he uttered these verses : On both sides [of the scene we look,] and lo ! ’Tis dying, not the dearth of death [we see], 1 He was in Fourth Jhana (Commentary). But avitaJcka is reached as early as the second stage. 2 Also in his brother’s poem, = verse 652. 3 = verse 606. These, again, come into Revata’s verses. ' Be it the backward or the forward view.1 Fulfil ye then your course, lest ye be lost ! See that this moment pass not by for nought !2 (1004)

E’en as a border city guarded well Within, without, so guard ye well yourselves ! See that the moment pass not and be lost, For many mourn in woe that moment past. (1005) Now one day, seeing the venerable Kotthita the Great, he spoke three stanzas proclaiming his excellence :3 Whoso serene and calm, dead to the world, Can utter wisdom’s runes with wit unswelled, Unruffled, he doth shake off naughty things, As they were forest-leaves by wind-god blown. (1006) Whoso serene and calm, dead to the world, Can utter wisdom’s runes with wit unswelled, Unruffled, he doth strip off naughty things, As they were forest-leaves by wind-god blown. (1007) Calm and serene, by vice unharassed, free From all that hinders clarity of mind, Lovely in virtue, of discerning wit, He should End-maker be of suffering. (1008) The following was said concerning the Yajjians who believed in Devadatta,4 and approved of his doctrine : Some5 souls there be on whom none should rely, Be they housefolk, or e’en among recluses. 1 Standing in middle-life and looking at old age or youth (Com¬ mentary). In these four lines the sloka is exchanged for an irregular species of verse. Read ubhayena-m-iday .

2 Cf. verses 403, 653 ; Sisters, verse 5. 3 Curiously enough the first is ascribed to Kotthita himself. See II. 4 On the career of Devadatta, first cousin to the Buddha, see Vinaya Texts, i. 228 /., 233 ff., especially 239 ff. Cf. Milinda, i. 162 ff. Sariputta, who had previously sung his praises, was appointed to proclaim him a renegade, whose very virtues were untrustworthy. 5 On ekatiyesu (Cy. ekaccesu), see Trenckner, Pali Miscellany , p. 56 Such as have once been good and turned to bad, And then from bad have veered to good again. (1009) Desires of sense, ill-will, torpor and sloth In the bhikkhu, distraction of the mind, And doubt : — five cankers of the heart1 are these. (1010) Whoso can sulfer both extremes of fate : The favour and disfavour of the world, The while he bides in sober earnestness, Unwavering his concentrated mind : — (1011) Him, musing ardent and unweariedly, With intuition fine and delicate, Zealous to slay the tendency to grasp : — Him ‘ a good man ’ indeed should others call. (1012) To draw yet other distinctions, instancing the Master and himself, he uttered these verses : The mighty ocean, the extended earth,

The mountains, yea, the firmament2 afford No picture meet to show how excellent Th’ emancipation of our Master’s mind. (1013) The Elder Brother, very wise, intent, Who after His example turns the Wheel, Is like to earth, to water, and to fire, In that he feels no fondness nor disgust.3 (1014) He hath the topmost place for wisdom now, Mighty in intellect, a mighty sage ; Not dull is he though he seem dull of wit ;4 Ever in blissful cool he wends his way. (1015) 1 These five ‘Hindrances’ are here classed as Kilesas, or kelisd {Bud. Psy., 310 ff.) — so also the (Br) Cy .=‘ cittupakkilesa.' 2 ‘ That which is divided into East, and so on ’ (Commentary). 3 The Master was, deliberately and magnanimously, as equable with regard to things desirable and undesirable as were the elements, un¬ consciously, says the Commentary. The bhikkhu had to cultivate the earth-mind, water-mind, to the same end {Majjh. Nik., i. 423; Ang. Nik., iv. 374; cf. Jut., iii. 247 ; Milinda, i. 258 ; ii. 308, 311). 4 Cf. verse 501. ‘ Owing [to the simplicity of his wants.’ Com- To show the completion of his life’s task, he said :

The Master hath my fealty and love, And all the Buddha’s ordinance is done. Low have I laid the heavy load I bore ; Cause for rebirth is found in me no more.* 1 (1016) And when he came to his utter passing away, he thus admonished the brethren assembled around him : Press on with earnestness and win the goal ! This the commandment that I give to you. Lo ! now my going-out complete will be. From all am I released and utterly.2 * (1017) Deceased from the Tusita heaven, together with our Bodhisat, he took birth in the family of Amitodana the Sakiyan. And because the kinsfolk said, * He is born bringing you happiness’ (Ananda), so they named him. When he was grown up, and the Denunciation, Supreme Enlightenment and Wheel-rolling had taken place, and the Exalted One had finished his visit to Kapilavatthu, Ananda renounced the world with Bhaddiya4 and the others, and was ordained by the Exalted One. Not long after he heard a discourse by Punna of the Mantanis,6 and completed the First Path. mentary, reading, for mahdmuni , mahamatl , and quoting the Buddha’s eulogy of Sariputta, Majjh ., iii. 25. 1 — verses 604, 792, 891, 918.

Ascribed to his brother, Revata, when the latter also was dying (verse 658). Cf. the Buddha’s last words, Dialogues , ii. 173. Cf. the genealogical table in Rhys Davids, Buddhism , p. 52, where, according to authorities later than Dhammapala, he is made son of Suklodana, another brother of Suddhodana. Here he is made brother (possibly half-brother) to Mahanama and Anuruddha (see CCLYI ) 4 Cf. CCLIY. ■ . . c s cy Iy> Now during the first twenty years of the Exalted One’s Buddhahood, his personal attendants were not permanently such. One day it was Nagasamala,1 who, taking bowl and cloak, walked [after him] ; another day Nagita,2 another day, Upavana,3 Sunakkhatta,4 * Cunda the novice,6 Sagata,6 Meghiya.7 Usually the Master did not favour one more than the others. But one day the Master, seated in the Buddha’s seat of supremacy, in the cell of the Fragrant Chamber, surrounded by the brethren, addressed them thus : ‘ I, bhikkhus, am now advanced in years ;8 and some bhikkhus, when they have been told, “ Let us go this way,” take another way, and some drop my bowl and cloak on the ground. Do ye know of a bhikkhu to be my perma¬ nent body-servant ?’ Then a righteous thrill went through the brethren, and the venerable Sariputta arose, and, bowing to the Exalted One, said : £ I, lord, will wait upon you.’ Him the Exalted One rejected, and Moggallana the Great also. And all the great disciples said, £ We will wait upon you,’ save only Ananda. But he just sat in silence. Then they said to him : ‘ Brother, do you, too, ask the Master for the post of attendant ?’ £ If I did ask, what

sort of post-gaining would that be? He himself will say of whom he approves.’ Then the Exalted One said : ‘ Ananda, bhikkhus, is not to be urged by others ; if he knows it of himself, he will wait upon me Then the brethren said again : £ Get up, brother Ananda, ask the Master for the post.’ 1 Cf CLXXXVI. 2 Cf LXXXVI. 3 Cf. Dialogues , ii. 151. 4 Cf. Dialogues, iii. , XXIV., §§ 3, 4. 5 Apparently not Cunda the Great (CXXXI.). He was attendant on Sariputta till the latter died. He then announced the death to Ananda and the Buddha ( Sayy . Nik., v. 161/.). 6 Cf. Vinaya Texts , ii. 2 ff. ; Jdtaka, i., No. 81. 8 Judging by Ananda’s account of his term as constant attendant, in verses 1039-1043, the Buddha will have been at this time fifty-six years old. The twenty years of temporary attendance added to these twenty-five just make up the period of the Buddha's ministry. Then Ananda stood up and said : ‘ If, lord, the Exalted One will refuse me four things and grant me four things, then will I wait upon the Exalted One. Will he never give me any choice garment or food gotten by him, nor a separate “ fragrant cell,” nor go if he has received an in¬ vitation ? For if he do not deny me these things, some will say :

“Where is the burden [of such service] ? Ananda serves that he may get clothes, good fare and lodging, and be included in the invitations.” And further, will the Exalted One go when I have received invitations ? Will he suffer me to bring those to him who have come from afar and around to see him ? Will he, when I am per¬ plexed, suffer me to come to him ? Will he repeat to me doctrines he has taught while I was present ? For if he do not grant me these things, some will say: “Where is the advantage [in such service] ?” If when I am asked to bring the Exalted One to a meal next day he will not come, or if he will not consent to see whom I would bring, people will put no trust in me, and will say he shows me no attention. And if he do not explain the doctrine and its divisions, they will say : “ Friend, do you not know, however much you follow him like his shadow?” If, then, the Exalted One will grant me these eight boons, I will wait upon him.’ And the Exalted One granted them.1

So from that day thenceforth Ananda waited upon him of the Ten Powers, bringing him water and toothpick, washing his feet, accompanying him, sweeping his cell, and so forth. During the day he kept at hand to mark the Master’s : ‘ This should be procured,’ ‘ That should be done.’ And at night, taking a stout staff and lantern, he would go nine times round the ‘ fragrant cell,’ making response if the Master called that he might not succumb to drowsiness. Then the Master, in Ariyan conclave at the Jeta Grove, 1 Buddhaghosa’s account of Ananda’s judicious contract (Com¬ mentary on Anguttara , i. 24 /.) is more coherent than that in our Burmese manuscript of Dhammapala’s Commentary. I have used its help in the above, somewhat condensing both accounts. ranked him the foremost bhikkhu in five respects : erudi¬ tion, mental vigilance, power of walking, steadfastness, ministering care,1 . . . And so this great Brother, re¬ maining yet a student after the Master had passed away, when admonished by the bhikkhus2 and alarmed by a fairy3 — as has been related above — thought, ‘ To-morrow4 the Council will take place, but it is not suitable that I, who am doing a student’s work, should go to the assembly to recite the Doctrine with the Masters, the Elders.’ Then zeal awoke in him, and far through the night he practised insight on the Terrace. His efforts yet unrewarded, he entered the Vihara, and seated on his couch, and desirous to lie down, he inclined his body. His head had not touched the pillow, nor his feet left the ground, when in that interval his heart was freed from the intoxicants without any grasping whatever, and he won sixfold abhiiina. Therefore he entered the Council Hall.

Now the verses he had uttered from time to time were collected, and included in the Brethren’s Psalms at the recital of the Khuddaka-Nikaya.6 The first stanzas were delivered in admonition to those bhikkhus whom he saw consorting with Devadatta’s par¬ tisans : With slanderer and man of wrath, With the mean-hearted and malign6 No commerce should the wise man hold. Evil is concourse with the bad. (1018) With the believer and the wise, The gentle and the learned man7 Communion should the wise man hold, For blest is concourse with the good. (1019) 1 Ang. Nik., i. 24 /. 2 Vinaya , ii. 288. 3 Scvyy. Nik.,i. 199. Cf. above, CXIX. 4 Vinaya Texts, iii. 373 /. 5 The fifth and concluding section of the Sutta-Pifaka , containing, inter alia, the present work. 6 Lit., delighting in ruin (of others). On Devadatta, see preceding poem. 7 Pesalo, amiable, is, in the Commentary, having charming virtue ( piyasilo ). The following verse was uttered, when the lay-follower Uttara was suffering her own beauty to dispose her to sensuality, and in order to make her understand the frailty of the body. Some say it was spoken in admonition of those who lost their heads at sight of Ambapall r1

Behold the tricked-out puppet shape, a mass Of sores, a congeries diseased, teeming With many purposes and plans, and yet In whom there is no power to persist. (1020) Behold the tiicked-out form, bejewelled, ringed, All sheathed in bones and skinny envelope, By help of gear made fine and fair to see.2 (1020a) The next two verses were a psalm uttered by the Thera when he had won arahantship that night on his couch : Much learn d in holy lore and eloquent, The leal henchman of the Buddha he ; N o w hath the burden fallen from his back.3 Released, the Gotamid lies down to rest. (1021) Foi him the deadly cankers live no more \ Gone are the chains, the barriers all behind ; In blissful cool lie bears his final frame, For ever past the power of birth and death. (1022) Wherein are founded and set up the truths Taught by the Buddha of the Sun’s great line : — The Path that to Nibbana straight doth lead _ There, too, stands Ananda the Gotamid.4 (1023) 1 I can trage neither episode. See verses 769, 770. Uttara, a layfollower, has a story in the Dhammapacla Commentary , iii. 302 ff' but it is not that alluded to above.

2 Dr. Oldenberg allows fofthe pe, ‘ etc.,' in the manuscripts, only one verse (769), but the Commentary gives verses 769; 770, in full. 3 Pannabhdro, ‘ a fallen-burden-er ’ ( Majjh . Nik., i. 139, etc.). This, a . qualification in Bunyan of the new cbnvert, is in Buddhism a dulniinaling event for the ajrahant. 4 The Commentary makes a Great Brahma god vindicate Ananda’s rank as arahant on his entry at the Council by these words. Cf. above Khujja-sobhita,' CLXXV. On the Sun lineage of the Gotarna clan’ cf. XXYI. and CXXXIX. Now one day Moggallana the brahmin cattle - herd 1 asked the Thera : ‘ You are very learned in the Buddha’s Rule. How many of the doctrines your Master taught do you keep in your mind ?’ The Thera replied : Eighty-two thousand from the Buddha’s self I’ve learned, from brethren yet two thousand more : Hence four and eighty thousand texts in all The number that for me have currency.2 (1024) One day the Thera showed a man of desultory life the danger of no culture thus : Whoso but little knowledge hath, That man grows old as doth an ox.3 His fleshly bulk is multiplied,

But understanding groweth not. (1025) The following verses he said concerning a bhikkhu who despised another as less learned than himself : The learned man who doth despise, For knowledge, him who little knows, Is as a blind man who doth bear A lamp : — so ’tis borne in on me.4 (1026) Wait on the men of learning ; look That learning nowise injured be ; For ’tis the root of holy life ;5 Hence bear the Doctrine in your hearts. (1027) Knowing the sequence of the text,6 And versed in what the text doth mean, 1 Ananda’s interlocutor in the ‘ Gopaka-Moggallana-Sutta ’ ( Majjh . Nik., iii. 7jf.), where, however, this question does not find a place. 2 Pavattino , ‘ that proceed ’ ; the better way, in Buddhist psychology, of expressing the popular ‘ keep in mind ’ ( dlidreti ). 3 I.e., not seeking the good of parents, kin, or anyone (Commentary). 4 I.e ., while his knowledge benefits others, his pride darkens his own progress (Commentary). 5 The fulcrum for saintly effort (Commentary). 6 I.e. if half a stanza is given, he can supply the other half (Commentary). Apt to interpret and explain : 1 This scholar grasps the Norm aright,

And well its sense doth ascertain. (1028) By patience eager purpose grows,2 Up surges effort; then he weighs ; Thus timely exercising will,3 Within he grows composed, intent. (1029) Who in the Norm is widely versed And bears its doctrines in his heart, Disciple of the Buddha, wise, Eager to understand the Norm :4 Such as he is, him follow ye. (1030) Who in the Norm is widely versed And bears its doctrines in his heart, Of the great Master's treasure Ward,5 An eye is he for all the world, Whom all should honour and revere, Who in the Norm is widely versed. (1031 ) Who in the Norm takes his delight,6 Doth love and con it over well, And lets it live in memory, That brother from the holy Norm Will ne’er secede nor fall away. (1032) 1 Nirutti here represents the other three patisambhidds as well (Commentary). Cf. Sisters, p. 17, n. 1. 2 Chandikato hoti. In Vibhanga, p. 208, cliandlkatd , the correspond¬ ing abstract noun, is synonymous with kattukamyatd, desire to do. The Commentary paraphrases by chandajdto. Hence apparently -kato signifies ‘ formed* or * set up,’ and not ‘ done ’ or ‘ fulfilled.’ * Dhammavinndnay dkankhay : dha m mavi n hd nasan kit at ay dhammanndnay. Viiindnay is knowing on occasion of, or in connection with, sense-objects. It is probably used here metri causa for iidnay, for I cannot match such usage of the term.

5 Kosdrakkho : an allusion to his usual (Commentarial) title of Dliammablianddgdrika , Treasurer of the Norm. 6 Lit., having the Doctrine as his pleasaunce ( Dhammayada Com¬ mentary, 364). One day he stirred up a listless, slothful bhikkhu thus : Art thou so heavy, loth to act ? Life hourly ebbing, canst not rise ? To give thy body pleasures gross So greedy ? Whence should come to thee • The happy ease of holy friar ? (1033) The following verse the Thera uttered on hearing of the passing away of the General of the Norm : 1 The firmament on every hand Grows dim, yea, all confused stand The truths I seemed to understand.2 Gone is the noble friend we love, And dark is earth and heaven above. (1034) And is the comrade passed away, And is the Master gone from hence ? No better friend is left, methinks, Than to mount guard o’er deed and sense.0 (1035) They of the older time are gone ; The new men suit me not at all. Alone to-day this child doth brood, Like nesting-bird 4 when rain doth fall. (1036) The next stanza was spoken by the Master, and the next by the Thera, delighting to do his will :

Full many folk from divers regions come To see. Forbid them not as hearers of the Norm ; Suffer them to behold me, ’tis the hour. (1037) . f V..1 • • ',"V • ~ - • V ‘ * • _ - . * 1 Sariputta. The first part of the yerse is.putun Ananda’s, mouth when passing on the news brought by Cunda, Sariputta s attendant, to the Master (Sayy. Nik., v. 16b). Verses 4035 / were presumablyjittered later, after the Great Decease. Possibly the Br. MS. has omitted the introductory sentence from the Commentary. ; 2 « The doctrines ( pariyattidhavifnd ) I had well learnt, ^ven about death* (Commentary), i v > . i 3 Cf. Dialogues , ii.< 177 jf., on the need, in bereavement, of kdyagatd sati, •. A; :■ - - •• * 4 * Gone to its nest in the rainy season ’ (Commentary). , Full many folk from divers regions come - To see. The Master opportunity Doth give. The Man who Sees forbiddeth none.1 (1038) ' • * * i. The next five stanzas were spoken to show his position as chief attendant : For five-and-twenty years a learner I ;

No sensual consciousness arose in me. O see the seemly order of the Norm !2 (1039) For five-and-twenty years a learner I ; No hostile consciousness arose in me. O see the seemly order of the Norm ! (1040) For five-and-twenty years on the Exalted One I waited, serving him by loving deeds, And like his shadow followed after him. (1041) For five-and-twenty years on the Exalted One I waited, serving him with loving speech, And like his shadow followed after him. (1042) For five-and-twenty years on the Exalted One I waited, serving him with loving thoughts, And like his shadow followed after him. (1043) When pacing up and down, the Buddha walked, Behind his back I kept the pace alway ; And when the Norm was being taught, in me Knowledge and understanding of it grew. (1044) But I am one who yet has work to do, A learner with a mind not yet matured ; And now the Master hence hath passed away, Who e’er to me such sweet compassion showed !3 (1045) O ! then was terror, then was mighty dread, Then stiffened hair and quivered creeping nerve, 1 Cf. Ananda’s sixth request, p. 351. 2 Cf XXIV., n.

3 Cf. Dialogues , ii. 158 /., where Ananda laments and the Master comforts him ; again ibid p. 177, for the next verse. When he, endowed with every crowning grace The All-Enlightened Buddha passed away. (1046) The three following stanzas were added by the members of the Council in praise of the Thera : Who in the Norm is icidely versed , And bears its doctrines in his heart — Of the great Masters treasure Ward — An eye was he for all the world, Ananda, who is passed away . (1047) Who in the Norm is tvidely versed, And bears its doctrines in his heart — Of the great Master s treasure Ward— An eye was he for all the world, Dispelling gloom in darkest place. (1048) Sage of the tireless ministry, Foremost in mindful vigilance, Foremost in steadfast fortitude} Upholder of the holy Norm, Of all its jewels living mine : — Our Elder Brother, Ananda. (1049) And this verse he said as he lay a-dying his last death : The Master hath my fealty and love, And all the Buddha’s ordinance is done. Low have I laid the heavy load I bore, Cause for rebirth is found in me no more.1 2 (1050)

1 Gatimanto , satimanto, dhitimanto , strictly nominative plurals, are explained in the Commentary as adjectives to isi, and are presumably a poetic liberty. The first is explained as jpcu'lncincigcit'i. Buddhaghosa, however (Commentary on Avg. Nik., i. 24), dwells on Ananda’s untiring activity and readiness to act in his Master’s service. 2 See verse 1016 and notes there given. Our Master had already arisen, and was turning the Wheel of the Norm, and staying at Rajagaha, when at the brahmin village of Maha-tittha in Magadha, this Thera was reborn as Pippali-manava, the son of the chief wife of Kapila the brahmin. Four years later Bhadda Kapilani was reborn of the chief wife of the Kosiya-gotta brahmin at Sagala in the kingdom of Madda.2 Now Pippali-manava refused to marry. ‘ While you live,’ he told his parents, ‘ I will take care of you : afterwards I shall leave the world.’ But to appease his mother he had a statue made of a beautiful maiden, dressed in crimson and ornaments, and showed it her saying : ‘ Mother, if I find anyone like this, I will lead the domestic life.’ His mother was a clever lady, and sent brahmins forth, with the statue, on that quest. They came to Sagala, and setting the statue by the river’s edge, sat down apart. Now Bhadda’s nurse, who had bathed her charge, and gone down again for her own bath, saw the statue, and thinking : ‘ What ! is my

1 The legend, in their former and their last lives, of Maha-Kassapa and his wife (see Sister, s, p. 47 ff.), itself fit subject for a poem, is too long to reproduce in full, and is here greatly condensed. It follows very closely the version given in the Commentary on the Ang. Nik., i. 23. Under Vipassi-Buddha they were a brahmin couple, with but one cloak between them for outdoor wear. This Kassapa presented to the Buddha. They were husband and wife in many rebirths. 2 Gf. Jdt. v. (No. 581), 283, 289 ; vi. (No. 545), 280. young lady so ill bred ?’ slapped it on the cheek, and discovered it was not Bhadda, but a gold statue. The brahmins accosted her, inquiring about her mistress, and she brought them to the house of Kosiyagotta, where they were made welcome. And they sent word to Kapila : ‘ We have got the maiden ; do you act accordingly.’ But Pippali-manava and Bhadda, being both unwilling to marry, wrote secretly each to the other, thus — He: ‘Bhadda!’ and she: ‘Sir!’ ‘May you obtain a menage suitable to your birth and fortune. I shall leave the world. Bo not act so as to regret hereafter.’ Now the two letter-bearers met, questioned each other, read the letters, and said: ‘Look at the work of these children!’ Throwing away the letters in the forest, they wrote others and took them. So the marriage was celebrated. But the wedded pair spent the night separated by a chain of flowers. And when Pippali-manava’s parents died, he and Bhadda decided one day, after they had dined and talked together, to renounce the world.

And they got out yellow raiment from their wardrobes, and cut off each other’s hair, slung bowls from their shoulder, passed out through their weeping servants, to all of whom they gave their freedom, and departed together, Pippali-manava walking in front. And looking back, he thought : ‘ Here is Bhadda Kapilani, a woman worth the whole of India, walking at my heels. Someone seeing us will think : “ These have re¬ nounced the world, but cannot do without each other.” So, falsely accusing us, they may incur danger of pur¬ gatory.’ And he told Bhadda this, and she agreed that a woman must needs be a hindrance to the male recluse. So they settled, at the cross roads, that he should go right and she left. Then the earth, though it could bear all Sineru, trembled at the weight of such virtue.1 And the supreme Buddha, seated in the fragrant chamber of the great vihara in the Bamboo Wood, knew what the earth¬ quake signified, and gathering eighty chief Theras 1 The second of the eight causes of earthquakes in Dialogues , ii. 144. together, he walked three leagues on the road, and seated himself at the foot of the Bahuputtaka Banyan, \ between Rajagaha and Nalanda. And though he was clad in a ragged robe, the Buddha-rays shone forth from him and darted to and fro, and the tree took on different colours. Then Kassapa the Great1 2 perceived : ‘ This will be our Master, through whom I have left the world.’ And bend¬ ing low, he said : * The lord, the Exalted One, is my Master ! I am his disciple.’ And the Exalted One said :

‘ Sit, Kassapa, and I will show thee thine inheritance.’ And in three homilies he gave him ordination. So they returned to Rajagaha, Kassapa exchanging his new7 robe for the Master’s old one,3 and with humility and zeal determining to practise the thirteen dhutangas.4 And on the eighth day thereafter he won arahantship with thorough grasp of the spirit and letter of the Norm. Him the Master pronounced chief among those who undertook the extra austerities. And he, by way of showing the charm of detachment, told his experiences, in admonishing the brethren, thus : On seeing bhikkhus mingling with crowds, and frequent¬ ing laymen’s houses : Walk not where many folk would make thee chief. Dizzy the mind becomes,5 and hard to win Is concentrated thought. And he who knows : ‘ Ill bodes the company of many folk,’ Will keep himself aloof from haunt of crowds. (1051) 1 I.e., of the Many Sons ; presumably (with its Cetiya) a votive tree for parents praying for offspring. 2 Here the name he is known by suddenly appears. It was pre¬ sumably that of his gens. 3 One gathers that the Buddha wore the ragged robe intentionally. The episode is described in charming detail, but is omitted for brevity.

4 See .166, n. 3. 5 Vimano , vikdribhutacitto (Cy.). Go not, 0 sage, to hearths of citizens. Who1 greedy seeks to taste life’s feast entire, Neglects the good that brings true happiness. (1052) A treacherous bog it is, this patronage Of bows and gifts and treats from wealthy folk. ’Tis like a fine dart, bedded in the flesh, For erring human hard to extricate. (1053) An exhortation to bhikkhus to practice content respect¬ ing the four necessaries of life : Down from my mountain-lodge2 I came one day And made my round for alms about the streets. A leper there I saw eating his meal, [And as was meet, that he might have a chance,3] In [silent] courtesy I halted at his side. (1054) He with his hand all leprous and diseased Put in my bowl a morsel ; as he threw, A finger, mortifying, broke and fell. (1055) Leaning against a wall I ate my share, Nor at the time nor after felt disgust. (1056) For only he who taketh as they come The scraps of food, medicine from excrement,4 The couch beneath the tree, the patchwork robe, Stands as a man in north, south, east, or west. (1057)

When he was asked, in his latter years : ‘ How is your reverence able at your time of life day after day to climb the hills ? Where some do perish as they climb the rocks, Heir of the Buddha,6 mindful, self-possessed, 1 Cf. verse 124, and CCXXIX., verses 494, 495. 2 Pabbatasenasanattd (Commentary). Quoted in the Milinda, ii. 330. 3 A chance of winning the distinction of ministering to an arahant (so the Commentary). 4 Gomuttaparibhcivitaharitakddi (Cy.). 5 Cf. XVIII. By forces of the spirit fortified, Doth Kassapa ascend the mountain bro.w. (1058) Returning from the daily round for alms, Kassapa mounts some craggy coign and sits In meditation rapt, nor clutching aught, For far from him hath he put fear and dread. (1059) So 1 mounting to some craggy coign he sits, In meditation rapt, nor clutches aught, For he mong those that burn is cool and still. (1060) So1 mounting to some craggy coign he sits, In meditation rapt, nor clutches aught ; His task is done, and he is sane, immune. (1061) On being asked further : ‘ But why does your reverence at your time of life dwell in the mountain -jungle ? Is not the Bamboo Grove, or others like it pleasant to you? he replied :

Those upland glades delightful to the soul, Where the kareri spreads its wildering wreaths,2 Where sound the trumpet-calls of elephants : Those are the braes wherein my soul delights. (1062) 1 The text repeats also the line, ‘ Returning,’ etc. 2 The kareri is called in Childers’ Dictionary — I do not know on what authority; it is apparently not in Sanskrit literature — the Capparis trifotiata tree. It gave the name to a pavilion, or mandalamala , in the Jeta Grove at SavatthI ( Dialogues , ii. 4; XJddna , iii. 8). From the expression above, karerimala-vitata , I am much tempted to see in the plant the musk rose-tree ( Bosa moschata ) of Nepal and the North-Western Himalayas, which is still known in some dialects as karer , and is thus described in Dietrich Brandis’sDieZwm Trees (London, 1906) : ‘ A thorny shrub climbing to the tops of lofty trees, flowering branches hanging down in rich festoons. Flowers, white, ... in large compound terminal corymbs. Found at a height of from two to eleven thousand feet. Nearly allied to the Rosa sempervirens of the Mediter¬ ranean region.’ Could the * caper ’ tree be described as making a glade malavitata , c enwebbed ’ or ‘ festooned with wreaths,’ as well as a climbing rose ?

Those rocky heights with hue of dark blue clouds, Where lies embosomed many a shining tarn Of crystal-clear, cool waters, and whose slopes The ‘ herds of Indra ’ cover and bedeck : Those are the braes wherein my soul delights.1 (1063) Like serried battlements of blue-black cloud, Like pinnacles on stately castle built, Re-echoing to the cries of jungle folk : Those are the braes wherein my soul delights. (1064) Fair uplands rain-refreshed, and resonant With crested creatures’ cries antiphonal, Lone heights where silent Risliis oft resort : Those are the braes wherein my soul delights. (1065) Here is enough for me who fain would dwell In meditation rapt, mindful and tense. Here is enough for me, who fain would seek The highest good, a brother filled with zeal. (1066) Here is enough for me, who fain would dwell In happy ease, a brother filled with zeal. Here is enough for me who give myself To studious toil, so am I filled with zeal. (1067) Clad with the azure bloom of flax, blue-flecked As sky in autumn ; quick with crowds i Of all their varied winged populace : Such are the braes wherein my soul delights. (1068) Free from the crowds of citizens below,

But thronged with flocks of many winged things, The home of herding creatures of the wild : Such are the braes wherein my soul delights. (1060) Crags2 where clear waters lie, a rocky world, Haunted by black-faced apes and timid deer, Where ’neath bright blossoms run the silver streams : Such are the braes wherein my soul delights. (1070) 1 = XIII., Yaccha of the Woods. 2 = CXIII., Yaccha of the Woods and CCXL., verse 601, Sankicca. Showing probable site of the SattapannI Cave (p. 163). ‘ Lone heights where silent JRishis oft resort.' ‘ The lightnings flash e'en in the rocky cave , Smiting Vebhdra’s crest and Paiidava , And in the mountain-bosom hid , a child Of the incomparable Master sits, Ardent in contemplative ecstasy.' To face p. 364' For that which brings me exquisite delight Is not the strains of string and pipe and drum,1 But when, with intellect well poised, intent, I gain the perfect vision of the Norm. (1071) When admonishing bhikkhus delighting in secular activities and greedy as to gifts of things needful for life, he said : Let not a brother occupy himself With busy works ; let him keep clear of folk,

Nor strive [to copy nor to emulate]. Who greedy seeks to taste life’s feast entire, Neglects the good that brings true happiness.2 (1072) Let not a brother occupy himself With busy works ; let him keep clear of this That nowise tendeth to his real good ; The body toils and suffers weariness, Ail'd* thus afflicted he attains no calm. (1073) The following verses were spoken to admonish on certain occasions : By mere repeating with a muttering lip,3 We see not e’en ourselves for what we are ; Arid so, stiff-necked, we go about and deem : " A better man am I than he, than they !’ (1074) No better, truly* is the fool, and yet He deems himself to be; the better man. • But him, poor creature of a; stiff-necked mind, Command not They who truly understand, (1075) i i'1 V' . - j ' \ * . .".S'- 1 Lit., the five kinds of musical instruments ; = verse 398. 2 Cf. verses 494, 1052. , , 3 Qtthffty h a tama ttena, sajjhdyakaranavasena (Commentary). Cf. Majjh. Nik., i. 164. Who is not exercised about himself, In this way or in that : 1 — ‘ the better man Am I ’ ; ‘ no better, I ’ ; or ‘ I am worse,’

Or yet again ‘ I am as good as he ’ — (1076) He who doth really know, and speaketh truth,2 Whose heart in righteousness is well composed, And holdeth fast the saint’s serenity,3 Him do they praise, who truly understand. (1077) He who among his fellow-brethren wins No reverence, is far from the good Norm As is the firmament far from the earth.4 (1078) But they who well have planted modesty And eke discretion alway in their heart, They in the holy life do richly thrive ; For them rebirths are ever at an end. (1079) A brother who, though clad in patchwork robe, Is of a puffed-up and unsteady mind, As ’twere a monkey in a lion’s hide, No glory from his gear august doth gain. (1080) But who, with uninflated, steadfast mind, Is prudent, with his senses well controlled, He shineth glorious in a patchwork robe, As lion in the sombre mountain cave. (1081) On witnessing the gods of the Brahma world doing obeisance to the Venerable Sariputta, and marking how the Venerable Kappina smiled : See how they stand, those thronging deities Of mystic potency and glorious, Ten times a thousand, all of Brahma’s heaven, (1082)

1 Vidhdsu. Nine such modes of self-conceit are documented in Vibhanga, p. 389. Cf. Bud. Psy ., § 1116; Ang. Nik., iii. 359. 2 The Commentary reads, not tathdvddirj , but tathd tadiy : itthadisu tddi-bhdvappattiyd. The former reading is less forced. 3 Arahattaphalasamdjpattisamdjjajjanena . . . (Commentary). 4 = verse 278. CCLXI. KASSAPA THE GltEAT Around our valiant Captain of the Norm, Great son of Sari, calm and rapt in thought, Acclaiming him with clasped hands upraised: — (1083) ‘ Hail thou, humanity’s aristocrat ! Glory to thee, O thou supremest man ! Lo ! past our thinking are thy ranging thoughts ; (1084) O wondrous are th’ Enlightened of the world I1 Their intuition, how profoundly deep, Beyond the powers to which we testify, Though we be skilled as archer splitting hairs !’2 (1085) Then, seeing Sariputta thus adored By hosts divine, saint most adorable, A smile stole o’er the face of Kappina.3 (1086) The Thera’s ‘lion’s roar ’ concerning himself : In the whole field of Buddha’s following, Saving alone the mighty Master’s self, I stand the foremost in ascetic ways ; No man doth practise them so far as I. (1087) The Master hath my fealty and love,4 And all the Buddha’s ordinance is done.

Low have I laid the heavy load I bore, Cause for rebirth is found in me no more. (1088) For never thought for raiment, nor for food, Nor where to rest doth the great mind affect, Immeasurable, of our Gotama, 1 Buddhdnay : Cf. Dialogues , ii. 2 ; ltivuttaka, § 68. 2 A phrase elsewhere associated with Sariputta’s intellectual powers. See his brother’s verse, XL. 3 Kappina the Great. Cf. CCXXXV. We have seen this tribute of the (gods produce the same effect on the Master. Cf. CCXLII., verses 629, 630. 4 = verse 1050 and passim. No more than spotless lotus-blossom takes A mark from water;1 to self-sacrifice2 Continually prone, he from the sphere Threefold3 of new becoming is detached. (1089) The neck of him is like the fourfold tower , Of mindfulness set up ; yea, the great Seer Hath faith and confidence for hands ; above, The brow of him is insight ; nobly wise, j He ever walketh in cool blessedness. (1090) 1 Cf. verse 701 ; also the preceding verses in that poem with the concluding similes above. 3 The three planes of existence : kdma-bhava, or -loka, rupabhava, arupabhava. See Compendium , p. 135.

Reborn in this Buddha-age at Rajagaha in an actor’s family, he acquired proficiency at theatres suited to clansmen,1 and became well known all over India as leader of a company of actors. With a company of five hundred women and with great dramatic splendour he attended festivals in village, township and royal residence, and won much fame and favour. Now when he had been giving performances at Rajagaha 2 with his usual success, his ripening insight prompted him to visit the Master. And seated at one side, he said : ‘ I have heard it said, your reverence, by teachers and their teachers, when speaking of actors, that the actor who, on the stage, counterfeiting truth, amuses and delights his audience, will be reborn after death among the gods of laughter. What does the Exalted One say on this point ?’ Thrice the Exalted One rejected the question, saying : ‘ Ask me not of this, director.’ But when asked the fourth time, he said : ‘ Director, those persons who induce sensual, misanthropic, or mentally confused states in others and cause them to lose earnestness, will after death be reborn in purgatory. But if he thinks as you have heard, then his opinion is wrong. And the fate of one who thus holds wrong opinions is to be reborn either in purgatory, or as an animal.’ Thereupon Talaputa wept. 4 Said I not to

> 1 Kulanuru'pesu naccatthdnesu. 2 Nagaravasinay samajjay dassetvd. you, director, “ Ask me not concerning this ?” ’ ‘ Not for this reason, your reverence, do I weep, that the Exalted One has thus spoken concerning the future state, but because older actors have deceived me, saying that an actor holding a public performance is reborn in a happy life.’ Then Talaputa listened to the Master’s teaching, and receiving faith, was ordained, and after due study won arahantship. Thereafter, showing in varied detail how he had restrained and chastened his heart to deeper under¬ standing, he uttered these verses : When shall I come to dwell in mountain caves, Now here, now there, unmated with desire, And with the vision gained Of all that into being doth become — Yea, this for me, e’en this, when shall it come to be?1 (1091) O when shall I, who wear the patchwork cloak, Be a true saint of yellow robe, Without a thought of what is ‘mine And from all cravings purified, With lust and hate, yea, and illusions slain, So to the wild woods gone, in bliss abide ? (1092) O when shall I, who see and know that this My person,2 nest of dying and disease,

Oppressed by age and death, Dwell free from fear lonely within the woods — Yea, when shall these things be? (1093) 1 The metre of the text is Tristubh throughout. In trying to reproduce the wistful yearning of the opening, I have had the ‘ Choric Song’ of Tennyson’s ‘ Lotus-Eaters’ in mind. Ekdkiyo=ekeko. 2 Kayo, literally, group, including not body only, but the mental groups (Commentary). ‘Nest’: cf. Iti-vuttaka , § 43. O when shall I with insight’s whetted sword Have cut it down, this creeper of Desire,1 With all its tendrils twining far and strong, Breeder of many fears, Bearer of pain and woe — Yea, even this ! when shall it come to be ? (1094) O when shall I have power to draw the blade Of insight, fiery splendour of the Saints, And swiftly shatter Mara and his host, While in the victor’s posture seated still — 2 Yea, when shall these things come to be ? (1095) O when may I in pious companies Be seen among all such as hold the Nor m In reverence, given to noble toil With them who see the heart of things, With masters over sense — Yea, when shall these things come to be ? (1096)

O when will slackness, hunger, thirst, No more distress me, nor the wind, the heat, Insects and creeping things wreak scathe on him. Who on the Fastness of the Crag;3 Doth mind his own high needs — Yea, when shall this thing come to be ? (1097) O when shall 1 Avith thought composed, intent, And clarity of insight come to touch That which the mighty Seer understood — The Four, the Ariyan Truths, So passing difficult to see — Yea, even this, when shall this come to be? (1098) Tanha-latd. A favourite simile in the Canon. Cf. verse 761. The whole line is implicit in the word sihdsane, c in the lion’s seat,’ or ‘ on a throne.’ Commentary : thirdsane apardjitapallanke. 3 Giribbaja. See CCXXXIV., 545, n. ' O wh^n shall I, yoked to the avenues of calm, With deeper vision see the things of sense Innumerable— sights and sounds, Odours and tastes and tangibles, And all the inner objects of the mind As things ablaze and burning— 1 Yea, when cometh this for me V (1099) O when shall I abide [unmoved]— Because of speech abusive not downcast, Nor when, again, my praise is sung, Be filled with complacency— 2 When cometh this for me ? (1100)

O when as so much firewood, bindweed, straw, Shall I esteem the factors of my life,3 With all the countless objects known by sense,4 Internal or without, Judging them all alike — [Hollow, impermanent]5 — yea, this for me, O when? (1101) O when will [break above my head] The purple storm-cloud of the rains, And with fresh torrents drench my raiment in the woods, Wherein I wend my way Along the Path the Seers have trod before — Yea, when shall this thing come to be? (1102) 1 Cf. Sisters, verses 200, 351. The Commentary, in sampling the ‘things of sense,’ specifies, among ‘inner objects,’ things as pleasant and as painful ; but they include also concrete perceptions (as distinct from each mode of sensation), images, ideas, etc. 2 This was a great step for one of Talaputa’s art to surmount. i Dliamme. Commentary : rupadliamme. '» Aniccadivasena c'eva a sdrddi - upamdnavasena (Commentary). O when shall I, hearing the call adown the woods Of crested, twice-born 1 peacock [as I lie At rest] within the bosom of the hill, Arise and summon thought and will To win th’ Ambrosial — Yea, when shall this come to be? (1103)

O when shall I, by spiritual powers upborne, Cross over Ganga, Yamuna,2 Saraswatl Unsinking, yea, float o’er the awful mouth Of hell-flung ocean waters — Yea, when shall this come to be ? (1104) O when, like elephant in battle charging, Shall I break through desire for joys of sense. And to rapt contemplation given, Shun all the marks of outward loveliness — Yea, when shall these things come to be? (1105) O when, like some insolvent pauper pressed By many a dun discovering hidden store, Shall I be filled with joy, In that I have attained The [refuge of] the mighty Master’s Rule ? Yea, when shall this thing come to be ? (1106) Tis many years since thou, my heart, didst urge : ‘ Come now, enough of this house-life for thee !’ See then ! I’ve left the world. Wherefore, O heart, Dost lack devotion to thy task ? (1107) 1 Dvija , a generic name for oviparous creatures, ‘ born of the mother and of an egg’ (Commentary). 2 6/. p. 159. See also Additions, etc. 3 4 Now, having shown the course of his thoughts before he renounced the world, he, being in the Order, shows in what ways he admonished

his heart so as to attain 5 (Commentary). Have I not, 0 my heart, been urged by thee : 4 On Fastness of the Crag Bright-plumaged passengers of air, Greeting great Indra’s thunder with their cries, Do give him joy who ponders in the wood.’ (1108) In social circle friends beloved and kin, The joys of games, of art, delights of sense : All have I put away to come to this. Well then, O heart, art thou not pleased with me? (1109) ’Twas only for myself I acted thus, For no one else [made I this sacrifice] . Why then lament when conies the time to arm ? This life is all a-quake ! — so I beheld.1 2 And I renounced the world and chose the Ambrosial Way. (1110) Hath he not said — who sayeth all things well, The best of beings,3 great Physician, Tamer and driver of the sons of men — Unsteady is the heart like [jigging] ape,4 So hardly may that heart, With passions not o’ercome, be held in check. (1111) For varied, sweet, entrancing are desires of sense, Wherein the ignorant majority Entangled lie. They do hut wish for ill Who seek to live again,

Led by their heart to perish in the Pit. (1112) 1 I.e to study (Commentary). 2 Cf. Sisters, p. 188, verses 200, 201. 3 Lit., of bipeds. Cf. Sisters, verse 432. Dr. Neumann cites one other instance : Epigraphia indica , iii., p. 3131, 6. * See Ps. CXXIII. ‘ There in the jungle ringing with the cries Of peacock and of heron wilt thou dwell, By panthers and by tigers owned as chief.1 And for thy body cast off care ; Miss not thine hour, thine aim !’2 So wast thou wont, my heart, to urge on me. (1113) * Create, develop3 thou the Ecstasies, The fivefold moral Forces and the Powers, The seven Wings of Wisdom And the four Grades of concentrated will ;4 Touch thou the Triple Lore Within the Buddha’s Rule’ : — So wast thou wont, my heart, to urge on me. (1114) 4 Create, develop in thy life the Path Whereby thou mayest win x4mbrosia — The way of progress and egress, Founded upon the ending of all Ill, Eightfold, purging from all that doth defile ’ : — So wast thou wont, my heart, to urge on me. (1115) 4 This mind and body shouldst thou scrutinize And hold as 44 ill ” ; and all the source of ill Do thou put far from thee ;

Yea, here and now make thou an end of ill !’ — So wast thou wont, my heart, to urge on me. (1116) 4 And understand that transiency is ill, Is empty, without soul, is bane and bale ; Restrain thy mind’s discursive vagrancies ’ : — So wast thou wont, my heart, to urge on me. (1117) 1 ‘ Because of the exercise of universal love ’ [ mettd{brahma ) vihdrataya ] (Commentary). 2 Md virddhaya is the text in the Commentary, and the comment md virddkehi, ‘ miss not this moment so hard to win.’ Cf. verse 403. 3 For bJidvehi the Commentary gives ‘ cause to arise, make to grow.’ 4 The numbers are given in the Commentary. The last refer to the four Iddhipadas. Cf Compendium, p. 180, d , e, f, c, and above, verse 437. ‘ Shaven, unsightly, and apostrophized 1 When come for alms, with skull-like bowl in hand 2 Do thou now give thyself Wholly to carry out the Master’s Word, the Seer’s ’: — So wast thou wont, my heart, to urge on me. (1118) ‘ Walk thou well-disciplined within the streets, With mind unfettered by the sense-desires Of them that live therein.

Be like the moon a fortnight old in cloudless sky :’3 — So wast thou wont, my heart, to urge on me. (1119) • i j (9 ; t ‘ He who in forest dwells and lives by alms, Who haunts the field of death, wears patch work robe, Refrains from lying down,4 He ever finds the true ascetic joy ’ So wast thou wont, my heart to urge on me. (1120) ‘ As one who, having planted trees, seeks fruit, Dost thou now, finding none, desire to cut Thy tree down at the root ?’ — Such was the parable thou mad’st, my heart, When thou the unstable and th’ impermanent Didst urge on me. (1121) Thou unseen thing that knowest from afar,6 Rising in single file, no more thy word Will I obey. For thy sense-born desires Lead but to woe, to bitter fruit, to brooding fear. Henceforth toward Nibbana’s peace alone I’ll set my face and walk. (1122) 1 Dhammapala, reading also abhisdpam-dgato, refers to Itivuttaka , § 91. His Commentary on that work has abhildpo ti akkoso. ■ 2 Of. p. 113, n. 1. 3 Cf. verse 306. 4 Cf. verse 856. 6 Cf. Dh’pada, ver. 37; Corny., i. 304. The latter work is largely in literal agreement with onr Commentary on this and the next

I did not leave the world when out of luck, Nor as a shameless joke, nor from a whim, Nor was I banished in disgrace, Nor seeking daily bread, When I did give consent, my heart, to thee. (1123) ‘ Good men do praise small needs and much content, Yea, and renouncing of hypocrisy, And the assuaging of all pain ’ : — Thus didst thou, 0 my heart, exhort me then. Now go’st thou back to all thy former loves. (1124) Craving and ignorance and loves and hates, x4nd things of beauty, all the pleasant thrills And charm of sensuous joys: — these have I vomited, Nor may I strive to come once more to things thus spurned. (1125) Where’er my life has fallen, 0 my heart, Thy word have I obeyed. In many births thou’st not been vexed with me. And this is all thy gratitude : — This individual compound self, With all the suffering wrought by thee A-down the long, long aeons of my life. (1126) phrase. Consciousness has no visible properties, and cannot move in space the width of a spider’s thread, but knows its object without such contact. Again, it is a series of units of mental life arising singly. ‘ Two, three consciousnesses do not arise together. One ceases, another rises.’ It is just possible that what the Pali suggests to us — ‘ Thou formless, lonely traveller afar ! — may be nearer what Talaputa meant than the psychological interpretation of the scholastics. Nevertheless, when the lines elsewhere suggest romance to the latter, they do not stifle it. Anyway, the character¬ istic Buddhist difference is interesting.

Tis thou, 0 heart, dost make us what we are. Thou makest, we become. A brahmin now, Then are we nobles, yea, a king, a seer,1 Burgess one day, and serf the next are we, Or e’en a deity — and all In virtue of thine agency alone ; (1127) Through thee alone have we been Asuras, Thou working, have we been through hellish doom ; Again, one day, in realm of beasts reborn, Or Petas, by thine agency alone. (1128) Nay now, thou shalt not dupe me as of old Time after time, again, ever again, Like mountebank showing his little masque ;2 Thou playest guileful tricks with me, As with a lunatic.3 Tell me, my heart, wherein am I at fault? (1129) Once roamed this heart a-field, a wanderer, Wherever will or whim or pleasure led. To-day that heart I’ll hold in thorough check, As trainer’s hook the savage elephant.4 (1130) To me the Master did insist5 : — this world Was transient, temporal, without a soul. Now, heart, leap forward in the Conquerors Rule, And bear me o’er the great forbidding floods.6 (1131) For thee, O heart, things are not as of yore.7 ’Twill not suffice that I within thy power Fall back to live once more.

1 In rdja-d-isi the d is inserted to link the two words (Cy.). 2 Reading cdranikay. See Additions, etc. 3 Cf. verse 931 ; JPTS , 1889, p. 203. ^ See LXXVII., p. 76. 5 Adhitthahi, an uncommon use of this word. 6 Of Saysara (Commentary). 7 Cf. verses 126, 280. Gone forth am I ’neath the Great Masters Rule. Men such as I now am no forfeit will endure. (1132) Mountains and seas, the rivers, earth itself, The quarters four, the intervening points, The nadir, yea, and all the heavens above1 Three planes of being 2 each impermanent And all of them forlorn — M'here canst thou then, my heart, find ease and rest? (1133) Since I’ve the goal so firm, so sure, 0 heart,3 AAhat wilt thou do [to make me turn] ? No more be’t mine, my heart, to follow thee. None, in good sooth, would touch a bag That opened at both ends. Fie ! then, On that full thing flowing with issues nine.4 (1134) 0 [thou wilt love the life], be’t on the crest Of caverned cliffs, where herd boar and gazelle* Or in fair open glade, or in the depths Of forest freshened by new rain — ’tis there Lies joy for thee to cavern-cottage gone.5 (1135) Fair-plumed, fair-crested passengers of air With deep blue throats and many-hued of wing, Give greeting to the muttering thundercloud With cries melodious, manifold ; ’tis they Will give thee joy whiles thou art musing there. (1136)

1 Disa ti devalokd (Commentary). 2 Cf. verse 1089. 3 The Commentary reads : Dhitipparan ti dhiti-pardyanay par ay may thirabhave thitay . . . may cdletuy na sakkliissasi ti attho. This seems preferable to reading 6 fie I’ (dhi /) here, and ‘ fie !’ again in the same gatha. 4 tReading with the Commentary ubhato. This otherwise unintel¬ ligible line then falls into its place in quaint but pointed contrast to the figure of the body. Cf. verses 279, 1151. 5 An attempt to reproduce the Pali alliteration — guhdgehagato. And when the god rains on the four-inch grass,1 And on the cloud-like crests of budding woods, Within the mountain’s heart I’ll seated be Immobile as a lopped-off hough,2 and soft As cotton down my rocky couch shall seem. (1137) Thus will I do e’en as a master should. Whate’er is got, be it enough for me. And like a tireless tanner dressing hides,3 I’ll make thee soft as catskin finely dressed. (1138) Thus will I do e’en as a master should. Whate’er is got, be it enough for me. I’ll lead thee in my power by force of will,4 Like a fierce elephant by skilled mahout. (1139)

With thee at length well tamed and steadfast grown, Like trainer with a steed well purged of vice, Then can I tread the Path of happy fate, Haunted by them whose hearts are guarded well. (1140) And to the object thou shouldst think upon I’ll bind thee by the power that training gives, As elephant by strong cord bound to post. So when I have thee guarded well, and trained By clarity of thought, thou shalt become Unleaning on all forms of future life. (1141) When by the aid of insight thou hast dammed Thine errant course, by study hast restrained, 1 ‘ Resembling a crimson blanket ’ (Commentary) reminds us of our clover-fields. 2 Lit., ‘ like a log without appurtenances ’ (Commentary). Cf. LXII. 3 Cf. this simile in Majjh. Nik., i. 128. The Commentary reads, for tay tay karissdmi , nalianta-kassami. Turned it along the avenue [of truth],1 So thou canst see how all things do become : — Rise into being and are then dispersed — Then shalt thou be the [child and] heir of Him : Knower and Teacher of the Things Supreme. (1142) On the fourfold hallucination set,2 As village lout didst drive me, 0 my heart.3 Come now and follow him, the Merciful,

Great Seer for whom all bonds and chains are broke, (1143) Like creature of the wild roaming at large In the fair flowering jungle, so thou too Hast gone up on the lovely cloud-wreathed crest. There on the mountain, where no crowd can come, Shalt find thy joy, 0 heart, for never doubt But thou shaft surely win to the Beyond.4 (1144) They who remain subservient to thy will, Male or female, enjoy what thou dost give, Delight in ever coming back to be : — Unknowing, in the wake of Mara’s power, These all, 0 heart, retainers are of thee.5 (1145) 1 Pathe is paraphrased by vipassandvitliiyay . 2 I.e. , holding the impermanent as permanent, and the ugly ( asubhav ), the painful, the soulless, as beautiful, pleasant, and having a soul respectively. The last illusion, in the Br. MS. Corny, is either worded unusually — attani attd ti (‘in one’s ‘self’ a ‘soul’), or the scribe has omitted the an from anattani (‘ in the soul-less a soul ’). 3 Gamandalar). The Commentary first reads gdmandalay ; then, in commenting, gdmantalarj , but explains this to mean gdmanddrakay — ‘ my good heart, thou draggest ( yarihaddhasi ) me around, hither and thither, as if I were a (stupid) village-lad.’ Dr. Neumann reads for gd , go.

4 Lit. : ‘ Thou shalt beyond-become, look down upon or become superior to.’ Commentary: ‘Thou shalt stand firm by the ruin of (thy) sapsara.’ 5 The last verse, as well as 1143, would fit better if placed a little further back in the poem. His story is told in that of the venerable Sariputta.1 After he had been ordained a week, and while he was occupied with his duties near the hamlet of Kallavala 2 in Magadha, torpor and sleepiness assailed him, so that the Master aroused him with the words : ‘ Moggallana, idleness is not the same as Ariyan silence.’ Conquering his weakness by merely hearing an exercise on Elements given him by the Master, he attained the highest insight that a Buddha’s disciple can reach. At another time the Master, in conclave at the Jeta Grove, pronounced him foremost in super¬ normal power of will ( idclhi ). And the verses which he spoke while thus gifted were collected in a series by the compilers of the Doctrine at the time of the Council : When exhorting the bhikkhus : We forest-dwellers, beggars all, Pleased with the scraps placed in our bowl, The hosts of Mara we can smash 3

If we have well learned self-control. (1146) 2 See Ang. Nik., i, 28. On iddhi, see Compendium , 60/. 3 On the Optative in emu, cf. E. Muller’s Pali Grammar, p. 109. We forest-dwellers, beggars all, Pleased with the scraps by which we’re fed, Mara and hosts let’s sweep away, As elephant a rush-built shed.1 (1147) We who at root of shady tree Work at our task persistently, Pleased with the scraps placed in our bowl, The hosts of Mara we can smash If we have well learned self control. (1148) We who at root of shady tree Work at our task persistently, Pleased with the scraps by which we’re fed, Mara and hosts let’s sweep away, As elephant a rush-built shed. (1149) To a courtesan who sought to allure him :2 Thou with that little hut of framework bony And flesh encased by sinewy stitchery : — Fie on thee, fie ! thou full of smells unseemly, Finding thyself in limbs that are not ‘thou.’3 (1150) O bag of muck enwrapped in skin ! O witch With ulcered breast ! nine are the streams That on thy body trickle night and day ; (1151) Thy body nine-streamed and malodorous,

Maker of bonds :4 — that let a bhikkhu shun As one would ordure, would he fain be clean. (1152) 1 Cf. verse 256 ; Sayy. Nik., i. 156. 2 According to Sisters, p. 52, this was Vimala, of Yesall notoriety. She became a lay-adherent, then a bhikkhunl, eventually an arahant. 3 Paragatte. On para-, ‘other,’ see Sisters, verse 101, n. 3: parato disvd. Cf. Majjh, i. 485; Ang. iv. 422. The Cy, adds : gattabhute katevare mamattay karosi : ‘ thou makest mineness with regard to the be-limbed carcase.’ Apparently there is no reference to another’s limbs. 4 The Commentary reads kariparibandhay , but omits the karifrom its analysis : sammdpatipatti paribandhabhntay. eCLXIII. MOGGALLANA THE GREAT Did but folk know thee as tliou art, as I Do know thee, they would shun thee from afar As they would shun a cesspool in the rains. (1153) Then that woman felt ashamed and bowed before the Thera saying : Yea, O great hero, even so it is As thou, O holy friar, hast pronounced. And herein many miserably fail And faint, as in a swamp an aged ox. (1154) He who would fancy he can paint the sky With yellow, or maybe some other hue,

Is to defeat foredoomed, and only that. (1155) My heart is like that sky, beyond thy reach, For it is well controlled within and calm.1 Wherefore bring not thine evil thoughts to me, As bird that flies bewildered into flame. (1156) Behold the tricked-out puppet-shape, a mass Of sores, a congeries diseased, teeming With many purposes and plans, and yet In whom there is no power to persist.2 (1157) Concerning the passing away of Sariputta Thera :3 O ! then was terror, then was mighty dread, Then stiffened hair and quivered creeping nerve, When he, endowed with every crowning grace,4 The venerable Sariputta passed away. (1158) 1 = verbatim, the last line of verse 1146. Cf. Majjh, i. 127. 2 Cf. verses 769, 1020. 3 Cf. verse 1046. 4 The Commentary instances ‘ virtuous conduct, self-control,’ etc. O transient are our life’s experiences ! Their nature ’tis to rise and pass away. They happen in our ken, they cease to be. O well for us when they are sunk to rest I1 (1159) They who our fivefold organism see As something 4 other,’ not the self, not soul,2 They penetrate the delicate things [of truth] As arrow-point doth pierce a tip of hair. (1160) They who behold our life’s experience As something 4 other,’ not the self, not soul, They’ve pierced the subtle [mysteries of truth]

As arrow-point doth pierce a tip of hair. (1161) Spoken concerning Tissa Thera : 3 As one down-smitten by impending sword, As one whose hair and turban are aflame, So let the brother, mindful and alert, Go forth, all worldly passions left behind. (1162) Spoken concerning Vadclhamana Thera : As one down-smitten by impending sword, As one whose hair and turban are aflame, So let the brother, mindful and alert, Go forth, all lust of living left behind. (1163) 1 The Commentary gives these lines in full. They amount to a proverb for Buddhists, and familiarity with them is probably the reason why, though they occur but this once in these poems, the manuscripts used by the editor of this text give only the first line, with ‘ etc.’ added. See Dialogues , ii: 175 ; 176, n. 1 ; 194. Dhammapala makes no com¬ ment. I prefer to treat sankhdrd as phenomena subjectively considered (experiences); things as known and felt; in Buddhist phrase, sankhdrd of deed, word, and thought. Cf. verses 1175, 1180, n. 3. Tattha parato ti anattato ; tassa attagdha-patikkhejpa-dassanay rj j te aha no ca attato ti (Commentary). (No license is given for anything so revolutionary as to call the five classes of sensations five khandhas. Cf. Neumann.)

3 Verse ascribed to the Buddha, addressing Tissa, XXXIX., and Vaddhamana, XL. Spoken in connection with the ‘ Act of the Terrace Dialogue : 1 By Him advised, who, perfectly evolved,2 For the last time a mortal body bore, My foot uplifting with my toe I shook The Terrace by Migara’s Mother built. (1164) Spoken concerning a certain bhikkhu : 3 Nothing hath this to do with tepid slackness, Not by a little toil canst gain Nibbana, Deliverance from every tie and chain. (1165) See this young brother, this among you peerless ! Mara and all his host hath he defeated, And [therefore] weareth he his final frame. (1166) Concerning his own detached life : The lightnings flash e’en in the rocky cave, Smiting Vebhara’s crest and Pandava, And in the mountain-bosom hid, a child Of the incomparable Master sits, Ardent in contemplative ecstasy.4 (1167) 1 ‘ Pasadakamnla-Suttanta., See Majjh. Nik., i. 337. The Dialogue is, in the Majjhima, named the ‘ Mara-tajjaniya-Sutta[nta] ’ (spurning of Mara) — another difference of title that is not without interest. The toefeat is only alluded to in the verses appended to the Suttanta. Migara’s mother = Visakha, mother also of Thera Migajala, CCXVII. Dh’pada Cy. i., p. 384/.

2 Bhavitattena , lit., by him who had the state of being developed or practised — i.e., who had finished the entire course of developing body and mind— namely, the Buddha. 3 Two bhikkhus are apparently contrasted; but the Commentary mentions only the one first referred to, as being ‘ slack and sensuous,’ and not the second one. 4 = verse 41, Sirivaddha’s psalm. Entering Rajagaha for alms, he admonishes a nephew of Sariputta Thera, a brahmin of wrong opinions, who on seeing Kassapa the Great felt repugnance, as if he had seen the goddess of ill-luck herself : The seer calm and serene, dead to the world, Whose dwelling is remote, aloof from men,1 The heir of Buddha, Wake and Chief of all, Greeted with honour by great Brahma’s self ; ( 1 168) Behold him, calm, serene, dead to the world, The sage who dwells remote, aloof from men, The heir of Buddha, Wake and Chief of all : — Brahmin, give greeting low to Kassapa ! (1169) He who a hundred generations back Can trace descent, all brahmin ancestors, Himself as graduate and Yeda-wise, Again, again among mankind reborn, (1170) Though he as teacher in the Yedas three Past -master rank, wouldst honour him for that ,

To him thy homage were not worth a straw. (1171) He who before he breaks his fast can touch Mental emancipation’s eight degrees, In grade ascending and so back again : — 2 Then, only, cometh forth to seek for alms : — (1172) Assault3 thou not a bhikkhu such as this. Refrain from digging up thyself, [thy good] !4 Appease, brahmin, and gratify thy mind In [contemplating] such an arahant. 1 Cf. Kassapa Thera’s characteristics, CCLXI., 1057^'. 2 Dialogues, ii. 119. ‘ Touch,’ ap(Ji)assayi = samdpajji. 3 Ahari , paraphrased by dsddeti. Vinaya Texts , ii. 378 ; Milinda text), 100. 4 So the Commentary. Swiftly lift up thy hands and greeting give. Set not that head of thine in jeopardy.1 (1173) When admonishing a bhikkliu named Potthila: He doth not yet behold the blessed Norm Who hath eternal living in his train ; From course precinct he wandereth afar, Straying in error’s devious dangerous ways. (1171) Like to a worm obscene besmeared with dung, He walloweth in the tainted things of life,2 3 Plunged in pursuit of favours and of gain, Bare [of true profit] goeth Potthila. (1175) In praise of the venerable Sariputta : :: Yonder behold where Sariputta goes

So nobly fair ! Emancipated he By contemplation rapt, and purity,4 And all his inner self is well composed. (1176) Exempt from moral scathe, all fetters broke, In higher Vedas versed, slayer of Death, Worthy that men should bring him offerings ; Incomparable held for great reward.5 (1177) 1 Lit., let not your coiffure be undone! (ironically spoken). On the risk, see Dialogues , i. 116. The brahmin is stated to have begged forgiveness for his want of courtesy. 2 Sankhdrd. Potthila is the subject of Dhammapada Commentary , iii. 417 ff., on verse 282. 3 Mogallana speaks to himself (Commentary). 4 See Dialogues, ii. 70. Lit., ‘ freed-on-both-sides.’ 5 A favourite metaphor for the Order generally. Merit accrues to pious supporters, as a harvest from seed. Cf. (1087). Spoken by the venerable Sariputta in praise of Moggallana the Great Thera : See how they stand, those thronging deities1 Of mystic potency and glorious, Ten times a thousand, Brahma’s ministers, Acclaiming Moggallana reverently: — (1178) 4 Hail thou, humanity’s aristocrat ! Glory to thee, thou highest among men ! Perished for thee are the intoxicants, And thou, O lord, most worthy art of gifts ! (1179) In honour held by men and gods alike,2 Uprisen as the conqueror of death,