Chapter VIII: The Thousand (Sahassavagga)

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Verse 100

VIII (1) The Story of Tambadathika

While residing at the Jetavana monastery, the Buddha uttered Verse (100) of this book, with reference to Tambadathika, the executioner of thieves.

Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel, Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.

After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?" Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.[*] After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.

When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.

Then the Buddha spoke in verse as follows:

[*] anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.

Verse 101

VIII (2) The Story of Bahiyadaruciriya

While residing at the Jetavana monastery, the Buddha uttered Verse (101) of this book, with reference to Bahiyadaruciriya.

A group of merchants went out to sea in a boat; their boat was wrecked at sea and all, except one, died. The only survivor got hold of a plank and eventually came to land at the port of Supparaka. As he was naked, he tied the plank to his body, got hold of a bowl, and sat in a place where people could see him. Passersby gave him rice and gruel; some took him for an arahat and talked in praise of him. Some brought clothes for him to wear but he refused, fearing that by wearing clothes, people would give less to him. Besides, because some said that he was an arahat, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who was wearing a piece of wood as his clothing, he came to be known as Bahiyadaruciriya.

At about this time, Mahabrahma, who had been his friend in one of his previous existences, saw him going astray and felt that it was his duty to put Bahiya on the right path. So, Mahabrahma came to him in the night and said to him "Bahiya, you are not an arahat yet, and what is more, you do not have the qualities that make one an arahat." Bahiya looked up at Mahabrahma and said, "Yes, I must admit that I am not an arahat, as you have said. I now realize that I have done a great wrong. But is there anyone else in this world now who is an arahat?" Mahabrahma then told him that there lived in Savatthi Gotama Buddha, an arahat, who was perfectly self-enlightened.

Bahiya, realizing the enormity of his guilt, felt very much distressed and ran all the way to Savatthi. Mahabrahma helped him by his supernormal power, so that the whole stretch of one hundred and twenty yojanas was covered in one night. Bahiya found the Buddha going on an alms-round with other bhikkhus and respectfully followed him. He pleaded with the Buddha to teach him the Dhamma, but the Buddha replied that since they were on an alms-round it was not yet time for a religious discourse. And again, Bahiya pleaded, "Venerable Sir, one cannot know the danger to your life or to my life, so please talk to me about the Dhamma." The Buddha knew that Bahiya had made the journey of one hundred and twenty yojanas in one night, and also that he was overwhelmed with joy at seeing the Buddha. That was why the Buddha did not want to talk about the Dhamma immediately but wanted him to calm down to enable him to take in the Dhamma properly. Still, Bahiya persistently pleaded. So, while standing on the road, the Buddha said to Bahiya, "Bahiya, when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell or taste or touch something, be conscious of just the smell, the taste or the touch; and when you think of anything, be conscious of just the mind-object."

After hearing the above discourse, Bahiya attained arahatship and he asked permission from the Buddha to join the Order. The Buddha told him to get the robes, the bowl and other requisites of a bhikkhu. On his way to get them, he was gored to death by a cow which was, in fact, an ogress in the likeness of a cow. When the Buddha and the other bhikkhus came out after having had their meal, they found Bahiya lying dead on a rubbish heap. As instructed by the Buddha, the bhikkhus cremated the body of Bahiya and had his bones enshrined in a stupa.

Back at the Jetavana monastery, the Buddha told the bhikkhus that Bahiya had realized Nibbana. He also told them that as far as speed was concerned in attaining Magga Insight (abhinna), Bahiya was the fastest, the best (Etadaggam). The bhikkhus were puzzled by the statement made by the Buddha and they asked him why and when Bahiya became an arahat. To this, the Buddha replied, "Bahiya attained arahatship while he listened to my instructions given to him on the road when we were on the alms-round." The bhikkhus wondered how one could attain arahatship after listening to just a few sentences of the Dhamma. So, the Buddha told them that the number of words or the length of a speech did not matter if it was beneficial to someone.

Then the Buddha spoke in verse as follows:

Verses 102 and 103

VIII (3) The Story of Theri Kundalakesi

While residing at the Jetavana monastery, the Buddha uttered Verses (102) and (103) of this book, with reference to Theri Kundalakesi.

Kundalakesi was the daughter of a rich man from Rajagaha. She had led a very secluded life; but one day, she happened to see a thief being led out to be killed and she immediately fell in love with him. Her parents had to pay for the freedom of the thief, and they married her off to him. Although she loved her husband very dearly, her husband being a thief, was only attracted to her property and her jewels. One day, he coaxed her to put on all her jewellery and led her to a mountain saying that he wanted to make some offerings to the guardian spirit of the mountain because that guardian spirit had saved his life when he was about to be killed. Kundalakesi went along with her husband, but when they reached their destination, the thief revealed that he intended to kill her and take her jewels. She pleaded with him to take her jewels, but to spare her life, but it was of no avail. She then realized that if she did not get rid of her husband, there would be no way of escape for her. She felt she must be cautious and crafty. So she said to her husband that as they would be together only for a few moments more, she wanted to pay respect to him for the last time. So saying, and going round the man respectfully, she pushed him off the crag, taking him unaware.

After this, she had no desire to return home. She left all her jewellery hanging on a tree, and went on her way, without any idea where she was going. She happened to come to a place of some Paribbajikas (female wandering ascetics) and she herself became a Paribbajikas. The Paribbajikas taught her all their one thousand problems in sophistry; being intelligent she mastered all of them within a short time. Then her teachers told her to go out into the world and if she should find somebody who could answer all her questions, to become a pupil to him. Kundalakesi went throughout the length and breadth of Jambudipa, openly challenging everyone else to compete with her. Accordingly, she came to be known as "Jambukaparibbajika."

On one occasion, she came to Savatthi. Before entering the city for alms-food she made a mound of sand and stuck a branch of eugenia on it, her usual sign of invitation to all others to take up her challenge. Thera Sariputta took up her challenge. Kundalakesi asked him a thousand questions and Thera Sariputta answered them all. When his turn came, he asked her just this, "What is the one? (ekam nama kim)." Kundalakesi could not answer, so she asked Thera Sariputta to teach her the answer to the question. Thera Sariputta replied that she should first become abhikkhuni; so she became a bhikkhuni, by the name of Theri Kundalakesi. Within a few days, she became an arahat.

Soon after this, the bhikkhus asked the Buddha, "Could it be possible for Bhikkhuni Kundalakesi to become an arahat after listening to the Dhamma only a little?" They also added that this lady had fought and won a victory over her husband, who was a thief, before she became a paribbajika.

Then the Buddha spoke in verse as follows:

Verses 104 and 105

VIII (4) The Story of the Brahmin Anatthapucchaka

While residing at the Jetavana monastery, the Buddha uttered Verses (104) and (105) of this book, with reference to Anatthapucchaka, a brahmin.

On one occasion, a Brahmin by the name of Anatthapucchaka came to the Buddha and said to him, "Venerable Sir, I think that you know only the practices that are beneficial and not the practices that are unbeneficial." To him, the Buddha answered that he also knew the practices which were unbeneficial and harmful. Then the Buddha enumerated six practices which cause dissipation of wealth; they are: (1) sleeping until the sun has risen, (2) habitual idleness, (3) cruelty, (4) indulgence in intoxicants which causes drunkenness and negligence, (5) sauntering alone in streets at unearthly hours, and (6) sexual misconduct.

Further, the Buddha asked the brahmin how he earned his living, and the brahmin replied that he earned his living by playing dice, i.e., by gambling. Next, the Buddha asked him whether he won or lost. When the brahmin answered that he sometimes lost and sometimes won, the Buddha said to him, "To win in a game of dice is nothing compared to a victory over moral defilements."

Then the Buddha spoke in verse as follows:

Verse 106

VIII (5) The Story of Thera Sariputta's Uncle

While residing at the Veluvana monastery, the Buddha uttered Verse (106) of this book, with reference to a brahmin, who was the maternal uncle of Thera Sariputta.

On one occasion, Thera Sariputta asked his uncle the brahmin whether he was doing any meritorious deeds. The brahmin answered that he was making offerings to the value of one thousand Kahapanas every month to the Nigantha ascetics, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. So saying, he took his uncle the brahmin to the Buddha, and requested the Buddha to expound the Dhamma, which would surely take one to the Brahma world.

The Buddha said to the brahmin, "Brahmin, an offering of a spoonful of alms-food to a bhikkhu would be much better than your present offering of one thousand Kahapanas to your teachers."

Then the Buddha spoke in verse as follows:

At the end of the discourse, the brahmin, who was the maternal uncle of Thera Sariputta, attained Sotapatti Fruition.

Verse 107

VIII (6) The Story of Thera Sariputta's Nephew

While residing at the Veluvana monastery, the Buddha uttered Verse (107) of this book, with reference to Thera Sariputta's nephew.

On one occasion, Thera Sariputta asked his nephew, a brahmin, whether he was doing any meritorious deeds. His nephew answered that he had been sacrificing a goat in fire-worship every month, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world.

Then he took his nephew the young brahmin to the Buddha. There, the Buddha taught him the Dhamma that would lead one to the Brahmin world and said to the brahmin, "Young brahmin, paying homage to the bhikkhus for a moment would be far better than making sacrifices in fire-worship for a hundred years."

Then the Buddha spoke in verse as follows:

At the end of the discourse, the brahmin, who was Thera Sariputta's nephew, attained Sotapatti Fruition.

Verse 108

VIII (7) The Story of Thera Sariputta's Friend

While residing at the Veluvana monastery, the Buddha uttered Verse (108) of this book, with reference to a friend of Thera Sariputta.

On one occasion Thera Sariputta asked his friend, a brahmin, whether he was doing any meritorious deeds and he replied that he had been making sacrificial offerings on a big scale, hoping to get to the Brahma world in his next existence. Thera Sariputta told him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. Then he took his friend to the Buddha, who showed him the way to the Brahma world. To the friend of Thera Sariputta, the Buddha said, "Brahmin, worshipping the Noble Ones (Ariyas) only for a moment is better than making sacrificial offerings, great and small, throughout the year."

Then the Buddha spoke in verse as follows:

At the end of the discourse the brahmin attained Sotapatti Fruition.

Verse 109

VIII (8) The Story of Ayuvaddhanakumara

While residing in a village monastery near Dighalanghika., the Buddha uttered Verse (109) of this book, with reference to Ayuvaddhanakumara.

Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.

So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas [*] for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.

When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."

Then the Buddha spoke in verse as follows:

At the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.

[*] Parittas: religious stanzas that are usually recited for protection against harmful influences.

Verse 110

VIII (9) The Story of Samanera Samkicca

While residing at the Jetavana monastery, the Buddha uttered Verse (110) of this book, with reference to Samanera Samkicca.

On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, one hundred and twenty yojanas away from Savatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. With the bhikkhus, there was also a young samanera by the name of Samkicca, who was sent along with them by Thera Sariputta. This samanera was only seven years old, but had already attained arahatship. Samkicca said that Thera Sariputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the samanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the five hundred robbers were amazed and terror-stricken; they repented and asked permission from Samkicca to become bhikkhus. He complied with their request.

The young samanera accompanied by five hundred new bhikkhus returned to the village monastery and the thirty bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the five hundred bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery. After seeing Thera Sariputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "Bhikkhus, if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity.

Then the Buddha spoke in verse as follows:

At the end of the discourse, the five hundred bhikkhus attained arahatship.

Verse 111

VIII (10)  The Story of Khanu-Kondanna

While residing at the Jetavana monastery, the Buddha uttered Verse (111) of this book, with reference to Khanu Kondanna.

Thera Kondanna, after taking a subject of meditation from the Buddha, went into the jungle to practise meditation and there attained arahatship. Coming back to pay homage to the Buddha, he stopped on the way because he was very tired. He sat on a large stone-slab, his mind fixed in jhana concentration. At that moment five hundred robbers after looting a large village came to the place where the thera was. Taking him for a tree stump they put their bundles of loot all over and around the body of the thera. When day broke they realized that what they took to be a tree stump was, in fact, a living being. Then again, they thought it was an ogre and ran away in fright.

The thera revealed to them that he was only a bhikkhu and not an ogre and told them not to get frightened. The robbers were awed by his words, and asked his pardon for having wronged him. Soon after wards, all the robbers requested the thera to admit them into the Order. From that time, Thera Kondanna came to be known as "Khanu Kondanna" (tree-stump Kondanna)

The thera accompanied by the new bhikkhus went to the Buddha and told him all that had happened. To them the Buddha said, "To live for a hundred years in ignorance, doing foolish things, is useless; now that you have seen the Truth and have become wise, your life of one day as a wise man is much more worthwhile."

Then the Buddha spoke in verse as follows:

Verse 112

VIII (11) The Story of Thera Sappadasa

While residing at the Jetavana monastery, the Buddha uttered Verse (112) of this book, with reference to Thera Sappadasa.

Once a bhikkhu was not feeling happy with the life of a bhikkhu; at the same time he felt that it would be improper and humiliating for him to return to the life of a householder. So he thought it would be better to die. So thinking, on one occasion, he put his hand into a pot where there was a snake but the snake did not bite him. This was because in a past existence the snake was a slave and the bhikkhu was his master. Because of this incident the bhikkhu was known as Thera Sappadasa. On another occasion, Thera Sappadasa took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his morality practice throughout his life as a bhikkhu and his whole body was suffused with delightful satisfaction (piti) and bliss (sukha). Then detaching himself from piti, he directed his mind to the development of Insight Knowledge and soon attained arahatship, and he returned to the monastery.

On arrival at the monastery, other bhikkhus asked him where he had been and why he took the knife along with him. When he told them about his intention to take his life, they asked him why he did not do so. He answered, "I originally intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of Insight Knowledge." The bhikkhus did not believe him; so they went to the Buddha and asked. "Venerable Sir, this bhikkhu claims, that he has attained arahatship as he was putting the knife to his throat to kill himself. Is it possible to attain Arahatta Magga within such a short time?" To them the Buddha said, "Bhikkhus! Yes, it is possible; for one who is zealous and strenuous in the practice of Tranquillity and Insight Development, arahatship can be gained in an instant. As the bhikkhu walks in meditation, he can attain arahatship even before his raised foot touches the ground."

Then the Buddha spoke in verse as follows:

Verse 113

VIII (12) The Story of Theri Patacara

While residing at the Jetavana monastery, the Buddha uttered Verse (113) of this book, with reference to Patacara.

Patacara was the daughter of a rich man from Savatthi. She was very beautiful and was guarded very strictly by her parents. But one day, she eloped with a young male attendant of the family and went to live in a village, as a poor man's wife. In due course she became pregnant and as the time for confinement drew near, she asked permission from her husband to return to her parents in Savatthi. but her husband discouraged her. So, one day, while her husband was away, she set out for the home of her parents. Her husband followed her and caught up with her on the way and pleaded with her to return with him; but she refused. It so happened that as her time was drawing so near, she had to give birth to a son in one of the bushes. After the birth of her son she returned home with her husband.

Then, she was again with child and as the time for confinement drew nears taking her son with her, she again set out for the home of her parents in Savatthi. Her husband followed her and caught up with her on the way; but her time for delivery was coming on very fast and it was also raining hard. The husband looked for a suitable place for confinement and while he was clearing a little patch of land, he was bitten by a poisonous snake, and died instantaneously. Patacara waited for her husband, and while waiting for his return she gave birth to her second son. In the morning, she searched for her husband, but only found his dead body. Saying to herself that her husband died on account of her, she continued on her way to her parents.

Because it had rained incessantly the whole night, the river Aciravati was in spate; so it was not possible for her to cross the river carrying both her sons. Leaving the elder boy on this side of the river, she crossed the stream with her day-old son and left him on the other bank. She then came back for the elder boy. While she was still in the middle of the river, a large hawk hovered over the younger child taking it for a piece of meat. She shouted to frighten away the bird, but it was all in vain; the child was carried away by the hawk. Meanwhile, the elder boy heard his mother shouting from the middle of the stream and thought she was calling out to him to come to her. So he entered the stream to go to his mother, and was carried away by the strong current. Thus, Patacara lost her two sons as well as her husband.

So she wept and lamented loudly, "A son is carried away by a hawk, another son is carried away by the current, my husband is also dead, bitten by a poisonous snake!" Then, she saw a man from Savatthi and she tearfully asked after her parents. The man replied that due to a violent storm in Savatthi the previous night, the house of her parents had fallen down and that both her parents together with her three brothers, had died, and had been cremated on one funeral pyre. On hearing this tragic news, Patacara went stark mad. She did not even notice that her clothes had fallen off from her and that she was half-naked. She went about the streets, shouting out her woes.

While the Buddha was giving a discourse at the Jetavana monastery, he saw Patacara at a distance; so he willed that she should come to the congregation. The crowd seeing her coming tried to stop her, saying "Don't let the mad woman come in." But the Buddha told them not to prevent her coming in. When Patacara was close enough to hear him, he told her to be careful and to keep calm. Then, she realized that she did not have her skirt on and shamefacedly sat down. Some one gave her a piece of cloth and she wrapped herself up in it. She then told the Buddha how she had lost her sons, her husband, her brothers and her parents.

The Buddha said to her, "Patacara, have no fear; you have now come to one who can protect you and guide you. Throughout this round of existences (samsara), the amount of tears you have shed on account of the death of your sons, husbands, parents and brothers is voluminous; it is even more than the waters of the four oceans." Thus the Buddha expounded to her the Anamatagga Sutta, which dealt with countless existences, and she felt relieved. Then, the Buddha added that one should not think too much about those who were gone, but that one should purify oneself and strive to realize Nibbana. On hearing this exhortation from the Buddha, Patacara attained Sotapatti Fruition.

Then, Patacara became a bhikkhuni. One day, she was cleaning her feet with water from a water-pot. As she poured the water for the first time, it flowed only a short distance and disappeared; then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest. As she looked at the flow and the disappearance of water poured cut successively for three times, she came to perceive clearly the three stages in the life of beings. The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and appeared to her in person. He then said to her, "Patacara, you are now on the right track, and you now have the true perception of the aggregates (khandhas). One who does not perceive the impermanence, unsatisfactoriness and insubstantiality of the aggregates is useless, even if he were to live for a hundred years.

Then the Buddha spoke in verse as follows:

At the end of the discourse, Patacara attained arahatship.

Verse 114

VIII (13) The Story of Theri Kisagotami

While residing at the Jetavana monastery, thc Buddha uttered Verse (114) of this book, with reference to Kisagotami.

Kisagotami was the daughter of a rich man from Savatthi; she was known as Kisagotami because of her slim body. Kisagotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisagotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life from everyone she happened to meet. People began to think that she had gone mad. But a wise man seeing her condition thought that he should be of some help to her. So, he said to her, "The Buddha is the person you should approach, he has the medicine you want; go to him." Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life.

The Buddha told her to get some mustard seeds from a house where there had been no death. Carrying her dead child in her bosom. Kisagotami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. Then, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed; she was no longer attached to the dead body of her son.

She left the corpse in the jungle and returned to the Buddha and reported that she could find no house where death had not occurred. Then the Buddha said, "Gotami, you thought that you were the only one who had lost a son. As you have now realized, death comes to all beings; before their desires are satiated death takes them away." On hearing this, Kisagotami fully realized the impermanence, unsatisfactoriness and insubstantiality of the aggregates and attained Sotapatti Fruition.

Soon afterwards, Kisagotami became a bhikkhuni. One day, as she was lighting the lamps she saw the flames flaring up and dying out, and suddenly she clearly perceived the arising and the perishing of beings. The Buddha, through supernormal power, saw her from his monastery, and sent forth his radiance and appeared to her in person. Kisagotami was told to continue meditating on the impermanent nature of all beings and to strive hard to realize Nibbana.

Then the Buddha spoke in verse as follows

At the end of the discourse Theri Kisagotami attained arahatship.

Verse 115

VIII (14) The Story of Theri Bahuputtika

While residing at the Jetavana monastery, the Buddha uttered Verse (115) of this book, with reference to Bahuputtika, a mother of many children.

Once in Savatthi, there lived a couple, with their seven sons and seven daughters. All the children got married and the family was doing quite well. Then, the father died and the mother kept all the property without giving anything to the children. Her sons and daughters wanted the inheritance, so they said, to their mother, "What benefit do we get from our property? Can't we make it multiply? Can't we look after our mother?" They said such things again and again so their mother thought that her children would look after her, and she finally divided up the property without leaving anything for herself.

After the division of the property, she first went to stay with her eldest son, but her daughter-in-law complained and said, "She has come and stayed with us, as if she has given us two shares!", and such other things. So, Bahuputtika went to stay with her second son, and the same things were said. Thus, she went from one son to another, from one daughter to the next; but none of them was willing to take her on for a long stretch of time and none paid her due respect.

The old lady was hurt and felt bitter against her children; she left her family and became a bhikkhuni. Because she was a mother of many children she came to he known as Bahuputtika. Bahuputika realized that she became a bhikkhuni only in her old age and that she must not be negligent, but must make use of the remaining period of her life to the utmost. So, for the whole night, she meditated on the Dhamma taught by the Buddha. The Buddha seeing her from the Jetavana monastery, through supernormal power, sent forth the radiance and appeared seated in front of her. Then the Buddha said to her, "The life of one who does not practise the Dhamma taught by me is useless, even if he were to live for a hundred years."

Then the Buddha spoke in verse as follows:

End of Chapter VIII: The Thousand (Sahassavagga)

-ooOoo-

Chapter IX: Evil (Papa vagga)

-ooOoo-

Verse 116

IX (1) The Story of Culekasataka

While residing at the Jetavana monastery, the Buddha uttered Verse (116) of this book, with reference to a brahmin couple by the name of Culekasataka.

There was once a brahmin couple in Savatthi, who had only one outer garment between the two of them. Because of this they were also known as Ekasataka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the brahmin listened to the Buddha, his whole body came to be suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches of the night passed. Came the third watch and he said to himself, "If I am so miserly and hesitant, I will not be able to avoid falling to the four Lower Worlds (apayas); I shall now offer my outer garment to the Buddha." So saying, he placed the piece of cloth at the feet of the Buddha and cried out "I have won"three times.

King Pasenadi of Kosala, who was among the audience, heard those words and ordered a courtier to investigate. Learning about the brahmin's offering to the Buddha, the king commented that the brahmin had done something which was not easy to do and so should be rewarded. The king ordered his men to give the brahmin a piece of cloth as a reward for his faith and generosity. The brahmin offered that piece of cloth also to the Buddha and he was rewarded by the king with two pieces of cloth. Again, the brahmin offered the two pieces of cloth to the Buddha and he was rewarded with four. Thus, he offered to the Buddha whatever was given him by the king, and each time the king doubled his reward. When finally, the reward came up to thirty-two pieces of cloth, the brahmin kept one piece for himself and another for his wife, and offered the remaining thirty pieces to the Buddha.

Then, thinking again commented that the brahmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of velvet cloth, each of which was worth one hundred thousand, and gave them to the brahmin. The brahmin made those two pieces of valuable cloth into two canopies and kept one in the Perfumed Chamber where the Buddha slept and the other in his own house above the place where a bhikkhu was regularly offered alms-food. When the king next went to Jatavana monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the brahmin and he was very pleased. This time he made a reward of seven kinds in fours (sabbacatukka), viz., four elephants, four horses, four female slaves, four male slaves, four errand boys, four villages and four thousands in cash.

When the bhikkhus heard about this, they asked the Buddha, "How is it that, in the case of this brahmin, a good deed done at present bears fruit immediately?" To them the Buddha replied "If the brahmin had offered his outer garment in the first watch of the night, he would have been rewarded with sixteen of each kind; if he had made his offering during the middle watch, he would have been rewarded with eight of each kind; since he had made his offering only during the last watch of the night, he was rewarded with only four of each kind." So, when one wants to give in charity, one should do so quickly; if one procrastinates, the reward comes slowly and only sparingly. Also, if one is too slow in doing good deeds, one may not be able to do it at all, for the mind tends to take delight in doing evil.

Then the Buddha spoke in verse as follows:

Verse 117

IX (2) The Story of Thera Seyyasaka

While residing at the Jetavana monastery, the Buddha uttered Verse (117) of this book, with reference to Thera Seyyasaka.

Once there was a thera by the name of Seyyasaka, who was in the habit of masturbating. When the Buddha heard about this, he rebuked the thera for doing something that would lead one farther away from the attainment of Magga and Phala. At the same time, the Buddha laid down the discipline prohibiting such indulgence in sexual pleasures, i.e., Samghadisesa Apatti, offences which require penance and suspension from the Order. Then, the Buddha added, "This kind of offence can only lead to evil results in this world as well as in the next."

Then the Buddha spoke in verse as follows:

Verse 118

IX (3) The Story of Lajadevadhita

While residing at the Jetavana monastery, the Buddha uttered Verse (118) of this book, with reference to Laja, a female deva.

At one time Thera Mahakassapa stayed in the Pippali cave and remained in sustained absorption in concentration (samapatti) for seven days. Soon after he had arisen from samapatti, wishing to give someone a chance of offering something to a thera just arisen from samapatti, he looked out and found a young maid frying corn in a field-hut. So he stood at her door for alms-food and she put all the pop corn into the bawl of the thera. As she turned back after offering pop corn to the thera, she was bitten by a poisonous snake and died. She was reborn in Tavatimsa deva world and was known as Laja (pop corn) devadhita.

Laja realized that she was reborn in Tavatimsa because she had offered pop corn to Thera Mahakassapa and felt very grateful to him. Then she concluded that she should keep on doing some services to the thera in order to make her good fortune more enduring. So, every morning she went to the monastery of the thera, swept the premises, filled up water pots, and did other services. At first, the thera thought that young samaneras had done those services; but one day, he found out that a female deva had been performing those services. So he told her not to come to the monastery any more, as people might start talking if she kept on coming to the monastery. Lajadevadhita was very upset; she pleaded with the thera and cried, "Please do not destroy my riches, my wealth."The Buddha heard her cries and sent forth the radiance from his chamber and said to the female deva, "Devadhita, it is the duty of my son Kassapa to stop your coming to the monastery; to do good deeds is the duty of one who is anxious to gain merit."

Then the Buddha spoke in verse as follows:

At the end of the discourse, Lajadevadhita attained Sotapatti Fruition.

Verses 119 and 120

IX (4) The Story of Anathapindika

While residing at the Jetavana monastery, the Buddha uttered Verses (119) and (120) of this book, with reference to Anathapindika, the famous rich man of Savatthi.

Anathapindika was the donor of the Jetavana monastery, which was built at a cost of fifty-four crores. He was not only generous but also truly devoted to the Buddha. He would go to the Jetavana monastery and pay homage to the Buddha thrice daily. In the mornings he would bring along rice gruel, in the day-time some suitable rich food or medicine and in the evenings some flowers and incense. After some time Anathapindika became poor, but being a sotapanna he was not shaken by misfortune, and he continued to do his daily acts of charity. One night, the spirit guarding the gate to the house of Anathapindika appeared to him in person, and said, "I am the guardian of your gate. You have been offering your property to Samana Gotama with no thoughts of your future. That is why you are now a poor man. Therefore, you should make no more offerings to Samana Gotama and should look after your own business affairs and get rich again"

Anathapindika drove the guardian spirit out of his house for saying such things, and as Anathapindika was a sotapanna the guardian spirit could not disobey him and so had to leave the premises. He had nowhere to go and wanted to return but was afraid of Anathapindika . So, he approached Sakka, king of the devas. Sakka advised him first to do a good turn to Anathapindika, and after that, to ask his pardon. Then Sakka continued, "There are about eighteen crores taken as loans by some traders which are not yet repaid to Anathapindika; another eighteen crores buried by the ancestors of Anathapindika, which have been washed away into the ocean, and another eighteen crores, which belong to no one, buried in a certain place. Go and recover all these wealth by your supernatural power and fill up the rooms of Anathapindika. Having done so, you may ask his pardon". The guardian spirit did as instructed by Sakka, and Anathapindika again became rich.

When the guardian spirit told Anathapindika about the information and instructions given by Sakka, about the recovery of his riches from underneath the earth, from within the ocean and from the debtors, he was struck with awe. Then Anathapindika took the guardian spirit to the Buddha. To both of them the Buddha said, "One may not enjoy the benefits of a good deed, or suffer the consequences of a bad deed for a long time; but time will surely come when his good or bad deed will bear fruit and ripen".

Then the Buddha spoke in verse as follows:

At the end of the discourse, the guardian spirit of the gate of Anathapindika's house attained Sotapatti Fruition.

Verse 121

IX (5) The Story of a Careless Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verse (121) of this book, with reference to a bhikkhu who was careless in the use of furniture belonging to the monastery.

This bhikkhu, after using any piece of furniture, such as a couch, a bench or a stool belonging to the monastery, would leave it outside in the compound, thus exposing it to rain and sun and also to white ants. When other bhikkhus chided him for his irresponsible behaviour, he would retorted, "I do not have the intention to destroy those things; after all, very little damage has been done," and so on and so forth and he continued to behave in the same way. When the Buddha came to know about this, he sent for the bhikkhu and said to him, "Bhikkhu, you should not behave in this way: you should not think lightly of an evil, however small it may be, because it will become big if you do it habitually."

Then the Buddha spoke in verse as follows:

Verse 122

IX (6) The Story of Bilalapadaka

While residing at the Jetavana monastery, the Buddha uttered Verse (122) of this book, with reference to Bilalapadaka, a rich man.

Once, a man from Savatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practise what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to do so and that by so doing one would gain much merit and have a large number of followers in the next existence. So, that man invited the Buddha and all the resident bhikkhus in the Jetavana monastery for alms-food the next day. Then he went round to each one of the houses and informed the residents that alms-food would he offered the next day to the Buddha and other bhikkhus and so to contribute according to their wishes. The rich man Bilalapadaka seeing the man goings round from house to house disapproved of his behaviour and felt a strong dislike for him and murmured to himself, "O this wretched man! Why did he not invite as many bhikkhus as he could himself offer alms, instead of going round coaxing people?" So he asked the man to bring his bowl and into this bowl, he put only a little rice, only a little butter, only a little molass. These were taken away separately and not mixed with what others had given. The rich men could not understand why his thing; were kept separately, and he thought perhaps that man wanted others to know that a rich man like him had contributed very little and so put him to shame. Therefore, he sent a servant to find out.

The promoter of charity put a little of everything that was given by the rich man into various pots of rice and curry and sweetmeats so that the rich man may gain much merit. His servant reported what he had seen; but Bilalapadaka did not get the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed.

But this promoter of charity said to the Buddha, "Venerable Sir, this charity is a joint offering of all; whether one has given much or little is of no account; each one of us has given in faith and generosity; so may all of us gain equal merit." When he heard those words, Bilalpadaka realized that he had wronged the man and pondered that if he were not to own up his mistake and ask the promoter of charity to pardon him, he would he reborn in one of the four lower worlds (apayas). So he said, "My friend, I have done you a great wrong by thinking ill of you; please forgive me." The Buddha heard the rich man asking for pardon, and on enquiry found out the reason. So, the Buddha said, "My disciple, you should not think lightly of a good deed, however small it may be, for small deeds will become big if you do them habitually."

Then the Buddha spoke in verse as follows:

At the end of the discourse, Bilalapadaka the rich man attained Sotapatti Fruition.

Verse 123

IX (7) The Story of Mahadhana

While residing at the Jetavana monastery, the Buddha uttered Verse (123) of this book, with reference to Mahadhana the merchant.

Mahadhana was a rich merchant from Savatthi. On one occasion, five hundred robbers were planning to rob him, but thy did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with five hundred carts loaded with valuable merchandise. The merchant Mahadhana also invited the bhikkhus who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So five hundred bhikkhus accompanied him. The robbers got news of the trip and went ahead to lie in wait for the caravan of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan; the merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the bhikkhus about his decision, the bhikkhus returned to Savatthi by themselves.

On arrival at the Jetavana monastery they went to the Buddha and informed him about the cancellation of their trip. To then, the Buddha said, "Bhikkhus, Mahadhana keeps away from the journey beset with bandits; one who does not want to die keeps away from poison; so also, a wise bhikkhu, realizing that the three levels of existence [*] are like a journey beset with, danger, should strive to keep away from doing evil."

Then the Buddha spoke in verse as follows:

At the end of the discourse, those five hundred bhikkhus attained Sotapatti Fruition.

[*] The three levels of existence are:

(a) Kamabhava, the level of sensuous existence; comprising the eleven realms of sense desire;
(b) Rupabhava, the level of fine material existence: comprising sixteen of the realms of Brahmas;
(c) Arupabhava, the level of non-material existence; comprising four realms of the upper Brahmas.

Verse124

IX (8) The Story of Kukkutamitta

While residing at the Veluvana monastery, the Buddha uttered Verse (124) of this book, with reference to the hunter Kukkutamitta and his family.

At Rajagaha there was once a rich man's daughter who had attained Sotapatti Fruition as a young girl. One day, Kukkutamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkutamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of Sotapatti Fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.

When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let cut the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must he the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter's wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shout: "Do not kill my father."

When her husband heard her words, he thought, "This must be my father-in-law", and her sons thought, "This must be our grandfather"; and thoughts of loving-kindness came into them. Then the lady said to them, ''Put away your bows and arrows and pay obeisance to my father". The Buddha realized that, by this time, the minds of the hunter and his son; had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they pad obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained Sotapatti Fruition.

Then the Buddha returned to the monastery and told Thera Ananda and other bhikkhus about the hunter Kukkutamitta and his family attaining Sotapatti Fruition in the early part of the morning. The bhikkhus then asked the Buddha, "Venerable Sir, is the wife of the hunter who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?" To this question her Buddha answered, "Bhikkhus, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil."

Then the Buddha spoke in verse as follows:

Verse 125

IX (9) The Story of Koka the Huntsman

While residing at the Jetavana monastery, the Buddha uttered Verse (125) of this book, with reference to Koka the huntsman.

One morning, as Koka was going out to hunt with his pack of hounds, he met a bhikkhu entering the city for alms-food. He took that as a bad omen and grumbled to himself, "Since I have seen this wretched one, I don't think I would get anything today," and he went on his way. As expected by him he did not get anything. On his way home also he again saw the same bhikkhu returning to the monastery after having had his alms-food in the city, and the hunter became very angry. So he set his hounds on the bhikkhu. Swiftly, the bhikkhu climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the bhikkhu with the tip of his arrow. The bhikkhu was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.

The dogs seeing the yellow robe thought that the bhikkhu had fallen off the tree and pounced on the body, biting and pulling at it furiously. The bhikkhu, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the bhikkhu, and ran away into the forest. The bhikkhu came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.

So, he went to the Buddha to clear up his doubt. The Buddha said, "My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality (sila) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one whom he should do no wrong and so had come to this grievous end."

Then the Buddha spoke in verse as follows:

At the end of the discourse the bhikkhu attained arahatship.

Verse 126

IX (10) The Story of Thera Tissa

While residing at the Jetavana monastery, the Buddha uttered Verse (126) of this book, with reference to Thera Tissa.

Once, there was a gem polisher and his wife in Savatthi; there was also a thera, who was an arahat. Every day, the couple offered alms-food to the thera. One day, while the gem polisher was handling meat, a messenger of King Pasenadi of Kosala arrived with a ruby, which was to be cut and polished and sent back to the king. The gem polisher took the ruby with his hand which was covered with blood, put it on a table and went into the house to wash his hands. The pet crane of the family seeing the blood stained ruby and taking it for a piece of meat picked it up and swallowed it in the presence of the thera. When the gem polisher returned, he found that the ruby was missing. He asked his wife and his son and they answered that they had not taken it. Then, he asked the thera and the thera said that he did not take it; but he was not satisfied. As there was no one else in the house, the gem polisher concluded that it must be the thera who had taken the precious ruby: so he told his wife that he must torture the thera to get admission of theft.

But his wife replied, "This thera had been our guide and teacher for the last twelve years, and we have never seen him doing anything evil; please do not accuse the thera. It would be better to take the king's punishment than to accuse a noble one." But her husband paid no heed to her words; he took a rope and tied up the thera and beat him many times with a stick, as a result of which the thera bled profusely from the head, ears and nose, and dropped on the floor. The crane, seeing blood and wishing to take it, came close to the thera. The gem polisher, who was by then in a great rage, kicked the crane with all his might and the bird died instantaneously. Then, the thera said, "Please see whether the crane is dead or not," and the gem polisher replied, "You too shall die like this crane." When the thera was sure the crane had died, he said softly, "My disciple, the crane swallowed the ruby."

Hearing this, the gem polisher cut up the crane and found the ruby in the stomach. Then the gem polisher realized his mistake and trembled with fear. He pleaded with the thera to pardon him and also to continue standing at his door for alms. To him the thera replied, "My disciple, it is not your fault, nor is it mine. This has happened on account of what has been done in our previous existences; it is just our debt in samsara; I feel no ill will towards you. As a matter of fact, this has happened because I have entered a house. From today, I would not enter any house; I would only stand at the door." Soon after saying this, the thera expired as a result of his injuries.

Later, the bhikkhus asked the Buddha where the various characters in the above episode were reborn, and the Buddha answered, "The crane was reborn as the son of the gem polisher; the gem polisher was reborn in niraya; the wife of the gem polisher was reborn in one of the deva worlds; and the thera, who was already an arahat when he was living, realized Parinibbana."

Then the Buddha spoke in verse as follows:

Verse 127

IX (11) The Story of Three Groups of Persons

While residing at the Jetavana monastery, the Buddha uttered Verse (127) of this book, with reference to questions raised by three groups of bhikkhus concerning three extraordinary incidents.

The first group: A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow.

The second group: Another group of bhikkhus wore travelling in a boat; they too wore on their way to pay homage to the Buddha. When they were in the middle of the ocean the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, "Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and threw her into the water so that I would not see her." The woman was thrown into the sea as instructed by the skipper and the ship could move on. On arrival at their destination. the bhikkhus disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard.

The third group: A group of seven bhikkhus were also on their way to pay homage to the Buddha. On the way, they enquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the seven bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.

The three groups of travellers met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions.

The Buddha answer to the first group: "Bhikkhus, once there was a farmer who had an ox. The ox was very lazy and also very stubborn. It could not be coaxed to do any work; it would lie down chewing the cud or else go to sleep. The farmer lost his temper many times on account of this lazy, stubborn animal; so in anger he tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed the, farmer had suffered for a long time in niraya. and in serving out the remaining part of his punishment, he had been burnt to death in the last seven existences."

The Buddha's answer to the second group: "Bhikkhus, once there was a woman who had a pet dog. She used to take the dog along with her wherever she went and young boys of the city poked fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time in niraya and in serving the remaining part of her punishment, she had been thrown into the water to drown in the last one hundred existences."

The Buddha's answer to the third group: "Bhikkhus, once, seven cowherds saw an iguana going into a mound and they dosed all the seven outlets of the mound with twigs and branches of trees. After closing the outlets they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, those seven had been imprisoned together for seven days without any food, in the last fourteen existences."

Then, a bhikkhu remarked, "O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave." To him, the Buddha said, "Yes, Bhikkhu! You are right; even in the sky or anywhere else, there is no place which is beyond the reach of evil consequences."

Then the Buddha spoke in verse as follows:

At the end of the discourse all the bhikkhus attained Sotapatti Fruition.

Verse 128

IX (12) The Story of King Suppabuddha

While residing at the Nigrodharama monastery, the Buddha uttered Verse (128) of this book, with reference to King Suppabuddha.

King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, to renounce the world; and secondly, because his son Devadatta, who was admitted into the Order by Gotama Buddha, had come to regard the Buddha as his arch enemy. One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the bhikkhus came, Suppabuddha refused to make way, and sent a message saying, "I cannot give way to Samana Gotama, who is so much younger than me." Finding the road blocked, the Buddha and the bhikkhus turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.

As the Buddha turned back, he said to Ananda, "Ananda, because King Suppabuddha had refused to give way to me, on the seventh day from now he would be swallowed up by the earth, at the foot of the steps leading to the pinnacled hall of his palace." The king's spy heard these words and reported to the king. And the king said that he would not go near those steps and would prove the words of the Buddha to be wrong. Further, he instructed his men to remove those steps, so that he would not be able to use them; he also kept some men on duty, with instructions to hold him back should he go in the direction of the stairs.

When the Buddha was told about the king's instructions to his men, he said, "Bhikkhus! Whether King Suppabuddha lives in a pinnacled tower, or up in the sky, or in an ocean, or in a cave, my word cannot go wrong; King Suppabuddha will be swallowed up by the earth at the very place I have told you."

Then the Buddha spoke in verse as follows:

On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he started towards the door. The door opened of its own accord, the steps which had been pulled down earlier were also there, his men forgot to stop him from going down. So the king went down the stairs and as soon as he stepped on the earth, it opened and swallowed him up and dragged him right down to Avici Niraya.

End of Chapter IX: Evil.

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