Dhammapada 1.

"If thine eye offend thee, pluck it out." A householder of Savatthi makes a vow to a tree-spirit, whereby he becomes the father of two sons. Because the tree was protected (palita) by him, he names his sons Maha Pala and Culla Pala. When the sons reach manhood, their parents set them up in households of their own. At this time the Buddha takes up residence in Jetavana, and establishes the multitude in the Way to Heaven and the Way to Deliverance. The Noble Disciples perform two duties daily; before breakfast, they give alms; after breakfast, bearing offerings, they go to Jetavana monastery to hear the Law. One day Maha Pala accompanies them to the monastery, and is so impressed by the Buddha�s sermon that he decides to retire from the world and become a monk. Taking leave of his younger brother, he retires from the world and is admitted to the Order.

After five years have passed, he comes to the Buddha and asks him how many are the Burdens of the Religious Life. On being told that there are two: the Burden of Study of the Scriptures, and the Burden of the Practice of Meditation, he chooses the latter as being better suited to his advanced years. The Buddha gives him a Subject of Meditation, and accompanied by sixty monks, he retires to a distant village and enters upon residence for the season of the rains. The villagers obtain the privilege of entertaining them and a physician offers them his services. Maha Pala, on learning that the monks intend to avail themselves of all of the Four Postures (walking, standing, sitting, lying), takes a vow not to lie down. After encouraging each other to observe Heedfulness, the monks devote themselves to the Practice of Meditation.

At the end of the first month, Maha Pala�s eyes begin to trouble him. The physician treats him, but as he never lies down to rest, the treatment does him no good. However, he resolutely keeps his vow, and one night, at one and the same moment, loses his eyesight and attains Arahatship. At the end of the rainy season the monks attain Arahatship, and express a desire to see the Teacher. Maha Pala, knowing that there is a forest on the way haunted by evil spirits, and fearing that he may be a hindrance to them, sends them on ahead, directing them to ask his brother Culla Pala to send some one to lead him, and to greet the Buddha and the Eighty Chief Elders in his name.

Culla Pala sends his nephew Palita. As Palita is leading his blind uncle through the forest, he hears the voice of a woman singing. Palita excuses himself, goes to her and breaks his vow of chastity. Maha Pala dismisses him. Sakka, king of deities, see Maha Pala�s plight, disguises himself as wayfarer, and leads the blind Elder to Savatthi. One night after a heavy rain, the blind Elder takes a walk in the cloister and tramples many insects to death. Visiting monks report the matter to the Buddha, who replies that as the Elder did not see the insects, he is innocent of offense. The monks then ask how it happened that the Elder, although predestined to Arahatship, lost the sight of his eyes. The Buddha relates the following:

A woman of Benares promises to become the slave of a physician if he will cure her of an affection of the eyes. The physician cures her; but the woman, repenting of her bargain, attempts to deceive him by telling him that her eyes are worse than ever. In revenge the physician gives her anioinment that makes her blind. That physician was Maha Pala.

of thought are all things made.

Manasá ce padutthena

Notes:

Dhammapada 2.

Why cry for the moon? A niggardly Brahman named Never-Gave has an only son, whom he dearly loves. Desiring to give his son a pair of ear-rings, but at the same time avoid unnecessary expense, he beats out the gold himself and makes him a pair, wherefore the people call the boy Burnished-Ear-rings, Matthakundali. When the boy is sixteen years of age, he has an attack of jaundice. The mother wishes to have a physician called, but the father demurs at the thought of paying him his fee, inquires of various physicians what remedies they are accustomed to prescribe for such and such ailments, and prescribes for him himself. The boy grows steadily worse, and is soon at the point of death. Realizing this, and fearing that those come to see his son may also see the wealth the house contains, the Brahman carries his son outside and lays him down on the terrace.

The Exalted One, arising from a Trance of Great Compassion, and surveying the world with the Eye of a Buddha, beholds Matthakundali. Foreseeing that the sick youth, and through him, many others, will attain the Fruit of Conversion, the Buddha visits him. After making a Act of Faith in the Buddha, the youth dies and is reborn in the World of the Thirty-three. The father has the body of his son burned, and goes daily to the burning-ground and weeps and laments. Matthakundali, desiring to convert his father, resumes human form, goes to the burning-ground, and weeps and laments also. The Brahmin asks the youth why he weeps. The youth replies, "I want the sun and the moon." The Brahman tells him that he is simpleton. "But which of us is the bigger simpleton," asks the youth, "I, who weep for what exists, or you, who weep for what does not exist?" The youth then reveals his identity, and tells his father that he attained his present glory by making an Act of Faith in Buddha. The Brahman is immediately converted. The Brahman invites the Buddha and his monks to take a meal with him. The Buddha accepts. The Brahman asks the Buddha whether it is possible to obtain rebirth in Heaven by a mere Act of Faith. The Buddha replies in the affirmative, and to convince the bystanders, sommons Matthakundali, who appears in all his glory and confirms the Buddha�s statement.

of thought are all things made.

If with thought of faith a man speak or act,

Manasá ce pasannena

Notes:

Dhammapada 3.

Tissa the Fat. Tissa, a kinsman of the Buddha, lives on the food of the Buddhas, and grows to be fat and well-liking. One day he so far presumes on his kinship with the Buddha as to snub some monks who come to pay their their respects. When the monks show their resentment of his treatment of them, he tells them who he is, and threatens to extirpate their whole race. The monks complain to the Buddha, who directs Tissa to apologize. This Tissa refuses refuses to do. The monks remark that Tissa is obstinate and intractable, whereupon the tells them that it is not the first time Tissa has shown himself obstinate and intractable. So saying, he relates the following:

a. Story of the Past: Devala and Narada.

Two ascetics, Devala and Narada, obtain lodging for the night in the same rest-house. After Narada has lain down, Devala, in order to start a quarrel by causing Narada to stumble over him in the dark, lies down in the doorway. Narada, having occasion to go out during the night, treads on Devala�s matted locks. Devala then changes his position, turning completely around and putting his head where his feet had been. When Narada returns, he treads on Devala�s neck. Devala thereupon curses Narada, saying, "When the sun rises tomorrow, may your head split into seven pieces!" Narada then pronounces the following counter-curse, "When the sun rises tomorrow, may the head of the guilty man split into seven pieces!" But foreseeing that the curse will light upon Devala, Narada takes pity on him, and by his supernatural power prevents the sun from rising.

By reason of darkness, the people are unable to pursue their wonted occupations and request the king to cause the sun to rise for them. The king knowing that he has committed no sin, concludes that the darkness must have been caused by a quarrel of the monks. He learns the circumstances of the quarrel from Narada, who tells him that Devala can escape the consequences of the curse by begging his pardon. This Devala refuses to do. The king, by main force, compels Devala to do so. Narada forgives him, but tells the king that inasmuch as Devala did not beg his pardon of his own free will, the king must take Devala to a certain pond, put a lump of clay on top of his head, and make him stand in the water up to his neck. The king does so. Narada then tells Devala that he is about to put forth his magical power and cause the sun to rise; that the moment the sun rises, he must duck in the water, rise in a different place, and go his way. As soon as the sun�s rays touch the lump of clay, it splits into seven pieces, whereupon Devala ducks in the water, rises in a different place, and goes his way. Deval was the obstinate monk.

"He abused me, he struck me, he defeated me; he robbed me;"

I any cherish this thought, their hatred never ceases.

Akkochi mam avadhi mam

Notes:

Dhammapada 5.

"Not hatred for hatred". A barren wife, knowing that her rival wife, if she bears a child, will become sole mistress of the household, mixes a drug in her rival�s food, and causes two successive abortions. On the third attempt, she kills both mother and child. Just before the mother dies, she utters the prayer that she may be reborn as an ogress, able to devour the children of her persecutor. Thereafter, in three successive states of existence, the fruitful and the barren wife return hatred for hatred.

The Fruitful Wife is reborn as a Cat. The Barren Wife is reborn as a Hen. The Cat eats the eggs of the Hen, who prays that in her next existence she may be able to devour the offspring of her enemy.

The Barren Wife, at the end of her existence as a Hen, is reborn as a Leopardess. The Fruitful Wife, at the end of her existence as a Cat, is reborn as a Doe. Thrice the Doe brings forth young, and thrice the Leopardess devours the Doe�s offspring. The Doe prays that in her next existence she may be able to devour the offspring of her enemy.

The Fruitful Wife, at the end of her existence as a Doe, is reborn as an Ogress. The Barren Wife, at the end of her existence as a Leopardess, is reborn in Savatthi as the daughter of a respectable family. The Ogress devours the first and second child of the Young Woman. When, however, the Young Woman is about to give birth to her third child, she eludes her enemy by going to the house of her father. Here she gives birth to her child in safety. A few days later, wile the mother is sitting in the grounds of the monastery, suckling the child, she sees the Ogress approaching. The terrified mother, seizing the child, flees, closely pursued by the Ogres, into the very presence of the Teacher. The Teacher, learning the circumstances of the quarrel, says to the Ogress, "Why do you return hatred for hatred? Love your enemies." The Ogress is converted. Thereafter the two live as friends.

For not by hatred are hatreds ever quenched here in this world.

By love rather are they quenched. This is an eternal law.

Na hi verena veráni

Notes:

Cunda the pork-butcher. Cunda the pork-butcher, after a course of evil conduct lasting fifty-five years, was attacked by a peculiar malady, and while he yet lived, the fire of Avici urose before him. For seven days he crawled about the house on his hands and knees, grunting like a pig, and on the seventh day, died and was reborn in the Avici hell.

Here he suffers; after he suffers: the evildoer suffers in both places.

He suffers, he is afflicted, seeing the impurity of his own past deeds.

Idha socati pecca socati

Notes:

Story-cycle of King Udena or Udayana.

Part 1. Birth and youthful career of Udena.

Two kings named Allakappa and Vethadipaka retire from the world and become forest-hermits. Vethadipaka dies and is reborn as a deity. Desiring to see his brother, he disguises himself as a wayfarer and pays him a visit. Allakappa rells him that he is much annoyed by elephants. Vethadipaka gives a lute to charm elephants with, and teaches him the proper spells.

At this time Parantapa is King of Kosambi. One day the king and the queen are sitting in the open air, basking themselves in the sun. The queen, who is great with child, is wearing the king�s scarlet blanket. As they sat together, the queen removes the king�s signet-ring from his finger and slips it on her own. At that moment a monster bird, mistaking the queen for a piece of meat, swoops down, catches the queen in his talons, carries her off to the forest, and deposits her in the fork of a banyan tree. The following morning she gives birth to a son, whom she calls Udena.

Not far from the banyan tree is the hermitage of Allakappa, the latter, discovering mother and child, escorts them to the hermitage. The mother, fearing that should the hermit leave them, they would die in the forest, seduces the hermit to violate his vow of chastity. Thereafter the two live together as husband and wife. One day the hermit observes the occultation of Parantapa�s star, and informs the queen that the King of Kosambi is dead. The queen burst into tears, reveals her identity, and expresses regret that her son should be deprived of sovereignty. The hermit promises so to arrange matters that her son shall receive his lawful inheritance.

Accordingly the hermit gives the boy the elephant-charming lute, and teaches him the proper spells. The mother tells the boy that he is the son of Parantapa, King of Kosmabi, and directs him to go to Kosambi and claim his kingdom, telling him that in case the citizens refuse to recognize him, he is to show them his father�s blanket and signet-ring. Udena sets out with a host of warrior-elephants, invests the city, and proclaims, "Give me battle or the kingdom." Then, asserting his royal birth, he shows the blanket and the ring, whereupon the citizens open the gate of the city and confer upon him the ceremonial sprinkling of a king.

Part 2. Birth and youthful career of Ghosaka.

Story of the Past: Kotuhalaka casts his son away.

There was once a famine in the kingdom of Ajita, and a man named Kotuhalaka, thinking to get a living in Kosambi, set out for that city with his son Kapi and his wife Kali. On the way their provisions give out, and they are well nigh exhausted. Kotuhalaka proposes to cast the child away, but his wife protests, suggesting that they carry him by turns. While Kotuhalaka is carrying the child, he allows his wife to precede him, and secretly casts the child away. When the wife discovers what the husband has done, she forced him to recover the child. (In consequence of having cast his child away, Kotuhalaka was himself cast away seven times in a later existence.)

Continuing their journey, they arrive at the house of a herdsman. The herdsman sets abundant food before them, and then sits down to eat his own meal. Kotuhalaka watches the herdsman feed a bitch that lies under his stool, and envies the bitch and her lot. During the night Kotuhalaka dies of indigestion, and is conceived in the womb of the bitch whose lot he envied. Kotuhalaka�s widow bestows alms regularly on a Private Buddha. After a time the bitch gives birth to a single pup. The Private Buddha feeds the pup with his own hand, and as a result the pup becomes so fond of the Private Buddha that he performs all manner of services for him. Later on the Private Buddha takes leave of the herdsman, and flies away through the air. Thereupon the pup sets up a howl of grief and dies of a broken heart. Because of affection for the Private Buddha, the pup is reborn as a deity named Ghosaka in the World of Thirty-three.

Story of the Present: Ghosaka is cast away seven times and miraculously preserved from death. In consequence of having devoted himself to the pleasures of sense, Ghosaka passes from the World of Thirty-three and conceived in the womb of a courtezan of Kosambi.

Ghosaka is cast away the first time. When the child is born, and the courtezan learns that it is a boy, she causes him to be cast away on a refuse-heap. A passer-by takes a fancy to the child and carries him home with him.

That day there is a conjunction of a constellation, and the Treasurer of Kosambi, meeting an astrologer, asks him what the sign betokens. The astrologer replies, "A boy has been born in this city today who will one day become the principal treasurer of the city." Since the treasurer�s wife is at that time great with child, the treasurer immediately sends word to find out whether she has been delivered or not. Learning that she has not yet been delivered, the treasurer orders a slave-woman to find the boy and fetch him to him. Having gained possession of the boy, the treasurer forms the following resolution, "If a daughter is born to me, I will marry him to this boy, and make him treasurer; but if a son is born to me, I will kill him." A few days later his wife gives birth to a son. The treasurer then sets about to carry out his plan.

Ghosaka is cast away the second time.

The treasurer causes Ghosaka to be laid at the door of the cattle-pen, hoping that he will be trampled to death. But when the cattle come out, the bull halts and stands over him, allowing the cows to pass out on either side of him, and the herdsman takes him home.

Ghosaka is cast away the third time.

The treasurer recovers Ghosaka, and causes him to be laid in the caravan trail, hoping that he will either be trampled by the oxen or crushed to death by the wheels of the carts. But when the oxen see the boy, they stop of their own accord. The leader picks up the boy and carries him off.

Ghosaka is cast away the fourth time.

The treasurer again recovers Ghosaka, and causes him to be laid under a bush in the burning-ground. Along comes a goatherd with his goats. The goatherd�s suspicions are aroused by the peculiar actions of a she-goat. On making an investigation, he discovers the boy and rescues him.

Ghosaka is cast away the fifth time.

The treasurer recovers Ghosaka, and causes him to be thrown down a precipice. But the boy drops into a bamboo thicket, and is rescued by a reed-maker.

Ghosaka is cast away the sixth time.

In spite of the treasurer�s attempt on his life, Ghosaka lives and thrives and grows to manhood. One day the treasurer goes to a potter, gives him a thousand pieces of money, thells him that he wishes to get rid of a certain base-born son, and orders the potter, when the boy comes to him on the following day with a message, to kill him, chop his body into small pieces, and throw the remains into the chatty. This the potter agrees to do. The next day, the treasurer directs Ghosaka to carry the following message to the potter, "Finish the joy my father gave you yesterday." As Ghosaka is on his way to the potter�s, the treasurer�s own son calls to him and offers to carry the message to the potter if Ghosaka will take his place in a game of marbles and make an effort to win back for him a stake that he has lost. Thus Ghosaka and his foster-brother exchange places, and the treasurer�s won son carries his father�s message to the potter and is killed.

The treasurer, unable longer to look Ghosaka straight in the face, writes the following letter to the superintendent of his hundred villages, "This is my base-born son; kill him, and throw him into the cesspool." This letter the treasurer fasten to the hem of Ghosaka�s garment and directs Ghosaka to carry to its destination. (The treasurer had never taught Ghosaka to read, for he expected sooner or later to kill him.) Ghosaka, by direction of his foster-father, stops for breakfast at the house of a country treasurer. The treasurer�s wife takes a fancy to him, and the treasurer�s daughter falls in love with him. (The treasurer�s daughter was Ghosaka�s wife in his former existence as Kotuhalaka). The treasurer�s daughter discovers that Ghosaka is carrying his own death-warrant, removes it, and substitutes another letter of her own composition, reading as follows, "This is my son Ghosaka. Procure presents for him from my hundred villages. Prepare a festival for him in honor of his marriage with the daughter of the country treasurer. Build him a two-storey house in the centre of the village wherein he resides. Send me word that you have done thus and so." The superintendent, on receiving the letter, immediately does as he is told.

When the treasurer learns how miserably his last attempt has failed, he remarks, "What I would do, that I do not; what I would not do, that I do." He sickens, and is soon at the point of death. Ghosaka, accompanied by his wife, visits his foster-father in his last moments. As the treasurer is about to die, he lifts up his voice, intending to say, "I do not give my wealth to my son Ghosaka." But by a slip of the tongue he says instead, "I do give." King Udena confirms Ghosaka in his inheritance, and appoints him principal treasurer of the city. When Ghosaka learns from his wife how narrow his escape from death, he resolves to forsake the life of Heedlessness, and to live the life of Heedfulness.

Part 3. Birth and youthful career of Samavati.

Ghosaka, treasurer of Kosambi, and Bhaddavatiya, treasurer of Bhaddavati, exchange presents, and become fast friends. Subsequently a pestilence breaks out at Bhaddavati, and Bhaddavatiya, together with his wife and daughter, sets out for Kosambi, intending to ask Ghosaka for assistance. Arriving at Kosambi, they obtain lodging in a rest-house at the city-gate. On the following day the daughter goes to Ghosaka�s refectory for food. "How many portions will you have?" "Three." That night her father dies. "How many portions will you have?" "Two." That night her mother dies. "How many portions will you have?" "One." A householder named Mitta, observing that she asks for less each day, remarks, "At last you know the capacity of your belly!" The whole story then comes out. Mitta takes pity on her, and adopts her as his own daughter. She renders such valuable assistance in the administration of Ghosaka�s refectory as to attract the attention of Ghosaka himself, who, upon learning that she is the daughter of Bhaddavatiya, adopts her as his own daughter. One day King Udena sees her, falls in love with her, and marries her.

Part 4. Winning of Vasuladatta.

Another Udena�s queen-consorts is Vasuladtta, daugher of Canda Pajjota, King of Ujjeni. Udena gains possession of her in the following way: Udena is a great lover of elephants. Canda Pajjota wishes to take him prisoner. He therefore has a mechanical elephant made of wood, puts sixty men inside of it, and turns the wooden elephant loose on Udena�s frontier. Udena mount his elephant and starts out in pursuit, twanging his lute and uttering spells. But the wooden elephant refuses to be charmed, and Udena is drawn into an ambuscade and captured. Canda Pajjota keeps his enemy in prison for three days, and then offers to release him if he will divulge his elephant-charm. Udena expresses willingness to do so if Canda Pajjota will pay him homage. This Canda Pajjota refuses to do. "But will you divulge the charm to another, if the other will pay you homage?" "Yes." "Well then, there is a hunchbacked woman in our house; she will sit behind a curtain; you remain outside and teach her the charm." "Very well." Canda Pajjota then says to his daughter, the beautiful Princess Vasuladatta, "There is a leper who knows a priceless charm; you sit behind a curtain; he will remain outside and teach you the charm. Then teach it to me." (Canda Pajjota employs this stratagem for fear of their cohabitating.) Vasuladatta learns very slowly. One day Udena loses his patience and exclaims, "Dunce of a hundchback!" Vasuladatta retorts angrily, "Villain of a leper, how dare you call such as I �hunchback�?" Udena lifts the fringe of the curtain, and the secret is out. Vasuladatta yields her chastity to Udena, and from that time on there is no more learning of charms. Udena offers to make Vasuladatta one of his queen-consorts if she will save his life. Vasuladatta tells her father that in order to perfect herself in the charm, it will be necessary for her to dig a certain medicinal root in the dead of night, and requests him to place a door and a riding-elephant at her disposal. Canda Pajjota places at her disposal a certain female elephant, one of Five Conveyances he came to possess as the fruit of alms bestowed on a Private Buddha in a previous existence. One day, when Canda Pajjota is away from home, Udena fills several leather sacks with gold and silver, puts them on the back of the female elephant, assists Vasuladatta to mount, and away they go. When Canda Pajjota learns what has happened, he sends out a force in pursuit. Udena opens the sacks and scatter coins along the way. Canda Pajjota�s men delay pursuit to pick them up, and Udena has no difficulty in escaping. On reaching Kosambi, Udena raises Vasuladatta to the rank of queen-consort.

Part 5: Rejection of Magandiya by the Buddha.

Another of Udena�s queen-consorts Magandiya, daughter of the Brahman Magandiya. One day the Buddha comes to the place where the Brahman is tending the sacred fire. The Brahman is so impressed with the majestic appearance of the visitor that he then and there offers him his daughter in marriage. The Buddha makes no reply, but walks away, leaving a footprint. The Brahman goes home, and returns with his wife and daughter. The Brahman�s wife, after studying the footprint, declares that it is not the footprint of one who follows the Five Lusts. The Brahman, however, seeing the Buddha, renews his offers. The Buddha then tells the Brahman that from the Great Retirement to the Session under the Banyan-tree, Mara pursued him relentlessly, only to be defeated at every point; that Mara�s daughters then tempted him in various forms without exciting in him in the lust of the flesh, and that nothing would induce him to touch Magandiya even with the sole of his foot. Magandiya ever after cherishes the most bitter hatred of the Buddha. The Brahman and his wife commit Magandiya to the care of her uncle, and retire from the world. The uncle presents her to King Udena. The king immediately falls in love with her and marries her, raising her to the rank of queen-consort.

Treasurers, monks, and tree-spirit.

At this time there are living in Kosambi three treasurers, Ghosaka, Kukkuta, and Pavariya. These treasurers provide food for a campany of monks during the season of the rains for several years. At the beginning of one rainy season, the monks take up their abode under a huge banyan tree. The monks have but to wish for water and food, and their wish is immediately fulfilled by the tree-spirit. The monks expresses a wish to see the tree-spirit, whereupon the tree spits open and out he comes. The monks ask the spirit what he did to get his power. The spirit relates the following.

Story of the Past: Tree-spirit�s former deed.

The tree-spirit was once the servant of Anathapindika. One Fast-day, Anathapindika, upon learning that his servant had not been told the significance of the day, ordered a meal to be prepared for him. The servant observed that no one else was eating, learned the reason why, and followed suit. He then went out and did his day�s work, was taken sick, and died that very night. "My master," said the spirit, "was devoted to the Buddha, the Law, and the Order. It was through him, and inconsequence of my observance of Fast-day, that I was reborn as a powerful tree-spirit." End of Story of the Past.

The monks immediately seek refuge in the Buddha, the Law, and the Order. On the following day they inform the three treasurers that the Buddha, the Law and the Order have appeared in the world, and that they intend to visit the Teacher. The monks visit the Teacher, listen to the Law, and attain Arahatship. The three treasurers Ghosaka, Kukkuta, and Pavariya also visit the Teacher, listen to the Law, and are converted. Returning to Kosambi, they erect Ghosaka, Kukkuta, and Pavariya monasteries. Here the Teacher visits them visits them, dividing His time equally among the three. After the treasurers have entertained the Teacher for a time, their gardener Sumana asks and receives permission to entertain Him for a single day.

Conversion of Samavati by Khujjuttara.

At this time King Udena is in the habit of giving Queen Samavati eight pieces of money daily to buy flowers with. This money the queen turns over to a female slave named Hunchback, Khujjuttara, who goes regularly to the gardener Sumana and spend four pieces on flowers, pocketing the remainder. On the day of the Teacher�s visit to Sumana, Khujjuttara is converted, and spends the entire amount on flowers. The queen asks her how she comes to return with so many flowers, and the whole story comes out. From that time on, Khujjuttara steal no more, but becomes as it were a mother to Samavati, going regularly to hear the Law, and returning and preaching the Law to Somavati. As a result, Queen Samavati and her retinue are converted.

Magandiya�s plot against Samavati and the Buddha.

Samavati expresses a desire to see the Teacher. At the suggestion of Khujjuttara makes holes in the walls of the palace, and renders homage to the Teacher from within. Magandiya comes to know of this, and actuated by hatred of the Teacher, resolves to get even both with the Teacher and with Samavati. Accordingly she tells King Udena that Samavati has made holes in the walls of the palace for the purpose of killing him. The king, however, refuses to believe her. She then determines to drive the Teacher out of the city, and to this end employs ruffians to follow Him about and heap abuse upon Him. Ananda proposes to the Teacher to go elsewhere, but this the Teacher declines to do, comparing Himself to an elephant engaged in the fray. After seven days the uproar ceases, and Magandiya, realizing that she can do nothing against the Teacher, renews her determination to destroy the women who are His supporters.

Magandiya procures from her uncle eight live cocks and eight dead cocks, and presents the live cocks to Udena, suggesting that he ask Samavati to cook them for him. Udena does so, and Samavati sends back word that she and her followers do not take life. "Now," says Magandiya, "see whether she will cook them for the monk Gotama." Magandiya secretly substitutes the dead cocks for the live cocks, and Samavati immediately complies with the king�s request. "See," says Magandiya, "they won�t it for the likes of you. Still you wouldn�t believe that their inclination was towards another." The king, however, still refuses to believe her.

At this time the king divides his time equally among his three consorts, spending a week in the apartment of each. Magandiya, knowing that the king will go on the following day to Samavati�s apartment, carrying with him as usual the lute which Allakappa gave him, procures a snake from her uncle, and puts it in the lute, stopping the opening with a bunch of flowers. She then tells the king that she has had a bad dream, and pretending to be solicitous for his safety, begs him not to go to Samavati�s apartment. The king, disregarding her warning, goes to Samavati�s apartment, and Magandiya, in spite of his protests, accompanies him. The king places the lute beside his pillow, and lies down on the bed. Magandiya secretly removes the flowere, and out come the snake. At this, Magandiya screams as if in terror, and openly accuses Samavati and her attendants of seeking to kill their sovereign. At last the king is convinced, and now believes everything Magandiya has told him.

Samavati urges her attendants to cherish no bitter feelings towards the king or Magandiya. The king takes his bow, which requires a thousand soldiers to string, and shoots a poisoned arrow at Samavati�s breast. But so great was Samavati�s love that the arrow turns back, and as it were penetrated the king�s heart. Thereupon the king prostrates himself at Samavati�s feet and cries out. "Be thou my refuge!" Samavati replies. "In whom I myself have sought refuge, in him do thou also seek refuge." The king then seeks refuge in the Buddha, the Law, and the Order, and gives generous gifts.

Burning of Samavati and punishment of Magandiya.

Magandiya then instigate her uncle to set fire to Samavati�s palace. Samavati and her fivehundred attendants perish in the flames. The king, learning that Magandiya is the guilty person, causes her to be tortured and put to death, together with all her kinsfolk and friends. The Buddha then relates the following:

Stories of the Past: Samavati and her attendants were burned to death because in a previous existence they attempted to burn a Private Buddha to death. Khujjuttara became a hunchback by mocking a Private Buddha, attained the Fruit of Conversion b waiting upon some Private Buddhas, and became an errand-girl because she once asked a nun to do a menial service for her.

In conclusion the Buddha declares that the Heedless, though they live a hundred years, are yet dead; that the Heedful, whether they be dead or alive, are yet alive. Magandiya, while she yet lived, dead already; Samavati and her attendants, though dead, yet are they alive. The Heedful never die.

Heedfulness is the way to the Deathless;

hedlessness is the way to death.

The heedful never die, but they that are

hedless are, as it were, dead already.

Appamádo amatapadam

Notes:

Dhammapada 24.

The voice of a rich man.

The plague breaks out in Rajagaha, and the principal treasurer and his wife are attacked. Realizing that they are about to die, they bid farewell to their son Kumbhaghosaka, directing him to flee for his life and return later and dig up their treasure. The son spends twelve years in a jungle, returns, and finds the treasure undisturbed. But reflecting that since no one knows him, he may be subjected to annoyance if he digs it up and begin to spend it, he decides to make his own living, and obtains a position as a foreman. One day the king hears his voice, and exclaims, "That is the voice of some rich man." A female slave overhears the remark and offers for a consideration to make the king master of his wealth. She obtains lodging for herself and daughter in Kumbhaghosaka�s house, and seduces Kumbhaghosaka to violate her daughter. She then contracts a marriage between the two, and Kumbhaghosaka is obliged to dig up some of the treasure to defray the expenses of the wedding festivities. In this way the whole story comes out. But the King, instead of confiscating Kumbhaghosaka�s wealth, praises him for his wisdom, confirms him in his inheritance, and gives him his daughter in marriage.

If a man exert himself, if he be ever mindful,

Notes:

satimato = a person who is mindful.

3. Sucikamma = whose actions are pure.

suci = ure, clean.

4. ca = and; then; now.

5. dhammajivi = living righteously.

6. Appamatta = vigilant; careful; alert.

7. yasa = fame; glory; success; retinue.

Dhammapada 35.

The mind-reader.

A lay sister provides a company of monks with food and lodging during the rainy season. The monks instruct her in the Practice of Meditation, and she attains Arahatship together with the Supernatural Faculties. As she is thus able to read their thoughts, she is so successful in her ministration that in no long time they too attain Arahatship. The monks return to the Teacher loud in their praises of the lay sister, remarking that no sooner did they wish for such and such food than she immediately supplied it. A certain monk, overhearing the remark, desires himself to enjoy so pleasant an experience Accordingly he obtains a Subject of Meditation from the Teacher, and goes to her house. He finds everything exactly as represented, but fearing that should he entertain a single sinful thought, the lay sister might seize him by the topknot and do him harm, returns to the Teacher. The Teacher admonishes him to control his thoughts, and sends him back. In only a few days the Elder attains Arahatship. Calling up before his mind ninety-nine previous existences, he perceives that in each of these the lay sister murdered him. "Oh, what a sinner she had been!" thinks he. At the same moment the lay sister, sitting in her own chamber, becomes aware of what is passing through is mind. "Call up one more existence," says she. By the power of Supernatural Audition the monk immediately hears what she says. Calling u before his mind the hundredth existence, he perceives that she spared his life. Thereat he rejoices greatly, and straightaway passes into Nibbana.

Thoughts are unruly and flighty, and flit and flutter wherever they list.

It is a good thing to tame the thoughts; tamed thoughts bring happiness.

Notes:

2. lahu = light; quick.

3. yattha = wherever; where.

nipáti = to fall down.

kámanipátino = follow the action of kama.

5. Citta = mind; thought.

6. dama = taming; subjugation; restraint; mastery.

7. sádhu = good; virtuous; profitable.

8. danta = tamed; controlled; restrained.

9. sukhávaha = bring happiness.

Dhammapada 37.

Nephew Sangharakkhita.

Nephew Sangharakkhita presents Uncle Sangharakkhita with a set of robes. The uncle, having already a complete set of robes, declines the present. The nephew is so disappointed that he resolves to return to the life of a householder. As he stands beside his uncle, fanning him. He ponders ways and means of earning a living. Finally the following thought occurs to him, "I will sell this robe and buy a she-goat. I will sell the she-goat�s young and accumulate some capital. Then I will get me a wife. She will bear me a son, and I will name him after my uncle. My wife will insist on carrying the child, and lacking the necessary strength, will let him fall. I will then beat her with my stick." So saying, the nephew swings his fan and brings it down on the head of his uncle. The latter rebukes him, and he starts to run away. But young monks run after him, catch him and bring him before the Teacher. The Teacher admonishes him to control his thoughts.

Durangamam ekacaram

Notes:

1. Durangama =going afar.

2. ekacara = wandering or living alone, solitary.

3. sarira = the (physical) body.

asariram = bodiless.

4. guha = a hiding place.

guhasaya = hiding in the heart; or the shelter of the heart.

5. Ye = whoever.

6. citta = mind, thought.

7. sañña = sense; perception;mark; name; recognition; gesture.

essanti = to search; to control; to examine; to investigate.

saññamessanti = restrain of mind.

8. mokkhanti = to be free or saved.

9. márabandhaná = the fetter of Death.

Dhammapada 41.

Cruelty a cause of boils.

Tissa is attacked by boils, and his condition becomes so desperate that his fellow-residents, unable to do anything for him, cast him out, and he lies on the ground without a protector. The Buddha goes to him, and bathes him with warm water, alleviating his sufferings. Then he preaches to him, and he attains Arahatship. The monks express surprise that a youth predestined to Arahatship should be visited with such an affliction. The Buddha informs them that it is the result of evil deeds committed in a previous existence, and relates the following:

a. Story of the Past: The Cruel Father.

A fowler, fearing that if he killed and kept the birds he did not sell, they would rot, and desiring to prevent his captive birds from taking flight, used to break their bones and pile the birds in a heap. One day he gave alms to a monk. The fowler was Tissa. Because of his cruelty, he suffered from boils in a later existence; because he gave alms to a monk, he attained Arahatship.

In no long time this body will lie on the ground,

Aciram�vat�ayam kayo

Notes:

3. kaya = the body.

4. pathavi = earth.

5. adhiseti = to lie on.

6. chuddha = thrown away; rejected; contemptible; removed.

apetaviññana = without conciousness

8. nirattha = useless; unproficient; vain.

9. kalingaram = a log; rotten piece of wood; chaff.