Chapter XV: Happiness (Sukhavagga)

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Verse 197 to 199

XV (1) The Story of the Pacification of the Relatives of the Buddha

The Buddha uttered Verse (197) to (199) of this book, in the Sakyan country, with reference to his relatives who were quarrelling over the use of the water from the Rohini river.

Kapilavatthu the town of the Sakyans and Koliya the town of the Kolyans were situated on either side of the Rohini river. The cultivators of both towns worked the fields watered by the Rohini river. One year, they did not have enough rain and finding that the paddy and other crops were beginning to shrivel up, cultivators on both sides wanted to divert the water from the Rohini river to their own fields. Those living in Koliya said that there was not enough water in the river for both sides, and that if only they could channel the water just once more to their fields that would be enough for the paddy to mature and ripen. On the other hand, people from Kapilavatthu argued that, in that case, they would be denied the use of the water and their crops would surely fail, and they would be compelled to buy from other people. They said that they were not prepared to go carrying their money and valuables to the opposite bank of the river in exchange for food.

Both sides wanted the water for their own use only and there was much ill will between them due to abusive language and accusations on both sides. The quarrel that started between the cultivators came to the ears of the ministers concerned, and they reported the matter to their respective rulers, and both sides prepared to go to war.

The Buddha, surveying the world with his supernormal powers, saw his relatives on both sides of the river coming out to meet in battle and he decided to stop them. All alone, he went to them by going through the sky, and stopped immediately above the middle of the river. His relatives seeing him, powerfully and yet peacefully sitting above them in the sky, hid aside all their weapons and paid obeisance to the Buddha. Then, the Buddha said to them, "For the sake of some water, which is of little value, you should not destroy your lives which are of so much value and priceless. Why have you taken this stupid action? If I had not stopped you today, your blood would have been flowing like a river by now. You live hating your enemies, but I have none to hate; you are ailing with moral defilements, but I am free from them; you are striving to have sensual pleasures, but I do not strive for them."

Then the Buddha spoke in verse as follows:

Verse 200

XV (2) The Story of Mara

The Buddha uttered Verse (200) of this book in a brahmin village known as Pancasala (village of five halls), with reference to Mara.

On one occasion, the Buddha saw in his vision that five hundred maidens from Pancasala village were due to attain Sotapatti Fruition. So he went to stay near that village. The five hundred maidens went to the riverside to have a bath; after the bath they returned to the village fully dressed up, because it was a festival day. About the same time, the Buddha entered Pancasila village for alms-food but none of the villagers offered him anything because they had been possessed by Mara.

On his return the Buddha met Mara, who promptly asked him whether he had received much alms-food.

The Buddha saw the hand of Mara in his failure to get any alms-food on that day and replied, "You wicked Mara! It was you who turned the villagers against me. Because they were possessed by you they did not offer any alms-food to me. Am I not right ?" Mara made no reply to that question, but he thought that it would be fun to entice the Buddha back to the village and get the villagers to insult the Buddha by making fun of him. So he suggested, "O Buddha, why don't you go back to the village again? This time, you are sure to get some food."

Just then, the five hundred village maidens arrived on the scene and paid obeisance to the Buddha. In their presence, Mara taunted the Buddha, "O Buddha, since you received no alms-food this morning, you must be feeling the pangs of hunger!" To him the Buddha replied, "O wicked Mara, even though we do not get any food, like the Abhassara brahmas who live only on the delightful satisfaction (piti) and bliss (sukha) of jhana, we shall live on the delightful satisfaction and bliss of the Dhamma."

Then the Buddha spoke in verse as follows:

Verse 201

XV (3) The Story of the Defeatof the King of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (201) of this book, with reference to the King of Kosala who was defeated in battle by Ajatasattu, his own nephew.

In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat. Thus his lamentation: "What a disgrace! I cannot even conquer this boy who still smells of mother's milk. It is better that I should die." Feeling depressed and very much ashamed, the king refused to take food, and kept to his bed. The news about the king's distress spread like wild fire and when the Buddha came to learn about it, he said, "Bhikkhus! In one who conquers, enmity and hatred increase; one who is defeated suffers pain and distress."

Then the Buddha spoke in verse as follows:

Verse 202

XV (4) The Story of a Young Bride

While residing at the Jetavana monastery, the Buddha uttered Verse (202) of this book at the house of a lay-disciple, with reference to a young bride.

On the day a young woman was to be wedded to a young man, the parents of the bride invited the Buddha and eighty of his disciples for alms-food. Seeing the girl as she moved about the house, helping with the offering of alms-food, the bridegroom was very much excited, and he could hardly attend to the needs of the Buddha and the other bhikkhus. The Buddha knew exactly how the young bridegroom was feeling and also that time was ripe for both the bride and the bridegroom to attain Sotapatti Fruition.

By his supernormal power, the Buddha willed that the bride would not be visible to the bridegroom. When the young man could no longer see the young woman, he could pay full attention to the Buddha, and his love and respect for the Buddha grew stronger in him. Then the Buddha said to the young man, "O young man, there is no fire like the fire of passion ; there is no evil like anger and hatred; there is no ill like the burden of the five aggregates of existence (khandhas); there is no bliss like the Perfect Peace of Nibbana."

Then the Buddha spoke in verse as follows:

Verse 203

XV (5) The Story of a Lay-Disciple

The Buddha uttered Verse (203) of this book at the village of Alavi, with reference to a lay-disciple.

One day, the Buddha saw in his vision that a poor man would attain Sotapatti Fruition at the village of Alavi. So he went to that village, which was thirty yojanas away from Savatthi. It so happened that on that very day the man lost his ox. So, he had to be looking for the ox. Meanwhile, alms-food was being offered to the Buddha and his disciples in a house in the village of Alavi. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the young man. Finally, having found his ox, the man came running to the house where the Buddha was. The man was tired and hungry, so the Buddha directed the donors to offer food to him. Only when the man had been fed, the Buddha gave a discourse, expounding the Dhamma step by step and finally leading to the Four Noble Truths. The lay-disciple attained Sotapatti Fruition at the end of the discourse.

Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the young man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! What you said is true, but you do not understand that I have come here, all this distance of thirty yojanas, because I knew that he was in a fitting condition to take in the Dhamma. If he were feeling very hungry, the pains of hunger might have prevented him from taking in the Dhamma fully. That man had been out looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus after all, there is no ailment which is so difficult to bear as hunger."

Then the Buddha spoke in verse as follows:

Verse 204

XV (6) The Story of King Pasenadi of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (204) of this book, with reference to King Pasenadi of Kosala.

One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."

Then the Buddha spoke in verse as follows:

Verse 205

XV (7) The Story of Thera Tissa

The Buddha uttered Verse (205) of this book at Vesali, with reference to Thera Tissa.

When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.

Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."

Then the Buddha spoke in verse as follows:

At the end of the discourse Thera Tissa attained Sotapatti Fruition.

Verses 206, 207 and 208

XV (8) The Story of Sakka

While residing at the village of Veluva, the Buddha uttered Verses (206), (207) and (208) of this book, with reference to Sakka, king of the devas.

About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.

The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him. While listening to the Dhamma, he attained Sotapatti Fruition; then he passed away and was reborn as the present Sakka. All these happened to him simply because he listened to the Dhamma expounded by me. Indeed, bhikkhus, it is good to see the Noble Ones (ariyas); it is a pleasure to live with them; to live with fools is, indeed, painful."

Then the Buddha spoke in verse as follows:

-ooOoo-

Chapter XVI: Affection (Piyavagga)

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Verses 209, 210 and 211

XVI (1) The Story of Three Ascetics

While residing at the Jetavana monastery, the Buddha uttered Verses (209), (210) and (211) of this book, with reference to a trio, consisting of a father, a mother and a son.

Once in Savatthi, the only son of a family first became a bhikkhu; the father followed suit and finally, the mother also became a bhikkhuni. They were so attached to one another that they rarely stayed apart. The family stayed in the monastery as if they were in their own house, talking and eating together, thus making themselves a nuisance to others. Other bhikkhus reported their behaviour to the Buddha and he called them to his presence, and said to them, "Once you have joined the Order, you should no longer stay together like a family. Not seeing those who are dear, and seeing those who are not dear to one, are both painful; so you should not hold any being or anything dear to you".

Then the Buddha spoke in verse as follows:

Verse 212

XVI (2) The Story of a Rich Householder

While residing at the Jetavana monastery, the Buddha uttered Verse (212) of this book, with reference to a rich householder who had lost his son.

Once, a householder was feeling very distressed over the death of his son. He often went to the cemetery and wept there. Early one morning, the Buddha saw the rich householder in his vision. So, taking a bhikkhu along with him, the Buddha went to the house of that man. There, he asked the man why he was feeling so unhappy. Then, the man related to the Buddha about the death of his son and about the pain and sorrow he was suffering. To him the Buddha said, "My disciple, death does not occur only in one place. All beings that are born must die one day; indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not imagine that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."

Then the Buddha spoke in verse as follows:

Verse 213

XVI (3) The Story of Visakha

While residing at the Jetavana monastery, the Buddha uttered Verse (213) of this book, with reference to Visakha, the renowned donor of the Pubbarama monastery.

One day, a granddaughter of Visakha named Sudatta died and Visakha felt very deeply about her loss and was sorrowing over the child's death. So she went to the Buddha; when the Buddha saw her, he said, "Visakha, don't you realize that many people die in Savatthi every day? If you were to regard all of them as you regard your own grandchild you would have to be endlessly weeping and mourning. Let not the death of a child affect you too much. Sorrow and fear arise out of endearment."

Then the Buddha spoke in verse as follows:

Verse 214

XVI (4) The Story of Licchavi Princes

While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (214) of this book, with reference to the Licchavi princes.

On one festival day, the Buddha entered the town of Vesali, accompanied by a retinue of bhikkhus. On their way, they met some Licchavi princes, who had come out elegantly dressed up. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tavatimsa deva world should have a good look at these Licchavi princes."The princes were then on their way to a pleasure garden. There, they quarrelled over a prostitute and soon came to blows. As a result, some of them had to be carried home, bleeding. As the Buddha returned with the bhikkhus after his meal in the town, they saw the wounded princes being carried home.

In connection with the above incident the bhikkhus remarked, "For the sake of a woman, these Licchavi princes are ruined." To them the Buddha replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment to them."

Then the Buddha spoke in verse as follows:

Verse 215

XVI (5) The Story of Anitthigandha Kumara

While residing at the Jetavana monastery, the Buddha uttered Verse (215) of this book, with reference to a youth, named Anitthigandha.

Anitthigandha lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala, in the country of the Maddas. As the bride was coming from her home to Savatthi, she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was brokenhearted.

At this juncture, the Buddha knowing that time was ripe for the young man to attain Sotapatti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha ! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."

Then the Buddha spoke in verse as follows:

Verse 216

XVI (6) The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (216) of this book, with reference to a brahmin who was a farmer.

The brahmin lived in Savatthi, and he was a non-Buddhist. But the Buddha knew that the brahmin would attain Sotapatti Fruition in the near future. So the Buddha went to where the brahmin was ploughing his field and talked to him. The brahmin became friendly and was thankful to the Buddha for taking an interest in him and his work in the field. One day, he said to the Buddha, "Samana Gotama, when I have gathered my rice from this field, I will first offer you some before I take it. I will not eat my rice until I have given you some." However, the Buddha knew beforehand that the brahmin would not have the opportunity to harvest the rice from his field that year, but he kept silent.

Then, on the night before the brahmin was to harvest his rice, there was a heavy downpour of rain which washed away the entire crop of rice. The brahmin was very much distressed, because he would no longer be able to offer any rice to his friend, the Samana Gotama.

The Buddha went to the house of the brahmin and the brahmin talked to him about the great disaster that had befallen him. In reply, the Buddha said, "Brahmin, you do not know the cause of sorrow, but I know. If sorrow and fear arise, they arise because of craving."

Then the Buddha spoke in verse as follows:

Verse 217

XVI (7) The Story of Five Hundred Boys

While residing at the Veluvana monastery, the Buddha uttered Verse (217) of this book, with reference to five hundred boys.

On one festival day, the Buddha entered the city of Rajagaha for alms-food, accompanied by a number of bhikkhus. On their way, they met five hundred boys going to a pleasure garden. The boys were carrying some baskets of pan-cakes but they did not offer any thing to the Buddha and his bhikkhus. But the Buddha said to his bhikkhus, "Bhikkhus, you shall eat those pan-cakes today; the owner is coming close behind us. We shall proceed only after taking some of these pan-cakes." After saying this, the Buddha and his bhikkhus rested under the shade of a tree. Just at that moment Thera Kassapa came along, and the boys seeing him paid obeisance to him and offered all their pan-cakes to the thera.

The thera then told the boys, "My teacher the Exalted One is resting underneath a tree over there accompanied by some bhikkhus; go and make an offering of your pan-cakes to him and the bhikkhus." The boys did as they were told. The Buddha accepted their offering of pan-cakes. Later, when the bhikkhus remarked that the boys were very partial to Thera Kassapa, the Buddha said to them, "Bhikkhus, all bhikkhus who are like my son Kassapa are liked by both devas and men. Such bhikkhus always receive ample offerings of the four requisites of bhikkhus."

Then the Buddha spoke in verse as follows:

Verse 218

XVI (8) The Story of an Anagami Thera

While residing at the Jetavana monastery, the Buddha uttered Verse (218) of this book, with reference to a thera who was an Anagami .

On one occasion, the pupils of the thera asked him whether he had attained any of the maggas; but he did not say anything although he had attained the Anagami Magga, the third magga. He kept silent because he had resolved not to talk about his attainment until he had attained arahatship. But the thera passed away without attaining arahatship, and also without saying anything about his attainment of Anagami Magga Insight.

His pupils thought their teacher had passed away without attaining any of the maggas and they felt sorry for him. They went to the Buddha and asked him where their teacher was reborn. The Buddha replied, "Bhikkhus! Your teacher, who was an Anagami before he passed away, is now reborn in the abodes of the Brahmas (Suddhavasa Brahmaloka). He did not reveal his attainment of Anagami Magga because he felt ashamed that he had achieved only that much, and he was ardently striving to attain arahatship. Your teacher is now freed from the attachment to the sensual world (kamaloka) and would certainly rise to higher realms."

Then the Buddha spoke in verse as follows:

Verse 219 and 220

XVI (9) The Story of Nandiya

While residing at the Isipatana wood, the Buddha uttered Verses (219) and (220) of this book, with reference to Nandiya.

Nandiya was a rich man from Baranasi. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tavatimsa deva world.

One day, when Thera Maha Moggalana visited the Tavatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tavatimsa deva world, Thera Maha Moggalana asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world ?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the Tavatimsa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent, When the good ones die, they are welcomed joyously to the abode of the devas."

Then the Buddha spoke in verse as follows:

-ooOoo-

Chapter XVII: Anger (Kodhavagga)

-ooOoo-

Verse 221

XVII (1) The Story of Princess Rohini

While residing at the Nigrodharama monastery, the Buddha uttered Verse (221) of this book, with reference to Princess Rohini, sister of Thera Anuruddha.

On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.

When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer's bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.

As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.

Then the Buddha spoke in verse as follows:

Verse 222

XVII (2) The Story of a Bhikkhu

While residing at the Aggalava stupa in the city of Alavi, the Buddha uttered Verse (222) of this book, with reference to a bhikkhu.

Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.

To her the Buddha said, "O rukkha devata! You have done well to control yourself."

Then the Buddha spoke in verse as follows:

Verse 223

XVII (3) The story of Uttara the Lay-Disciple

While residing at the Veluvana monastery, the Buddha uttered Verse (223) of this book, with reference to Uttara, a female lay-disciple.

Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (nirodha samapatti), and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sotapatti Fruition.

Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist, Uttara did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.

During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."

As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.

Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima,. when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.

After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered,"Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."

Then the Buddha spoke in verse as follows:

Verse 224

XVII (4) The Story of the Question Raised by Thera Maha Moggallana

While residing at the Jetavana monastery, the Buddha uttered Verse (224) of this book, with reference to the question raised by Thera Maha Moggallana.

Once, Thera Maha Moggallana visited the deva world and found many devas living in luxurious mansions. He asked them for what good deed they were reborn in the deva world and they gave him different answers. One of them was reborn in the deva world not because he gave away much wealth in charity or because he had listened to the dhamma, but just because he always spoke the truth. The second one was a female deva who was reborn in the deva world because she did not get angry with her master and had no ill will towards him even though he often beat her and abused her. For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered little things like a stick of sugar cane, a fruit, or some vegetables to a bhikkhu or to someone else.

On his return from the deva world, Thera Maha Moggallana asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's actions, or by giving small amounts of such trifling things like fruits and vegetables. To him the Buddha answered, "My son, why do you ask? Have you not seen for yourself and heard what the devas said? You should not have any doubt. Little deeds of merit surely lead one to the world of the devas."

Then the Buddha spoke in verse as follows;

Verse 225

XVII (5) The Story of the Brahmin who had been the 'Father of the Buddha'

While residing at the Anjana wood, near Saketa, the Buddha uttered Verse (225) of this book, with reference to a brahmin, who claimed that the Buddha was his son.

Once, the Buddha accompanied by some bhikkhus entered the town of Saketa for alms-food. The old brahmin, seeing the Buddha, went to him and said, "O son, why have you not allowed us to see you all this long time? Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the brahmin said the same things tothe Buddha and introduced the Buddha as "Your big brother" to her children, and made them pay obeisance to him. From that day, the couple offered alms-food to the Buddha every day, and having heard the religious discourses, both the brahmin and his wife attained Anagami Fruition in due course.

The bhikkhus were puzzled why the brahmin couple said the Buddha was their son; so they asked the Buddha. The Buddha then replied, "Bhikkhus, they called me son because I was a son or a nephew to each of them for one thousand five hundred existences in the past." The Buddha continued to stay there, near the brahmin couple for three more months and during that lime, both the brahmin and his wife attained arahatship, and then realized parinibbana.

The bhikkhus, not knowing that the brahmin couple had already become arahats, asked the Buddha where they were reborn. To them the Buddha answered:

"Those who have become arahats are not reborn any where; they have realized Nibbana."

Then the Buddha spoke in verse as follows:

Verse 226

XVII (6) The Story of Punna the Slave Girl

While residing at the Gijjhakuta mountain, the Buddha uttered Verse (226) of this book, with reference to a slave girl in Rajagaha.

One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? May be a bhikkhu is sick, or are they being troubled by a snake?"

Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."

Then the Buddha spoke in verse as follows:

Verses 227 to 230

XVII (7) The Story of Atula the Lay-disciple

While residing at the Jetavana monastery, the Buddha uttered Verses (227) to (230) of this book, with reference to Atula and his companions.

Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they bad come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent; Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy. We do not like any of their discourses."

To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence; one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man."

Then the Buddha spoke in verse as follows;

Verses 231, 232, 233 and 234

XVII (8) The Story of a Group of Six Bhikkhus

While residing at the Veluvana monastery, the Buddha uttered Verses (231) to (234) of this book, with reference to a group of six bhikkhus.

Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.

Then the Buddha spoke in verse as follows:

End of Chapter Seventeen: Anger.