Chapter: XXVI The Brahmana (Brahmanavagga)

-ooOoo-

Verse 383

XXVI (1) The Story of a Brahmin Who Had Great Faith

While residing at the Jetavana monastery, the Buddha uttered Verse (383) of this book, with reference to a brahmin, who showed extreme devotion to some bhikkhus.

Once, in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his Teaching, after hearing a discourse given by the Buddha. Every day, he invited the bhikkhus to his house for alms-food. When the bhikkhus arrived at his house, he addressed them as "arahats" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahats felt embarrassed and they decided not to go to the brahmin's house the next day.

When the brahmin found that the bhikkhus did not come to his house again he felt unhappy. He went to the Buddha and told him about the bhikkhus not coming to his house. The Buddha sent for those bhikkhus and asked for explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahats. The Buddha then asked them whether they felt any false pride and undue elation when they were thus addressed. The bhikkhus answered in the negative. To them the Buddha said, "Bhikkhus, if you don't feel any false pride and undue elation when addressed as arahats, you are not guilty of breaking any of the rules of discipline of the bhikkhus. The fact is that the brahmin addressed you so because he was extremely devoted to the arahats. So. my sons, you should strive hard to get rid of craving and attain arahatship."

Then the Buddha spoke in verse as follows:

Verse 384

XXVI (2) The Story of Thirty Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (384) of this book, with reference to thirty bhikkhus.

On one occasion, thirty bhikkhus came to pay homage to the Buddha. The Venerable Sariputta, seeing that time was ripe and proper for those bhikkhus to attain arahatship, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was this: "What are the two dhammas?" To this the Buddha replied, "Sariputta ! Tranquillity and Insight Meditation are the two dhammas."

Then the Buddha spoke in verse as follows:

Verse 385

XXVI (3) The Story of Mara

While residing at the Jetavana monastery, the Buddha uttered Verse (385) of this book, with reference to Mara.

On one occasion, Mara came to the Buddha disguised as a man and asked him, "Venerable Sir, You often say the word 'param'; what is the meaning of that word?" The Buddha, knowing that it was Mara who was asking that question, chided him, "O wicked Mara! The words 'param' and 'aparam' have nothing to do with you. 'Param' which means 'the other shore' can be reached only by the arahats who are free from moral defilements."

Then the Buddha spoke in verse as follows:

Verse 386

XXVI (4) The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (386) of this book, with reference to a brahmin.

One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha repled, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahatship."

Then the Buddha spoke in verse as follows:

Verse 387

XXVI (5) The Story of Thera Ananda

While residing at the Pubbarama monastery, the Buddha uttered Verse (387) of this book, with reference to the Venerable Ananda.

It was the full moon day of the seventh month (Assayuja) when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.

The Venerable Ananda looked at the shining splendour of the king, of the thera, and of the sun and the moon, Finally, the Venerable Ananda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ananda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."

To him the Buddha spoke in verse as follows:

Verse 388

XXVI (6) The Story of a Brahmin Recluse

While residing at the Jetavana monastery, the Buddha uttered Verse (388) of this book, with reference to a brahmin ascetic.

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since be also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke in verse as follows:

Verses 389 and 390

XXVII (7) The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verses (389) and (390) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, Who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. 'The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who hid beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

Then the Buddha spoke in verse as follows:

Verse 391

XXVI (8) The Story of Thera Mahapajapati Gotami

While residing at the Jetavana monastery, the Buddha uttered Verse (391) of this book, with reference to Thenri Mahapajapati Gotami.

Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of Queen, seven days after the birth of Prince Siddhattha, Mahapajapati Gotami became the chief queen of King Suddhodana. At that time, her own son Nanda was only five days old. She let her own son be fed by a wet-nurse, and herself fed Prince Siddhattha, the future Buddha. Thus, Mahapajapati Gotami was a great benefactor to Prince Siddhattha.

When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati Gotami went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as bhikkhunis; but the Buddha refused permission. Later, King Suddhodana died after attaining arahatship. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Mahapajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vasali. They had already shaven their heads and had put on the dyed robes. There, for a second time, Mahapajapati requested the Buddha to accept women in the Buddhist Order. The Venerable Ananda also interceded on her behalf. So, the Buddha complied, with the proviso that Mahapajapati abides by eight special conditions (garudhammas). Mahapajapati undertook to observe the garudhammas as required, and the Buddha admitted her into the Order. Thus, Mahapajapati was the first to be admitted to the Order of the bhikkhunis. The other women were admitted to the Order after her by the bhikkhus as instructed by the Buddha.

In course of time, it came to the minds of some bhikkhunis that Mahapajapati Gotami had not been properly admitted as a bhikkhuni because she did not have a preceptor; therefore. Mahapajapati Gotami was not a true bhikkhuni. With this thought in their mind, they stopped doing sabbath (uposatha) ceremonies and vassa (pavarana) ceremonies with her. They went to the Buddha and posed the problem of Mahapajapati Gotami not having been properly admitted to the Order of bhikkhunis as she had no preceptor. To them the Buddha replied, "Why do you say so? I myself gave the eight garudhammas to Mahapajapati and she had learnt and practised the garudhammas as required by me. I myself am her preceptor and it is quite wrong for you to say that she has no preceptor. You should harbour no doubt whatsoever about an arahat."

Then the Buddha spoke in verse as follows:

Verse 392

XXVI (9) The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verse (392) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was born of brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sancaya, but they were not satisfied with his teaching. Then they wandered all over Jambudipa looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true dhamma first should inform the other.

About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pancavaggis). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.

The verse runs thus:

Ye dhamma hetuppa bhava
tesam hetum tathagato aha
tesanca yo nirodho
evam vadi maha samano.

It means:

The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana.

When the verse was only half-way through, Upatissa attained Sotapatti Fruition.

As promised, Upatissa went to his friend Kolita to inform him that he had found the true dhamma. Then the two friends, accompanied by two hundred and fifty followers, went to the Buddha who was then at Rajagaha. When they arrived at the Veluvana monastery, they asked permission to enter the Buddhist Order, and both Upatissa and Kolita, together with their two hundred and fifty followers, were admitted as bhikkhus. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sariputta and Moggallana. Soon after their admission to the Order, the Buddha expounded to them a dhamma and the two hundred and fifty bhikkhus attained arahatship; but Moggallana and Sariputta attained arahatship only at the end of seven days and fifteen days respectively. The reason for the delay in their attainment of arahatship was that they had made a wish for Chief Discipleship, which required much more striving to achieve perfection.

The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid obeisance in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sariputta still worships the various directions, viz., the East, the South, the West, the North, the Nadir and the Zenith, as he has done before as a brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sariputta and Sariputta explained to the Buddha that he was only paying obeisance to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sariputta and said to the other bhikkhus, "Bhikkhus! The Venerable Sariputta was net worshipping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."

Then the Buddha spoke in verse as follows:

Verse 393

XXVI (10) The Story of Jatila, the Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (393) of this book, with reference to Jatila, a brahmin ascetic who wore matted hair.

Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said. "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

Then the Buddha spoke in verse as follows:

Verse 394

XXVI (11) The Story of a Deceitful Brahmin

While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (394) of this book, with reference to a deceitful brahmin.

Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.

The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.

Then the Buddha spoke in verse as follows:

Verse 395

XXVI (12) The Story of Kisagotami

While residing at the Gijjhakuta hill, the Buddha uttered Verse (395) of this book, with reference to Kisagotami.

On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."Then the Buddha spoke in verse as follows:

Verse (396)

XXVI (13) The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (396) of this book, with reference to a brahmin.

Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."

Then the Buddha spoke in verse as follows:

Verse 397

XXVI (14) The Story of Uggasena, the Son of a Rich Man*

While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.

After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.

One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."

Then the Buddha spoke in verse as follows:

Verse 398

XXVI (15)The Story of Two Brahmins

While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.

Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."

Verse 399

XXVI (16) The Story of the Abusive Brahmin Brothers

While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.

Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.

This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.

After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.

One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have be come a refuge to many."

Then the Buddha spoke in verse as follows:

Verse 400

XXVI (17) The Story of Thera Sariputta

While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.

While the Buddha was in residence at the Veluva na monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.

Then the Buddha spoke in verse as follows:

Verse 401

XXVI (18) The Story of Theri Uppalavanna *

While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.

Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

Then the Buddha spoke in verse as follows:

Verse 402

XXVI (19) The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.

Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.

Then the Buddha spoke in verse as follows:

Verse 403

XXVI (29) The Story of Theri Khema *

While residing at the Gijjhakuta hill, the Buddha uttered Verse (403) of this book, with reference to Theri Khema.

One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha. While they were with the Buddha, Theri Khema, by her supernormal power, also came through the sky to pay homage to the Buddha. But because Sakka and his company were there with the Buddha, she just paid obeisance to the Buddha, and soon left him. Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my pre-eminent disciples; she is known as Theri Khema. She is matchless amongst the bhikkhunis in wisdom and she knows how to differentiate the right way from the wrong way."

Then the Buddha spoke in verse as follows:

Verse 404

XXVI (21) The Story of Thera Tissa

While residing at the Jetavana monastery, the Buddha uttered Verse (404) of this book) with reference to Thera Tissa.

Thera Tissa, after taking a subject of meditation from the Buddha, went to a mountain side. There, he found a cave which suited him and he decided to spend the three months of the rainy season (vassa) in that cave. So he stayed in the cave and went to the village for alms-food every morning. In the village, there was a certain elderly woman who regularly offered him alms-food. In the cave, there also lived the guardian spirit of the cave. As the thera was one whose practice of morality was pure, the cave-spirit dared not live in the same cave with the noble thera; at the same time, he did not have the courage to ask the thera to leave the place. So he thought of a plan that would enable him to find fault with the thera and thus cause him to leave the cave.

The cave-spirit possessed the son of the elderly woman from the house where the thera usually went for his alms-food. He caused the boy to behave in a very peculiar way, turning his head backwards, and rolling his wide open eyes. His mother got alarmed and was in tears. The cave-spirit, who possessed the boy, then said "Let your teacher, the thera, wash his feet with water and pour that water on the head of your son." The next day when the thera came to her house for alms-food, she did as she was advised by the cave-spirit and the boy was left in peace. The cave-spirit went back to the cave and waited at the entrance for the return of the thera. When the thera returned from his alms-round, the cave-spirit revealed himself and said, "I am the spirit guarding this cave. O you physician, do not enter this cave." The thera knew that he had lived a clean life from the day he had become a thera, so he replied that he did not remember practising medicine. Then the cave-spirit accused him that in that very morning he had cured a young boy possessed by an ogre at the house of the elderly woman. But the thera reflected that it was not, in fact, practising medicine and he realized that even the cave spirit could find no other fault with him. That gave him a delightful satisfaction (piti) with himself, and abandoning piti and concentrating hard on Insight Meditation he attained arahatship then and there, while still standing at the entrance to the cave.

As the thera had now become an arahat, he advised the cave-spirit to leave the cave. The thera continued to stay there till the end of the vassa, and then he returned to the Buddha. When he told the other bhikkhus about his encounter with the cave-spirit, they asked him whether he did not get angry with the cave-spirit when he was forbidden to enter the cave. The thera answered in the negative but they did not believe him. So they went to the Buddha and said, "Thera Tissa claims himself to be an arahat ; he is not speaking the truth." To them the Buddha replied, "Bhikkhus, my son Tissa was speaking the truth when he said he did not get angry. He has indeed become an arahat he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."

Then the Buddha spoke in verse as follows:

Verse 405

XXVI (22) The Story of a Certain Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verse (405) of this book, with reference to a certain bhikkhu.

Once, a bhikkhu after taking a subject of meditation from the Buddha went to a forest to practise meditation. After he had attained arahatship he came back to the Buddha to offer his deep and profound gratitude to the Buddha. On his way, he passed through a village. Just as he was going through the village, a woman having quarrelled with her husband came out of her house and followed the bhikkhus. The husband coming after his wife, seeing her behind the bhikkhu, thought that the bhikkhu was taking his wife away. So he shouted at the bhikkhu and threatened to beat him. His wife entreated him not to beat the bhikkhu, but that made him more furious. As a result, the thera was beaten black and blue by the husband. After beating the bhikkhus to his heart's content, he took away his wife along with him and the bhikkhu continued on his way.

On arrival at the Jetavana monastery, other bhikkhus saw the bruises over the whole body of the bhikkhu and they attended to his bruises. When they asked him if he did not get angry with the man who had beaten him so sorely, he answered in the negative. So the other bhikkhus went to the Buddha and reported that the bhikkhu had falsely claimed to have attained arahatship. To them the Buddha replied, "Bhikkhus! Arahats have laid aside the stick and the sword. They do not get angry even if they are beaten." Thus, the Buddha confirmed that the bhikkhu had, indeed, be come an arahat.

Then the Buddha spoke in verse as follows:

Verse 406

XXVI (23) The Story of Four Samaneras

While residing at the Jetavana monastery, the Buddha uttered Verse (406) of this book, with reference to four samaneras who were arahats.

Once, the wife of a brahmin sent her husband the brahmin to the Jetavana monastery to invite four bhikkhus to an alms-meal at their house. She told him to specifically request for senior bhikkhus who were also true brahmanas. But four seven year old arahat samaneras, viz., Samkicca, Pandita, Sopaka and Revata were sent along with him. When his wife saw the young samaneras she was very much dissatisfied and blamed the brahmin for bringing such young samaneras who were even younger than her grandson. She was, in fact, furious with her husband, and so she sent him back to the monastery to get older bhikkhus. In the meantime she refused to give the young samaneras the higher seats reserved for the bhikkhus; they were given lower seats and she did not offer them alms-food.

When the brahmin arrived at the monastery, he met the Venerable Sariputta and invited him to his house. When the Venerable Sariputta arrived at the house of the brahmin, he saw the four young arahat samaneras and asked them if they had been offered alms-food yet. On learning that the arahat samaneras had not been given alms-food yet and also that food had been prepared only for four persons the Venerable Sariputta returned to the monastery without accepting alms-food from the house of the brahmin. So his wife sent the brahmin back again to the monastery to get another senior bhikkhu. This time, the Venerable Maha Moggallana came along with the brahmin, but he also returned to the monastery without accepting alms-food when he learned that the young samaneras had not been offered alms-food and also that food had been prepared only for four persons.

By this time, the samaneras were feeling hungry. Sakka, king of the devas, seeing the state of things took the form of an old brahmin and came to the house. The brahmin and his wife paid respect to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respect to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respect to the young samaneras, the brahmin couple offered alms-food to all the five. After the meal, Sakka and the samaneras manifested their supernormal power by going right up into the sky through the roof. Sakka went back to his celestial abode, the samaneras returned to the monastery.

When other bhikkhus asked the samaneras whether they did net get angry when the brahmin couple refused to offer alms-food to them, they answered in the negative. The bhikkhus not believing them reported to the Buddha that the four young samaneras were falsely claiming to be arahats. To them the Buddha said, "Bhikkhus, arahats bear no ill will towards those who are hostile to them."

Then the Buddha spoke in verse as follows:

Verse 407

XXVI (24) The Story of Thera Mahapanthaka

White residing at the Veluvana monastery, the Buddha uttered Verse (407) of this book, with reference to Thera Mahapanthaka, elder brother of Culapanthaka *

Thera Mahapanthaka was already an arahat when his younger brother Culapanthaka joined the Order. Culapanthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences. Culapanthaka could not even memorize one verse in four months' time. Mahapanthaka was disappointed with his younger brother and asked him to leave the monastery as he was not worthy of the Order.

It was in this connection that, on one occasion, the bhikkhus asked the Buddha why Mahapanthaka, even though he was an arahat, turned his younger brother Culapanthaka out of the monastery. They also added "Do the arahats still lose their temper? Do they still have moral defilements like ill will in them ?" To them the Buddha replied, "Bhikkhus! Arahats have no moral defilements like passion and ill will in them. My son Mahapanthaka acted as he did with a view to benefiting his brother and not out of ill will."

Then the Buddha spoke in verse as follows:

Verse 408

XXVI (29) The Story of Thera Pilindavaccha

While residing at the Veluvana monastery, the Buddha uttered Verse (408) of this book, with reference to Thera Vaccha, who was also known as Thera Pilindavaccha, due to his offensive ways.

Thera Pilindavaceha had a very offensive way of addressing people: he would often say, "Come here, you wretch", or "Go there, you wretch" and such other things. Other bhikkhus reported about him to the Buddha. The Buddha sent for him, and spoke to him on the matter. Then, on reflection the Buddha found that for the past five hundred existences, the thera had been born only in the families of the brahmins, who regarded themselves as being superior to other people. So the Buddha said to the bhikkhus, "Bhikkhus! Thera Vaccha addresses others as 'wretch' only by force of habit acquired in the course of his five hundred existences as a brahmin, and not out of malice. He has no intention of hurting others, for an arahat does not harm others."

Then the Buddha spoke in verse as follows:

Verse 409

XXVI (27) The Story of a Certain Thera

While residing at the Jetavana monastery, the Buddha uttered Verse (409) of this book, with reference to a certain thera.

One day, a brahmin from Savatthi put his upper garment outside his house to air it. A thera found that garment as he was going back to the monastery. Thinking that it was a piece of cloth thrown away by someone and therefore ownerless, the thera picked it up. The brahmin looking out of his window saw the thera picking up the piece of clothing and came after the thera, abusing and accusing him. "You shaven head! You are stealing my clothing", he said; the thera promptly returned the piece of clothing to the brahmin.

Back at the monastery, the thera related the above Incident to other bhikkhus, and they made fun of him and jokingly asked him whether the cloth was long or short, coarse or fine. To this question the thera answered, "Whether the clothing is long or short, coarse or fine matters not to me; I am not at all attached to it.", Other bhikkhus then reported to the Buddha that the thera was falsely claiming himself to be an arahat. To them the Buddha replied, "Bhikkhus! The thera speaks the truth; an arahat does not take anything that is not given him."

Then the Buddha spoke in verse as follows: