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## CHAPTER V.

### Sona Thera.

1. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the King Pasenadi Kosala, in company with the goddess Mallika, had ascended to his principal palace.

And the King Pasenadi Kosala said to the goddess Mallika:

"Do you, O Mallika, love any one better than yourself?"

"No, Great King, I love no one better than myself. Moreover, Great King, you do not love any one better than yourself."

"I too, O Mallika, love no one better than myself."

And the King Pasenadi Kosala, descending from his palace, went to where the Blessed One was, and drawing near, he saluted the Blessed One and sat down apart, and while thus seated, he said to the Blessed One: "Just now, Sire, I ascended to my principal palace, in company with the goddess Mallika and I said to the goddess Mallika: 'Do you love any one better than yourself Mallika?' etc. [as above. Transl.].

"I too, O Mallika, love no one better than myself."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

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"As a man traversing the whole earth, Finds not anywhere an object more loveable than himself; Therefore, since the self is so universally loved by all, The man who loves himself so much, Should do no injury to others."

2. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Ananda, arising at eventide from his solitary communings, went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: "How strange is it, Sire, how wonderful is it, Sire, that the mother of the Blessed One was so short-lived! On the seventh day from the birth of the Blessed One, the mother of the Blessed One died and was reborn in the retinue of the Tusita angels."

"So it is, Ananda, with the mothers of the Bodhisattas; they are short-lived and, on the seventh day after the birth of a Bodhisatta, they die, and are reborn in the retinue of the Tusita angels."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"All beings that will be born, All of them will depart leaving their bodies. The wise man comprehending the decay of all things, Should strive to lead a life of holiness."

3. Thus have I heard. On a certain occasion the Blessed p. 67 One was staying at Râjagaha, in the Bambu Grove, in Kalandikanivapa.

Now at that time there dwelt at Râjagaha, a leper, by name Suppabuddha, a mean, forlorn, miserable creature. It so happened that the Blessed One, surrounded by a large assembly of people, was at that time sitting there and teaching the Doctrine.

And the leper Suppabuddha beheld from afar off a number of people assembled, and when he beheld them, he thought to himself: "Undoubtedly at that place there is a distribution of food, both hard and soft. What if I were to go to where that assembly is. Perhaps there I should get some food, either hard or soft."

And the leper Suppabuddba went to where the assembly was. And the leper Suppabuddha beheld the Blessed One, surrounded by a large gathering of people, sitting and preaching the Doctrine; and when he saw the Blessed One, he said to himself: "There is no distribution here of food, either hard or soft: it is the Samana Gotama expounding the Doctrine to the people. What if I were to listen to the Doctrine?"

And be sat down there respectfully apart (saying to himself): "I, too, will listen to the Doctrine."

And the Blessed One, grasping with his own mind, the thoughts of the whole assembly, said to himself: "Who now, in this place, is able to understand the Doctrine?" And the Blessed One beheld the leper Suppabudda sitting in the midst of that assembly and when he beheld him, he said to himself: "This one is able to understand the Doctrine."

And on behalf of the leper Suppabuddha, he delivered, p. 68 in regular order, the following discourses; the discourse on charity, the discourse on uprightness and the discourse on heaven, and he showed forth the worthessness and vileness of evil desires and the advantage of freedom from all the sins.

And when the Blessed One perceived that the leper Suppabuddha had a heart ready (to receive the truth), susceptible, free from hindrances, exalted and believing, he expounded to him the Doctrine as originally discovered by the Buddha and made clear to him the origin of sorrow and the way to the removal of sorrow.

Just as a pure and spotless cloth receives readily a dye, so the leper Suppabuddha, in that very place where he sat, received the pure and spotless 'Eye of the Law', namely, the knowledge that whatsoever has an origin has also an end.

And the leper Suppabuddha, perceiving the Doctrine, attaining to the Doctrine, understanding the Doctrine, sinking himself into the Doctrine, released from doubt, free from vacillation, attaining to supreme confidence in the religion of the Master, and needing nothing more, arose from his seat and went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: "Excellent, Sire, Excellent Sire; it is just as if, Sire, a man should raise up that which is fallen, or discover that which is hidden, or point out the way to one who has gone astray or should bear a lamp into the darkness, so that those who have eyes may be able to see forms. Even so has the Exalted One made clear the doctrine in manifold ways. I take my refuge, Sire, in the Exalted One, in the Law and in the Brotherhood. May it please the Exalted One to receive p. 69 me as his disciple; and from this day forth, as long as life lasts, I take my refuge in him."

And the leper Suppabuddha, instructed, animated, incited and gladdened by the religious discourse of the Blessed One, praised the words of the Blessed One and gave thanks. And he arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, he departed. And it came to pass that the leper Suppabuddha was thrown down by a wild calf and was killed.

And a large number of Bhikkhus went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully apart, and while thus sitting they said to the Blessed One: "Sire, the leper Suppabuddha who was instructed, animated, incited and gladdened by the Blessed One, is now dead. What is his state, and in what condition will he be reborn?"

"A wise man, O Bhikkhus, was Suppabuddha, the leper, he practised the lesser duties for the attainment of the higher state, he did not annoy me with disputes concerning the Law--the leper Suppabuddha, O Bhikkhus, by the destruction of the three fetters, was one of those who have 'entered the stream', not subject to states of punishment, assured of salvation, having the perception of the 'four truths' as a support.

When these words had been spoken, a certain Bhikkhu said to the Blessed One: "What, Sire, was the proximate cause, what, Sire, was the concurrent cause, that the leper Suppabuddha was (in this existence) a mean, forlorn, miserable creature?"

"In a former existence, O Bhikkhus, the leper Suppabuddha was the son of a rich man in this very city of p. 70 Râjagaha. While on his way through a garden, he saw the Paccekabuddha, Tagarasikhi, entering the city for alms, and when he beheld him, he said to himself: "What does this leper do walking here?" and he spat upon him and departed. He, in consequence of this action, was cast into hell for many years, for many hundreds of years, for many thousands of years, for many hundred thousands of years. In consequence of this action, he is now in this very city of Râjagaha, a mean, forlorn, miserable creature. But now by means of the discipline of the Doctrine made known by the Perfect One, he has adopted the faith, has adopted the precepts, has adopted the higher knowledge, has adopted self-sacrifice, and has adopted wisdom. He, by means of the Doctrine set forth by the Perfect One, having adopted the faith, the precepts, the higher knowledge, self-sacrifice and wisdom, on the dissolution of the body, after death, is born in the happy Kingdom of heaven, a companion of the Tavatimsa gods. There he outshines all other gods in fame and beauty."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"Let him who has insight strive against existing difficulties, The wise man, in the world of existence, should put evil away."

4. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time a number of young men, between Savatthi and the Jetavana, were ill-treating some fish.

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And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, entered Savatthi for alms. And the Blessed One beheld these young men, between Savatthi and the Jetavana, ill-treating the fish, and when he saw them, he went to where the young men were and drawing near, said to them: Young men, have you yourselves a dread of pain, is pain hateful to you?"

"Yes, Sire, we dread pain, pain is hateful to us."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"If pain is hateful to you, perform no evil deed in public or in private. If you should do, or do now an evil action, There is no escape for you from pain, etc."1

5. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Migâramâta.

Now at that time, it being 'Uposatha'2 day, the Blessed One was seated, surrounded by the Brotherhood. And the venerable Ananda in the first watch of advancing night arose from his seat and adjusting his tunic upon one shoulder only (leaving the other bare), went to where the Blessed One was and stretching forth his folded hands, said to the Blessed One; "The night, Sire, is advancing, the first watch is passing, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren."

When these words had been spoken, the Blessed One remained silent.

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A second time the venerable Ananda, as the night advanced and the middle watch was passing, arose from his seat and adjusting his tunic upon one shoulder only, stretched forth his folded hands and said to the Blessed One: "Sire, the night is advancing, the middle watch is passing, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren."

A second time the Blessed One remained silent.

A third time the venerable Ananda, in the advancing night, as the last watch was passing and dawn breaking, and the night far spent, arose from his seat and adjusting his tunic upon one shoulder only, stretched forth his folded hands and said to the Blessed One: "Sire, the night is advancing, the last watch is passing, dawn is breaking, the night is far spent, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren."

"Ananda, the assembly is contaminated."

And this thought occurred to the venerable Maha Moggalana: "With reference to what individual, did the Blessed One say: 'Ananda, the assembly is contaminated'?"

And the venerable Maha Moggalana grasped with his own mind the thoughts that were in the minds of the whole of that assembly of Brethren.

And the venerable Maha Moggalana noticed an individual, in the midst of the assembly of the Brethren, who was impious, sinful by nature, of an impure, vacillating disposition, a doer of hidden deeds, not a Samana though professing Samana-ship, not living the holy life, though professing to live the holy life, foul within, full of lust, a heap of rubbish; and when he beheld him he arose from his seat and went to where that individual was and drawing near, said to p. 73 him: "Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren."

And that person remained silent.

A second time the venerable Maha Moggallana said: "Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren."

A second time that person remained silent.

A third time the venerable Maha Moggallana said: "Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren."

A third time that person remained silent.

And the venerable Moggallana, taking him by the arm, put him outside the door of the building and having firmly closed the bolt, he went to where the Blessed One was, and drawing near said: "Sire, I have removed that person. The assembly is now free from contamination. May it please the Blessed One to recite the canonical law to the Brethren."

"How strange! Moggallana, how wonderful! That vain man will not be made to go beyond the place to which you led him by the arm."

And the Blessed One called the Bhikkhus to him and said: "From now, O Bhikkhus, and henceforth I shall not keep 'Uposatha': I shall not recite the canonical law. Do you from now, and henceforth keep 'Uposatha' and expound the precepts. This is not, O Bhikkhus, a proper occasion to explain why the Perfect One will not keep 'Uposatha': will not recite the canonical law."

"There are, O Bhikkhus, eight strange and wonderful qualities in the great ocean, perceiving which the 'Asuras'1 delight in the great ocean.

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What are these eight?

1°. The Great Ocean, O Bhikkhus, deepens by easy gradations, by a succession of slopes, the approach to its cavernous depths is gradual, there is no sudden fall of the nature of a precipice.

As the Great Ocean, O Bhikkhus, deepens by easy gradations, [as above. Transl.]; This is the first strange and marvellous condition in the Great Ocean, which, when perceived by the 'Asuras', causes them to rejoice in the Great Ocean.

2°. Further, O Bhikkhus, the Great Ocean is by nature stable, it does not exceed its bounds.

Moreover, O Bhikkhus, as the Great Ocean is by nature stable and does not exceed its bounds, this is the second strange and marvellous condition which, when perceived by the 'Asuras', causes them to rejoice.

3°. Further, O Bhikkhus, the Great Ocean has no affinity with corpses, for when there are corpses in the Great Ocean, it throws them on shore, casts them on land.

Moreover, O Bhikkhus, as the Great Ocean has no affinity with corpses etc. [as above. Transl.]; this is the third strange and marvellous condition which, when perceived by the 'Asuras' causes them to rejoice in the Great Ocean.

4°. Further, O Bhikkhus, those large rivers, the Ganga, Yamuna, Aciravati, Mahi, when they reach the Great Ocean, abandon their ancient names and descent and are known only as the Great Ocean.

Moreover, O Bhikkhus, as those large rivers etc. etc. [as above. Transl.]; this is the fourth strange and marvellous condition in the Great Ocean, perceiving which the 'Asuras' rejoice in the Great Ocean.

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5°. Further, O Bhikkhus, notwithstanding that all the rivers of the world and all the torrents of rain that fall from the sky, enter the Great Ocean, no deficiency or surplus of water is perceptible in the Great Ocean.

Moreover, O Bhikkhus, as, notwithstanding that all the rivers of the world etc. etc. [as above. Transl.]; this is the fifth strange and marvellous condition in the Great Ocean, perceiving which the 'Asuras' rejoice in the Great Ocean.

6°. Further, O Bhikkhus, the Great Ocean has one taste, the taste of salt.

And as the Great Ocean, O Bhikkhus, has but one taste, the taste of salt: This is the sixth strange and wonderful condition, perceiving which the 'Asuras' rejoice in the Great Ocean.

7°. Further, O Bhikkhus, the Great Ocean is full of gems and precious things of great variety, such as, pearls, emeralds, lapis lazuli, shells, stones, coral, silver, gold, rubies and cats-eyes.

As, O Bhikkhus, the Great Ocean is full of gems etc. [as above. Transl.]; this is the seventh strange and marvellous condition, perceiving which the 'Asuras' rejoice in the Great Ocean.

8°. Further, O Bhikkhus, the Great Ocean is the abode of a multitude of living creatures; namely, all those monstrous fish which haunt the oceans between the 'Seven Mountains', the Tritons, the Serpent Kings, the Celestial Musicians and creatures that are one, two, three, four and five hundred leagues in length.

And as, O Bhikkhus, the Great Ocean is the abode of a multitude of living creatures etc. [as above. Transl.]; this is the eighth strange and marvellous condition, perceiving p. 76 which the 'Asuras' rejoice in the Great Ocean.

Even so, O Bhikkhus, in the discipline of the Law, there are eight wonderful and astonishing conditions perceiving which, the Bhikkhus rejoice in the discipline of the Law.

What are these eight?

1°. Just as the Great Ocean, O Bhikkhus, deepens by easy gradations, by a succession of slopes, and the approach to its cavernous depths is gradual, and there is no sudden fall in the nature of a precipice, even so, O Bhikkhus, is the discipline of the Law. The training is gradual, there is a regular succession of duties, progress is made step by step; there is no sudden penetration into the higher wisdom. This is the first marvellous and astonishing condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law.

2°. Just as the Great Ocean, O Bhikkhus, is by nature stable and does not exceed its bounds, even so, O Bhikkhus, my disciples, even for the sake of continued existence, do not exceed the precepts ordained by me for the disciples.

This is the second strange and marvellous condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law.

3°. Just as the Great Ocean, O Bhikkhus, has no affinity with corpses, and when there is a corpse in the Great Ocean, it casts it on shore and throws it on land, even so, O Bhikkhus, the Brotherhood has no affinity with a man who is impious, evil by nature, impure, vacillating, doing hidden deeds, professing to be a Samana and is not a Samana, professing to be a Brahmana and is not a Brahmana, foul within, full of lust, a heap of rubbish--such a one, when the Assembly meets, it soon ejects. If such a one p. 77 sits in the midst of the Assembly he is far from that Assembly and the Assembly from him.

As, O Bhikkhus a man who is impious [as above Transl.] etc. is far from that Assembly and the Assembly from him; this is the third strange and astonishing condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law.

4°. Just as, O Bhikkhus, the great rivers, the Ganga, Yamuna, Acirivati, Sarabhu, Mahi, when they reach the Great Ocean, abandon their old names and old descent, and bear only one name 'the Great Ocean', even so O Bhikkhus, the four castes, Khattiyas, Brahmanas, Vessas, Suddas, in accordance with the discipline of the Law taught by the Perfect One, forsake their homes for the home-less state, leave behind them their old names and old descent, and are called Samanas, sons of the Sâkiya race.

As, O Bhikkhus the four castes etc. [as above. Transl.] are called Samanas, sons of the Sakya race, this is the fourth strange and marvellous condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law.

5°. Just as, O Bhikkhus, (notwithstanding that all the rivers in the world and all the torrents of rain that fall from the sky flow into the Great Ocean) there is no deficiency or surplus of water perceptible in the Great Ocean, even so, O Bhikkhus, if innumerable Bhikkhus attain to that extinction of 'becoming', through the element of Nirvana in which no trace of the attributes of 'becoming' remains, there is no diminution or surplus perceptible in the element of Nirvana.

As, O Bhikkhus, innumerable Bhikkhus [as above. p. 78 Transl.] etc. there is no diminution or surplus perceptible in the element of Nirvana; this is the fifth strange and marvellous condition, O Bhikkhus, perceiving which the Bhikkhus rejoice in the discipline of the Law.

6°. Just as, O Bhikkhus, the Great Ocean has but one taste, the taste of salt, even so, O Bhikkhus, this doctrine has but one taste, the taste of Deliverance; and as, O Bhikkhus, this doctrine has but one taste, the taste of deliverance; this is the sixth stange and marvellous condition in the discipline of the Law perceiving which the Bhikkhus rejoice in the discipline of the Law.

7°. Just as the Great Ocean, O Bhikkhus, is full of many gems, etc. [as above. Transl.], even so, O Bhikkhus, this Doctrine is full of many gems and precious things; the four 'Earnest Meditations' and 'Great Exertions', the four 'Constituents of Superhuman power', the five 'Moral Qualities', the five 'Forces', the five 'Constituents of Supreme Knowledge', and the 'Noble Eight-fold Path'.

And as this doctrine is full of many gems etc. [as above. Transl.] and the 'Noble Eight-fold Path'; this is the seventh strange and wonderful condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law.

8°. Just as the Great Ocean, O Bhikkhus, is the abode of many living creatures etc. [as above. Transl.] even so, O Bhikkhus, in this dicipline of the Law there are many members, the Sotapanna 1 who has attained to a realization of the fruition of a Sotapanna, the Sakadâgamini 2 who has attained to a realization of the fruition of a Sakadâgamini, p. 79 the Anâgamini 1 who has attained to a realization of the fruition of an Anâgamini, the Arahat 2 who has attained to Arahatship.

And as, O Bhikkhus, in this discipline of the Law there are many members etc. [as above. Transl.] this is the eighth condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law. These, O Bhikkhus, are the eight strange and marvellous conditions in the discipline of the Law, perceiving which the Bhikkhus rejoice therein."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"The rain pours down upon the well-roofed house It falls not upon the house that is roofless, Therefore open wide that which is closed, And the rain will not descend upon it."3

6. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Mahakaccana was living in the Avanti country, on the hill called the Precipice, in Kuraraghara, And at that time the lay-disciple Sona Kotikanna was the servitor of the venerable Mahakaccana.

While enjoying the bliss of solitude, this thought arose in the mind of the lay-disciple Sona Kotikanna: "According p. 80 to the doctrine taught by the venerable Mahakaccana it is not easy for the man who dwells at home, to live the higher life, in entire fulfilment, in complete purity, in all its bright perfection. What if I were to shave my head and beard, assume the yellow robe, and go forth from my home into the state of homelessness."

And the lay-disciple Sona Kotikanna went to where the venerable Mahakaccana was and drawing near, he saluted the venerable Mahakaccana and sat down apart, and while thus sitting he said to the venerable Mahakaccana: "Just now, Sire, as I was enjoying the bliss of solitude, this thought arose in my mind: "According to the doctrine etc. [as above. Transl.]."

"May it please the Lord Mahakaccana to receive me into the Order of those who have renounced the world."

When these words had been spoken, the venerable Mahakaccana said to the lay-disciple Sona Kotikanna: "Hard is it, O Sona, to live for a life-time the higher life, to partake of one meal a day, to sleep apart. I pray you, Sona, to remain for the present in the condition of a housholder, while practising the precepts of the Buddhas, and partaking of one meal a day and sleeping apart."

And the fancy which the lay-disciple Sona Kotikanna had for the ascetic life, subsided.

A second time, as the lay-disciple Sona Kotikanna was enjoying the bliss of solitude, this thought arose: "According to the doctrine etc. [as above. Transl.]: "What if I were to etc. [as above. Transl.] and go forth from my home into the homeless state."

A second time the venerable Mahakaccana said: "Hard is it, O Sona, etc. [as above. Transl.]."

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A third time, as the lay-disciple Sona Kotikanna was enjoying the bliss etc. [as above. Transl.].

"May it please the Lord Mahakaccana to receive me into the Order of those who have renounced the world."

And the venerable Mahakaccana received the lay-disciple Sana Kotikanna into the Order of those who have renaunced the world.

Now at that time there were very few monks in the Southern districts of the Avanti country.

At the end of three years, the venerable Mahakaccana with difficulty and trouble, collecting monks from here and there, managed to form a Chapter of ten monks. And the venerable Sona was admitted into the higher ranks of the Order.

As the venerable Sona was passing the rainy season in solitude, there occurred to him the thought: "I have not seen the Blessed One, face to face, but I have heard he is such and such. If my teacher approves, I will go and see the Exalted One, that Saint, the Supreme Buddha."

And the venerable Sona, arising at eventide from his solitary communing, went to where the venerable Mahakaccana was and drawing near saluted him and sat down apart and while thus sitting the venerable Sona said to him: "Just now, Sire, while passing the rainy season in solitude, this thought occurred to me: "I have not seen the Blessed one [as above. Transl.] I will go and see . . . the Supreme Buddha."

"It is well, Sona, it is well; go and see the Exalted One, that Saint, the Supreme Buddha. You will behold the holy, the Gracious One, the dispenser of joy, whose senses are placid, whose spirit is at rest; who has attained to supreme self-conquest,--the hero, the subdued, the p. 82 Guarded One, whose desires are stilled; and when you behold him, in my name, bow down in salutation at his feet and say: "My master, Sire, the venerable Mahakaccana bows his head in salutation at the feet of the Exalted One and asks, 'if there is any slight ailment, if there is freedom from bodily fatigue, if he is vigorous, strong and in good health'."

"Be it so," said the venerable Sona and praising the words spoken by the venerable Mahakaccana, and giving thanks, he put his sleeping place in order, and taking his alms-bowl and tunic departed on his way to Savatthi. And wandering from place to place he came to the Jetavana, the garden of Anâthapindika, at Savatthi where the Blessed One dwelt and drawing near he saluted the Blessed One and sat down apart and while thus sitting he said to the Blessed One: "My Master enquires if there is any slight ailment etc. [as above. Transl.].

"I trust, O Bhikkhu, (said the Blessed One) that it is well with you, that you are able to support life, that you have performed your journey with little fatigue, that you have not been wearied in quest of alms."

"It is well with me, Exalted One, I am able to support life, I have performed the journey with little fatigue, I have not wearied myself in quest of alms."

And the Blessed One called the venerable Ananda to him and said: "Prepare, Ananda, a sleeping place for this newly arrived Bhikkhu."

And it occurred to the venerable Ananda: "Since the Blessed One has commanded me to prepare a sleeping place for this newly arrived Bhikkhu, the Blessed One desires to live alone with the venerable Sona"; and he prepared a sleeping place for the venerable Sona in the monastery p. 83 which the Blessed One occupied. And the Blessed One having spent the greater part of the night sitting in the open air, washed his feet and entered the monastery. And the venerable Sona having spent the greater part of the night in the open air, washed his feet and entered the monastery. And the Blessed One arising in the morning, called the venerable Sona to him and said: "May the Doctrine become so clear that you may recite it to the Bhikkhus."1

"Be it so", said the venerable Sona in assent to the Blessed One, and he intoned all the sixteen chapters of the 'Atthaka'.

And the Blessed One, at the conclusion of the venerable Sona's recitation, expressed his delight, saying: "Excellent, O Bhikkhu, excellent! Those sixteen chapters of the 'Atthaka' have been well grasped, thoroughly thought out, and understood: you are gifted with a sweet voice, distinct and faultless, and are able to explain the meaning of things. How many years have you been ordained?"

"One year, Sire."

"Why, O Bhikkhu, did you delay it so long?"

"For a long time, Sire, I have seen the worthlessness of desire; moreover the housholder's life is crowded with business and many anxieties."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"He who has seen the evils of a wordly life, Who has understood the Truth, and is free from Upadhi,2 p. 84 He who has entered the Path, delights not in Evil, The Pure in heart finds no pleasure in Sin."1

7. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Kankharevata was sitting, not far from the Blessed One, in a cross-legged position, with body erect, contemplating his state of purity and deliverance from doubt.

And the Blessed One beheld the venerable Kankharevata, sitting near, in a cross-legged position, with body erect, contemplating his state of purity and deliverance from doubt.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"All those meditative, ardent Saints doubt, Either in this world or the next, Whether expressed by themselves or others, They are those who live the higher life."

8. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandakanivapa.

Now at that time the venerable Ananda, it being Uposatha day, robed himself in the forenoon and taking his alms-bowl and tunic, entered Râjagaha for alms.

And Devadatta beheld the venerable Ananda going his rounds for alms in Râjagaha and when he saw him he went to where the venerable Anânda was and drawing near, said p. 85 to him: "Henceforth from to day I shall keep Uposatha day and carry out the work of the Sangha without reference to the Blessed One or to the Brotherhood."

And the venerable Ananda having gone his rounds in Râjagaha and finished his meal went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: "Just now, Sire, having robed myself in the forenoon and taking my alms-bowl and tunic, I entered Râjagaha for alms.

And Devadatta when he saw me going my rounds in Râjagaha came to me and said: "Henceforth from to-day I shall keep Uposatha day etc. [as above. Transl,].

To-day, Sire, Devadatta will break up the Assembly and keep Uposatha day and carry on the work of the Assembly by himself."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"It is easy for the good to do good, It is hard for the good to do evil, It is easy for the evil to do evil It is hard for the Saint to do evil."

9. Thus have I heard. On a certain occasion the Blessed One, in company with a large following of the Brethren, was wandering apart in the Kosala country.

Now at that time a number of youths not far from the Blessed One were creating a great uproar. And the Blessed One beheld these youths creating a great uproar.

And the Blessed One in this connection, on that occasion breathed forth this solemn utterance:

p. 86

"Bewildered are the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouths. By whom led they know not."1

10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Culapanthaka was sitting, not far from the Blessed One, in a cross-legged position, with body erect, placing memory directly before him.

And the Blessed One beheld the venerable Culapanthaka sitting, not far off, in a cross-legged position, with body erect, placing memory directly before him.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"The Bhikkhu who, whether standing or sitting or lying down, Thus concentrates his attention on memory, with body and mind intent, Such a one will obtain the 'successive advantages.' And he who obtains the 'successive advantages' Will not be seen of the King of Death."

Next

### Footnotes

p. 71

1 Upeccâpi palâyatan ti?

2 Buddhist Sabbath or fast day.

p. 73

1 Tritons.

p. 78

1 One who has entered the stream, the 1st grade of sanctification.

2 One who returns once to this world.

p. 79

1 One who does not return to this world, is not reborn in this world.

2 One who has attained final sanctification.

3 These verses are only intelligible, taken in connection with an incident in the Buddha's life, when he sent his disciples to a poor man to ask for firewood. The poor man gave the beams which supported the roof of his hut. And, as the story goes, when it rained everywhere else, it did not rain upon the poor man's roofless hut. (Transl.).

p. 83

1 Vide: Sacred Books of the East. Vol. XVII. p. 36. Text differs in construction in the Mahavagga.

2 Upadhi = substratum of Being or Basis of Existence.

p. 84

1 Vide: Sacred Books of the East. Vol. XVII. p. 37. Note 3.

p. 86

1 Vide Sacred Books of the East. Vol. XVII. p. 307.