佛本行集經

Chapter 56: THE CAUSES AND CONDITIONS CONCERNING RAHULA

(Part 2)

At that time, the Blessed One said to the bhiksus:

“Bhiksus, I remember that long ago, in the distant past, near a certain village in the kingdom of Kasi, there was a mountain ridge named Ucchunga. South of that mountain was a forest containing as many as a hundred thousand kinds of trees. Its flowers and fruits flourished, and its branches and leaves grew thickly. Seen from afar, it resembled a mass of blue clouds. Throughout the forest were many lotus ponds, scattered here and there, adorning the woodland. This forest was vast and exceedingly tranquil.

(Some say that the Ucchunga Forest was in the city of Varanasi.)

“At that time, a herd of elephants lived in this forest. A female elephant gave birth to a calf whose form was exceedingly beautiful and delightful to behold. This young elephant had pure white skin, possessed all six tusks, and had a completely black head resembling the bird Indala-gopa. Seven parts of his body touched the ground. Before long, the young elephant grew into a great elephant. This great elephant lived in accordance with the Dharma and was devoted and obedient to his parents. Whenever he obtained food such as flowers, fruits, roots, or leaves, he would first respectfully offer it to his parents. Only after his parents had eaten and drunk their fill would he himself eat.

“One day, as the great elephant wandered about seeking food, drink, flowers, and fruits, a group of hunters happened to see him. They thought, ‘This great elephant cannot be ridden by an ordinary person. Only the great King Brahmadatta could ride him.’ The hunters immediately went to the royal palace, approached the throne, and reported to King Brahmadatta, ‘Your Majesty, please know that in a forest in such-and-such a region there is a lord of elephants, beautiful and delightful in appearance.

His skin is pure white, he possesses all six tusks, his head is black like that of the Indala-gopa bird, and seven parts of his body touch the ground. In our judgment, only Your Majesty is worthy to ride this elephant. If Your Majesty so desires, you should send elephant-catchers there to capture him and bring him back for Your Majesty to see.’

“King Brahmadatta then summoned his elephant-catchers and commanded them, ‘I have been informed that there is a lord of elephants possessing all six tusks, beautiful and delightful in form, never wearisome to behold, and with all seven parts of his body touching the ground. You must quickly go there, capture this lord of elephants, and bring him back to me. Do not delay and allow him to escape.’

“Upon hearing King Brahmadatta’s command, the elephant-catchers replied, ‘We shall do exactly as Your Majesty commands and dare not disobey.’

“They immediately prepared all the necessary leather ropes and went to the lord of elephants’ dwelling place. They recited spells that caused the lord of elephants to approach them, bound him with leather ropes, and led him back to King Brahmadatta.

“When King Brahmadatta saw from afar that the elephant-catchers were approaching with the lord of elephants, he arose in delight and went forward to receive him. The king exclaimed, ‘How fortunate it is to obtain such a magnificent and exceedingly beautiful great elephant! How fortunate it is to obtain such a magnificent and exceedingly beautiful great elephant!’

“The king then personally cared for the elephant. He diligently provided every kind of food an elephant could eat. Nevertheless, the lord of elephants grew thin and sickly.

He constantly trumpeted and moaned, grieving, weeping, and continually shedding tears. Seeing the elephant so thin, sickly, and emaciated, sorrowfully weeping with tears streaming down, the great King Brahmadatta went before him, joined his palms, and said, ‘I have supplied you with every delicious food, yet instead of nourishing your flesh and body, you have grown thin, your complexion and strength have diminished, and your body has become sickly and emaciated.

Seeing you like this makes me deeply worried and unhappy. With a loving heart, I have provided you with food and cared for you without ever neglecting you. Why are you unhappy?

Whatever you now desire, I shall give it to you so that you may rejoice.’

“The lord of elephants said to King Brahmadatta, ‘I ask permission to explain one matter, so that Your Majesty may be pleased.’

“When the king heard the lord of elephants speak in this way, he was overjoyed and regarded it as extraordinary. He thought, ‘This is truly rare! This lord of elephants can speak human language!’ Having thought this, the king said, ‘Lord of elephants, tell me whatever it is that you believe will please me.’

“The lord of elephants then said to King Brahmadatta, ‘Your Majesty should know that my aged and feeble parents still remain in that forest. I recall that before Your Majesty had me captured and brought here, I never once ate before my parents and allowed them to eat afterward; the same was true of drinking water. I first offered food to my parents, and only afterward did I eat. Now I think: Although I am being cared for and supplied with every kind of food without deficiency, my parents in the forest have been left alone and must be enduring much suffering. Because I cannot remain near my parents, I am sorrowful, distressed, and unhappy.’

“When King Brahmadatta heard this, he regarded it as exceedingly extraordinary, something never before known. The king thought, ‘This is truly rare and inconceivable! Such conduct is difficult to find even among human beings. How, then, has this lord of elephants attained it?’ Having reflected thus, the king told the elephant king, ‘Lord of elephants, I would sooner imprison myself in a dungeon than dare disturb one who observes the precepts, practices wondrous conduct, and dutifully supports his parents in accordance with the Dharma.’

“The king said to the lord of elephants, ‘Lord of elephants, I release you to return to your parents. Go and provide them with food and care for them, and enjoy happiness as you please.’

“When releasing the elephant, the king spoke this verse:

The lord of elephants, now free, returns;

With filial devotion, he shall care for his parents.

I would sooner relinquish this very life

Than ever cause disturbance to you.

“After King Brahmadatta released him, the lord of elephants gradually made his way back to his former forest. At that time, because the mother elephant had lost her son, she was sorrowful and distressed, lamenting and crying piteously. As a result, both her eyes became blind.

Being blind, she gradually wandered here and there from her dwelling place and strayed into another region. When the lord of elephants returned home, he searched for his mother but did not know where she was. Unable to find her, he trumpeted loudly.

Hearing that cry, the mother elephant immediately recognized her son’s voice and trumpeted in sorrowful lamentation. Hearing his mother’s cry, the lord of elephants hurried in the direction of the sound. He found his mother standing and resting beside a pond.

Leaving her standing safely on the bank, the lord of elephants entered the pond, filled his trunk with water, and emerged. His body and mind were at ease, and joy and delight filled his entire being beyond restraint. He brought the water and sprayed it over his mother, bathing her.

When the mother elephant’s body had been bathed with the water brought by her son, her eyes suddenly became even brighter than before. Seeing her son, she asked, ‘Where did you go, my child, that you have returned only today, leaving me unable to see you throughout all this long time?’

“The lord of elephants then related to his mother everything that had happened: how King Brahmadatta had sent men to capture him and bring him to the royal palace, how the king had cared for and supported him, released him, and how he had returned there. When the mother elephant heard her son’s account, joy and delight filled her whole body beyond restraint. She cried aloud, ‘My child! My child! Today we mother and son live together in such happiness. I vow that the great King Brahmadatta, together with his parents, wife, children, male and female relatives, all his kin, good friends and companions, his ministers, officials, and assistants, may live in the same happiness and joy that we enjoy today.’”

The Buddha then said to the bhiksus:

“Bhiksus, if you wonder who the lord of elephants was at that time, he was none other than I myself. If you wonder who the mother elephant was at that time, entertain no other thought: she was Mahaprajapati Gautami. You should know that at that time Mahaprajapati Gautami likewise became sorrowful and distressed because of me, lamenting piteously and shedding streams of tears until both her eyes became blind. It was also because of me that her eyes became bright again. So too today: because Mahaprajapati did not see me, she became sorrowful and distressed, lamented and wept, and both her eyes became blind. It was also because of me that her eyes became bright again.

“Bhiksus, in the distant past, while still cultivating the causal practices and before attaining Buddhahood, the Tathagata benefited sentient beings in this way. How much more is this so today, now that he has attained unsurpassed, complete, perfect enlightenment! Therefore, if you are wise, you should always regard the Buddha with a mind of wonder and reverence. You should likewise give rise to reverence for the Jewel of the Dharma and the Jewel of the Sangha. You should rely upon this and train accordingly.”

Chapter 57: THE CAUSES AND CONDITIONS OF NANDA’S GOING FORTH

(Part 1)

One day, the Blessed One instructed Sakyan Nanda to renounce household life and go forth. He explained the causes and conditions of going forth and praised its merits. He said:

“Nanda, come here! You should go forth.”

After hearing the Buddha say this, Sakyan Nanda said to him, “Blessed One, I shall not go forth. Why is this? Because I vow that throughout my life I shall offer the Blessed One and the great assembly of bhiksus the four requisites: robes, bedding, food and drink, and medicines.”

The Blessed One again instructed Nanda by praising the merit of renouncing household life and going forth. He repeatedly explained the causes and conditions of going forth and used words of praise to encourage him to do so.

Thus, a second and a third time, Nanda refused to go forth and continued to say:

“Throughout my life, I shall offer the Blessed One and the great assembly of bhiksus the four requisites: robes, bedding, food and drink, and medicines.”

A short time later, after the Blessed One had finished his meal, he took one attendant and slowly proceeded toward Sakyan Nanda’s palace. At that time, Prince Nanda and Lady Sundari were enjoying themselves and sitting in an upper chamber admiring the view. From the upper chamber, Nanda saw the Blessed One approaching his palace from afar. He hastily arose, descended from the chamber, and went out to welcome him. Upon reaching him, Nanda bowed at the Buddha’s feet, stood to one side, and said:

“How wonderful, Blessed One! From what distant place have you come here? I beseech the Blessed One to condescend to enter my home and be seated.”

The Blessed One then entered Nanda’s palace, sat upon a seat, and spoke comforting words to Nanda. After comforting him, he sat in silence. Nanda said to the Buddha:

“Blessed One, I beseech you to accept an offering of a meal. I shall have every delicacy from mountain and sea prepared.”

The Buddha told Nanda:

“I have already eaten. No more food should be prepared.”

Prince Nanda again said to the Buddha:

“I have a little honey that may be consumed outside the prescribed time. Would you accept it?”

The Buddha told Nanda:

“As you wish, Prince.”

Nanda said to the Buddha:

“Yes, Blessed One.”

Nanda carried a bowl of honey permissible outside the prescribed time and offered it to the Blessed One. At that moment, the Blessed One would not take the bowl of honey. Prince Nanda then offered it to the Buddha’s attendant, but the attendant would not take it either. The Blessed One and his attendant arose and returned to the Nigrodha Grove, while Prince Nanda descended from the upper chamber and followed behind the Buddha carrying the bowl of honey.

At that time, the Sakyan maiden Sundari was combing her hair. Seeing Nanda carrying a full bowl of honey and following the Buddha, she hurriedly called out in a loud voice:

“Nanda! Noble prince, where are you going?”

Pointing to the bowl of honey in his hand, Nanda said:

“I am taking this bowl of honey as an offering to the Buddha. Once I arrive there, I shall return immediately.”

Sundari said:

“Noble prince, return quickly. Do not remain there long.”

After leaving the palace, the Blessed One wandered along various roads for Nanda’s sake. The Buddha intended all the people in the city to see Nanda carrying the bowl of honey permissible outside the prescribed time and following behind the Tathagata.

When the people saw this, they all said to one another, “Today the Blessed One has surely resolved to make Nanda renounce household life and go forth.”

Upon returning to the monastery, the Blessed One gestured for a bhiksu to come and take the bowl of honey from Nanda’s hands. Understanding the Buddha’s intention, the bhiksu immediately accepted the bowl from Nanda. Nanda then bowed at the Buddha’s feet and said:

“Blessed One, I ask leave to depart, for I wish to return home.”

The Buddha told Nanda:

“You should not return.”

Nanda again said to the Buddha:

“Blessed One, I have considered the matter and do not wish to go forth. Why? Because I vow that throughout my life I shall offer the Buddha and the assembly of bhiksus the four requisites.”

The Blessed One again told Nanda:

“This continent of Jambudvipa measures seven thousand yojanas in length. It is broad in the north and narrow in the south, resembling a carriage box. Suppose it were filled with arhats as densely as sugarcane, reeds, sesame, or rice, and a good man or good woman were to offer these arhats the four requisites throughout his or her entire life. After these arhats entered nirvana, that person were also to build stupas for their relics, adorn each stupa with banners, parasols, and jeweled bells, and make offerings of incense, flowers, oil lamps, and so forth. What do you think? Would the merit of that good man or good woman be great?”

Nanda replied:

“That merit would be exceedingly great.”

The Blessed One then again told Nanda:

“Suppose a person were throughout his entire life to make the four kinds of offerings, as well as offerings of flowers, incense, oil, lamps, and so forth, to all the arhats in Jambudvipa as described above. If another person were to make an offering to a single Buddha, the karmic fruit of offering to that one Buddha would surpass the merit of offering to all those arhats.

“Furthermore, Nanda, if anyone can enter the Buddha’s teaching, go forth for only one day and one night, and cultivate pure brahmacarya, that person’s karmic fruit will surpass even the fruit of one who makes offerings to a Buddha. Therefore, Nanda, you should resolve to go forth and should not covet the pleasures of the five desires in the world.

“Furthermore, Nanda, sensual pleasures provide little gratification but much suffering. Because sensual pleasures are impermanent, they should be abandoned. Sensual pleasure is the root of great suffering, a great abscess, a poisonous thorn, the bondage of a grievous yoke, great anguish, a mark of decline, a mark of destruction. It is impermanent, unstable, insecure, dangerous, easily shattered, and filled with fear. It is suffering, empty, and without mastery over itself. You must now contemplate the faults and sufferings of the five desires in this way.

“Nanda, having clearly reflected upon the faults and sufferings of the five desires, you should not become attached to them.”

After hearing the Blessed One describe the faults and sufferings of the five desires in this way, Nanda still did not wish to go forth. Yet out of reverence for the Buddha, he bowed his head in homage and said to the Blessed One:

“I shall go forth.”

The Blessed One, who was walking in meditation, gestured for a bhiksu to approach and told him:

“Call a barber to come here.”

The bhiksu immediately summoned a barber from among the assembly and brought him before Nanda. As the man took up his razor and was about to shave Nanda’s hair, Nanda thrust out his hand before the barber and said:

“What authority and virtue do you possess that you dare shave my head?”

The Blessed One, with right attention and right mindfulness, then said to Nanda:

“Come, bhiksu! Practice brahmacarya within my Dharma for the complete ending of all suffering.”

When the Tathagata had spoken these words, Nanda’s hair and beard immediately fell away of themselves, appearing as though they had been shaved seven days earlier. His body was naturally clothed in the kasaya robe, and in his hands he held an alms bowl in accordance with the Dharma. He immediately went forth, received full ordination, and became an elder.

Nanda also possessed thirty auspicious marks without deficiency. His body was golden in color, but he was four finger-widths shorter than the Buddha. He was handsome and delightful, and people never wearied of looking at him. Nanda had a kasaya robe made like the Buddha’s robe and wore it when it was finished. When bhiksus saw Nanda approaching from afar, they mistook him for the Buddha and arose to welcome him. Only when he drew near did they realize that he was not the Buddha, and they returned to their seats. For this reason, the bhiksus criticized him, thinking, “Why has Elder Nanda had a robe made like the Buddha’s and worn it?”

These bhiksus went and reported the matter to the Buddha. Because of this incident, the Blessed One immediately assembled the community and asked Nanda:

“Did you have a sanghati robe made as large as the Buddha’s robe and then wear it?”

Nanda replied:

“Blessed One, this is indeed true.”

The Buddha told Nanda:

“This is not in accordance with the Dharma. Why did you wear a sanghati robe as large as the Buddha’s robe?”

After admonishing and reproaching Nanda in this way, the Blessed One proclaimed to the assembly of bhiksus:

“From this time onward, you must not make and wear robes as large as the Buddha’s robe. Anyone who violates this rule shall be dealt with according to the Dharma.”

Nanda then thought, “The Blessed One has strictly forbidden bhiksus to use robes as broad and long as the Buddha’s. I should therefore wash and press my robe until it is glossy before wearing it.” Nanda immediately pressed his robe until it shone and then put it on. He applied cosmetics around his eyes, darkened his eyebrows, adorned his body, put leather shoes on his feet, carried his alms bowl in his right hand and a parasol in his left, and went to the Buddha and said:

“Blessed One, I wish to enter the village to seek alms.”

The Blessed One said to Elder Nanda:

“Did you not renounce household life and go forth with a mind of right faith?”

Nanda replied:

“It is exactly as the Blessed One says. This is indeed true.”

The Blessed One again told Nanda:

“You are a good man who, out of right faith, has renounced household life and gone forth. Why, then, have you pressed your robe until it shines and worn it? Why have you adorned your body, applied cosmetics around your eyes, darkened your eyebrows, put leather shoes on your feet, carried an alms bowl in one hand and a parasol in the other, and set out to seek alms? Furthermore, Nanda, it would be good if you dwelt in secluded places, lived by seeking alms, and wore robes made from discarded rags.”

Because of this matter, the Blessed One spoke this verse:

When shall I see Nanda

Dwelling in solitude and always seeking alms,

Content, with few desires, using discarded things,

And delighting in abandoning all marks of desire?

Because of this matter, the Blessed One then assembled the bhiksus and proclaimed:

“Bhiksus, from this time onward, you must not wash and press your robes until they shine and then wear them. Any bhiksu who wears a glossy robe shall be dealt with according to the Dharma. Furthermore, you must not apply cosmetics around your eyes, darken your eyebrows, or wear fine leather shoes. You must not carry a delicate and beautiful bowl, nor may you carry a parasol when entering cities or villages to seek alms. Any bhiksu who violates these rules shall be dealt with according to the Dharma.”

Although the Blessed One had strictly forbidden Nanda to press his robe until it shone, apply cosmetics around his eyes, darken his eyebrows, wear fine leather shoes, use a delicate and beautiful bowl, or carry a parasol, Nanda continued to think about the power and pleasures of royal life. He would not conform to the precepts and prohibitions. He also continued to yearn for the Sakyan maiden Sundari and to entertain thoughts of sensual desire. He did not cultivate brahmacarya and wished to relinquish the precepts and return to lay life. For this reason, Nanda often drew portraits of Sundari.

One day, Nanda went to a secluded place and drew a likeness of the Sakyan maiden Sundari on clay or a wooden board, gazing at it throughout the day. Another bhiksu saw him and, giving rise to criticism, said to Nanda:

“Why does the elder remain in a secluded place, drawing the likeness of a woman on clay or a wooden board and gazing at it throughout the entire day?”

The bhiksus then reported the matter to the Buddha. Because of this incident, the Blessed One assembled the bhiksus. In the midst of the community, he asked Nanda:

“Is it true that while in a secluded place you drew the likeness of a woman on clay or a wooden board and gazed at it throughout the entire day?”

Nanda said to the Buddha:

“Blessed One, it is indeed true.”

The Buddha then told Elder Nanda:

“Do you consider such conduct good? Alas! How could one who has gone forth as a bhiksu draw the likeness of a woman in order to gaze upon it?”

The Blessed One then told the bhiksus:

“Bhiksus, from this time onward, you must not draw the likeness of a woman, whether it is the image of an actual person or one imagined by yourselves, drawing and gazing upon it because of sensual desire. Any bhiksu who draws the likeness of a woman and gazes upon it commits an offense against the Vinaya.”

On another occasion, it became Elder Nanda’s turn in sequence to oversee the monastery. Nanda thought, “The Tathagata will soon enter the city to seek alms. Today I shall return to the royal palace.” Knowing Nanda’s thought, the Blessed One summoned Elder Nanda and said:

“Nanda, if you wish to leave, first close all the doors of the rooms and then go.”

After saying this, the Blessed One entered the village to seek alms. Elder Nanda thought, “The Blessed One has gone into the village to seek alms, so I shall be able to return home.”

Seeing that the door to the Blessed One’s room was open, Nanda thought, “I shall close the Blessed One’s door and then return home.”

After closing the Blessed One’s door, he saw that Sariputra’s door had not been closed, so Nanda went and closed Sariputra’s door. After Sariputra’s door was closed, he saw that Maudgalyayana’s door stood open. Nanda hurried over and closed Maudgalyayana’s door.

After Maudgalyayana’s door was closed, he saw that Mahakasyapa’s door stood open. Nanda hurried over and closed Mahakasyapa’s door. After Mahakasyapa’s door was closed, he saw that Mahakatyayana’s door stood open.

Nanda hurried over and closed Mahakatyayana’s door. After Mahakatyayana’s door was closed, he saw that Uruvilva Kasyapa’s door stood open. Nanda hurried over and closed Uruvilva Kasyapa’s door.

After Uruvilva Kasyapa’s door was closed, he saw that Nadi Kasyapa’s door stood open. Nanda hurried over and closed Nadi Kasyapa’s door. After Nadi Kasyapa’s door was closed, he saw that Gaya Kasyapa’s door stood open.

Nanda hurried over and closed Gaya Kasyapa’s door. After Gaya Kasyapa’s door was closed, he saw that Upasena’s door stood open.... After Upasena’s door was closed, he saw that Kaushtila’s door stood open....

After Kaushtila’s door was closed, he saw that Mahacunda’s door stood open.... After Mahacunda’s door was closed, he saw that Revata’s door stood open.... After Revata’s door was closed, he saw that Upalivada’s door stood open....

Thus it continued in sequence: when the first door was closed, the second stood open; when the third was closed, the fourth stood open. Seeing that whenever he closed one door another stood open, Nanda thought, “What offense have I committed that the bhiksus torment me in this way? Whether the doors are closed or open, I shall leave and return home, for I fear that the Blessed One will soon come back.” Having thought this, he prepared to leave the Nigrodha Grove and return home.

At that time, with his divine eye, the Blessed One saw and knew that Nanda intended to leave the Nigrodha Grove. Seeing this, the Tathagata concealed himself in the city of Kapilavastu and immediately appeared in the Nigrodha Grove. When Nanda saw the Buddha present in the grove, he hurriedly sat down and hid beneath a great nigrodha tree. The Blessed One then used his supernormal power to raise the great tree into the air. Seeing Nanda sitting hidden beneath the tree, the Buddha asked:

“Nanda, where do you intend to go today?”

Nanda replied:

“Blessed One, today I recalled the freedom and pleasure of royal life, and I also remembered the Sakyan maiden Sundari. Therefore, I take no delight in cultivating brahmacarya and wish to relinquish the precepts and return to lay life.”

Thereupon the Buddha spoke this verse:

Wishing to leave the forest, he has left it;

Having left the forest, he enters it again.

You should contemplate such a person:

Freed from bondage, he binds himself again.

After speaking this verse for Nanda, the Blessed One further exhorted him:

“Elder Nanda, within my teaching you must arouse diligence and vigor and cultivate brahmacarya in order to extinguish all suffering.”

Although the Blessed One instructed Nanda in this way, Nanda still could not forget his former enjoyment of the five desires or the pleasures and satisfactions of royal life. He continued to yearn for Sundari, took no delight in cultivating brahmacarya according to the true Dharma, and wished to relinquish the precepts and return to the royal palace.

One day, a prominent householder invited the Buddha to receive a meal offering. That day, it was also Nanda’s turn to watch over the monastery. Nanda thought, “The Blessed One has accepted the householder’s invitation. When he enters the village to receive the meal, I shall return to the royal palace.”

Knowing Nanda’s thought, the Blessed One said:

“Nanda, you should know that it is now time to sprinkle water and sweep the monastery grounds, and you must fill the bhiksus’ washing basins with water.”

After saying this, the Buddha entered the village to attend the previously arranged meal offering.

Elder Nanda then thought, “The Blessed One has accepted an invitation and gone into the village to attend the gathering. I am free to return home.” Thinking thus, Nanda saw much dirt before the Tathagata’s room and again thought, “First I shall sweep away the filth, and afterward I shall return to the royal palace.”

Having thought this, Nanda took a broom and swept before the Tathagata’s room. Whenever Nanda swept one side, the wind blew grass and refuse over the other half, so he had to sweep it again. Nanda then thought, “I shall stop sweeping for now. First I must fill all the Sangha’s washing basins with water, and afterward I shall sweep the courtyard.”

Having thought this, Nanda carried all the Sangha’s washing basins to the well and filled them with water. As soon as the basins were full, they overturned. Nanda then thought, “How can I possibly finish sweeping and fill all these basins with water? The Tathagata will return before long. I should hurry back to the royal palace.” Having thought this, Nanda prepared to leave the Nigrodha Grove and return to the royal palace.

At that time, while the Blessed One was receiving the meal at the householder’s home, he used his divine eye, purified and surpassing the human eye, and saw Nanda preparing to leave the Nigrodha Grove and go home. Having seen this, he manifested another body, which in a single instant appeared from the householder’s home in the Nigrodha Grove and stood before Elder Nanda.

When Nanda saw from afar that the Blessed One was approaching him, he climbed onto a high, steep ridge, then descended and sat hidden in a hollow depression.

The Blessed One then used his supernormal power to transform that high ridge into ground as level as the palm of a hand. Seeing Nanda sitting there, he asked:

“What are you doing sitting here?”

Nanda said to the Buddha:

“Blessed One, I promised Sundari that I would return home. Now I think that I should not allow myself to become a liar. Therefore, I wish to return home.”

The Buddha told Elder Nanda:

“Why do you need to see Sundari? Her body is merely skin wrapped around bones, while inside it is filled with marrow, brains, blood, pus, feces, and urine. It resembles a cesspit and is truly repulsive! You must abandon it.

“Nanda, speaking in general terms, every sentient being living together with his wife discharges more impure substances than the waters of the great ocean, yet still does not know satisfaction.”

Because of this matter, the Blessed One spoke this verse:

Wishing to leave the forest, he has left it;

Having left the forest, he enters it again.

You should contemplate such a person:

Freed from bondage, he binds himself again.

The Blessed One then instructed Nanda, saying:

“Nanda, while dwelling freely and joyfully within my teaching, cultivate pure brahmacarya in order to bring all suffering to an end.”

Although the Blessed One instructed Nanda through many skillful means in this way, Nanda still took no delight in cultivating brahmacarya. He therefore befriended the Group of Six Bhiksus, frequently associating and conversing with them. From morning until evening, they spoke only of corrupt wrong livelihood.

Seeing Nanda behaving in this way, the Blessed One thought, “Nanda has now begun following the Group of Six Bhiksus, and I fear this will damage the merit of his conduct and karma. I should sever his association with them.”

Having thought this, he told Elder Nanda:

“Nanda, come here. You and I shall enter the city of Kapilavastu.”

Nanda said to the Buddha:

“Yes, I shall do as the Blessed One commands.”

The Blessed One and Nanda then entered the city of Kapilavastu and gradually came to a fishmonger’s stall. There the Blessed One saw as many as a hundred foul-smelling fish spread upon a grass mat. Seeing them, he told Nanda:

“Nanda, come here and pick up one strand from the grass mat upon which the fish were laid.”

Nanda replied:

“Blessed One, I shall do as you command.”

Having said this, Nanda pulled out a foul-smelling blade of grass from beneath the mat on which the fish at the stall had been laid. When Nanda held the blade of grass in his hand, the Buddha again told him:

“Hold it for a short while and then throw it on the ground.”

Nanda said to the Buddha:

“I shall do as the Blessed One commands.”

Nanda held the foul-smelling blade of grass for a short while and then threw it on the ground. The Buddha then told Nanda:

“Smell your hand.”

Nanda immediately smelled his hand. The Buddha asked:

“Nanda, what odor do you perceive on your hand?”

Elder Nanda replied:

“Blessed One, there is only the odor of foul and impure decay.”