by Andy Rotman
“No, sir, I didn’t.”
“Then why was twice as much work done today?”
The supervisor explained to him what had happened.
Hearing this, the householder began to give the boy double wages.
“Uncle,” he said, “why are you giving me twice the daily wage?”
“Son,” he said, “I’m not giving you twice the daily wage. Rather, since I have faith, I’m doing the duty of one who has faith [and offering a gift].”233
“Uncle,” he said, “if you have faith in me, then hold on to it yourself until the work on your house is done.”
“Okay, son, as you wish.”
When the householder’s house was finished, the boy began to count his wages, but they didn’t amount to five hundred kārṣāpaṇa coins. He began to cry.
“Son,” the householder said, “why are you crying? I hope I didn’t cheat you.”
“Uncle, you are a great person, why would you cheat me? I’m just unlucky. I began working as a day laborer to earn five hundred kārṣāpaṇa coins so that I could feed the community of monks led by the Buddha and later be reborn among the gods. But I haven’t earned enough. Now I’ll have to work as a day laborer somewhere else.”
The householder was filled with even more faith. “Son, if that’s the case,” he said, “I’ll provide the rest.”
“Uncle, but I won’t be reborn among the gods.”
“Son, do you believe in the Blessed One?”
“Uncle, I believe.”
“Son, go and ask the Blessed One.”
He approached the Blessed One and, having approached, placed his head in veneration at the Blessed One’s feet and then sat down at a respectful distance. The householder’s son said this to the Blessed One: “Blessed One, I worked for a certain householder as a day laborer to earn five hundred kārṣāpaṇa coins so that I could feed the Blessed One along with the community of his disciples. But I haven’t earned enough. That householder says that he’ll provide the rest. Blessed One, what should I do?”
“Son,” he said, “take it. The householder is a man of faith.”
“Blessed One, I’ll still be reborn among the gods, won’t I?”
“Son, you will be reborn there. Just take it.”
Fully satisfied, he placed his head in veneration at the Blessed One’s feet, left the Blessed One’s presence, and then approached the householder. [306] Having approached, he took [the rest of ] the five hundred kārṣāpaṇa coins from the householder and then went to his mother.
“Mother,” he said, “here are the five hundred kārṣāpaṇa coins. Prepare the food! I’ll feed the community of monks led by the Buddha.”
“Son,” she said, “I don’t have pots and utensils or bedding and seats. That householder has lots of pots and utensils, and he’s a man of faith. Go and ask him. He can help us out.”
He then went to the householder, bowed his head respectfully, and said, “You’ve already given me five hundred kārṣāpaṇa coins. But in our house there aren’t pots and utensils or bedding and seats. So please, out of compassion for me, prepare the food. I’ll return and, with my own hands, feed the community of monks led by the Buddha.”
“This house of mine is only recently built,” the householder reflected. “If the community of monks led by the Buddha will eat here, I’ll make the food.” With this in mind, he said, “Son, it’s okay. Place the kārṣāpaṇa coins here. Go and invite the community of monks led by the Buddha for a meal tomorrow. I’ll prepare the food.”
In good spirits, the boy bowed his head respectfully and left. Then he approached the Blessed One and, having approached, stood in the area of the elders and said, “I would like to invite the community of monks led by the Buddha for a meal.”
With his silence, the Blessed One accepted this invitation from the householder’s son. Then the householder’s son, realizing that by his silence the Blessed One had accepted his invitation, left the Blessed One’s presence.
That very night the householder prepared hard and soft foods, both fresh and fine, and then at daybreak he got up, cleaned the house, spread a fresh234 layer of cow dung, prepared the seats, and set out pitchers of water. Then the householder’s son went and informed the Blessed One, “It is time, Bhadanta. The food is ready. Now the Blessed One may do as the time permits.”
Later in the morning the Blessed One got dressed, took his bowl and robe, and leading the community of monks that surrounded him, approached the householder’s home.
The group of six monks asked, “Who has invited the community of monks led by the Buddha for a meal?”
“Such-and-such householder’s son,” others answered. [307]
Then they conversed among themselves: “Nanda, Upananda—he’s a day laborer.235 What can he give? Let’s go. We can go to those houses that usually provide for us236 and have breakfast.”237 They then approached those houses that usually provided for them.
“Noble ones,”238 the householders said, “please have breakfast.”
“Yes, we’ll do so,” they said. Then they took their breakfast.
Now in that householder’s home, the Blessed One sat down in front of the community of monks in the seat specially prepared for him. The group of six monks, having already had breakfast, sat down among the community of monks.
Now when the householder’s son was sure that the community of monks led by the Buddha was comfortably seated, he served and indulged them, with his own hands, with hard and soft foods, both fresh and fine. Constantly serving everyone, he saw the group of six monks eating the food without doing justice to it. Having seen this, when he was sure that the Blessed One had washed his hands and set aside his bowl, he stood in front of the Blessed One and said, “Blessed One, some of the noble ones here ate the food without doing justice to it. I’ll still be reborn among the gods, no?”
“Son,” the Blessed One said, “by providing bedding and seats you would be reborn among the gods, much less by providing food and drink.” Then the Blessed One, having instructed, incited, inspired, and delighted the householder’s son with a discourse on the dharma, got up from his seat and went out.
Five Hundred Merchants and the Duty of Faith
Meanwhile five hundred merchants, having successfully completed their voyage, left the great ocean and arrived in Rājagṛha. In Rājagṛha it was a holiday, so there was nothing to be had, regardless of money. One merchant there was a provider of food for the monks. “Gentlemen,” he said, “come with me. In that person’s home where the community of monks led by the Buddha has eaten today, there is sure to be some extra food.”
Asking person after person, and following the trail of advice, they came before that householder.
“Householder,” they said, “considering that the community of monks led by the Buddha ate in your [home]239 today, and considering that it’s a holiday here, so that there’s nothing to be had, regardless of money, if you have any extra food, please sell it to us.”
“This isn’t my food. It’s the food of that son of a householder. You should ask him.”
The five hundred merchants approached him and said, [308] “Householder’s son, please give us whatever food is left over. We’ll pay for it.”
“I won’t offer it to you for a price,” he said. “Instead, I’ll offer it in just the same way [as I did to the community of monks led by the Buddha].”240
After they were satisfied with that food and drink, the five hundred merchants went to the householder and said, “Householder, you have profited and gained much—with food and drink you have satisfied in your home the community of monks led by the Buddha as well as five hundred merchants.”
“The householder’s son has profited and gained much,” he said. “He, not I, has satisfied the community of monks led by the Buddha with food and drink.”
“Which householder is he the son of?” they asked.
“Of such-and-such caravan leader.”
“Gentlemen,” the car
avan leader said, “he is the son of a friend of mine! His father set sail in the great ocean and straightaway met his death. It is possible for many to rescue one but not for one to rescue many. This cloth has been spread out before you.241 Offer whatever you have to spare by placing it here.”
Since they already had great faith [in the householder’s son] and since they were encouraged by the caravan leader, the five hundred merchants gave as many jewels, such as gems and pearls, as they could. A great collection was amassed.
“Son, take it,” the caravan leader said.
“Uncle,” he said, “I didn’t sell you [that food and drink].”
“Son, nor are we paying you,” the caravan leader said. “And if you calculate the value [of all this, you’ll see that] many hundreds of meals like this can be had with just a single one of these jewels. Since we have full faith in you, we’re doing the duty of one who has faith [and offering a gift]. Take it.”
“Uncle,” he said, “I fed the community of monks led by the Buddha so that I could be reborn among the gods. That’s why whatever was left over was simply given to all of you. If I take this, it stands to reason that I won’t be reborn among the gods.”
“Son,” the caravan leader said, “do you believe in the Blessed One?”
“Yes, uncle, I believe in him.”
“Then go and ask the Blessed One.”
The householder’s son then approached the Blessed One and, having approached, placed his head in veneration at the Blessed One’s feet and then sat down at a respectful distance. The householder’s son said this to the Blessed One: “Blessed One, after feeding the community of monks led by the Buddha, I gave the leftover food and drink to some merchants. Having faith in me, they do the duty of one who has faith [and offer a gift]. Am I permitted to take it or not?” [309]
“If they have faith and do the duty of one who has faith [and offer a gift],” the Blessed One said, “then take it.”
“Blessed One, I’ll be reborn among the gods, won’t I?”
“Son,” the Blessed One said, “this is just the flower. The fruit will be something else entirely.”
Due to his complete confidence in the words of the Blessed One, he went away satisfied and took the jewels.
The New Guildmaster
Meanwhile the guildmaster in Rājagṛha died without a son. The citizens of Rājagṛha assembled and conferred: “Gentlemen, the guildmaster has died. Whom should we appoint as the new guildmaster?”
“One who is very powerful because of his merit,”242 some among them said.
“How are we to know?” others replied.
“Let’s put different varieties of seeds in a well-fired pot, and whoever can take out just one variety of seed we’ll appoint as guildmaster.”
So they put different varieties of seeds in a well-fired pot and announced, “Gentlemen, whoever can take out just one variety of seed from this pot will be appointed as guildmaster. Whoever among you wants to be guildmaster, come and take them out.”
People came and began to take out the seeds. Everyone took out a mix of varieties, but the householder’s son took out just one variety.
“Gentlemen,” the townspeople and villagers said, “this person is very powerful because of his merit. Let’s all appoint him as guildmaster.”
“Gentlemen,” one among them said, “this man is a day laborer. How can we appoint him as guildmaster?”
“Let’s test him once again,” others said.
Three times in a row he took out just one kind of seed.
“Gentlemen, these wretches243 insult him,” they said. “Come, we’ll appoint him just as we said we would.” So they appointed him as guildmaster.
The householder reflected, “Although he worked for me as a day laborer, he is a very powerful being because of his merit. I should establish a close connection with him.” With this in mind, he gave him his daughter, adorned with all kinds of ornaments, as a wife. And he gave him a house and an abundance of wealth.244 As a result, because of his sudden material success, he came to be known as the householder Sahasodgata (Upstart).
“Whatever glory and good fortune I possess,” he reflected, “all that is due to the Lord Buddha. I really should invite the community of monks led by the Buddha for a meal once again, and this time I’ll feed them in my own house.” With this in mind, [310] he approached the Blessed One and, having approached, placed his head in veneration at the Blessed One’s feet and then sat down at a respectful distance. The Blessed One instructed, incited, inspired, and delighted the householder Sahasodgata, who was seated at a respectful distance, with a discourse on the dharma. After he instructed, incited, inspired, and delighted him in many ways with this discourse on the dharma, he became silent.
The householder Sahasodgata then got up from his seat, properly arranged his robe on one shoulder, bowed toward the Buddha with his hands respectfully folded, and said this to him: “May the Blessed One, along with the community of monks, accept this invitation to eat at my home tomorrow.”
The Blessed One accepted the householder Sahasodgata’s invitation with his silence. Then the householder Sahasodgata, realizing that by his silence the Blessed One had accepted his invitation, placed his head in veneration at the Blessed One’s feet and then left the Blessed One’s presence.
That very night the householder Sahasodgata prepared hard and soft foods, both fresh and fine, and then at daybreak he got up, prepared the seats, and set out pitchers of water. Then he had a messenger inform the Blessed One that it was now the appropriate time: “It is time, Bhadanta. The food is ready. Now the Blessed One may do as the time permits.”
Later in the morning the Blessed One got dressed, took his bowl and robe, and surrounded by a group of monks, approached the householder Sahasodgata’s home. Having approached, he sat down in front of the community of monks in the seat specially prepared for him.
Now when the householder Sahasodgata was sure that the community of monks led by the Buddha was comfortably seated, he served and indulged them, with his own hands, with hard and soft foods, both fresh and fine. When he had served and indulged them, with his own hands, with many courses of hard and soft foods, both fresh and fine, and was sure that the Blessed One had finished eating, washed his hands, and set aside his bowl, he then sat down in front of the Blessed One, taking a lower seat, to listen to the dharma.
Then the Blessed One, knowing the householder Sahasodgata’s inclinations, propensities, makeup, and nature, gave him a discourse on the dharma that elucidated the four noble truths. When the householder Sahasodgata heard this, with his thunderbolt of knowledge he broke through that mountain, which is the false view of individuality that arises with its twenty peaks of incorrect views, and directly experienced the reward of the stream-enterer. Having seen the truth, three times he uttered this inspired utterance:
What the Blessed One has done for the likes of me, Bhadanta, [311]
neither my mother nor my father have done,
nor any dear one,
nor any kinsmen or relatives,
nor any king,
nor any deities or deceased ancestors,
nor ascetics or brahmans.
Oceans of blood and tears have dried up!
Mountains of bones have been scaled!
The doors to the lower realms of existence have been closed!
The doors to heaven and liberation have been opened!
We have been established among gods and humans!
I have crossed over, Bhadanta! I have crossed over!245 And so, I take refuge in the Lord Buddha, in the dharma, and in the community of monks. Hereafter, and for as long as I live and breathe, consider me a faithful disciple.
Then the Blessed One [instructed, incited, inspired, and delighted] the householder Sahasodgata with a discourse on the dharma. After he instructed, incited, inspired, and delighted him [in many ways with this discourse on the dharma],246 he got up from his seat and departed.
Some monks in doubt asked th
e Lord Buddha, the remover of all doubts, “Bhadanta, what deed did the householder Sahasodgata do so that he worked as a day laborer, suddenly prospered, and then had a vision of truth?”
“Monks,” the Blessed One said, “the deeds that the householder Sahasodgata has performed and accumulated have now come together, and their conditions have matured. They remain before him like an oncoming flood and will certainly come to pass. Those deeds were performed and accumulated by the householder Sahasodgata. Who else will experience their results? For those deeds that are performed and accumulated, monks, do not mature outside of oneself—neither in the element of earth nor in the element of water, in the element of fire or in the element of wind. Instead, those deeds that are performed and accumulated, both good and bad, mature in the aggregates, the elements, and the sense bases that are appropriated when one is reborn.
Actions never come to naught,
even after hundreds of millions of years.
When the right conditions gather and the time is right,
then they will have their effect on embodied beings.”
The Householder Balasena and the Solitary Buddha
Long ago, monks, in a market town there lived a householder named Balasena, who was rich, wealthy, and prosperous, with vast and extensive holdings, who had amassed a wealth like the god Vaiśravaṇa. Truly, he rivaled Vaiśravaṇa in wealth. He brought home a girl from an appropriate family as his wife, and with her he fooled around, enjoyed himself, and made love. From fooling around, enjoying himself, and making love, his wife became pregnant. After eight or nine months, she gave birth. A son was born. For three weeks—that is, twenty-one days—the occasion of his birth was celebrated in full, [312] and then a name was selected for him that was appropriate to his family. Raised and nourished, in time he grew up.
One time when spring had arrived and the trees were blossoming, that householder, accompanied by his immediate family, went out to a place in the forest where there was a park that resounded with the calls of geese, herons, peacocks, parrots, mynahs, cuckoos, and peacock pheasants.
When no buddhas are born, solitary buddhas can arise in the world. They have compassion for the poor and neglected, they live in remote areas, and they alone are worthy of people’s offerings.
