It does not appear in the Dhammapada, an anthology of verses current in the Community on twenty-six subjects which the makers of the anthology held of most importance. There is a miscellaneous section into which verses on charity might well have been introduced, had it been considered a point of equal value with the rest; but it is not there. It is the first and lowest in the list of the ten Pâramitâs, the virtues necessary to the attainment of Buddhahood'. But this list is a late one, and is not found in the Four Nikâyas, or even in the Vinaya.

On the other hand there are several incidental references to giving in charity, and always by way of approval, in the Dialogues and the Samyutta. And in the Anguttara (which contains a good deal more of the milk for babes than the other three of the great Nikâyas)" there is a special Dâna Vagga with seven short Suttas on the subject, and six or seven more are scattered through the work 3.

It is clear therefore, though this particular virtue is ranked after the thirty Wings of Wisdom, that it is accorded, in the earliest Buddhism, a very respectable place. Nevertheless at this particular juncture, when the death of their Master had weakened the prestige of the Order, it is quite possible that the brethren, finding their numbers in excess of the sources of income and support, should have found it advisable to invoke the help of a deus ex machina to set the discrepancy right.

The rest of the Suttanta throws some light on the reputation in which Kassapa, the Boy-Wanderer, was held by his fellows. As becomes a flowery speaker (citra-kathî) he is lavish in illustration, and tells a number of stories, some of them quite good, and all of them bearing more or less relation (usually less) to the particular point in dispute. They are sufficient, however, to throw dust into the eyes of Pâyâsî, whose arguments, futile as they are, do not depend so exclusively on analogy, that most misleading of guides.

1 1 The scholastics, by dividing each of the ten into three (see Childers, sub voce), have brought the number up to thirty, the same as the real number of the more ancient Wings of Wisdom, to which this later list is meant as a counterblast or rival.

2 Compare Mrs. Rhys Davids's remarks in the Introduction to vol. VI.

3 See Miss Hunt's 'Indexes,' under Dâna,

[XXIII. PÂYÂSI SUTTANTA.

REBIRTH AND KARMA.]

[316] Thus have I heard.

I. The venerable Kumâra Kassapa1 was once walking on tour in Kosala together with a great company of bhikkhus, to the number of about five hundred, and coming to the Kosalese city named Setavyâ, he there abode. And there the venerable Kumara Kassapa dwelt to the north of Setavyâ, in the Simsapâ-tree Grove. Now at that time the chieftain Pâyâsi was residing at Setavyâ, a spot teeming with life, with much grass-land and wood-land, with water and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king2.

2. Now at that time there came over Pâyâsi an evil view of things to this effect :-'Neither is there any other world, nor are there beings reborn otherwise than from parents, nor is there fruit or result of deeds well done or ill done.'

[317] Now the brahmins and householders of Setavyâ heard the news:- They say that the wanderer Master Kassapa, disciple of the wanderer Gotama, walking on tour with a great company of bhikkhus, to the number of about five hundred, has arrived at Setavyâ and is staying there to the north of the town, in the

1 The touching story of his birth is told in the Introductory Story to the twelfth Jâtaka, translated in Rhys Davids's 'Buddhist Birth Stories,' pp. 199 ff. He was declared by the Buddha to be the best of the preachers in the Order (A. I, 24). Kumâra was a nickname, 'The Boy' (because he was ordained so young), which distinguished him from the other Kassapas in the Order, and clung to him even in advanced years. It was the more appropriate, as kumâra means a boy of good family, a young gentleman, a master; and Kassapa, the son of a clansman, had been brought up at Pasenadi's court. 2 See Vol. I, p. 108, note 1.

Simsapâ-tree Grove. Now regarding that Master Kassapa, such is the excellent reputation that has been raised abroad :— Wise and expert is he, abounding in knowledge and learning, eloquent and excellent in discourse, venerable too and an Arahant. And good is it to interview Arahants like him.' Then the brahmins and householders of Setavyâ, coming out from the town in companies and bands from each district so that they could be counted', went by the north gate, to the Simsapâ-tree Grove.

3. Now at that time Pâyâsi, the chieftain, had gone apart to the upper terrace of his house for siesta. And seeing the people thus go by he said to his doorkeeper:'Why are the people of Setavyâ going forth like this towards the Simsapâ-tree Grove?' [318] Then the doorkeeper told him the news. And he said :-' Then, good doorkeeper, go to the brahmins and householders of Setavyâ and say to them :-" Pâyâsi, sirs, bids you wait; he will come himself to see the Wanderer Master Kassapa." That Boy Kassapa will be winning over at the outset those foolish and inexpert brahmins and householders of Setavyâ to think:"There is both another world and there are beings who are born not of parents, and there is fruit, and result of deeds well done and ill done." But, my good doorkeeper, these three things do not exist.'

'Even so, sir,' said the doorkeeper, and carried out his master's bidding.

4. So Pâyâsi, the chieftain, surrounded by the brahmins and householders of Setavyâ, came to the Simsapâtree Grove, and finding the venerable Kassapa, exchanged with him the greetings and compliments of politeness and courtesy, and took his seat on one side. [319] And as to the brahmins and householders of Setavyâ, some of them bowed before the venerable Kassapa and took their seats on one side; some of them exchanged with him the greetings and compliments of politeness and courtesy and then took their

1 The expression is somewhat ambiguous. See the note on I, 145.

seats on one side; some of them saluted him with joined hands and took their seats on one side; some of them called out their name and family and did likewise, some of them took their seats on one side in silence.

5. And when he was seated Pâyâsi spoke thus to the venerable Master Kassapa :

'I, Master Kassapa, am of this opinion, of these views:-Neither is there another world, nor are there beings reborn not of parents, nor is there fruit or result of deeds well done or ill done.'

'I, Prince, have neither seen or heard of any one holding such a view, such an opinion. How then can you declare, as you do, that "there neither is another world, nor rebirth as inheritor of the highest heavens, nor fruit or result of deeds well-done or ill-done"? Wherefore, Prince, I will cross-question you herein, and do you reply in what way you may approve. What think you, yon moon and sun, are they in this world or in another world, are they divine or human?'

'This moon and sun, Master Kassapa, are in another world, not in this, they are gods, not human.'

'Then, Prince, let this be taken as evidence that there is both another world, and rebirth as inheritor of the highest heavens, and fruit and result of deeds done well or ill.'

6. Even though Master Kassapa says thus, it still appears to me that not one of these things exists.'

Have you, Prince, any proof to establish that they do not exist?'

[320] 'I have, Master Kassapa.'

As how?'

Here it is, Master Kassapa. I have had friends, companions, relatives, men of the same blood as myself, who have taken life, committed thefts, or fornication, have uttered lying, slanderous, abusive, gossiping speech, have been covetous, of malign thoughts, of evil opinions. They anon have fallen ill of mortal suffering and disease. When I had understood that they would not recover from that illness, I have gone to them and

said:" According to the views and opinion held, sirs, by certain wanderers and brahmins, they who break the precepts of morality, when the body breaks up after death, are reborn into the Waste, the Woeful Way, the Fallen Place, the Pit. Now you, sirs, have broken those precepts. If what those reverent wanderers and brahmins say is true, this, sirs, will be your fate. If these things should befall you, sirs, come to me and tell me, saying: There is another world, there is rebirth not of parents, there is fruit and result of deeds well-done and ill-done.' You, sirs, are for me trustworthy and reliable, and what you say you have seen, will be even so, just as if I myself had seen it." They have consented to do this, saying, "Very good," [321] but they have neither come themselves, nor dispatched a messenger. Now this, Master Kassapa, is evidence for me that there is neither another world, nor rebirth not by human parents, nor fruit or result of deeds well done and ill.'

7. Well then, prince, I will yet ask you this, and do you answer even as you think fit. What think you ? Take the case of men who have taken a felon redhanded and bring him up saying:-"My lord, this felon was caught in the act; inflict what penalty you wish." He replies "Well then, sirs, bind this man securely, his arms behind him, with a strong cord; shave his head; lead him around, to the sound of a sharp drum, from street to street, from cross-road to cross-road, and out at the southern gate; there, south of the town in the place of execution, cut off his head." They, assenting with "Very good," proceed to carry out these orders, and, in the place of execution, make him sit down. Now would the felon gain permission of this sort from his executioners: "Let my masters, the executioners, wait till I have visited my friends and advisers, my kinsmen by blood, in this or that village or town, and come back"? [322] Or would the executioners cut off the head of this vain talker?'

They would not grant the permission, Master Kassapa; they would cut off his head.'