________________
NISITHA & MAHĀNISITHA SOTRAS (NISIHA & MAHANISIHA SOYAS) 91
is home-interned by the king till her delivery. After she has given birth to a boy, she escapes. The child is well brought up by the king's order, and is later made the superintendent of a slaughter-house (sūnūdhirai). This office carns for him sojourn in the deepest hell.
In our sutta Nandisena is ittracted by the thought of suicide. But it mouk dissuales him by saying that he camot bring about death lay any means before proper time. Soon after that, harassed by wibulations, Nanilisena intends to hurl himself down from the summit of a hill, but he has been dissuaded in the same way. First he must enjoy to the fullest extent his earlier karma and then live in self-discipline, According to the prescribed rule, he brings back to the teacher his monk's vessel and proceeels as a laity to another place. One day to dreng for alms lie anters the house of it hetaira uttering the usual formula dhrommalūbha. She does not care for dhamma but is only aftur money and property. Through magic power Nannisena procures 161 12. Kotis in golci and turns to go away but stoje oni Count of her importunities. He decides not to adhere to the dirt rules so long as he is able to (olvert 101: 1. sors daily to the right fajth. In course of time the taila's love letters lim. Finally, he grows world. wear and returns to his teacher. The latter blames him saying that he has got lived according to his teachings, and has moreover traded in dhummu. Nandiseņa recognizes his sin and embarks on a heavy penance. He will be released when all his karma will be destriyed.
Aşāda, a pupil of Bhūikkha, has also resolved to commit suicide, but he has been preveuted from doing so. But still he thinks of committing suicide. When at last he perceives this to be an act of sin, le imposes on himself a penance and dies without complete confession. His punishment is il series of existences. He attains Nirvana after his re-birth as the son of a brahmin in Mathurā. None should think that penances do not purify. Self-mortification should be undergone iu penances. The penance destroys evil. The confession is to be made to the Revalin or the perfected one. Every impulse of sin binds Karman-misery. A layman can therefore never come above the middle stage of existence (majjhimā gai) even when he confines himself to his own wife. Otherwise lies will behave like the pu Medhamālā who cherished sinful (kesire for it layman, and came to the uppermost bell for not baving confessed this breach of discipline. Distinction lietween good and evil can be learnt only by living in company with efficient monks in Giyatthavihāra. On the advice of a Giyuttha one may even take poison,
