This verse is not included in this edition.
Silavimamsana-Jataka
“Naught can compare.”-—This story was told by the Master while at Jetavana, about a brahmin who put to the test his reputation for goodness. This Brother, who was maintained by the King of Kosala, had sought the Three Refuges; he kept the Five Commandments, and was versed in the Three Vedas. “This is a good man,” thought the King, and shewed him great honour. But that Brother thought to himself, “The King shews honour to me beyond other brahmins, and has manifested his great regard by making me his spiritual director. But is his favour due to my goodness or only to my birth, lineage, family, country and accomplishments? I must clear this up without delay.” Accordingly, one day when he was leaving the palace, he took unbidden a coin from a treasurer’s counter, and went his way. Such was the treasurer’s veneration for the brahmin that he sat perfectly still and said not a word. Next day the brahmin took two coins; but still the official made no remonstrance. The third day the brahmin took a whole handful of coins. “This is the third day,” cried the treasurer, “that you have robbed his Majesty;” and he shouted out three times,—“I have caught the thief who robs the treasury.” In rushed a crowd of people from every side, crying, “Ah, you’ve long been posing as a model of goodness.” And dealing him two or three blows, they led him before the King. In great sorrow the King said to him, “What led you, brahmin, to do so wicked a thing” And he gave orders, saying, “Off with him to punishment.” “I am no thief, sire,” said the brahmin. “Then why did you take money from the treasury” “Because you shewed me such great honour, sire, and because I made up my mind to find out whether that honour was paid to my birth and the like or only to my goodness. That was my motive, and now I know for certain (inasmuch as you order me off to punishment) that it was my goodness and not my birth and other advantages, that won me your majesty’s favour. Goodness I know to be the chief and supreme good; I know too that to goodness I can never attain in this life, whilst I remain a layman, living in the midst of sinful pleasures. Wherefore, this very day I would fain go to the Master at Jetavana and renounce the world for the Brotherhood. Grant me your leave, sire.” The King consenting, the brahmin set out for Jetavana. His friends and relations in a body tried to turn him from his purpose, but, finding their efforts of no avail, left him alone. He came to the Master and asked to be admitted to the Brotherhood. After admission to the lower and higher orders, he won by application spiritual insight and became an Arahat, whereon he drew near to the Master, saying, “Sir, my joining the Order has borne the Supreme Fruit,’—thereby signifying that he had won Arahatship. Hearing of this, the Brethren, assembling in the Hall of Truth, spoke with one another of the virtues of the King’s chaplain who tested his own reputation for goodness and who, leaving the King, had now risen to be an Arahat. Entering the Hall, the Master asked what the Brethren were discussing, and they told him. “Not without a precedent, Brethren,” said he, “is the action of this brahmin in putting to the test his reputation for goodness and in working out his salvation after renouncing the world. The like was done by the wise and good of bygone days as well.” And so saying, he told this story of the past.