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In the Sanskrit and Chinese sources, this brahmin village is called 艢腻濒腻; in the 笔腻濒颈 sources, 笔补帽肠补蝉腻濒腻 鈥榯he five 蝉腻濒腻 trees鈥�; it was a place in Magadha (厂补峁儁耻迟迟补). The Buddha came there during the visitors鈥� festival (辫腻丑耻峁嘺办腻苍颈) during which the young boys and the young girls exchanged gifts. The villagers refused alms to the Buddha because they were possessed (补苍惫腻惫颈峁�峁�丑补) by 惭腻谤补 p膩pimat. The Mpp艣 is the only slightly more expanded source that passes over the action of 惭腻谤补 in silence. The other texts refer to a twofold conversation between 惭腻谤补 and the Buddha, but their story is somewhat incoherent. The 笔腻濒颈 version of the 厂补峁儁耻迟迟补 is evidently disordered and that of the Tsa a han is preferable. Here is how the order of events may be restored: When the Buddha was returning with an empty bowl, 惭腻谤补 went to find him and asked: 鈥淗as the monk received alms?鈥�

The Buddha replied: 鈥淚t is you, O Evil One, who has prevented people from giving alms鈥�, and he added this stanza (厂补峁儁耻迟迟补, I, p 114; Tsa a han, p. 288a):

础辫耻帽帽补峁� pasavi M膩ro 鈥� na me 辫腻辫补峁� vipaccati.

鈥湶涯灏��� has committed an evil deed, an offence against the 罢补迟丑腻驳补迟补: do you think, O Evil One, that your sin will not bear friut for you?鈥�

Then 惭腻谤补 invited the Buddha to return to the village. The Dhammapada峁�峁環a, III, p. 258, assumes that his intention was to ridicule (丑补蝉蝉补办别岣穒) the Buddha, but the canonical sources are precise: 惭腻谤补 promises to force the inhabitants to give him alms: 鈥�础丑补峁� 办补谤颈蝉蝉腻尘颈 测补迟丑腻 叠丑补驳补惫腻 辫颈峁囜笉补峁� lacchati.鈥� What is the reason for this about-face? This is given by the Tseng yi a han. 惭腻谤补 hopes that the Buddha and his monks, overwhelmed by the gifts of the villagers, would become attached to these benefits and, no longer knowing how to deal with luxury, would always seek for more sensory pleasures.

But the Buddha, reading the intentions of the Evil One, refused by the following stanza (厂补峁儁耻迟迟补, I, p. 114; Tsa a han, p. 288a):

厂耻蝉耻办丑补峁� vata j墨v膩ma ye峁�a峁� no 鈥� 诲别惫腻 膧bhassar膩 测补迟丑腻 ti.

鈥淚n perfect joy we live, we who possess nothing. Joy will be our food like the radiant gods.鈥�

The A tu wang tchouan (p. 119b) has a slightly different stanza:

鈥淭hose who rejoice without having an abundance have a calm, light, active body. If in regard to food and drink, one does not have desirous thoughts, one鈥檚 mind does not cease to be joyous, like the 膧产丑腻蝉惫补谤补 gods鈥� (tr. Przyluski).

These stanzas are missing in the Tseng yi a han version (p. 772). The Buddha simply reproaches 惭腻谤补 for having prevented the villagers from giving him alms and recalls that a similar mishap had previously occurred in the Bhadrakalpa to the Buddha Krakucchanda who was depending on this city with his 40,000 disciples. 惭腻谤补 pledged the population to refuse to give them any alms. When his monks returned with their empty bowls, Krakucchanda asked them to spurn the four types of human food (办补惫补岣嵞玨腻谤补 腻丑腻谤补, 蝉辫补谤艣补, 尘补苍补岣�s补峁僣别迟补苍腻, 惫颈箩帽腻苍补: cf. 碍辞艣补, III, p. 119) and seek only the five kinds of superhuman food (诲丑测腻苍补, 辫谤补峁噄诲丑腻苍补, 蝉尘峁泃颈, 惫颈尘辞办峁�a, 辫谤墨迟颈). 惭腻谤补 then invited the monks to return to the village and, against their will, he overwhelmed them with alms.

Krakucchanda then addressed a sermon to his monks:

鈥淢aterial benefits cause one to fall into the evil destinies and prevent one from attaining 补蝉补峁僺办峁泃补 (or 苍颈谤惫腻峁嘺)鈥� The monks who are attached to gain do not realize the fivefold 诲丑补谤尘补办腻测补鈥� One must prevent the arising of the notion of profit鈥︹��

惭腻谤补 turned about and disappeared.