Cunda, as we said before, was a 'sudra, a man of the lowest 

 caste. On the other hand, as the metal-worker o( the region he 

 was a technician, comfortably off, extending hospitality on a 

 moment's notice to the Buddha and his numerous followers, one 

 accustomed to meeting and mixing with travelers including indi- 

 viduals of what are today called the "scheduled castes,'' — 

 aboriginal tribesmen who were not Hindus and therefore not a 

 part of the dominant Hindu society. His forge may well ha\e 

 been the raison detre for Pava. When the Buddha arrived at 

 Cunda's dwelling-place and was seated in the place prepared for 

 him, he (according to the Di^ha Nikaya) addressed Cunda 

 saying. 



As to the sukara-niacUlava you ha\e made ready, serve me with 

 them, Cunda, and as to the other food, sweet rice and cakes, ser\e 



the monks with them. [Chap. IV, para. 18, p. 138] 



The Buddha then said to Cunda, 



Whatever sukara-niach/ava are left over to thee, those bury in a 

 hole. [para. 19] 



In a hole, not just throw away, and we are told that the surplus 

 sukara-niaddava Cunda buried in a hole. Apparently Cunda 

 had brought sukara-riiacUiava for the whole company, as he had 

 thought all would share in them, so there must have been an 

 ample surplus. 



Then the Buddha added these remarkable words. 



I see no one. Cunda. on earth nor in Mara\ heaxen, nor in Brah- 



ma's heaven, no one among the Samanas and Brahmanas, among 

 gods, and men, by whom, when he has eaten it, that food can be 

 properly assimilated, save b\' a Taihcii^aia. [para. 19] 



Obviously the Buddha had recognized at once what he was 

 being offered, the sukara-maddava, and he knew the mush- 

 rooms were of a species that would shortly smell bad ("stink") if 

 they were not eaten or buried in a hole. (To this day the custom 



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