charioteer the age of the king of Kosala. Comparing the ages of the
two kings, he discovered that both kings were of exactly the same age.
He then made inquiry regarding the extent of his kingdom, his army,
his wealth, his reputation, and his position in respect of caste,
race, and family. He discovered: “Both are lords of kingdoms three
hundred leagues in extent; they are equals as regards army, wealth, and
reputation; they are in the same position in respect of caste, race,
and family.” Then he thought: “I will make room for that king who is
more advanced in the practice of morality.” Accordingly the charioteer
of the king of Benāres asked the charioteer of the king of Kosala:
“What is your king’s practice of morality like?” The charioteer of
the king of Kosala replied: “Such-and-such is our king’s practice of
morality.” And proclaiming, as though they were good qualities, only
the faults of his own king, he uttered the first stanza:
Firmness he flings in the face of the firm;
Mallika overcomes kindly with kindness,
Good with good, evil with evil.
Such is this king. Charioteer, turn out of the road.
But the charioteer of the king of Benāres said to him: “What! Are these
the good qualities of your own king which you have just recited?”
“Yes.” “Well! If these are his good qualities, what must his faults
be like? Now then, listen.” So saying, the charioteer of the king of
Benāres uttered the second stanza:
He overcomes anger with kindness,
He overcomes evil with good,
The stingy with gifts, the liar with truth.
Such is this king. Charioteer, turn out of the road.
Hearing these words, King Mallika and his charioteer both got down from
the chariot, unharnessed the horses, removed the chariot, and gave the
road to the king of Benāres.
The king of Benāres admonished King Mallika, saying: “Thus and so must
one do.” Having so said, he went to Benāres, gave alms and performed
the other works of merit, and when his term of life was come to an
end, fulfilled the Path to Heaven.
As for King Mallika, he accepted the admonition of the king of Benāres,
tested the countryside, met with no one who said he had a fault, and
went to his own city. Having given alms and having performed the other
works of merit, when his term of life was come to an end, he also
fulfilled the Path to Heaven.
_9. A Buddhist Tar-Baby._
_Keep the Precepts._
Jātaka 55: i. 272-275.
_The man whose heart clings not._ This parable was related by the
Teacher while he was in residence at Jetavana with reference to a
monk who relaxed effort. For, addressing that monk, the Teacher
asked: “Monk, is it true, as they allege, that you have relaxed
effort?” “True, Exalted One!” “Monk,” said the Teacher, “in former
times wise men exerted themselves on an occasion when it was
necessary for them to exert themselves, and by so doing attained the
glory of dominion.” So saying, he related the following Story of the
Past:
In times past, when Brahmadatta ruled at Benāres, the Future Buddha
received a new existence as the child of the chief consort of that
king. On the day when he received his name, his parents, after
delighting eight hundred Brahmans with all of the Pleasures of Sense,
inquired regarding the signs. The Brahmans, skilled in the discernment
of signs as they were, seeing that he possessed the signs of a Great
Man, made the following prediction: “Great king, the prince possesses
merit; upon your decease he will attain the sovereignty; he will become
the foremost man in the Land of the Rose-apple, and will be celebrated,
will be renowned, for his deeds with the five weapons.” His parents,
hearing these words of the Brahmans, in selecting a name for the
prince, gave him the name Prince Five-weapons.
Now when he reached the age of discretion, when he was about sixteen
years of age, the king addressed him. “Son,” said the king, “acquire
the arts and crafts.” “Under what teacher shall I acquire them, your
majesty?” “Son, go acquire them under a world-renowned teacher who
resides in the city of Takkasilā in the kingdom of Gandhāra; here is
the fee for you to give to this teacher.” So saying, he gave him a
thousand pieces of money and sent him on his way.
The prince went there and acquired the arts and crafts. Having so
done, he took the five weapons which his teacher gave him, bowed to
his teacher, departed from the city of Takkasilā, and girded with the
five weapons, struck into the road leading to Benāres. On the way he
came to a certain forest infested by an ogre named Sticky-hair. Now
at the mouth of the forest men who saw him tried to dissuade him from
entering, saying: “Sir prince, do not enter this forest; an ogre named
Sticky-hair lives here; he kills every man he sees.”
The Future Buddha, confident of himself, fearless as a maned lion,
entered the forest just the same. When he reached the heart of that
forest, that ogre showed himself to the Future Buddha. He had
increased his stature to the height of a palm-tree; he had created for
himself a head as big as a summer-house with bell-shaped pinnacle, eyes
as big as alms-bowls, two tusks as big as giant bulbs or buds; he had
the beak of a hawk; his belly was covered with blotches; his hands and
feet were dark green.
Having shown himself to the Future Buddha, he said: “Where are you
going? halt! you are my prey!” But the Future Buddha said to him:
“Ogre, I knew what I was about when I entered this forest. You would
do well to be careful about attacking me, for with an arrow steeped in
poison will I pierce your flesh and fell you on the spot!” Having thus
threatened him, the Future Buddha fitted to his bow an arrow steeped in
deadly poison and let fly.
It stuck right to the ogre’s hair. Then he let fly, one after another,
fifty arrows. All stuck right to the ogre’s hair. The ogre shook off
every one of those arrows, letting them fall right at his feet, and
approached the Future Buddha. The Future Buddha threatened him once
more, and drawing his sword, smote him with it. The sword, thirty-three
inches long, stuck right to the ogre’s hair. Then he hit him with a
spear. That also stuck right to his hair. Perceiving that the spear had
stuck, he smote him with a club. That also stuck right to his hair.
[Illustration: _Then he hit him with a spear._]
Perceiving that the club had stuck, he said: “Master ogre, you have
never heard of me before. I am Prince Five-weapons. When I entered
this forest infested by you, I took no account of bows and such-like
weapons; when I entered this forest, I took account only of myself. Now
I am going to beat you and pound you into powder and dust!” Having thus
made known his determination, with a yell he struck the ogre with his
right hand. His hand stuck right to the ogre’s hair. He struck him with
his left hand. That also stuck. He struck him with his right foot. That
also stuck. He struck him with his left foot. That also stuck. Thought
he: “I will beat you with my head and pound you into powder and dust!”
He struck him with his head. That also stuck right to the ogre’s hair.
The Future Buddha, snared five times, stuck fast in five places,
dangled from the ogre’s body. But for all that, he was unafraid,
undaunted. As for the ogre, he thought: “This is some lion of a man,
some man of noble birth,--no mere man! For although he has been caught
by an ogre like me, he appears neither to tremble nor to quake! In
all the time I have harried this road, I have never seen a single man
to match him! Why, pray, is he not afraid?” Not daring to eat him, he
asked: “Youth, why are you not afraid? why are you not terrified with
the fear of death?”
“Ogre, why should I be afraid? for in one state of existence one death
is absolutely certain. What’s more, I have in my belly a thunderbolt
for weapon. If you eat me, you will not be able to digest that weapon.
It will tear your insides into tatters and fragments and will kill
you. In that case we’ll both perish. That’s why I’m not afraid!” (In
these terms, we are told, the Future Buddha referred to the Weapon of
Knowledge within himself.)
Hearing this, the ogre thought: “What this youth says is true, every
word of it. From the body of this lion of a man, my stomach would not
be able to digest a fragment of flesh even so small as a kidney bean.
I’ll let him go!” Terrified with the fear of death, he let the Future
Buddha go, saying: “Youth, you’re a lion of a man! I’ll not eat your
flesh. Do you, this moment released from my hand, even as the moon is
released from the Jaws of Rāhu, go gladden the circle of your kinsfolk
and well-wishers!”
Then said the Future Buddha to the ogre: “Ogre, I’ll go presently. But
you, because in a former state of existence also you wrought evil, have
been reborn as an ogre, cruel, red-handed, feeding on the flesh and
blood of others. If in this state of existence also, so long as you
live, you do evil deeds, you will go from darkness to darkness. But
from the moment you saw me, it has been impossible for you to do evil
deeds. Such a crime as taking the life of living beings means rebirth
in hell, in the animal kingdom, in the region of the fathers, in the
world of the fallen deities; should you be reborn in the world of men,
you will live but a short time and soon pass away.”
In such wise did the Future Buddha recite the disadvantages of doing
deeds contrary to the Precepts, and the advantages of keeping the
Five Precepts. With one reason after another he terrified the ogre,
preached the Doctrine to him, subdued him, made him self-denying.
Having established him in the Five Precepts, he bade him practice them.
Then he transformed him into a spirit entitled to receive offerings in
the forest, and having admonished him to be heedful, departed from the
forest. At the mouth of the forest he told his story to human beings.
Then, girded with the five weapons, he went to Benāres and visited his
mother and father. After a time becoming established in the kingdom, he
ruled righteously, gave alms and performed the other works of merit,
and passed away according to his deeds.
_10. Vedabbha and the Thieves._
_Cupidity is the root of ruin._
Jātaka 48: i. 252-256.
_Whoever seeks advantage by wrong means._ This was said by the
Teacher while he was in residence at Jetavana with reference to a
disobedient monk. For to this monk the Teacher said: “Monk, not only
in your present state of existence are you disobedient, but in a
previous state of existence also you were just as disobedient. And
through this same habit of disobedience, because you disregarded the
words of wise men, you were cleft in twain with a sharp sword and
left lying on the road. And through your own fault, and yours alone,
a thousand men met destruction.” So saying, he related the following
Story of the Past:
In times past, when Brahmadatta ruled at Benāres, there lived in a
certain little village a certain Brahman who knew a charm called the
Vedabbha charm. This charm, we are told, was beyond price, of great
worth. When the moon was in conjunction with a certain constellation,
the Brahman would look up at the sky and recite that charm, and
straightway the Rain of the Seven Jewels would rain from the sky.
At that time the Future Buddha was learning the arts and crafts in
the house of that Brahman. Now one day the Brahman, accompanied by
the Future Buddha, departed from his own village and set out for the
kingdom of Cetiya on some business or other. Along the road, at a
certain place in the forest, five hundred Despatcher-thieves were in
the habit of committing outrages on travelers. They captured both the
Future Buddha and Brahman Vedabbha.
(But why were these thieves called _Despatcher-thieves_? We are told
that whenever they captured two persons, they would _despatch_ one of
them to fetch ransom-money; therefore they were appropriately called
_Despatcher-thieves_. For example, if they captured father and son,
they would say to the father: “Fetch us ransom-money first; then you
may take your son and go.” Similarly, if they captured mother and
daughter, they would despatch the mother; if they captured an older
and a younger brother, they would despatch the older; if they captured
teacher and pupil, they would despatch the pupil.)
So it was on this occasion. Having captured the Brahman Vedabbha, they
despatched the Future Buddha. The Future Buddha bowed to his teacher
and said: “I will return in the course of a day or two. Have no fear.
However, do as I tell you. To-day will occur the conjunction of the
moon which causes the Rain of Riches. Under no circumstances, because
you cannot endure your misfortune, must you recite the charm and cause
the Rain of Riches. If you do so, you will yourself come to ruin,
and these five hundred thieves likewise.” Having thus admonished his
teacher, he went for the ransom-money.
When the sun had set, the thieves bound the Brahman and laid him down.
At that very moment, from the eastern quarter rose the disk of the
full moon. The Brahman surveyed the constellations and reflected: “The
conjunction of the moon which causes the Rain of Riches is at hand. Why
should I endure misfortune? I will recite the charm, cause the Rain of
Riches, give the riches to the thieves, and go where I please.”
Accordingly he addressed the thieves: “Well, thieves, for what purpose
did you capture me?” “For ransom-money, noble sir.” “If you want
ransom-money, quickly free me from my bonds, bathe my head, clothe
me with new garments, perfume me with scents, deck me with flowers,
and set me on my feet.” The thieves, hearing his words, did so. The
Brahman, noting the conjunction of the moon, recited the charm and
looked up at the sky. Straightway jewels fell from the sky.
The thieves gathered up that wealth, wrapped it in folds of their upper
garments, and went their way. The Brahman followed close behind them.
Now a second pack of five hundred thieves captured the first pack of
thieves. “For what purpose did you capture us?” inquired the first.
“For ransom-money,” replied the second. “If you want money, capture
this Brahman. It was he who, by looking up at the sky, caused a Rain of
Riches; he is the man who gave us this wealth.”
The second pack released the first, captured the Brahman, and said to
him: “Give us wealth too.” Said the Brahman: “I would gladly give you
wealth. But the conjunction of the moon which causes the Rain of Riches
will not occur for a year yet. If you want money, have patience, and I
will cause the Rain of Riches then.” At this the thieves became enraged
and said: “Oh, you rascally Brahman! You caused a Rain of Riches for
others but a moment ago, but you tell us to hold our patience for
another year!” So saying, they cleft the Brahman in twain with a sharp
sword and left him lying on the road.
Then the second pack pursued the first pack hotly, fought with; them,
killed every man of them, and took the spoils. Again dividing into two
packs, they fought with each other until one pack of two hundred and
fifty had killed the other. Continuing in this wise, they killed each
other off until there were only two men left. Thus those thousand men
came to ruin. Now those two men, having gotten away with the spoils
by a ruse, hid the spoils in a thicket near a certain village. One sat
guarding the spoils with sword in hand; the other, having procured
rice, entered the village to have some porridge cooked.
“Cupidity is the root of ruin!”
The man sitting by the spoils reflected: “When this fellow returns,
this wealth will have to be divided into two portions. Suppose I were
to strike him with the sword and kill him the very moment he returns!”
So girding on his sword, he sat watching for his companion to return.
His companion reflected: “That wealth will have to be divided into two
portions. Suppose I were to put poison in the porridge, let that fellow
eat it, cause his death, and get the spoils for myself alone!” So when
the porridge was done, he ate some himself, put poison in the rest, and
then took it and went to the thicket.
The moment the second thief took that porridge out and set it down, the
first thief cleft him in twain with his sword and flung his remains
away in a secluded spot. Then he ate that porridge and himself died on
the spot. Thus, by reason of that wealth, every one of those men came
to ruin.
As for the Future Buddha, he returned in the course of a day or two
with the ransom-money. Not seeing his teacher where he had left him,
but seeing the spoils scattered all about, he reflected: “It must be
that my teacher disregarded my words and caused the Rain of Riches; it
must be that all of those men have come to ruin.” And he continued his
walk along the highway.
As he proceeded, he saw his teacher lying on the highway, cleft in
twain. Thought he: “My teacher disregarded my words and is dead.” Then
he gathered firewood, built a pyre, cremated his teacher, and honored
him with forest-flowers.
As he proceeded, he saw farther on five hundred thieves who had met
destruction; farther on yet, two hundred and fifty; and so on until
finally he came upon two. Thought he: “These thousand thieves have come
to ruin save only two. There must be two thieves besides. They also
could never have restrained themselves. Where can they be?”
As he proceeded, he saw the footprints of the two thieves who had
entered the thicket with the spoils. Proceeding farther, he saw first a
heap of riches wrapped up in a bundle, and then one of the two thieves
dead with a porridge-bowl overturned beside him. Then he knew all.
“Such-and-such they must have done,” thought he. Then he reflected:
“Where can that fellow be?” Making a search, he found his body also
flung away in a secluded spot. Then he reflected:
“Our teacher, because he disregarded my words, through his own habit
of disobedience, through his own fault, has come to ruin. Moreover
through him a thousand men besides have perished. Alas! By employing
wrong means, for no reason at all, seeking gain for themselves, these
thieves, like our teacher, must all have come to a fearful end indeed!”
And he recited the following stanza:
Whoever seeks advantage by wrong means, comes to grief.
Thieves slew Vedabbha, and all met destruction.
Thus, by the recitation of this stanza, did the Future Buddha preach
the Doctrine. And the spirits of the forest made the forest ring with
their applause. Then said the Future Buddha: “Just as our teacher,
putting forth effort by wrong means, at the wrong time, caused the Rain
of Riches, and thus himself met destruction and became the cause of
others’ ruin, precisely so whoever else besides shall exert himself,
seeking advantage for himself by wrong means, shall himself come to
ruin and shall become the cause of others’ ruin.”
Employing right means, the Future Buddha removed that wealth to his
own home, and during the remainder of the term of life allotted to him
gave alms and performed the other works of merit. And when his life
came to an end, he passed away, fulfilling the Path to Heaven.
Said the Teacher: “Monk, not only in your present state of existence
are you disobedient, but in a previous state of existence also you
were disobedient. And because of your habit of disobedience you came
to a fearful end.” And having completed this parable, he identified
the personages in the Birth-story as follows: “At that time the
Brahman Vedabbha was the disobedient monk, but the pupil was I
myself.”
_11. The Anger-Eating Ogre._
_Refrain from anger._
Saṁyutta i. 237-238.
Thus have I heard: Once upon a time the Exalted One was in residence
at Jetavana. At that time the Exalted One addressed the monks:
“Monks!” “Reverend Sir!” said those monks to the Exalted One in
reply. The Exalted One said this:
In former times, monks, a certain ogre, ill-favored, dwarfish, sat
in the seat of Sakka king of gods. Thereat, monks, the gods of the
Thirty-three became annoyed, offended, indignant: “O how wonderful, O
how marvelous, that this ogre, ill-favored, dwarfish, should sit in the
seat of Sakka king of gods!”
The more, monks, the gods of the Thirty-three became annoyed, offended,
indignant, the more did that ogre become handsome and pleasing to look
upon and gracious. Then, monks, the gods of the Thirty-three approached
Sakka king of gods. And having approached, they said this to Sakka king
of gods:
[Illustration: “_Here, Sire, a certain ogre, ill-favored, dwarfish,
sits in your seat._”]
“Here, Sire, a certain ogre, ill-favored, dwarfish, sits in your seat.
Thereat, Sire, the gods of the Thirty-three are annoyed, offended,
indignant: ‘O how wonderful, O how marvelous, that this ogre,
ill-favored, dwarfish, should sit in the seat of Sakka king of gods!’
The more, Sire, the gods of the Thirty-three become annoyed, offended,
indignant, the more does that ogre become handsome and pleasing to look
upon and gracious. For, Sire, of a surety he must be an anger-eating
ogre!”
Thereupon, monks, Sakka king of gods approached that anger-eating ogre.
And having approached, he adjusted his upper robe so as to cover one
shoulder only, touched his right kneepan to the ground, bent his joined
hands in reverent salutation before that anger-eating ogre, and thrice
proclaimed his name: “Sire, I am Sakka king of gods! Sire, I am Sakka
king of gods! Sire, I am Sakka king of gods!”
The more, monks, Sakka king of gods proclaimed his name, the more did
that ogre become ill-favored and dwarfish. And having become more
ill-favored and dwarfish, he then and there disappeared.
Then, monks, Sakka king of gods sat down in his own seat, and appealing
to the gods of the Thirty-three, uttered at that time the following
stanzas:
I am not easily vexed in spirit,
I am not easily led into a turning,
I do not cherish anger long, be sure;
Anger has no abiding-place in me.
I speak no harsh words in anger,
I do not praise my own virtues,
I restrain myself,
Intent on my own good.
_12. The Patient Woman._
_Patient is as patient does._
Majjhima i. 125-126.
On a certain occasion the Exalted One addressed the monks as follows:
“Monks, put away evil; devote yourselves to good works: so shall
you obtain increase, growth, development, in this Doctrine and
Discipline.”
In olden times, in this very city of Sāvatthi, lived a house-mistress
named Vedehikā. Of Mistress Vedehikā prevailed the following excellent
reputation: “Gentle is Mistress Vedehikā, meek is Mistress Vedehikā,
tranquil is Mistress Vedehikā.” And Mistress Vedehikā had a servant
named Blackie who was capable and industrious and performed her duties
well.
Now to Servant Blackie occurred the following thought: “Of my lady
mistress prevails the following excellent reputation: ‘Gentle is
Mistress Vedehikā, meek is Mistress Vedehikā, tranquil is Mistress
Vedehikā.’ But has her ladyship, in point of fact, an inward temper
which she does not reveal, or has she not? Or is it solely because I
have performed these duties well that her ladyship does not reveal an
inward temper which, in point of fact, she does possess;--not because
she does not possess it? Suppose I were to test her ladyship!”
Accordingly Servant Blackie got up late in the day. And Mistress
Vedehikā said this to Servant Blackie: “See here, Blackie!” “What is
it, my lady?” “Why did you get up so late?” “For no reason at all, my
lady.” “For no reason at all, worthless servant, you got up so late!”
And Mistress Vedehikā frowned in anger and displeasure.
Then to Servant Blackie occurred the following thought: “Her ladyship
does, in point of fact, possess an inward temper which she does not
reveal;--it is not because she does not possess it. It is solely
because I have performed these duties well that her ladyship does not
reveal an inward temper which, in point of fact, she does possess;--it
is not because she does not possess it. Suppose I were to test her
ladyship further!”
Accordingly Servant Blackie got up later in the day. And Mistress
Vedehikā said this to Servant Blackie: “See here, Blackie!” “What is
it, my lady?” “Why did you get up so late?” “For no reason at all,
my lady.” “For no reason at all, worthless servant, you got up so
late!” And in anger and displeasure Mistress Vedehikā gave vent to her
displeasure in words.
Then to Servant Blackie occurred the following thought: “Her ladyship
does, in point of fact, possess an inward temper which she does not
reveal;--it is not because she does not possess it. It is solely
because I have performed these duties well that her ladyship does not
reveal an inward temper which, in point of fact, she does possess;--it
is not because she does not possess it. Suppose I were to test her
ladyship further!”