in accordance with (the precepts of) the Law, the sufferings of the
indigent were put to an end together with the plagues and calamities,
and the country abounded in a prosperous and thriving population
offering the pleasing aspect of felicity. Accordingly people never
wearied of repeating benedictions on their king and extending his renown
in all directions.
One day one of the highest royal officials, whose heart had been
inclined to the (True) Belief, spoke thus to the king: 'This is a true
saying, in truth.
31. 'Monarchs, because they always deal with all kinds of business, the
highest, the lowest, and the intermediate, by far surpass in their
wisdom any wise men.
'For, Your Majesty, you have obtained the happiness of your subjects
both in this world and in the next, as the effect of your sacrifice
being performed in righteousness, free from the blameable sin of
animal-slaughter. The hard times are all over and the sufferings of
poverty have ceased, since men have been established in the precepts of
good conduct. Why use many words? Your subjects are happy.
32[100]. 'The black antelope's skin which covers your limbs has the
resemblance of the spot on the bright moon's surface, nor can the
natural loveliness of your demeanour be hindered by the restraint
imposed on you by your being a dîkshita[101]. Your head, adorned with
such hair-dress as is in compliance with the rites of the dîkshâ,
possesses no less lustre than when it was embellished with the splendour
of the royal umbrella[102]. And, last not least, by your largesses you
have surpassed the renown and abated the pride of the famous performer
of a hundred sacrifices[103].
[100] The corruptions of this stanza in the MSS. have been
corrected in the edition. In some points, however, I venture to
propose some alterations.
To gâtre_n_a of the MSS., gâtre na of the ed., I should prefer
gâtreshu.
For mandodyamâ_h_ of the MSS., mandodyama_h_ of the ed., I
substitute mandodyamâ, and in pâda 3, I think ke_s_ara_k_ana_s_obhâ
is one word.
[101] See note on p. 95 supra. The sattra and the dîkshâ continue
as long as the sacrifice is being performed. The king, therefore,
is still wearing the skin of the black antelope, which he put on at
the time of his consecration for the sake of performing the
sacrifice, since he is obliged to observe this and many other
restrictions of the dîkshâ. The minister says that to the pious
monarch these obligations are no restraint with respect to his
behaviour, which already before has been in accordance with the
strictest precepts of the Law.
[102] The white umbrella has been put aside for the time of the
dîkshâ.
[103] Viz. _S_akra, the Lord of the Devas. Here he is called
_s_ataya_g_van, which is well-nigh synonymous with his common
epithet of _s_atakratu.
33. 'As a rule, O you wise ruler, the sacrifice of those who long for
the attainment of some good, is a vile act, accompanied as it is by
injury done to living beings. Your sacrifice, on the contrary, this
monument of your glory, is in complete accordance with your lovely
behaviour and your aversion to vices.
34. 'Oh! Happy are the subjects who have their protector in you! It is
certain that no father could be a better guardian to his children.'
Another said:
35. 'If the wealthy practise charity, they are commonly impelled to do
so by the hopes they put in the cultivation of that virtue; good
conduct, too, may be accounted for by the wish to obtain high regard
among men or the desire of reaching heaven after death. But such a
practice of both, as is seen in your skill in securing the benefit of
others, cannot be found but in those who are accomplished both in
learning and in virtuous exertions.'
* * * * *
In such a way, then, those whose hearts are pure do not act up to the
enticement of the wicked. Knowing this, pure-heartedness is to be
striven after.
[In the spiritual lessons for princes, also, this is to be said:
'Who to his subjects wishing good, himself exerts,
Thus brings about salvation, glory, happiness.
No other should be of a king the business.'
And it may be added as follows: '(The prince) who strives after material
prosperity, ought to act in accordance with the precepts of religion,
thinking a religious conduct of his subjects to be the source of
prosperity.'
Further this is here to be said: 'Injuring animals never tends to bliss,
but charity, self-restraint, continence and the like have this power;
for this reason he who longs for bliss must devote himself to these
virtues.' And also when discoursing on the Tathâgata: 'In this manner
the Lord showed his inclination to care for the interests of the world,
when he was still in his previous existences.']
* * * * *
This story is not met with elsewhere, it seems, at least in this
shape. No. 50 of the Pâli _G_âtaka is told with the same intention
but in a different manner. The resolve of the Bodhisattva and his
stopping bloody sacrifices is better accounted for in our text.
XI. THE STORY OF _S_AKRA.
(Comp. Fausb., _G_ât. I, p. 202, translated by Rhys Davids, Buddhist
Birth Stories, pp. 284-287.)
Neither adversity nor the brilliancy of sovereign power can relax in the
high-minded the virtue of compassion towards living beings. This will be
taught now.
In the time when the Bodhisattva, having well practised meritorious
actions for a long time, and having come into possession of the virtues
of charity, self-restraint, continence and compassion, was directing his
extraordinary performances for the benefit of others, once, it is said,
he became _S_akra, the Lord of the Devas.
1. The magnificence of the Chief of the Celestials shone in a higher
degree and displayed a greater majesty, since that rank had fallen to
his share. Something analogous may be seen, when a palace adorned by a
covering of fresh stucco is made resplendent by the moonbeams.
2. The rich lustre of that mighty state, to conquer which the sons of
Diti dared push forward against the impetuous advance of the
world-elephants and expose their breasts to their pestle-like tusks,
that brilliancy was his. But though he easily enjoyed that happiness at
his command, nevertheless, that bliss did not stain his heart with
pride.
Ruling heaven and earth in the proper manner, he acquired splendid
glory, which pervaded the whole universe. Now the Demons[104] could not
bear the renown nor the very wonderful bliss which he enjoyed, and waged
war against him. They marched to his encounter to fight him with an
enormous army of elephants, chariots, horsemen and footmen, being the
more terrible, as they were drawn up in the proud array of battle and
made a noise as awful as that of the wild Ocean. Through the glittering
blaze of their various kinds of offensive and defensive weapons they
hardly suffered themselves to be looked at.
[104] The spirits of darkness, called Daityas (sons of Diti) or
Dânavas (sons of Danu) or Asuras.
3. He for his part, though attached to the precepts of righteousness,
felt however within his heart the disposition to indulge in the frenzy
of fighting. He was prompted to do so by the pride of his enemies, by
the danger of his own men, unpleasantly interrupted in their peaceful
sport, also by the regard of his majesty and of the traditional line of
conduct along the path of political wisdom.
So he mounted his excellent golden chariot, to which a thousand
excellent horses were put. This chariot was decorated in front with a
beautiful, high-floating banner which bore a figure in the attire of an
Arhat[105] for its emblem. Its outer appearance was exceedingly
brilliant, owing to the lustre reflected by the manifold precious stones
and jewels that adorned it, and to the brightness which irradiated its
flanks and which proceeded from the different flaming weapons,
sharp-pointed and well-disposed to be ready for use, on both sides of
the chariot. On the inside it was covered with a fine white blanket.
Standing on it and surrounded by his great divine host of different
arms, elephants, chariots, horse and foot, the Great Being met the
forces of the Demons just on the border-line of the Ocean.
[105] It is curious to see this _S_akra of the Buddhists making
profession in this manner of his Buddhistical faith. If this trait
is an old one, _S_akra is here represented as a digambara, as he in
fact is. The _S_abdaratnâvalî gives Arha as a name of Indra; (see
Petr. Dict. s. v. arha 2).
4. Then a great battle took place, destructive of the firmness of the
timid as well as of the shields and mail-coats pierced by the strokes of
the weapons with which they fought each other.
5, 6. Various cries were heard in the tumult of that struggle. Stay! Not
in this manner! Here! Look out! Where are you now? You will not escape
me! Strike! You are a dead man! So challenging one another they fought.
And this noise mixing with the clashing and crashing of the arms all
over the battle-field and the sound of the drums, made Heaven shake and
almost burst.
7. The elephants on both sides, rushing on each other with great fury
increased by the smell of the flowing juice, offered the frightful
spectacle of mountains swept along by the wind of a world-destroying
period.
8. Like portentous clouds, the chariots swept over the field, their
floating standards resembling the lightning, and the rattling noise they
made being as the roaring of the thunder.
9. Sharp arrows were flying over both armies, and fell down amidst the
warriors of both the Devas and the Demons, hitting banners and royal
umbrellas, bows and spears, shields and cuirasses, and the heads of men.
10. At the end the army of _S_akra took to flight, frightened by the
fiery swords and arrows of the Demons. The Lord of the Celestials alone
held still the field, barring with his chariot the host of his enemies.
When Mâtali, the charioteer of the Lord of the Devas, perceived that the
army of the Demons, high-spirited and overjoyed, was coming over them
with a tremendous noise of loud warcries and shouts of victory, whereas
the army of the Devas was almost intent on flight, he thought it was
now the proper time to retreat, and so he turned the chariot of the
Ruler of the Devas. While they were making the ascent[106], _S_akra, the
Lord of the Devas, caught sight of some eagle-nests which were placed on
a silk-cotton tree just in the line of direction of the chariot-pole, so
that they must needs be crushed by it. No sooner had he seen them, than
seized with compassion he said to Mâtali, his charioteer:
[106] Returning from the battle-field on the border of the Ocean to
his residence in Heaven, _S_akra must needs drive upward.
11. 'The birds' nests on this silk-cotton tree are filled with not yet
winged young ones. Drive my chariot in such a manner that these nests
will not fall down crushed by the chariot-pole.'
Mâtali answered: 'In the meanwhile the crowds of the Demons will
overtake us, sir.'
_S_akra said: 'Never mind. Do you but take the proper care in avoiding
these eagle-nests.' Upon which Mâtali answered:
12. 'Nothing short of turning the chariot can save the birds, O
Lotus-eyed One. But we have at our heels yon host of foes who after a
long time are at last getting the better of the Devas.'
At this moment _S_akra, the Lord of the Devas, moved by the utmost
compassion, showed his extraordinary goodness of heart and firmness of
intention.
13. 'Well then,' said he, 'turn the chariot. Better is it for me to die
by the terrible club-strokes of the chiefs of the Demons than to live
blameful and dishonoured, if I should have murdered those poor
terror-stricken creatures.'
Mâtali promised to do so, and turned his car, drawn by a thousand
horses.
14. Now the foes who had witnessed his heroism in battle, seeing that
the chariot turned, were overtaken with fear, and got into confusion.
Their ranks gave way like dark rain-clouds driven away by the wind.
15. In the case of a defeat one single man turning his face to the enemy
and barring the way of the enemy's forces, will sometimes abate the
pride and haughtiness of the victors by the unexpectedness of his heroic
valour.
16. The sight of the broken ranks of the hostile army encouraging the
host of the Devas, made them return. For the Demons, terror-stricken and
fleeing, thought no more of rallying and resisting.
17. Then the Devas, whose joy was mingled with shame, paid homage to
their Lord; after which, brilliant and beautiful by the radiance of
victory, he quietly returned from the battle-field to his city, where
his zenana impatiently longed for him.
In this way was the victory gained in that battle. It is for this reason
that the saying goes:
18. The low-minded do wicked actions in consequence of their cruelty.
Average men, though pitiful, will do so, when come into distress. But
the virtuous, even when in danger of life, are as little capable of
transgressing their proper line of conduct as the Ocean its boundary.
* * * * *
[In this way the Lord did long ago protect animal life even at the risk
of his own and of the loss of the Celestial sway. Keeping then in mind
that it does not at all befit a wise man to offend living beings, much
less to sin against them, a pious man must be intent on practising
compassion towards the creatures. And the saying that Dharma in truth
watches him who walks in righteousness (dharma)[107], is to be
propounded here too. Likewise this (story) may be adduced when
discoursing on the Tathâgata, and when treating of listening with
attention to the preaching of the Law.]
[107] We have here a remarkable quotation from the Holy Writ of
Northern Buddhism. The wording of this sentence in the original:
dharmo ha vai rakshati dharma_k_âri_n_am, is the exact Sanskrit
counterpart of the first pâda of a well-known Pâli stanza uttered
by the Lord (see Fausböll, _G_âtaka I, p. 31; IV, p. 54, and the
other passages quoted there):
Dhammo have rakkhati dhamma_k_âri_m_
Dhammo su_k_i_nn_o sukham âvahâti
Esânisa_m_so dhamme su_k_i_nn_e
Na duggati_m_ ga_kkh_ati dhamma_k_âri.
XII. THE STORY OF THE BRÂHMAN.
What forbids the virtuous to transgress the boundary of good behaviour
is the very shame of the Self within their hearts. This will be taught
by the following.
Once the Bodhisattva, it is told, came to life in an illustrious family
of Brâhmans, well-reputed both on account of their ancestry and their
conduct. They were highly esteemed and renowned, observing their
traditional customs and setting a high value on good education and good
manners. Having received in due order the different sacraments:
garbhâdhâna, pu_m_savana, sîmantonnayana, _g_âtakarma, and the rest, he
dwelt at his teacher's, who was a Brâhman distinguished by the
superiority of his learning, by his birth, and by his practice of the
customary conduct, with the object of studying the Veda.
1. His quickness in mastering and retaining the texts he was taught, his
devoted obedience for which his family had always been reputed--a virtue
his correctness of conduct embellished by tranquillity, a rare ornament
in a youth, made him obtain the love and affection of his teacher.
2. For virtues practised without interruption are magic charms to win
the affection even of such as are burnt by the fire of hatred, how much
more of the sound-hearted.
Now his teacher, in the intervals of rest from sacred study, with the
object of trying the morals of all his disciples, was used to tell them
frequently of his own sufferings, the effect of his poverty.
3. 'To him no help his family affords,
No joy is his, not e'en on holidays,
And wretched alms-requesting makes him sick.
A pauper's wish, how may it be fulfill'd?
4. 'The state of a moneyless man is the home of disregard, the abode of
toil. And a very hard condition it is, devoid of pleasure, abounding in
scantiness, and incessantly afflicting like a calamity.'
Like excellent horses, pricked with spurs, his disciples, very much
moved by their attachment to their spiritual teacher, did their utmost
to deliver to him ever more and better prepared food from their daily
begging round. But he said to them: 'Good sirs, do not exert yourselves
in this way. No offerings of food obtained by daily begging will
diminish the distress of poverty to anybody. If you cannot bear my
hardship, you ought rather to apply these your efforts to gaining
wealth. Doing thus, you would act in the proper manner. Why do I say so?
5. 'Hunger is driven away by food, and thirst by water. The
spell-uttering voice together with medicine expels illnesses. But
poverty's pain is destroyed by wealth, that cause of being honoured by
one's kinsmen.'
The pupils answered: 'What can we do for you? Unhappy we, that the
extent of our power is so small. Moreover,
6, 7. 'If wealth, like food, were obtained by begging, we would not
allow you to suffer by poverty in this degree, master. But the case is
this. The proper, though weak, means for Brâhmans of gaining wealth is
receiving gifts: and people here are not charitable. So we are
powerless, and by this impotency we are smitten with grief.'
The teacher replied: 'But there are still other expedients for earning
money, and they are explained in the law-books. Yet, my strength being
exhausted by old age, I am not fit to put them into effect.'
The disciples said: 'But our strength is not impaired by old age,
master. If, then, you think us capable of acting upon those precepts of
the law-books, inform us of them, that we may requite you for your
labour of teaching us.'
The teacher said: 'No, such means of earning money are hardly available,
indeed, for young men, whose mind is too loose to carry out a strong
resolution. Nevertheless, if Your Honours urge me, well[108], you may
learn from me what one of the said expedients is.
[108] Instead of sâdhu_h_ we must read sâdhu.
8. 'In the law-precepts for the time of distress[109] theft is an
approved livelihood for Brâhmans; and poverty, I suppose, is the extreme
distress in this world. Consequently, it is no sin for us to enjoy the
wealth of others, and the whole of these goods belongs, of a truth, to
the Brâhmans.
[109] Read âpaddharme steyam, &c. The âpaddharma substitutes for
the precepts of right conduct and right livelihood some others to
be followed in times of distress, if the primary ones cannot be
observed. The permission to Brâhmans to make money by theft is of
course not lawful; it is inferred from the well-known pretension of
the Brâhmanical caste to be owners of the whole earth. Even
_S_arvilaka, the thief in the M_rikkh_aka_t_ikâ, does not venture
to defend his deeds by arguments borrowed from the law-books; he
avows that theft is blameable, 'I blame it,' says he, 'and yet I do
it.'
9. 'Men such as you, would doubtlessly be able to seize on wealth even
by violence. You should, however, not practise that mode of taking,
minding your reputation. Therefore, you must show your energy in lonely
places and times.'
By such language he loosened the bridle from his disciples. Accordingly
they exclaimed 'Very well,' approving his bad words, as if they were
good, and all of them engaged themselves to do so, all--save the
Bodhisattva.
10. Him his innate goodness forbade to comply with the teacher's advice,
and compelled him on the contrary to oppose it without delay, though it
had been accepted as a duty by the other pupils.
Ashamed and with downcast looks he heaved a soft sigh and remained
silent. The teacher perceived that the Bodhisattva did not approve of
that fashion of making money, without, however, crying it down; and as
he had a high regard for the virtue of that Great Being, he entered upon
this reflection: 'For what reason does he disapprove of theft? Is it
want of courage or disaffection towards me? Or does he really know it
to be a wicked action?' Then in order to prompt him to open his true
disposition of mind, he spoke in this way to the Bodhisattva: 'Say,
noble Brâhman,
11. 'Those twice-born men, incapable of bearing my misfortune, are
willing to resort to the course of life followed by the energetic and
the heroes; but in you I find nothing but indolence and dullness.
Surely, it is not you who are affected by our distress.
12. 'My suffering is evident. Its whole extent lies open to your eyes. I
have made it plain by speech. Notwithstanding this, you are keeping
quiet! How is it that your mind is undisturbed and untouched by sorrow?'
Upon this the Bodhisattva, after making his respectful salute to the
teacher, said quite alarmed: 'Heaven forbid such feelings! Verily, it is
not want of affection or hard-heartedness which causes me to keep apart,
nor am I unmoved by the sufferings of my teacher, but I think the mode
of acting which my master has shown us, cannot be put into practice. It
is impossible, indeed, to commit a wicked action without being seen.
Why? Because there does not exist anything like loneliness.
13, 14. 'No, loneliness is not to be found anywhere in the world for the
evildoer. Are not the invisible Beings and the purified Munis, whose eye
is endowed with divine power, lookers-on of men's actions? Not seeing
them, the fool thinks himself alone and commits sin[110].
[110] Cp. Manu VIII, 85; Mahâbhârata (ed. Bombay) I, 74, 39.
15. 'But I know no lonely place at all. Wheresoever I do not see anybody
else, is such a place for that reason empty of my own Self?
16, 17. 'And of a bad action my Self is a witness far more sharp-sighted
than any other person. Another may perchance perceive me, or he may not,
his mind being occupied with his own business, but my Self, eagerly
surrendering my whole mind to passion, knows with certainty that I am
doing evil.
'For this reason, then, I keep aloof from the others.' And understanding
that his teacher was fully appeased, the Bodhisattva continued:
18. 'Nor can I persuade myself into the belief that you would deceive us
in this way for the sake of obtaining wealth. Who, indeed, knowing the
difference between virtue and vice, would allow himself to be seduced by
the pursuit of wealth to oppression of virtue?
'As to my own determination, I will inform you of it.
19. 'Better is it to take the almsbowl and vile garments, beholding the
opulence of the mansions of one's enemies, than to bend one's mind
shamelessly to the murder of Righteousness, be it even with the goal of
attaining the Sovereignty of the Devas!'
At these words his teacher rapt with joy and admiration, rising from his
seat, embraced him, and said to him: 'Very well, very well, my son!
well-said, well-said, noble Brâhman! This is becoming to your keen
intellect adorned by tranquillity.
20. 'Fools leave the path of duty, stirred by any motive whatever, but
the virtuous do not allow themselves to be led astray even in the
greatest distress; penance, learning, and wisdom being their wealth.
21. 'As the moon rising in autumn adorns the firmament, so you are the
ornament of your entirely spotless family. For you the sacred texts you
have been taught have their full import; that you have well understood
them is made plain by your good behaviour; and my labour is crowned with
success, it has not been fruitless.'
* * * * *
So, then, it is the very shame of the Self within their hearts that
prevents the virtuous from transgressing the boundary of good behaviour.
[For this reason the pious man (ârya) ought to have a powerful shelter
in shame. (This story) is to be adduced on account of such texts[111]
as this: 'In this way the faithful votary of our creed (ârya_s_râvaka),
being well-guarded by the trench of his shame, avoids what is noxious
and fosters what is wholesome.' Likewise in texts dealing with the
feeling of shame and the regard of public opinion.]
[111] sûtreshu. The same term is used at the conclusion of Story
XXI.
* * * * *
The story of the Brâhman has the appearance of being the clumsy
invention of some monk engaged in giving lessons of morality and in
want of some story to illustrate the sinfulness of theft. I can
scarcely believe it forms part of the old stock of traditional
tales and folklore, as little as the story of the sacrifice (X). In
its parallel in the Pâli _G_âtaka, No. 305, sîlavîma_m_sana_g_âtaka
(Fausb. III, pp. 18, 19), the old teacher's trial of his disciples
is better accounted for.
XIII. THE STORY OF UNMÂDAYANTÎ.
(Cp. Pâli _G_âtaka, No. 529; Fausb. V, 210-227.)