original has placed within brackets. It is a quotation, which was
originally no doubt a marginal note. Here is its translation:
'This is also declared by our Lord in the two gâthâs: "Easy is the
livelihood &c."
2. 'Easy is the livelihood of the shameless crow, that bold and
impetuous animal, who practises impure actions, but it is a very
sinful life.
3. 'But the modest one who always strives after purity has a hard
livelihood, the bashful one who is scrupulous and sustains himself
only by pure modes of living.
'This couple of gâthâs is found in the Âryasthâvirîyanikâya.'
The gâthâs quoted are substantially and partly verbally the same as
two stanzas of the Dhammapada (244 and 245) that are their Pâli
counterpart.
Now, while they were living in this manner, a great forest-conflagration
took place not far from them. It was characterised by an incessant
tremendous noise, by the appearance of clouds of rising smoke, then by
flying sparks of fire scattered about from the line of flames. This fire
caused much terror to such animals as haunted the forest, and was a ruin
to its groves and thickets.
4. The fire excited by the whirling of the wind, that seemed to induce
it to perform manifold and different figures of dance, agitated its
wide-outstretched flame-arms, leaped shaking its dishevelled smoke-hair,
and crackled, taking away the courage and strength of those (animals and
plants).
5. It jumped, as if in wrath, on the grasses, which trembling under the
violent touch of the fierce wind, seemed to take to flight; and covering
them with its glittering sparks, burnt them.
6. Yea, it seemed as if the forest itself, with its crowds of birds
flying about terror-stricken and alarmed, with its terrified quadrupeds
roaming on all sides, with the thick smoke which enveloped it, and with
the sharp noise of the fire's crackling, uttered strong roars of pain.
So that conflagration, pushed forward as if pressed on by the violent
wind, and following the grasses and shrubs, reached at last the vicinity
of that nest. In this moment the young quails, uttering confused and
discordant shrieks of fear, each caring for himself, none for the rest,
suddenly flew up all together. Only the Bodhisattva, because of the
great weakness of his body and because he had as yet no wings, made no
such effort. Yet the Great Being knew his power and was not at all
disturbed. When the fire with impetuosity approached, and was about to
seize upon the nest, he addressed it with these persuasive words:
7. 'My feet are not strong enough to deserve that name, nor are my wings
able to fly, and the disturbance caused by thee put to flight also my
parents. Nothing worth offering to a guest like thee, is to be found
here. For this reason it becomes thee to turn back from hence, Agni.'
When the Great Being had spoken these words, hallowed by the power of
Truth,
8. That fire, though stirred by the wind, though raging in dry underwood
mixed with very arid grasses, abated suddenly, as if it had reached a
swollen river, having come near to his utterance of speech.
9. Still up to this day any forest-conflagration, reaching that famous
place in the Himâlaya, however high its flames may rise by the power of
the wind, will lessen its fire and slacken its rage, in the same way as
a many-headed serpent is charmed by a spell.
For what reason, then, has this (tale) been adduced? It will be said.
10. As little as the sea with its rolling billows will transgress the
shore, or he who loves Truth the discipline ordained by the Lord of
Munis, so little even fire is able to transgress the command of the
veracious. For this reason one must never leave Truth.
* * * * *
In this manner, then, not even fire is able to surpass speech purified
by truth. Having this in view, one must addict one's self to speaking
the truth. [This story is also to be told, when discoursing on the
Tathâgata.]
XVII. THE STORY OF THE JAR.
(Cp. Pâli _G_âtaka, No. 512, Fausb. V, pp. 11-20.)
Drinking intoxicating liquors is an exceedingly bad action, attended by
many evils. Having this in mind, the virtuous will keep back their
neighbour from that sin, how much more their own selves. This will be
taught as follows.
One time the Bodhisattva, having by his excessive compassion purified
his mind, always intent on bringing about the good and the happiness of
others, manifesting his holy practice of good conduct by his deeds of
charity, modesty, self-restraint, and the like, held the dignity of
_S_akra, the Lord of the Devas. In this existence, though he enjoyed to
his heart's content such paramount sensual pleasures as are proper to
the Celestials, yet Compassionateness ruled his mind so as not to allow
him to relax his exertions for the benefit of the world.
1. As a rule the creatures, drinking from the wine[129] of prosperity,
are not watchful, not even with respect to their own interests. He, on
the contrary, was not only free from the drunkenness originating from
the transcendent enjoyments which attend the sovereign rank among the
Devas, but his watchfulness for the interests of others was as great as
ever.
[129] The juice of grapes not being among the national intoxicating
liquors of India, Sanskrit has no proper word for 'wine.' For
rhetorical purposes, however, it will meet no objection to use this
term in a translation. Moreover, nowadays 'wine' is signified in
Sanskrit by words meaning 'strong liquor.'
2. Being full of affection towards the creatures, as if they were his
kinsmen, those poor creatures harassed by many violent calamities, he
never forgot to take care of the interests of others, persisting in his
strong determination and being well aware of his own (extraordinary)
nature.
Now, one day the Great Being was casting His eyes over the world of men.
His eye, great as His nature and mildly looking according to His
friendliness, while bending down to mankind with compassion, perceived a
certain king, whose name was Sarvamitra [= every one's friend], who by
the sin of his intercourse with wicked friends was inclined to the habit
of drinking strong liquors, himself with his people, townsmen and
landsmen. Now, having understood that the king saw no sin in this habit,
and knowing that drinking constitutes a great sin, the Great Being,
affected with great compassion, entered upon this reflection: 'It is a
pity, indeed, how great a misery has befallen this people!
3. 'Drinking, like a lovely but wrong path--for it is a sweet thing at
the outset--leads away from salvation such people as fail to recognise
the evils which it causes.
'What, then, may be the proper way to act here?... Why, I have found it.
4. 'People like to imitate the behaviour of him who is the foremost
among them; this is their constant nature. Accordingly, here the king
alone is the person to be cured, for it is from him that originates the
good as well as the evil of his people.'
Having thus made up his mind, the Great Being took on himself the
majestic figure of a Brâhman. His colour shone like pure gold; he wore
his hair matted and twisted up, which gave him a rather stern
appearance; he had his body covered with the bark-garment and the
deer-skin[130]. A jar of moderate size, filled with surâ, was hanging
down from his left side. In this shape, standing in the air he showed
himself to king Sarvamitra, while he was sitting with his company in his
audience-hall, and their conversation had turned to be such as attends
drinking surâ, âsava, maireya[131], rum, and honeyed liquor. On seeing
him, the assembly, moved by surprise and veneration, rose from their
seats, and reverentially folded their hands to him. After which, he
began to speak in a loud voice, resembling the deep noise of a cloud big
with rain:
[130] The matted hair, the bark-garment, and the deer-skin are the
attributes of an anchorite or muni. Cp. Dhammapada, verses 393,
394.
[131] All of them names of different kinds of spirituous liquor.
5. 'See, 'tis fill'd up to its neck,
Flowers laugh around its neck;
Well 'tis dress'd, a splendid jar;
Who will buy from me this jar?
6. 'I have here a jar adorned with this bracelet-like wide wreath of
flowers, fluttering in the wind. See how proud it looks, decorated as it
is by tender foliage. Which of you desires to possess it by purchase?'
Upon which, that king, whose curiosity was excited by astonishment,
reverentially fixing his eyes on him and raising his folded hands, spoke
these words:
7. 'Like the morning-sun thou appearest to us by thy lustre, like the
moon by thy gracefulness, and by thy figure like some Muni. Deign to
tell us, then, by what name thou art known in the world. Thy different
illustrious qualities make us uncertain about thee.'
_S_akra said:
8. 'Afterwards you will know me, who I am, but now be intent on
purchasing this jar from me--at least if you are not afraid of the
sufferings in the next world or heavy calamities to be expected still in
this.'
The king replied: 'Verily, such an introduction to a bargain as is made
by Thy Reverence, I never saw before.
9, 10. 'The ordinary mode of offering objects for sale among men is to
extol their good qualities and conceal their faults. Surely, that manner
practised by thee is becoming such men as thou, who abhor falsehood. For
the virtuous will never forsake veracity, even when in distress!
11. 'Tell us then, Eminent One, with what this jar is filled. And what
is it, that such a mighty being as thou may desire from our side by the
barter?'
_S_akra said: 'Hear, mighty sovereign.
12. 'It is not filled with water, either the largess of the clouds or
drawn from a holy stream; nor with fragrant honey gathered out of the
filaments of flowers; nor with excellent butter; nor with milk, whose
hue equals that of the moonbeams awaking the waterlilies in a cloudless
night. No, this jar is filled up with mischievous liquor. Now, learn the
virtue of this liquor.
13. 'He who drinks it will lose the control of himself, in consequence
of mind-perplexing intoxication; as his mindfulness will slacken, he
will stumble even on plain ground; he will not make a difference between
food allowed and forbidden, and will make his meals of whatever he may
get. Of such a nature is the fluid within this jar. Buy it, it is for
sale, that worst of jars!
14. 'This liquor has the power of taking away your consciousness, so as
to make you lose the control of your thoughts and behave like a brute
beast, giving your enemies the trouble of laughing at you. Thanks to it,
you may also dance in the midst of an assembly, accompanying yourself
with the music of your mouth. Being of such a nature, it is worth
purchasing by you, that liquor within the jar, devoid as it is of any
good!
15. 'Even the bashful lose shame by drinking it, and will have done with
the trouble and restraint of dress; unclothed like Nirgranthas[132] they
will walk boldly on the highways crowded with people. Of such a nature
is the liquor contained in this jar and now offered for sale[133].
[132] The Nirgranthas are a class of monks, especially _G_ain
monks, who wander about naked.
[133] Instead of the reading of the printed text, the fourth pâda,
I suppose, should be read thus: sâ pa_n_yatâm upagatâ nihitâtra
kumbhe.
16. 'Drinking it may cause men even to lie senseless asleep on the
king's roads, having their figures soiled with food ejected by their
vomitings and licked from their face by bold dogs. Such is the beverage,
lovely to purchase, which has been poured into this jar!
17. 'Even a woman enjoying it may be brought by the power of
intoxication into such a state, that she would be able to fasten her
parents to a tree and to disregard her husband, may he be as wealthy as
Kubera[134]. Of this kind is the merchandise which is contained within
this jar!
[134] The strange examples for illustration are occasioned by the
exigencies of a metrical tour de force, very skilfully executed.
18. 'That liquor, by drinking which the V_ri_sh_n_ayas and the Andhakâs
were put out of their senses to this degree, that without minding[135]
their relationship they crushed down each other with their clubs, that
very beverage of maddening effect is enclosed within this jar!
[135] It is evident that vismitabandhubhâvâ_h_ is a misprint for
vism_ri_tabandhubhâvâ_h_.
19. 'Addicted to which whole families of the highest rank and dignity,
the abodes of splendour, perished, that liquor which has caused
likewise the ruin of wealthy families, here in this jar it is exposed
for sale.
20. 'Here in this jar is that which makes the tongue and the feet
unrestrained, and puts off every check in weeping and laughing; that by
which the eyes look heavy and dull as of one possessed of a demon; that
which impairing a man's mind, of necessity reduces him to an object of
contempt.
21. 'In this jar is ready for sale that which, disturbing the senses of
even aged people and making them timid to continue the road which leads
to their good, induces them to talk much without purpose and rashly.
22. 'It is the fault of this beverage, that the old gods, having become
careless, were bereaved of their splendour by the King of the Devas, and
seeking for relief were drowned in the Ocean. With that drink this jar
is filled. Well, take it!
23. 'Like an Incarnation of Curse she[136] lies within this jar, she by
whose power falsehood is spoken with confidence, as if it were truth,
and forbidden actions are committed with joy, as if they were
prescribed. It is she who causes men to hold for good what is bad and
for bad what is good.
[136] The word surâ is feminine.
24. 'Well, purchase then this madness-producing philtre, this abode of
calamities, this embodied Disaster, this mother of sins, this sole and
unparalleled road of sin[137], this dreadful darkness of mind.
[137] Kali is here used as an appellative with the general meaning
it has in Pâli (see Childers' Dict. s. v.).
25. 'Purchase from me, O king, that beverage which is able to take away
a man's senses entirely, so that, without caring for his happiness or
future state, he may strike his own innocent father or mother or a holy
ascetic.
26. 'Such is this liquor, known among men by the name of surâ, O you
lord of men, who by your splendour equal the celestials (surâs). Let him
endeavour to buy it, who is no partisan of virtues.
27. 'People, being addicted to this liquor, grow accustomed to
ill-behaviour, and will consequently fall into the precipices of
dreadful hells or come to the state of beasts or to the attenuated
condition of pretâs. Who then, forsooth, should make up his mind even to
look at this liquor?
28. 'And, be the result of drinking intoxicating liquors ever so
trifling, still that vice destroys the good conduct and the good
understanding of those who pass through human existence. Moreover it
leads afterwards to the residence in the tremendous hell Avî_k_i,
burning with flaming fire, or in the world of spectres[138], or in the
bodies of vile beasts.
[138] 'The world of spectres' = pit_ri_loke. In Buddhist
terminology the pitara_h_ are a synonym of pretâ_h_, considered to
be a class of spectres and ghosts. 'In appearance they are
extremely attenuated, like a dry leaf.' Spence Hardy, Manual, p.
48.
29. 'In short, drinking this destroys every virtue. It deadens good
conduct (_s_îla), forcibly kills good reputation, banishes shame, and
defiles the mind. How should you allow yourself to drink intoxicating
liquors henceforward, O king?'
By these persuasive words of _S_akra and his strong arguments the king
became aware of the sinfulness of drinking intoxicating liquors. He cast
off the desire of taking them, and addressing his interlocutor said:
30. 'As an affectionate father would deign to speak to his son, or a
teacher to his pupil in reward for his discipline and attachment, or a
Muni who knows the difference between the good and the evil modes of
life, such an import is conveyed in the well-said words thou hast spoken
to me out of benevolence. For this reason I will endeavour to honour
thee, as is due, by a deed.
'In return for thy well-said sentences Thy Reverence will at least deign
to accept from us this honour.
31. 'I give thee five excellent villages, a hundred female slaves, five
hundred cows, and these ten chariots with the best horses harnessed to
them. As a speaker of wholesome words thou art a Guru to me.
'Or, wert thou to desire anything else to be done from my side, Thy
Reverence would favour me once more by ordering so.'
_S_akra replied:
32, 33. 'I do not want villages or other boons. Know me to be the Lord
of the Celestials, O King. But the speaker of wholesome words is to be
honoured by accepting his words and acting up to them. For this is the
way which leads to glory and bliss, and after death to the many
different forms of happiness. Therefore, throw off the habit of taking
intoxicating drinks. Holding fast to Righteousness you shall partake of
my heaven.'
After thus speaking, _S_akra disappeared on the spot, and the king, with
his townsmen and landsmen, desisted from the vice of drinking strong
liquors.
* * * * *
In this manner, then, the virtuous, considering the use of intoxicating
liquors an exceedingly bad action, attended by many evils, will keep
back their neighbour from this sin, how much more their own selves. [And
when discoursing about the Tathâgata, this is also to be propounded: 'In
this manner the Lord was careful of the good of the world already in his
previous existences.']
XVIII. THE STORY OF THE CHILDLESS ONE.
The state of a householder is beset with occupations inimical to
religious conduct and tranquillity. For this reason it does not please
those who long only for the Self[139]. This will be taught by the
following.
[139] Though the Buddhist lore denies the existence of the
individual soul, the Self (âtman), Buddhist Sanskrit, as well as
Pâli, often employs that name, as it is used in pagan and profane
writings, in such cases as where it may suit to signify that part
of the individual being, to whose profit or damage the good or evil
karma will tend.
One time the Bodhisattva was born in a wealthy family, noted for their
virtuous mode of life and good behaviour, so as to be much sought in
alliance and highly esteemed by the people. That family was like a
refreshing well to persons of good birth; they shared the stores of
their treasuries and magazines with _S_rama_n_as and Brâhmans; their
houses were open to friends and kinsmen; the poor and the mendicants
lived by their gifts; the artisans found business and protection with
them; and by their splendid riches they were permitted to bestow their
favour and hospitality on the king. Being born in this family, he grew
up in course of time, and studied such branches of science as are
reputed of much value in the world, while he turned his mind with no
less zeal to various arts, the knowledge of which is optional. Owing to
his accomplished education, his beautiful figure pleasing the eyes of
men, and the knowledge of the world he displayed without infringing the
precepts of the Law, he won the hearts of his fellow-citizens, who
considered him like their kinsman.
1, 2. For it is not on account of their relationship that we honour our
relations, nor do we consider the rest of men as strangers because they
are not related to us. No, men are considered relations or strangers,
according as their virtues or vices make them meet with esteem or
disregard.
But that Great Being had familiarised himself with world-renunciation.
3. He had had experience of the householder's life, and knew it to be a
state not consistent with the practice of religious duties, since the
pain of seeking after profit is necessarily implied by it. On the other
hand, he understood the happiness of the penance-groves. So his mind
became detached from the pleasures of the home-life.
So, when his father and mother had died, he was utterly alarmed in his
heart, and forsaking his splendid house and estate, an amount of many
hundred thousands, duly bestowed it upon his friends and kinsmen, the
poor, the _S_rama_n_as, and the Brâhmans; after which he abandoned his
home. He passed successively through villages and towns and boroughs,
through kingdoms and capitals of kingdoms, and took up his abode on a
certain woody plateau in the vicinity of a town. There he soon became
conspicuous by his tranquillity, his conversation, and his behaviour.
The calmness of his senses, the result of a long practice of meditation,
was natural and sincere. His language delighted both minds and ears, and
while betraying his wisdom, still was full of modesty; and his
discourses being entirely free from miserable and troublesome hope for
gain, were distinguished by his solid learning, by his softness in
addressing the audience to whom he paid due honour, and by the skill he
displayed in tracing the boundary between actions allowed and forbidden
by the Law. His behaviour, adorned with such practices as are proper to
a homeless ascetic, was quite in accordance with that approved by the
virtuous. And when the people who were curious about his person, became
aware of how he had renounced a high rank in the world, they loved him
the more for it.
4. Virtues obtain a more favourable reception, if found in persons
distinguished by a high birth; in the same way as the beams shooting
from the moon have more loveliness, when coming in contact with any
object of excellent qualities.
Now some friend and companion of his father, having heard he had taken
up his abode in that place, went up to him, moved by a great esteem for
his virtues. After the usual friendly inquiries concerning his health,
the visitor made himself known to the ascetic, and told him of the
paternal relation. Then there ensued a conversation between them, in the
course of which the said friend spoke these affectionate words: 'Your
Reverence is likely to have acted inconsiderately, after all, renouncing
the world in this age without further regard to your family and (the
maintenance of) your lineage.
5. 'For what have you left your rich dwelling, setting your mind on the
forest-life? Those who practise a virtuous life may observe this Law in
their homes as well as in the wilderness.
6, 7. 'How, then, is it that you give yourself up to a life of pain,
embracing this state of incarnate Poverty, as it were? You are
sustaining yourself by alms obtained from the charity of strangers, and
you are not a bit more regarded than a vagabond. Covered with rags and
devoid of relations and friends, you are hiding yourself in this abode
in the midst of the forest. Even the eyes of your enemies would be
filled with tears, if they were to see you in this condition.
8. 'Therefore, return to your paternal house. Certainly, the abundance
of its estate must be known also to you. Living there, you might fulfil
at the same time both your religious duties and your desire of
possessing a virtuous son.
'For such is the saying, indeed, you know:
9. 'Even to a hired labourer his home is comforting, like a well of
fresh water, how much more an easily obtained luxurious residence,
resplendent with wealth!'
But the Bodhisattva's mind was purified by that delicious and comforting
ambrosia, the name of which is detachment. His heart clung to it, for he
knew well the difference between the life of a householder and the
forest-life; and the invitation to enjoy worldly pleasures had the same
effect of discomfort upon him, as talking of a meal would have upon one
who is satiated. So he spoke:
10. 'What you said was spoken out of affection, of a truth, and on this
account your words did not grieve me so much. Nevertheless, do not
employ the term "comfort," when speaking of one who lives in the world.
11. 'The householder's state is a state of great uneasiness, whether he
have money or not. The rich man is vexed by the toil of guarding his
wealth, and the poor one by the labour of earning it.
12. 'Now, since there is no comfort to be found in that state either for
the rich or for the poor, it is mere folly to delight in it. It must
have such consequences as are the result of wickedness.