king soon died. Supposing that rule to be the effect of
goblin-power[236], he ordered, with the object of saving the life of
that son, the building which was to serve for lying-in chamber to be
wholly constructed of iron, (though) ornamented with magnificent figures
wrought of jewels, gold, and silver. The preservative rites destructive
of goblins were performed there according to the precepts expounded in
the Science of Spirits and ordained by the Veda; and likewise the
different customary auspicious ceremonies which have the effect of
securing prosperity. As to his son, he had the _g_âtakarma[237] and the
other sacraments performed to him in that iron-house, and let him grow
up there. Owing to that most careful guard, but no less to the excellent
goodness of his nature and to the power of his store of merit, no
goblins overpowered the Great Being. In course of time, after the
sacraments and initiatory rites had been performed, he was instructed by
teachers illustrious for their knowledge of the sacred texts, their
extraction, and behaviour, who were renowned and honoured as scholars,
and attached to the virtues of tranquillity, modesty, and discretion.
Having learnt from them many branches of science, and being favoured by
the loveliness of youth, which made his figure grow fuller day by
day[238], further displaying that attachment to modesty which was innate
in him, he became an object of the greatest love both to his relations
and the people at large.
[236] In the Pâli redaction the new-born children are in fact
carried away by a goblin, a Yakkhinî.
[237] The king had those sacraments performed by his purohita, the
king's constant and customary representative in sacrificial and
ceremonial matters.
[238] It is plain that the image of the crescent moon is present to
the author's mind.
5. People go after a virtuous person, though no relation nor
acquaintance of theirs, with the like joy as if they honoured a friend.
It is the brilliancy of his virtues which is the cause thereof.
6. In the season of autumn, when the moon freely shooting his beams all
around is the laugh of Heaven, say what kind of relation does there
exist for the people to Him?
So then the Great Being was enjoying the bliss that had fallen to his
share as the effect of the power of his merit. He was petted with plenty
of objects of celestial brilliancy standing at his disposal, and his
father, who loved him much and bore him high esteem, was no more anxious
about him, trusting he would be safe. Now once on the occasion of the
Kaumudî-festival recurring in course of time, it happened that the
Bodhisattva was desirous of contemplating the lovely beauty and the
display of brilliancy in his capital. Having obtained the permission of
his father, he mounted the royal chariot to take a drive. This chariot
was embellished with fair ornaments of gold, jewels, and silver; gay
flags and banners of various colours were floating aloft on it; its
horses well-trained and swift, were adorned with golden trappings; it
was driven by a charioteer distinguished for his dexterity, skill,
comeliness, honesty, modesty, and firmness, and followed by a retinue
adorned with a picturesque and brilliant attire and armour. Preceded by
the delightful tones of musical instruments, the prince with his train
passed through the capital in many directions, and let his eyes roam
over the spectacle of the streets crowded with townsmen and landsmen in
their lovely festival array, who with looks agitated by curiosity, were
wholly intent on seeing him, and all along his way received him with
praise and worship, folded hands and bent heads, and pronounced
blessings over him. Nevertheless, though the contemplation of this
beautiful spectacle was a proper occasion for conceiving a great
rejoicing within his mind, he regained by it the remembrance of his
former births. So familiar to his nature was the feeling of sa_m_vega.
7. 'Alas' (he thought), 'piteous is the state of the world and
displeasing because of its unsteadiness. The brilliant splendour of this
Kaumudî-day, how soon will it exist but in the memory!
8. 'And yet, such being the condition of all creatures, how heedless of
danger men are, that they hurry after rejoicings with untroubled minds,
though every way around them is obstructed by death!
9. 'Disease, old age and death, three enemies of irresistible strength,
stand near ready to strike, and there is no escape from the dreadful
world hereafter. How then may there be opportunity for merriment to an
intelligent being?
10. 'The clouds, that poured out streams of water with tremendous noise,
almost in anger, imitating, as it were, the uproar of great seas, the
clouds with their golden garlands of flashing lightnings, being born of
agglomeration come again to dissolution.
11. 'The rivers, that flowing with increased rapidity carried away trees
together with the river-banks, upon which they had their roots,
afterwards and in course of time assume again a mean appearance, as if
they were burnt away by sorrow.
12. 'The violence of the wind, too, blowing down peaks of mountains,
dispersing masses of clouds, rolling and stirring up the waves of the
ocean, becomes extinguished.
13. 'With high and blazing flame sparkling about, the fire destroys the
grass, then it abates and ceases. By turns the different beauties of the
groves and forests appear and disappear, as time goes on.
14. 'What union does there exist which has not its end in separation?
what felicity which is not liable to mishap[239]? Since inconstancy,
then, is proper to the course of worldly things, that mirth of the
multitude is a very thoughtless one.'
[239] This sentence is expressed in a similar way in a _s_loka,
recurring several times in Divyâvadâna (ed. Cowell, p. 27; 100;
486):
sarve kshayântâ ni_k_ayâ_h_ patanântâ_h_ samu_kkh_rayâ_h_
sa_m_yogâ viprayogântâ mara_n_ânta_m_ _k_a _g_îvitam.
Cp. also supra, Story VI, stanza 7.
In this manner the High-minded One reasoned within himself. Utterly
touched with emotion, his heart became averse to that rejoicing and
festival mirth; he paid no longer attention to the groups of people,
however picturesque, flocking to embellish the capital. In this
disposition of mind he perceived that he had already returned to his
palace. His emotion increased still by this, and considering that there
is no other refuge but Righteousness, since it is unconcerned with
sensual pleasures, he made up his mind to embrace the state of a
virtuous life. At the first opportunity he visited the king, his father,
and with folded hands asked leave to set out for the penance-forest.
15. 'By taking the vow of world-renunciation I wish to bring about the
good of my Self, and I want your leave which I shall hold for a favour
and a guidance to this (goal).'
16. On hearing this request of his well-beloved son, the king, as if he
were an elephant wounded by an empoisoned arrow or a deep sea shaken by
the wind, was seized with shivering, for his heart was sore through
grief.
17. And desiring to withhold him, he embraced him affectionately, and in
a faltering voice obstructed by his tears spoke: 'My son, why have you
made up your mind to leave us so suddenly?
18. 'Who is that man who, being a cause of displeasure to you, causes
his own ruin, rousing in this manner Death (against himself)? Say, whose
relations have to wet their faces with tears of sorrow?
19. 'Or do you perhaps apprehend, or have you heard of, any improper act
of mine? Then, tell it, that I may put an end to it. But I myself do not
perceive anything of the kind.'
The Bodhisattva spoke:
20. 'What improper act may be found in you, being thus intent to show me
your affection? And who would be capable of assailing me with grief?'
'But why then do you want to leave us?' replied the king with tears.
Then the Great Being answered: 'Because of the peril of death. Do but
consider, Your Majesty.
21. 'From the very night when a man obtains his residence in the
maternal womb, he moves towards death, O hero among men, marching
without interruption in that direction day after day.
22. 'May a man be ever so skilled in the management of his affairs, ever
so strong, nobody escapes Death or Old Age, both of whom infest every
place in this world. For this reason I will resort to the forest to lead
a virtuous life.
23. 'Haughty princes vanquish by bold attack whole armies in splendid
battle-array of footmen, horse, chariots, and elephants; but they are
powerless to defeat that enemy named Death, though he is alone.
Therefore I am resolved on taking my refuge in Righteousness.
24. 'Guarded by their forces made up of brisk horses and elephants and
footmen and chariots, princes succeed in making their escape from their
enemies; but all princes since Manu, together with their armies,
succumbed helplessly to the superior power of that enemy whose name is
Death.
25. 'Furious elephants crush in battle with their pestle-like tusks the
gates of towns, the bodies of men, chariots, and other elephants. Yet
the same tusks that were victorious even over town-walls will not push
back Death, when that foe rushes on them.
26. 'Skilled archers pierce their enemies with their arrows in battle,
though distant and sheltered by shield and armour strong and artfully
wrought; but they never hit that enemy of old, named Death.
27. 'Lions may abate the martial lustre of elephants, plunging their
cutting claws in their frontal globes, and with their roarings they may
pierce the ears and frighten the hearts of their adversaries; but when
they encounter Death, their insolence and strength are broken, and they
fall asleep.
28. 'Kings inflict punishment on their enemies having sinned against
them according to the measure of their guilt; but if that enemy whose
name is Death has greatly sinned against them, they do not think of
enforcing their law-sentences upon him.
29. 'Likewise kings may conquer a foe who has offended them by means of
the (well-known) expedients: conciliation and the rest; but Death, that
ferocious enemy, whose insolence is strengthened by the long duration of
his hatred, is not to be subdued with such craft.
30. 'Serpents in wrath bite men, and the poison of their pointed teeth
has the burning effect of a fire blazing awfully, kindled as it is by
their anger; but against Death, though always clever in doing harm and
therefore deserving of punishment, their effort of biting is deficient.
31. 'If a man has been bitten by serpents, however furious, medical men
will appease the poison by means of charms and medicines; but Death is a
serpent with imperishable teeth and irresistible poison, his power
cannot be put down by charms, medicines and the like.
32. 'Garu_d_as will stir up the abode of crowds of playing fishes,
shaking with the flapping of their wings the water out of the seas with
a thunderlike dreadful noise, then seize the serpents with their
outstretched fangs; yet they are unable to destroy Death in that
boisterous manner.
33. 'Tigers by their surpassing swiftness overtake the deer of the
forest running away with fear, and easily crushing them upon the earth,
as if playing, with the thunderbolt of their unequalled claws, drink
their blood; but they have no skill to proceed in the same way with
Death.
34. 'It may happen perchance that a deer having come within the reach of
a tiger's mouth with its tremendous teeth, makes his escape even then.
But who, having; reached the mouth of Death with the big teeth named
disease or old age or grief, can become sound again?
35. 'Demons (grahas), deformed and ferocious-looking, drink up the vital
strength and absorb the lives of the men they hold with a strong
grasp[240]; but when time has come for them likewise to wage war with
Death, they will lose their insolence and ferocity.
[240] In the Pâli redaction these demons are specified by the names
of yakkhâ, pisâ_k_â, and petâ (= Sans, pretâ_h_), different classes
of goblins.
36. 'Such as are masters in magic arts may subdue those demons, if they
come up to do harm to godly persons, by the use of penance-power,
evil-averting spells, and medicinal herbs; but against that demon, whose
name is Death, there is no remedy at all.
37. 'Such as are skilled in the art of bringing about magical illusions,
perplex the eyes of a great assembly[241]. Yet Death, too, must have
still some power, that his eye is not bewildered even by those.
[241] Jugglers may effect illusions of the kind. The fourth act of
the Ratnâvalî affords an instance of that indra_g_âla.
38. 'Both those who by their penance-powerful charms checked the
virulence of poison, and the excellent physicians who extinguished the
diseases of men, even Dhanvantari and such as he, have disappeared.
Therefore my mind is bent on practising righteousness in the forest.
39. 'The Vidyâdharas, owing to their might made up of manifold spells
and powers, make themselves visible and again invisible, go through the
air or descend to the earth. Nevertheless, when they meet Death, they
too have lost their might.
40. 'The lords of the Celestials (the Devas) drive back the Asuras in
spite of their haughtiness, and themselves in turn in spite of their
haughtiness are driven back by the Asuras. Yet, even both armies
combined, a host that would march with just pride against any adversary,
are not able to vanquish Death.
41. 'Understanding this ferocity of the nature of Death, our enemy, and
his irresistibleness, I am no longer pleased with the life at home. It
is not from anger that I leave nor in consequence of diminished
affection, but I have resolved upon a life of righteousness in the
forest.'
The king said: 'But what hope do you set upon the forest-life, the
danger of death being thus irremediable? what hope on taking the vow of
a holy life?
42. 'Shall not Death, our enemy, attain you also in the forest? Did not
the _Ri_shis die who kept their vows of righteousness in the forest? In
every place the course of life you wish to adopt is practicable, indeed.
What profit, then, do you see in leaving your home and resorting to the
forest?'
The Bodhisattva spoke:
43. 'No doubt, Death equally visits those at home and those in the
forest, the righteous as well as the vicious. Yet the righteous have no
reason for remorse, and righteousness is nowhere easier to be attained
than in the forest, to be sure.
'Will Your Majesty deign to consider this?
44. 'The house is an abode of carelessness (about one's moral and
religious duties), of infatuation, sensual love, concupiscence, hatred,
of everything contrary to righteousness. What opportunity of applying
one's self to it may be found at home?
45. 'A householder is distracted by many bad occupations; the care of
earning and guarding his goods agitates his mind, which is also troubled
by calamities arising or approaching. At what time may a householder
take the way of tranquillity?
46. 'In the forest, on the other hand, after leaving that multitude of
bad occupations and being freed from the troublesome care of worldly
goods, a man is at his ease and may strive for tranquillity exclusively
and with a satisfied mind. So he will come to happiness and
righteousness and glory.
47. 'Not his wealth nor his power preserves a man, nothing but his
righteousness. It is righteousness that procures him great happiness,
not the possession of a large estate. And to a righteous man death
cannot but procure gladness. For no fear of mishap exists for him who is
devoted to a holy life.
48. 'And as good and evil are distinguished by their different
characteristic marks and separated from each other by the discrepancy of
the actions belonging to each, in the same way the result, too, of
wickedness is mishap, but that of beautiful righteousness a happy
state.'
In this manner the Great-minded One persuaded his father. He obtained
his father's permission and renouncing his brilliant royal bliss, as if
it were a straw, took up his abode in the penance-grove. Having acquired
there dhyânas of immense extent and established mankind in them, he
mounted to Brahma's world.
* * * * *
In this manner even the brilliancy of royalty does not obstruct the way
of salvation to those, whose mind has been seized by emotion. Thus
considering, one must make one's self familiar with the emotional state
(sa_m_vega). [This is also to be told, when expounding the right
conception of death: 'So the thought that one may die soon causes the
sense of sa_m_vega.' Likewise, when expounding that death should always
be present to our mind, and when teaching the temporariness of
everything: 'So all phenomena[242] are perishable.' Also, when
inculcating the tenet of taking no delight in the whole Universe: 'So
nothing which has form (sa_m_sk_ri_ta)[243] is reliable.' And also with
this conclusion: 'So this world is helpless and succourless.' Also this
may be propounded: 'In this manner it is easy to obtain righteousness in
the forest, but not so for a householder.']
[242] Anityâ_h_ sarvasa_m_skârâ_h_, one of the most popular sayings
of the Lord.
[243] Properly speaking, the sa_m_sk_ri_ta is the phenomenon, and
the sa_m_skârâ_h_ are the 'fashions' or 'forms' of the perceptible
objects as well as of the perceiving mind. But the latter term is
not rarely likewise indicative of the things or objects (see
Childers, Dictionary, s. v. sa_m_khâro), and the former is here
nearly a synonym of nâmarûpa.
XXXIII. THE STORY OF THE BUFFALO.
(Cp. the Pâli _G_âtaka, No. 278, Fausb. II, 385-388; _K_ariyâpi_t_aka
II, 5.)
Forbearance deserves this name only if there exists some opportunity for
showing it, not otherwise. Thus considering, the virtuous appreciate
even their injurer, deeming him a profit. This will be shown by the
following.
The Bodhisattva, it is said, one time lived in some forest-region as a
wild buffalo-bull of grim appearance, owing to his being dirty with mud,
and so dark of complexion that he resembled a moving piece of a
dark-blue cloud. Nevertheless, though in that animal-state, in which
there prevails complete ignorance and it is difficult to come to the
conception of righteousness, he in consequence of his keen
understanding, was exerting himself to practise righteousness.
1. Compassion, as if it had a deep-rooted affection for him in return
for his long service, never left him. But some power too, either of his
karma or his nature, must be taken into account to explain the fact that
he was so.
2. And it is for this reason, in truth, that the Lord[244] declared the
mystery of the result of karma to be inscrutable, since He, though
compassion was at the bottom of his nature, obtained the state of a
beast, yet even in this condition retained his knowledge of
righteousness.
[244] In his Buddha-existence, of course.
3. Without karma the series of existences cannot be; it is also an
impossibility that good actions should have evil as their result. But it
must be the influence of small portions of (evil) karma that caused him
now and then, notwithstanding his knowledge of righteousness, to be in
such (low) states[245].
[245] This apology is not superfluous, indeed. Though fables of
animals have been adapted of old so as to form part of the stock of
sacred lore of the Buddhists, the contradiction between the low
existences of the most virtuous ones and the doctrines about the
karma is as great as possible.
Now some wicked monkey, knowing his natural goodness which had
manifested itself in course of time, and understanding from his habitual
mercy that anger and wrath had no power over him, was in the habit of
vexing the Great Being very much by different injuries. 'From him I have
nothing to fear,' so he thought.
4. A rascal is never more eager to insult and never displays greater
insolence than towards people meek and merciful. Against those he
performs his worst tricks, for he sees no danger from their side. But
with respect to those from whence a suspicion of danger, however slight,
strikes him, he will behave, oh! so modestly, like an honest man; his
petulance is quieted there.
Sometimes, then, while the Great Being was calmly asleep or nodding from
drowsiness, that monkey would of a sudden leap upon his back. Another
time, having climbed on (his head), as if he were a tree, he swung
repeatedly (between his horns). Sometimes again, when he was hungry, he
would stand before his feet, obstructing his grazing. It happened also
now and then that he rubbed his ears with a log. When he was longing to
bathe, he would sometimes climb on his head and cover his eyes with his
hands. Or having mounted on his back, he would ride him perforce, and
holding a stick in his hand counterfeit Yama[246]. And the Bodhisattva,
that Great Being, bore all that unbecoming behaviour of the monkey
without irritation and anger, quite untroubled, for he considered it a
benefit, as it were.
[246] The common representation of Yama is sitting on the back of a
buffalo with a staff in his hand. See, for instance, Varâhamihira
B_ri_hatsa_m_hitâ 58, 57 da_nd_î Yamo mahishaga_h_.
5. It is the very nature of the wicked, indeed, to walk aside from the
way of decent behaviour, whereas forbearance is something like a benefit
to the virtuous, owing to their habitual practice of going that way.
Now of a truth, some Yaksha who was scandalised at those insults of the
Great Being, or perhaps wished to try his nature, one time when the
wicked monkey was riding the buffalo-bull, placed himself in his way,
saying: 'Be not so patient. Art thou the slave of that wicked monkey by
purchase or by loss at play, or dost thou suspect any danger from his
part, or dost thou not know thine own strength, that thou sufferest
thyself to be so abused by him as to become his riding animal? Verily,
my friend,
6. 'The thunderbolt of thy pointed horns swung with swiftness could
pierce a diamond, or like the thunderbolt, cleave huge trees. And these
thy feet treading with furious anger, would sink in the mountain-rock as
in mud.
7. 'And this body of thine is, like a rock, solid and compact, the
splendid strength of its muscles makes its beauty perfect. So thy power
is well-known to the vigorous by nature, and thou wouldst be hard to
approach even for a lion.
8. 'Therefore, either crush him with thy hoof by an energetic effort, or
destroy his insolence with the sharp edges of thy horns. Why dost thou
suffer this rogue of a monkey to torment thee and to cause pain to thee,
as if thou wert powerless?
9. 'Where is it ever seen that an evildoer is brought to reason by a
cure consisting in a virtuous behaviour towards him, modesty, and
kindness? This treatment being applied to such a one who is to be cured
by pungent and burning and harsh remedies, his insolence will wax like a
disease arising from the phlegm[247].'
[247] Indian medicine divides the diseases into three classes,
according to their origin from one of the three humours: phlegm
(kapha), wind (vâta), and bile (pitta).
Then the Bodhisattva looking at the Yaksha spoke to him mild words
expressive of his adherence to the virtue of forbearance.
10. 'Surely, I know him a fickle-minded one and always fond of iniquity,
but for this very reason it is right, in truth, that I put up with him.
11. 'What forbearance is that, practised towards somebody of greater
strength, against whom it is impossible to retaliate? And with respect
to virtuous people standing firm in honesty and decent behaviour, what
is there to be endured at all?
12. 'Therefore we ought to endure injuries by a feeble one, though
having the power of revenge. Better to bear insults from such a one than
to get rid of virtues.
13. 'Ill-treatment by a powerless one is the best opportunity, in truth,
for showing virtues. With what purpose, then, should the lover of
virtues make use of his strength in such cases so as to lose his
firmness of mind?
14. 'Besides, the opportunity for forbearance, that virtue always of
use, being difficult to obtain inasmuch as it depends on others, what
reason could there be to resort to anger just then, when that
opportunity has been afforded by another?