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| author | nfenwick <nfenwick@pglaf.org> | 2025-01-14 16:40:26 -0800 |
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| committer | nfenwick <nfenwick@pglaf.org> | 2025-01-14 16:40:26 -0800 |
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+*** START OF THE PROJECT GUTENBERG EBOOK 74064 ***
+
+
+
+
+
+_The Grateful Elephant_
+
+
+
+
+_By the same author_:
+
+
+ BUDDHIST PARABLES. Translated from the original Pāli. One volume.
+ xxix + 348 pages. With photogravure of a Bodhisattva head from
+ Gandhāra, from original in the Pennsylvania Museum. Octavo. Cloth.
+ Yale University Press, 1922. $5.00.
+
+ BUDDHIST LEGENDS. Translated from the original Pāli text of the
+ Dhammapada Commentary. Three volumes. Harvard Oriental Series, 28,
+ 29, 30. 1114 pages. Octavo. Cloth. Harvard University Press, 1921.
+ $15.00 a set.
+
+
+
+
+[Illustration: _Then the elephant with his trunk caressed the Future
+Buddha and lifted him up._]
+
+
+
+
+ _The Grateful Elephant_
+
+ _And Other Stories Translated from the Pāli_
+
+ _By Eugene Watson Burlingame_
+
+ _with Illustrations by Dorothy Lathrop_
+
+ [Illustration]
+
+ _New Haven, Yale University Press_
+ _London, Humphrey Milford, Oxford University Press_
+ _Mcmxxiii_
+
+
+
+
+ _Copyright 1923 by Yale University Press._
+
+ _Printed in the United States of America._
+
+
+
+
+_To my nephew Westcott_
+
+
+
+
+This _book contains twenty-six stories selected from the author’s
+larger work_ Buddhist Parables, _Yale University Press, 1922. The
+translation is a close, idiomatic rendering of the original Pāli text.
+In a few cases, words and phrases have been softened, and sentences
+have been omitted. In Story 1, two whole paragraphs which interrupt the
+progress of the story have been omitted. The author has not, however,
+“written down” any of the stories in order to remove such difficulties
+as the original translation may present to the child._
+
+
+
+
+_Note on Pronunciation of Pāli Names._
+
+
+The quantity of vowels is marked throughout. Short _a_ is pronounced
+like _u_ in _but_, long _ā_ like _a_ in _father_, long _ī_ like _ee_ in
+_see_, long _ū_ like _oo_ in _too_, short _i_ and short _u_ differing
+from the corresponding long vowels not in sound but in length. The _u_
+in _Buddha_, for example, is short. Simple consonants are pronounced as
+in English, except that _c_ is pronounced like _ch_ in _church_, _g_
+as in _get_, and _j_ as in _judge_. Combinations like _th_ and _dh_
+should be pronounced as in _hothouse_ and _madhouse_. Names containing
+underdotted letters have been eliminated. A syllable is said to be long
+if it contains either a long vowel, or a short vowel followed by two
+consonants (except a consonant followed by _h_). Words of three or more
+syllables are accented on the second syllable from the last, provided
+the next to the last syllable is short, as _Gótama_, _Mállika_. If
+the next to the last syllable is long, it receives the accent, as
+_Brahmadátta_, _Nibbāna_.
+
+
+
+
+_Contents._
+
+
+ PAGE
+
+ Note on pronunciation of Pāli names viii
+
+ List of illustrations xiii
+
+ Introduction xv
+
+ Note on the illustrations xxix
+
+ 1. The grateful elephant Jā. 156: ii. 17 1
+ _Where there’s a will, there’s a way_
+
+ 2. Grateful animals and ungrateful man Jā. 73: i. 322 9
+ _Driftwood is worth more than some men_
+
+ 3. Elephant and ungrateful forester Jā. 72: i. 319 19
+ _The whole earth will not satisfy an ungrateful
+ man_
+
+ 4. Quail, crow, fly, frog, and elephants Jā. 357: iii. 174 26
+ _The biter bit_
+
+ 5. Quails and fowler Jā. 33: i. 208 30
+ _In union there is strength_
+
+ 6. Brahmadatta and the prince Vin. i. 342 33
+ _Love your enemies_
+
+ 7. Antelope, woodpecker, tortoise, and hunter Jā. 206: ii. 152 48
+ _In union there is strength_
+
+ 8. Brahmadatta and Mallika Jā. 151: ii. 1 52
+ _Overcome evil with good_
+
+ 9. A Buddhist Tar-baby Jā. 55: i. 272 58
+ _Keep the Precepts_
+
+ 10. Vedabbha and the thieves Jā. 48: i. 252 64
+ _Cupidity is the root of ruin_
+
+ 11. The anger-eating ogre S. i. 237 72
+ _Refrain from anger_
+
+ 12. The patient woman M. 21: i. 125 75
+ _Patient is as patient does_
+
+ 13. Blind men and elephant Udāna, 66 79
+ _Avoid vain wrangling_
+
+ 14. King and boar 83
+ _Evil communications corrupt good manners_
+
+ Part 1. Gem, hatchet, drum, and bowl Jā. 186: ii. 101
+ Part 2. Corrupt fruit from a good tree Jā. 186: ii. 104
+
+ 15. A Buddhist Henny-Penny Jā. 322: iii. 74 92
+ _Much ado about nothing_
+
+ 16. The birds (cf. 17) Vin. iii. 147 97
+ _Nobody loves a beggar_
+
+ 17. Dragon Jewel-neck 99
+ _Nobody loves a beggar_
+
+ A. Canonical version Vin. iii. 145
+ B. Uncanonical version Jā. 253: ii. 283
+
+ 18. Snake-charm 107
+ _A blessing upon all living beings!_
+
+ A. Canonical version Vin. ii. 109
+ B. Uncanonical version Jā. 203: ii. 144
+
+ 19. Partridge, monkey, and elephant 114
+ _Reverence your elders_
+
+ A. Canonical version Vin. ii. 161
+ B. Uncanonical version Jā. 37: i. 217
+
+ 20. The hawk 119
+ _Walk not in forbidden ground_
+
+ A. Canonical version S. v. 146
+ B. Uncanonical version Jā. 168: ii. 58
+
+ 21. How not to hit an insect 124
+ _Better an enemy with sense than a friend without it_
+
+ A. Boy and mosquito Jā. 44: i. 246
+ B. Girl and fly Jā. 45: i. 248
+
+ 22. Monkey-gardeners 129
+ _Misdirected effort spells failure_
+
+ A. One-stanza version Jā. 46: i. 249
+ B. Three-stanza version Jā. 268: ii. 345
+
+ 23. Two dicers 135
+ _Take care!_
+
+ A. Canonical version D. ii. 348
+ B. Uncanonical version Jā. 91: i. 379
+
+ 24. Two caravan-leaders 138
+ _Be prudent!_
+
+ A. Canonical version D. ii. 342
+ B. Uncanonical version Jā. 1: i. 95
+
+ 25. Boar and lion Kathāsaritsāgara, 72 154
+ _Eat me, O lion!_
+
+ 26. Fairy-prince and griffin Kathāsaritsāgara, 22 and 90 157
+ _Eat me, O griffin!_
+
+ Glossary 169
+
+
+
+
+_List of Illustrations._
+
+
+ _Story_ _Facing_
+
+ 1. The grateful elephant _Title-page_
+ _Then the elephant with his trunk caressed the
+ Future Buddha and lifted him up_
+
+ 2. Grateful animals and ungrateful man 12
+ _Thus did those four persons travel together,
+ swept along by the river_
+
+ 3. Elephant and ungrateful forester 22
+ _The man actually cut off his two principal tusks!_
+
+ 7. Antelope, woodpecker, tortoise, and hunter 50
+ _At that moment the tortoise had chewed all of the
+ strips except just one strap_
+
+ 9. A Buddhist Tar-baby 60
+ _Then he hit him with a spear_
+
+ 11. The anger-eating ogre 72
+ “_Here, Sire, a certain ogre, ill-favored, dwarfish,
+ sits in your seat_”
+
+ 14. King and boar 86
+ _He bit the gem, and by its magical power rose
+ into the air_
+
+ 15. A Buddhist Henny-Penny 96
+ _So taking the little hare on his back, he sprang
+ forward with the speed of a lion_
+
+ 17. Dragon Jewel-neck 104
+ _Every day Jewel-neck the dragon-king would
+ encircle him with his coils_
+
+ 22. Monkey-gardeners 130
+ “_When you water the young trees, pull them up
+ by the roots, every one_”
+
+
+
+
+_Introduction._
+
+
+These stories are said to have been related by Gotama Buddha for the
+purpose of conveying to his hearers moral and religious lessons and the
+lessons of common sense.
+
+Gotama Buddha was born nearly twenty-five centuries ago in the city of
+Kapila, in Northeast India. Kapila was the principal city of the Sakya
+tribe, and his father was king of the tribe. _Gotama_ was his family
+name. _Buddha_ means _Awakened_ or _Enlightened_, that is to say,
+awakened or enlightened to the cause and the cure of human suffering.
+
+The Buddhist Scriptures tell us that when Gotama was born, the angels
+rejoiced and sang. An aged wise man inquired: “Why doth the company of
+angels rejoice?” They replied: “He that shall become Buddha is born in
+the village of the Sakyas for the welfare and happiness of mankind;
+therefore are we joyful and exceeding glad.”
+
+The wise man hastened to the king’s house, and said: “Where is the
+child? I, too, wish to see him.” They showed him the child. When he saw
+the child, he rejoiced and was exceeding glad. And he took him in his
+arms, and said: “Without an equal is he! foremost among men!” Then,
+because he was an old man, and knew that he was soon to die, he became
+sorrowful and wept tears.
+
+Said the Sakyas: “Will any harm come to the child?” “No,” replied the
+wise man, “this child shall one day become Buddha; out of love and
+pity for mankind he shall set in motion the Wheel of Religion; far and
+wide shall his religion be spread. But as for me, I have not long to
+live; before these things shall come to pass, death will be upon me.
+Therefore am I stricken with woe, overwhelmed with sorrow, afflicted
+with grief.”
+
+Seven days after Gotama was born, his mother died, and he was brought
+up by his aunt and step-mother. When he was nineteen years old, he
+married his own cousin. For ten years he lived a life of ease, in
+the enjoyment of all the comforts and luxuries which riches and high
+position could give him. When he was twenty-nine years old, a change
+came over him.
+
+ * * * * *
+
+For many centuries, it has been a common belief in India that when a
+human being dies, he is at once born again. If he has lived a good
+life, he will be born again on earth as the child of a king or of a
+rich man, or in one of the heavens as a god. If he has lived an evil
+life, he will be born again as a ghost, or as an animal, or in some
+place of torment.
+
+According to this belief, every person has been born and has lived and
+died so many times that it would be impossible to count the number.
+Indeed, so far back into the past does this series of lives extend that
+it is impossible even to imagine a beginning of the series. What is
+more to the point, in each of these lives every person has endured much
+suffering and misery.
+
+Said the Buddha: “In weeping over the death of sons and daughters and
+other dear ones, every person, in the course of his past lives, has
+shed tears more abundant than all the water contained in the four great
+oceans.”
+
+And again: “The bones left by a single person in the course of his
+past lives would form a pile so huge that were all the mountains to be
+gathered up and piled in a heap, that heap of mountains would appear as
+nothing beside it.”
+
+And again: “The head of every person has been cut off so many times
+in the course of his past lives, either as a human being or as an
+animal, as to cause him to shed blood more abundant than all the water
+contained in the four great oceans.”
+
+Nothing more terrible than this can be imagined. Yet for many centuries
+it has been a common belief in India. Wise men taught that there was
+a way of escape, a way of salvation. If a person wished to avoid
+repeated lives of suffering and misery, he must leave home and family
+and friends, become a monk, and devote himself to fasting, bodily
+torture, and meditation.
+
+ * * * * *
+
+The Buddhist Scriptures tell us that when Gotama was twenty-nine years
+old, he saw for the first time an Old Man, a Sick Man, a Dead Man, and
+a Monk. The thought that in the course of his past lives he had endured
+old age, sickness, and death, times without number, terrified him, and
+he resolved to become a monk.
+
+Leaving home and wife and son, he devoted himself for six years to
+fasting, bodily torture, and meditation. Finally he became convinced
+that fasting and bodily torture were not the way of salvation, and
+abandoned the struggle. One night he had a wonderful experience. First
+he saw the entire course of his past lives. Next he saw the fate after
+death of all living beings. Finally he came to understand the cause of
+human suffering and the cure for it.
+
+Thus it was that he became Buddha, the Awakened, the Enlightened. He
+saw that the cause of rebirth and suffering was craving for worldly
+pleasures and life and riches. He saw that if this craving were
+uprooted, rebirth and suffering would come to an end. He saw that this
+craving could be uprooted by right belief, right living, and meditation.
+
+ * * * * *
+
+For forty-five years the Buddha journeyed from place to place,
+preaching and teaching. He founded an order of monks and nuns, and won
+many converts. He lived to be eighty years old. Missionaries carried
+his teachings from India to Ceylon and Burma and China and Tibet and
+Japan. In a few hundred years the religion of the Buddha had spread
+over the whole of Asia. Hundreds of millions of human beings have
+accepted his teachings.
+
+In at least two respects, the teachings of the Buddha were quite
+remarkable. In the first place, he insisted on the virtue of
+moderation. He urged upon his hearers to avoid the two extremes
+of a life devoted to fasting and self-torture, and a life of
+self-indulgence. In the second place, he taught that a man must love
+his neighbor as himself, returning good for evil and love for hatred.
+But this was not all. He taught men to love all living creatures
+without respect of kind or person. He taught men not to injure or
+kill any living creature, whether a human being or an animal, even in
+self-defense. All war, according to the teaching of the Buddha, is
+unholy.
+
+In the course of time it came to be believed that Gotama had become
+Buddha as the fruit of good deeds performed in countless previous
+states of existence, especially deeds of generosity. At any time, had
+he so desired, he might have uprooted craving for worldly pleasures and
+life and riches by meditation, and thus have escaped the sufferings of
+repeated states of existence. But this he deemed an unworthy course.
+Out of pity and compassion and friendliness for living creatures, he
+preferred to be reborn again and again, to suffer and to die again and
+again, in order that, by the accumulated merit of good works, he might
+himself become enlightened and thus be able to enlighten others.
+
+In comparison with the career of the Future Buddha, devoted to the
+performance of good works, unselfish, generous to the point of
+sacrificing his own body and blood,--the career of the monk, isolated
+from the world, selfish, seeking by meditation to uproot craving
+for worldly pleasures and life and riches, seemed low and mean. The
+disciple began to imitate his Master. Thus began the Higher Career or
+Vehicle of Mahāyāna or Catholic Buddhism, as distinguished from the
+Lower Career or Vehicle of the more primitive Hīnayāna Buddhism of the
+Pāli texts. Thus did the quest of Buddhahood supplant the quest of
+Nibbāna. This development took place long before the beginning of the
+Christian era.
+
+ * * * * *
+
+Gotama Buddha made frequent use of similes, allegories, parables,
+fables, and other stories, to illustrate his teachings. His example
+was imitated by his followers, and in the course of time hundreds and
+hundreds of stories were attributed to him on general principles. Most
+of these stories were, in their original form, nothing but simple
+folk-tales, many of them of great antiquity. Parallels and variants
+are found in the Mahābhārata, the Panchatantra, Bidpai’s Fables, the
+Hitopadesha, the Kathāsaritsāgara, and other fiction-collections,
+especially those of the Jains.
+
+Of the twenty-six stories contained in this book, of eight of which two
+versions are given, eleven stories or versions of stories (6, 11, 12,
+13, 16, 17 _a_, 18 _a_, 19 _a_, 20 _a_, 23 _a_, 24 _a_) are taken from
+the oldest canonical texts of the Buddhist Sacred Scriptures. Of these
+eleven stories, the first nine are said to have been related by Gotama
+himself, the last two being attributed to the Buddhist sage Kumāra
+Kassapa. It is highly probable that the tradition embodied in the texts
+regarding these eleven stories is correct. We may therefore feel quite
+certain that such remarkable parables as _Brahmadatta and the prince_
+(6), _Blind men and elephant_ (13), and _The birds_ (16) were actually
+related by Gotama himself, in substantially the same form as that in
+which we now have them. It is not at all unlikely that such a parable
+as _Brahmadatta and Mallika_ (8) was also related by Gotama, but of
+this we cannot be certain.
+
+The approximate date of these old canonical texts is now well
+established. Numerous references to the Buddhist Scriptures in the
+Bhābrā edict of Asoka, about 250 B.C., and in the canonical work
+_Kathāvatthu_, of about the same date, amply justify the statement
+that the texts from which these eleven stories are taken are, in
+their present form, at least three or four centuries anterior to the
+Christian era. It may interest the reader to know that these texts,
+originating in North India in the lifetime of Gotama, were handed down
+by oral tradition for many generations, were reduced to canonical form
+within a century or two of the death of Gotama, were carried to Ceylon
+in the third century B.C., were written down for the first time in the
+first century B.C., and were copied and recopied on palm-leaves by
+successive generations of scribes until comparatively recent times.
+
+The rest of the stories (except 25 and 26) are taken from the _Book of
+the Buddha’s Previous Existences_ or _Jātaka Book_. This remarkable
+work, which also originated in North India, relates in mixed prose
+and verse the experiences of the Future Buddha in each of 550 states
+of existence previous to his rebirth as Gotama. The received text of
+this work represents a recension made in Ceylon early in the fifth
+century A.D., but much of the material is demonstrably many centuries
+older. For example, the stanzas rank as canonical Scripture, older
+versions of some of the stories occur in the canonical texts, and
+many of the stories (including 4 and 7 and 22) are illustrated by
+Bharahat sculptures of the third century B.C. Stories 25 and 26 are
+also _Jātaka_ tales, adapted from C. H. Tawney’s translation of the
+_Kathāsaritsāgara_.
+
+ * * * * *
+
+For the most part, the _Jātaka_ stories purport to relate incidents in
+Gotama’s previous states of existence as a human being. For example,
+as Prince Noble-heart (1), he triumphs over his enemies and succeeds
+to the throne of his father through the kindly offices of a grateful
+elephant. As a Brahman’s son (2), he befriends in turn a pampered
+prince, a snake, a rat, and a parrot, with the result that he is basely
+betrayed by the prince, but treated with profound gratitude by the
+three animals.
+
+As King Brahmadatta (8), he overcomes anger with kindness, evil with
+good, the stingy with gifts, and the liar with truth. As Prince
+Five-weapons (9), he overcomes the giant ogre Sticky-hair with the
+Weapon of Knowledge. As a Brahman’s son (17 _b_), he frees his younger
+brother from the power of Jewel-neck, the dragon-king. As a Brahman’s
+son (18 _b_), he teaches friendliness for all living beings. As a
+caravan-leader (24 _b_), he protects his companions from a troop of
+man-eating ogres. As Jīmūta-vāhana, prince of the fairies (26), he
+offers the sacrifice of his body and blood for the welfare of all
+living beings.
+
+Several of the stories purport to relate incidents in Gotama’s previous
+states of existence as an animal. For example, as a generous elephant
+(3), he gives his tusks to an ungrateful forester who has betrayed
+him. As a merciful elephant (4), he spares the life of a tiny quail.
+As a wise quail (5), he avoids the snares of a fowler. As a brave lion
+(15), he averts the destruction of a host of frightened animals. As a
+wise partridge (19 _b_), he serves as the preceptor of a monkey and an
+elephant. As a wise quail (20 _b_), he outwits a hawk. As a wise boar
+(25), he offers the sacrifice of his body and blood.
+
+ * * * * *
+
+How did the Future Buddha come to be identified with the hero of each
+of these stories? The stories themselves give us the answer. For
+example, in the story of _Brahmadatta and the prince_ (6), we read
+that a high-minded prince generously forgave the murderer of his father
+and mother, returning good for evil and love for hatred. In this, the
+oldest form of the story, the Future Buddha is not even mentioned. But
+in a later form of the story, _Jātaka_ 371, we are expressly told that
+the generous prince was none other than the Future Buddha.
+
+Stories 17, 18, 19, 20, 23, and 24 illustrate the same process in a
+very striking way. Of each of these stories we have two versions, an
+earlier version from a canonical source, and a later version from an
+uncanonical source. It will be observed that in the older versions
+the Future Buddha is not mentioned at all. But in the later versions
+he is identified in turn with a wise ascetic (17 _b_, 18 _b_), a wise
+partridge (19 _b_), a wise quail (20 _b_), an honest dicer (23 _b_),
+and a wise caravan-leader (24 _b_).
+
+Originally a simple folk-tale, each of these stories has been converted
+into a birth-story by the simple literary device of identifying the
+highest and noblest character in the story with the Future Buddha.
+This, of course, was a comparatively easy matter, for the Future
+Buddha, in his previous states of existence, was believed to have
+exhibited the qualities of wisdom, courage, and generosity, and there
+are few of the stories in which at least one of the characters does not
+exhibit one or another of these qualities.
+
+The attempt to introduce the Future Buddha into the stories is not
+always carried out in a way to satisfy or convince the reader.
+Thus, as an honest dicer (23 _b_), he violates Buddhist teaching by
+administering deadly poison to his companion, a dishonest dicer. The
+latter must not, of course, be allowed to die. The honest dicer is
+therefore made to administer an emetic to his companion and to admonish
+him. As a wise quail (20 _b_), he again violates Buddhist teaching
+by saving his own life at the expense of his enemy’s life. Here the
+inconsistency is allowed to stand, and the story is used to illustrate
+the folly of walking in forbidden ground.
+
+In the case of some of the stories, the figure of the Future Buddha is,
+so to speak, lugged in by the heels. For example, little or nothing is
+gained by identifying the antelope caught in a trap (7) with the Future
+Buddha. As a Brahman’s pupil (10), and as a king’s counsellor (14), the
+Future Buddha offers only a word of advice. As a trader (21), and as
+a wise man (22), he is merely a spectator, and contents himself with
+remarking on the folly of misdirected effort. It is quite clear that in
+the case of these stories also we are dealing with simple folk-tales
+which have undergone only slight modification.
+
+ * * * * *
+
+Some of the stories have traveled all over the world. In the
+thirteenth, fourteenth, and fifteenth centuries, many of them found
+their way into the highways and byways of European literature. With
+Story 1, _The grateful elephant_, compare the story of Androclus
+and the lion, Aesop’s fable of the Lion and the Shepherd, and Gesta
+Romanorum 104. With Story 2, _Grateful animals and ungrateful man_,
+compare R. Schmidt, Panchatantra i. 9; C. H. Tawney, Kathāsaritsāgara
+ii. 103; E. Chavannes, Cinq Cents Contes 25; A. Schiefner, Tibetan
+Tales 26; Gesta Romanorum 119; and the following stories in Grimm,
+Kinder- und Hausmärchen: 17 Die weisse Schlange, 60 Die zwei Brüder,
+62 Die Bienenkönigin, 85 Die Goldkinder, 107 Die beiden Wanderer,
+126 Ferenand getrü und Ferenand ungetrü, 191 Das Meerhäschen. For
+additional parallels, see J. Bolte und G. Polivka, Anmerkungen zu den
+Kinder- und Hausmärchen der Brüder Grimm, Märchen 17, 62, 191.
+
+With Story 3, _Elephant and ungrateful forester_, compare E. Chavannes,
+Cinq Cents Contes 28. With Story 4, _Quail, crow, fly, frog, and
+elephants_, compare R. Schmidt, Panchatantra i. 18. Variants of
+Stories 5 and 7 form the frame-story of Panchatantra ii. With Story 5,
+_Quails and fowler_, compare C. H. Tawney, Kathāsaritsāgara ii. 48;
+J. Hertel, Tantrākhyāyika iii. 11; also Aesop’s fable of the Falconer
+and the Birds. With Story 7, _Antelope, woodpecker, tortoise, and
+hunter_, compare Mahābhārata xii. 138; C. H. Tawney, Kathāsaritsāgara
+i. 296; also Aesop’s fable of the Lion and the Mouse. With Story 6,
+_Brahmadatta and the prince_, compare E. Chavannes, Cinq Cents Contes
+10; also Jātaka 371. With Story 8, _Brahmadatta and Mallika_, compare
+Mahābhārata iii. 194.
+
+With Story 9, _A Buddhist Tar-baby_, compare E. Chavannes, Cinq Cents
+Contes 89 and 410; also the well-known story in Joel Chandler Harris,
+Uncle Remus, His Songs and His Sayings. Story 10, _Vedabbha and the
+thieves_, is the original of Chaucer’s Pardoner’s Tale; compare also A.
+Schiefner, Tibetan Tales 19. With Story 13, _Blind men and elephant_,
+compare E. Chavannes, Cinq Cents Contes 86. With Story 14, Part 1,
+_Gem, hatchet, drum, and bowl_, compare Grimm, Kinder- und Hausmärchen:
+36 Tischchen deck dich, Goldesel, und Knüppel aus dem Sack; 54 Der
+Ranzen, das Hütlein, und das Hörnlein. For additional parallels, see
+Bolte-Polivka.
+
+With Story 15, _A Buddhist Henny-Penny_, compare A. Schiefner, Tibetan
+Tales 22; also the well-known children’s story of the same name. With
+Story 19, _Partridge, monkey, and elephant_, compare A. Schiefner,
+Tibetan Tales 24. With Story 21, _How not to kill an insect_, compare
+Aesop’s fable of the Bald Man and the Fly. For an interesting account
+of the history of some of the stories, see W. A. Clouston, _Popular
+Tales and Fictions_, as follows: Story 2: i. 223-241. Story 9: i.
+133-154. Story 10: ii. 379-407. Story 14: i. 110-122. Story 15: i.
+289-313. Story 21: i. 55-57.
+
+
+
+
+_Note on the Illustrations._
+
+
+Just fifty years ago Sir Alexander Cunningham discovered among the
+ruins of a memorial mound or stūpa near the village of Bharahat, 120
+miles southwest of Allahabad, a series of sculptures of the third
+century B.C., illustrating the legendary life of the Buddha and stories
+from the _Book of the Buddha’s Previous Existences_ or _Jātaka Book_.
+Photographs of these sculptures, together with a detailed description
+of each, will be found in the explorer’s monumental work _Stūpa of
+Bharhut_.
+
+It is from these Bharahat sculptures that the artist has taken most of
+the materials for the illustrations to the present volume. From these
+sculptures have been taken, not only three entire scenes, but animals,
+costumes, trees, plants, fruits, flowers, and other objects. In the
+case of two scenes, where the sculptured objects differ materially
+from the objects described in the text, the artist has followed
+the sculptures rather than the text. In the matter of details, the
+illustrations are believed to be correct in every particular.
+
+The design which appears on the cover, and again on the title-page,
+_Elephant and children_, is taken from Cunningham, Plate xxxiii. 2,
+_Elephant and monkeys_. The Bharahat sculpture represents an elephant
+being driven along by a troop of monkeys. The artist has substituted
+children for monkeys, but has preserved the spirit of the scene. It may
+as well be said here as anywhere else that the saffron yellow of the
+cover is the exact color of the robes of a Buddhist monk. The color is
+therefore symbolic.
+
+The frontispiece, illustrating Story 1, _The grateful elephant_,
+represents the scene in the elephant-stable. A pure white elephant is
+shown in the act of raising the young prince, the Future Buddha, to his
+shoulders. On the right stands the queen, under a parasol held by an
+attendant. On the left stand ministers of state, ladies-in-waiting,
+and slaves. The open window, through which the blue sky is seen, forms
+an effective panel for the portrait of the young prince. The saffron
+yellow of the background is again symbolic.
+
+The illustration to Story 2, _Grateful animals and ungrateful man_,
+represents the pampered prince astride of a tree-trunk, accompanied by
+his three companions, a snake, a rat, and a parrot, swept along by the
+river amid storm and darkness.
+
+The illustration to Story 3, _Elephant and forester_, shows the Future
+Buddha, in the form of a pure white elephant, reclining like a cow,
+and willingly permitting the ungrateful forester to cut off his two
+tusks. Trees.--Left middle: Pātali-tree, Trumpet Flower, _Bignonia
+Suaveolens_, the Bo-tree of the Buddha Vipassi. See Cunningham, Plates
+xxiii. 3 and xxix. 1. Centre over elephant: Probably the Sāl-tree,
+_Shorea Robusta_, the Bo-tree of the Buddha Vessabhu. The mother of
+Gotama is said to have stood upright at his birth and to have supported
+herself by a branch of a Sāl-tree. See Cunningham, Plate xxix. 2 and
+5. Over elephant’s head: Fan-palm, _Borassus Flabelliformis_. See
+Cunningham, Plate xxx. 4. Right middle: Probably a Sandalwood-tree,
+Candana. See Cunningham, Plate lvii. Lower left: Magnolia. See
+Cunningham, Plate xxv. 1 (above archer).
+
+The illustration to Story 7, _Antelope, woodpecker, tortoise, and
+hunter_, is taken from Cunningham, Plate xxvii. 9. As the hunter
+approaches, the tortoise releases the antelope from the trap, and the
+antelope springs to a place of safety. In drawing the trap, the artist
+has followed the sculptured model, rather than the description in the
+text. The tree in the background is the Sirīsa-tree, _Acacia Sirisa_,
+more properly, _Albizzia Lebbek_, the Bo-tree of the Buddha Kakusandha.
+See Cunningham, Plate xxix. 3.
+
+The illustration to Story 9, _A Buddhist Tar-baby_, represents the
+Future Buddha in the person of Prince Five-weapons casting a spear at
+the giant ogre Sticky-hair. The drawing of the ogre follows closely
+the description given in the text. The tree in the background is the
+Fan-palm, represented in Cunningham, Plate xxx. 4. The trees to the
+right and left are specimens of the Banyan-tree, the Nyagrodha, _Ficus
+Indica_, the Bo-tree of the Buddha Kassapa. Note the down-growing
+roots. See Cunningham, Plates xv. 3, xxvi. 6, xxx. 1 and 2.
+
+The illustration to Story 11, _The anger-eating ogre_, represents
+the ogre seated on the Yellowstone throne of Sakka (Indra), king of
+the gods, in the heaven of the Thirty-three gods, thereby arousing
+the indignation and anger of the gods, of whom two are shown in the
+drawing. The tree in the background is probably the Sāl-tree. See note
+on illustration to Story 3.
+
+The illustration to Story 14, _King and boar_, represents the boar
+flying through the air by the magical power of the gem which he has
+just bitten. The power of flying through the air is mentioned in the
+oldest texts as one of the several varieties of magical power which may
+be acquired by the Practice of Meditation.
+
+The illustration to Story 15, _A Buddhist Henny-Penny_, shows the
+Future Buddha, in the form of a lion, setting out with the little hare
+on his back to discover the cause of the flight of the animals. The
+artist has introduced representatives of the various animals mentioned
+in the story, and a few monkeys for good measure. Trees.--Left:
+Magnolia. See Cunningham, Plate xxv. 1 (above archer). Centre:
+Jack-tree. See Cunningham, Plate xiv. 1 (extreme left), xli. 4, xlii.
+8, and xliii. 1. Top: Udumbara-tree, _Ficus Glomerata_, the Bo-tree of
+the Buddha Kanakamuni. See Cunningham, Plate xxix. 4. Right middle:
+Sirīsa-tree, _Acacia Sirisa_, more properly, _Albizzia Lebbek_, the
+Bo-tree of the Buddha Kakusandha. See Cunningham, Plate xiv. 3. In the
+illustration to Story 7, the tree is represented in flower. Compare
+Cunningham, Plate xxix. 3. Lower right: Rose-apple, Jambu-tree. See
+Cunningham, Plate xliv. 8. India is frequently called the Land of the
+Rose-apple.
+
+The illustration to Story 17, _Dragon Jewel-neck_, represents the king
+of the dragons encircling the ascetic with his coils. The ascetic is
+seated at the door of his leaf-hut on the bank of the Ganges. The
+tree in the background is the Sacred Fig-tree, the Pipphala, _Ficus
+Religiosa_. It was under a tree of this species that Gotama sat on the
+night of his Enlightenment. Accordingly, this tree has a symbolic value
+for Buddhists corresponding to that which the Cross has for Christians,
+and is frequently sculptured on the monuments. See Cunningham,
+Plates xiii. 1, xxx. 3. The tree to the right of the hut may be a
+Sandalwood-tree. See note on illustration to Story 3.
+
+The illustration to Story 22, _Monkey-gardeners_, is taken from
+Cunningham, Plate xlv. 5. The monkeys, in obedience to the instructions
+of their leader, are pulling up the young fig-trees by the roots,
+examining the roots, watering plentifully the trees with long roots,
+but sparingly the trees with short roots, and planting them again. In
+drawing the water-pots, the artist has followed the Bharahat sculpture
+rather than the description given in the text.
+
+
+
+
+_1. The Grateful Elephant._
+
+_Where there’s a will, there’s a way._
+
+Jātaka 156: ii. 17-23.
+
+
+ _Relying on Noble-heart._ This parable was related by the Teacher
+ while he was in residence at Jetavana with reference to a certain monk
+ who relaxed effort. Said the Teacher to him: “Of a truth, monk, did
+ you not, in a previous state of existence, by exerting yourself, get
+ and give to a young prince no bigger than a piece of meat, dominion
+ over the city of Benāres, a city twelve leagues in measure?” So
+ saying, he related the following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, there was a
+carpenters’ settlement not far from Benāres. In this settlement lived
+five hundred carpenters. They would go up-stream in a boat, cut timber
+for building materials for houses in the forest, and prepare houses
+of one or more stories on the spot. Then, marking all of the timbers,
+beginning with the pillars, they would carry them to the river-bank,
+load them on a boat, return to the city with the current, and for a
+price build for any particular person any particular kind of house he
+desired to have built. Then they would go back to the forest and get
+building materials once more. Thus they made their living.
+
+One day, not far from the camp where they were fashioning timbers, a
+certain elephant trod on an acacia splinter, and the splinter pierced
+his foot. He suffered intense pain, and his foot became swollen and
+festered. Maddened with pain, hearing the sound of those carpenters
+fashioning timbers, thinking to himself, “With the help of these
+carpenters I can get relief,” he went to them on three feet and lay
+down not far off. The carpenters saw that his foot was swollen, and
+on drawing closer, saw the splinter in his foot. So making incisions
+all round the splinter with a sharp knife, they tied a cord to the
+splinter, removed the splinter with a pull, let out the pus, washed the
+wound with hot water, and by applying proper remedies, in no very long
+time made the wound comfortable.
+
+When the elephant was well, he thought: “I owe my life to these
+carpenters; now I ought to do something for them.” From that time on
+he helped the carpenters remove trees, rolled them over and held them
+for the carpenters while they were fashioning them, brought them their
+tools, and held the measuring-cord, taking it by the end and wrapping
+his trunk about it. As for the carpenters, when it was time to eat,
+each one of them gave the elephant a morsel of food; thus in all they
+gave him five hundred morsels of food.
+
+Now that elephant had a son, and he was pure white, a noble son of
+a noble sire. So the following thought occurred to the elephant: “I
+am now old. I ought therefore to give my son to these carpenters to
+help them in their work, and myself go away.” Without saying a word
+to the carpenters, he entered the forest, and leading his son to the
+carpenters, said: “This young elephant is my son. You gave me my life;
+I give you this elephant by way of paying the fee which I owe to my
+physicians. Henceforth he will work for you.”
+
+Then he admonished his son: “Henceforth you are to do whatever it was
+my duty to do.” Having so said, he gave his son to the carpenters and
+himself entered the forest. From that time on the young elephant obeyed
+the commands of the carpenters, was patient of admonition, performed
+all of the duties. They fed him also with five hundred morsels of food.
+After doing his work, he would descend into the river and play, and
+then come back. And the carpenters’ children used to take hold of him
+by the trunk and play with him, both in the water and on dry land.
+
+The elephant-trainers reported that incident to the king, remarking:
+“That noble elephant should be sought out and brought to you, your
+majesty.” The king made haste up the river with boats and rafts; with
+rafts bound up-stream he reached the place of abode of the carpenters.
+The young elephant, playing in the river, on hearing the sound of the
+drum, went and stood by the carpenters. The carpenters went forth to
+meet the king, and said: “Your majesty, if you have need of timber, why
+did you yourself come? why shouldn’t you have sent men to get it?” “I
+didn’t come for timber, I assure you, but I came for this elephant.”
+“Take him and go, your majesty.”
+
+The young elephant would not go. “What, pray, will you have done,
+elephant?” “Have the carpenters paid for my keeping, your majesty.”
+“Very well, I will,” said the king. He had a hundred thousand pieces
+of money laid near each of the elephant’s four feet, near his trunk,
+and near his tail. But for all that the elephant would not go. When,
+however, pairs of cloths had been given to all of the carpenters, when
+under-garments had been given to the carpenters’ wives, and when the
+proper attentions had been paid to the children he had played with,
+then the elephant turned around, and eyeing the carpenters and their
+wives and their children as he went, accompanied the king.
+
+The king took the elephant, went to the city, and caused both city
+and elephant-stable to be adorned. He caused the elephant to make
+rightwise circuit of the city and to be taken into the elephant-stable.
+He adorned the elephant with all the adornments, sprinkled him, made
+him his riding-animal, elevated him to the dignity of a friend, gave
+him half his kingdom, and had him treated as himself. From the day when
+the elephant arrived, the king obtained complete mastery over all the
+Land of the Rose-apple.
+
+As time thus went on, the Future Buddha received a new existence as the
+child of the chief consort of that king. But before the child was born,
+the king died. Now if the elephant had known that the king was dead,
+it would have broken his heart then and there. So they said not a word
+to the elephant about the king’s death, but waited on him just as if
+nothing had happened.
+
+But when the king of Kosala, who ruled over the country immediately
+adjoining, heard that the king was dead, he reflected: “The kingdom,
+they say, is empty;” and came with a large army and surrounded the
+city. The citizens closed the gates of the city and sent the following
+message to the king of Kosala: “The chief consort of our king is about
+to give birth to a child. The soothsayers have told us: ‘Seven days
+hence she will give birth to a son.’ If, on the seventh day, she gives
+birth to a son, we will give battle,--not the kingdom. Wait that long.”
+“Very well,” said the king in assent. On the seventh day the queen gave
+birth to a son. On the day when he received his name, because, as they
+said, “He is born extending a noble heart to the multitude,” they gave
+him the name Noble-heart, Alīnacitta.
+
+Now from the day he was born, the citizens fought with the king of
+Kosala. But because they had no man to lead them in battle, the force,
+large as it was, gave way little by little in the conflict. Ministers
+reported this fact to the queen, saying: “We fear that if the force
+continues thus to give way, we shall lose the battle. But the state
+elephant, the king’s friend, does not know that the king is dead,
+that his son is born, and that the king of Kosala has come to fight.”
+And they asked her: “Shall we let him know?” “Yes,” said the queen,
+assenting. She adorned the boy, laid him in a head-coil of fine cloth,
+came down from the terrace, and accompanied by a retinue of ministers,
+went to the elephant-stable, and laid the Future Buddha at the feet of
+the elephant. Said she: “Master, your friend is dead. We didn’t tell
+you because we were afraid it would break your heart. Here is the son
+of your friend. The king of Kosala has come and has surrounded the city
+and is fighting with your son. The force is giving way. Do you either
+kill your son or get and give him the kingdom.”
+
+Then the elephant with his trunk caressed the Future Buddha and lifted
+him up and put him on his shoulders and cried and wept. Then he
+lowered the Future Buddha and laid him in the arms of the queen, and
+with the words, “I will capture the king of Kosala!” went out of the
+elephant-stable. Then the ministers clad him with armor and adorned
+him, and unlocking the city-gate, went out in his train.
+
+As the elephant went out of the city, he trumpeted the Heron’s Call,
+making the multitude tremble and quake, and frightening them away. He
+broke down the stockade, seized the king of Kosala by the top-knot,
+and carried him and laid him at the Future Buddha’s feet. And when men
+rose to kill him, he would not let them, but set the king free with the
+admonition: “Henceforth be careful; do not presume on the youth of the
+prince.”
+
+Thenceforth the Future Buddha had complete mastery over all the Land
+of the Rose-apple. No other adversary dared to stand up against
+him. When the Future Buddha was seven years old, he received the
+ceremonial sprinkling and became known as King Noble-heart. He ruled
+with righteousness, and when his life was come to an end, departed,
+fulfilling the Path to Heaven.
+
+ When the Teacher had related this parable, he uttered, as Supreme
+ Buddha, the following stanza:
+
+ Relying on Noble-heart, a mighty host, delighted,
+ Captured Kosala alive, dissatisfied with his army.
+
+
+
+
+_2. Grateful Animals and Ungrateful Man._
+
+_Driftwood is worth more than some men._
+
+Jātaka 78: i. 322-327.
+
+
+ _True is this saying of some men of the world._ This parable was
+ related by the Teacher while he was in residence at Bamboo Grove with
+ reference to Devadatta’s going about for the purpose of killing him.
+ For while the Congregation of Monks, sitting in the Hall of Truth,
+ were discussing Devadatta’s wickedness, saying, “Brethren, Devadatta
+ knows not the Teacher’s virtues, but is going about for the sole
+ purpose of killing him,” the Teacher drew near and asked: “Monks,
+ what is the subject that engages your attention now as you sit here
+ all gathered together?” “Such-and-such,” was the reply. “Monks,”
+ said the Teacher, “not only in his present state of existence has
+ Devadatta gone about for the purpose of killing me; in a previous
+ state of existence also he went about for the purpose of killing me
+ in the very same way.” Then, in response to a request of the monks,
+ he related the following Story of the Past:
+
+
+_Prince Wicked._
+
+In times past Brahmadatta ruled at Benāres. He had a son named Prince
+Wicked, and Prince Wicked was as tough and hard as a beaten snake. He
+never spoke to anybody without either reviling him or striking him.
+The result was that both by indoor-folk and by outdoor-folk he was
+disliked and detested as much as dust lodged in the eye or as a demon
+come to eat.
+
+One day, desiring to sport in the water, he went to the river-bank with
+a large retinue. At that moment a great cloud arose. The directions
+became dark. He said to his slaves and servants: “Come, fellows! take
+me and conduct me to mid-stream and bathe me and bring me back.” They
+led him there and took counsel together, saying: “What can the king
+do to us! Let’s kill this wicked fellow right here!” So saying, they
+plunged him into the water, made their way out of the water again, and
+stood on the bank.
+
+As the courtiers returned to the king, they reflected: “In case we
+are asked, ‘Where is the prince?’ we will say, ‘We have not seen the
+prince; it must be that upon seeing a cloud arise he plunged into the
+water and went on ahead of us.’” The king asked: “Where is my son?” “We
+do not know, your majesty. A cloud arose. We returned, supposing: ‘He
+must have gone on ahead of us.’” The king caused the gates to be flung
+open, went to the river-bank, and caused them to search here and there.
+“Search!” said he. Nobody saw the prince.
+
+As a matter of fact, in the darkness caused by the cloud, while the god
+was raining, the prince, swept along by the river, seeing a certain
+tree-trunk, clambered on it, and sitting astride of it, traveled along,
+terrified with the fear of death, lamenting.
+
+
+_Snake, rat, parrot, and man._
+
+Now at that time a resident of Benāres, a certain treasurer, who had
+buried forty crores of wealth by the river-bank, by reason of his
+craving for that wealth, had been reborn on top of that wealth as a
+snake. Yet another had buried thirty crores of wealth in that very
+spot, and by reason of his craving for that wealth, had been reborn on
+the spot as a rat. The water entered their place of abode. They went
+out by the very path by which the water came in, cleft the stream, and
+went until they reached the tree-trunk bestridden by the royal prince.
+Thereupon one climbed up on one end, the other on the other, and both
+lay down right there on top of the tree-trunk.
+
+Moreover, on the bank of that very river there was a certain
+silk-cotton tree, and in it lived a certain young parrot. That tree
+also, its roots washed by the water, fell on top of the river. The
+young parrot, unable to make headway by flying while the god was
+raining, went and perched on one side of that very tree-trunk. Thus did
+those four persons travel together, swept along by the river.
+
+
+_The Future Buddha befriends animals and man._
+
+Now at that time the Future Buddha was reborn in the kingdom of Kāsi in
+the household of a Brahman of high station. When he reached manhood,
+he retired from the world and adopted the life of an ascetic, and
+building a leaf-hut at a certain bend in the river, took up his abode
+there. At midnight, as he was walking up and down, he heard the sound
+of the profound lamentation of that royal prince. Thought he: “It is
+not fitting that that man should die in sight of an ascetic like me,
+endowed with friendliness and compassion. I will pull him out of the
+water and grant him the boon of life.” He calmed the man’s fears with
+the words, “Fear not! fear not!” Then, cleaving the stream of water,
+he went and laid hold of that tree-trunk by one end, and pulled it.
+Powerful as an elephant, endowed with mighty strength, with a single
+pull he reached the bank, and lifting the prince in his arms, set him
+ashore.
+
+[Illustration: _Thus did those four persons travel together, swept
+along by the river._]
+
+Seeing the snake, the rat, and the parrot, he picked them up also,
+carried them to his hermitage, and lighted a fire. “The animals are
+weaker,” thought he. So first he warmed the bodies of the animals;
+then afterwards he warmed the body of the royal prince and made him
+well too. When he brought food also, he first gave it to those same
+animals, and afterwards offered fruits and other edibles to the prince.
+Thought the royal prince: “This false ascetic does not take it into his
+reckoning that I am a royal prince, but does honor to animals.” And he
+conceived a grudge against the Future Buddha.
+
+A few days after that, when all four had recovered their strength and
+vigor and the river-freshet had ceased, the snake bowed to the ascetic
+and said: “Reverend Sir, it is a great service you have done me. Now
+I am no pauper. In such-and-such a place I have buried forty crores
+of gold. If you have need of money, I can give you all that money.
+Come to that place and call me out, saying: ‘Longfellow!’” So saying,
+he departed. Likewise also the rat addressed the ascetic: “Stand in
+such-and-such a place and call me out, saying: ‘Rat!’” So saying, he
+departed.
+
+But when the parrot bowed to the ascetic, he said: “Reverend Sir, I
+have no money; but if you have need of ruddy rice,--such-and-such is my
+place of abode,--go there and call me out, saying: ‘Parrot!’ I’ll tell
+my kinsfolk, have them fetch ruddy rice by the cart-load, and give it
+to you. That’s what I can do!” So saying, he departed.
+
+But that other, the man, because it was his custom to betray his
+friends, said not so much as a word according to custom. Thought he:
+“If you come to me, I’ll kill you!” But he said: “Reverend Sir, when I
+am established in my kingdom, be good enough to come and see me; I’ll
+furnish you with the Four Requisites.” So saying, he departed. And in
+no very long time after he had gone, he was established in his kingdom.
+
+
+_Gratefulness of animals._
+
+Thought the Future Buddha: “I’ll just put them to the test!” First he
+went to the snake, and standing not far off, called him out, saying,
+“Longfellow!” At the mere word the snake came out, bowed to the Future
+Buddha, and said: “Reverend Sir, in this place are forty crores of
+gold; carry them all out and take them with you!” Said the Future
+Buddha: “Let be as it is; if occasion arises, I’ll think about it.” So
+saying, he let the snake go back.
+
+Then he went to the rat and made a noise. The rat also behaved just as
+had the snake. The Future Buddha let him also go back. Then he went
+to the parrot and called him out, saying: “Parrot!” The parrot also,
+at the mere word, came down from the top of the tree, and bowing to
+the Future Buddha, asked: “Tell me, Reverend Sir, shall I speak to my
+kinsfolk and have them fetch you self-sown rice from the region of
+Himavat?” Said the Future Buddha: “If I have need, I’ll think about
+it.” So saying, he let the parrot also go back.
+
+
+_Ungratefulness of man._
+
+“Now,” thought the Future Buddha, “I’ll test the king!” He went and
+passed the night in the king’s garden, and on the following day, having
+put on beautiful garments, entered the city on his round for alms. At
+that moment that king, that betrayer of friends, seated on the back of
+his gloriously adorned state elephant, accompanied by a large retinue,
+was making a rightwise circuit of the city. Seeing the Future Buddha
+even from afar, he thought: “Here’s that false ascetic, come to live
+with me and eat his fill! That he may not make known in the midst of
+this company the service he has rendered me, I’ll straightway have his
+head cut off!”
+
+He looked at his men. Said they: “What shall we do, your majesty?” Said
+the king: “Here’s a false ascetic, come to ask me for something or
+other, I suppose. Without so much as giving that false ascetic, that
+bird of evil omen, a chance to look at me, take that fellow, bind his
+arms behind his back, conduct him out of the city, beating him at every
+cross-roads, cut off his head in the place of execution, and impale
+his body on a stake!” “Very well,” said the king’s men in assent. They
+bound the Great Being, guiltless as he was, and started to conduct him
+to the place of execution, beating him at every cross-roads. The Future
+Buddha, wherever they beat him, uttered no lament, “Women! men!” but
+unperturbed, uttered the following stanza:
+
+ True is this saying of some men of the world:
+ “Driftwood is worth more than some men!”
+
+ [_Native gloss_: A stick of wood washed up on dry land is of some
+ use: it will cook food; it will warm those who are shivering with the
+ cold; it will remove dangerous objects. But an ingrate is worse than
+ useless.]
+
+Thus, wherever they beat him, did he utter this stanza. Hearing this,
+wise men who stood by said: “But, monk, what is the trouble between you
+and our king? have you done him some good turn?” Then the Future Buddha
+told them the whole story, saying: “I alone, by pulling this man out
+of a mighty flood, have brought suffering upon myself. I speak as I do
+because I keep thinking: ‘Alas! I have not heeded the words of wise men
+of old!’”
+
+Hearing this, Warriors and Brahmans and others, residents of the city,
+became enraged. Said they: “This king here, this betrayer of friends,
+has not the slightest conception of the virtues of this embodiment of
+the virtues, this man who has granted him the boon of his own life!
+What have we to gain through him! Capture him!” And rising in all
+quarters, they slew him, even as he sat on the back of the elephant,
+by hitting him with arrows and spears and rocks and clubs. And laying
+hold of his feet, they dragged him and threw him back of the moat.
+And conferring the ceremonial sprinkling on the Future Buddha, they
+established him in the kingdom. The Future Buddha ruled righteously.
+
+Again one day, desiring to test the snake, the rat, and the parrot,
+he went with a large retinue to the place of abode of the snake and
+called him out, saying: “Longfellow!” The snake came, bowed to him,
+and said: “Here’s your money, master; take it.” The king entrusted to
+his ministers wealth amounting to forty crores of gold. Then he went
+to the rat and called him out, saying: “Rat!” The rat also came, and
+with a bow handed over to him wealth amounting to thirty crores. The
+king entrusted that also to his ministers. Then he went to the place of
+abode of the parrot and called him out, saying: “Parrot!” The parrot
+also came, and reverencing his feet, said: “Master, shall I fetch
+rice?” Said the king: “When there is need of rice, you may fetch it;
+come, let’s go.”
+
+With the seventy crores of gold, causing those three animals also
+to be carried along, he went to the city. And ascending to the grand
+floor of his magnificent palace, he caused that wealth to be stored and
+guarded. For the snake to live in, he caused a golden tube to be made;
+for the rat, a crystal cave; for the parrot, a golden cage. For the
+snake and the parrot to eat, he caused every day sweet parched grain to
+be given in a vessel of gold purified with fire; for the rat, grains
+of perfumed rice; he gave alms and performed the other works of merit.
+Thus those four persons, one and all, dwelt together in unity and
+concord all their days, and when their days were come to an end, passed
+away according to their deeds.
+
+ Said the Teacher: “Monks, not only in his present state of existence
+ has Devadatta gone about for the purpose of killing me; in a previous
+ state of existence also he went about for the purpose of killing me
+ in the very same way.”
+
+
+
+
+_3. Elephant and Ungrateful Forester._
+
+_The whole earth will not satisfy an ungrateful man._
+
+Jātaka 72: i. 319-322.
+
+
+ _To an ungrateful man._ This parable was related by the Teacher while
+ he was in residence at Bamboo Grove with reference to Devadatta.
+ The monks, seated in the Hall of Truth, were saying: “Brethren,
+ Devadatta the ungrateful knows not the virtues of the Teacher.”
+ The Teacher drew near and asked: “Monks, what is the subject that
+ engages your attention now, as you sit here all gathered together?”
+ “Such-and-such,” was the reply. “Monks,” said the Teacher, “not
+ only in his present state of existence has Devadatta proved to be
+ ungrateful; in a previous state of existence also he was ungrateful
+ just the same. At no time soever has he known my virtues.” Then, in
+ response to a request of the monks, he related the following Story of
+ the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn in the region of Himavat as an elephant. When he was born,
+he was pure white, like a mass of silver; moreover his eyes were like
+globules of jewels, and from them shone forth the Five Brightnesses;
+his mouth was like a crimson blanket; his trunk was like a rope of
+silver, ornamented with spots of ruddy gold; his four feet were as if
+rubbed with lac. Thus his person, adorned with the Ten Perfections,
+attained the pinnacle of beauty.
+
+Now when he reached the age of reason, elephants from all over Himavat
+assembled and formed his retinue. Thus did he make his home in the
+region of Himavat, with a retinue of eighty thousand elephants. After a
+time, perceiving that there was contamination in the herd, he isolated
+himself from the herd and made his home quite alone in the forest.
+Moreover, by reason of his goodness, he became known as Good King
+Elephant.
+
+Now a certain resident of Benāres, a forester, entered the forest,
+seeking wares whereby to make his living. Unable to distinguish the
+directions, he lost his way, and terrified with the fear of death, went
+about with outstretched arms lamenting. The Future Buddha, hearing
+those profound lamentations of his, thought: “I will free this man from
+his suffering.” And impelled by compassion, he went to him.
+
+The instant that man saw the Future Buddha, he fled in fright. The
+Future Buddha, seeing him in flight, halted right where he was. The
+man, seeing that the Future Buddha had halted, himself halted. The
+Future Buddha came back. The man fled a second time, but halting when
+the Future Buddha halted, thought: “This elephant halts when I flee,
+and approaches when I halt. He has no desire to do me harm, but without
+a doubt desires only to free me from this suffering.” And summoning up
+his courage, he halted.
+
+The Future Buddha approached him and asked: “Why, Master man, do you
+go about lamenting?” “Master, because I couldn’t distinguish the
+directions, lost my way, and was afraid of death.” Then the Future
+Buddha conducted him to his own place of abode, and for a few days
+gladdened him with fruits and other edibles. Then said the Future
+Buddha: “Master man, don’t be afraid: I’ll conduct you to the path of
+man.” And seating him on his back, he proceeded to the path of men.
+
+But that man, that betrayer of friends, even as he sat on the back of
+the Future Buddha, thought: “If anybody asks me, I must be able to tell
+him where this elephant lives.” So as he went along, he noted carefully
+the landmarks of tree and mountain. Now the Future Buddha, having
+conducted that man out of the forest, set him down on the highway
+leading to Benāres, and said to him: “Master man, go by this road; but
+as for my place of abode, whether you are asked or not, say nothing to
+anybody about it.” So saying, he took leave of him and went back to his
+own place of abode.
+
+Now that man went to Benāres, and in the course of his walks came to
+the street of the ivory-carvers. And seeing the ivory-carvers making
+various kinds of ivory products, he asked: “But, sirs, how much would
+you make if you could get the tusk of a real live elephant?” “What are
+you saying, sir! The tusk of a live elephant is far more valuable than
+the tusk of a dead elephant.” “Very well! I’ll fetch you the tusk of a
+live elephant.” Accordingly, obtaining provisions for the journey and
+taking a sharp saw, he went to the place of abode of the Future Buddha.
+
+When the Future Buddha saw him, he asked: “For what purpose have you
+come?” “I, sir, am a poor man, a pauper, unable to make a living. I
+came with this thought in my mind: ‘I will ask you for a fragment of
+one of your tusks; if you will give it to me, I will take it and go and
+sell it and with the money it brings make a living.’” “Let be, sir!
+I’ll give you tusks, if you have a sharp saw to cut them off with.” “I
+brought a saw with me, sir.” “Very well, sever the tusks with your saw
+and take them and go your way.” So saying, the Future Buddha bowed his
+knees together and sat down like a cow. The man actually cut off his
+two principal tusks!
+
+[Illustration: _The man actually cut off his two principal tusks!_]
+
+The Future Buddha, taking those tusks in his trunk, said: “Master
+man, not with the thought, ‘These tusks are not dear to me, not
+pleasing to me,’ do I give you these tusks. But dearer to me than
+these a thousand times,--a hundred thousand times,--are the Tusks of
+Omniscience, which avail to the comprehension of all things. May this
+gift of tusks which I here bestow enable me to attain Omniscience!” So
+saying, as it were sowing the Seed of Omniscience, he gave him the pair
+of tusks.
+
+The man took them and went and sold them. When the money they brought
+was gone, he went to the Future Buddha again and said: “Master, the
+money I got by selling you tusks turned out to be no more than enough
+to pay off my debts. Give me the rest of your tusks!” “Very well,” said
+the Future Buddha, consenting. And ordering all things precisely as
+before, he gave him the rest of his tusks.
+
+Those also did that man sell, and then came back again. “Master,” said
+he. “I cannot make a living. Give me the stumps of your tusks!” “Very
+well,” said the Future Buddha, and sat down precisely as before. That
+wicked man trod on the Great Being’s trunk,--that trunk which was like
+unto a rope of silver; climbed up on the Great Being’s temples,--those
+temples which were like unto the snow-clad peaks of Kelāsa, with his
+heel kicking the tips of the tusks and loosening the flesh; and having
+mounted the temples, with a sharp saw severed the stumps of the tusks,
+and went his way.
+
+But even as that wicked man receded from the vision of the Future
+Buddha, the solid earth, which extends for a distance of two hundred
+thousand leagues and four Inconceivables more, which is able to
+endure such mighty burdens as Sineru and Yugandhara, and all manner
+of foul-smelling and repulsive objects,--even the solid earth, as if
+unable to endure the wickedness he had piled upon it, burst asunder
+and yawned. Instantly from the Great Waveless Hell flames of fire shot
+forth, enveloped that man, that betrayer of friends, wrapping him, as
+it were, in a blanket proper for death and laid hold of him.
+
+When that wicked man thus entered the earth, the tree-spirit resident
+in that forest-grove thought: “An ungrateful man, a man who will betray
+his friends, cannot be satisfied, even if he be given the kingdom of a
+Universal Monarch.” And making the forest ring, proclaiming the Truth,
+the tree-spirit uttered the following stanza:
+
+ To an ungrateful man
+ Ever looking for an opening
+ You may give the whole earth
+ And yet not satisfy him.
+
+Thus did that tree-spirit, making the forest ring, proclaim the Truth.
+The Future Buddha, having remained on earth during the term of life
+allotted to him, passed away according to his deeds.
+
+ Said the Teacher: “Monks, not only in his present state of existence
+ has Devadatta proved ungrateful; in a previous state of existence
+ also he was ungrateful just the same.” Having completed the parable,
+ he identified the personages in the Birth-story as follows: “At that
+ time the man who betrayed his friend was Devadatta, the tree-spirit
+ was one of my disciples, but Good King Elephant was I myself.”
+
+
+
+
+_4. Quail, Crow, Fly, Frog, and Elephants._
+
+_The biter bit._
+
+Jātaka 357: iii. 174-177.
+
+
+ Hearing that the monks of Kosambi were quarreling, the Exalted One
+ went to them and said: “Enough, monks! No quarreling! No brawling! No
+ contending! No wrangling!” Then he said: “Monks, quarrels, brawls,
+ contentions, wrangles,--all these are unprofitable. For because of a
+ quarrel even a tiny quail brought about the destruction of a noble
+ elephant.”
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha was
+reborn as an elephant. He grew up to be a fine big animal, acquired
+a retinue of eighty thousand elephants, and becoming the leader of a
+herd, made his home in the Himālaya region. At that time a tiny female
+quail laid her eggs in the elephants’ stamping-ground. When the eggs
+were hatched, the fledglings broke the shells and came out. Before
+their wings had grown and while they were yet unable to fly, the Great
+Being came to that spot with his retinue of eighty thousand elephants
+in search of food.
+
+When the tiny quail saw him, she thought: “This elephant-king will
+crush my fledglings and kill them. Well, I will ask of him righteous
+protection for the defense of my little ones.” So folding her wings
+and standing before him, she uttered the first stanza:
+
+ I salute you, elephant of sixty years,
+ Forest-ranger, glorious leader of a herd;
+ With my wings I do you homage.
+ I am weak: do not kill my little ones.
+
+Said the Great Being: “Do not worry, tiny quail; I will protect your
+little ones.” And he stood over the fledglings, and the eighty thousand
+elephants passed by. Then he addressed the tiny quail: “Behind us comes
+a single solitary elephant; he will not obey our command. If you ask
+him also when he comes, you may obtain safety for your little ones.” So
+saying, he went his way.
+
+The tiny quail went forth to meet the solitary elephant, did homage to
+him with her wings, and uttered the second stanza:
+
+ I salute you, solitary elephant,
+ Forest-ranger, pasturing on mountain and on hill;
+ With my wings I do you homage.
+ I am weak: do not kill my little ones.
+
+The solitary elephant, hearing her words, uttered the third stanza:
+
+ I will kill your little ones, tiny quail.
+ What can you do to me? You are a weakling.
+ Even a hundred thousand like you
+ Could I crush with my left foot.
+
+So saying, he pulverized her little ones with his foot, and went his
+way trumpeting. The tiny quail perched on the branch of a tree and
+thought: “Just now you go your way trumpeting. In only a few days you
+will see what I can do! You do not understand that the mind is stronger
+than the body. Ah, but I will make you understand!” And threatening
+him, she uttered the fourth stanza:
+
+ For not alway does strength avail;
+ For strength is the destruction of a fool.
+ Elephant-king, I will do you harm,
+ You who killed my little ones since I was weak.
+
+Thus spoke the tiny quail. For a few days she ministered to a crow.
+The crow was pleased and said: “What can I do for you?” Said the tiny
+quail: “Master, there is only one thing I want done. I expect you to
+peck out the eyes of that solitary elephant.” “Very well,” assented
+the crow. The tiny quail then ministered to a green fly. The fly also
+said, “What can I do for you?” Said the tiny quail: “When this crow
+has put out the eyes of the solitary elephant, I wish you would drop a
+nit on them.” “Very well,” assented the fly also. The tiny quail then
+ministered to a frog. Said the frog: “What can I do?” Said the tiny
+quail: “When this solitary elephant has gone blind and seeks water to
+drink, then please squat on the mountain-top and croak; and when he
+has climbed to the top of the mountain, then please hop down and croak
+at the bottom. This is all I expect of you.” The frog also, hearing her
+words, assented, saying, “Very well.”
+
+Now one day the crow pecked out both of the elephant’s eyes, and the
+fly let a nit drop on them. The elephant, eaten up by maggots, maddened
+with pain, overcome with thirst, wandered about seeking water to drink.
+At that moment the frog, squatting on the mountain-top, let out a
+croak. The elephant thought: “There must be water there;” and climbed
+the mountain. Then the frog hopped down, and squatting at the bottom,
+let out a croak. The elephant thought: “There must be water there.” And
+going to the brink of the precipice, he tumbled and fell to the foot of
+the mountain, and met destruction.
+
+When the tiny quail realized that he was dead, she cried out: “I have
+seen the back of my enemy!” And pleased and delighted, she strutted
+over his shoulders, and passed away according to her deeds.
+
+ Behold the quail, the crow, the fly, the frog!
+ They slew the elephant! Behold the hatred of the haters!
+
+
+
+
+_5. Quails and Fowler._
+
+_In union there is strength._
+
+Jātaka 33: i. 208-210.
+
+
+ Then said the Exalted One to those monks: “Monks, be united; do not
+ wrangle. For because of a wrangle many thousand quails lost their
+ lives.”
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn as a quail, and lived in the forest with a retinue of many
+thousand quails. At that time a certain quail-hunter used to go to the
+haunt of the quails and attract them by imitating a quail’s whistle.
+When he perceived that they had assembled, he would throw a net over
+them and huddle them all together by trampling the edges. Then he would
+fill his basket, go home, and sell them. Thus he made his living.
+
+Now one day the Future Buddha said to those quails: “This fowler is
+bringing our kinsfolk to destruction. I know a way by which he shall
+not be able to catch us. From this time on, the moment he throws the
+net over you, let each quail stick his head through a single mesh,
+lift the net, and carrying it wherever you will, let it down on some
+thorn-brake. This done, we can escape each through his own mesh.” They
+all assented, saying, “Very well!”
+
+When the net was thrown over them on the following day, they raised the
+net precisely as the Future Buddha had told them to, dropped it on a
+certain thorn-brake, and themselves escaped from under. Twilight came
+on with the fowler still busy disentangling the net from the brake, and
+he went away absolutely empty-handed. On the next day, and thereafter
+also, the quails did the very same thing. The fowler also, busy every
+moment until sunset disentangling the net, got nothing, and went home
+absolutely empty-handed.
+
+Now his wife got angry and said: “Day after day you return
+empty-handed; I suppose there is some other household outside you have
+to provide for too.” Said the fowler: “My dear, there is no other
+household I have to provide for. The fact is, these quails are acting
+in unison. The moment I throw the net, they depart with it and drop
+it on a thorn-brake. But they will not live in unity forever. Do not
+worry. When they fall to wrangling, I will return with them all and
+bring a smile to your lips.” And he recited the following stanza to his
+wife:
+
+ United, the birds go away with the net;
+ But when they fall out, they’ll come into my power.
+
+Now after only a few days had passed, one quail, lighting on the
+feeding-ground, accidentally trod on the head of another. The other was
+offended and said: “Who trod on my head?” “I did, but accidentally;
+do not be offended.” But the other was offended just the same. They
+bandied words and wrangled with each other, saying, “You alone, I
+suppose, lift the net!”
+
+While they wrangled, the Future Buddha thought: “There is no safety for
+a wrangler. From this moment they will not lift the net. Then they will
+come to a sorry end. The fowler will get his chance. It is impossible
+for me to live in this place.” And he went elsewhere with his own
+retinue.
+
+As for the fowler, he came back after a few days, imitated a quail’s
+whistle, and when the quails had assembled, threw the net over them.
+Then said one quail: “They say that in the very act of lifting the net,
+you lost the down on your head. Now lift!” Said another: “They say that
+in the very act of lifting the net, you lost your wing-feathers. Now
+lift!”
+
+Even as they said: “You lift!” “You lift!” the fowler tossed the net.
+And huddling them all together, he filled his basket, and went home and
+brought a smile to the lips of his wife.
+
+ And for the second time the Exalted One said this to those monks:
+ “Enough, monks! No quarreling! No brawling! No contending! No
+ wrangling!”
+
+ But in spite of this, they paid no attention to his words. Thereupon
+ the Exalted One related the following Story of the Past:
+
+
+
+
+_6. Brahmadatta and the Prince._
+
+_Love your enemies._
+
+Vinaya i. 342-349.
+
+
+In olden times at Benāres, Brahmadatta king of Kāsi was rich,
+possessed of great wealth, ample means of enjoyment, a mighty army,
+many vehicles, an extensive kingdom, and well filled treasuries and
+storehouses. Dīghīti king of Kosala was poor, possessed of meagre
+wealth, scanty means of enjoyment, a small army, few vehicles, a little
+kingdom, and unfilled treasuries and storehouses.
+
+Now Brahmadatta king of Kāsi drew up his fourfold army and went up
+against Dīghīti king of Kosala. And Dīghīti king of Kosala heard:
+“Brahmadatta king of Kāsi, they say, has drawn up his fourfold army,
+and is come up against me.” Then to Dīghīti king of Kosala occurred
+the following thought: “Brahmadatta king of Kāsi is rich, possessed of
+great wealth, ample means of enjoyment, a mighty army, many vehicles,
+an extensive kingdom, and well filled treasuries and storehouses. But
+I am poor, possessed of meagre wealth, scanty means of enjoyment, a
+small army, few vehicles, a little kingdom, and unfilled treasuries and
+storehouses. I am not strong enough to withstand even a single clash
+with Brahmadatta king of Kāsi. Suppose I were merely to countermarch
+and slip out of the city!”
+
+Accordingly Dīghīti king of Kosala took his consort, merely
+countermarched, and slipped out of the city. Thereupon Brahmadatta king
+of Kāsi conquered the army and vehicles and territory and treasuries
+and storehouses of Dīghīti king of Kosala, and took possession. And
+Dīghīti king of Kosala with his consort set out for Benāres, and in
+due course arrived at Benāres. And there, in a certain place on the
+outskirts of Benāres, Dīghīti king of Kosala resided with his consort,
+in a potter’s dwelling, in disguise, in the guise of a wandering
+ascetic.
+
+Now in no very long time the consort of Dīghīti king of Kosala was
+with child. And this was her craving: She desired at sunrise to see a
+fourfold army drawn up, clad in armor, standing in a pleasant place,
+and to drink the rinsings of swords. Accordingly the consort of Dīghīti
+king of Kosala said this to Dīghīti king of Kosala: “I am with child,
+O king. And this craving has arisen within me: I desire at sunrise to
+see a fourfold army drawn up, clad in armor, standing in a pleasant
+place, and to drink the rinsings of swords.” “Whence are we, wretched
+folk, to obtain a fourfold army drawn up, clad in armor, standing in
+a pleasant place, and the rinsings of swords?” “If, O king, I do not
+obtain my desire, I shall die.”
+
+Now at that time the Brahman who was the house-priest of Brahmadatta
+king of Kāsi was a friend of Dīghīti king of Kosala. Accordingly
+Dīghīti king of Kosala approached the Brahman who was the house-priest
+of Brahmadatta king of Kāsi. And having approached, he said this to the
+Brahman who was the house-priest of Brahmadatta king of Kāsi: “Sir,
+your female friend is with child. And this craving has arisen within
+her: She desires at sunrise to see a fourfold army drawn up, clad in
+armor, standing in a pleasant place, and to drink the rinsings of
+swords.” “Very well, O king, we also will see the queen.”
+
+Now the consort of Dīghīti king of Kosala approached the Brahman who
+was the house-priest of Brahmadatta king of Kāsi. The Brahman who was
+the house-priest of Brahmadatta king of Kāsi saw the consort of Dīghīti
+king of Kosala approaching even from afar. And seeing her, he rose from
+his seat, adjusted his upper robe so as to cover one shoulder only,
+and bending his joined hands in reverent salutation before the consort
+of Dīghīti king of Kosala, thrice breathed forth the utterance: “All
+hail! A king of Kosala shall be born of thee! All hail! A king of
+Kosala shall be born of thee!” Then he said: “Be not distressed, O
+queen. You shall obtain your desire to see at sunrise a fourfold army
+drawn up, clad in armor, standing in a pleasant place, and to drink the
+rinsings of swords.”
+
+Thereupon the Brahman who was the house-priest of Brahmadatta king
+of Kāsi approached Brahmadatta king of Kāsi. And having approached,
+he said this to Brahmadatta king of Kāsi: “Thus, O king, the signs
+appear: To-morrow at sunrise let the fourfold army be drawn up, clad
+in armor, standing in a pleasant place, and let the swords be washed.”
+Accordingly Brahmadatta king of Kāsi ordered his men: “Do as the
+Brahman who is my house-priest has said.” Thus the consort of Dīghīti
+king of Kosala obtained her desire to see at sunrise a fourfold army
+drawn up, clad in armor, standing in a pleasant place, and to drink the
+rinsings of swords. And when that unborn child had reached maturity,
+the consort of Dīghīti king of Kosala brought forth a son, and they
+called his name Dīghāvu. And in no very long time Prince Dīghāvu
+reached the age of reason.
+
+Now to Dīghīti king of Kosala occurred the following thought: “This
+Brahmadatta king of Kāsi has done us much injury. He has robbed us of
+army and vehicles and territory and treasuries and storehouses. If
+he recognizes us, he will cause all three of us to be put to death.
+Suppose I were to cause Prince Dīghāvu to dwell outside of the city!”
+Accordingly Dīghīti king of Kosala caused Prince Dīghāvu to dwell
+outside of the city. And Prince Dīghāvu, residing outside of the city,
+in no very long time acquired all the arts and crafts.
+
+Now at that time the barber of Dīghīti king of Kosala resided at the
+court of Brahmadatta king of Kāsi. The barber of Dīghīti king of Kosala
+saw Dīghīti king of Kosala residing with his consort in a certain place
+on the outskirts of Benāres, in a potter’s dwelling, in disguise,
+in the guise of a wandering ascetic. When he saw him, he approached
+Brahmadatta king of Kāsi. And having approached, he said this to
+Brahmadatta king of Kāsi: “O king, Dīghīti king of Kosala is residing
+with his consort in a certain place on the outskirts of Benāres, in a
+potter’s dwelling, in disguise, in the guise of a wandering ascetic.”
+
+Thereupon Brahmadatta king of Kāsi ordered his men: “Now then, bring
+Dīghīti king of Kosala with his consort before me.” “Yes, your
+majesty,” said those men to Brahmadatta king of Kāsi; and in obedience
+to his command brought Dīghīti king of Kosala with his consort before
+him. Then Brahmadatta king of Kāsi ordered his men: “Now then, take
+Dīghīti king of Kosala with his consort, bind their arms tight behind
+their backs with a stout rope, shave their heads, and to the loud
+beating of a drum lead them about from street to street, from crossing
+to crossing, conduct them out of the South gate, hack their bodies
+into four pieces south of the city, and throw the pieces in the four
+directions.”
+
+“Yes, your majesty,” said those men to Brahmadatta king of Kāsi; and in
+obedience to his command took Dīghīti king of Kosala with his consort,
+bound their arms tight behind their backs with a stout rope, shaved
+their heads, and to the loud beating of a drum led them about from
+street to street, from crossing to crossing.
+
+Now to Prince Dīghāvu occurred the following thought: “It is a long
+time since I have seen my mother and father. Suppose I were to see my
+mother and father!” Accordingly Prince Dīghāvu entered Benāres, and
+saw his mother and father, their arms bound tight behind their backs,
+their heads shaven, being led about, to the loud beating of a drum,
+from street to street, from crossing to crossing. When he saw this, he
+approached his mother and father.
+
+Dīghīti king of Kosala saw Prince Dīghāvu approaching even from afar.
+When he saw him, he said this to Prince Dīghāvu: “Dear Dīghāvu, do
+not look long! Do not look short! For, dear Dīghāvu, hatreds are not
+quenched by hatred. Nay rather, dear Dīghāvu, hatreds are quenched by
+love.”
+
+At these words those men said this to Dīghīti king of Kosala: “This
+Dīghīti king of Kosala is stark mad, and talks gibberish. Who is
+Dīghāvu to him? To whom did he speak thus: ‘Dear Dīghāvu, do not look
+long! Do not look short! For, dear Dīghāvu, hatreds are not quenched by
+hatred. Nay rather, dear Dīghāvu, hatreds are quenched by love’?” “I am
+not stark mad, I assure you, nor do I talk gibberish. However, he that
+is intelligent will understand clearly.” For the second and the third
+time Dīghīti king of Kosala spoke thus to Prince Dīghāvu, and those men
+spoke thus to Dīghīti king of Kosala.
+
+Then those men led Dīghīti king of Kosala with his consort about from
+street to street, from crossing to crossing, conducted them out of the
+South gate, hacked their bodies into four pieces south of the city,
+threw the pieces in the four directions, posted a guard of soldiers,
+and departed.
+
+Thereupon Prince Dīghāvu entered Benāres, procured liquor, and gave
+it to the soldiers to drink. When they were drunk and had fallen, he
+gathered sticks of wood, built a pyre, placed the bodies of his mother
+and father on the pyre, lighted it, and with joined hands upraised in
+reverent salutation thrice made sunwise circuit of the pyre.
+
+Now at that time Brahmadatta king of Kāsi was on an upper floor of his
+splendid palace. And Brahmadatta king of Kāsi saw Prince Dīghāvu, with
+joined hands upraised in reverent salutation, thrice making sunwise
+circuit of the pyre. When he saw this, the following thought occurred
+to him: “Without doubt that man is a kinsman or blood-relative of
+Dīghīti king of Kosala. Alas, my wretched misfortune, for no one will
+tell me the facts!”
+
+Now Prince Dīghāvu went to the forest, wailed and wept his fill,
+and wiped his tears away. Then he entered Benāres, went to the
+elephant-stable adjoining the royal palace, and said this to the
+elephant-trainer: “Trainer, I wish to learn your art.” “Very well,
+young man, learn it.” Accordingly Prince Dīghāvu rose at night, at
+time of dawn, and sang and played the lute with charming voice in the
+elephant-stable.
+
+Brahmadatta king of Kāsi heard him as he rose at night, at time
+of dawn, and sang and played the lute with charming voice in the
+elephant-stable. Hearing him, he asked his men: “Who was it, pray,
+that rose at night, at time of dawn, and sang and played the lute
+with charming voice in the elephant-stable?” “Your majesty, it was a
+young man, the pupil of such-and-such an elephant-trainer, who rose
+at night, at time of dawn, and sang and played the lute with charming
+voice in the elephant-stable.” “Very well, bring that young man to me.”
+“Yes, your majesty,” said those men to Brahmadatta king of Kāsi; and in
+obedience to his command brought Prince Dīghāvu to him.
+
+“Was it you, young man, who rose at night, at time of dawn, and sang
+and played the lute with charming voice in the elephant-stable?” “Yes,
+your majesty.” “Very well, young man, sing and play the lute for me.”
+“Yes, your majesty,” said Prince Dīghāvu to Brahmadatta king of Kāsi;
+and in obedience to his command, desiring to win his favor, sang and
+played the lute with charming voice.
+
+Thereupon Brahmadatta king of Kāsi said this to Prince Dīghāvu: “You,
+young man, may wait upon me.” “Yes, your majesty,” said Prince Dīghāvu
+to Brahmadatta king of Kāsi, and obeyed his command. And Prince Dīghāvu
+rose in advance of Brahmadatta king of Kāsi, retired after him, obeyed
+his every command, conducted himself in a pleasing manner, spoke in
+a friendly manner. And in no very long time Brahmadatta king of Kāsi
+appointed Prince Dīghāvu to a highly confidential position.
+
+Now Brahmadatta king of Kāsi said this to Prince Dīghāvu: “Now then,
+young man, harness the chariot; I wish to go a-hunting.” “Yes, your
+majesty,” said Prince Dīghāvu to Brahmadatta king of Kāsi. And having,
+in obedience to the king’s command, harnessed the chariot, he said this
+to Brahmadatta king of Kāsi: “Your majesty, the chariot is harnessed
+for you; do as you think fit.” Thereupon Brahmadatta king of Kāsi
+mounted the chariot; Prince Dīghāvu drove the chariot. In such wise did
+he drive the chariot that the army went one way, the chariot the other.
+
+Now when he had gone a long way, Brahmadatta king of Kāsi said this
+to Prince Dīghāvu: “Now then, young man, unharness the chariot. I am
+tired: I wish to lie down.” “Yes, your majesty,” said Prince Dīghāvu to
+Brahmadatta king of Kāsi; and in obedience to his command unharnessed
+the chariot and sat down on the ground cross-legged. And Brahmadatta
+king of Kāsi lay down, placing his head in Prince Dīghāvu’s lap. So
+tired was he that in the mere fraction of a moment he fell asleep.
+
+Thereupon to Prince Dīghāvu occurred the following thought: “This
+Brahmadatta king of Kāsi has done us much injury. He has robbed us of
+army and vehicles and territory and treasuries and storehouses. And he
+has killed my mother and father. This would be the very time for me
+to satisfy my hatred!” And he drew sword from sheath. Then to Prince
+Dīghāvu occurred the following thought: “My father said to me in the
+hour of death: ‘Dear Dīghāvu, do not look long! Do not look short! For,
+dear Dīghāvu, hatreds are not quenched by hatred. Nay rather, dear
+Dīghāvu, hatreds are quenched by love.’ It is not fitting that I should
+transgress the command of my father.” And he returned sword to sheath.
+And this happened a second time, and a third time.
+
+Suddenly Brahmadatta king of Kāsi rose, frightened, agitated, alarmed,
+terrified. Thereupon Prince Dīghāvu said this to Brahmadatta king
+of Kāsi: “Why, your majesty, did you rise so suddenly, frightened,
+agitated, alarmed, terrified?” “Right here, young man, Prince Dīghāvu,
+son of Dīghīti king of Kosala, fell upon me with his sword in a dream.
+Therefore I rose suddenly, frightened, agitated, alarmed, terrified.”
+
+Then Prince Dīghāvu, stroking the head of Brahmadatta king of Kāsi with
+his left hand, and drawing his sword with his right hand, said this to
+Brahmadatta king of Kāsi: “I, your majesty, am Prince Dīghāvu, son of
+Dīghīti king of Kosala. You have done us much injury. You have robbed
+us of army and vehicles and territory and treasuries and storehouses.
+And you have killed my mother and father. This would be the very time
+for me to satisfy my hatred!”
+
+Thereupon Brahmadatta king of Kāsi prostrated himself on his face at
+the feet of Prince Dīghāvu, and said this to Prince Dīghāvu: “Grant me
+my life, dear Dīghāvu! Grant me my life, dear Dīghāvu!” “How have I the
+power to grant your majesty your life? Your majesty, however, might
+grant me my life.” “Very well, dear Dīghāvu. You grant me my life, and
+I will grant you your life.” Then Brahmadatta king of Kāsi and Prince
+Dīghāvu granted each other their lives and shook hands and swore an
+oath not to injure each other.
+
+Then Brahmadatta king of Kāsi said this to Prince Dīghāvu: “Now then,
+dear Dīghāvu, harness the chariot; let us be going.” “Yes, your
+majesty,” said Prince Dīghāvu to Brahmadatta king of Kāsi. And having,
+in obedience to the king’s command, harnessed the chariot, he said this
+to Brahmadatta king of Kāsi: “Your majesty, the chariot is harnessed
+for you; do as you think fit.” Thereupon Brahmadatta king of Kāsi
+mounted the chariot; Prince Dīghāvu drove the chariot. In such wise did
+he drive the chariot that in no very long time he came up with the army.
+
+Then Brahmadatta king of Kāsi entered Benāres, caused the ministers of
+his council to be assembled, and said this: “If, sirs, you were to
+see Prince Dīghāvu, son of Dīghīti king of Kosala, what would you do
+to him?” Some spoke thus: “We, your majesty, would cut off his hands.”
+Others spoke thus: “We, your majesty, would cut off his feet.” “We
+would cut off his hands and feet.” “We would cut off his ears.” “We
+would cut off his nose.” “We would cut off his ears and nose.” “We,
+your majesty, would cut off his head.” “Sirs, this is Prince Dīghāvu,
+son of Dīghīti king of Kosala; it is not permissible to do anything to
+him. He has granted me my life, and I have granted him his life.”
+
+Then Brahmadatta king of Kāsi said this to Prince Dīghāvu: “When, dear
+Dīghāvu, your father said to you in the hour of death: ‘Dear Dīghāvu,
+do not look long! Do not look short! For, dear Dīghāvu, hatreds are
+not quenched by hatred. Nay rather, dear Dīghāvu, hatreds are quenched
+by love,’ what did your father mean by that?” “When, your majesty, my
+father said to me in the hour of death: ‘Not long,’ what he meant was:
+‘Do not cherish hatred long.’ This, your majesty, is what my father
+meant when he said to me in the hour of death: ‘Not long.’ When, your
+majesty, my father said to me in the hour of death: ‘Not short,’ what
+he meant was: ‘Do not break with your friends quickly.’ This, your
+majesty, is what my father meant when he said to me in the hour of
+death: ‘Not short.’
+
+“When, your majesty, my father said to me in the hour of death: ‘For,
+dear Dīghāvu, hatreds are not quenched by hatred. Nay rather, dear
+Dīghāvu, hatreds are quenched by love,’ what he meant to have me
+understand was this: Your majesty has killed my mother and father. Were
+I to deprive your majesty of life, your majesty’s well-wishers would
+deprive me of life, and my well-wishers would deprive yours of life.
+Thus that hatred would not be quenched by hatred. But as matters stand,
+your majesty has granted me my life, and I have granted your majesty
+his life. Thus hatred has been quenched by love. This, your majesty,
+is what my father meant when he said to me in the hour of death: ‘For,
+dear Dīghāvu, hatreds are not quenched by hatred. Nay rather, dear
+Dīghāvu, hatreds are quenched by love.’”
+
+Thereupon Brahmadatta king of Kāsi exclaimed: “O how wonderful, O how
+marvelous, that this Prince Dīghāvu should understand in its fulness a
+matter which his father expressed so briefly!” And he restored to him
+the army and vehicles and territory and treasuries and storehouses of
+his fathers, and gave him his daughter in marriage.
+
+ “For, monks, of these kings who took the rod, who took the sword,
+ such is said to have been the patience and gentleness. How much more,
+ monks, should you, who have retired from the world under a Doctrine
+ and Discipline so well taught, let your light so shine in this world
+ as to be known of men as patient and gentle.” And for the third
+ time the Exalted One said this to those monks: “Enough, monks! No
+ quarreling! No brawling! No contending! No wrangling!”
+
+
+
+
+_7. Antelope, Woodpecker, Tortoise, and Hunter._
+
+_In union there is strength._
+
+Jātaka 206: ii. 152-155.
+
+
+ On a certain occasion the Teacher related the following story:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha was
+an antelope and made his home in a certain thicket in a forest, not
+far from a certain lake. Not far from that same lake, on the tip of a
+certain tree, perched a woodpecker. Moreover in the lake a tortoise
+made his home. Thus did those three live together as friends, kindly
+affectionate one towards another.
+
+Now a certain hunter, on his way through the forest, seeing the tracks
+of the Future Buddha at the place where the animals went to drink, set
+a trap, resembling an iron foot-chain, only made of leathern strips,
+and went his way. In the very first watch of the night the Future
+Buddha, coming to drink of the water, became entangled in the trap and
+cried the cry of a captured animal.
+
+When he made that sound, from the tip of the tree came the woodpecker
+and out of the water came the tortoise. And they took counsel
+together, saying: “What’s to be done now?” Then said the woodpecker,
+addressing the tortoise: “Master, you have teeth; you saw this trap in
+two. I’ll go and manage things in such a way that that hunter sha’n’t
+come near. Thus, if the two of us do our very best, our friend will
+save his life.” And explaining this matter, he uttered the first stanza:
+
+ Come, tortoise! use your teeth, and cut the leathern trap!
+ I’ll manage things in such a way the hunter shall not come!
+
+The tortoise began to chew the strips of leather. The woodpecker went
+to the village where the hunter lived. At the first signs of dawn,
+the hunter took his knife and started to leave the house. The bird,
+observing that he was leaving the house, shrieked, flapped his wings,
+and struck him in the face just as he was coming out of the front door.
+Thought the hunter: “I have been struck by a bird of evil omen.” So he
+went back, lay down for a little while, and then got up again and took
+his knife.
+
+The bird knew: “This fellow first came out of the front door. This time
+he will come out of the back door.” So he went and perched back of the
+house. As for the hunter, he thought: “When I went out of the front
+door, I saw a bird of evil omen. This time I will go out of the back
+door.” So he went out of the back door. Again the bird shrieked, flew
+at him, and struck him in the face. The hunter, struck once again by
+that bird of evil omen, made up his mind: “That bird will not permit me
+to go out.” So he went back, lay down until the dawn came up, and when
+it was dawn, took his knife and went out. The bird went quickly and
+told the Future Buddha: “The hunter is coming!”
+
+At that moment the tortoise had chewed all of the strips except just
+one strap. But his teeth had got to the point where they were ready to
+drop, and his jaws were smeared with blood. The Future Buddha saw the
+hunter, knife in hand, coming on with lightning-speed. Rending that
+strap, he entered the wood. The bird perched on the tip of the tree.
+But the tortoise was so weak that he continued to lie right there. The
+hunter threw the tortoise into a sack and hung the sack on some stump
+or other.
+
+[Illustration: _At that moment the tortoise had chewed all of the
+strips except just one strap._]
+
+The Future Buddha came back, looked about, and perceived that the
+tortoise had been taken captive. “I will grant my friend the boon of
+life!” he resolved. So feigning weakness, he showed himself to the
+hunter. “That antelope must be very weak,” thought the hunter: “I will
+kill him.” And knife in hand, he started after him. The Future Buddha,
+keeping not too far away and not too near, led him on and entered the
+forest. When he thought he had gone far enough, he disguised his
+tracks, went by another path with the speed of the wind, lifted the
+sack on his horn, flung it on the ground, broke it open, and let out
+the tortoise. As for the woodpecker, he came down from the tree.
+
+The Future Buddha, admonishing his two friends, said: “I, through you,
+have obtained my life. You have done for me what a friend should do for
+a friend. At any moment the hunter may come and catch you. Therefore,
+Master woodpecker, do you take your fledglings and go elsewhere; and do
+you, Master tortoise, enter the water.” They did so.
+
+ The Teacher, as Supreme Buddha, uttered the second stanza:
+
+ The tortoise entered the water,
+ The antelope entered the wood,
+ The woodpecker from that dangerous path
+ Took his fledglings far away.
+
+
+When the hunter returned to that spot and saw nothing at all, he took
+the tattered sack and went to his own house in deep dejection. As for
+those three friends, they lived all their lives long with never a break
+in their friendly relations, and then passed away according to their
+deeds.
+
+
+
+
+_8. Brahmadatta and Mallika._
+
+_Overcome evil with good._
+
+Jātaka 151: ii. 1-5.
+
+
+ On a certain occasion king Pasenadi Kosala, after deciding
+ litigations in the Hall of Justice, came hastily to pay his respects
+ to the Teacher. Said the Teacher: “Great king, to decide litigations
+ righteously and justly is a good thing. It is the Path to Heaven. But
+ this is no remarkable thing, that you, receiving admonition from an
+ Omniscient Buddha like me, should decide litigations righteously and
+ justly. This alone is remarkable, that kings of old, listening to the
+ words of men who were wise but not omniscient, decided litigations
+ righteously and justly, avoided the Four Evil Courses, kept inviolate
+ the Ten Royal Virtues, ruled justly, and departed fulfilling the Path
+ to Heaven.” Then, in response to a request of the king, 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 his chief consort. On his
+name-day he was given the name Prince Brahmadatta. In due time he grew
+up. When he was sixteen years old, he went to Takkasilā, acquired
+proficiency in all the arts and crafts, and on the death of his father,
+became established in the kingdom.
+
+He ruled righteously and justly. He avoided the Four Evil Courses
+in rendering judgments. Since he himself ruled so righteously,
+the ministers of justice also transacted their affairs with an eye
+to righteousness alone. Since the ministers of justice transacted
+their affairs righteously, there were no men who brought dishonest
+litigations. For lack of them, hubbub over litigations in the king’s
+courtyard ceased. Every day ministers of justice took their seats
+in the place of litigation, but seeing no one come for litigation,
+departed. The place of litigation became abandoned.
+
+The Future Buddha thought: “Since I have been ruling righteously, no
+men at all have come for litigation, the hubbub has ceased, the place
+of litigation has become abandoned. The time has come for me to find
+out whether I have any fault. If I know, ‘This, for example, is a
+fault in me,’ I will get rid of it and have to do with good qualities
+only.” From that time on he mingled with indoor-folk and tested them
+with the question, “Is there anybody who says I have a fault?” He met
+with no one who said he had a fault, but heard mentioned only his own
+good qualities. “It may be because these people are afraid of me that
+they refrain from mentioning faults in me and speak only of my good
+qualities.”
+
+He tested the outdoor-folk, but among them also met no one. He tested
+those who dwelt within the city. He took his stand in the settlements
+at the four gates and tested those who dwelt without the city. Among
+them also he met with no one who said he had a fault, but heard
+mentioned only his good qualities. “I will test the countryside,”
+thought he. So turning over the kingdom to his ministers, he mounted
+his chariot, departed from the city in disguise, accompanied only
+by his charioteer, and went as far as the frontier testing the
+countryside. Meeting with no one who said he had a fault, but hearing
+mentioned only his good qualities, he turned back from the frontier and
+started back for the city on the highway.
+
+Now at this time a king of Kosala named Mallika, a righteous ruler, was
+also trying to find out whether he had any faults. Meeting with no one
+among either indoor-folk or others who said he had a fault, but hearing
+mentioned only his own good qualities, he went to that region testing
+the countryside. Both kings met face to face in a single wagon-track
+leading through a swamp. There was no room for either chariot to turn
+out.
+
+Now King Mallika’s charioteer said to the charioteer of the king of
+Benāres: “Get your chariot out of the way!” Said the charioteer of the
+King of Benāres: “Master charioteer, get your chariot out of the way!
+In this chariot sits the lord of the realm of Benāres, the mighty king
+Brahmadatta!” Retorted King Mallika’s charioteer: “Master charioteer,
+in this chariot sits the lord of the realm of Kosala, the mighty king
+Mallika! Get your chariot out of the way! Make room for the chariot
+of our king!” Thought the charioteer of the king of Benāres: “He also
+is every inch a king, to be sure. What’s to be done?” He came to the
+conclusion: “This is the way: I will find out the ages of the two kings
+and cause the chariot of the younger to turn out and make room for the
+chariot of the older.”
+
+Accordingly the charioteer of the king of Benāres asked the other
+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!”
+
+Accordingly Servant Blackie got up even 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 seized the pin of the
+door-bolt and gave her a blow on the head, breaking her head.
+
+Thereupon Servant Blackie, with broken head streaming with blood,
+complained to the neighbors: “See, my lady, the work of the gentle
+woman! See, my lady, the work of the meek woman! See, my lady, the work
+of the tranquil woman! For this is the way a lady acts who keeps but a
+single servant: ‘You got up too late!’ says she. So what must she do
+but seize the pin of the door-bolt and give you a blow on the head and
+break your head!”
+
+The result was that after a time Mistress Vedehikā acquired the
+following evil reputation: “Cruel is Mistress Vedehikā, no meek woman
+is Mistress Vedehikā, no tranquil woman is Mistress Vedehikā!”
+
+ “Precisely so, monks, here in this world, many a monk is ever so
+ gentle, ever so meek, ever so tranquil, so long as unpleasant remarks
+ do not reach him. But when, monks, unpleasant remarks reach a monk,
+ that is the time to find out whether he is really gentle, really
+ meek, really tranquil.”
+
+
+
+
+_13. Blind Men and Elephant._
+
+_Avoid vain wrangling._
+
+Udāna vi. 4: 66-69.
+
+
+ Thus have I heard: Once upon a time the Exalted One was in residence
+ at Jetavana, near Sāvatthi. Now at that time there entered Sāvatthi
+ for alms a company of heretics, both monks and Brahmans, wandering
+ ascetics, holding heretical views, patient of heresy, delighting in
+ heresy, relying upon the reliance of heretical views. There were some
+ monks and Brahmans who held this doctrine, who held this view: “The
+ world is eternal. This view alone is truth; any other is folly.” But
+ there were other monks and Brahmans who held this view: “The world is
+ not eternal. This view alone is truth; any other is folly.” Some held
+ that the world is finite, others that the world is infinite. Some
+ held that the soul and the body are identical, others that the soul
+ and the body are distinct.
+
+ They quarreled and brawled and wrangled and struck one another with
+ the daggers of their tongues, saying: “This is right, that is not
+ right;” “This is not right, that is right.”
+
+ Now in the morning a company of monks put on their under-garments,
+ took bowl and robe, and entered Sāvatthi for alms. And when they had
+ made their alms-pilgrimage in Sāvatthi, they returned from their
+ pilgrimage. And when they had eaten their breakfast, they approached
+ the Exalted One. And having approached, they saluted the Exalted
+ One and sat down on one side. And sitting on one side, those monks
+ reported the matter to the Exalted One.
+
+ “The heretics, O monks, the wandering ascetics, are blind, without
+ eyes; know not good, know not evil; know not right, know not wrong.
+ Knowing not good, knowing not evil, knowing not right, knowing not
+ wrong, they quarrel and brawl and wrangle and strike one another with
+ the daggers of their tongues, saying: ‘This is right, that is not
+ right;’ ‘This is not right, that is right.’”
+
+In olden times, in this very city of Sāvatthi, there was a certain
+king. And that king ordered a certain man: “Come, my man, assemble in
+one place all the men in Sāvatthi who are blind from birth.” “Yes, your
+majesty,” said that man to that king. And when, in obedience to the
+king’s command, he had laid hands on all the men in Sāvatthi who were
+blind from birth, he approached that king. And having approached, he
+said this to that king: “Your majesty, the blind from birth in Sāvatthi
+are assembled for you.” “Very well! Now let the blind men feel of
+the elephant.” “Yes, your majesty,” said that man to that king. And
+in obedience to the king’s command he let the blind men feel of the
+elephant, saying: “This, O blind men, is what an elephant is like.”
+
+Some of the blind men he let feel of the elephant’s head, saying:
+“This, O blind men, is what an elephant is like.” Some of the blind
+men he let feel of the elephant’s ears, saying: “This, O blind men, is
+what an elephant is like.” Some of the blind men he let feel of the
+elephant’s tusks, saying: “This, O blind men, is what an elephant is
+like.” Others he let feel of the trunk, saying the same. Others he
+let feel of the belly, others of the legs, others of the back, others
+of the tail, saying to each and to all: “This, O blind men, is what an
+elephant is like.”
+
+Now when that man had let the blind men feel of the elephant, he
+approached that king. And having approached, he said this to that king:
+“Your majesty, those blind men have felt of the elephant; do as you
+think fit.”
+
+Then that king approached those blind men. And having approached,
+he said this to those blind men: “Blind men, have you felt of the
+elephant?” “Yes, your majesty, we have felt of the elephant.” “Tell me,
+blind men, what is an elephant like?”
+
+The blind men who had felt of the elephant’s head, said: “Your
+majesty, an elephant is like a water-pot.” The blind men who had felt
+of the elephant’s ears, said: “Your majesty, an elephant is like a
+winnowing-basket.” The blind men who had felt of the elephant’s tusks,
+said: “Your majesty, an elephant is like a plow-share.” Those who had
+felt of the trunk, said: “An elephant is like a plow-pole.” Those who
+had felt of the belly, said: “An elephant is like a granary.” Those
+who had felt of the legs, said: “An elephant is like pillars.” Those
+who had felt of the back, said: “An elephant is like a mortar.” The
+blind men who had felt of the elephant’s tail, said: “Your majesty, an
+elephant is like a fan.”
+
+And they fought among themselves with their fists, saying: “This is
+what an elephant is like, that is not what an elephant is like;” “This
+is not what an elephant is like, that is what an elephant is like.” And
+thereat that king was delighted.
+
+ “Precisely so, O monks, the heretics, the wandering ascetics, are
+ blind, without eyes; know not good, know not evil; know not right,
+ know not wrong. Knowing not good, knowing not evil, knowing not
+ right, knowing not wrong, they quarrel and brawl and wrangle and
+ strike one another with the daggers of their tongues, saying: ‘This
+ is right, that is not right;’ ‘This is not right, that is right.’”
+
+
+
+
+_14. King and Boar._
+
+_Evil communications corrupt good manners._
+
+Jātaka 186: ii. 101-106.
+
+
+ On a certain occasion the Teacher addressed the monks as follows:
+ “Monks, contact with the corrupt is a bad thing, an injurious thing.
+ Indeed, why should it be necessary to discuss the injurious effect on
+ human beings of contact with the corrupt, when in times past even a
+ senseless mango tree, with flavor as sweet as the flavor of celestial
+ fruit, through contact with sour, unpalatable nimbs, turned sour and
+ bitter?”
+
+
+_Part. 1. Gem, hatchet, drum, and bowl._
+
+In times past, when Brahmadatta ruled at Benāres, four Brahman brothers
+in the kingdom of Kāsi adopted the life of ascetics, and building a
+row of leaf-huts in the Himālaya region, took up their abode there.
+The eldest of the four brothers died and was reborn as Sakka, king of
+gods. Knowing who he had been, he went from time to time, every seven
+or eight days, and ministered to his former brothers.
+
+One day he saluted the eldest ascetic, sat down on one side, and asked:
+“Reverend Sir, is there anything you need?” The ascetic, who was
+suffering from jaundice, said: “I need fire.” Sakka gave him a little
+hatchet. Said the ascetic: “Who will take this and fetch me wood?”
+Then Sakka said to him: “When, Reverend Sir, you need wood, just rub
+this hatchet with your hand and say: ‘Please fetch me wood and make me
+a fire.’ And the hatchet will fetch wood, make a fire, and turn it over
+to you.”
+
+Having given him the little hatchet, Sakka went to the second ascetic
+and asked: “Reverend Sir, what do you need?” Past his leaf-hut ran
+an elephant-track. Since the elephants bothered him, he said: “The
+elephants annoy me; drive them away.” Sakka presented a drum to him,
+saying, “Reverend Sir, if you beat this side, your enemies will flee;
+if you beat that, they will become kindly disposed and will surround
+you with a fourfold army.”
+
+Having given him the drum, Sakka went to the youngest ascetic and
+asked: “Reverend Sir, what do you want?” He also was afflicted with
+jaundice; therefore he said: “I want curds.” Sakka gave him a bowl of
+curds, saying: “If you invert this and make a wish, the curds will turn
+into a mighty river, will set flowing a mighty flood, and will even be
+able to get and give you a kingdom.” So saying, he went his way.
+
+From that time on the little hatchet made fire for the eldest brother;
+when the second brother beat the drum, the elephants fled; the youngest
+brother enjoyed his curds.
+
+At that time a boar, rooting among the ruins of a village, caught
+sight of a gem endowed with magical power. He bit the gem, and by its
+magical power rose into the air. Seeing a little island in mid-ocean,
+he thought: “There now is the place for me to live.” So he descended
+and made his home in a pleasant place under a fig tree.
+
+One day the boar lay down at the foot of that tree, placed the gem in
+front of him, and fell asleep.
+
+Now a certain man who lived in the kingdom of Kāsi, driven from home by
+his mother and father with the remark, “He’s no good to us,” went to a
+certain seaport, hired himself out to mariners, and embarked on a ship.
+In mid-ocean the ship sprang a leak, and he floated to that island on
+a plank. While seeking wild fruits he saw that boar. Creeping up, he
+seized the gem. By its magical power he rose into the air. Seating
+himself on the fig tree, he thought: “This boar, become an air-voyager
+by the magical power of this gem, lives here, I suppose. But I must
+not go back without first of all killing him and eating his flesh.” He
+broke off a twig and let it fall on the boar’s head. The boar woke up,
+but not seeing the gem, ran this way and that, all of a tremble. The
+man sitting in the tree laughed. The boar looked, and seeing him, ran
+his head against the tree, and died then and there. The man came down,
+made a fire, and cooked the boar’s flesh and ate it. Then he rose into
+the air and passed over the tops of the Himālayas.
+
+Seeing a region of hermitages, he descended at the hermitage of the
+eldest ascetic. He lived there for two or three days, performed the
+major and minor duties for the ascetic, and saw the magical power of
+the little hatchet. “This I must get,” thought he. Accordingly, after
+demonstrating to the ascetic the magical power of the gem, he said:
+“Reverend Sir, take this gem and give me the little hatchet.” The
+ascetic, having a desire to travel through the air, took the gem and
+gave him the little hatchet.
+
+[Illustration: _He bit the gem, and by its magical power rose into the
+air._]
+
+The man took the little hatchet and went a short distance. Then he
+rubbed the little hatchet and said: “Little hatchet, chop off the
+ascetic’s head and bring me the gem.” The little hatchet went and
+chopped off the ascetic’s head and brought him the gem. The man put
+the little hatchet in a secret place, and then went to the second
+ascetic and lived with him for a few days. Seeing the magical power
+of the drum, he gave the second ascetic the gem, took the drum, and
+in the same way as before caused his head also to be cut off. Then he
+approached the youngest ascetic. Seeing the magical power of the bowl
+of curds, he gave the youngest ascetic the gem, took the bowl of
+curds, and in the same way as before caused his head to be cut off.
+
+Then he took the gem and the little hatchet and the drum and the bowl
+of curds, and rose into the air. Halting not far from Benāres, he sent,
+by the hand of a certain man, the following message to the king of
+Benāres: “Give me battle or the kingdom!” As soon as the king heard the
+message, he said: “Let’s catch the bandit;” and sallied forth. The man
+beat the proper side of the drum, and a fourfold army surrounded him.
+Perceiving that the king had deployed his forces, he turned the bowl of
+curds loose. A mighty river began to flow, and the multitude sank down
+in the curds and were unable to extricate themselves. Then he rubbed
+the little hatchet and said: “Bring me the king’s head.” The little
+hatchet went and brought the king’s head and laid it at his feet. Not a
+single soldier had the power to lift a weapon. Accompanied by a mighty
+force, the man entered the city and caused himself to be sprinkled
+king. Having become king under the name King of the Curds, he ruled
+with righteousness.
+
+
+_Part 2. Corrupt fruit from a good tree._
+
+One day, while he was amusing himself in the mighty river, in an
+enclosure formed by a net, there floated up and lodged in the net a
+single mango fruit fit for the gods. When they lifted the net they
+saw it and gave it to the king. It was of large size, as big as a
+water-pot, perfectly round, and of a golden color. The king asked his
+foresters: “What is that the fruit of?” “The fruit of a mango tree.”
+Having eaten it, he caused the stone to be planted in his own garden,
+and to be sprinkled with milk and water. The tree sprouted, and in the
+third year bore fruit.
+
+Great was the honor rendered to the mango. They sprinkled it with milk
+and water, they made marks of the spread hand with scented ointment on
+it, they festooned it with wreaths and ropes of flowers, they burned
+lamps with perfumed oil before it, and round about it they hung a
+curtain of fine cloth.
+
+The fruit was sweet and of a golden color. When the king sent the fruit
+of the mango to other kings, he pierced with a thorn the spot where
+the sprout starts, for fear a tree might sprout from the stone. When,
+after eating the mango fruit, they planted the stone, nothing happened.
+“What, pray, can be the cause of this?” they inquired, and discovered
+the cause.
+
+Now a certain other king summoned his gardener and asked: “Can you
+spoil the flavor of my rival’s mango fruit and make it bitter?” “Yes,
+your majesty.” “Very well, go.” So saying, he gave him a thousand
+pieces of money and sent him off. The gardener went to Benāres, caused
+the king to be informed that a gardener had arrived, managed to have
+himself summoned by the king, and entering the palace, made obeisance
+to the king. “Are you the gardener?” asked the king. “Yes, your
+majesty,” said the gardener, and described his own marvelous powers.
+Said the king: “Go, assist our gardener.”
+
+From that time on the two men cared for the garden. The newly arrived
+gardener caused flowers to blossom out of season and fruits to grow out
+of season, and made the garden a charming place. The king, pleased with
+the new gardener, dismissed the old gardener, and gave the new gardener
+exclusive charge of the garden. The new gardener, realizing that the
+garden was in his own hands, planted nimbs and pot-herbs and creepers
+all around the mango tree.
+
+In the course of time the nimbs grew up. Roots with roots, branches
+with branches, were in contact, entangled, intertwined. Merely through
+this contact with the sour, unpalatable nimbs, the sweet fruit of the
+mango turned bitter, and its flavor became like the flavor of the
+leaves of the nimbs. The gardener, knowing that the fruit of the mango
+had turned bitter, fled.
+
+The king went to the garden and ate a mango fruit. As soon as he put
+the mango into his mouth, perceiving that the juice tasted like the
+vile juice of the nimb, he was unable to swallow it, and coughing it
+up, spat it out. Now at that time the Future Buddha was his counsellor
+in temporal and spiritual matters. The king addressed the Future
+Buddha: “Wise man, this tree is just as well cared for now as it was of
+old. But in spite of this, its fruit has turned bitter. What, pray, is
+the reason?” And by way of inquiry he uttered the first stanza:
+
+ Color, fragrance, flavor, had this mango before.
+ Receiving the same honor, why has the mango bitter fruit?
+
+Then the Future Buddha told him the reason by uttering the second
+stanza:
+
+ Your mango, O king, is surrounded with nimbs,
+ Root touches root, branches entwine about branches.
+ Through contact with the bad, therefore your mango has bitter fruit.
+
+The king, hearing his words, had every one of the nimbs and pot-herbs
+chopped down, the roots pulled up, the sour earth round about removed,
+sweet earth put in its place, and the mango fed with milk and water,
+sweetened water, and perfumed water. Through contact with sweet juices
+the mango became perfectly sweet again. The king gave the regular
+gardener sole charge of the garden, and after living out his allotted
+term of life, passed away according to his deeds.
+
+
+
+
+15. _A Buddhist Henny-Penny._
+
+_Much ado about nothing._
+
+Jātaka 322: iii. 74-78.
+
+
+ On a certain occasion the Teacher, referring to the
+ self-mortification of the Hindu ascetics, said to the monks: “Monks,
+ there is no value, no merit, in their self-mortification. It is like
+ the ‘rat-a-tat’ the little hare heard.” Said the monks: “We do not
+ understand what you mean by saying that it is like the ‘rat-a-tat’
+ the little hare heard. Tell us about it, Reverend Sir.” So in
+ response to their request the Teacher related the following Story of
+ the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha was
+reborn as a lion, and when he grew up, lived in a forest. At that time,
+near the Western Ocean, grew a grove of cocoanut trees intermingled
+with Vilva trees. There, at the foot of a Vilva tree, under a cocoanut
+sapling, lived a little hare. One day, returning with food, he lay down
+under a cocoanut leaf and thought: “If this earth should collapse, what
+would ever become of me?”
+
+At that very instant a Vilva fruit fell on top of the cocoanut leaf.
+At the sound of it the little hare thought: “This earth is certainly
+collapsing!” And springing to his feet, back he ran, without so much
+as taking a look. As he was running away as fast as he could in fear
+of death, another little hare saw him and asked: “Why, pray, are you
+running away in such a fright?” “Oh, don’t ask me!” And he kept right
+on running, in spite of the fact that the other little hare kept
+asking: “Oh! what is it? Oh! what is it?” The other little hare turned
+around, and without so much as taking a look, said: “The earth is
+collapsing here!” He also ran away, following the first.
+
+In the same way a third little hare saw the second, and a fourth the
+third, until finally there were a hundred thousand little hares running
+away together. A deer saw them,--also a boar, an elk, a buffalo, an ox,
+a rhinoceros, a tiger, a lion, and an elephant. Seeing, each asked:
+“What’s this?” “The earth is collapsing here!” Each ran away. Thus, in
+the course of time, there was an army of animals a league in size.
+
+At that time the Future Buddha, seeing that army running away, asked:
+“What’s this?” “The earth is collapsing here!” When the Future Buddha
+heard this, he thought: “No such thing! The earth is collapsing
+nowhere! It must certainly be that they failed to understand something
+they heard. But if I do not put forth effort, they will all perish. I
+will grant them their lives.”
+
+With the speed of a lion he preceded them to the foot of a mountain
+and thrice roared the roar of a lion. Terrified with fear of the lion,
+they turned around and stood all huddled together. The lion made his
+way in among them and asked: “Why are you running away?” “The earth is
+collapsing!” “Who saw it collapsing?” “The elephants know.” He asked
+the elephants. Said the elephants: “We don’t know; the lions know.”
+Said the lions: “We don’t know; the tigers know.” The tigers: “The
+rhinoceroses know.” The rhinoceroses: “The oxen know.” The oxen: “The
+buffaloes.” The buffaloes: “The elks.” The elks: “The boars.” The
+boars: “The deer.” The deer: “We don’t know; the little hares know.”
+
+When the little hares were asked, they pointed out that little hare and
+said: “He’s the one that told us.” So the lion asked the little hare:
+“Friend, is it true, as you say, that the earth is collapsing?” “Yes,
+master, I saw it.” “Where were you living when you saw it?” asked the
+lion. “Near the Western Ocean, in a grove of cocoanut trees mingled
+with Vilva trees. For there, at the foot of a Vilva tree, under a
+cocoanut sapling, beneath a cocoanut leaf, I lay and thought: ‘If the
+earth collapses, where shall I go?’ That very instant I heard the sound
+of the earth collapsing. So I ran away.”
+
+The lion thought: “Evidently a Vilva fruit fell on top of that
+cocoanut leaf and made a ‘rat-a-tat,’ and this hare here, hearing
+that sound, came to the conclusion: ‘The earth is collapsing!’ I will
+find out for a fact.” So the lion, taking the little hare with him,
+reassured the throng, saying: “I am going to find out for a fact
+whether or not the earth collapsed at the spot where the little hare
+saw what he saw; having so done, I will return. Until I return, all of
+you remain right here.”
+
+So taking the little hare on his back, he sprang forward with the speed
+of a lion. And setting the little hare down in the cocoanut grove, he
+said: “Come, show me the spot where you saw what you saw.” “I don’t
+dare, master.” “Come, don’t be afraid.” The little hare, not daring to
+approach the Vilva tree, stood no great distance off and said: “That,
+master, is the spot where it went ‘rat-a-tat.’” So saying, he uttered
+the first stanza:
+
+ “Rat-a-tat” it went,--I wish you luck,--
+ In the region where I dwell.
+ But as for me, I do not know
+ What made that “rat-a-tat.”
+
+When the little hare said this, the lion went to the foot of the Vilva
+tree, looked at the spot beneath the cocoanut leaf where the little
+hare had lain, and observed that a Vilva fruit had fallen on top of
+the cocoanut leaf. And knowing for a fact that the earth had not
+collapsed, he took the little hare on his back, went quickly, with the
+speed of a lion, to the assemblage of animals, informed them of all
+the facts, reassured the throng of animals by saying, “Fear not,” and
+released the little hare.
+
+For if, at that time, the Future Buddha had not come to the rescue,
+they would all have run down into the sea and perished. It was through
+the Future Buddha that they obtained their lives.
+
+ Hearing a Vilva fruit fall,--“rat-a-tat,”--the hare ran.
+ Hearing the hare’s words, a host of animals were frightened.
+
+ Those who have not attained consciousness of their portion,
+ Those who follow the voice of others,
+ Those who are given to heedlessness,--the foolish,--
+ They attain what others attain.
+
+ But those who are endowed with morality,
+ Those who delight in the tranquillity of wisdom,
+ Those who abstain and refrain from worldly delights,--the wise,--
+ They attain what others attain not.
+
+ (These three stanzas were uttered by the Supremely Enlightened One.)
+
+ When the Teacher had related this parable, he identified the
+ personages in the Birth-story as follows: “At that time the lion was
+ I myself.”
+
+[Illustration: _So taking the little hare on his back, he sprang
+forward with the speed of a lion._]
+
+
+
+
+_16. The Birds._
+
+_Nobody loves a beggar._
+
+Vinaya iii. 147-148.
+
+
+ On a certain occasion the Exalted One reproved the monks for begging.
+ Said he:
+
+In olden times a certain monk dwelt on a slope of Himavat in a certain
+forest-grove. Not far from that forest-grove was a great marsh, a
+swamp. Now a large flock of birds sought food in that swamp in the
+daytime, returning to that forest-grove at eventide to roost. Now that
+monk, driven away by the noise of that flock of birds, approached me,
+and having approached, saluted me and sat down on one side. And as he
+sat on one side, I said this to that monk:
+
+“I trust, monk, that you have suffered no discomfort. I trust that you
+have received sufficient sustenance. I trust that you have made your
+journey without fatigue. And, monk, whence have you come?”
+
+“I have suffered no discomfort, Exalted One. I have received sufficient
+sustenance. I have made my journey without fatigue. Reverend Sir, on
+a slope of Himavat is a large forest-grove. And not far from that
+forest-grove is a great marsh, a swamp. Now a large flock of birds seek
+food in that swamp in the daytime, returning to that forest-grove at
+eventide to roost. Thence, Reverend Sir, do I come, driven away by the
+noise of that flock of birds.”
+
+“But, monk, do you wish that flock of birds never to come back again?”
+“I wish that flock of birds never to come back again.”
+
+“Well then, monk, go there, plunge into that forest-grove, and
+throughout the watches of the night cry out: ‘Let the pretty birds hear
+me, as many as roost in this forest-grove! I want feathers! Let the
+pretty birds each give me a feather!’”
+
+So that monk went there, plunged into that forest-grove, and throughout
+the watches of the night cried out: “Let the pretty birds hear me, as
+many as roost in this forest-grove! I want feathers! Let the pretty
+birds each give me a feather!”
+
+Thereupon that flock of birds, reflecting, “The monk begs feathers,
+the monk wants feathers,” departed from that forest-grove. When they
+departed, they departed indeed, and never came back again.
+
+ “For, monks, to living beings in the form of animals, begging is said
+ to have been offensive, hinting is said to have been offensive. How
+ much more so must it be to human beings!”
+
+
+
+
+_17. Dragon Jewel-Neck._
+
+_Nobody loves a beggar._
+
+
+_A. Canonical version._
+
+Vinaya iii. 145-147.
+
+ On a certain occasion the Exalted One reproved the monks for begging.
+ Said he:
+
+In olden times two ascetics, brothers, lived by the Ganges river. Now
+Jewel-neck, a dragon-king, came out of the Ganges, approached the
+younger ascetic, and having approached, encircled the younger ascetic
+seven times with his coils and rose and spread his huge hood over his
+head. And the younger ascetic, for fear of that dragon, became lean,
+dried-up, pale, yellow as ever was yellow, his body strewn with veins.
+
+The older ascetic saw the younger ascetic lean, dried-up, pale, yellow
+as ever was yellow, his body strewn with veins. Seeing, he said this
+to the younger ascetic: “Why are you lean, dried-up, pale, yellow as
+ever was yellow, your body strewn with veins?” “While I was here,
+Jewel-neck, a dragon-king, came out of the Ganges river, approached me,
+and having approached, encircled me seven times with his coils and
+rose and spread his huge hood over my head. For fear of him I am lean,
+dried-up, pale, yellow as ever was yellow, my body strewn with veins.”
+
+“But do you wish that dragon never to come back again?” “I wish that
+dragon never to come back again.” “Well, but do you see anything on
+that dragon?” “I see he wears a jewel on his neck.” “Well then, ask
+that dragon for the jewel, saying: ‘Give me the jewel! I want the
+jewel!’”
+
+Now Jewel-neck the dragon-king came out of the Ganges river, approached
+the younger ascetic, and having approached, stood aside. As he stood
+aside, the younger ascetic said this to Jewel-neck the dragon-king:
+“Give me the jewel! I want the jewel!” Thereupon Jewel-neck the
+dragon-king, reflecting, “The monk begs the jewel, the monk wants the
+jewel,” quickly enough departed.
+
+Three times did the younger ascetic beg the jewel of Jewel-neck the
+dragon-king, and three times did Jewel-neck the dragon-king depart. The
+third time, Jewel-neck the dragon-king addressed the younger ascetic
+with stanzas:
+
+ My food and drink, abundant, choice,
+ I get by the power of this jewel.
+ This I will not give you,--you ask too much;
+ Nor will I even come back again to your hermitage.
+
+ Like a lad with sand-washed sword in hand,
+ You frighten me, asking for the stone.
+ This I will not give you,--you ask too much;
+ Nor will I even come back again to your hermitage.
+
+Thereupon Jewel-neck the dragon-king, reflecting, “The monk begs the
+jewel, the monk wants the jewel,” departed. When he departed, he
+departed indeed, and never came back again. And the younger ascetic,
+because he saw no more that dragon so fair to see, became more than
+ever lean, dried-up, pale, yellow as ever was yellow, his body strewn
+with veins.
+
+When the older ascetic saw the younger ascetic altered in appearance,
+he inquired the reason. The younger ascetic told him. Then the older
+ascetic addressed the younger ascetic with a stanza:
+
+ One should not beg or seek to get what is dear to another.
+ Odious does one become by asking overmuch.
+ When the Brahman asked the dragon for the jewel,
+ Never again did the dragon let himself be seen.
+
+ “For, monks, to living beings in the form of animals, begging is said
+ to have been offensive, hinting is said to have been offensive. How
+ much more so must it be to human beings!”
+
+
+_B. Uncanonical version._
+
+Jātaka 258: ii. 283-286.
+
+ On a certain occasion the Exalted One reproved the monks for begging.
+ Said he: “Monks, begging is offensive even to dragons, though the
+ World of Dragons wherein they dwell is filled to overflowing with the
+ Seven Jewels. How much more so must it be to human beings, from whom
+ it is as difficult to wring a penny as it is to skin a flint!” So
+ saying, he related the following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha was
+reborn in a Brahman household of great wealth. When he was old enough
+to walk and could run hither and thither, another being of merit also
+received a new existence as his brother. When both brothers reached
+manhood, their mother and father died. In agitation of heart over
+their death, both brothers adopted the life of ascetics, and building
+leaf-huts on the bank of the Ganges, took up their residence there. The
+older brother’s hut was up the Ganges; the younger brother’s hut was
+down the Ganges.
+
+Now one day a dragon-king named Jewel-neck came forth from the World
+of Dragons, walked along the bank of the Ganges disguised as a Brahman
+youth, came to the hermitage of the younger ascetic, bowed, and sat
+down on one side. The dragon-king and the younger ascetic greeted each
+other in a cordial manner, and became fast friends and inseparable
+companions.
+
+Every day Jewel-neck would come to the hermitage of the younger ascetic
+and sit down and talk and converse with him. When it was time for him
+to go, out of affection for the ascetic he would lay aside his human
+form, encircle the ascetic with his coils, and embrace him, holding his
+huge hood over his head. Having remained in this position for a time,
+and having dispelled his affection, he would unwind his body, bow to
+the ascetic, and go back again to his own abode.
+
+The ascetic, for fear of him, became lean, dried-up, pale, yellow as
+ever was yellow, his body strewn with veins. One day he went to visit
+his brother. The latter asked him: “Why are you lean, dried-up, pale,
+yellow as ever was yellow, your body strewn with veins?” He told him
+the facts. The older ascetic asked: “But do you or do you not wish that
+dragon never to come back again?” The younger ascetic said: “I do not.”
+“But when that dragon-king comes to your hermitage, what ornament does
+he wear?” “A jewel.”
+
+“Well then, when that dragon-king comes to your hermitage, before he
+has a chance to sit down, ask, saying: ‘Give me the jewel.’ If you do
+so, that dragon-king will depart without so much as encircling you
+with his coils. On the next day you must stand at the door of your
+hermitage and ask him just as he approaches. On the third day you must
+stand on the bank of the Ganges and ask him just as he comes out of the
+water. If you do so, he will not come back to your hermitage.”
+
+[Illustration: _Every day Jewel-neck the dragon-king would encircle him
+with his coils._]
+
+“Very well,” assented the ascetic, and went to his own leaf-hut. On the
+next day the dragon-king came and stopped at the hermitage. The moment
+he stopped, the ascetic asked: “Give me this jewel you wear.” Without
+so much as sitting down, the dragon-king fled. On the second day the
+ascetic, standing at the door of the hermitage, said to the dragon-king
+just as he approached: “Yesterday you would not give me the jewel;
+to-day I must have it.” Without so much as entering the hermitage, the
+dragon-king fled. On the third day the ascetic said to the dragon-king
+just as he came out of the water: “This is the third day I have asked;
+give me this jewel now.” The dragon-king, still remaining in the water,
+refused the ascetic, reciting these two stanzas:
+
+ My food and drink, abundant, choice,
+ I get by the power of this jewel.
+ This I will not give you,--you ask too much;
+ Nor will I even come back again to your hermitage.
+
+ Like a lad with sand-washed sword in hand,
+ You frighten me, asking for the stone.
+ This I will not give you,--you ask too much;
+ Nor will I even come back again to your hermitage.
+
+So saying, that dragon-king plunged into the water, went back to his
+own World of Dragons, and never came back again. And that ascetic,
+because he saw no more that dragon-king so fair to see, became more
+than ever lean, dried-up, pale, yellow as ever was yellow, his body
+strewn with veins.
+
+Now the older ascetic, thinking, “I will find out how my younger
+brother is getting on,” went to visit him. Seeing that he was suffering
+more than ever from jaundice, he said: “How comes it that you are
+suffering more than ever from jaundice?” “Because I see no more that
+dragon so fair to see.” “This ascetic cannot get along without the
+dragon-king,” concluded the older ascetic, and recited the third stanza:
+
+ One should not beg or seek to get what is dear to another.
+ Odious does one become by asking overmuch.
+ When the Brahman asked the dragon for the jewel,
+ Never again did the dragon let himself be seen.
+
+Having thus addressed him, the older ascetic comforted him, saying:
+“Henceforth grieve not;” and went back again to his own hermitage.
+
+ Said the Teacher: “Thus, monks, even to dragons, though the World
+ of Dragons wherein they dwell is filled to overflowing with the
+ Seven Jewels, begging is offensive. How much more so must it be to
+ human beings!” And having completed this parable, he identified the
+ personages in the Birth-story as follows: “At that time the younger
+ brother was my favorite disciple, but the older brother was I myself.”
+
+
+
+
+_18. Snake-Charm._
+
+_A blessing upon all living beings!_
+
+
+_A. Canonical version._
+
+Vinaya ii. 109-110.
+
+ Now at that time a certain monk was bitten by a snake and died. They
+ reported that fact to the Exalted One.
+
+Assuredly, monks, that monk had not suffused the four royal families of
+snakes with friendly thoughts. For, monks, if that monk had suffused
+the four royal families of snakes with friendly thoughts, in that case,
+monks, that monk would not have been bitten by a snake and died.
+
+What are the four royal families of snakes?
+
+The Virūpakkhas are a royal family of snakes.
+
+The Erāpathas are a royal family of snakes.
+
+The Chabyāputtas are a royal family of snakes.
+
+The Black Gotamakas are a royal family of snakes.
+
+Assuredly, monks, that monk had not suffused the four royal families of
+snakes with friendly thoughts. For, monks, if that monk had suffused
+the four royal families of snakes with friendly thoughts, in that
+case, monks, that monk would not have been bitten by a snake and died.
+
+I permit you, monks, to suffuse these four royal families of snakes
+with friendly thoughts; for self-preservation, for self-defense, to
+effect Protection of Self. And this, monks, may be effected in the
+following way:
+
+ There is friendship ’twixt me and Virūpakkha snakes,
+ There is friendship ’twixt me and Erāpatha snakes,
+ There is friendship ’twixt me and Chabyāputta snakes,
+ There is friendship ’twixt me and Black Gotamaka snakes.
+
+ There is friendship ’twixt me and living beings without feet,
+ There is friendship ’twixt me and living beings with two feet,
+ There is friendship ’twixt me and living beings with four feet,
+ There is friendship ’twixt me and living beings with many feet.
+
+ Let no living being without feet injure me!
+ Let no living being with two feet injure me!
+ Let no living being with four feet injure me!
+ Let no living being with many feet injure me!
+
+ Let all creatures that live,--let all creatures that breathe,--
+ Let all creatures that exist,--one and all,--
+ Let all meet with prosperity!
+ Let none come unto any adversity!
+
+ Infinite is the Buddha! Infinite is the Doctrine! Infinite is the
+ Order!
+
+ Finite are creeping things,--snakes and scorpions, centipedes,
+ spiders and lizards, rats and mice!
+
+ I have wrought defense for myself!
+ I have wrought protection for myself!
+ Begone, living beings!
+ I here do homage to the Exalted One
+ And to the Seven Supreme Buddhas!
+
+
+_B. Uncanonical version._
+
+Jātaka 203: ii. 144-148.
+
+ _There is friendship ’twixt me and Virūpakkha snakes._ This parable
+ was related by the Teacher while he was in residence at Jetavana with
+ reference to a certain monk.
+
+ The story goes that while he was splitting wood at the door of the
+ room where the monks took hot baths, a snake came out of a hole
+ in a rotten log and bit him on the big toe. He died on the spot.
+ The news of his death and of how he came to die spread throughout
+ the monastery. In the Hall of Truth the monks began to discuss the
+ incident: “Brethren, such-and-such a monk, they say, while splitting
+ wood at the door of the room where the monks take hot baths, was
+ bitten by a snake and died on the spot.”
+
+ The Teacher drew near and inquired: “Monks, what is the subject
+ that engages your attention as you sit here all gathered together?”
+ “Such-and-such,” said they. “Monks,” said the Teacher, “if that monk
+ had cultivated friendship for the four royal families of snakes, the
+ snake would not have bitten him. For even ascetics of old, before a
+ Buddha had arisen, cultivated friendship for the four royal families
+ of snakes, and thus obtained deliverance from the perils that arose
+ through those royal families of snakes.” So saying, he related the
+ following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn in the kingdom of Kāsi in the household of a Brahman. When
+he reached manhood, he renounced the pleasures of sense, retired
+from the world and adopted the life of an ascetic, and developed the
+Supernatural Powers and the Attainments. By supernatural power, in the
+region of Himavat, at a bend in the Ganges, he created a hermitage,
+and there he resided, surrounded by a company of ascetics, diverting
+himself with the diversions of the Trances.
+
+At that time, on the bank of the Ganges, reptiles of various kinds
+wrought such havoc among the ascetics that many of them lost their
+lives. Ascetics reported that fact to the Future Buddha. The Future
+Buddha caused all of the ascetics to be assembled, and said to them:
+“If you would cultivate friendship for the four royal families of
+snakes, the snakes would not bite you. Therefore from this time forth,
+cultivate friendship for the four royal families of snakes in the
+following way.” So saying, he recited this stanza:
+
+ There is friendship ’twixt me and Virūpakkha snakes,
+ There is friendship ’twixt me and Erāpatha snakes,
+ There is friendship ’twixt me and Chabyāputta snakes,
+ There is friendship ’twixt me and Black Gotamaka snakes.
+
+Having thus pointed out to them the four royal families of serpents,
+he said: “In case you are successful in cultivating friendship for
+these, reptiles will not bite you or annoy you.” So saying, he recited
+the second stanza:
+
+ There is friendship ’twixt me and living beings without feet,
+ There is friendship ’twixt me and living beings with two feet,
+ There is friendship ’twixt me and living beings with four feet,
+ There is friendship ’twixt me and living beings with many feet.
+
+Having thus set forth Cultivation of Friendship in the usual form, he
+next set it forth by way of prayer, reciting this stanza:
+
+ Let no living being without feet injure me!
+ Let no living being with two feet injure me!
+ Let no living being with four feet injure me!
+ Let no living being with many feet injure me!
+
+Next, setting forth Cultivation of Friendship without respect of
+persons, he recited this stanza:
+
+ Let all creatures that live,--let all creatures that breathe,--
+ Let all creatures that exist,--one and all,--
+ Let all meet with prosperity!
+ Let none come unto any adversity!
+
+“Thus,” said he, “cultivate friendship for all living beings without
+respect of persons.” Having so said, he spoke once more, to bid them
+meditate on the virtues of the Three Jewels. Said he: “Infinite is the
+Buddha! Infinite is the Doctrine! Infinite is the Order!”
+
+When the Future Buddha had thus pointed out that the virtues of the
+Three Jewels are infinite, he said: “Meditate on the virtues of these
+Three Jewels.” Having so said, in order to point out that living
+beings are finite, he continued: “Finite are creeping things,--snakes,
+scorpions, centipedes, spiders, lizards, rats and mice!”
+
+Having so said, the Future Buddha declared: “Since lust, ill-will,
+and delusion, which exist in these creatures, are the qualities which
+make creatures finite, therefore these creeping things are finite.”
+And he said: “By the supernatural power of the Three Jewels, which
+are infinite, let those of us who are finite, obtain protection for
+ourselves both by night and by day.” And he said: “Thus meditate on the
+virtues of the Three Jewels.” Having so said, in order to point out
+what more must yet be done, he recited this stanza:
+
+ I have wrought defense for myself!
+ I have wrought protection for myself!
+ Begone, living beings!
+ I here do homage to the Exalted One
+ And to the Seven Supreme Buddhas!
+
+Said the Future Buddha: “In the very act of rendering homage, meditate
+on the Seven Buddhas.” Thus the Future Buddha composed this protective
+charm for the company of ascetics and gave it to them.
+
+From that time on the company of ascetics, abiding steadfast in the
+admonition of the Future Buddha, cultivated friendliness, meditated on
+the virtues of the Buddhas. Even as they thus meditated on the virtues
+of the Buddhas, all of the reptiles disappeared. As for the Future
+Buddha, through the cultivation of the Exalted States, he attained the
+goal of the World of Brahmā.
+
+
+
+
+_19. Partridge, Monkey, and Elephant._
+
+_Reverence your elders._
+
+
+_A. Canonical version._
+
+Vinaya ii. 161-162.
+
+ On a certain occasion the Exalted One admonished a company of monks
+ to show proper respect for their elders. Said he:
+
+In former times, monks, on a slope of Himavat, grew a huge banyan
+tree. Near it lived three friends: a partridge and a monkey and an
+elephant. They lived without respect or deference for each other,
+having no common life. Now, monks, to these friends occurred the
+following thought: “If only we knew which one of us was the oldest, we
+would respect, reverence, venerate, and honor him, and we would abide
+steadfast in his admonitions.”
+
+Accordingly, monks, the partridge and the monkey asked the elephant:
+“How far back, sir, can you remember?” “Sirs, when I was a youngster, I
+used to walk over this banyan tree, keeping it between my thighs; the
+little tips of the shoots would just touch my belly. As far back as
+that, sirs, can I remember.”
+
+Next, monks, the partridge and the elephant asked the monkey: “How far
+back, sir, can you remember?” “Sirs, when I was a youngster, I used to
+sit on the ground and eat the little tips of the shoots of this banyan
+tree. As far back as that, sirs, can I remember.”
+
+Finally, monks, the monkey and the elephant asked the partridge: “How
+far back, sir, can you remember?” “In yonder open space, sirs, grew a
+huge banyan tree. I ate one of its fruits and dropped the seed in this
+place. From that sprang this banyan tree. At that time also, sirs, I
+was the oldest.”
+
+Thereupon, monks, the monkey and the elephant said this to the
+partridge: “You, sir, are our elder. You will we respect, reverence,
+venerate, and honor, and in your admonitions will we abide steadfast.”
+
+Accordingly, monks, the partridge prevailed upon the monkey and the
+elephant to take upon themselves the Five Precepts, and himself also
+took upon himself the Five Precepts and walked therein. They lived in
+respect and deference for each other, and had a common life. After
+death, upon dissolution of the body, they were reborn in a place of
+bliss, in a heavenly world. This, monks, was called the Holy Life of
+the Partridge.
+
+ Men versed in the Law who honor the aged
+ Have praise even in this life
+ And in the next life are in bliss.
+
+
+_B. Uncanonical version._
+
+Jātaka 37: i. 217-220.
+
+ On a certain occasion the Teacher admonished a company of monks to
+ show proper respect for their elders. Said he: “In former times,
+ monks, even animals reflected: ‘But it is not becoming in us that
+ we should live without respect or deference for each other, having
+ no common life. Let us find out which one of us is the oldest, and
+ to him let us offer respectful greetings and the other marks of
+ courtesy.’ And when, after diligent inquiry, they knew, ‘He is our
+ elder,’ to him did they offer respectful greetings and the other
+ marks of courtesy. And having so done, they departed, fulfilling the
+ Path to Heaven.” So saying, he related the following Story of the
+ Past:
+
+In times past, on a slope of Himavat, near a certain huge banyan tree,
+lived three friends: a partridge, a monkey, an elephant. They were
+without respect or deference for each other, having no common life.
+And to them occurred the following thought: “It is not proper for us
+to live thus. Suppose we were to live hereafter offering respectful
+greetings and the other marks of courtesy to that one of us who is the
+oldest!” “But which one of us is the oldest?” they considered. “This is
+the way!” said the three animals one day as they sat at the foot of the
+banyan tree.
+
+So the partridge and the monkey asked the elephant: “Master elephant,
+since how long have you known this banyan tree?” He said: “Friends,
+when I was a young elephant, I used to go with this banyan sapling
+between my thighs. Moreover, when I stood with the tree between my
+thighs, the tips of its branches used to rub against my belly. Thus I
+have known this tree from the time it was a sapling.”
+
+Next the other two animals, in the same way as before, asked the
+monkey. He said: “Friends, when I was a young monkey, I used to sit
+on the earth, extend my neck, and eat the tips of the shoots of this
+banyan tree. Thus I have known it since it was very small.”
+
+Finally the other two animals, in the same way as before, asked the
+partridge. He said: “Friends, in former times, in such-and-such a
+place, grew a huge banyan tree. I ate its fruits and dropped its seed
+in this place. From that sprang this tree. Thus I know this tree from
+the time when it had not yet sprouted. Therefore I am older than you.”
+Thus spoke the partridge.
+
+Thereupon the monkey and the elephant said to the wise partridge:
+“Master, you are older than we. Henceforth to you will we offer
+respect, reverence, veneration, salutation, and honor; to you will we
+offer respectful greeting, rising on meeting, homage with joined hands,
+and proper courtesy; in your admonitions will we abide steadfast. From
+this time forth, therefore, be good enough to give us admonition and
+needed instruction.”
+
+From that time forth the partridge gave them admonition, established
+them in the Precepts, and himself also took upon himself the Precepts.
+And those three animals, established in the Precepts, showed respect
+and deference for each other, and had a common life. When their life
+was come to an end, they attained the goal of a heavenly world. The
+taking upon themselves by these three animals of the Precepts was
+called the Holy Life of the Partridge.
+
+ “For, monks, those animals lived in respect and deference for each
+ other. Why is it that you, who have retired from the world under a
+ Doctrine and Discipline so well taught, do not live in respect and
+ deference for each other?”
+
+ When the Teacher had thus related this parable, he assumed the
+ prerogative of One Supremely Enlightened and uttered the following
+ stanza:
+
+ Men versed in the Law who honor the aged
+ Have praise even in this life
+ And in the next life are in bliss.
+
+ When the Teacher had thus extolled the practice of honoring the
+ oldest, he joined the connection and identified the personages in
+ the Birth-story as follows: “At that time the elephant was one of
+ my disciples, the monkey was another, but the wise partridge was I
+ myself.”
+
+
+
+
+_20. The Hawk._
+
+_Walk not in forbidden ground._
+
+
+_A. Canonical version._
+
+Saṁyutta v. 146-148.
+
+ 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!” replied those monks to the Exalted One. The
+ Exalted One said this:
+
+In olden times, monks, a hawk attacked a quail with violence and caught
+it. Now, monks, as the hawk was carrying off the quail, the quail thus
+lamented: “I am indeed unfortunate, I possess little merit,--I who
+walked in forbidden ground, in a foreign region. If to-day I had walked
+in my own ground, in the region of my fathers, this hawk would not have
+been equal to a combat with me.”
+
+“But, quail, what is your feeding-ground? What is the region of your
+fathers?”
+
+“A field of clods, turned up by the plow.”
+
+Then, monks, the hawk, not exerting his strength, not asserting his
+strength, released the quail. “Go, quail! Even there you will not
+escape from me.” Then, monks, the quail went to the field of clods,
+turned up by the plow, and mounting a big clod, stood and called the
+hawk: “Come now, hawk, I dare you! Come now, hawk, I dare you!”
+
+Then, monks, the hawk, exerting his strength, asserting his strength,
+flapped both his wings and attacked the quail with violence. When,
+monks, the quail knew: “This hawk is coming for me with a vengeance!”
+he entered a crack in that very clod. And, monks, the hawk struck his
+breast against that very clod.
+
+ “For, monks, so it goes with whoever walks in forbidden ground, in a
+ foreign region. Therefore, monks, walk not in forbidden ground, in a
+ foreign region. If, monks, you walk in forbidden ground, in a foreign
+ region, the Evil One will obtain entrance, the Evil One will obtain
+ lodgment. And what, monks, is forbidden ground, a foreign region?
+ The Five Pleasures of Sense. What are the Five? Pleasurable Sights,
+ Sounds, Odors, Tastes, Contacts. And what, monks, is lawful ground,
+ the region of the fathers? The Four Earnest Meditations. What are the
+ Four? Meditation on the Body, on the Sensations, on the Thoughts, on
+ the Conditions of Existence. Walk, monks, in lawful ground, in the
+ region of the fathers. If, monks, you walk in lawful ground, in the
+ region of the fathers, the Evil One will not obtain entrance, the
+ Evil One will not obtain lodgment.”
+
+
+_B. Uncanonical version._
+
+Jātaka 168: ii. 58-60.
+
+ _A hawk flying strong._ This stanza was recited by the Teacher while
+ in residence at Jetavana to explain his own meaning in the Parable
+ of the Bird. For one day the Teacher addressed the monks: “Walk,
+ monks, in lawful ground, in the region of the fathers.” Then he
+ said: “You just stay where you belong. In former times even animals,
+ because they left their own ancestral region and walked in forbidden
+ ground, fell into the hands of their enemies, but through their own
+ intelligence and resourcefulness escaped from the hands of their
+ enemies.” So saying, he related the following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn as a quail, and made his home in a field of clods, turned
+up by the plow. One day he said to himself: “I will seek food in a
+foreign region.” So he left off seeking food in his own region and went
+to the edge of a wood. Now while he was picking up food there, a hawk
+saw him and attacked him with violence and caught him. As the hawk was
+carrying off the quail, the quail thus lamented: “I am indeed mighty
+unfortunate, I possess very little merit,--I who walked in forbidden
+ground, in a foreign region. If to-day I had walked in my own ground,
+in the region of my fathers, this hawk would certainly not have been
+equal to coming to a combat with me.”
+
+“But, quail, what is your feeding-ground? What is the region of your
+fathers?”
+
+“A field of clods, turned up by the plow.”
+
+Then the hawk, not exerting his strength, released him. “Go, quail!
+Even there you will not escape.” The quail went there, and mounting a
+big clod, stood and cried to the hawk: “Come now, hawk!”
+
+The hawk, exerting his strength, flapped both his wings and attacked
+the quail with violence. But when the quail knew: “This hawk is coming
+for me with a vengeance!” he turned and entered a crack in that very
+clod. The hawk, unable to check his speed, struck his breast against
+that very clod. Thus the hawk, with heart broken and eyes bulging out,
+met destruction.
+
+ When the Teacher had related this Story of the Past, he said:
+ “Thus, monks, even animals, when they walk in forbidden ground,
+ fall into the hands of their adversaries; but when they walk in
+ their own ground, in the region of their fathers, they humble their
+ adversaries. Therefore you also must not walk in forbidden ground,
+ in a foreign region. If, monks, you walk in forbidden ground, in a
+ foreign region, the Evil One will obtain entrance, the Evil One will
+ obtain lodgment. If, monks, you walk in lawful ground, in the region
+ of the fathers, the Evil One will not obtain entrance, the Evil
+ One will not obtain lodgment.” Then, revealing his omniscience, he
+ uttered the first stanza:
+
+ A hawk flying strong, attacked with violence
+ A quail standing in his feeding-ground, and thus met death.
+
+Now when the hawk had thus met his death, the quail came out and
+exclaimed: “I have seen the back of my enemy!” And standing on his
+heart and breathing forth a solemn utterance, the quail uttered the
+second stanza:
+
+ Endowed with sense, delighting in my own feeding-ground,
+ My enemy gone, I rejoice, intent on my own good.
+
+ The Teacher, having proclaimed the Truths by the narration of this
+ fable, identified the personages in the Birth-story as follows: “At
+ that time the hawk was Devadatta, but the quail was I myself.”
+
+
+
+
+_21. How Not To Hit an Insect._
+
+_Better an enemy with sense than a friend without it._
+
+
+_A. Boy and mosquito._
+
+Jātaka 44: i. 246-248.
+
+ _Better an enemy._ This parable was related by the Teacher while he
+ was journeying from place to place in the country of the Magadhas, in
+ a certain little village, with reference to some foolish villagers.
+
+ The story goes that once upon a time the Teacher went from Sāvatthi
+ to the kingdom of Magadha, and journeying about from place to
+ place in that kingdom, arrived at a certain little village. Now
+ that village was inhabited for the most part by men who were utter
+ fools. There one day those utter fools of men assembled and took
+ counsel together, saying: “Folks, when we enter the forest and do
+ our work, the mosquitoes eat us up, and because of this our work is
+ interrupted. Let us, every one, take bows and weapons, go and fight
+ with the mosquitoes, pierce and cut all the mosquitoes, and thus
+ make way with them.” They went to the forest with the thought in
+ their minds, “We’ll pierce the mosquitoes.” But they pierced and hit
+ one another and came to grief, and on their return, lay down within
+ the boundaries of the village, in the village-square, and at the
+ village-gate.
+
+ The Teacher, surrounded by the Congregation of Monks, entered that
+ village for alms. The rest of the inhabitants, being wise men,
+ seeing the Exalted One, erected a pavilion at the village-gate,
+ gave abundant alms to the Congregation of Monks presided over by
+ the Buddha, saluted the Teacher, and sat down. The Teacher, seeing
+ wounded men lying here and there, asked those lay disciples: “Here
+ are many men who are in a bad way. What have they done?” “Reverend
+ Sir, these men started out with the thought in their minds, ‘We’ll
+ have a fight with the mosquitoes.’ But they pierced one another and
+ returned themselves the worse for wear.” Said the Teacher: “Not only
+ in their present state of existence have utter fools of men, with the
+ thought in their minds, ‘We’ll hit mosquitoes,’ hit themselves; in a
+ previous state of existence also they were the very men who, with the
+ thought in their minds, ‘We’ll hit a mosquito,’ hit something very
+ different.” Then, in response to a request of those men, he related
+ the following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+made his living by trading. At that time, in the kingdom of Kāsi, in
+a certain frontier village, dwelt many carpenters. There a certain
+grey-haired carpenter was planing a tree. Now a mosquito settled on his
+head,--his head looked like the surface of a copper bowl!--and pierced
+his head with his stinger, just as though he were sticking him with
+a spear. Said he to his son who sat beside him: “Son, a mosquito is
+stinging me on the head,--it feels just as if he were sticking me with
+a spear! Shoo him away!” “Father, wait a moment! I’ll kill him with a
+single blow!”
+
+At that time the Future Buddha also, seeking wares for himself, having
+reached that village, was sitting in that carpenter’s hut. Well, that
+carpenter said to his son: “Shoo this mosquito off!” “I’ll shoo him
+off, father!” replied the son. Taking his stand immediately behind his
+father, the son, with the thought in his mind, “I’ll hit the mosquito!”
+raised aloft a big, sharp axe, and split the skull of his father in
+two. The carpenter died on the spot. The Future Buddha, seeing what the
+son had done, thought: “Even an enemy, if he be a wise man, is better;
+for an enemy, though it be from fear of human vengeance, will not
+kill.” And he uttered the following stanza:
+
+ Better an enemy with sense
+ Than a friend without it,
+ For with the words, “I’ll kill a mosquito!”
+ A son,--both deaf and dumb!--
+ Split his father’s skull!
+
+Having uttered this stanza, the Future Buddha arose and passed away
+according to his deeds. As for the carpenter, his kinsfolk did their
+duty by his body.
+
+ Said the Teacher: “Thus, lay disciples, in a previous state of
+ existence also they were the very men who, with the thought in their
+ minds, ‘We’ll hit a mosquito,’ hit something very different.” Having
+ related this parable, he joined the connection and identified the
+ personages in the Birth-story as follows: “But the wise man who
+ uttered the stanza and departed on that occasion was I myself.”
+
+
+_B. Girl and fly._
+
+Jātaka 45: i. 248-249.
+
+ _Better an enemy._ This parable was related by the Teacher while he
+ was in residence at Jetavana with reference to a certain slave-girl.
+
+ A certain wealthy merchant, we are told, had a slave-girl. Where she
+ was pounding rice, her old mother came in and lay down. Flies buzzed
+ round her and ate her up, just as though they were piercing her with
+ needles. She said to her daughter: “My dear, the flies are eating
+ me up. Shoo them off!” “I’ll shoo them off!” replied the daughter.
+ Raising her pestle aloft, intending to kill the flies, with the
+ thought in her mind, “I’ll make way with them!” she struck her mother
+ with the pestle and killed her. When she saw what she had done, she
+ began to weep: “Mother! Mother!”
+
+ They reported that incident to the merchant. The merchant had her
+ body attended to, and went to the monastery and reported the whole
+ incident to the Teacher. Said the Teacher: “Verily, householder,
+ not only in her present state of existence has this girl, with the
+ thought in her mind, ‘I’ll kill the flies on my mother’s head!’
+ struck her mother with a pestle and killed her; in a previous state
+ of existence also she killed her mother in the very same way.” And in
+ response to the merchant’s request, he related the following Story of
+ the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn in a merchant’s household, and on the death of his father,
+succeeded to the post of merchant. He also had a slave-girl. She also,
+when her mother came to the place where she was pounding rice and said
+to her, “My dear, shoo the flies away from me!”--she also, in the very
+same way, struck her mother with a pestle and killed her and began to
+weep. The Future Buddha, hearing of that incident, thought: “For even
+an enemy in this world, if only he be a wise man, is better!” And he
+uttered the following stanza:
+
+ Better an enemy who is intelligent
+ Than a well-disposed person who is a fool!
+ Look at that wretched little slave-girl!
+ She killed her mother, and now,--she weeps!
+
+With this stanza did the Future Buddha preach the Doctrine, praising
+the man of wisdom.
+
+ Said the Teacher: “Verily, householder, not only in her present state
+ of existence has this girl, with the thought in her mind, ‘I’ll
+ kill flies!’ caused the death of her mother; in a previous state of
+ existence also she caused the death of her mother in the very same
+ way.” Having related this parable, he joined the connection and
+ identified the personages in the Birth-story as follows: “At that
+ time that very mother was the mother, that very daughter was the
+ daughter, but the wealthy merchant was I myself.”
+
+
+
+
+_22. Monkey-Gardeners._
+
+_Misdirected effort spells failure._
+
+
+_A. One-stanza version._
+
+Jātaka 46: i. 249-251.
+
+ _Never, in the hands of one who knows not what is good._ This parable
+ was related by the Teacher in a certain little village in the country
+ of the Kosalas with reference to one who spoiled a garden.
+
+ The story goes that the Teacher, while journeying from place to place
+ in the country of the Kosalas, arrived at a certain little village.
+ There a certain householder invited the Teacher, provided seats in
+ his garden, gave alms to the Congregation of Monks presided over
+ by the Buddha, and said: “Reverend Sirs, walk about in this garden
+ according to your pleasure.”
+
+ The monks arose, and accompanied by the gardener, walked about
+ the garden. Seeing a certain bare spot, they asked the gardener:
+ “Disciple, everywhere else this garden has dense shade, but in this
+ spot there is not so much as a tree or a shrub. What, pray, is the
+ reason for this?” “Reverend Sirs, when this garden was planted, a
+ certain village boy watered it. In this spot he pulled up the young
+ trees by the roots, and according as the roots were large or small,
+ watered them plentifully or sparingly. Those young trees withered and
+ died. That’s how this spot comes to be so bare!”
+
+ The monks approached the Teacher and reported that matter to him.
+ Said the Teacher: “Not only in his present state of existence has
+ that village boy spoiled a garden; in a previous state of existence
+ also he did naught but spoil a garden.” So saying, he related the
+ following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, a holiday was
+proclaimed. From the moment they heard the holiday drum, the residents
+of the entire city went about making holiday.
+
+At that time many monkeys lived in the king’s garden. The gardener
+thought: “A holiday has been proclaimed in the city. I’ll tell
+these monkeys to water the garden, and then I’ll go make holiday.”
+Approaching the leader of the monkeys, he said: “Master monkey-leader,
+this garden is of great use even to you. Here you eat flowers and
+fruits and shoots. A holiday has been proclaimed in the city. I’m going
+to make holiday.” And he asked him the question: “Can you water the
+young trees in this garden until I come back?” “Yes, indeed, I’ll water
+them.” “Very well,” said the gardener; “be heedful.” So saying, he gave
+those monkeys water-skins and wooden water-pots to use in watering
+the trees, and departed. The monkeys took the water-skins and wooden
+water-pots and watered the young trees.
+
+[Illustration: “_When you water the young trees, pull them up by the
+roots, every one._”]
+
+Now the leader of the monkeys said to the monkeys: “Master-monkeys, the
+water must not be wasted. When you water the young trees, pull them
+up by the roots, every one; look at the roots; water plentifully
+the roots that strike deep, but sparingly the roots that do not strike
+deep; later on we shall have a hard time getting water.” “Very well,”
+said the monkeys, promising to do as he told them to. And they did so.
+
+At that time a certain wise man saw those monkeys working away in the
+king’s garden, and said to them: “Master-monkeys, why are you pulling
+up by the roots every one of those young trees and watering them
+plentifully or sparingly according as the roots are large or small?”
+The monkeys replied: “That’s what the monkey who is our leader told
+us to do.” When the wise man heard that reply, he thought: “Alas!
+alas! Those that are fools, those that lack wisdom, say to themselves:
+‘We’ll do good.’ But harm’s the only thing they do!” And he uttered the
+following stanza:
+
+ Never, in the hands of one who knows not what is good,
+ Does a good undertaking turn out happily.
+ A man who lacks intelligence spoils what is good
+ Like the monkey who worked in the garden.
+
+Thus, with this stanza, did that wise man censure the leader of the
+monkeys. Having so done, he departed from the garden with his followers.
+
+ Said the Teacher: “Not only in his present state of existence has
+ that village boy spoiled a garden; in a previous state of existence
+ also he did naught but spoil a garden.” Having related this parable,
+ he joined the connection and identified the personages in the
+ Birth-story as follows: “At that time the leader of the monkeys was
+ the village boy who spoiled a garden, but the wise man was I myself.”
+
+
+_B. Three-stanza version._
+
+Jātaka 268: ii. 345-347.
+
+ _If the monkey considered the best of the crowd._ This parable was
+ related by the Teacher in the South Mountain region with reference to
+ a certain gardener’s son.
+
+ The story goes that the Teacher, after keeping residence for the
+ period of the rains, departed from Jetavana and journeyed from place
+ to place in the South Mountain region. Now a certain lay disciple
+ invited the Congregation of Monks presided over by the Buddha,
+ provided seats in his garden, delighted them with rice-gruel and hard
+ food, and said: “Noble sirs, if you desire to take a walk about the
+ garden, go with this gardener.” And he gave orders to the gardener:
+ “Pray give the noble monks fruits and other such-like edibles.”
+
+ As the monks walked about, they saw a certain cleared space, and
+ asked: “This space is cleared, without growing trees; what, pray, is
+ the reason for this?” Then the gardener told them: “The story goes
+ that a certain gardener’s son once watered the saplings. ‘I’ll water
+ them plentifully or sparingly according as the roots are large or
+ small,’ thought he. So he pulled them up by the roots and watered
+ them plentifully or sparingly according as the roots were large or
+ small. That’s how this space comes to be cleared!”
+
+ The monks went to the Teacher and reported that matter to him. Said
+ the Teacher: “Not only in his present state of existence has that
+ youth spoiled a garden; in a previous state of existence also he did
+ naught but spoil a garden.” So saying, he related the following Story
+ of the Past:
+
+In times past, when Vissasena ruled at Benāres, a holiday was
+proclaimed. Thought the gardener: “I’ll go make holiday;” and said
+to the monkeys who lived in the garden: “This garden is of great use
+to you. I’m going to make holiday for seven days. You must water the
+saplings on the seventh day.” “Very well,” said they, consenting. He
+gave them little water-skins and departed.
+
+The monkeys did as they were told and watered the saplings. Now the
+leader of the monkeys said to the monkeys: “Wait a moment! Water is at
+all times hard to get; it must not be wasted. What you must do is to
+pull up the saplings by the roots, note the length of the roots, water
+plentifully the saplings that have long roots, but sparingly those
+that have short roots.” “Very well,” said the monkeys, and went about
+watering the saplings, some of them pulling the saplings up by the
+roots and others planting them again.
+
+At that time the Future Buddha was the son of a certain notable in
+Benāres. Having occasion, for some purpose or other, to go to the
+garden, he saw those monkeys working away, and asked them: “Who told
+you to do this?” “The monkey who is our leader.” “Well! if this is the
+wisdom of your leader, what must yours be like!” And explaining the
+matter, he uttered the first stanza:
+
+ If the monkey considered the best of the crowd
+ Has wisdom like this,
+ Then what in the world must the others be like?
+
+Hearing this remark, the monkeys uttered the second stanza:
+
+ Brahman, you don’t know what you are talking about
+ When you blame us like this;
+ For how, unless we see the roots,
+ Can we know whether the tree stands firm?
+
+Hearing their reply, the Future Buddha uttered the third stanza:
+
+ It isn’t you I blame,--not I,--
+ Nor the other monkeys in the wood;
+ Vissasena alone is the one to blame,
+ Who asked you to tend his trees for him.
+
+ When the Teacher had related this parable, he identified the
+ personages in the Birth-story as follows: “At that time the leader of
+ the monkeys was the youth who spoiled the garden, but the wise man
+ was I myself.”
+
+
+
+
+_23. Two Dicers._
+
+_Take care!_
+
+
+_A. Canonical version._
+
+Dīgha ii. 348-349.
+
+In olden times two dicers played at dice. The first dicer swallowed
+every ace. The second dicer saw that dicer swallow every ace. Seeing,
+he said this to that dicer: “You, sir, have it all your own way. Give
+me the dice, sir; I must hurry away.” “Yes, sir,” said that dicer, and
+handed over the dice to that dicer.
+
+Now that dicer painted the dice with poison, and said this to that
+dicer: “Come, sir, let us play at dice.” “Yes, sir,” said that dicer in
+assent to that dicer.
+
+A second time also those dicers played at dice; a second time also that
+dicer swallowed every ace. The second dicer saw that dicer swallow for
+the second time also every ace. Seeing, he said this to that dicer:
+
+ Smeared with the strongest poison
+ Was the die the man swallowed, but knew it not.
+ Swallow, O swallow, wicked dicer!
+ Later it will taste bitter to you.
+
+
+_B. Uncanonical version._
+
+Jātaka 91: i. 379-380.
+
+ On a certain occasion the Exalted One reproved the monks for handling
+ their property carelessly. Said he: “Monks, careless handling of
+ property is like careless handling of deadly poison. For men of old,
+ through carelessness, not knowing what was the matter, ate poison,
+ and as a result experienced great suffering.” So saying, he related
+ the following Story of the Past:
+
+In times past, when Brahmadatta ruled at Benāres, the Future Buddha
+was reborn in a household of great wealth. When he reached manhood, he
+became a dicer. Now a second dicer used to play with the Future Buddha,
+and he was a cheat. So long as he was winning, he would not break the
+play-ring; but when he lost, he would put a die in his mouth, say, “A
+die is lost!” break the play-ring, and make off.
+
+The Future Buddha, knowing the reason for this, said: “Let be! I shall
+find some way of dealing with him.” So taking the dice to his own home,
+he painted them with deadly poison and let them dry thoroughly. Then,
+taking them with him, he went to the second dicer’s and said: “Come,
+sir, let us play at dice.” “Yes, sir,” said the second dicer, and
+marked out the play-ring.
+
+As the second dicer played with the Future Buddha, he lost, and put a
+die in his month. Now the Future Buddha, seeing him do this, said:
+“Just swallow! Later you will know what that is.” And to rebuke him he
+recited the following stanza:
+
+ Smeared with the strongest poison
+ Was the die the man swallowed, but knew it not.
+ Swallow, O swallow, wicked dicer!
+ Later it will taste bitter to you.
+
+Even as the Future Buddha spoke, he swooned from the effect of the
+poison, rolled his eyes, dropped his shoulders, and fell. Said the
+Future Buddha: “Now I must grant him his life.” So giving him an emetic
+containing herbs, he made him vomit. Then, giving him ghee, honey, and
+sugar to eat, he made him well. Finally he admonished him: “Never do
+such a thing again.” And having performed alms-giving and the other
+works of merit, the Future Buddha passed away according to his deeds.
+
+ When the Teacher had completed this parable, he said: “Monks,
+ careless handling of property is like careless handling of deadly
+ poison.” Then he identified the personages in the Birth-story as
+ follows: “At that time the wise dicer was I myself.”
+
+
+
+
+_24. Two Caravan-Leaders._
+
+_Be prudent!_
+
+
+_A. Canonical version._
+
+Dīgha ii. 342-346.
+
+In olden times a great caravan of a thousand carts went from the
+eastern country to the western country. Wherever it went, very quickly
+were consumed grass, sticks, water, and pot-herbs. Now over that
+caravan were two caravan-leaders, one over five hundred carts, one over
+five hundred carts. And to these caravan-leaders occurred the following
+thought: “This is a great caravan of a thousand carts. Wherever we go,
+very quickly are consumed grass, sticks, water, and pot-herbs. Suppose
+we were to divide this caravan into two caravans of five hundred carts
+each!” They divided that caravan into two caravans, one of five hundred
+carts, one of five hundred carts. One caravan-leader only loaded his
+carts with abundant grass and sticks and water, and started his caravan
+forward.
+
+Now when he had proceeded a journey of two or three days, that
+caravan-leader saw coming in the opposite direction in a chariot drawn
+by asses, a black man with bloodshot eyes, with ungirt quiver, wearing
+a garland of lilies, his garments wet, the hair of his head wet, the
+wheels of his chariot smeared with mud. Seeing, he said this: “Whence,
+sir, do you come?” “From such-and-such a country.” “Whither do you
+intend to go?” “To such-and-such a country.” “Evidently, sir, farther
+on in the wilderness a heavy rain has been in progress.” “Yes, indeed,
+sir. Farther on in the wilderness a heavy rain has been in progress.
+The roads are drenched with water; abundant are grass and sticks and
+water. Throw away, sir, the old grass, sticks, and water; with lightly
+burdened carts go ever so quickly; do not overburden the conveyances.”
+
+Now that caravan-leader told his drivers what that man had said, and
+gave orders as follows: “Throw away the old grass, sticks, and water;
+with lightly burdened carts start the caravan forward.” “Yes, sir,”
+said those drivers to that caravan-leader. And in obedience to his
+command they threw away the old grass, sticks, and water, and with
+lightly burdened carts started the caravan forward. Neither in the
+first stage of the journey, nor in the second, nor in the third, nor in
+the fourth, nor in the fifth, nor in the sixth, nor in the seventh, did
+they see grass or sticks or water; they all met destruction and death.
+And all that were in that caravan, whether men or beasts, did that
+ogre, that demon, devour, leaving only the bare bones.
+
+When the second caravan-leader knew, “It is now a long time since
+that caravan started out,” he loaded his carts with abundant grass
+and sticks and water, and started his caravan forward. Now when he
+had proceeded a journey of two or three days, this caravan-leader
+saw coming in the opposite direction in a chariot drawn by asses, a
+black man with bloodshot eyes, with ungirt quiver, wearing a garland
+of lilies, his garments wet, the hair of his head wet, the wheels of
+his chariot smeared with mud. Seeing, he said this: “Whence, sir, do
+you come?” “From such-and-such a country.” “Whither do you intend
+to go?” “To such-and-such a country.” “Evidently, sir, farther on
+in the wilderness a heavy rain has been in progress.” “Yes, indeed,
+sir. Farther on in the wilderness a heavy rain has been in progress.
+The roads are drenched with water; abundant are grass and sticks and
+water. Throw away, sir, the old grass, sticks, and water; with lightly
+burdened carts go ever so quickly; do not overburden the conveyances.”
+
+Now that caravan-leader told his drivers what that man had said,
+adding: “This man surely is no friend of ours, no kinsman or
+blood-relative. How can we trust him on our journey? On no account
+must the old grass, sticks, and water, be thrown away. Start the
+caravan forward, leaving the things just as they are. I will not
+permit you to throw away the old.” “Yes, sir,” said those drivers to
+that caravan-leader. And in obedience to his command they started the
+caravan forward, leaving the things just as they were. Neither in the
+first stage of the journey, nor in the second, nor in the third, nor
+in the fourth, nor in the fifth, nor in the sixth, nor in the seventh,
+did they see grass or sticks or water; but they saw that caravan in
+destruction and ruin. And of those that were in that caravan, whether
+men or beasts, they saw only the bare bones, for they had been eaten by
+that ogre, by that demon.
+
+Thereupon that caravan-leader addressed his drivers: “This caravan
+here met destruction and ruin solely through the folly of that foolish
+caravan-leader who acted as its guide. Now then, throw away those wares
+in our own caravan which are of little worth, and take those wares in
+this other caravan which are of great worth.” “Yes, sir,” said those
+drivers to that caravan-leader. And in obedience to his command they
+threw away all those wares in their own caravan which were of little
+worth, and took those wares in that other caravan which were of great
+worth. And they passed in safety through that wilderness solely
+through the wisdom of that wise caravan-leader who acted as their guide.
+
+
+_B. Uncanonical version._
+
+Jātaka 1: i. 95-106.
+
+ One day a wealthy merchant, accompanied by five hundred disciples of
+ heretical teachers, went to Jetavana monastery, saluted the Exalted
+ One, presented offerings, and sat down. Likewise did those disciples
+ of heretical teachers salute the Teacher and sit down, close beside
+ the merchant. And they gazed at the countenance of the Teacher,
+ resplendent with the glory of the full moon; at his form, a form like
+ that of Great Brahmā, adorned with the greater and lesser marks of
+ beauty, encircled with a radiance a fathom deep; at the solid rays
+ of a Buddha which issued from his body, forming, as it were, garland
+ after garland and pair after pair.
+
+ And to them the Teacher, as it were a young lion roaring the lion’s
+ roar on a table-land in the Himālaya mountains, as it were a cloud
+ thundering in the rainy season, as it were bringing down the Heavenly
+ Ganges, as it were weaving a rope of jewels, with a voice like that
+ of Great Brahmā, endowed with the Eight Excellences, captivating
+ the ear, delighting the heart, preached a pleasing discourse on the
+ Doctrine, diversified in divers ways.
+
+ The heretics, after listening to the discourse of the Teacher,
+ believed in their hearts, and rising from their seats, burst asunder
+ the refuge of the heretical teachers and sought refuge in the Buddha.
+ From that time on they regularly accompanied the merchant to the
+ monastery with offerings, listened to the Doctrine, gave alms, kept
+ the Precepts, observed Fast-day. Now the Exalted One departed from
+ Sāvatthi and went back again to Rājagaha. When the Teacher departed,
+ the heretics burst that refuge asunder, sought refuge once more in
+ the heretical teachers, lapsed once more into their former position.
+
+ When the Exalted One returned to Sāvatthi and learned what had
+ happened, he said to those backsliders: “Laymen, in former times also
+ men mistook for a refuge what was no refuge at all, grasped with the
+ grasp of reason, with the grasp of contradiction, and in a wilderness
+ haunted by demons came to a sorry end, becoming the food of ogres.
+ But men who laid hold of Truth absolute, certain, consistent,
+ obtained safety in that very wilderness.” Having so said, he became
+ silent.
+
+ Thereupon the merchant, rising from his seat, saluted and applauded
+ the Exalted One. And joining his hands and pressing them to his head
+ in token of reverent salutation, he spoke as follows: “Reverend
+ Sir, it is clear to us that these laymen just now burst asunder the
+ Supreme Refuge and chose instead speculation. But the fact that
+ in former times, in a wilderness haunted by demons, men who chose
+ speculation were destroyed, while men who chose Absolute Truth were
+ saved,--that fact is hidden from us and clear to you alone. It were
+ indeed well were the Exalted One, as it were making the full moon
+ rise in the heavens, to make this fact clear to us.”
+
+ Then the Exalted One aroused the attention of the merchant by saying:
+ “I, O householder, fulfilled the Ten Perfections during a period of
+ time which cannot be measured, and penetrated Omniscience, for the
+ sole purpose of rending asunder the doubt of the world. Lend ear and
+ listen as attentively as though you were filling a golden tube with
+ lion-marrow.” Thereupon, as it were cleaving the Vault of the Snow
+ and releasing the full moon, he revealed circumstances hidden by
+ rebirth:
+
+In times past, in the kingdom of Kāsi, in the city of Benāres, there
+was a king named Brahmadatta. At that time the Future Buddha was
+reborn in the household of a caravan-leader. In the course of time
+he grew to manhood, and went about trading with five hundred carts.
+Sometimes he went from east to west, sometimes from west to east. In
+the same city of Benāres there was another caravan-leader besides, a
+foolish, short-sighted, resourceless fellow.
+
+At that time the Future Buddha took a valuable lot of goods from
+Benāres, filled five hundred carts, made preparations for the journey,
+and was all ready to start. Likewise that foolish caravan-leader also
+filled five hundred carts, made preparations for the journey, and was
+all ready to start.
+
+The Future Buddha thought: “If this foolish caravan-leader goes at the
+same time I go, and a thousand carts travel along the road together,
+even the road will not be big enough. It will be difficult for the men
+to find firewood and water, and difficult for the oxen to find grass.
+Either he or I should go first.” So he had the man summoned, told him
+the situation, and said: “It is out of the question for both of us to
+go at the same time. Will you go first, or follow after?”
+
+Thought the foolish caravan-leader: “There are many advantages in my
+going first. There will not be a single rut in the road over which I
+travel; my oxen will eat grass which has not been touched; my men will
+have leaves for curry which have not been touched; the water will be
+clear; I can sell my goods at whatever price I choose to set.” So he
+said: “I, sir, will go first.”
+
+As for the Future Buddha, he saw many advantages in going second, for
+the following considerations presented themselves to his mind: “Those
+who go first will make smooth the rough spots on the road; I shall go
+by the same road they have gone; the oxen that go first will eat the
+old tough grass, and my oxen will eat the fresh grass which will have
+sprung up in the meantime; wherever they pluck leaves, fresh leaves
+for curry will have sprung up and will be at the disposal of my men;
+in places where there is no water, they will dig wells and obtain a
+supply, and we shall drink water from wells dug by others. Moreover,
+price-fixing is like depriving men of life! If I go second, I can sell
+my goods for whatever price they have fixed.” Accordingly, seeing all
+these advantages in going second, he said: “You, sir, go first.” “Very
+well, sir,” said the foolish caravan-leader. So harnessing his carts,
+he set out, and in due course passing beyond the habitations of men, he
+reached the mouth of the wilderness.
+
+(Wildernesses are of five kinds: robber-wildernesses, beast-wildernesses,
+waterless wildernesses, demon-wildernesses, famine-wildernesses. Where
+the road is infested with robbers, it is called a robber-wilderness.
+Where the road is infested with lions and other beasts of prey, it
+is called a beast-wilderness. Where there is no water for bathing or
+drinking, it is called a waterless wilderness. If it is infested with
+demons, it is called a demon-wilderness. If it lacks roots and hard
+food and soft food, it is called a famine-wilderness. Of these five
+kinds of wildernesses, this wilderness was both a waterless wilderness
+and a demon-wilderness.)
+
+Therefore that caravan-leader set many huge chatties in the carts and
+had them filled with water before he struck into the sixty-league
+wilderness. Now when he reached the middle of the wilderness, the
+ogre who lived in the wilderness, thinking, “I will make these men
+throw away the water they took,” created a car to delight the heart,
+drawn by pure white young oxen; and surrounded by ten or twelve demons
+bearing in their hands bow, quiver, shield, and weapon, decked with
+water-lilies both blue and white, head wet, garments wet, seated in
+that car like a very lord, the wheels of the car smeared with mud, came
+down that road from the opposite direction.
+
+Both before him and behind him marched the demons who formed his
+retinue, heads wet, garments wet, decked with garlands of water-lilies
+both blue and white, carrying in their hands clusters of lotus-flowers
+both red and white, chewing the fibrous stalks of water-lilies,
+streaming with drops of water and mud.
+
+Now caravan-leaders, when the wind is ahead, to avoid the dust, ride
+in front, sitting in their cars, surrounded by their attendants. When
+it blows from behind, they ride behind in precisely the same way. But
+at this time the wind was ahead; therefore that caravan-leader rode in
+front.
+
+When the ogre saw him approaching, he caused his own car to turn out
+of the road and greeted him in a friendly manner, saying: “Where are
+you going?” The caravan-leader also caused his own car to turn out of
+the road, allowing room for the carts to pass, and standing aside,
+said to that ogre: “We, sir, are just approaching from Benāres. But
+you are approaching decked with water-lilies both blue and white, with
+lotus-flowers both red and white in your hands, chewing the fibrous
+stalks of water-lilies, smeared with mud, with drops of water streaming
+from you. Is it raining along the road by which you came? Are the
+lakes completely covered with water-lilies both blue and white, and
+lotus-flowers both red and white?”
+
+When the ogre heard his words, he said: “Friend, what’s this you’re
+saying? Do you see that dark green streak of woods? Beyond that
+point the entire forest is one mass of water; it rains all the time;
+the hollows are full of water; in this place and in that are lakes
+completely covered with lotus-flowers both red and white.” As the carts
+passed, one after another, he inquired: “Where are you going with these
+carts?” “To such-and-such a country.” “What are the goods you have in
+this cart,--and in that?” “Such-and-such.”
+
+“The cart that approaches last moves as though it were excessively
+heavy; what goods have you in that?” “There is water in that.” “In
+bringing water thus far, of course, you have acted wisely. But beyond
+this point you have no occasion to carry water. Ahead of you water is
+abundant. Break the chatties to pieces, throw away the water, travel
+at ease.” And having so said, he added: “You continue your journey;
+we have some business that detains us.” The ogre went a little way,
+and when he was out of their sight, went back again to his own city of
+ogres.
+
+Now that foolish caravan-leader, out of his own foolishness, took the
+advice of the ogre, broke the chatties to pieces, threw away all of the
+water, leaving not so much as a dribble, and caused the carts to move
+forward. Ahead there was not the slightest particle of water. For lack
+of water to drink the men grew weary. They traveled until sundown,
+and then unharnessed the carts, drew them up in a contracted circle,
+and tied the oxen to the wheels. There was neither water for the oxen
+nor gruel and boiled rice for the men. The weakened men lay down here
+and there and went to sleep. At midnight the ogres approached from the
+city of ogres, slew both oxen and men, every one, devoured their flesh,
+leaving only the bare bones, and having so done, departed. Thus, by
+reason of a single foolish caravan-leader, they all met destruction.
+The bones of their hands and all their other bones lay scattered about
+in the four directions and the four intermediate directions; five
+hundred carts stood as full as ever.
+
+As for the Future Buddha, he waited for a month and a half from the
+day when the foolish caravan-leader set out, and then set out from
+the city with five hundred carts. In due course he reached the mouth
+of the wilderness. There he had the water-chatties filled, putting in
+an abundant supply of water. Then, sending a drum around the camp, he
+assembled his men and spoke as follows: “Without first obtaining my
+permission, you must not use so much as a dribble of water. In the
+wilderness there are poison-trees: any leaf or flower or fruit which
+you have not previously eaten, you must not eat without first obtaining
+my permission.” Having thus admonished his men, he struck into the
+wilderness with his five hundred carts.
+
+When he reached the middle of the wilderness, that ogre showed himself
+in the path of the Future Buddha in precisely the same way as before.
+When the Future Buddha saw him, he knew: “In this wilderness is no
+water; that is what is called a waterless wilderness. Moreover this
+fellow is fearless, red-eyed, casts no shadow. Without a doubt this
+fellow caused the foolish caravan-leader who went first to throw away
+all his water, and having thus brought weariness upon him and his
+company, devoured them. But, unless I am mistaken, he does not know how
+wise and resourceful I am.”
+
+Accordingly the Future Buddha said to the ogre: “You go your way. We
+are traders. Unless we see water farther on, we shall not throw away
+the water we have brought. But wherever we do see water, there we shall
+throw away the water we have brought, and having thus lightened our
+carts, shall continue our journey.” The ogre went a little way, and
+when he was out of sight, went back again to his own city of ogres.
+
+Now when the ogre had gone, the men asked the Future Buddha: “Noble
+sir, these men said: ‘Do you see that dark green streak of woods?
+Beyond that point it rains all the time.’ And the men who said it
+approached garlanded with garlands of water-lilies both blue and white,
+carrying clusters of lotus-flowers both red and white, chewing the
+fibrous stalks of water-lilies, heads wet, garments wet, with drops of
+water streaming from them. Let us throw away the water and go quickly
+with lightened carts.”
+
+The Future Buddha, hearing their words, caused the carts to halt,
+assembled all of his men, and asked: “Has any one of you heard that
+there is either a lake or a pool in this wilderness?” “Noble sir, we
+have not so heard. This is what is called a waterless wilderness.”
+“Just now some men said: ‘Beyond that dark green streak of woods it is
+raining.’ Now how far does a rain-wind blow?” “A matter of a league,
+noble sir.” “But has a rain-wind touched the body of even a single
+one of you?” “It has not, noble sir.” “How far off is a cloud-head
+visible?” “A matter of a league, noble sir.” “But has any one of you
+seen even a single cloud-head?” “We have not, noble sir.” “How far off
+is lightning visible?” “Four or five leagues, noble sir.” “But has
+any one of you seen a flash of lightning?” “We have not, noble sir.”
+“How far off can the sound of a cloud be heard?” “A matter of one or
+two leagues, noble sir.” “But has any one of you heard the sound of a
+cloud?” “We have not, noble sir.”
+
+“Those are not human beings; those are ogres. They must have come with
+the thought in their minds: ‘We will make these men throw away their
+water, weaken them, and devour them.’ The foolish caravan-leader who
+went first was not resourceful. Undoubtedly he must have thrown away
+the water at their behest, grown weary, and been devoured; the five
+hundred carts must stand as full as ever. To-day we shall see them. Do
+not throw away even so much as a dribble of water, but drive ahead as
+fast as ever you can.” With these words he bade them drive forward.
+
+Proceeding, he saw the five hundred carts as full as ever, and the
+bones of the men’s hands and all their other bones scattered in all
+directions. He had the carts unharnessed and a stockade built by
+drawing them into a contracted circle. He had both men and oxen given
+their supper betimes, and the oxen lie down in the centre of the circle
+formed by the men. He himself, assisted by the leaders of the force,
+kept watch during the three watches of the night, sword in hand, and
+allowed the dawn to rise upon him standing there.
+
+On the following day, very early in the morning, he had his men do all
+their chores, feed the oxen, discard the weak carts, substitute strong
+ones, throw away goods of little value, substitute those of great
+value. And going to the place where he would be, he sold his goods for
+twice or thrice the price, and together with his entire company went
+back again to his own city.
+
+ When the Teacher had related this parable, he said: “Thus,
+ householder, in times past those who grasped with the grasp of
+ speculation came to a sorry end, but those who grasped Absolute Truth
+ escaped from the hands of demons, went in safety to the place where
+ they would be, and went back again to their own place.” And having
+ thus joined the two parts of this Parable of Absolute Truth, he, the
+ Supremely Enlightened, uttered the following stanza:
+
+ Some adhered to Absolute Truth, sophists to less than this.
+ Knowing this, a wise man should lay hold on Absolute Truth.
+
+ Said the Teacher in conclusion: “At that time the wise caravan-leader
+ was I myself.”
+
+
+
+
+_25. Boar and Lion._
+
+“_Eat me, O lion!_”
+
+Adapted from C. H. Tawney, Ocean of the Streams of Story
+(Kathāsaritsāgara), Chapter 72.
+
+
+In times past there dwelt in a cave in the Vindhya mountains a wise
+boar, who was none other than the Buddha in a previous state of
+existence, and with him his friend a monkey. He was compassionate
+towards all living beings. One day there came to his cave a lion and
+a lioness and their cub. And the lion said to his mate: “Since the
+rains have hindered the movements of all living beings, we shall of a
+certainty perish for lack of some animal to eat.” And the lioness said:
+“Of a certainty one or another of us is destined to die of hunger.
+Therefore do you and the cub eat me, for thus you will save your lives!
+Are you not my lord and master? Can you not get another mate like me?
+Therefore do you and the cub eat me, for thus you will save your lives!”
+
+Now at that moment the wise boar awoke, and hearing the words of the
+lioness, was delighted, and thought to himself: “This is the fruit of
+the merit which I have acquired in previous states of existence. I will
+satisfy the hunger of my friends with my own body and blood.” Then the
+wise boar arose from his bed and went out of his cave and said to the
+lion: “My good friend, do not despair. For here I am, ready to be eaten
+by you and your mate and your cub. Eat me, O lion!” Now when the lion
+heard these words, he was delighted, and said to his mate: “Let our cub
+eat first; then I will eat, and you shall eat after me.” The lioness
+agreed.
+
+So first the cub ate some of the flesh of the wise boar, and then the
+lion began to eat. And while he was eating, the wise boar said to him:
+“Be quick and drink my blood before it sinks into the ground, and
+satisfy your hunger with my flesh, and let your mate eat what is left.”
+So the lion gradually devoured the flesh until only the bones were
+left. But--wonderful to relate!--the wise boar did not die, for his
+life remained in him, as if to see how long his endurance would endure.
+In the meantime the lioness died of hunger in the cave, and the lion
+went off somewhere or other with his cub, and so the night came to an
+end.
+
+Then the monkey awoke and went out of the cave, and seeing the wise
+boar reduced to a heap of bones, became greatly excited and exclaimed:
+“What reduced you to a heap of bones? Tell me, O friend, if you
+can.” So the wise boar told him the whole story. Then the monkey did
+reverence to the wise boar, and said to him: “Tell me what you wish me
+to do, and I will do it.” The wise boar replied: “I wish only to have
+my body restored to me like as it was before, and to have the lioness
+that died of hunger restored to life again, that she may satisfy her
+hunger with my body and blood.” Thereupon, as the fruit of the merit
+which the wise boar had acquired, he was transformed into a sage, and
+the monkey into a sage likewise.
+
+
+
+
+_26. Fairy-Prince and Griffin._
+
+“_Eat me, O griffin!_”
+
+Adapted from C. H. Tawney, Ocean of the Streams of Story
+(Kathāsaritsāgara), Chapters 22 and 90.
+
+
+On a ridge of the Himālaya stands a city called the Golden City, for it
+gleams from afar like the rays of the sun. And in that city, once upon
+a time, lived the king of the fairies, and his name was Jīmūta-ketu.
+And in the garden of his palace grew a wishing-tree, and its name
+was Granter of Desires, for it granted all desires. By the favor of
+that tree the king obtained a son, who was none other than the Future
+Buddha, and his name was Jīmūta-vāhana. He was valiant in generosity,
+of mighty courage, and compassionate towards all living beings.
+
+When Jīmūta-vāhana was become of age, his father made him crown-prince.
+Thus did he become the fairy-prince. And when he had become the
+fairy-prince, the ministers of the kingdom came to him and said: “O
+fairy-prince, do reverence always to this wishing-tree, for it grants
+all desires, and cannot be resisted by any living creature. For so
+long as we possess this tree, we cannot suffer injury of any kind from
+anyone, even from Indra, king of the gods, much less from any other.”
+
+When Jīmūta-vāhana heard these words, he thought to himself: “Alas!
+our forefathers, for all their possession of this noble tree, obtained
+by the favor of this tree naught but wealth and victory over their
+enemies; thus did they demean themselves, and thus did they demean
+this tree likewise. For no such purposes as these will I employ this
+tree. For I know that the good things of this world endure but for a
+short while, and then perish and vanish utterly. But friendliness and
+compassion and generosity towards all living beings yield abundant
+fruit, both in this world and in the next. As for wealth, if it be
+not used for the benefit of others, it is like lightning which for an
+instant stings the eye, and then flickers and vanishes. Therefore if
+this wishing-tree which we possess, and which grants all desires, be
+employed for the benefit of others, we shall reap from it all the fruit
+that it can give. Accordingly I will so act that by the wealth of this
+tree all living beings shall be delivered from poverty and distress.”
+
+Then Jīmūta-vāhana went to the wishing-tree and said: “O tree-spirit,
+thou that dost grant to us the fruit that we desire, fulfil to-day this
+one wish of mine: Deliver all living beings from poverty and distress.”
+Straightway--wonderful to relate!--the wishing-tree showered a shower
+of gold upon the earth, and all living beings rejoiced thereat and
+became well-disposed to Jīmūta-vāhana, and the fame and glory of him
+spread both near and far. But the relatives of Jīmūta-ketu, seeing
+that his throne was firmly established by the glory of his son, were
+moved to jealousy and became hostile to him. And because the kingdom of
+Jīmūta-ketu was weak, they determined to attack it and overthrow it,
+and to take possession of the wishing-tree that granted all desires.
+And they assembled and met together and began preparations to attack
+the kingdom of Jīmūta-ketu and to overthrow it and to take possession
+of the wishing-tree that granted all desires.
+
+Thereupon Jīmūta-vāhana the fairy-prince said to Jīmūta-ketu the
+fairy-king his father: “Why should we seek to obtain new wealth, or
+to retain the wealth that we possess? Is not this body of ours like a
+bubble in the water, which bursts in an instant and vanishes? Is it not
+like a candle, which, when it is exposed to the wind, flickers for an
+instant and goes out? Should a wise man desire to obtain wealth or to
+retain it when it is obtained, by the killing of living beings? I will
+not fight with my relatives. Therefore I will leave my kingdom and go
+to some forest-hermitage. Let these miserable wretches do as they like,
+but let us not kill the members of our own family.”
+
+And Jīmūta-ketu the fairy-king said to Jīmūta-vāhana the fairy-prince
+his son: “Then will I too go, my son. For what desire for rule can I
+have, who am old, when you, who are young, out of compassion towards
+all living beings, abandon your kingdom as though it were so much straw
+and stubble?” Thereupon Jīmūta-vāhana, with his father and mother, went
+to the Malaya mountain, and took up his abode in a forest-hermitage,
+the dwelling of the fairy-magicians, the Siddhas, where the brooks were
+hidden by the sandalwood trees, and devoted himself to the care of his
+father and mother.
+
+One day, as he was roaming about with a companion, he came to a wood on
+the shore of the sea. There he saw many heaps of bones. And he said to
+his companion: “Whose bones are these?” His companion replied: “Give
+ear, and I will tell you the story in a few words.”
+
+
+_Griffin and snakes._
+
+In times past Kadrū and Vinatā, the two wives of Kashyapa, had a
+quarrel. Kadrū said that the horses of the Sun were black, and Vinatā
+said that they were white, and they made a wager that whichever of the
+two was wrong should become a slave of the other. Then Kadrū, bent on
+winning, actually induced her sons the snakes to defile the horses of
+the Sun by spitting venom over them; and showing them to Vinatā thus
+defiled, she conquered her by a trick and made her her slave.
+
+When the griffin, the son of Vinatā, heard of that, he came and tried
+to induce Kadrū to release Vinatā from slavery. Then the snakes, the
+sons of Kadrū, said to the griffin, the son of Vinatā: “O griffin,
+the gods have begun to churn the sea of milk. Fetch thence the drink
+of immortality and give it to us as a substitute, and then take your
+mother away with you.” When the griffin heard these words, he went to
+the sea of milk and displayed his mighty prowess in order to obtain
+the drink of immortality. Then the god Vishnu, pleased with his mighty
+prowess, condescended to say to him: “I am pleased with thee; choose
+some boon.” Then the griffin, angry because his mother had been made
+a slave, asked the following boon of Vishnu: “May the snakes become
+my food!” Vishnu granted him this boon. Now Indra, king of the gods,
+listened to the conversation, and when the griffin, by his mighty
+prowess, had obtained the drink of immortality, he said to him: “O
+griffin, take steps to prevent the foolish snakes from consuming the
+drink of immortality, and to enable me to take it away from them
+again.” The griffin agreed, and elated by the boon of Vishnu, he went
+to the snakes with the vessel containing the drink of immortality.
+
+And he called out from afar to the snakes: “To you have I brought the
+drink of immortality. Take it, and release my mother. But if you are
+afraid, I will put it on a bed of darbha-grass. So soon as my mother is
+released, I will go; therefore take the drink of immortality thence.”
+Now the snakes were terrified by reason of the boon which Vishnu had
+granted to the griffin, and at once agreed to the bargain. Then the
+griffin set on a bed of darbha-grass the vessel containing the drink of
+immortality, and the snakes released his mother from slavery, and the
+griffin departed with her.
+
+But while the snakes, not suspicious of a ruse, were in the very act
+of taking the drink of immortality, Indra, king of the gods, suddenly
+swooped down, and confounding them with his mighty prowess, carried
+off the vessel containing the drink of immortality. Then the snakes in
+despair licked the bed of darbha-grass with their tongues, thinking
+that there might be so much as a drop of the drink of immortality spilt
+thereon; whereupon--wonderful to relate--their tongues became split,
+and they became double-tongued for nothing.
+
+Thus did the snakes fail to obtain the drink of immortality. And
+straightway their enemy the griffin, relying on the boon which he had
+obtained from Vishnu, swooped down on them and began to devour them.
+And this he did again and again. And he wrought such havoc among them
+that the snakes in Pātāla were nigh unto death from sheer fright, and
+their females miscarried, and the whole race of the snakes was nigh
+unto utter destruction. Then Vāsuki, king of the snakes, fearing that
+the whole race of the snakes would be rooted out, begged the griffin
+to relent, and made the following agreement with him: “O king of
+birds, every day, on the hill that rises out of the sand of the sea,
+I will send you a single snake to eat. But you must not commit the
+folly of entering Pātāla, for by destroying utterly the whole race
+of the snakes, you will only defeat your own purpose.” The griffin
+consented. So every day, on the hill that rises out of the sand of the
+sea, Vāsuki, king of the snakes, sends to the griffin, the king of the
+birds, a single snake to eat. And the griffin, the king of the birds,
+devours each day the snake which Vāsuki, king of the birds, sends to
+him to eat. These heaps of bones are the bones of the snakes which the
+griffin has eaten, and which, gradually accumulating, have come to look
+like the peak of a mountain.
+
+
+_Fairy-prince and griffin._
+
+When Jīmūta-vāhana, the fairy-prince, embodiment of generosity and
+compassion towards all living beings, heard this story from the lips
+of his companion, he was pricked to the heart. And he said to his
+companion: “Of a truth, Vāsuki, king of the snakes, is to be pitied,
+for that, like a coward, he delivers with his own hand into the hands
+of his most bitter enemy the snakes that are his subjects. Since he has
+a thousand faces and a thousand mouths, why can he not say with one of
+his mouths to the griffin who is his enemy: ‘Eat me first, O griffin!’”
+Then did the noble-hearted Jīmūta-vāhana make the following Earnest
+Wish: “May I, by the sacrifice of my own body and blood, obtain Supreme
+Enlightenment!”
+
+At that moment a servant summoned Jīmūta-vāhana’s companion to return
+home, and Jīmūta-vāhana, embodiment of generosity and compassion
+towards all living beings, was left alone. And Jīmūta-vāhana roamed
+about alone, intent on carrying out the resolution which he had formed.
+And as he roamed about, he heard afar off a piteous sound of weeping.
+And drawing near, he beheld on a lofty slab of rock a youth of handsome
+appearance plunged in bitter grief. And by his side stood an officer
+of some monarch, as if he had brought him and left him there. And the
+youth was seeking to persuade an old woman who was weeping, to cease
+her weeping and return whence she had come.
+
+And Jīmūta-vāhana stood and listened, melted with pity, eager to
+know who he might be, and she. And the old woman, overwhelmed with
+the burden of her grief, began to look again and again at the youth,
+and to lament her misfortune in the following words: “Alas, my son!
+thou that wast obtained by me at the cost of a hundred bitter pangs!
+Alas, virtuous youth! Alas, only scion of our family, where shall I
+behold thee again? Bereft of thee, thy father will be plunged into the
+darkness of sorrow, and will not for long endure to live. That body of
+thine, which would suffer even from the torch of the sun’s rays,--how
+can it endure the agony of being devoured by the griffin? How comes it
+that Fate and the king of the snakes were able to discover thee, the
+only son of ill-starred me, though the world of the snakes is wide?”
+Thereupon the youth said: “Mother, I am afflicted enough as it is. Why
+do you afflict me more? Return to your home, I beg you. This is my last
+reverence to you. The griffin will soon be here.” When the old woman
+heard those words, she cast her sorrowful eyes all around the horizon,
+and cried aloud: “Alas, I am undone! Who will deliver my son from
+death?”
+
+Then Jīmūta-vāhana with joy and delight went up to the old woman and
+said: “Mother, I will deliver your son!”
+
+When the old woman heard those words, she was frightened and terrified,
+for she thought that the griffin had come. And straightway she cried
+out: “Eat me, O griffin! eat me!” Then said the youth her son: “Mother,
+be not afraid, for this is no griffin!” Then said Jīmūta-vāhana:
+“Mother, I am the prince of the fairies, disguised in the garb of a
+man. I am come to deliver your son from death. I will give my own body
+and blood to the hungry griffin. Therefore return to your home, and
+take your son with you.” But the old woman said: “By no means! for in
+a still higher sense you yourself are my very own son, since you have
+shown such a measure of compassion to me and my son at this time.”
+Then said Jīmūta-vāhana: “I have formed a resolution, and you must not
+defeat my purpose.”
+
+Then said the youth: “O thou of great and noble heart! I cannot consent
+to save my own body at the cost of thine. Should a common stone be
+saved by the sacrifice of a precious stone? The world is full of those
+who, like myself, pity only themselves. But few in number are those who
+entertain sentiments of compassion for the whole world and for all the
+living beings that are therein.” At that moment the trees began to sway
+with the wind of the wings of the griffin, and seemed to utter a cry
+of dissuasion. And the sea, churned by the wind, seemed with the eyes
+of its bright-flashing jewels to be gazing in wonder and astonishment
+at the greatness of his courage and the depth of his compassion. Then
+came the griffin, hiding the heavens with his outspread wings. And
+swooping down, he smote the valiant hero Jīmūta-vāhana with his beak,
+and gripping him with his talons, carried him off from that slab of
+rock; and soaring aloft, flew quickly with him to a peak of the Malaya
+mountain, to eat him there. And Jīmūta-vāhana’s crest-jewel was torn
+from his head, and drops of blood fell from his body, as the griffin
+carried him through the air. And while the griffin was devouring his
+body and blood, he uttered the following Earnest Wish: “May my body and
+blood be offered thus in every state of my existence, and may I not
+obtain rebirth in heaven or deliverance from the round of existences
+if thereby I shall be deprived of the opportunity of doing good to my
+neighbor!”
+
+But afterwards, through the finding of his crest-jewel, his kinsfolk
+and friends effected his deliverance from the power of the griffin, and
+a goddess sprinkled him with a potion, whereupon he arose more glorious
+than before, with all his limbs made whole again. And the goddess said
+to him: “My son, I am pleased with this sacrifice of thy body and
+blood. Therefore I sprinkle thee king of the fairies, and thy reign
+shall endure for a cycle of time.” Thereupon a rain of flowers fell
+from the sky, and the drums of the gods resounded with approbation.
+And the griffin repented of his evil deeds, and said: “From this day
+henceforth I will not again eat snakes. As for those which I have
+already eaten, let them return to life again!” Then--wonderful to
+relate!--all the snakes that he had previously eaten returned to
+life again. Then Jīmūta-vāhana was escorted to the Himālaya, and was
+sprinkled king over all the kings of the fairies, and his reign endured
+for a cycle of time.
+
+
+
+
+_Glossary._
+
+
+ _Ace._ The losing throw at dice.
+
+ _Ascetic._ A man who has taken a vow to remain single, and to devote
+ himself to fasting, bodily torture, and meditation as a means of
+ escape from the horrors of repeated existences. Specifically, a monk
+ belonging to some religious order other than the order of monks
+ founded by Gotama Buddha.
+
+ _Benāres._ A sacred city of North India, situated on the Ganges. It
+ was the capital of Kāsi.
+
+ _Brahmā._ The Supreme Being, the Invincible, the All-seeing, the
+ Subduer, the Lord, the Maker, the Creator, the Ancient of Days, the
+ Conqueror, the Ruler, the Father of all that are and are to be.
+ Gotama ignored the question whether such a being exists.
+
+ _Brahman._ A man belonging to the priestly caste.
+
+ _Buddha._ See Introduction.
+
+ _Casts no shadow._ One of the marks of a demon.
+
+ _Chatty._ An earthenware vessel.
+
+ _Crore._ 10,000,000.
+
+ _Devadatta._ Cousin and enemy of Gotama. The Judas of Buddhism.
+
+ _Enlightenment._ See Introduction.
+
+ _Exalted One._ Title of Buddha.
+
+ _Exalted States._ Friendliness, Compassion, Sympathy, and
+ Indifference.
+
+ _Five Precepts._ (1) Thou shalt not take the life of any living
+ being. (2) Thou shalt not take that which is not given. (3) Thou
+ shalt not give way to the sins of the flesh. (4) Thou shalt not
+ speak falsehood. (5) Thou shalt avoid occasions of heedlessness
+ through the use of liquor or spirits or other intoxicants.
+
+ _Four Requisites._ Robes, food, lodging, and medicine.
+
+ _Fourfold Army._ Infantry, cavalry, chariots, and elephants.
+
+ _Future Buddha._ See Introduction.
+
+ _Ganges._ A sacred river of North India, in the valley of which
+ Buddhism took its rise. The Heavenly Ganges is the Milky Way.
+
+ _Great Being._ Title of a Future Buddha.
+
+ _Heretic._ A man who refuses to accept the teachings of Buddha.
+
+ _Hermitage._ Dwelling-place of a hermit or ascetic.
+
+ _Heron’s Call._ Triumphant cry of an elephant.
+
+ _Himālaya, Himavat._ Literally, Abode of Snow. A range of mountains,
+ the loftiest in the world, forming the northeastern border of India.
+ The foothills of the Himālaya range were a favorite resort for monks
+ and ascetics.
+
+ _Inconceivable._ 1 followed by 28 ciphers.
+
+ _Jaws of Rāhu._ Eclipses of the sun and moon were supposed to be due
+ to the fact that they were swallowed from time to time by a demon
+ named Rāhu, the Seizer.
+
+ _Jetavana._ Conqueror’s Grove. Name of a monastery near Sāvatthi. The
+ favorite residence of the Buddha.
+
+ _Kāsi._ A country of North India of which Benāres was the capital.
+
+ _Kelāsa._ One of the principal peaks of the Himālaya range.
+
+ _Kosala._ A country lying north of Kāsi, of which Sāvatthi was the
+ capital.
+
+ _Lac._ A scarlet dye.
+
+ _Land of the Rose-apple._ India. A Rose-apple (Jambu) tree is
+ represented in the illustration to Story 15, lower right.
+
+ _Marks of the spread hand._ For good luck. The fingers were supposed
+ to “point off” evil spirits.
+
+ _Meru. Sineru._ A vast mountain occupying the centre of each of an
+ infinite number of worlds.
+
+ _Monk._ A man who has taken a vow to remain single, and to devote
+ himself to meditation and good works in accordance with the
+ teachings of the Buddha.
+
+ _Nit._ A fly’s egg.
+
+ _Play-ring._ Before beginning play, dicers would draw a circle on the
+ ground or floor. So long as the play continued, a dicer was bound to
+ remain within the circle. By stepping outside of the circle, a dicer
+ “broke” the play-ring and stopped the play.
+
+ _Omniscience._ Knowledge of all things. Enlightenment. By performing
+ a work of merit and making an Earnest Wish thereby to attain
+ Enlightenment in some future state of existence, a Future Buddha, as
+ it were, sows the Seed of Omniscience.
+
+ _Sāvatthi._ A city of North India, the capital of Kosala.
+
+ _Seven Buddhas._ The oldest texts mention only seven Buddhas. The
+ Jātaka Book mentions twenty-four. Later, the number is increased
+ indefinitely.
+
+ _Sineru._ See Meru.
+
+ _Sprinkling._ In ancient India kings were not anointed, but sprinkled.
+
+ _Takkasilā._ A city of Northwest India, the capital of Gandhāra. A
+ famous seat of learning in ancient times.
+
+ _Teacher._ Title of Buddha.
+
+ _Ten Perfections._ Generosity, Morality, Renunciation, Wisdom,
+ Energy, Patience, Truth, Resolution, Friendliness, Indifference.
+
+ _Three Jewels._ The Buddha, the Doctrine, and the Order of Monks.
+
+ _Warrior._ A man belonging to the military caste.
+
+ _Yugandhara._ One of seven vast circles of rock which surround Mount
+ Meru.
+
+
+
+
+TRANSCRIBER’S NOTES:
+
+
+ Italicized text is surrounded by underscores: _italics_.
+
+ Obvious typographical errors have been corrected.
+
+ Inconsistencies in hyphenation have been standardized.
+
+ Archaic or variant spelling has been retained.
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK 74064 ***
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+ The grateful elephant | Project Gutenberg
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+</head>
+<body>
+<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 74064 ***</div>
+
+<div class="figcenter hide"><img src="images/coversmall.jpg" width="450" alt="cover"></div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h1><i>The Grateful Elephant</i></h1>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<p class="ph1"><i>By the same author</i>:</p>
+</div>
+
+
+<div class="blockquot">
+<div class="hangingindent">
+<p><span class="smcap">Buddhist Parables.</span> Translated from the original Pāli. One
+volume. xxix + 348 pages. With photogravure of a Bodhisattva
+head from Gandhāra, from original in the Pennsylvania
+Museum. Octavo. Cloth. Yale University Press,
+1922. $5.00.</p>
+
+<p><span class="smcap">Buddhist Legends.</span> Translated from the original Pāli text of
+the Dhammapada Commentary. Three volumes. Harvard
+Oriental Series, 28, 29, 30. 1114 pages. Octavo. Cloth. Harvard
+University Press, 1921. $15.00 a set.</p>
+</div></div>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<p><span class="pagenum" id="Page_0"></span></p>
+<figure class="figcenter illowe28_125" id="i_frontis">
+ <img class="w100" src="images/i_frontis.jpg" alt="Then the elephant with his trunk caressed the
+Future Buddha and lifted him up.">
+ <figcaption class="caption"><p class="caption"><i>Then the elephant with his trunk caressed the
+Future Buddha and lifted him up.</i></p></figcaption>
+</figure>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<div class="figcenter"><img src="images/i_titlepage.jpg" alt="title page"></div>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="titlepage">
+<p><span class="xxlarge"><i>The Grateful Elephant</i></span><br>
+
+<span class="xlarge"><i>And Other Stories Translated from the Pāli</i><br>
+
+<i>By Eugene Watson Burlingame</i></span><br>
+
+<i>with Illustrations by Dorothy Lathrop</i></p>
+
+<div class="figcenter"><img src="images/i_titlepageillo.jpg" alt="title page illustration"></div>
+
+<p><span class="large"><i>New Haven, Yale University Press</i></span><br>
+<i>London, Humphrey Milford, Oxford University Press</i><br>
+<i>Mcmxxiii</i></p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<p class="center">
+<i>Copyright 1923 by Yale University Press.</i></p>
+<hr class="tiny">
+<p class="center"><i>Printed in the United States of America.</i></p>
+</div>
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<p class="center"><span class="large"><i>To my nephew Westcott</i></span></p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_vii">[vii]</span>
+
+<div class="blockquot">
+<p><span class="smcap">This</span> <i>book contains twenty-six stories selected
+from the author’s larger work</i> Buddhist
+Parables, <i>Yale University Press,
+1922. The translation is a close, idiomatic
+rendering of the original Pāli text. In a few
+cases, words and phrases have been softened,
+and sentences have been omitted. In
+Story 1, two whole paragraphs which interrupt
+the progress of the story have been
+omitted. The author has not, however,
+“written down” any of the stories in order
+to remove such difficulties as the original
+translation may present to the child.</i></p>
+</div></div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_viii">[viii]</span>
+<h2 class="nobreak"><i>Note on Pronunciation of Pāli Names.</i></h2>
+</div>
+
+<div class="blockquot">
+<p><span class="smcap">The</span> quantity of vowels is marked throughout.
+Short <i>a</i> is pronounced like <i>u</i> in <i>but</i>, long <i>ā</i> like <i>a</i> in
+<i>father</i>, long <i>ī</i> like <i>ee</i> in <i>see</i>, long <i>ū</i> like <i>oo</i> in <i>too</i>,
+short <i>i</i> and short <i>u</i> differing from the corresponding
+long vowels not in sound but in length. The <i>u</i> in
+<i>Buddha</i>, for example, is short. Simple consonants
+are pronounced as in English, except that <i>c</i> is pronounced
+like <i>ch</i> in <i>church</i>, <i>g</i> as in <i>get</i>, and <i>j</i> as in
+<i>judge</i>. Combinations like <i>th</i> and <i>dh</i> should be pronounced
+as in <i>hothouse</i> and <i>madhouse</i>. Names containing
+underdotted letters have been eliminated. A
+syllable is said to be long if it contains either a long
+vowel, or a short vowel followed by two consonants
+(except a consonant followed by <i>h</i>). Words of three
+or more syllables are accented on the second syllable
+from the last, provided the next to the last syllable
+is short, as <i>Gótama</i>, <i>Mállika</i>. If the next to the last
+syllable is long, it receives the accent, as <i>Brahmadátta</i>,
+<i>Nibbāna</i>.</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_ix">[ix]</span>
+
+<h2 class="nobreak"><i>Contents.</i></h2>
+</div>
+
+<table>
+
+<tr><td class="tdr" colspan="3"><small>PAGE</small></td></tr>
+
+<tr><td>Note on pronunciation of Pāli names</td><td class="tdr" colspan="2"><a href="#Page_viii"> viii</a></td></tr>
+
+<tr><td>List of illustrations</td><td class="tdr" colspan="2"><a href="#Page_xiii"> xiii</a></td></tr>
+
+<tr><td>Introduction</td><td class="tdr" colspan="2"><a href="#Page_xv"> xv</a></td></tr>
+
+<tr><td>Note on the illustrations</td><td class="tdr" colspan="2"><a href="#Page_xxix"> xxix</a></td></tr>
+
+<tr><td>  1. The grateful elephant</td><td class="tdr">Jā. 156: ii. 17</td><td class="tdr"><a href="#Page_1"> 1</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Where there’s a will, there’s a way</i></td></tr>
+
+<tr><td>  2. Grateful animals and ungrateful man</td><td class="tdr"> Jā. 73: i. 322</td><td class="tdr"><a href="#Page_9"> 9</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Driftwood is worth more than some men</i></td></tr>
+
+<tr><td>  3. Elephant and ungrateful forester</td><td class="tdr"> Jā. 72: i. 319</td><td class="tdr"><a href="#Page_19"> 19</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>The whole earth will not satisfy an ungrateful man</i></td></tr>
+
+<tr><td>  4. Quail, crow, fly, frog, and elephants</td><td class="tdr"> Jā. 357: iii. 174</td><td class="tdr"><a href="#Page_26"> 26</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>The biter bit</i></td></tr>
+
+<tr><td>  5. Quails and fowler</td><td class="tdr"> Jā. 33: i. 208</td><td class="tdr"><a href="#Page_30"> 30</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>In union there is strength</i></td></tr>
+
+<tr><td>  6. Brahmadatta and the prince</td><td class="tdr"> Vin. i. 342</td><td class="tdr"><a href="#Page_33"> 33</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Love your enemies</i></td></tr>
+
+<tr><td>  7. Antelope, woodpecker, tortoise, and hunter</td><td class="tdr"> Jā. 206: ii. 152</td><td class="tdr"><a href="#Page_48"> 48</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>In union there is strength</i></td></tr>
+
+<tr><td>  8. Brahmadatta and Mallika</td><td class="tdr"> Jā. 151: ii. 1</td><td class="tdr"><a href="#Page_52"> 52</a><span class="pagenum" id="Page_x">[x]</span></td></tr>
+<tr><td class="tdl" colspan="3"><i>Overcome evil with good</i></td></tr>
+
+<tr><td>  9. A Buddhist Tar-baby</td><td class="tdr"> Jā. 55: i. 272</td><td class="tdr"><a href="#Page_58"> 58</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Keep the Precepts</i></td></tr>
+
+<tr><td>10. Vedabbha and the thieves</td><td class="tdr"> Jā. 48: i. 252</td><td class="tdr"><a href="#Page_64"> 64</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Cupidity is the root of ruin</i></td></tr>
+
+<tr><td>11. The anger-eating ogre</td><td class="tdr"> S. i. 237</td><td class="tdr"><a href="#Page_72"> 72</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Refrain from anger</i></td></tr>
+
+<tr><td>12. The patient woman</td> <td class="tdr"> M. 21: i. 125</td><td class="tdr"><a href="#Page_75"> 75</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Patient is as patient does</i></td></tr>
+
+<tr><td>13. Blind men and elephant</td><td class="tdr"> Udāna, 66</td><td class="tdr"><a href="#Page_79"> 79</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Avoid vain wrangling</i></td></tr>
+
+<tr><td>14. King and boar</td><td class="tdr" colspan="2"><a href="#Page_83"> 83</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Evil communications corrupt good manners</i></td></tr>
+
+<tr><td class="tdc">Part 1. Gem, hatchet, drum, and bowl</td><td class="tdr"> Jā. 186: ii. 101</td><td> </td></tr>
+
+<tr><td class="tdc">Part 2. Corrupt fruit from a good tree</td><td class="tdr"> Jā. 186: ii. 104</td><td> </td></tr>
+
+<tr><td>15. A Buddhist Henny-Penny</td><td class="tdr"> Jā. 322: iii. 74</td><td class="tdr"><a href="#Page_92"> 92</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Much ado about nothing</i></td></tr>
+
+<tr><td>16. The birds (cf. 17)</td><td class="tdr"> Vin. iii. 147</td><td class="tdr"><a href="#Page_97"> 97</a></td></tr>
+<tr><td class="tdl" colspan="3"><i>Nobody loves a beggar</i></td></tr>
+
+<tr><td>17. Dragon Jewel-neck</td><td class="tdr" colspan="2"><a href="#Page_99"> 99</a><span class="pagenum" id="Page_xi">[xi]</span></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Nobody loves a beggar</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> Vin. iii. 145</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 253: ii. 283</td><td> </td></tr>
+
+<tr><td>18. Snake-charm</td><td class="tdr" colspan="2"> <a href="#Page_107"> 107</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>A blessing upon all living beings!</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> Vin. ii. 109</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 203: ii. 144</td><td> </td></tr>
+
+<tr><td>19. Partridge, monkey, and elephant</td><td class="tdr" colspan="2"><a href="#Page_114"> 114</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Reverence your elders</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> Vin. ii. 161</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 37: i. 217</td><td> </td></tr>
+
+<tr><td>20. The hawk</td><td class="tdr" colspan="2"><a href="#Page_119"> 119</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Walk not in forbidden ground</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> S. v. 146</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 168: ii. 58</td><td> </td></tr>
+
+<tr><td>21. How not to hit an insect</td><td class="tdr" colspan="2"><a href="#Page_124"> 124</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Better an enemy with sense than a friend without it</i></td></tr>
+
+<tr><td class="tdc">A. Boy and mosquito</td><td class="tdr"> Jā. 44: i. 246</td><td> </td></tr>
+<tr><td class="tdc">B. Girl and fly</td><td class="tdr"> Jā. 45: i. 248</td><td> </td></tr>
+
+<tr><td>22. Monkey-gardeners</td><td class="tdr" colspan="2"><a href="#Page_129"> 129</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Misdirected effort spells failure</i></td></tr>
+
+<tr><td class="tdc">A. One-stanza version</td><td class="tdr"> Jā. 46: i. 249</td><td> </td></tr>
+<tr><td class="tdc">B. Three-stanza version</td><td class="tdr"> Jā. 268: ii. 345</td><td> </td></tr>
+
+<tr><td>23. Two dicers</td><td class="tdr" colspan="2"><a href="#Page_135"> 135</a><span class="pagenum" id="Page_xii">[xii]</span></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Take care!</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> D. ii. 348</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 91: i. 379</td><td> </td></tr>
+
+<tr><td>24. Two caravan-leaders</td><td class="tdr" colspan="2"><a href="#Page_138"> 138</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Be prudent!</i></td></tr>
+
+<tr><td class="tdc">A. Canonical version</td><td class="tdr"> D. ii. 342</td><td> </td></tr>
+<tr><td class="tdc">B. Uncanonical version</td><td class="tdr"> Jā. 1: i. 95</td><td> </td></tr>
+
+<tr><td>25. Boar and lion</td><td class="tdr"> Kathāsaritsāgara, 72</td><td class="tdr"><a href="#Page_154"> 154</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Eat me, O lion!</i></td></tr>
+
+<tr><td>26. Fairy-prince and griffin</td><td class="tdr"> Kathāsaritsāgara, 22 and 90</td><td class="tdr"><a href="#Page_157"> 157</a></td></tr>
+
+<tr><td class="tdl" colspan="3"><i>Eat me, O griffin!</i></td></tr>
+
+<tr><td>Glossary</td><td class="tdr" colspan="2"><a href="#Page_169"> 169</a></td></tr>
+</table>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_xiii">[xiii]</span>
+
+<h2 class="nobreak"><i>List of Illustrations.</i></h2>
+</div>
+
+<table>
+<tr><td><small><i>Story</i></small></td><td class="tdr"> <small><i>Facing</i></small></td></tr>
+
+<tr><td>  1. The grateful elephant</td><td class="tdr"><a href="#Page_0"> <i>Title-page</i></a></td></tr>
+
+<tr><td class="tdl"><i>Then the elephant with his trunk caressed the
+Future Buddha and lifted him up</i></td><td> </td></tr>
+
+<tr><td>  2. Grateful animals and ungrateful man</td><td class="tdr"><a href="#Page_12"> 12</a></td></tr>
+
+<tr><td class="tdl"><i>Thus did those four persons travel together,
+swept along by the river</i></td><td> </td></tr>
+
+<tr><td>  3. Elephant and ungrateful forester</td><td class="tdr"><a href="#Page_22"> 22</a></td></tr>
+
+<tr><td class="tdl"><i>The man actually cut off his two principal tusks!</i></td><td> </td></tr>
+
+<tr><td>  7. Antelope, woodpecker, tortoise, and hunter</td><td class="tdr"><a href="#Page_50"> 50</a></td></tr>
+
+<tr><td class="tdl"><i>At that moment the tortoise had chewed all of the
+strips except just one strap</i></td><td> </td></tr>
+
+<tr><td>  9. A Buddhist Tar-baby</td><td class="tdr"><a href="#Page_60"> 60</a></td></tr>
+
+<tr><td class="tdl"><i>Then he hit him with a spear</i></td><td> </td></tr>
+
+<tr><td>11. The anger-eating ogre</td><td class="tdr"><a href="#Page_72"> 72</a></td></tr>
+
+<tr><td class="tdl">“<i>Here, Sire, a certain ogre, ill-favored, dwarfish,
+sits in your seat</i>”</td><td> </td></tr>
+
+<tr><td>14. King and boar</td><td class="tdr"><a href="#Page_86"> 86</a></td></tr>
+
+<tr><td class="tdl"><i>He bit the gem, and by its magical power rose
+into the air</i></td><td> </td></tr>
+
+<tr><td>15. A Buddhist Henny-Penny</td><td class="tdr"><a href="#i_096a"> 96</a></td></tr>
+
+<tr><td class="tdl"><i>So taking the little hare on his back, he sprang
+forward with the speed of a lion</i></td><td> </td></tr>
+
+<tr><td>17. Dragon Jewel-neck</td><td class="tdr"><a href="#Page_104"> 104</a><span class="pagenum" id="Page_xiv">[xiv]</span></td></tr>
+
+<tr><td class="tdl"><i>Every day Jewel-neck the dragon-king would
+encircle him with his coils</i></td><td> </td></tr>
+
+<tr><td>22. Monkey-gardeners</td><td class="tdr"><a href="#Page_130"> 130</a></td></tr>
+
+<tr><td class="tdl">“<i>When you water the young trees, pull them up
+by the roots, every one</i>”</td><td> </td></tr>
+</table>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_xv">[xv]</span>
+
+<h2 class="nobreak"><i>Introduction.</i></h2>
+</div>
+
+<p class="drop-cap">THESE stories are said to have been related
+by Gotama Buddha for the purpose of conveying
+to his hearers moral and religious
+lessons and the lessons of common sense.</p>
+
+<p>Gotama Buddha was born nearly twenty-five
+centuries ago in the city of Kapila, in Northeast
+India. Kapila was the principal city of the Sakya
+tribe, and his father was king of the tribe. <i>Gotama</i>
+was his family name. <i>Buddha</i> means <i>Awakened</i> or
+<i>Enlightened</i>, that is to say, awakened or enlightened
+to the cause and the cure of human suffering.</p>
+
+<p>The Buddhist Scriptures tell us that when Gotama
+was born, the angels rejoiced and sang. An
+aged wise man inquired: “Why doth the company of
+angels rejoice?” They replied: “He that shall become
+Buddha is born in the village of the Sakyas
+for the welfare and happiness of mankind; therefore
+are we joyful and exceeding glad.”</p>
+
+<p>The wise man hastened to the king’s house, and
+said: “Where is the child? I, too, wish to see him.”
+They showed him the child. When he saw the child,
+he rejoiced and was exceeding glad. And he took
+him in his arms, and said: “Without an equal is he!
+foremost among men!” Then, because he was an old<span class="pagenum" id="Page_xvi">[xvi]</span>
+man, and knew that he was soon to die, he became
+sorrowful and wept tears.</p>
+
+<p>Said the Sakyas: “Will any harm come to the
+child?” “No,” replied the wise man, “this child shall
+one day become Buddha; out of love and pity
+for mankind he shall set in motion the Wheel of
+Religion; far and wide shall his religion be spread.
+But as for me, I have not long to live; before these
+things shall come to pass, death will be upon me.
+Therefore am I stricken with woe, overwhelmed
+with sorrow, afflicted with grief.”</p>
+
+<p>Seven days after Gotama was born, his mother
+died, and he was brought up by his aunt and step-mother.
+When he was nineteen years old, he married
+his own cousin. For ten years he lived a life of ease,
+in the enjoyment of all the comforts and luxuries
+which riches and high position could give him. When
+he was twenty-nine years old, a change came over
+him.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">For</span> many centuries, it has been a common belief in
+India that when a human being dies, he is at once
+born again. If he has lived a good life, he will be
+born again on earth as the child of a king or of a
+rich man, or in one of the heavens as a god. If he has
+lived an evil life, he will be born again as a ghost,
+or as an animal, or in some place of torment.</p>
+
+<p><span class="pagenum" id="Page_xvii">[xvii]</span>According to this belief, every person has been
+born and has lived and died so many times that it
+would be impossible to count the number. Indeed,
+so far back into the past does this series of lives
+extend that it is impossible even to imagine a beginning
+of the series. What is more to the point, in each
+of these lives every person has endured much suffering
+and misery.</p>
+
+<p>Said the Buddha: “In weeping over the death of
+sons and daughters and other dear ones, every
+person, in the course of his past lives, has shed tears
+more abundant than all the water contained in the
+four great oceans.”</p>
+
+<p>And again: “The bones left by a single person in
+the course of his past lives would form a pile so
+huge that were all the mountains to be gathered up
+and piled in a heap, that heap of mountains would
+appear as nothing beside it.”</p>
+
+<p>And again: “The head of every person has been
+cut off so many times in the course of his past lives,
+either as a human being or as an animal, as to cause
+him to shed blood more abundant than all the water
+contained in the four great oceans.”</p>
+
+<p>Nothing more terrible than this can be imagined.
+Yet for many centuries it has been a common belief
+in India. Wise men taught that there was a way of<span class="pagenum" id="Page_xviii">[xviii]</span>
+escape, a way of salvation. If a person wished to
+avoid repeated lives of suffering and misery, he
+must leave home and family and friends, become a
+monk, and devote himself to fasting, bodily torture,
+and meditation.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">The</span> Buddhist Scriptures tell us that when Gotama
+was twenty-nine years old, he saw for the first time
+an Old Man, a Sick Man, a Dead Man, and a Monk.
+The thought that in the course of his past lives he
+had endured old age, sickness, and death, times
+without number, terrified him, and he resolved to
+become a monk.</p>
+
+<p>Leaving home and wife and son, he devoted himself
+for six years to fasting, bodily torture, and meditation.
+Finally he became convinced that fasting
+and bodily torture were not the way of salvation,
+and abandoned the struggle. One night he had a
+wonderful experience. First he saw the entire course
+of his past lives. Next he saw the fate after death of
+all living beings. Finally he came to understand the
+cause of human suffering and the cure for it.</p>
+
+<p>Thus it was that he became Buddha, the Awakened,
+the Enlightened. He saw that the cause of
+rebirth and suffering was craving for worldly pleasures
+and life and riches. He saw that if this craving
+were uprooted, rebirth and suffering would come to<span class="pagenum" id="Page_xix">[xix]</span>
+an end. He saw that this craving could be uprooted
+by right belief, right living, and meditation.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">For</span> forty-five years the Buddha journeyed from
+place to place, preaching and teaching. He founded
+an order of monks and nuns, and won many converts.
+He lived to be eighty years old. Missionaries
+carried his teachings from India to Ceylon and
+Burma and China and Tibet and Japan. In a few
+hundred years the religion of the Buddha had spread
+over the whole of Asia. Hundreds of millions of
+human beings have accepted his teachings.</p>
+
+<p>In at least two respects, the teachings of the
+Buddha were quite remarkable. In the first place,
+he insisted on the virtue of moderation. He urged
+upon his hearers to avoid the two extremes of a life
+devoted to fasting and self-torture, and a life of
+self-indulgence. In the second place, he taught that
+a man must love his neighbor as himself, returning
+good for evil and love for hatred. But this was not
+all. He taught men to love all living creatures without
+respect of kind or person. He taught men not
+to injure or kill any living creature, whether a
+human being or an animal, even in self-defense. All
+war, according to the teaching of the Buddha, is
+unholy.</p>
+
+<p>In the course of time it came to be believed that<span class="pagenum" id="Page_xx">[xx]</span>
+Gotama had become Buddha as the fruit of good
+deeds performed in countless previous states of
+existence, especially deeds of generosity. At any
+time, had he so desired, he might have uprooted
+craving for worldly pleasures and life and riches by
+meditation, and thus have escaped the sufferings of
+repeated states of existence. But this he deemed an
+unworthy course. Out of pity and compassion and
+friendliness for living creatures, he preferred to be
+reborn again and again, to suffer and to die again
+and again, in order that, by the accumulated merit
+of good works, he might himself become enlightened
+and thus be able to enlighten others.</p>
+
+<p>In comparison with the career of the Future
+Buddha, devoted to the performance of good works,
+unselfish, generous to the point of sacrificing his
+own body and blood,—the career of the monk, isolated
+from the world, selfish, seeking by meditation
+to uproot craving for worldly pleasures and life and
+riches, seemed low and mean. The disciple began to
+imitate his Master. Thus began the Higher Career
+or Vehicle of Mahāyāna or Catholic Buddhism, as
+distinguished from the Lower Career or Vehicle of
+the more primitive Hīnayāna Buddhism of the Pāli
+texts. Thus did the quest of Buddhahood supplant
+the quest of Nibbāna. This development took place
+long before the beginning of the Christian era.</p>
+
+<hr class="tb">
+
+<p><span class="pagenum" id="Page_xxi">[xxi]</span><span class="smcap">Gotama Buddha</span> made frequent use of similes,
+allegories, parables, fables, and other stories, to
+illustrate his teachings. His example was imitated
+by his followers, and in the course of time hundreds
+and hundreds of stories were attributed to him on
+general principles. Most of these stories were, in
+their original form, nothing but simple folk-tales,
+many of them of great antiquity. Parallels and
+variants are found in the Mahābhārata, the Panchatantra,
+Bidpai’s Fables, the Hitopadesha, the
+Kathāsaritsāgara, and other fiction-collections,
+especially those of the Jains.</p>
+
+<p>Of the twenty-six stories contained in this book,
+of eight of which two versions are given, eleven
+stories or versions of stories (6, 11, 12, 13, 16, 17 <i>a</i>,
+18 <i>a</i>, 19 <i>a</i>, 20 <i>a</i>, 23 <i>a</i>, 24 <i>a</i>) are taken from the oldest
+canonical texts of the Buddhist Sacred Scriptures.
+Of these eleven stories, the first nine are said to have
+been related by Gotama himself, the last two being
+attributed to the Buddhist sage Kumāra Kassapa.
+It is highly probable that the tradition embodied in
+the texts regarding these eleven stories is correct.
+We may therefore feel quite certain that such remarkable
+parables as <i>Brahmadatta and the prince</i>
+(6), <i>Blind men and elephant</i> (13), and <i>The birds</i>
+(16) were actually related by Gotama himself, in<span class="pagenum" id="Page_xxii">[xxii]</span>
+substantially the same form as that in which we now
+have them. It is not at all unlikely that such a parable
+as <i>Brahmadatta and Mallika</i> (8) was also related
+by Gotama, but of this we cannot be certain.</p>
+
+<p>The approximate date of these old canonical
+texts is now well established. Numerous references
+to the Buddhist Scriptures in the Bhābrā edict of
+Asoka, about 250 <span class="allsmcap">B.C.</span>, and in the canonical work
+<i>Kathāvatthu</i>, of about the same date, amply justify
+the statement that the texts from which these eleven
+stories are taken are, in their present form, at least
+three or four centuries anterior to the Christian era.
+It may interest the reader to know that these texts,
+originating in North India in the lifetime of
+Gotama, were handed down by oral tradition for
+many generations, were reduced to canonical form
+within a century or two of the death of Gotama,
+were carried to Ceylon in the third century <span class="allsmcap">B.C.</span>,
+were written down for the first time in the first
+century <span class="allsmcap">B.C.</span>, and were copied and recopied on
+palm-leaves by successive generations of scribes
+until comparatively recent times.</p>
+
+<p>The rest of the stories (except 25 and 26) are
+taken from the <i>Book of the Buddha’s Previous Existences</i>
+or <i>Jātaka Book</i>. This remarkable work,
+which also originated in North India, relates in<span class="pagenum" id="Page_xxiii">[xxiii]</span>
+mixed prose and verse the experiences of the Future
+Buddha in each of 550 states of existence previous
+to his rebirth as Gotama. The received text of this
+work represents a recension made in Ceylon early
+in the fifth century <span class="allsmcap">A.D.</span>, but much of the material is
+demonstrably many centuries older. For example,
+the stanzas rank as canonical Scripture, older versions
+of some of the stories occur in the canonical
+texts, and many of the stories (including 4 and 7
+and 22) are illustrated by Bharahat sculptures of
+the third century <span class="allsmcap">B.C.</span> Stories 25 and 26 are also
+<i>Jātaka</i> tales, adapted from C. H. Tawney’s translation
+of the <i>Kathāsaritsāgara</i>.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">For</span> the most part, the <i>Jātaka</i> stories purport to
+relate incidents in Gotama’s previous states of existence
+as a human being. For example, as Prince
+Noble-heart (1), he triumphs over his enemies and
+succeeds to the throne of his father through the
+kindly offices of a grateful elephant. As a Brahman’s
+son (2), he befriends in turn a pampered
+prince, a snake, a rat, and a parrot, with the result
+that he is basely betrayed by the prince, but treated
+with profound gratitude by the three animals.</p>
+
+<p>As King Brahmadatta (8), he overcomes anger
+with kindness, evil with good, the stingy with gifts,
+and the liar with truth. As Prince Five-weapons<span class="pagenum" id="Page_xxiv">[xxiv]</span>
+(9), he overcomes the giant ogre Sticky-hair with
+the Weapon of Knowledge. As a Brahman’s son
+(17 <i>b</i>), he frees his younger brother from the power
+of Jewel-neck, the dragon-king. As a Brahman’s
+son (18 <i>b</i>), he teaches friendliness for all living
+beings. As a caravan-leader (24 <i>b</i>), he protects his
+companions from a troop of man-eating ogres. As
+Jīmūta-vāhana, prince of the fairies (26), he offers
+the sacrifice of his body and blood for the welfare
+of all living beings.</p>
+
+<p>Several of the stories purport to relate incidents
+in Gotama’s previous states of existence as an
+animal. For example, as a generous elephant (3),
+he gives his tusks to an ungrateful forester who has
+betrayed him. As a merciful elephant (4), he spares
+the life of a tiny quail. As a wise quail (5), he avoids
+the snares of a fowler. As a brave lion (15), he
+averts the destruction of a host of frightened animals.
+As a wise partridge (19 <i>b</i>), he serves as the
+preceptor of a monkey and an elephant. As a wise
+quail (20 <i>b</i>), he outwits a hawk. As a wise boar
+(25), he offers the sacrifice of his body and blood.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">How</span> did the Future Buddha come to be identified
+with the hero of each of these stories? The stories
+themselves give us the answer. For example, in the<span class="pagenum" id="Page_xxv">[xxv]</span>
+story of <i>Brahmadatta and the prince</i> (6), we read
+that a high-minded prince generously forgave the
+murderer of his father and mother, returning good
+for evil and love for hatred. In this, the oldest form
+of the story, the Future Buddha is not even mentioned.
+But in a later form of the story, <i>Jātaka</i> 371,
+we are expressly told that the generous prince was
+none other than the Future Buddha.</p>
+
+<p>Stories 17, 18, 19, 20, 23, and 24 illustrate the
+same process in a very striking way. Of each of these
+stories we have two versions, an earlier version from
+a canonical source, and a later version from an uncanonical
+source. It will be observed that in the
+older versions the Future Buddha is not mentioned
+at all. But in the later versions he is identified in
+turn with a wise ascetic (17 <i>b</i>, 18 <i>b</i>), a wise partridge
+(19 <i>b</i>), a wise quail (20 <i>b</i>), an honest dicer
+(23 <i>b</i>), and a wise caravan-leader (24 <i>b</i>).</p>
+
+<p>Originally a simple folk-tale, each of these stories
+has been converted into a birth-story by the simple
+literary device of identifying the highest and
+noblest character in the story with the Future
+Buddha. This, of course, was a comparatively easy
+matter, for the Future Buddha, in his previous
+states of existence, was believed to have exhibited
+the qualities of wisdom, courage, and generosity,<span class="pagenum" id="Page_xxvi">[xxvi]</span>
+and there are few of the stories in which at least one
+of the characters does not exhibit one or another of
+these qualities.</p>
+
+<p>The attempt to introduce the Future Buddha
+into the stories is not always carried out in a way
+to satisfy or convince the reader. Thus, as an honest
+dicer (23 <i>b</i>), he violates Buddhist teaching by administering
+deadly poison to his companion, a dishonest
+dicer. The latter must not, of course, be
+allowed to die. The honest dicer is therefore made
+to administer an emetic to his companion and to
+admonish him. As a wise quail (20 <i>b</i>), he again
+violates Buddhist teaching by saving his own life
+at the expense of his enemy’s life. Here the inconsistency
+is allowed to stand, and the story is used to
+illustrate the folly of walking in forbidden ground.</p>
+
+<p>In the case of some of the stories, the figure of the
+Future Buddha is, so to speak, lugged in by the
+heels. For example, little or nothing is gained by
+identifying the antelope caught in a trap (7) with
+the Future Buddha. As a Brahman’s pupil (10),
+and as a king’s counsellor (14), the Future Buddha
+offers only a word of advice. As a trader (21), and
+as a wise man (22), he is merely a spectator, and
+contents himself with remarking on the folly of misdirected
+effort. It is quite clear that in the case of<span class="pagenum" id="Page_xxvii">[xxvii]</span>
+these stories also we are dealing with simple folk-tales
+which have undergone only slight modification.</p>
+
+<hr class="tb">
+
+<p><span class="smcap">Some</span> of the stories have traveled all over the
+world. In the thirteenth, fourteenth, and fifteenth
+centuries, many of them found their way into the
+highways and byways of European literature. With
+Story 1, <i>The grateful elephant</i>, compare the story
+of Androclus and the lion, Aesop’s fable of the Lion
+and the Shepherd, and Gesta Romanorum 104.
+With Story 2, <i>Grateful animals and ungrateful
+man</i>, compare R. Schmidt, Panchatantra i. 9; C. H.
+Tawney, Kathāsaritsāgara ii. 103; E. Chavannes,
+Cinq Cents Contes 25; A. Schiefner, Tibetan Tales
+26; Gesta Romanorum 119; and the following
+stories in Grimm, Kinder- und Hausmärchen: 17
+Die weisse Schlange, 60 Die zwei Brüder, 62 Die
+Bienenkönigin, 85 Die Goldkinder, 107 Die beiden
+Wanderer, 126 Ferenand getrü und Ferenand ungetrü,
+191 Das Meerhäschen. For additional parallels,
+see J. Bolte und G. Polivka, Anmerkungen zu
+den Kinder- und Hausmärchen der Brüder Grimm,
+Märchen 17, 62, 191.</p>
+
+<p>With Story 3, <i>Elephant and ungrateful forester</i>,
+compare E. Chavannes, Cinq Cents Contes 28.
+With Story 4, <i>Quail, crow, fly, frog, and elephants</i>,
+compare R. Schmidt, Panchatantra i. 18. Variants<span class="pagenum" id="Page_xxviii">[xxviii]</span>
+of Stories 5 and 7 form the frame-story of Panchatantra
+ii. With Story 5, <i>Quails and fowler</i>, compare
+C. H. Tawney, Kathāsaritsāgara ii. 48; J.
+Hertel, Tantrākhyāyika iii. 11; also Aesop’s fable
+of the Falconer and the Birds. With Story 7, <i>Antelope,
+woodpecker, tortoise, and hunter</i>, compare
+Mahābhārata xii. 138; C. H. Tawney, Kathāsaritsāgara
+i. 296; also Aesop’s fable of the Lion and
+the Mouse. With Story 6, <i>Brahmadatta and the
+prince</i>, compare E. Chavannes, Cinq Cents Contes
+10; also Jātaka 371. With Story 8, <i>Brahmadatta
+and Mallika</i>, compare Mahābhārata iii. 194.</p>
+
+<p>With Story 9, <i>A Buddhist Tar-baby</i>, compare E.
+Chavannes, Cinq Cents Contes 89 and 410; also the
+well-known story in Joel Chandler Harris, Uncle
+Remus, His Songs and His Sayings. Story 10,
+<i>Vedabbha and the thieves</i>, is the original of Chaucer’s
+Pardoner’s Tale; compare also A. Schiefner,
+Tibetan Tales 19. With Story 13, <i>Blind men and
+elephant</i>, compare E. Chavannes, Cinq Cents
+Contes 86. With Story 14, Part 1, <i>Gem, hatchet,
+drum, and bowl</i>, compare Grimm, Kinder- und
+Hausmärchen: 36 Tischchen deck dich, Goldesel,
+und Knüppel aus dem Sack; 54 Der Ranzen, das
+Hütlein, und das Hörnlein. For additional parallels,
+see Bolte-Polivka.</p>
+
+<p><span class="pagenum" id="Page_xxix">[xxix]</span>With Story 15, <i>A Buddhist Henny-Penny</i>, compare
+A. Schiefner, Tibetan Tales 22; also the well-known
+children’s story of the same name. With
+Story 19, <i>Partridge, monkey, and elephant</i>, compare
+A. Schiefner, Tibetan Tales 24. With Story
+21, <i>How not to kill an insect</i>, compare Aesop’s
+fable of the Bald Man and the Fly. For an interesting
+account of the history of some of the stories,
+see W. A. Clouston, <i>Popular Tales and Fictions</i>,
+as follows: Story 2: i. 223-241. Story 9: i. 133-154.
+Story 10: ii. 379-407. Story 14: i. 110-122. Story 15:
+i. 289-313. Story 21: i. 55-57.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h2 class="nobreak"><i>Note on the Illustrations.</i></h2>
+</div>
+
+<p><span class="smcap">Just</span> fifty years ago Sir Alexander Cunningham
+discovered among the ruins of a memorial mound
+or stūpa near the village of Bharahat, 120 miles
+southwest of Allahabad, a series of sculptures of
+the third century <span class="allsmcap">B.C.</span>, illustrating the legendary life
+of the Buddha and stories from the <i>Book of the
+Buddha’s Previous Existences</i> or <i>Jātaka Book</i>.
+Photographs of these sculptures, together with a
+detailed description of each, will be found in the
+explorer’s monumental work <i>Stūpa of Bharhut</i>.</p>
+
+<p>It is from these Bharahat sculptures that the<span class="pagenum" id="Page_xxx">[xxx]</span>
+artist has taken most of the materials for the illustrations
+to the present volume. From these sculptures
+have been taken, not only three entire scenes,
+but animals, costumes, trees, plants, fruits, flowers,
+and other objects. In the case of two scenes, where
+the sculptured objects differ materially from the
+objects described in the text, the artist has followed
+the sculptures rather than the text. In the matter
+of details, the illustrations are believed to be correct
+in every particular.</p>
+
+<p>The design which appears on the cover, and again
+on the title-page, <i>Elephant and children</i>, is taken
+from Cunningham, Plate xxxiii. 2, <i>Elephant and
+monkeys</i>. The Bharahat sculpture represents an
+elephant being driven along by a troop of monkeys.
+The artist has substituted children for monkeys, but
+has preserved the spirit of the scene. It may as well
+be said here as anywhere else that the saffron yellow
+of the cover is the exact color of the robes of a Buddhist
+monk. The color is therefore symbolic.</p>
+
+<p>The frontispiece, illustrating Story 1, <i>The grateful
+elephant</i>, represents the scene in the elephant-stable.
+A pure white elephant is shown in the act of
+raising the young prince, the Future Buddha, to
+his shoulders. On the right stands the queen, under
+a parasol held by an attendant. On the left stand<span class="pagenum" id="Page_xxxi">[xxxi]</span>
+ministers of state, ladies-in-waiting, and slaves. The
+open window, through which the blue sky is seen,
+forms an effective panel for the portrait of the
+young prince. The saffron yellow of the background
+is again symbolic.</p>
+
+<p>The illustration to Story 2, <i>Grateful animals and
+ungrateful man</i>, represents the pampered prince
+astride of a tree-trunk, accompanied by his three
+companions, a snake, a rat, and a parrot, swept
+along by the river amid storm and darkness.</p>
+
+<p>The illustration to Story 3, <i>Elephant and forester</i>,
+shows the Future Buddha, in the form of a
+pure white elephant, reclining like a cow, and willingly
+permitting the ungrateful forester to cut off
+his two tusks. Trees.—Left middle: Pātali-tree,
+Trumpet Flower, <i>Bignonia Suaveolens</i>, the Bo-tree
+of the Buddha Vipassi. See Cunningham,
+Plates xxiii. 3 and xxix. 1. Centre over elephant:
+Probably the Sāl-tree, <i>Shorea Robusta</i>, the Bo-tree
+of the Buddha Vessabhu. The mother of Gotama is
+said to have stood upright at his birth and to have
+supported herself by a branch of a Sāl-tree. See
+Cunningham, Plate xxix. 2 and 5. Over elephant’s
+head: Fan-palm, <i>Borassus Flabelliformis</i>. See
+Cunningham, Plate xxx. 4. Right middle: Probably
+a Sandalwood-tree, Candana. See Cunningham,<span class="pagenum" id="Page_xxxii">[xxxii]</span>
+Plate lvii. Lower left: Magnolia. See Cunningham,
+Plate xxv. 1 (above archer).</p>
+
+<p>The illustration to Story 7, <i>Antelope, woodpecker,
+tortoise, and hunter</i>, is taken from Cunningham,
+Plate xxvii. 9. As the hunter approaches, the
+tortoise releases the antelope from the trap, and
+the antelope springs to a place of safety. In drawing
+the trap, the artist has followed the sculptured
+model, rather than the description in the text. The
+tree in the background is the Sirīsa-tree, <i>Acacia
+Sirisa</i>, more properly, <i>Albizzia Lebbek</i>, the Bo-tree
+of the Buddha Kakusandha. See Cunningham,
+Plate xxix. 3.</p>
+
+<p>The illustration to Story 9, <i>A Buddhist Tar-baby</i>,
+represents the Future Buddha in the person
+of Prince Five-weapons casting a spear at the giant
+ogre Sticky-hair. The drawing of the ogre follows
+closely the description given in the text. The tree in
+the background is the Fan-palm, represented in
+Cunningham, Plate xxx. 4. The trees to the right
+and left are specimens of the Banyan-tree, the
+Nyagrodha, <i>Ficus Indica</i>, the Bo-tree of the
+Buddha Kassapa. Note the down-growing roots.
+See Cunningham, Plates xv. 3, xxvi. 6, xxx. 1 and 2.</p>
+
+<p>The illustration to Story 11, <i>The anger-eating
+ogre</i>, represents the ogre seated on the Yellowstone<span class="pagenum" id="Page_xxxiii">[xxxiii]</span>
+throne of Sakka (Indra), king of the gods, in the
+heaven of the Thirty-three gods, thereby arousing
+the indignation and anger of the gods, of whom two
+are shown in the drawing. The tree in the background
+is probably the Sāl-tree. See note on illustration
+to Story 3.</p>
+
+<p>The illustration to Story 14, <i>King and boar</i>, represents
+the boar flying through the air by the magical
+power of the gem which he has just bitten. The
+power of flying through the air is mentioned in the
+oldest texts as one of the several varieties of magical
+power which may be acquired by the Practice of
+Meditation.</p>
+
+<p>The illustration to Story 15, <i>A Buddhist Henny-Penny</i>,
+shows the Future Buddha, in the form of a
+lion, setting out with the little hare on his back to
+discover the cause of the flight of the animals. The
+artist has introduced representatives of the various
+animals mentioned in the story, and a few monkeys
+for good measure. Trees.—Left: Magnolia. See
+Cunningham, Plate xxv. 1 (above archer). Centre:
+Jack-tree. See Cunningham, Plate xiv. 1 (extreme
+left), xli. 4, xlii. 8, and xliii. 1. Top: Udumbara-tree,
+<i>Ficus Glomerata</i>, the Bo-tree of the Buddha Kanakamuni.
+See Cunningham, Plate xxix. 4. Right
+middle: Sirīsa-tree, <i>Acacia Sirisa</i>, more properly,<span class="pagenum" id="Page_xxxiv">[xxxiv]</span>
+<i>Albizzia Lebbek</i>, the Bo-tree of the Buddha Kakusandha.
+See Cunningham, Plate xiv. 3. In the illustration
+to Story 7, the tree is represented in flower.
+Compare Cunningham, Plate xxix. 3. Lower right:
+Rose-apple, Jambu-tree. See Cunningham, Plate
+xliv. 8. India is frequently called the Land of the
+Rose-apple.</p>
+
+<p>The illustration to Story 17, <i>Dragon Jewel-neck</i>,
+represents the king of the dragons encircling the
+ascetic with his coils. The ascetic is seated at the door
+of his leaf-hut on the bank of the Ganges. The tree
+in the background is the Sacred Fig-tree, the Pipphala,
+<i>Ficus Religiosa</i>. It was under a tree of this
+species that Gotama sat on the night of his Enlightenment.
+Accordingly, this tree has a symbolic value
+for Buddhists corresponding to that which the
+Cross has for Christians, and is frequently sculptured
+on the monuments. See Cunningham, Plates
+xiii. 1, xxx. 3. The tree to the right of the hut may
+be a Sandalwood-tree. See note on illustration to
+Story 3.</p>
+
+<p>The illustration to Story 22, <i>Monkey-gardeners</i>,
+is taken from Cunningham, Plate xlv. 5. The monkeys,
+in obedience to the instructions of their leader,
+are pulling up the young fig-trees by the roots,
+examining the roots, watering plentifully the trees<span class="pagenum" id="Page_xxxv">[xxxv]</span>
+with long roots, but sparingly the trees with short
+roots, and planting them again. In drawing the
+water-pots, the artist has followed the Bharahat
+sculpture rather than the description given in the
+text.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_1">[1]</span>
+
+<h2 class="nobreak"><i>1. The Grateful Elephant.</i></h2>
+</div>
+
+<p class="ph3"><i>Where there’s a will, there’s a way.</i></p>
+
+<p class="center">Jātaka 156: ii. 17-23.</p>
+
+<div class="blockquot">
+<p><i>Relying on Noble-heart.</i> This parable was related by the
+Teacher while he was in residence at Jetavana with reference
+to a certain monk who relaxed effort. Said the Teacher to him:
+“Of a truth, monk, did you not, in a previous state of existence,
+by exerting yourself, get and give to a young prince no bigger
+than a piece of meat, dominion over the city of Benāres, a city
+twelve leagues in measure?” So saying, he related the following
+Story of the Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+there was a carpenters’ settlement not far from
+Benāres. In this settlement lived five hundred carpenters.
+They would go up-stream in a boat, cut
+timber for building materials for houses in the
+forest, and prepare houses of one or more stories on
+the spot. Then, marking all of the timbers, beginning
+with the pillars, they would carry them to the
+river-bank, load them on a boat, return to the city
+with the current, and for a price build for any particular
+person any particular kind of house he desired
+to have built. Then they would go back to the
+forest and get building materials once more. Thus
+they made their living.</p>
+
+<p><span class="pagenum" id="Page_2">[2]</span>One day, not far from the camp where they were
+fashioning timbers, a certain elephant trod on an
+acacia splinter, and the splinter pierced his foot. He
+suffered intense pain, and his foot became swollen
+and festered. Maddened with pain, hearing the
+sound of those carpenters fashioning timbers, thinking
+to himself, “With the help of these carpenters I
+can get relief,” he went to them on three feet and
+lay down not far off. The carpenters saw that his
+foot was swollen, and on drawing closer, saw the
+splinter in his foot. So making incisions all round
+the splinter with a sharp knife, they tied a cord to
+the splinter, removed the splinter with a pull, let out
+the pus, washed the wound with hot water, and by
+applying proper remedies, in no very long time
+made the wound comfortable.</p>
+
+<p>When the elephant was well, he thought: “I owe
+my life to these carpenters; now I ought to do something
+for them.” From that time on he helped the
+carpenters remove trees, rolled them over and held
+them for the carpenters while they were fashioning
+them, brought them their tools, and held the measuring-cord,
+taking it by the end and wrapping his
+trunk about it. As for the carpenters, when it was
+time to eat, each one of them gave the elephant a
+morsel of food; thus in all they gave him five hundred
+morsels of food.</p>
+
+<p><span class="pagenum" id="Page_3">[3]</span>Now that elephant had a son, and he was pure
+white, a noble son of a noble sire. So the following
+thought occurred to the elephant: “I am now old.
+I ought therefore to give my son to these carpenters
+to help them in their work, and myself go away.”
+Without saying a word to the carpenters, he entered
+the forest, and leading his son to the carpenters,
+said: “This young elephant is my son. You gave me
+my life; I give you this elephant by way of paying
+the fee which I owe to my physicians. Henceforth he
+will work for you.”</p>
+
+<p>Then he admonished his son: “Henceforth you
+are to do whatever it was my duty to do.” Having
+so said, he gave his son to the carpenters and himself
+entered the forest. From that time on the young
+elephant obeyed the commands of the carpenters,
+was patient of admonition, performed all of the
+duties. They fed him also with five hundred morsels
+of food. After doing his work, he would descend
+into the river and play, and then come back. And the
+carpenters’ children used to take hold of him by the
+trunk and play with him, both in the water and on
+dry land.</p>
+
+<p>The elephant-trainers reported that incident to
+the king, remarking: “That noble elephant should
+be sought out and brought to you, your majesty.”
+The king made haste up the river with boats and<span class="pagenum" id="Page_4">[4]</span>
+rafts; with rafts bound up-stream he reached the
+place of abode of the carpenters. The young elephant,
+playing in the river, on hearing the sound of
+the drum, went and stood by the carpenters. The
+carpenters went forth to meet the king, and said:
+“Your majesty, if you have need of timber, why did
+you yourself come? why shouldn’t you have sent
+men to get it?” “I didn’t come for timber, I assure
+you, but I came for this elephant.” “Take him and
+go, your majesty.”</p>
+
+<p>The young elephant would not go. “What, pray,
+will you have done, elephant?” “Have the carpenters
+paid for my keeping, your majesty.” “Very
+well, I will,” said the king. He had a hundred thousand
+pieces of money laid near each of the elephant’s
+four feet, near his trunk, and near his tail. But for
+all that the elephant would not go. When, however,
+pairs of cloths had been given to all of the carpenters,
+when under-garments had been given to the
+carpenters’ wives, and when the proper attentions
+had been paid to the children he had played with,
+then the elephant turned around, and eyeing the
+carpenters and their wives and their children as he
+went, accompanied the king.</p>
+
+<p>The king took the elephant, went to the city, and
+caused both city and elephant-stable to be adorned.<span class="pagenum" id="Page_5">[5]</span>
+He caused the elephant to make rightwise circuit of
+the city and to be taken into the elephant-stable. He
+adorned the elephant with all the adornments,
+sprinkled him, made him his riding-animal, elevated
+him to the dignity of a friend, gave him half his
+kingdom, and had him treated as himself. From the
+day when the elephant arrived, the king obtained
+complete mastery over all the Land of the Rose-apple.</p>
+
+<p>As time thus went on, the Future Buddha received
+a new existence as the child of the chief consort
+of that king. But before the child was born, the
+king died. Now if the elephant had known that the
+king was dead, it would have broken his heart then
+and there. So they said not a word to the elephant
+about the king’s death, but waited on him just as
+if nothing had happened.</p>
+
+<p>But when the king of Kosala, who ruled over the
+country immediately adjoining, heard that the king
+was dead, he reflected: “The kingdom, they say, is
+empty;” and came with a large army and surrounded
+the city. The citizens closed the gates of
+the city and sent the following message to the king
+of Kosala: “The chief consort of our king is about
+to give birth to a child. The soothsayers have told
+us: ‘Seven days hence she will give birth to a son.’<span class="pagenum" id="Page_6">[6]</span>
+If, on the seventh day, she gives birth to a son, we
+will give battle,—not the kingdom. Wait that long.”
+“Very well,” said the king in assent. On the seventh
+day the queen gave birth to a son. On the day when
+he received his name, because, as they said, “He is
+born extending a noble heart to the multitude,” they
+gave him the name Noble-heart, Alīnacitta.</p>
+
+<p>Now from the day he was born, the citizens
+fought with the king of Kosala. But because they
+had no man to lead them in battle, the force, large as
+it was, gave way little by little in the conflict. Ministers
+reported this fact to the queen, saying: “We
+fear that if the force continues thus to give way, we
+shall lose the battle. But the state elephant, the
+king’s friend, does not know that the king is dead,
+that his son is born, and that the king of Kosala has
+come to fight.” And they asked her: “Shall we let
+him know?” “Yes,” said the queen, assenting. She
+adorned the boy, laid him in a head-coil of fine cloth,
+came down from the terrace, and accompanied by a
+retinue of ministers, went to the elephant-stable,
+and laid the Future Buddha at the feet of the elephant.
+Said she: “Master, your friend is dead. We
+didn’t tell you because we were afraid it would break
+your heart. Here is the son of your friend. The king
+of Kosala has come and has surrounded the city and<span class="pagenum" id="Page_7">[7]</span>
+is fighting with your son. The force is giving way.
+Do you either kill your son or get and give him the
+kingdom.”</p>
+
+<p>Then the elephant with his trunk caressed the
+Future Buddha and lifted him up and put him on
+his shoulders and cried and wept. Then he lowered
+the Future Buddha and laid him in the arms of the
+queen, and with the words, “I will capture the king
+of Kosala!” went out of the elephant-stable. Then
+the ministers clad him with armor and adorned him,
+and unlocking the city-gate, went out in his train.</p>
+
+<p>As the elephant went out of the city, he trumpeted
+the Heron’s Call, making the multitude tremble and
+quake, and frightening them away. He broke down
+the stockade, seized the king of Kosala by the top-knot,
+and carried him and laid him at the Future
+Buddha’s feet. And when men rose to kill him, he
+would not let them, but set the king free with the
+admonition: “Henceforth be careful; do not presume
+on the youth of the prince.”</p>
+
+<p>Thenceforth the Future Buddha had complete
+mastery over all the Land of the Rose-apple. No
+other adversary dared to stand up against him.
+When the Future Buddha was seven years old, he
+received the ceremonial sprinkling and became
+known as King Noble-heart. He ruled with righteousness,<span class="pagenum" id="Page_8">[8]</span>
+and when his life was come to an end, departed,
+fulfilling the Path to Heaven.</p>
+
+<div class="blockquot">
+
+<p>When the Teacher had related this parable, he uttered, as
+Supreme Buddha, the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Relying on Noble-heart, a mighty host, delighted,</div>
+<div class="verse">Captured Kosala alive, dissatisfied with his army.</div>
+</div></div>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_9">[9]</span>
+
+<h2 class="nobreak"><i>2. Grateful Animals and Ungrateful
+Man.</i></h2>
+</div>
+
+<p class="ph3"><i>Driftwood is worth more than some men.</i></p>
+
+<p class="center">Jātaka 78: i. 322-327.</p>
+
+<div class="blockquot">
+
+<p><i>True is this saying of some men of the world.</i> This parable was
+related by the Teacher while he was in residence at Bamboo
+Grove with reference to Devadatta’s going about for the purpose
+of killing him. For while the Congregation of Monks,
+sitting in the Hall of Truth, were discussing Devadatta’s
+wickedness, saying, “Brethren, Devadatta knows not the
+Teacher’s virtues, but is going about for the sole purpose of
+killing him,” the Teacher drew near and asked: “Monks, what
+is the subject that engages your attention now as you sit here
+all gathered together?” “Such-and-such,” was the reply.
+“Monks,” said the Teacher, “not only in his present state of
+existence has Devadatta gone about for the purpose of killing
+me; in a previous state of existence also he went about for the
+purpose of killing me in the very same way.” Then, in response
+to a request of the monks, he related the following Story of the
+Past:</p>
+</div>
+
+<h3><i>Prince Wicked.</i></h3>
+
+<p><span class="smcap">In</span> times past Brahmadatta ruled at Benāres. He
+had a son named Prince Wicked, and Prince
+Wicked was as tough and hard as a beaten snake.
+He never spoke to anybody without either reviling
+him or striking him. The result was that both by<span class="pagenum" id="Page_10">[10]</span>
+indoor-folk and by outdoor-folk he was disliked and
+detested as much as dust lodged in the eye or as a
+demon come to eat.</p>
+
+<p>One day, desiring to sport in the water, he went
+to the river-bank with a large retinue. At that moment
+a great cloud arose. The directions became
+dark. He said to his slaves and servants: “Come,
+fellows! take me and conduct me to mid-stream and
+bathe me and bring me back.” They led him there
+and took counsel together, saying: “What can the
+king do to us! Let’s kill this wicked fellow right
+here!” So saying, they plunged him into the water,
+made their way out of the water again, and stood on
+the bank.</p>
+
+<p>As the courtiers returned to the king, they reflected:
+“In case we are asked, ‘Where is the prince?’
+we will say, ‘We have not seen the prince; it must be
+that upon seeing a cloud arise he plunged into the
+water and went on ahead of us.’” The king asked:
+“Where is my son?” “We do not know, your majesty.
+A cloud arose. We returned, supposing: ‘He
+must have gone on ahead of us.’” The king caused
+the gates to be flung open, went to the river-bank,
+and caused them to search here and there. “Search!”
+said he. Nobody saw the prince.</p>
+
+<p>As a matter of fact, in the darkness caused by the
+cloud, while the god was raining, the prince, swept<span class="pagenum" id="Page_11">[11]</span>
+along by the river, seeing a certain tree-trunk,
+clambered on it, and sitting astride of it, traveled
+along, terrified with the fear of death, lamenting.</p>
+
+<h3><i>Snake, rat, parrot, and man.</i></h3>
+
+<p>Now at that time a resident of Benāres, a certain
+treasurer, who had buried forty crores of wealth by
+the river-bank, by reason of his craving for that
+wealth, had been reborn on top of that wealth as a
+snake. Yet another had buried thirty crores of
+wealth in that very spot, and by reason of his craving
+for that wealth, had been reborn on the spot as
+a rat. The water entered their place of abode. They
+went out by the very path by which the water came
+in, cleft the stream, and went until they reached the
+tree-trunk bestridden by the royal prince. Thereupon
+one climbed up on one end, the other on the
+other, and both lay down right there on top of the
+tree-trunk.</p>
+
+<p>Moreover, on the bank of that very river there
+was a certain silk-cotton tree, and in it lived a certain
+young parrot. That tree also, its roots washed by
+the water, fell on top of the river. The young parrot,
+unable to make headway by flying while the god was
+raining, went and perched on one side of that very
+tree-trunk. Thus did those four persons travel
+together, swept along by the river.</p>
+
+<p><span class="pagenum" id="Page_12">[12]</span></p>
+
+<h3><i>The Future Buddha befriends animals and man.</i></h3>
+
+<p>Now at that time the Future Buddha was reborn
+in the kingdom of Kāsi in the household of a Brahman
+of high station. When he reached manhood, he
+retired from the world and adopted the life of an
+ascetic, and building a leaf-hut at a certain bend in
+the river, took up his abode there. At midnight, as
+he was walking up and down, he heard the sound of
+the profound lamentation of that royal prince.
+Thought he: “It is not fitting that that man should
+die in sight of an ascetic like me, endowed with
+friendliness and compassion. I will pull him out of
+the water and grant him the boon of life.” He
+calmed the man’s fears with the words, “Fear not!
+fear not!” Then, cleaving the stream of water, he
+went and laid hold of that tree-trunk by one end,
+and pulled it. Powerful as an elephant, endowed
+with mighty strength, with a single pull he reached
+the bank, and lifting the prince in his arms, set him
+ashore.</p>
+
+<figure class="figcenter illowe28_125" id="i_012a">
+ <img class="w100" src="images/i_012a.jpg" alt="Thus did those four persons travel together, swept along
+by the river.">
+ <figcaption class="caption"><p class="caption"><i>Thus did those four persons travel together, swept along
+by the river.</i></p></figcaption>
+</figure>
+
+<p>Seeing the snake, the rat, and the parrot, he
+picked them up also, carried them to his hermitage,
+and lighted a fire. “The animals are weaker,”
+thought he. So first he warmed the bodies of the
+animals; then afterwards he warmed the body of
+the royal prince and made him well too. When he<span class="pagenum" id="Page_13">[13]</span>
+brought food also, he first gave it to those same
+animals, and afterwards offered fruits and other
+edibles to the prince. Thought the royal prince:
+“This false ascetic does not take it into his reckoning
+that I am a royal prince, but does honor to
+animals.” And he conceived a grudge against the
+Future Buddha.</p>
+
+<p>A few days after that, when all four had recovered
+their strength and vigor and the river-freshet
+had ceased, the snake bowed to the ascetic
+and said: “Reverend Sir, it is a great service you
+have done me. Now I am no pauper. In such-and-such
+a place I have buried forty crores of gold. If
+you have need of money, I can give you all that
+money. Come to that place and call me out, saying:
+‘Longfellow!’” So saying, he departed. Likewise
+also the rat addressed the ascetic: “Stand in such-and-such
+a place and call me out, saying: ‘Rat!’”
+So saying, he departed.</p>
+
+<p>But when the parrot bowed to the ascetic, he said:
+“Reverend Sir, I have no money; but if you have
+need of ruddy rice,—such-and-such is my place of
+abode,—go there and call me out, saying: ‘Parrot!’
+I’ll tell my kinsfolk, have them fetch ruddy rice by
+the cart-load, and give it to you. That’s what I can
+do!” So saying, he departed.</p>
+
+<p>But that other, the man, because it was his custom<span class="pagenum" id="Page_14">[14]</span>
+to betray his friends, said not so much as a word
+according to custom. Thought he: “If you come to
+me, I’ll kill you!” But he said: “Reverend Sir, when
+I am established in my kingdom, be good enough to
+come and see me; I’ll furnish you with the Four
+Requisites.” So saying, he departed. And in no very
+long time after he had gone, he was established in
+his kingdom.</p>
+
+<h3><i>Gratefulness of animals.</i></h3>
+
+<p>Thought the Future Buddha: “I’ll just put them
+to the test!” First he went to the snake, and standing
+not far off, called him out, saying, “Longfellow!”
+At the mere word the snake came out,
+bowed to the Future Buddha, and said: “Reverend
+Sir, in this place are forty crores of gold; carry them
+all out and take them with you!” Said the Future
+Buddha: “Let be as it is; if occasion arises, I’ll think
+about it.” So saying, he let the snake go back.</p>
+
+<p>Then he went to the rat and made a noise. The rat
+also behaved just as had the snake. The Future
+Buddha let him also go back. Then he went to the
+parrot and called him out, saying: “Parrot!” The
+parrot also, at the mere word, came down from the
+top of the tree, and bowing to the Future Buddha,
+asked: “Tell me, Reverend Sir, shall I speak to my
+kinsfolk and have them fetch you self-sown rice<span class="pagenum" id="Page_15">[15]</span>
+from the region of Himavat?” Said the Future
+Buddha: “If I have need, I’ll think about it.” So
+saying, he let the parrot also go back.</p>
+
+<h3><i>Ungratefulness of man.</i></h3>
+
+<p>“Now,” thought the Future Buddha, “I’ll test
+the king!” He went and passed the night in the
+king’s garden, and on the following day, having put
+on beautiful garments, entered the city on his round
+for alms. At that moment that king, that betrayer
+of friends, seated on the back of his gloriously
+adorned state elephant, accompanied by a large
+retinue, was making a rightwise circuit of the city.
+Seeing the Future Buddha even from afar, he
+thought: “Here’s that false ascetic, come to live
+with me and eat his fill! That he may not make
+known in the midst of this company the service he
+has rendered me, I’ll straightway have his head
+cut off!”</p>
+
+<p>He looked at his men. Said they: “What shall we
+do, your majesty?” Said the king: “Here’s a false
+ascetic, come to ask me for something or other, I
+suppose. Without so much as giving that false
+ascetic, that bird of evil omen, a chance to look at
+me, take that fellow, bind his arms behind his back,
+conduct him out of the city, beating him at every
+cross-roads, cut off his head in the place of execution,<span class="pagenum" id="Page_16">[16]</span>
+and impale his body on a stake!” “Very well,”
+said the king’s men in assent. They bound the Great
+Being, guiltless as he was, and started to conduct
+him to the place of execution, beating him at every
+cross-roads. The Future Buddha, wherever they
+beat him, uttered no lament, “Women! men!” but
+unperturbed, uttered the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">True is this saying of some men of the world:</div>
+<div class="verse">“Driftwood is worth more than some men!”</div>
+</div></div>
+
+<div class="blockquot">
+
+<p>[<i>Native gloss</i>: A stick of wood washed up on dry land is
+of some use: it will cook food; it will warm those who are
+shivering with the cold; it will remove dangerous objects. But
+an ingrate is worse than useless.]</p>
+</div>
+
+<p>Thus, wherever they beat him, did he utter this
+stanza. Hearing this, wise men who stood by said:
+“But, monk, what is the trouble between you and
+our king? have you done him some good turn?”
+Then the Future Buddha told them the whole
+story, saying: “I alone, by pulling this man out of
+a mighty flood, have brought suffering upon myself.
+I speak as I do because I keep thinking: ‘Alas! I
+have not heeded the words of wise men of old!’”</p>
+
+<p>Hearing this, Warriors and Brahmans and
+others, residents of the city, became enraged. Said
+they: “This king here, this betrayer of friends, has
+not the slightest conception of the virtues of this<span class="pagenum" id="Page_17">[17]</span>
+embodiment of the virtues, this man who has
+granted him the boon of his own life! What have we
+to gain through him! Capture him!” And rising in
+all quarters, they slew him, even as he sat on the back
+of the elephant, by hitting him with arrows and
+spears and rocks and clubs. And laying hold of his
+feet, they dragged him and threw him back of the
+moat. And conferring the ceremonial sprinkling on
+the Future Buddha, they established him in the
+kingdom. The Future Buddha ruled righteously.</p>
+
+<p>Again one day, desiring to test the snake, the rat,
+and the parrot, he went with a large retinue to the
+place of abode of the snake and called him out,
+saying: “Longfellow!” The snake came, bowed to
+him, and said: “Here’s your money, master; take
+it.” The king entrusted to his ministers wealth
+amounting to forty crores of gold. Then he went to
+the rat and called him out, saying: “Rat!” The rat
+also came, and with a bow handed over to him wealth
+amounting to thirty crores. The king entrusted that
+also to his ministers. Then he went to the place of
+abode of the parrot and called him out, saying:
+“Parrot!” The parrot also came, and reverencing
+his feet, said: “Master, shall I fetch rice?” Said the
+king: “When there is need of rice, you may fetch it;
+come, let’s go.”</p>
+
+<p>With the seventy crores of gold, causing those<span class="pagenum" id="Page_18">[18]</span>
+three animals also to be carried along, he went to
+the city. And ascending to the grand floor of his
+magnificent palace, he caused that wealth to be
+stored and guarded. For the snake to live in, he
+caused a golden tube to be made; for the rat, a
+crystal cave; for the parrot, a golden cage. For the
+snake and the parrot to eat, he caused every day
+sweet parched grain to be given in a vessel of gold
+purified with fire; for the rat, grains of perfumed
+rice; he gave alms and performed the other works
+of merit. Thus those four persons, one and all, dwelt
+together in unity and concord all their days, and
+when their days were come to an end, passed away
+according to their deeds.</p>
+
+<div class="blockquot">
+
+<p>Said the Teacher: “Monks, not only in his present state of
+existence has Devadatta gone about for the purpose of killing
+me; in a previous state of existence also he went about for
+the purpose of killing me in the very same way.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_19">[19]</span>
+
+<h2 class="nobreak"><i>3. Elephant and Ungrateful Forester.</i></h2>
+</div>
+
+<p class="ph3"><i>The whole earth will not satisfy an ungrateful man.</i></p>
+
+<p class="center">Jātaka 72: i. 319-322.</p>
+
+<div class="blockquot">
+
+<p><i>To an ungrateful man.</i> This parable was related by the Teacher
+while he was in residence at Bamboo Grove with reference to
+Devadatta. The monks, seated in the Hall of Truth, were
+saying: “Brethren, Devadatta the ungrateful knows not the
+virtues of the Teacher.” The Teacher drew near and asked:
+“Monks, what is the subject that engages your attention now,
+as you sit here all gathered together?” “Such-and-such,” was
+the reply. “Monks,” said the Teacher, “not only in his present
+state of existence has Devadatta proved to be ungrateful; in
+a previous state of existence also he was ungrateful just the
+same. At no time soever has he known my virtues.” Then, in
+response to a request of the monks, he related the following
+Story of the Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was reborn in the region of
+Himavat as an elephant. When he was born, he was
+pure white, like a mass of silver; moreover his eyes
+were like globules of jewels, and from them shone
+forth the Five Brightnesses; his mouth was like a
+crimson blanket; his trunk was like a rope of silver,
+ornamented with spots of ruddy gold; his four feet
+were as if rubbed with lac. Thus his person, adorned<span class="pagenum" id="Page_20">[20]</span>
+with the Ten Perfections, attained the pinnacle of
+beauty.</p>
+
+<p>Now when he reached the age of reason, elephants
+from all over Himavat assembled and formed his
+retinue. Thus did he make his home in the region of
+Himavat, with a retinue of eighty thousand elephants.
+After a time, perceiving that there was contamination
+in the herd, he isolated himself from the
+herd and made his home quite alone in the forest.
+Moreover, by reason of his goodness, he became
+known as Good King Elephant.</p>
+
+<p>Now a certain resident of Benāres, a forester,
+entered the forest, seeking wares whereby to make
+his living. Unable to distinguish the directions, he
+lost his way, and terrified with the fear of death,
+went about with outstretched arms lamenting. The
+Future Buddha, hearing those profound lamentations
+of his, thought: “I will free this man from his
+suffering.” And impelled by compassion, he went to
+him.</p>
+
+<p>The instant that man saw the Future Buddha, he
+fled in fright. The Future Buddha, seeing him in
+flight, halted right where he was. The man, seeing
+that the Future Buddha had halted, himself halted.
+The Future Buddha came back. The man fled a
+second time, but halting when the Future Buddha
+halted, thought: “This elephant halts when I flee,<span class="pagenum" id="Page_21">[21]</span>
+and approaches when I halt. He has no desire to do
+me harm, but without a doubt desires only to free me
+from this suffering.” And summoning up his
+courage, he halted.</p>
+
+<p>The Future Buddha approached him and asked:
+“Why, Master man, do you go about lamenting?”
+“Master, because I couldn’t distinguish the directions,
+lost my way, and was afraid of death.” Then
+the Future Buddha conducted him to his own place
+of abode, and for a few days gladdened him with
+fruits and other edibles. Then said the Future
+Buddha: “Master man, don’t be afraid: I’ll conduct
+you to the path of man.” And seating him on his
+back, he proceeded to the path of men.</p>
+
+<p>But that man, that betrayer of friends, even as he
+sat on the back of the Future Buddha, thought: “If
+anybody asks me, I must be able to tell him where
+this elephant lives.” So as he went along, he noted
+carefully the landmarks of tree and mountain. Now
+the Future Buddha, having conducted that man out
+of the forest, set him down on the highway leading
+to Benāres, and said to him: “Master man, go by
+this road; but as for my place of abode, whether you
+are asked or not, say nothing to anybody about
+it.” So saying, he took leave of him and went back
+to his own place of abode.</p>
+
+<p>Now that man went to Benāres, and in the course<span class="pagenum" id="Page_22">[22]</span>
+of his walks came to the street of the ivory-carvers.
+And seeing the ivory-carvers making various kinds
+of ivory products, he asked: “But, sirs, how much
+would you make if you could get the tusk of a real
+live elephant?” “What are you saying, sir! The tusk
+of a live elephant is far more valuable than the tusk
+of a dead elephant.” “Very well! I’ll fetch you the
+tusk of a live elephant.” Accordingly, obtaining
+provisions for the journey and taking a sharp saw,
+he went to the place of abode of the Future Buddha.</p>
+
+<p>When the Future Buddha saw him, he asked:
+“For what purpose have you come?” “I, sir, am a
+poor man, a pauper, unable to make a living. I
+came with this thought in my mind: ‘I will ask you
+for a fragment of one of your tusks; if you will give
+it to me, I will take it and go and sell it and with the
+money it brings make a living.’” “Let be, sir! I’ll
+give you tusks, if you have a sharp saw to cut them
+off with.” “I brought a saw with me, sir.” “Very
+well, sever the tusks with your saw and take them
+and go your way.” So saying, the Future Buddha
+bowed his knees together and sat down like a cow.
+The man actually cut off his two principal tusks!</p>
+
+<figure class="figcenter illowe28_125" id="i_022a">
+ <img class="w100" src="images/i_022a.jpg" alt="The man actually cut off his two principal tusks!">
+ <figcaption class="caption"><p class="caption"><i>The man actually cut off his two principal tusks!</i></p></figcaption>
+</figure>
+
+<p>The Future Buddha, taking those tusks in his
+trunk, said: “Master man, not with the thought,
+‘These tusks are not dear to me, not pleasing to me,’
+do I give you these tusks. But dearer to me than<span class="pagenum" id="Page_23">[23]</span>
+these a thousand times,—a hundred thousand times,—are
+the Tusks of Omniscience, which avail to the
+comprehension of all things. May this gift of tusks
+which I here bestow enable me to attain Omniscience!”
+So saying, as it were sowing the Seed of
+Omniscience, he gave him the pair of tusks.</p>
+
+<p>The man took them and went and sold them.
+When the money they brought was gone, he went
+to the Future Buddha again and said: “Master, the
+money I got by selling you tusks turned out to be
+no more than enough to pay off my debts. Give me
+the rest of your tusks!” “Very well,” said the Future
+Buddha, consenting. And ordering all things precisely
+as before, he gave him the rest of his tusks.</p>
+
+<p>Those also did that man sell, and then came back
+again. “Master,” said he. “I cannot make a living.
+Give me the stumps of your tusks!” “Very well,”
+said the Future Buddha, and sat down precisely as
+before. That wicked man trod on the Great Being’s
+trunk,—that trunk which was like unto a rope of
+silver; climbed up on the Great Being’s temples,—those
+temples which were like unto the snow-clad
+peaks of Kelāsa, with his heel kicking the tips of
+the tusks and loosening the flesh; and having
+mounted the temples, with a sharp saw severed the
+stumps of the tusks, and went his way.</p>
+
+<p>But even as that wicked man receded from the<span class="pagenum" id="Page_24">[24]</span>
+vision of the Future Buddha, the solid earth, which
+extends for a distance of two hundred thousand
+leagues and four Inconceivables more, which is able
+to endure such mighty burdens as Sineru and
+Yugandhara, and all manner of foul-smelling and
+repulsive objects,—even the solid earth, as if unable
+to endure the wickedness he had piled upon it, burst
+asunder and yawned. Instantly from the Great
+Waveless Hell flames of fire shot forth, enveloped
+that man, that betrayer of friends, wrapping him, as
+it were, in a blanket proper for death and laid hold
+of him.</p>
+
+<p>When that wicked man thus entered the earth,
+the tree-spirit resident in that forest-grove thought:
+“An ungrateful man, a man who will betray his
+friends, cannot be satisfied, even if he be given the
+kingdom of a Universal Monarch.” And making the
+forest ring, proclaiming the Truth, the tree-spirit
+uttered the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">To an ungrateful man</div>
+<div class="verse">Ever looking for an opening</div>
+<div class="verse">You may give the whole earth</div>
+<div class="verse">And yet not satisfy him.</div>
+</div></div>
+
+<p>Thus did that tree-spirit, making the forest ring,
+proclaim the Truth. The Future Buddha, having
+remained on earth during the term of life allotted
+to him, passed away according to his deeds.</p>
+
+<div class="blockquot">
+
+<p><span class="pagenum" id="Page_25">[25]</span>Said the Teacher: “Monks, not only in his present state of
+existence has Devadatta proved ungrateful; in a previous state
+of existence also he was ungrateful just the same.” Having
+completed the parable, he identified the personages in the
+Birth-story as follows: “At that time the man who betrayed
+his friend was Devadatta, the tree-spirit was one of my disciples,
+but Good King Elephant was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_26">[26]</span>
+
+<h2 class="nobreak"><i>4. Quail, Crow, Fly, Frog, and Elephants.</i></h2>
+</div>
+
+<p class="ph3"><i>The biter bit.</i></p>
+
+<p class="center">Jātaka 357: iii. 174-177.</p>
+
+<div class="blockquot">
+
+<p>Hearing that the monks of Kosambi were quarreling, the Exalted
+One went to them and said: “Enough, monks! No quarreling!
+No brawling! No contending! No wrangling!” Then he
+said: “Monks, quarrels, brawls, contentions, wrangles,—all
+these are unprofitable. For because of a quarrel even a tiny
+quail brought about the destruction of a noble elephant.”</p>
+</div>
+
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was reborn as an elephant. He
+grew up to be a fine big animal, acquired a retinue
+of eighty thousand elephants, and becoming the
+leader of a herd, made his home in the Himālaya
+region. At that time a tiny female quail laid her eggs
+in the elephants’ stamping-ground. When the eggs
+were hatched, the fledglings broke the shells and
+came out. Before their wings had grown and while
+they were yet unable to fly, the Great Being came to
+that spot with his retinue of eighty thousand elephants
+in search of food.</p>
+
+<p>When the tiny quail saw him, she thought: “This
+elephant-king will crush my fledglings and kill
+them. Well, I will ask of him righteous protection
+for the defense of my little ones.” So folding her<span class="pagenum" id="Page_27">[27]</span>
+wings and standing before him, she uttered the first
+stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">I salute you, elephant of sixty years,</div>
+<div class="verse">Forest-ranger, glorious leader of a herd;</div>
+<div class="verse">With my wings I do you homage.</div>
+<div class="verse">I am weak: do not kill my little ones.</div>
+</div></div>
+
+<p>Said the Great Being: “Do not worry, tiny quail;
+I will protect your little ones.” And he stood over
+the fledglings, and the eighty thousand elephants
+passed by. Then he addressed the tiny quail: “Behind
+us comes a single solitary elephant; he will not
+obey our command. If you ask him also when he
+comes, you may obtain safety for your little ones.”
+So saying, he went his way.</p>
+
+<p>The tiny quail went forth to meet the solitary
+elephant, did homage to him with her wings, and
+uttered the second stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">I salute you, solitary elephant,</div>
+<div class="verse">Forest-ranger, pasturing on mountain and on hill;</div>
+<div class="verse">With my wings I do you homage.</div>
+<div class="verse">I am weak: do not kill my little ones.</div>
+</div></div>
+
+<p>The solitary elephant, hearing her words, uttered
+the third stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">I will kill your little ones, tiny quail.</div>
+<div class="verse">What can you do to me? You are a weakling.</div>
+<div class="verse">Even a hundred thousand like you</div>
+<div class="verse">Could I crush with my left foot.</div>
+</div></div>
+
+<p><span class="pagenum" id="Page_28">[28]</span>So saying, he pulverized her little ones with his
+foot, and went his way trumpeting. The tiny quail
+perched on the branch of a tree and thought: “Just
+now you go your way trumpeting. In only a few
+days you will see what I can do! You do not understand
+that the mind is stronger than the body. Ah,
+but I will make you understand!” And threatening
+him, she uttered the fourth stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">For not alway does strength avail;</div>
+<div class="verse">For strength is the destruction of a fool.</div>
+<div class="verse">Elephant-king, I will do you harm,</div>
+<div class="verse">You who killed my little ones since I was weak.</div>
+</div></div>
+
+<p>Thus spoke the tiny quail. For a few days she
+ministered to a crow. The crow was pleased and
+said: “What can I do for you?” Said the tiny quail:
+“Master, there is only one thing I want done. I expect
+you to peck out the eyes of that solitary elephant.”
+“Very well,” assented the crow. The tiny
+quail then ministered to a green fly. The fly also
+said, “What can I do for you?” Said the tiny quail:
+“When this crow has put out the eyes of the solitary
+elephant, I wish you would drop a nit on them.”
+“Very well,” assented the fly also. The tiny quail
+then ministered to a frog. Said the frog: “What can
+I do?” Said the tiny quail: “When this solitary elephant
+has gone blind and seeks water to drink, then<span class="pagenum" id="Page_29">[29]</span>
+please squat on the mountain-top and croak; and
+when he has climbed to the top of the mountain,
+then please hop down and croak at the bottom. This
+is all I expect of you.” The frog also, hearing her
+words, assented, saying, “Very well.”</p>
+
+<p>Now one day the crow pecked out both of the
+elephant’s eyes, and the fly let a nit drop on them.
+The elephant, eaten up by maggots, maddened with
+pain, overcome with thirst, wandered about seeking
+water to drink. At that moment the frog, squatting
+on the mountain-top, let out a croak. The elephant
+thought: “There must be water there;” and climbed
+the mountain. Then the frog hopped down, and
+squatting at the bottom, let out a croak. The elephant
+thought: “There must be water there.” And
+going to the brink of the precipice, he tumbled and
+fell to the foot of the mountain, and met destruction.</p>
+
+<p>When the tiny quail realized that he was dead, she
+cried out: “I have seen the back of my enemy!”
+And pleased and delighted, she strutted over his
+shoulders, and passed away according to her deeds.</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Behold the quail, the crow, the fly, the frog!</div>
+<div class="verse">They slew the elephant! Behold the hatred of the haters!</div>
+</div></div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_30">[30]</span>
+
+<h2 class="nobreak"><i>5. Quails and Fowler.</i></h2>
+</div>
+
+<p class="ph3"><i>In union there is strength.</i></p>
+
+<p class="center">Jātaka 33: i. 208-210.</p>
+
+<div class="blockquot">
+
+<p>Then said the Exalted One to those monks: “Monks, be united;
+do not wrangle. For because of a wrangle many thousand quails
+lost their lives.”</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was reborn as a quail, and lived
+in the forest with a retinue of many thousand quails.
+At that time a certain quail-hunter used to go to the
+haunt of the quails and attract them by imitating a
+quail’s whistle. When he perceived that they had
+assembled, he would throw a net over them and
+huddle them all together by trampling the edges.
+Then he would fill his basket, go home, and sell
+them. Thus he made his living.</p>
+
+<p>Now one day the Future Buddha said to those
+quails: “This fowler is bringing our kinsfolk to destruction.
+I know a way by which he shall not be able
+to catch us. From this time on, the moment he throws
+the net over you, let each quail stick his head through
+a single mesh, lift the net, and carrying it wherever
+you will, let it down on some thorn-brake. This done,
+we can escape each through his own mesh.” They all
+assented, saying, “Very well!”</p>
+
+<p><span class="pagenum" id="Page_31">[31]</span>When the net was thrown over them on the following
+day, they raised the net precisely as the
+Future Buddha had told them to, dropped it on a
+certain thorn-brake, and themselves escaped from
+under. Twilight came on with the fowler still busy
+disentangling the net from the brake, and he went
+away absolutely empty-handed. On the next day,
+and thereafter also, the quails did the very same
+thing. The fowler also, busy every moment until
+sunset disentangling the net, got nothing, and went
+home absolutely empty-handed.</p>
+
+<p>Now his wife got angry and said: “Day after day
+you return empty-handed; I suppose there is some
+other household outside you have to provide for
+too.” Said the fowler: “My dear, there is no other
+household I have to provide for. The fact is, these
+quails are acting in unison. The moment I throw the
+net, they depart with it and drop it on a thorn-brake.
+But they will not live in unity forever. Do not
+worry. When they fall to wrangling, I will return
+with them all and bring a smile to your lips.” And
+he recited the following stanza to his wife:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">United, the birds go away with the net;</div>
+<div class="verse">But when they fall out, they’ll come into my power.</div>
+</div></div>
+
+<p>Now after only a few days had passed, one quail,
+lighting on the feeding-ground, accidentally trod on
+the head of another. The other was offended and<span class="pagenum" id="Page_32">[32]</span>
+said: “Who trod on my head?” “I did, but accidentally;
+do not be offended.” But the other was
+offended just the same. They bandied words and
+wrangled with each other, saying, “You alone, I
+suppose, lift the net!”</p>
+
+<p>While they wrangled, the Future Buddha
+thought: “There is no safety for a wrangler. From
+this moment they will not lift the net. Then they will
+come to a sorry end. The fowler will get his chance.
+It is impossible for me to live in this place.” And
+he went elsewhere with his own retinue.</p>
+
+<p>As for the fowler, he came back after a few days,
+imitated a quail’s whistle, and when the quails had
+assembled, threw the net over them. Then said one
+quail: “They say that in the very act of lifting the
+net, you lost the down on your head. Now lift!” Said
+another: “They say that in the very act of lifting the
+net, you lost your wing-feathers. Now lift!”</p>
+
+<p>Even as they said: “You lift!” “You lift!” the
+fowler tossed the net. And huddling them all together,
+he filled his basket, and went home and
+brought a smile to the lips of his wife.</p>
+
+<div class="blockquot">
+
+<p>And for the second time the Exalted One said this to those
+monks: “Enough, monks! No quarreling! No brawling! No
+contending! No wrangling!”</p>
+
+<p>But in spite of this, they paid no attention to his words.
+Thereupon the Exalted One related the following Story of
+the Past:</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_33">[33]</span>
+
+<h2 class="nobreak"><i>6. Brahmadatta and the Prince.</i></h2>
+</div>
+
+<p class="ph3"><i>Love your enemies.</i></p>
+
+<p class="center">Vinaya i. 342-349.</p>
+
+
+<p><span class="smcap">In</span> olden times at Benāres, Brahmadatta king of
+Kāsi was rich, possessed of great wealth, ample
+means of enjoyment, a mighty army, many vehicles,
+an extensive kingdom, and well filled treasuries and
+storehouses. Dīghīti king of Kosala was poor, possessed
+of meagre wealth, scanty means of enjoyment,
+a small army, few vehicles, a little kingdom,
+and unfilled treasuries and storehouses.</p>
+
+<p>Now Brahmadatta king of Kāsi drew up his fourfold
+army and went up against Dīghīti king of
+Kosala. And Dīghīti king of Kosala heard: “Brahmadatta
+king of Kāsi, they say, has drawn up his
+fourfold army, and is come up against me.” Then
+to Dīghīti king of Kosala occurred the following
+thought: “Brahmadatta king of Kāsi is rich, possessed
+of great wealth, ample means of enjoyment,
+a mighty army, many vehicles, an extensive kingdom,
+and well filled treasuries and storehouses. But
+I am poor, possessed of meagre wealth, scanty
+means of enjoyment, a small army, few vehicles, a
+little kingdom, and unfilled treasuries and storehouses.<span class="pagenum" id="Page_34">[34]</span>
+I am not strong enough to withstand even
+a single clash with Brahmadatta king of Kāsi.
+Suppose I were merely to countermarch and slip
+out of the city!”</p>
+
+<p>Accordingly Dīghīti king of Kosala took his consort,
+merely countermarched, and slipped out of
+the city. Thereupon Brahmadatta king of Kāsi conquered
+the army and vehicles and territory and
+treasuries and storehouses of Dīghīti king of
+Kosala, and took possession. And Dīghīti king of
+Kosala with his consort set out for Benāres, and in
+due course arrived at Benāres. And there, in a
+certain place on the outskirts of Benāres, Dīghīti
+king of Kosala resided with his consort, in a potter’s
+dwelling, in disguise, in the guise of a wandering
+ascetic.</p>
+
+<p>Now in no very long time the consort of Dīghīti
+king of Kosala was with child. And this was her
+craving: She desired at sunrise to see a fourfold
+army drawn up, clad in armor, standing in a pleasant
+place, and to drink the rinsings of swords. Accordingly
+the consort of Dīghīti king of Kosala said this
+to Dīghīti king of Kosala: “I am with child, O king.
+And this craving has arisen within me: I desire at
+sunrise to see a fourfold army drawn up, clad in
+armor, standing in a pleasant place, and to drink
+the rinsings of swords.” “Whence are we, wretched<span class="pagenum" id="Page_35">[35]</span>
+folk, to obtain a fourfold army drawn up, clad in
+armor, standing in a pleasant place, and the rinsings
+of swords?” “If, O king, I do not obtain my desire,
+I shall die.”</p>
+
+<p>Now at that time the Brahman who was the house-priest
+of Brahmadatta king of Kāsi was a friend of
+Dīghīti king of Kosala. Accordingly Dīghīti king
+of Kosala approached the Brahman who was the
+house-priest of Brahmadatta king of Kāsi. And
+having approached, he said this to the Brahman who
+was the house-priest of Brahmadatta king of Kāsi:
+“Sir, your female friend is with child. And this
+craving has arisen within her: She desires at sunrise
+to see a fourfold army drawn up, clad in armor,
+standing in a pleasant place, and to drink the rinsings
+of swords.” “Very well, O king, we also will see
+the queen.”</p>
+
+<p>Now the consort of Dīghīti king of Kosala approached
+the Brahman who was the house-priest of
+Brahmadatta king of Kāsi. The Brahman who was
+the house-priest of Brahmadatta king of Kāsi saw
+the consort of Dīghīti king of Kosala approaching
+even from afar. And seeing her, he rose from his
+seat, adjusted his upper robe so as to cover one
+shoulder only, and bending his joined hands in
+reverent salutation before the consort of Dīghīti
+king of Kosala, thrice breathed forth the utterance:<span class="pagenum" id="Page_36">[36]</span>
+“All hail! A king of Kosala shall be born of thee!
+All hail! A king of Kosala shall be born of thee!”
+Then he said: “Be not distressed, O queen. You
+shall obtain your desire to see at sunrise a fourfold
+army drawn up, clad in armor, standing in a pleasant
+place, and to drink the rinsings of swords.”</p>
+
+<p>Thereupon the Brahman who was the house-priest
+of Brahmadatta king of Kāsi approached
+Brahmadatta king of Kāsi. And having approached,
+he said this to Brahmadatta king of
+Kāsi: “Thus, O king, the signs appear: To-morrow
+at sunrise let the fourfold army be drawn up, clad
+in armor, standing in a pleasant place, and let the
+swords be washed.” Accordingly Brahmadatta king
+of Kāsi ordered his men: “Do as the Brahman who
+is my house-priest has said.” Thus the consort of
+Dīghīti king of Kosala obtained her desire to see at
+sunrise a fourfold army drawn up, clad in armor,
+standing in a pleasant place, and to drink the rinsings
+of swords. And when that unborn child had
+reached maturity, the consort of Dīghīti king of
+Kosala brought forth a son, and they called his
+name Dīghāvu. And in no very long time Prince
+Dīghāvu reached the age of reason.</p>
+
+<p>Now to Dīghīti king of Kosala occurred the following
+thought: “This Brahmadatta king of Kāsi
+has done us much injury. He has robbed us of army<span class="pagenum" id="Page_37">[37]</span>
+and vehicles and territory and treasuries and storehouses.
+If he recognizes us, he will cause all three of
+us to be put to death. Suppose I were to cause Prince
+Dīghāvu to dwell outside of the city!” Accordingly
+Dīghīti king of Kosala caused Prince Dīghāvu to
+dwell outside of the city. And Prince Dīghāvu,
+residing outside of the city, in no very long time acquired
+all the arts and crafts.</p>
+
+<p>Now at that time the barber of Dīghīti king of
+Kosala resided at the court of Brahmadatta king of
+Kāsi. The barber of Dīghīti king of Kosala saw
+Dīghīti king of Kosala residing with his consort in
+a certain place on the outskirts of Benāres, in a
+potter’s dwelling, in disguise, in the guise of a wandering
+ascetic. When he saw him, he approached
+Brahmadatta king of Kāsi. And having approached,
+he said this to Brahmadatta king of Kāsi: “O king,
+Dīghīti king of Kosala is residing with his consort
+in a certain place on the outskirts of Benāres, in a
+potter’s dwelling, in disguise, in the guise of a
+wandering ascetic.”</p>
+
+<p>Thereupon Brahmadatta king of Kāsi ordered
+his men: “Now then, bring Dīghīti king of Kosala
+with his consort before me.” “Yes, your majesty,”
+said those men to Brahmadatta king of Kāsi; and in
+obedience to his command brought Dīghīti king of
+Kosala with his consort before him. Then Brahmadatta<span class="pagenum" id="Page_38">[38]</span>
+king of Kāsi ordered his men: “Now then,
+take Dīghīti king of Kosala with his consort, bind
+their arms tight behind their backs with a stout
+rope, shave their heads, and to the loud beating of
+a drum lead them about from street to street, from
+crossing to crossing, conduct them out of the South
+gate, hack their bodies into four pieces south of the
+city, and throw the pieces in the four directions.”</p>
+
+<p>“Yes, your majesty,” said those men to Brahmadatta
+king of Kāsi; and in obedience to his command
+took Dīghīti king of Kosala with his consort,
+bound their arms tight behind their backs with a
+stout rope, shaved their heads, and to the loud beating
+of a drum led them about from street to street,
+from crossing to crossing.</p>
+
+<p>Now to Prince Dīghāvu occurred the following
+thought: “It is a long time since I have seen my
+mother and father. Suppose I were to see my mother
+and father!” Accordingly Prince Dīghāvu entered
+Benāres, and saw his mother and father, their arms
+bound tight behind their backs, their heads shaven,
+being led about, to the loud beating of a drum, from
+street to street, from crossing to crossing. When he
+saw this, he approached his mother and father.</p>
+
+<p>Dīghīti king of Kosala saw Prince Dīghāvu approaching
+even from afar. When he saw him, he
+said this to Prince Dīghāvu: “Dear Dīghāvu, do not<span class="pagenum" id="Page_39">[39]</span>
+look long! Do not look short! For, dear Dīghāvu,
+hatreds are not quenched by hatred. Nay rather,
+dear Dīghāvu, hatreds are quenched by love.”</p>
+
+<p>At these words those men said this to Dīghīti king
+of Kosala: “This Dīghīti king of Kosala is stark
+mad, and talks gibberish. Who is Dīghāvu to him?
+To whom did he speak thus: ‘Dear Dīghāvu, do not
+look long! Do not look short! For, dear Dīghāvu,
+hatreds are not quenched by hatred. Nay rather,
+dear Dīghāvu, hatreds are quenched by love’?” “I
+am not stark mad, I assure you, nor do I talk
+gibberish. However, he that is intelligent will understand
+clearly.” For the second and the third time
+Dīghīti king of Kosala spoke thus to Prince
+Dīghāvu, and those men spoke thus to Dīghīti king
+of Kosala.</p>
+
+<p>Then those men led Dīghīti king of Kosala with
+his consort about from street to street, from crossing
+to crossing, conducted them out of the South gate,
+hacked their bodies into four pieces south of the
+city, threw the pieces in the four directions, posted
+a guard of soldiers, and departed.</p>
+
+<p>Thereupon Prince Dīghāvu entered Benāres,
+procured liquor, and gave it to the soldiers to drink.
+When they were drunk and had fallen, he gathered
+sticks of wood, built a pyre, placed the bodies of his
+mother and father on the pyre, lighted it, and with<span class="pagenum" id="Page_40">[40]</span>
+joined hands upraised in reverent salutation thrice
+made sunwise circuit of the pyre.</p>
+
+<p>Now at that time Brahmadatta king of Kāsi was
+on an upper floor of his splendid palace. And Brahmadatta
+king of Kāsi saw Prince Dīghāvu, with
+joined hands upraised in reverent salutation, thrice
+making sunwise circuit of the pyre. When he saw
+this, the following thought occurred to him: “Without
+doubt that man is a kinsman or blood-relative
+of Dīghīti king of Kosala. Alas, my wretched misfortune,
+for no one will tell me the facts!”</p>
+
+<p>Now Prince Dīghāvu went to the forest, wailed
+and wept his fill, and wiped his tears away. Then he
+entered Benāres, went to the elephant-stable adjoining
+the royal palace, and said this to the elephant-trainer:
+“Trainer, I wish to learn your art.”
+“Very well, young man, learn it.” Accordingly
+Prince Dīghāvu rose at night, at time of dawn, and
+sang and played the lute with charming voice in the
+elephant-stable.</p>
+
+<p>Brahmadatta king of Kāsi heard him as he rose
+at night, at time of dawn, and sang and played the
+lute with charming voice in the elephant-stable.
+Hearing him, he asked his men: “Who was it, pray,
+that rose at night, at time of dawn, and sang and
+played the lute with charming voice in the elephant-stable?”
+“Your majesty, it was a young man, the<span class="pagenum" id="Page_41">[41]</span>
+pupil of such-and-such an elephant-trainer, who
+rose at night, at time of dawn, and sang and played
+the lute with charming voice in the elephant-stable.”
+“Very well, bring that young man to me.” “Yes,
+your majesty,” said those men to Brahmadatta king
+of Kāsi; and in obedience to his command brought
+Prince Dīghāvu to him.</p>
+
+<p>“Was it you, young man, who rose at night, at
+time of dawn, and sang and played the lute with
+charming voice in the elephant-stable?” “Yes, your
+majesty.” “Very well, young man, sing and play
+the lute for me.” “Yes, your majesty,” said Prince
+Dīghāvu to Brahmadatta king of Kāsi; and in
+obedience to his command, desiring to win his favor,
+sang and played the lute with charming voice.</p>
+
+<p>Thereupon Brahmadatta king of Kāsi said this
+to Prince Dīghāvu: “You, young man, may wait
+upon me.” “Yes, your majesty,” said Prince
+Dīghāvu to Brahmadatta king of Kāsi, and obeyed
+his command. And Prince Dīghāvu rose in advance
+of Brahmadatta king of Kāsi, retired after him,
+obeyed his every command, conducted himself in a
+pleasing manner, spoke in a friendly manner. And
+in no very long time Brahmadatta king of Kāsi
+appointed Prince Dīghāvu to a highly confidential
+position.</p>
+
+<p>Now Brahmadatta king of Kāsi said this to<span class="pagenum" id="Page_42">[42]</span>
+Prince Dīghāvu: “Now then, young man, harness
+the chariot; I wish to go a-hunting.” “Yes, your
+majesty,” said Prince Dīghāvu to Brahmadatta
+king of Kāsi. And having, in obedience to the king’s
+command, harnessed the chariot, he said this to
+Brahmadatta king of Kāsi: “Your majesty, the
+chariot is harnessed for you; do as you think fit.”
+Thereupon Brahmadatta king of Kāsi mounted the
+chariot; Prince Dīghāvu drove the chariot. In such
+wise did he drive the chariot that the army went one
+way, the chariot the other.</p>
+
+<p>Now when he had gone a long way, Brahmadatta
+king of Kāsi said this to Prince Dīghāvu: “Now
+then, young man, unharness the chariot. I am tired:
+I wish to lie down.” “Yes, your majesty,” said
+Prince Dīghāvu to Brahmadatta king of Kāsi; and
+in obedience to his command unharnessed the
+chariot and sat down on the ground cross-legged.
+And Brahmadatta king of Kāsi lay down, placing
+his head in Prince Dīghāvu’s lap. So tired was he
+that in the mere fraction of a moment he fell asleep.</p>
+
+<p>Thereupon to Prince Dīghāvu occurred the following
+thought: “This Brahmadatta king of Kāsi
+has done us much injury. He has robbed us of army
+and vehicles and territory and treasuries and storehouses.
+And he has killed my mother and father.
+This would be the very time for me to satisfy my<span class="pagenum" id="Page_43">[43]</span>
+hatred!” And he drew sword from sheath. Then to
+Prince Dīghāvu occurred the following thought:
+“My father said to me in the hour of death: ‘Dear
+Dīghāvu, do not look long! Do not look short! For,
+dear Dīghāvu, hatreds are not quenched by hatred.
+Nay rather, dear Dīghāvu, hatreds are quenched
+by love.’ It is not fitting that I should transgress
+the command of my father.” And he returned sword
+to sheath. And this happened a second time, and a
+third time.</p>
+
+<p>Suddenly Brahmadatta king of Kāsi rose, frightened,
+agitated, alarmed, terrified. Thereupon Prince
+Dīghāvu said this to Brahmadatta king of Kāsi:
+“Why, your majesty, did you rise so suddenly,
+frightened, agitated, alarmed, terrified?” “Right
+here, young man, Prince Dīghāvu, son of Dīghīti
+king of Kosala, fell upon me with his sword in a
+dream. Therefore I rose suddenly, frightened, agitated,
+alarmed, terrified.”</p>
+
+<p>Then Prince Dīghāvu, stroking the head of Brahmadatta
+king of Kāsi with his left hand, and drawing
+his sword with his right hand, said this to Brahmadatta
+king of Kāsi: “I, your majesty, am Prince
+Dīghāvu, son of Dīghīti king of Kosala. You have
+done us much injury. You have robbed us of army
+and vehicles and territory and treasuries and storehouses.
+And you have killed my mother and father.<span class="pagenum" id="Page_44">[44]</span>
+This would be the very time for me to satisfy my
+hatred!”</p>
+
+<p>Thereupon Brahmadatta king of Kāsi prostrated
+himself on his face at the feet of Prince Dīghāvu,
+and said this to Prince Dīghāvu: “Grant me my life,
+dear Dīghāvu! Grant me my life, dear Dīghāvu!”
+“How have I the power to grant your majesty your
+life? Your majesty, however, might grant me my
+life.” “Very well, dear Dīghāvu. You grant me my
+life, and I will grant you your life.” Then Brahmadatta
+king of Kāsi and Prince Dīghāvu granted
+each other their lives and shook hands and swore an
+oath not to injure each other.</p>
+
+<p>Then Brahmadatta king of Kāsi said this to
+Prince Dīghāvu: “Now then, dear Dīghāvu, harness
+the chariot; let us be going.” “Yes, your
+majesty,” said Prince Dīghāvu to Brahmadatta
+king of Kāsi. And having, in obedience to the king’s
+command, harnessed the chariot, he said this to
+Brahmadatta king of Kāsi: “Your majesty, the
+chariot is harnessed for you; do as you think fit.”
+Thereupon Brahmadatta king of Kāsi mounted the
+chariot; Prince Dīghāvu drove the chariot. In such
+wise did he drive the chariot that in no very long
+time he came up with the army.</p>
+
+<p>Then Brahmadatta king of Kāsi entered Benāres,
+caused the ministers of his council to be assembled,<span class="pagenum" id="Page_45">[45]</span>
+and said this: “If, sirs, you were to see Prince
+Dīghāvu, son of Dīghīti king of Kosala, what would
+you do to him?” Some spoke thus: “We, your
+majesty, would cut off his hands.” Others spoke
+thus: “We, your majesty, would cut off his feet.”
+“We would cut off his hands and feet.” “We would
+cut off his ears.” “We would cut off his nose.” “We
+would cut off his ears and nose.” “We, your majesty,
+would cut off his head.” “Sirs, this is Prince
+Dīghāvu, son of Dīghīti king of Kosala; it is not
+permissible to do anything to him. He has granted
+me my life, and I have granted him his life.”</p>
+
+<p>Then Brahmadatta king of Kāsi said this to Prince
+Dīghāvu: “When, dear Dīghāvu, your father said
+to you in the hour of death: ‘Dear Dīghāvu, do not
+look long! Do not look short! For, dear Dīghāvu,
+hatreds are not quenched by hatred. Nay rather,
+dear Dīghāvu, hatreds are quenched by love,’ what
+did your father mean by that?” “When, your majesty,
+my father said to me in the hour of death: ‘Not
+long,’ what he meant was: ‘Do not cherish hatred
+long.’ This, your majesty, is what my father meant
+when he said to me in the hour of death: ‘Not long.’
+When, your majesty, my father said to me in the
+hour of death: ‘Not short,’ what he meant was: ‘Do
+not break with your friends quickly.’ This, your<span class="pagenum" id="Page_46">[46]</span>
+majesty, is what my father meant when he said to
+me in the hour of death: ‘Not short.’</p>
+
+<p>“When, your majesty, my father said to me in
+the hour of death: ‘For, dear Dīghāvu, hatreds are
+not quenched by hatred. Nay rather, dear Dīghāvu,
+hatreds are quenched by love,’ what he meant to
+have me understand was this: Your majesty has
+killed my mother and father. Were I to deprive
+your majesty of life, your majesty’s well-wishers
+would deprive me of life, and my well-wishers
+would deprive yours of life. Thus that hatred would
+not be quenched by hatred. But as matters stand,
+your majesty has granted me my life, and I have
+granted your majesty his life. Thus hatred has been
+quenched by love. This, your majesty, is what my
+father meant when he said to me in the hour of
+death: ‘For, dear Dīghāvu, hatreds are not quenched
+by hatred. Nay rather, dear Dīghāvu, hatreds are
+quenched by love.’”</p>
+
+<p>Thereupon Brahmadatta king of Kāsi exclaimed:
+“O how wonderful, O how marvelous, that this
+Prince Dīghāvu should understand in its fulness a
+matter which his father expressed so briefly!” And
+he restored to him the army and vehicles and territory
+and treasuries and storehouses of his fathers,
+and gave him his daughter in marriage.</p>
+
+<div class="blockquot">
+
+<p><span class="pagenum" id="Page_47">[47]</span>“For, monks, of these kings who took the rod, who took
+the sword, such is said to have been the patience and gentleness.
+How much more, monks, should you, who have retired
+from the world under a Doctrine and Discipline so well taught,
+let your light so shine in this world as to be known of men as
+patient and gentle.” And for the third time the Exalted One
+said this to those monks: “Enough, monks! No quarreling!
+No brawling! No contending! No wrangling!”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_48">[48]</span>
+
+<h2 class="nobreak"><i>7. Antelope, Woodpecker, Tortoise, and
+Hunter.</i></h2>
+</div>
+
+<p class="ph3"><i>In union there is strength.</i></p>
+
+<p class="center">Jātaka 206: ii. 152-155.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Teacher related the following story:</p>
+</div>
+
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was an antelope and made his
+home in a certain thicket in a forest, not far from a
+certain lake. Not far from that same lake, on the
+tip of a certain tree, perched a woodpecker. Moreover
+in the lake a tortoise made his home. Thus did
+those three live together as friends, kindly affectionate
+one towards another.</p>
+
+<p>Now a certain hunter, on his way through the
+forest, seeing the tracks of the Future Buddha at
+the place where the animals went to drink, set a
+trap, resembling an iron foot-chain, only made of
+leathern strips, and went his way. In the very first
+watch of the night the Future Buddha, coming to
+drink of the water, became entangled in the trap
+and cried the cry of a captured animal.</p>
+
+<p>When he made that sound, from the tip of the
+tree came the woodpecker and out of the water<span class="pagenum" id="Page_49">[49]</span>
+came the tortoise. And they took counsel together,
+saying: “What’s to be done now?” Then said the
+woodpecker, addressing the tortoise: “Master, you
+have teeth; you saw this trap in two. I’ll go and
+manage things in such a way that that hunter sha’n’t
+come near. Thus, if the two of us do our very best,
+our friend will save his life.” And explaining this
+matter, he uttered the first stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Come, tortoise! use your teeth, and cut the leathern trap!</div>
+<div class="verse">I’ll manage things in such a way the hunter shall not come!</div>
+</div></div>
+
+<p>The tortoise began to chew the strips of leather.
+The woodpecker went to the village where the
+hunter lived. At the first signs of dawn, the hunter
+took his knife and started to leave the house. The
+bird, observing that he was leaving the house,
+shrieked, flapped his wings, and struck him in the
+face just as he was coming out of the front door.
+Thought the hunter: “I have been struck by a bird
+of evil omen.” So he went back, lay down for a little
+while, and then got up again and took his knife.</p>
+
+<p>The bird knew: “This fellow first came out of
+the front door. This time he will come out of the
+back door.” So he went and perched back of the
+house. As for the hunter, he thought: “When I went
+out of the front door, I saw a bird of evil omen. This
+time I will go out of the back door.” So he went out<span class="pagenum" id="Page_50">[50]</span>
+of the back door. Again the bird shrieked, flew at
+him, and struck him in the face. The hunter, struck
+once again by that bird of evil omen, made up his
+mind: “That bird will not permit me to go out.” So
+he went back, lay down until the dawn came up, and
+when it was dawn, took his knife and went out. The
+bird went quickly and told the Future Buddha:
+“The hunter is coming!”</p>
+
+<p>At that moment the tortoise had chewed all of
+the strips except just one strap. But his teeth had
+got to the point where they were ready to drop, and
+his jaws were smeared with blood. The Future
+Buddha saw the hunter, knife in hand, coming on
+with lightning-speed. Rending that strap, he entered
+the wood. The bird perched on the tip of the tree.
+But the tortoise was so weak that he continued to lie
+right there. The hunter threw the tortoise into a sack
+and hung the sack on some stump or other.</p>
+
+<figure class="figcenter illowe28_125" id="i_050a">
+ <img class="w100" src="images/i_050a.jpg" alt="At that moment the tortoise had chewed all of the strips
+except just one strap.">
+ <figcaption class="caption"><p class="caption"><i>At that moment the tortoise had chewed all of the strips
+except just one strap.</i></p></figcaption>
+</figure>
+
+<p>The Future Buddha came back, looked about,
+and perceived that the tortoise had been taken captive.
+“I will grant my friend the boon of life!” he
+resolved. So feigning weakness, he showed himself
+to the hunter. “That antelope must be very weak,”
+thought the hunter: “I will kill him.” And knife in
+hand, he started after him. The Future Buddha,
+keeping not too far away and not too near, led him
+on and entered the forest. When he thought he had
+<span class="pagenum" id="Page_51">[51]</span>gone far enough, he disguised his tracks, went by
+another path with the speed of the wind, lifted the
+sack on his horn, flung it on the ground, broke it
+open, and let out the tortoise. As for the woodpecker,
+he came down from the tree.</p>
+
+<p>The Future Buddha, admonishing his two
+friends, said: “I, through you, have obtained my
+life. You have done for me what a friend should do
+for a friend. At any moment the hunter may come
+and catch you. Therefore, Master woodpecker, do
+you take your fledglings and go elsewhere; and do
+you, Master tortoise, enter the water.” They did so.</p>
+
+<div class="blockquot">
+
+<p>The Teacher, as Supreme Buddha, uttered the second
+stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">The tortoise entered the water,</div>
+<div class="verse">The antelope entered the wood,</div>
+<div class="verse">The woodpecker from that dangerous path</div>
+<div class="verse">Took his fledglings far away.</div>
+</div></div>
+</div>
+
+<p>When the hunter returned to that spot and saw
+nothing at all, he took the tattered sack and went
+to his own house in deep dejection. As for those
+three friends, they lived all their lives long with
+never a break in their friendly relations, and then
+passed away according to their deeds.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_52">[52]</span>
+
+<h2 class="nobreak"><i>8. Brahmadatta and Mallika.</i></h2>
+</div>
+
+<p class="ph3"><i>Overcome evil with good.</i></p>
+
+<p class="center">Jātaka 151: ii. 1-5.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion king Pasenadi Kosala, after deciding
+litigations in the Hall of Justice, came hastily to pay his
+respects to the Teacher. Said the Teacher: “Great king, to
+decide litigations righteously and justly is a good thing. It
+is the Path to Heaven. But this is no remarkable thing, that
+you, receiving admonition from an Omniscient Buddha like
+me, should decide litigations righteously and justly. This alone
+is remarkable, that kings of old, listening to the words of men
+who were wise but not omniscient, decided litigations righteously
+and justly, avoided the Four Evil Courses, kept inviolate
+the Ten Royal Virtues, ruled justly, and departed fulfilling
+the Path to Heaven.” Then, in response to a request of
+the king, he related the following Story of the Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha received a new existence as the
+child of his chief consort. On his name-day he was
+given the name Prince Brahmadatta. In due time
+he grew up. When he was sixteen years old, he went
+to Takkasilā, acquired proficiency in all the arts and
+crafts, and on the death of his father, became established
+in the kingdom.</p>
+
+<p>He ruled righteously and justly. He avoided the
+Four Evil Courses in rendering judgments. Since<span class="pagenum" id="Page_53">[53]</span>
+he himself ruled so righteously, the ministers of justice
+also transacted their affairs with an eye to righteousness
+alone. Since the ministers of justice
+transacted their affairs righteously, there were no
+men who brought dishonest litigations. For lack of
+them, hubbub over litigations in the king’s courtyard
+ceased. Every day ministers of justice took
+their seats in the place of litigation, but seeing no
+one come for litigation, departed. The place of litigation
+became abandoned.</p>
+
+<p>The Future Buddha thought: “Since I have been
+ruling righteously, no men at all have come for
+litigation, the hubbub has ceased, the place of litigation
+has become abandoned. The time has come for
+me to find out whether I have any fault. If I know,
+‘This, for example, is a fault in me,’ I will get rid
+of it and have to do with good qualities only.” From
+that time on he mingled with indoor-folk and tested
+them with the question, “Is there anybody who says
+I have a fault?” He met with no one who said he
+had a fault, but heard mentioned only his own good
+qualities. “It may be because these people are afraid
+of me that they refrain from mentioning faults in
+me and speak only of my good qualities.”</p>
+
+<p>He tested the outdoor-folk, but among them also
+met no one. He tested those who dwelt within the
+city. He took his stand in the settlements at the four<span class="pagenum" id="Page_54">[54]</span>
+gates and tested those who dwelt without the city.
+Among them also he met with no one who said he
+had a fault, but heard mentioned only his good
+qualities. “I will test the countryside,” thought he.
+So turning over the kingdom to his ministers, he
+mounted his chariot, departed from the city in disguise,
+accompanied only by his charioteer, and went
+as far as the frontier testing the countryside. Meeting
+with no one who said he had a fault, but hearing
+mentioned only his good qualities, he turned back
+from the frontier and started back for the city on
+the highway.</p>
+
+<p>Now at this time a king of Kosala named Mallika,
+a righteous ruler, was also trying to find out whether
+he had any faults. Meeting with no one among either
+indoor-folk or others who said he had a fault, but
+hearing mentioned only his own good qualities, he
+went to that region testing the countryside. Both
+kings met face to face in a single wagon-track leading
+through a swamp. There was no room for either
+chariot to turn out.</p>
+
+<p>Now King Mallika’s charioteer said to the charioteer
+of the king of Benāres: “Get your chariot out
+of the way!” Said the charioteer of the King of
+Benāres: “Master charioteer, get your chariot out
+of the way! In this chariot sits the lord of the realm
+of Benāres, the mighty king Brahmadatta!” Retorted<span class="pagenum" id="Page_55">[55]</span>
+King Mallika’s charioteer: “Master charioteer,
+in this chariot sits the lord of the realm of
+Kosala, the mighty king Mallika! Get your chariot
+out of the way! Make room for the chariot of our
+king!” Thought the charioteer of the king of
+Benāres: “He also is every inch a king, to be sure.
+What’s to be done?” He came to the conclusion:
+“This is the way: I will find out the ages of the two
+kings and cause the chariot of the younger to turn
+out and make room for the chariot of the older.”</p>
+
+<p>Accordingly the charioteer of the king of Benāres
+asked the other 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<span class="pagenum" id="Page_56">[56]</span>
+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:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Firmness he flings in the face of the firm;</div>
+<div class="verse">Mallika overcomes kindly with kindness,</div>
+<div class="verse">Good with good, evil with evil.</div>
+<div class="verse">Such is this king. Charioteer, turn out of the road.</div>
+</div></div>
+
+<p>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:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">He overcomes anger with kindness,</div>
+<div class="verse">He overcomes evil with good,</div>
+<div class="verse">The stingy with gifts, the liar with truth.</div>
+<div class="verse">Such is this king. Charioteer, turn out of the road.</div>
+</div></div>
+
+<p>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.</p>
+
+<p>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<span class="pagenum" id="Page_57">[57]</span>
+other works of merit, and when his term of life was
+come to an end, fulfilled the Path to Heaven.</p>
+
+<p>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.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_58">[58]</span>
+
+<h2 class="nobreak"><i>9. A Buddhist Tar-Baby.</i></h2>
+</div>
+
+<p class="ph3"><i>Keep the Precepts.</i></p>
+
+<p class="center">Jātaka 55: i. 272-275.</p>
+
+<div class="blockquot">
+
+<p><i>The man whose heart clings not.</i> 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:</p>
+</div>
+
+
+<p><span class="smcap">In</span> 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<span class="pagenum" id="Page_59">[59]</span>
+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.</p>
+
+<p>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.</p>
+
+<p>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.”</p>
+
+<p>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<span class="pagenum" id="Page_60">[60]</span>
+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.</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<figure class="figcenter illowe28_125" id="i_060a">
+ <img class="w100" src="images/i_060a.jpg" alt="Then he hit him with a spear.">
+ <figcaption class="caption"><p class="caption"><i>Then he hit him with a spear.</i></p></figcaption>
+</figure>
+
+<p><span class="pagenum" id="Page_61">[61]</span>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.</p>
+
+<p>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<span class="pagenum" id="Page_62">[62]</span>
+you not afraid? why are you not terrified with the
+fear of death?”</p>
+
+<p>“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.)</p>
+
+<p>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!”</p>
+
+<p>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,<span class="pagenum" id="Page_63">[63]</span>
+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.”</p>
+
+<p>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.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_64">[64]</span>
+
+<h2 class="nobreak"><i>10. Vedabbha and the Thieves.</i></h2>
+</div>
+
+<p class="ph3"><i>Cupidity is the root of ruin.</i></p>
+
+<p class="center">Jātaka 48: i. 252-256.</p>
+
+<div class="blockquot">
+
+<p><i>Whoever seeks advantage by wrong means.</i> 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:</p>
+</div>
+
+<p><span class="smcap">In</span> 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.</p>
+
+<p>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<span class="pagenum" id="Page_65">[65]</span>
+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.</p>
+
+<p>(But why were these thieves called <i>Despatcher-thieves</i>?
+We are told that whenever they captured
+two persons, they would <i>despatch</i> one of them to
+fetch ransom-money; therefore they were appropriately
+called <i>Despatcher-thieves</i>. 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.)</p>
+
+<p>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<span class="pagenum" id="Page_66">[66]</span>
+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.</p>
+
+<p>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.”</p>
+
+<p>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.</p>
+
+<p>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<span class="pagenum" id="Page_67">[67]</span>
+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.”</p>
+
+<p>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.</p>
+
+<p>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<span class="pagenum" id="Page_68">[68]</span>
+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.</p>
+
+<p>“Cupidity is the root of ruin!”</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<p>As for the Future Buddha, he returned in the
+course of a day or two with the ransom-money. Not<span class="pagenum" id="Page_69">[69]</span>
+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.</p>
+
+<p>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.</p>
+
+<p>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?”</p>
+
+<p>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<span class="pagenum" id="Page_70">[70]</span>
+body also flung away in a secluded spot. Then he
+reflected:</p>
+
+<p>“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:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Whoever seeks advantage by wrong means, comes to grief.</div>
+<div class="verse">Thieves slew Vedabbha, and all met destruction.</div>
+</div></div>
+
+<p>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.”</p>
+
+<p>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<span class="pagenum" id="Page_71">[71]</span>
+alms and performed the other works of merit. And
+when his life came to an end, he passed away, fulfilling
+the Path to Heaven.</p>
+
+<div class="blockquot">
+
+<p>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.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_72">[72]</span>
+
+<h2 class="nobreak"><i>11. The Anger-Eating Ogre.</i></h2>
+</div>
+
+<p class="ph3"><i>Refrain from anger.</i></p>
+
+<p class="center">Saṁyutta i. 237-238.</p>
+
+<div class="blockquot">
+
+<p>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:</p>
+</div>
+
+<p><span class="smcap">In</span> 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!”</p>
+
+<p>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:</p>
+
+<figure class="figcenter illowe28_125" id="i_072a">
+ <img class="w100" src="images/i_072a.jpg" alt="Here, Sire, a certain ogre, ill-favored, dwarfish, sits in
+your seat.">
+ <figcaption class="caption"><p class="caption">“<i>Here, Sire, a certain ogre, ill-favored, dwarfish, sits in
+your seat.</i>”</p></figcaption>
+</figure>
+
+<p>“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<span class="pagenum" id="Page_73">[73]</span>
+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!”</p>
+
+<p>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!”</p>
+
+<p>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.</p>
+
+<p>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:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="stanza">
+<div class="verse">I am not easily vexed in spirit,</div>
+<div class="verse">I am not easily led into a turning,</div>
+<div class="verse">I do not cherish anger long, be sure;</div>
+<div class="verse">Anger has no abiding-place in me.</div>
+</div>
+<div class="stanza"><span class="pagenum" id="Page_74">[74]</span>
+<div class="verse">I speak no harsh words in anger,</div>
+<div class="verse">I do not praise my own virtues,</div>
+<div class="verse">I restrain myself,</div>
+<div class="verse">Intent on my own good.</div>
+</div></div></div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_75">[75]</span>
+
+<h2 class="nobreak"><i>12. The Patient Woman.</i></h2>
+</div>
+
+<p class="ph3"><i>Patient is as patient does.</i></p>
+
+<p class="center">Majjhima i. 125-126.</p>
+
+<div class="blockquot">
+
+<p>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.”</p>
+</div>
+
+<p><span class="smcap">In</span> 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.</p>
+
+<p>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,<span class="pagenum" id="Page_76">[76]</span>
+she does possess;—not because she does not possess
+it? Suppose I were to test her ladyship!”</p>
+
+<p>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.</p>
+
+<p>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!”</p>
+
+<p>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.</p>
+
+<p>Then to Servant Blackie occurred the following<span class="pagenum" id="Page_77">[77]</span>
+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!”</p>
+
+<p>Accordingly Servant Blackie got up even 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 seized the
+pin of the door-bolt and gave her a blow on the head,
+breaking her head.</p>
+
+<p>Thereupon Servant Blackie, with broken head
+streaming with blood, complained to the neighbors:
+“See, my lady, the work of the gentle woman! See,
+my lady, the work of the meek woman! See, my
+lady, the work of the tranquil woman! For this is
+the way a lady acts who keeps but a single servant:
+‘You got up too late!’ says she. So what must she
+do but seize the pin of the door-bolt and give you a
+blow on the head and break your head!”</p>
+
+<p>The result was that after a time Mistress Vedehikā<span class="pagenum" id="Page_78">[78]</span>
+acquired the following evil reputation: “Cruel
+is Mistress Vedehikā, no meek woman is Mistress
+Vedehikā, no tranquil woman is Mistress Vedehikā!”</p>
+
+<div class="blockquot">
+
+<p>“Precisely so, monks, here in this world, many a monk is
+ever so gentle, ever so meek, ever so tranquil, so long as
+unpleasant remarks do not reach him. But when, monks, unpleasant
+remarks reach a monk, that is the time to find out
+whether he is really gentle, really meek, really tranquil.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_79">[79]</span>
+
+<h2 class="nobreak"><i>13. Blind Men and Elephant.</i></h2>
+</div>
+
+<p class="ph3"><i>Avoid vain wrangling.</i></p>
+
+<p class="center">Udāna vi. 4: 66-69.</p>
+
+<div class="blockquot">
+
+<p>Thus have I heard: Once upon a time the Exalted One was in
+residence at Jetavana, near Sāvatthi. Now at that time there
+entered Sāvatthi for alms a company of heretics, both monks
+and Brahmans, wandering ascetics, holding heretical views,
+patient of heresy, delighting in heresy, relying upon the reliance
+of heretical views. There were some monks and Brahmans who
+held this doctrine, who held this view: “The world is eternal.
+This view alone is truth; any other is folly.” But there were
+other monks and Brahmans who held this view: “The world is
+not eternal. This view alone is truth; any other is folly.” Some
+held that the world is finite, others that the world is infinite.
+Some held that the soul and the body are identical, others that
+the soul and the body are distinct.</p>
+
+<p>They quarreled and brawled and wrangled and struck one
+another with the daggers of their tongues, saying: “This is
+right, that is not right;” “This is not right, that is right.”</p>
+
+<p>Now in the morning a company of monks put on their under-garments,
+took bowl and robe, and entered Sāvatthi for alms.
+And when they had made their alms-pilgrimage in Sāvatthi,
+they returned from their pilgrimage. And when they had eaten
+their breakfast, they approached the Exalted One. And having
+approached, they saluted the Exalted One and sat down on
+one side. And sitting on one side, those monks reported the
+matter to the Exalted One.</p>
+
+<p>“The heretics, O monks, the wandering ascetics, are blind,
+without eyes; know not good, know not evil; know not right,
+know not wrong. Knowing not good, knowing not evil, knowing<span class="pagenum" id="Page_80">[80]</span>
+not right, knowing not wrong, they quarrel and brawl and
+wrangle and strike one another with the daggers of their
+tongues, saying: ‘This is right, that is not right;’ ‘This is not
+right, that is right.’”</p>
+</div>
+
+<p><span class="smcap">In</span> olden times, in this very city of Sāvatthi, there
+was a certain king. And that king ordered a certain
+man: “Come, my man, assemble in one place all the
+men in Sāvatthi who are blind from birth.” “Yes,
+your majesty,” said that man to that king. And
+when, in obedience to the king’s command, he had
+laid hands on all the men in Sāvatthi who were blind
+from birth, he approached that king. And having
+approached, he said this to that king: “Your
+majesty, the blind from birth in Sāvatthi are assembled
+for you.” “Very well! Now let the blind
+men feel of the elephant.” “Yes, your majesty,”
+said that man to that king. And in obedience to the
+king’s command he let the blind men feel of the
+elephant, saying: “This, O blind men, is what an
+elephant is like.”</p>
+
+<p>Some of the blind men he let feel of the elephant’s
+head, saying: “This, O blind men, is what an elephant
+is like.” Some of the blind men he let feel of
+the elephant’s ears, saying: “This, O blind men,
+is what an elephant is like.” Some of the blind men
+he let feel of the elephant’s tusks, saying: “This, O
+blind men, is what an elephant is like.” Others he<span class="pagenum" id="Page_81">[81]</span>
+let feel of the trunk, saying the same. Others he let
+feel of the belly, others of the legs, others of the
+back, others of the tail, saying to each and to all:
+“This, O blind men, is what an elephant is like.”</p>
+
+<p>Now when that man had let the blind men feel
+of the elephant, he approached that king. And
+having approached, he said this to that king: “Your
+majesty, those blind men have felt of the elephant;
+do as you think fit.”</p>
+
+<p>Then that king approached those blind men. And
+having approached, he said this to those blind men:
+“Blind men, have you felt of the elephant?” “Yes,
+your majesty, we have felt of the elephant.” “Tell
+me, blind men, what is an elephant like?”</p>
+
+<p>The blind men who had felt of the elephant’s
+head, said: “Your majesty, an elephant is like a
+water-pot.” The blind men who had felt of the elephant’s
+ears, said: “Your majesty, an elephant is
+like a winnowing-basket.” The blind men who had
+felt of the elephant’s tusks, said: “Your majesty,
+an elephant is like a plow-share.” Those who had
+felt of the trunk, said: “An elephant is like a plow-pole.”
+Those who had felt of the belly, said: “An
+elephant is like a granary.” Those who had felt of
+the legs, said: “An elephant is like pillars.” Those
+who had felt of the back, said: “An elephant is like
+a mortar.” The blind men who had felt of the elephant’s<span class="pagenum" id="Page_82">[82]</span>
+tail, said: “Your majesty, an elephant is
+like a fan.”</p>
+
+<p>And they fought among themselves with their
+fists, saying: “This is what an elephant is like, that
+is not what an elephant is like;” “This is not what
+an elephant is like, that is what an elephant is like.”
+And thereat that king was delighted.</p>
+
+<div class="blockquot">
+
+<p>“Precisely so, O monks, the heretics, the wandering ascetics,
+are blind, without eyes; know not good, know not evil; know
+not right, know not wrong. Knowing not good, knowing not
+evil, knowing not right, knowing not wrong, they quarrel and
+brawl and wrangle and strike one another with the daggers of
+their tongues, saying: ‘This is right, that is not right;’ ‘This
+is not right, that is right.’”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_83">[83]</span>
+
+<h2 class="nobreak"><i>14. King and Boar.</i></h2>
+</div>
+
+<p class="ph3"><i>Evil communications corrupt good manners.</i></p>
+
+<p class="center">Jātaka 186: ii. 101-106.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Teacher addressed the monks as
+follows: “Monks, contact with the corrupt is a bad thing, an
+injurious thing. Indeed, why should it be necessary to discuss
+the injurious effect on human beings of contact with the corrupt,
+when in times past even a senseless mango tree, with
+flavor as sweet as the flavor of celestial fruit, through contact
+with sour, unpalatable nimbs, turned sour and bitter?”</p>
+</div>
+
+<h3><i>Part. 1. Gem, hatchet, drum, and bowl.</i></h3>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+four Brahman brothers in the kingdom of Kāsi
+adopted the life of ascetics, and building a row of
+leaf-huts in the Himālaya region, took up their
+abode there. The eldest of the four brothers died
+and was reborn as Sakka, king of gods. Knowing
+who he had been, he went from time to time, every
+seven or eight days, and ministered to his former
+brothers.</p>
+
+<p>One day he saluted the eldest ascetic, sat down on
+one side, and asked: “Reverend Sir, is there anything
+you need?” The ascetic, who was suffering
+from jaundice, said: “I need fire.” Sakka gave him
+a little hatchet. Said the ascetic: “Who will take<span class="pagenum" id="Page_84">[84]</span>
+this and fetch me wood?” Then Sakka said to him:
+“When, Reverend Sir, you need wood, just rub
+this hatchet with your hand and say: ‘Please fetch
+me wood and make me a fire.’ And the hatchet will
+fetch wood, make a fire, and turn it over to you.”</p>
+
+<p>Having given him the little hatchet, Sakka went
+to the second ascetic and asked: “Reverend Sir,
+what do you need?” Past his leaf-hut ran an elephant-track.
+Since the elephants bothered him, he
+said: “The elephants annoy me; drive them away.”
+Sakka presented a drum to him, saying, “Reverend
+Sir, if you beat this side, your enemies will flee; if
+you beat that, they will become kindly disposed and
+will surround you with a fourfold army.”</p>
+
+<p>Having given him the drum, Sakka went to the
+youngest ascetic and asked: “Reverend Sir, what do
+you want?” He also was afflicted with jaundice;
+therefore he said: “I want curds.” Sakka gave him
+a bowl of curds, saying: “If you invert this and
+make a wish, the curds will turn into a mighty river,
+will set flowing a mighty flood, and will even be able
+to get and give you a kingdom.” So saying, he went
+his way.</p>
+
+<p>From that time on the little hatchet made fire
+for the eldest brother; when the second brother beat
+the drum, the elephants fled; the youngest brother
+enjoyed his curds.</p>
+
+<p><span class="pagenum" id="Page_85">[85]</span>At that time a boar, rooting among the ruins of
+a village, caught sight of a gem endowed with magical
+power. He bit the gem, and by its magical power
+rose into the air. Seeing a little island in mid-ocean,
+he thought: “There now is the place for me to live.”
+So he descended and made his home in a pleasant
+place under a fig tree.</p>
+
+<p>One day the boar lay down at the foot of that
+tree, placed the gem in front of him, and fell asleep.</p>
+
+<p>Now a certain man who lived in the kingdom of
+Kāsi, driven from home by his mother and father
+with the remark, “He’s no good to us,” went to a
+certain seaport, hired himself out to mariners, and
+embarked on a ship. In mid-ocean the ship sprang
+a leak, and he floated to that island on a plank.
+While seeking wild fruits he saw that boar. Creeping
+up, he seized the gem. By its magical power he
+rose into the air. Seating himself on the fig tree, he
+thought: “This boar, become an air-voyager by the
+magical power of this gem, lives here, I suppose.
+But I must not go back without first of all killing
+him and eating his flesh.” He broke off a twig and
+let it fall on the boar’s head. The boar woke up, but
+not seeing the gem, ran this way and that, all of a
+tremble. The man sitting in the tree laughed. The
+boar looked, and seeing him, ran his head against the
+tree, and died then and there. The man came down,<span class="pagenum" id="Page_86">[86]</span>
+made a fire, and cooked the boar’s flesh and ate it.
+Then he rose into the air and passed over the tops of
+the Himālayas.</p>
+
+<p>Seeing a region of hermitages, he descended at
+the hermitage of the eldest ascetic. He lived there
+for two or three days, performed the major and
+minor duties for the ascetic, and saw the magical
+power of the little hatchet. “This I must get,”
+thought he. Accordingly, after demonstrating to the
+ascetic the magical power of the gem, he said:
+“Reverend Sir, take this gem and give me the little
+hatchet.” The ascetic, having a desire to travel
+through the air, took the gem and gave him the little
+hatchet.</p>
+
+<figure class="figcenter illowe28_125" id="i_086a">
+ <img class="w100" src="images/i_086a.jpg" alt="He bit the gem, and by its magical power rose into the air.">
+ <figcaption class="caption"><p class="caption"><i>He bit the gem, and by its magical power rose into the air.</i></p></figcaption>
+</figure>
+
+<p>The man took the little hatchet and went a short
+distance. Then he rubbed the little hatchet and said:
+“Little hatchet, chop off the ascetic’s head and bring
+me the gem.” The little hatchet went and chopped
+off the ascetic’s head and brought him the gem. The
+man put the little hatchet in a secret place, and then
+went to the second ascetic and lived with him for a
+few days. Seeing the magical power of the drum, he
+gave the second ascetic the gem, took the drum, and
+in the same way as before caused his head also to
+be cut off. Then he approached the youngest ascetic.
+Seeing the magical power of the bowl of curds, he
+gave the youngest ascetic the gem, took the bowl
+<span class="pagenum" id="Page_87">[87]</span>of curds, and in the same way as before caused his
+head to be cut off.</p>
+
+<p>Then he took the gem and the little hatchet and
+the drum and the bowl of curds, and rose into the
+air. Halting not far from Benāres, he sent, by the
+hand of a certain man, the following message to the
+king of Benāres: “Give me battle or the kingdom!”
+As soon as the king heard the message, he said:
+“Let’s catch the bandit;” and sallied forth. The man
+beat the proper side of the drum, and a fourfold
+army surrounded him. Perceiving that the king had
+deployed his forces, he turned the bowl of curds
+loose. A mighty river began to flow, and the multitude
+sank down in the curds and were unable to
+extricate themselves. Then he rubbed the little
+hatchet and said: “Bring me the king’s head.” The
+little hatchet went and brought the king’s head and
+laid it at his feet. Not a single soldier had the power
+to lift a weapon. Accompanied by a mighty force,
+the man entered the city and caused himself to be
+sprinkled king. Having become king under the
+name King of the Curds, he ruled with righteousness.</p>
+
+<h3><i>Part 2. Corrupt fruit from a good tree.</i></h3>
+
+<p>One day, while he was amusing himself in the
+mighty river, in an enclosure formed by a net, there<span class="pagenum" id="Page_88">[88]</span>
+floated up and lodged in the net a single mango
+fruit fit for the gods. When they lifted the net they
+saw it and gave it to the king. It was of large size,
+as big as a water-pot, perfectly round, and of a
+golden color. The king asked his foresters: “What
+is that the fruit of?” “The fruit of a mango tree.”
+Having eaten it, he caused the stone to be planted
+in his own garden, and to be sprinkled with milk and
+water. The tree sprouted, and in the third year bore
+fruit.</p>
+
+<p>Great was the honor rendered to the mango. They
+sprinkled it with milk and water, they made marks
+of the spread hand with scented ointment on it, they
+festooned it with wreaths and ropes of flowers, they
+burned lamps with perfumed oil before it, and round
+about it they hung a curtain of fine cloth.</p>
+
+<p>The fruit was sweet and of a golden color. When
+the king sent the fruit of the mango to other kings,
+he pierced with a thorn the spot where the sprout
+starts, for fear a tree might sprout from the stone.
+When, after eating the mango fruit, they planted
+the stone, nothing happened. “What, pray, can be
+the cause of this?” they inquired, and discovered
+the cause.</p>
+
+<p>Now a certain other king summoned his gardener
+and asked: “Can you spoil the flavor of my rival’s
+mango fruit and make it bitter?” “Yes, your<span class="pagenum" id="Page_89">[89]</span>
+majesty.” “Very well, go.” So saying, he gave him
+a thousand pieces of money and sent him off. The
+gardener went to Benāres, caused the king to be
+informed that a gardener had arrived, managed to
+have himself summoned by the king, and entering
+the palace, made obeisance to the king. “Are you
+the gardener?” asked the king. “Yes, your majesty,”
+said the gardener, and described his own
+marvelous powers. Said the king: “Go, assist our
+gardener.”</p>
+
+<p>From that time on the two men cared for the
+garden. The newly arrived gardener caused flowers
+to blossom out of season and fruits to grow out of
+season, and made the garden a charming place. The
+king, pleased with the new gardener, dismissed the
+old gardener, and gave the new gardener exclusive
+charge of the garden. The new gardener, realizing
+that the garden was in his own hands, planted nimbs
+and pot-herbs and creepers all around the mango
+tree.</p>
+
+<p>In the course of time the nimbs grew up. Roots
+with roots, branches with branches, were in contact,
+entangled, intertwined. Merely through this contact
+with the sour, unpalatable nimbs, the sweet
+fruit of the mango turned bitter, and its flavor became
+like the flavor of the leaves of the nimbs. The<span class="pagenum" id="Page_90">[90]</span>
+gardener, knowing that the fruit of the mango had
+turned bitter, fled.</p>
+
+<p>The king went to the garden and ate a mango
+fruit. As soon as he put the mango into his mouth,
+perceiving that the juice tasted like the vile juice
+of the nimb, he was unable to swallow it, and coughing
+it up, spat it out. Now at that time the Future
+Buddha was his counsellor in temporal and spiritual
+matters. The king addressed the Future Buddha:
+“Wise man, this tree is just as well cared for now
+as it was of old. But in spite of this, its fruit has
+turned bitter. What, pray, is the reason?” And by
+way of inquiry he uttered the first stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Color, fragrance, flavor, had this mango before.</div>
+<div class="verse">Receiving the same honor, why has the mango bitter fruit?</div>
+</div></div>
+
+<p>Then the Future Buddha told him the reason by
+uttering the second stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Your mango, O king, is surrounded with nimbs,</div>
+<div class="verse">Root touches root, branches entwine about branches.</div>
+<div class="verse">Through contact with the bad, therefore your mango has bitter fruit.</div>
+</div></div>
+
+<p>The king, hearing his words, had every one of the
+nimbs and pot-herbs chopped down, the roots pulled
+up, the sour earth round about removed, sweet earth
+put in its place, and the mango fed with milk and
+water, sweetened water, and perfumed water.<span class="pagenum" id="Page_91">[91]</span>
+Through contact with sweet juices the mango became
+perfectly sweet again. The king gave the regular
+gardener sole charge of the garden, and after
+living out his allotted term of life, passed away
+according to his deeds.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_92">[92]</span>
+
+<h2 class="nobreak">15. <i>A Buddhist Henny-Penny.</i></h2>
+</div>
+
+<p class="ph3"><i>Much ado about nothing.</i></p>
+
+<p class="center">Jātaka 322: iii. 74-78.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Teacher, referring to the self-mortification
+of the Hindu ascetics, said to the monks: “Monks,
+there is no value, no merit, in their self-mortification. It is like
+the ‘rat-a-tat’ the little hare heard.” Said the monks: “We do
+not understand what you mean by saying that it is like the
+‘rat-a-tat’ the little hare heard. Tell us about it, Reverend Sir.”
+So in response to their request the Teacher related the following
+Story of the Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was reborn as a lion, and when
+he grew up, lived in a forest. At that time, near the
+Western Ocean, grew a grove of cocoanut trees
+intermingled with Vilva trees. There, at the foot of
+a Vilva tree, under a cocoanut sapling, lived a little
+hare. One day, returning with food, he lay down
+under a cocoanut leaf and thought: “If this earth
+should collapse, what would ever become of me?”</p>
+
+<p>At that very instant a Vilva fruit fell on top of
+the cocoanut leaf. At the sound of it the little hare
+thought: “This earth is certainly collapsing!” And
+springing to his feet, back he ran, without so much
+as taking a look. As he was running away as fast as<span class="pagenum" id="Page_93">[93]</span>
+he could in fear of death, another little hare saw him
+and asked: “Why, pray, are you running away in
+such a fright?” “Oh, don’t ask me!” And he kept
+right on running, in spite of the fact that the other
+little hare kept asking: “Oh! what is it? Oh! what is
+it?” The other little hare turned around, and without
+so much as taking a look, said: “The earth is
+collapsing here!” He also ran away, following the
+first.</p>
+
+<p>In the same way a third little hare saw the second,
+and a fourth the third, until finally there were a
+hundred thousand little hares running away together.
+A deer saw them,—also a boar, an elk, a
+buffalo, an ox, a rhinoceros, a tiger, a lion, and an
+elephant. Seeing, each asked: “What’s this?” “The
+earth is collapsing here!” Each ran away. Thus, in
+the course of time, there was an army of animals a
+league in size.</p>
+
+<p>At that time the Future Buddha, seeing that
+army running away, asked: “What’s this?” “The
+earth is collapsing here!” When the Future Buddha
+heard this, he thought: “No such thing! The earth
+is collapsing nowhere! It must certainly be that they
+failed to understand something they heard. But if
+I do not put forth effort, they will all perish. I will
+grant them their lives.”</p>
+
+<p>With the speed of a lion he preceded them to the<span class="pagenum" id="Page_94">[94]</span>
+foot of a mountain and thrice roared the roar of a
+lion. Terrified with fear of the lion, they turned
+around and stood all huddled together. The lion
+made his way in among them and asked: “Why are
+you running away?” “The earth is collapsing!”
+“Who saw it collapsing?” “The elephants know.”
+He asked the elephants. Said the elephants: “We
+don’t know; the lions know.” Said the lions: “We
+don’t know; the tigers know.” The tigers: “The
+rhinoceroses know.” The rhinoceroses: “The oxen
+know.” The oxen: “The buffaloes.” The buffaloes:
+“The elks.” The elks: “The boars.” The boars:
+“The deer.” The deer: “We don’t know; the little
+hares know.”</p>
+
+<p>When the little hares were asked, they pointed
+out that little hare and said: “He’s the one that told
+us.” So the lion asked the little hare: “Friend, is it
+true, as you say, that the earth is collapsing?” “Yes,
+master, I saw it.” “Where were you living when you
+saw it?” asked the lion. “Near the Western Ocean,
+in a grove of cocoanut trees mingled with Vilva
+trees. For there, at the foot of a Vilva tree, under a
+cocoanut sapling, beneath a cocoanut leaf, I lay and
+thought: ‘If the earth collapses, where shall I go?’
+That very instant I heard the sound of the earth
+collapsing. So I ran away.”</p>
+
+<p>The lion thought: “Evidently a Vilva fruit fell<span class="pagenum" id="Page_95">[95]</span>
+on top of that cocoanut leaf and made a ‘rat-a-tat,’
+and this hare here, hearing that sound, came to the
+conclusion: ‘The earth is collapsing!’ I will find out
+for a fact.” So the lion, taking the little hare with
+him, reassured the throng, saying: “I am going to
+find out for a fact whether or not the earth collapsed
+at the spot where the little hare saw what he saw;
+having so done, I will return. Until I return, all of
+you remain right here.”</p>
+
+<p>So taking the little hare on his back, he sprang
+forward with the speed of a lion. And setting the
+little hare down in the cocoanut grove, he said:
+“Come, show me the spot where you saw what you
+saw.” “I don’t dare, master.” “Come, don’t be
+afraid.” The little hare, not daring to approach the
+Vilva tree, stood no great distance off and said:
+“That, master, is the spot where it went ‘rat-a-tat.’”
+So saying, he uttered the first stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">“Rat-a-tat” it went,—I wish you luck,—</div>
+<div class="verse">In the region where I dwell.</div>
+<div class="verse">But as for me, I do not know</div>
+<div class="verse">What made that “rat-a-tat.”</div>
+</div></div>
+
+<p>When the little hare said this, the lion went to the
+foot of the Vilva tree, looked at the spot beneath the
+cocoanut leaf where the little hare had lain, and observed
+that a Vilva fruit had fallen on top of the
+cocoanut leaf. And knowing for a fact that the earth<span class="pagenum" id="Page_96">[96]</span>
+had not collapsed, he took the little hare on his back,
+went quickly, with the speed of a lion, to the assemblage
+of animals, informed them of all the facts,
+reassured the throng of animals by saying, “Fear
+not,” and released the little hare.</p>
+
+<p>For if, at that time, the Future Buddha had not
+come to the rescue, they would all have run down
+into the sea and perished. It was through the Future
+Buddha that they obtained their lives.</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="stanza">
+<div class="verse">Hearing a Vilva fruit fall,—“rat-a-tat,”—the hare ran.</div>
+<div class="verse">Hearing the hare’s words, a host of animals were frightened.</div>
+</div>
+<div class="stanza">
+<div class="verse">Those who have not attained consciousness of their portion,</div>
+<div class="verse">Those who follow the voice of others,</div>
+<div class="verse">Those who are given to heedlessness,—the foolish,—</div>
+<div class="verse">They attain what others attain.</div>
+</div>
+<div class="stanza">
+<div class="verse">But those who are endowed with morality,</div>
+<div class="verse">Those who delight in the tranquillity of wisdom,</div>
+<div class="verse">Those who abstain and refrain from worldly delights,—the wise,—</div>
+<div class="verse">They attain what others attain not.</div>
+</div></div></div>
+
+<div class="blockquot">
+
+<p>(These three stanzas were uttered by the Supremely Enlightened
+One.)</p>
+
+<p>When the Teacher had related this parable, he identified the
+personages in the Birth-story as follows: “At that time the
+lion was I myself.”</p>
+</div>
+
+<figure class="figcenter illowe28_125" id="i_096a">
+ <img class="w100" src="images/i_096a.jpg" alt="So taking the little hare on his back, he sprang forward
+with the speed of a lion.">
+ <figcaption class="caption"><p class="caption"><i>So taking the little hare on his back, he sprang forward
+with the speed of a lion.</i></p></figcaption>
+</figure>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_97">[97]</span>
+
+<h2 class="nobreak"><i>16. The Birds.</i></h2>
+</div>
+
+<p class="ph3"><i>Nobody loves a beggar.</i></p>
+
+<p class="center">Vinaya iii. 147-148.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Exalted One reproved the monks for
+begging. Said he:</p>
+</div>
+
+<p><span class="smcap">In</span> olden times a certain monk dwelt on a slope of
+Himavat in a certain forest-grove. Not far from
+that forest-grove was a great marsh, a swamp. Now
+a large flock of birds sought food in that swamp in
+the daytime, returning to that forest-grove at eventide
+to roost. Now that monk, driven away by the
+noise of that flock of birds, approached me, and
+having approached, saluted me and sat down on one
+side. And as he sat on one side, I said this to that
+monk:</p>
+
+<p>“I trust, monk, that you have suffered no discomfort.
+I trust that you have received sufficient
+sustenance. I trust that you have made your journey
+without fatigue. And, monk, whence have you
+come?”</p>
+
+<p>“I have suffered no discomfort, Exalted One. I
+have received sufficient sustenance. I have made my
+journey without fatigue. Reverend Sir, on a slope
+of Himavat is a large forest-grove. And not far<span class="pagenum" id="Page_98">[98]</span>
+from that forest-grove is a great marsh, a swamp.
+Now a large flock of birds seek food in that swamp
+in the daytime, returning to that forest-grove at
+eventide to roost. Thence, Reverend Sir, do I come,
+driven away by the noise of that flock of birds.”</p>
+
+<p>“But, monk, do you wish that flock of birds never
+to come back again?” “I wish that flock of birds
+never to come back again.”</p>
+
+<p>“Well then, monk, go there, plunge into that
+forest-grove, and throughout the watches of the
+night cry out: ‘Let the pretty birds hear me, as
+many as roost in this forest-grove! I want feathers!
+Let the pretty birds each give me a feather!’”</p>
+
+<p>So that monk went there, plunged into that
+forest-grove, and throughout the watches of the
+night cried out: “Let the pretty birds hear me, as
+many as roost in this forest-grove! I want feathers!
+Let the pretty birds each give me a feather!”</p>
+
+<p>Thereupon that flock of birds, reflecting, “The
+monk begs feathers, the monk wants feathers,” departed
+from that forest-grove. When they departed,
+they departed indeed, and never came back again.</p>
+
+<div class="blockquot">
+
+<p>“For, monks, to living beings in the form of animals,
+begging is said to have been offensive, hinting is said to have
+been offensive. How much more so must it be to human beings!”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_99">[99]</span>
+
+<h2 class="nobreak"><i>17. Dragon Jewel-Neck.</i></h2>
+</div>
+
+<p class="ph3"><i>Nobody loves a beggar.</i></p>
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Vinaya iii. 145-147.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Exalted One reproved the monks for
+begging. Said he:</p>
+</div>
+
+<p><span class="smcap">In</span> olden times two ascetics, brothers, lived by the
+Ganges river. Now Jewel-neck, a dragon-king,
+came out of the Ganges, approached the younger
+ascetic, and having approached, encircled the
+younger ascetic seven times with his coils and rose
+and spread his huge hood over his head. And the
+younger ascetic, for fear of that dragon, became
+lean, dried-up, pale, yellow as ever was yellow, his
+body strewn with veins.</p>
+
+<p>The older ascetic saw the younger ascetic lean,
+dried-up, pale, yellow as ever was yellow, his body
+strewn with veins. Seeing, he said this to the
+younger ascetic: “Why are you lean, dried-up, pale,
+yellow as ever was yellow, your body strewn with
+veins?” “While I was here, Jewel-neck, a dragon-king,
+came out of the Ganges river, approached me,
+and having approached, encircled me seven times<span class="pagenum" id="Page_100">[100]</span>
+with his coils and rose and spread his huge hood over
+my head. For fear of him I am lean, dried-up, pale,
+yellow as ever was yellow, my body strewn with
+veins.”</p>
+
+<p>“But do you wish that dragon never to come back
+again?” “I wish that dragon never to come back
+again.” “Well, but do you see anything on that
+dragon?” “I see he wears a jewel on his neck.”
+“Well then, ask that dragon for the jewel, saying:
+‘Give me the jewel! I want the jewel!’”</p>
+
+<p>Now Jewel-neck the dragon-king came out of the
+Ganges river, approached the younger ascetic, and
+having approached, stood aside. As he stood aside,
+the younger ascetic said this to Jewel-neck the
+dragon-king: “Give me the jewel! I want the
+jewel!” Thereupon Jewel-neck the dragon-king, reflecting,
+“The monk begs the jewel, the monk wants
+the jewel,” quickly enough departed.</p>
+
+<p>Three times did the younger ascetic beg the jewel
+of Jewel-neck the dragon-king, and three times did
+Jewel-neck the dragon-king depart. The third time,
+Jewel-neck the dragon-king addressed the younger
+ascetic with stanzas:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="stanza">
+<div class="verse">My food and drink, abundant, choice,</div>
+<div class="verse">I get by the power of this jewel.</div>
+<div class="verse">This I will not give you,—you ask too much;</div>
+<div class="verse">Nor will I even come back again to your hermitage.</div>
+</div>
+<div class="stanza"><span class="pagenum" id="Page_101">[101]</span>
+<div class="verse">Like a lad with sand-washed sword in hand,</div>
+<div class="verse">You frighten me, asking for the stone.</div>
+<div class="verse">This I will not give you,—you ask too much;</div>
+<div class="verse">Nor will I even come back again to your hermitage.</div>
+</div></div></div>
+
+<p>Thereupon Jewel-neck the dragon-king, reflecting,
+“The monk begs the jewel, the monk wants the
+jewel,” departed. When he departed, he departed
+indeed, and never came back again. And the younger
+ascetic, because he saw no more that dragon so fair
+to see, became more than ever lean, dried-up, pale,
+yellow as ever was yellow, his body strewn with
+veins.</p>
+
+<p>When the older ascetic saw the younger ascetic
+altered in appearance, he inquired the reason. The
+younger ascetic told him. Then the older ascetic addressed
+the younger ascetic with a stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">One should not beg or seek to get what is dear to another.</div>
+<div class="verse">Odious does one become by asking overmuch.</div>
+<div class="verse">When the Brahman asked the dragon for the jewel,</div>
+<div class="verse">Never again did the dragon let himself be seen.</div>
+</div></div>
+
+<div class="blockquot">
+
+<p>“For, monks, to living beings in the form of animals, begging
+is said to have been offensive, hinting is said to have been
+offensive. How much more so must it be to human beings!”</p>
+</div>
+
+<p><span class="pagenum" id="Page_102">[102]</span></p>
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 258: ii. 283-286.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Exalted One reproved the monks
+for begging. Said he: “Monks, begging is offensive even to
+dragons, though the World of Dragons wherein they dwell is
+filled to overflowing with the Seven Jewels. How much more so
+must it be to human beings, from whom it is as difficult to
+wring a penny as it is to skin a flint!” So saying, he related the
+following Story of the Past:</p>
+</div>
+
+<p>In times past, when Brahmadatta ruled at
+Benāres, the Future Buddha was reborn in a Brahman
+household of great wealth. When he was old
+enough to walk and could run hither and thither,
+another being of merit also received a new existence
+as his brother. When both brothers reached manhood,
+their mother and father died. In agitation of
+heart over their death, both brothers adopted the life
+of ascetics, and building leaf-huts on the bank of
+the Ganges, took up their residence there. The older
+brother’s hut was up the Ganges; the younger
+brother’s hut was down the Ganges.</p>
+
+<p>Now one day a dragon-king named Jewel-neck
+came forth from the World of Dragons, walked
+along the bank of the Ganges disguised as a Brahman
+youth, came to the hermitage of the younger
+ascetic, bowed, and sat down on one side. The<span class="pagenum" id="Page_103">[103]</span>
+dragon-king and the younger ascetic greeted each
+other in a cordial manner, and became fast friends
+and inseparable companions.</p>
+
+<p>Every day Jewel-neck would come to the hermitage
+of the younger ascetic and sit down and talk
+and converse with him. When it was time for him
+to go, out of affection for the ascetic he would lay
+aside his human form, encircle the ascetic with his
+coils, and embrace him, holding his huge hood over
+his head. Having remained in this position for a
+time, and having dispelled his affection, he would
+unwind his body, bow to the ascetic, and go back
+again to his own abode.</p>
+
+<p>The ascetic, for fear of him, became lean, dried-up,
+pale, yellow as ever was yellow, his body strewn
+with veins. One day he went to visit his brother. The
+latter asked him: “Why are you lean, dried-up,
+pale, yellow as ever was yellow, your body strewn
+with veins?” He told him the facts. The older ascetic
+asked: “But do you or do you not wish that dragon
+never to come back again?” The younger ascetic
+said: “I do not.” “But when that dragon-king
+comes to your hermitage, what ornament does he
+wear?” “A jewel.”</p>
+
+<p>“Well then, when that dragon-king comes to your
+hermitage, before he has a chance to sit down, ask,
+saying: ‘Give me the jewel.’ If you do so, that<span class="pagenum" id="Page_104">[104]</span>
+dragon-king will depart without so much as encircling
+you with his coils. On the next day you must
+stand at the door of your hermitage and ask him
+just as he approaches. On the third day you must
+stand on the bank of the Ganges and ask him just
+as he comes out of the water. If you do so, he will
+not come back to your hermitage.”</p>
+
+<figure class="figcenter illowe28_125" id="i_104a">
+ <img class="w100" src="images/i_104a.jpg" alt="Every day Jewel-neck the dragon-king would encircle
+him with his coils.">
+ <figcaption class="caption"><p class="caption"><i>Every day Jewel-neck the dragon-king would encircle
+him with his coils.</i></p></figcaption>
+</figure>
+
+<p>“Very well,” assented the ascetic, and went to
+his own leaf-hut. On the next day the dragon-king
+came and stopped at the hermitage. The moment he
+stopped, the ascetic asked: “Give me this jewel you
+wear.” Without so much as sitting down, the dragon-king
+fled. On the second day the ascetic, standing at
+the door of the hermitage, said to the dragon-king
+just as he approached: “Yesterday you would not
+give me the jewel; to-day I must have it.” Without
+so much as entering the hermitage, the dragon-king
+fled. On the third day the ascetic said to the dragon-king
+just as he came out of the water: “This is the
+third day I have asked; give me this jewel now.”
+The dragon-king, still remaining in the water, refused
+the ascetic, reciting these two stanzas:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="stanza">
+<div class="verse">My food and drink, abundant, choice,</div>
+<div class="verse">I get by the power of this jewel.</div>
+<div class="verse">This I will not give you,—you ask too much;</div>
+<div class="verse">Nor will I even come back again to your hermitage.</div>
+</div>
+<div class="stanza"><span class="pagenum" id="Page_105">[105]</span>
+<div class="verse">Like a lad with sand-washed sword in hand,</div>
+<div class="verse">You frighten me, asking for the stone.</div>
+<div class="verse">This I will not give you,—you ask too much;</div>
+<div class="verse">Nor will I even come back again to your hermitage.</div>
+</div></div></div>
+
+<p>So saying, that dragon-king plunged into the
+water, went back to his own World of Dragons, and
+never came back again. And that ascetic, because he
+saw no more that dragon-king so fair to see, became
+more than ever lean, dried-up, pale, yellow as ever
+was yellow, his body strewn with veins.</p>
+
+<p>Now the older ascetic, thinking, “I will find out
+how my younger brother is getting on,” went to visit
+him. Seeing that he was suffering more than ever
+from jaundice, he said: “How comes it that you are
+suffering more than ever from jaundice?” “Because
+I see no more that dragon so fair to see.” “This
+ascetic cannot get along without the dragon-king,”
+concluded the older ascetic, and recited the third
+stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">One should not beg or seek to get what is dear to another.</div>
+<div class="verse">Odious does one become by asking overmuch.</div>
+<div class="verse">When the Brahman asked the dragon for the jewel,</div>
+<div class="verse">Never again did the dragon let himself be seen.</div>
+</div></div>
+
+<p>Having thus addressed him, the older ascetic
+comforted him, saying: “Henceforth grieve not;”
+and went back again to his own hermitage.</p>
+
+<div class="blockquot">
+
+<p><span class="pagenum" id="Page_106">[106]</span>Said the Teacher: “Thus, monks, even to dragons, though
+the World of Dragons wherein they dwell is filled to overflowing
+with the Seven Jewels, begging is offensive. How much
+more so must it be to human beings!” And having completed
+this parable, he identified the personages in the Birth-story as
+follows: “At that time the younger brother was my favorite
+disciple, but the older brother was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_107">[107]</span>
+
+<h2 class="nobreak"><i>18. Snake-Charm.</i></h2>
+</div>
+
+<p class="ph3"><i>A blessing upon all living beings!</i></p>
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Vinaya ii. 109-110.</p>
+
+<div class="blockquot">
+
+<p>Now at that time a certain monk was bitten by a snake and
+died. They reported that fact to the Exalted One.</p>
+</div>
+
+<p><span class="smcap">Assuredly</span>, monks, that monk had not suffused the
+four royal families of snakes with friendly thoughts.
+For, monks, if that monk had suffused the four
+royal families of snakes with friendly thoughts, in
+that case, monks, that monk would not have been
+bitten by a snake and died.</p>
+
+<p>What are the four royal families of snakes?</p>
+
+<p>The Virūpakkhas are a royal family of snakes.</p>
+
+<p>The Erāpathas are a royal family of snakes.</p>
+
+<p>The Chabyāputtas are a royal family of snakes.</p>
+
+<p>The Black Gotamakas are a royal family of snakes.</p>
+
+<p>Assuredly, monks, that monk had not suffused
+the four royal families of snakes with friendly
+thoughts. For, monks, if that monk had suffused the
+four royal families of snakes with friendly thoughts,<span class="pagenum" id="Page_108">[108]</span>
+in that case, monks, that monk would not have been
+bitten by a snake and died.</p>
+
+<p>I permit you, monks, to suffuse these four royal
+families of snakes with friendly thoughts; for self-preservation,
+for self-defense, to effect Protection
+of Self. And this, monks, may be effected in the
+following way:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="stanza">
+<div class="indent2">There is friendship ’twixt me and Virūpakkha snakes,</div>
+<div class="indent2">There is friendship ’twixt me and Erāpatha snakes,</div>
+<div class="indent2">There is friendship ’twixt me and Chabyāputta snakes,</div>
+<div class="indent2">There is friendship ’twixt me and Black Gotamaka snakes.</div>
+</div>
+<div class="stanza">
+<div class="verse">There is friendship ’twixt me and living beings without feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with two feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with four feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with many feet.</div>
+</div>
+<div class="stanza">
+<div class="indent5">Let no living being without feet injure me!</div>
+<div class="indent5">Let no living being with two feet injure me!</div>
+<div class="indent5">Let no living being with four feet injure me!</div>
+<div class="indent5">Let no living being with many feet injure me!</div>
+</div>
+<div class="stanza">
+<div class="indent">Let all creatures that live,—let all creatures that breathe,—</div>
+<div class="indent">Let all creatures that exist,—one and all,—</div>
+<div class="indent5">Let all meet with prosperity!</div>
+<div class="indent5">Let none come unto any adversity!</div>
+</div></div></div>
+
+<div class="blockquot">
+
+<p>Infinite is the Buddha! Infinite is the Doctrine! Infinite is
+the Order!</p>
+
+<p>Finite are creeping things,—snakes and scorpions, centipedes,
+spiders and lizards, rats and mice!</p>
+</div>
+
+<p><span class="pagenum" id="Page_109">[109]</span></p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">I have wrought defense for myself!</div>
+<div class="verse">I have wrought protection for myself!</div>
+<div class="verse">Begone, living beings!</div>
+<div class="verse">I here do homage to the Exalted One</div>
+<div class="verse">And to the Seven Supreme Buddhas!</div>
+</div></div>
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 203: ii. 144-148.</p>
+
+<div class="blockquot">
+
+<p><i>There is friendship ’twixt me and Virūpakkha snakes.</i> This
+parable was related by the Teacher while he was in residence
+at Jetavana with reference to a certain monk.</p>
+
+<p>The story goes that while he was splitting wood at the door
+of the room where the monks took hot baths, a snake came out
+of a hole in a rotten log and bit him on the big toe. He died on
+the spot. The news of his death and of how he came to die
+spread throughout the monastery. In the Hall of Truth the
+monks began to discuss the incident: “Brethren, such-and-such
+a monk, they say, while splitting wood at the door of the room
+where the monks take hot baths, was bitten by a snake and died
+on the spot.”</p>
+
+<p>The Teacher drew near and inquired: “Monks, what is the
+subject that engages your attention as you sit here all gathered
+together?” “Such-and-such,” said they. “Monks,” said the
+Teacher, “if that monk had cultivated friendship for the four
+royal families of snakes, the snake would not have bitten him.
+For even ascetics of old, before a Buddha had arisen, cultivated
+friendship for the four royal families of snakes, and thus obtained
+deliverance from the perils that arose through those
+royal families of snakes.” So saying, he related the following
+Story of the Past:</p>
+</div>
+
+<p><span class="pagenum" id="Page_110">[110]</span>In times past, when Brahmadatta ruled at
+Benāres, the Future Buddha was reborn in the kingdom
+of Kāsi in the household of a Brahman. When
+he reached manhood, he renounced the pleasures of
+sense, retired from the world and adopted the life
+of an ascetic, and developed the Supernatural
+Powers and the Attainments. By supernatural
+power, in the region of Himavat, at a bend in the
+Ganges, he created a hermitage, and there he resided,
+surrounded by a company of ascetics, diverting
+himself with the diversions of the Trances.</p>
+
+<p>At that time, on the bank of the Ganges, reptiles
+of various kinds wrought such havoc among the
+ascetics that many of them lost their lives. Ascetics
+reported that fact to the Future Buddha. The
+Future Buddha caused all of the ascetics to be assembled,
+and said to them: “If you would cultivate
+friendship for the four royal families of snakes, the
+snakes would not bite you. Therefore from this time
+forth, cultivate friendship for the four royal families
+of snakes in the following way.” So saying, he recited
+this stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">There is friendship ’twixt me and Virūpakkha snakes,</div>
+<div class="verse">There is friendship ’twixt me and Erāpatha snakes,</div>
+<div class="verse">There is friendship ’twixt me and Chabyāputta snakes,</div>
+<div class="verse">There is friendship ’twixt me and Black Gotamaka snakes.</div>
+</div></div>
+
+<p>Having thus pointed out to them the four royal<span class="pagenum" id="Page_111">[111]</span>
+families of serpents, he said: “In case you are successful
+in cultivating friendship for these, reptiles
+will not bite you or annoy you.” So saying, he recited
+the second stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">There is friendship ’twixt me and living beings without feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with two feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with four feet,</div>
+<div class="verse">There is friendship ’twixt me and living beings with many feet.</div>
+</div></div>
+
+<p>Having thus set forth Cultivation of Friendship
+in the usual form, he next set it forth by way of
+prayer, reciting this stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Let no living being without feet injure me!</div>
+<div class="verse">Let no living being with two feet injure me!</div>
+<div class="verse">Let no living being with four feet injure me!</div>
+<div class="verse">Let no living being with many feet injure me!</div>
+</div></div>
+
+<p>Next, setting forth Cultivation of Friendship
+without respect of persons, he recited this stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Let all creatures that live,—let all creatures that breathe,—</div>
+<div class="verse">Let all creatures that exist,—one and all,—</div>
+<div class="indent4">Let all meet with prosperity!</div>
+<div class="indent4">Let none come unto any adversity!</div>
+</div></div>
+
+<p>“Thus,” said he, “cultivate friendship for all
+living beings without respect of persons.” Having
+so said, he spoke once more, to bid them meditate on
+the virtues of the Three Jewels. Said he: “Infinite<span class="pagenum" id="Page_112">[112]</span>
+is the Buddha! Infinite is the Doctrine! Infinite is
+the Order!”</p>
+
+<p>When the Future Buddha had thus pointed out
+that the virtues of the Three Jewels are infinite, he
+said: “Meditate on the virtues of these Three
+Jewels.” Having so said, in order to point out that
+living beings are finite, he continued: “Finite are
+creeping things,—snakes, scorpions, centipedes,
+spiders, lizards, rats and mice!”</p>
+
+<p>Having so said, the Future Buddha declared:
+“Since lust, ill-will, and delusion, which exist in
+these creatures, are the qualities which make creatures
+finite, therefore these creeping things are
+finite.” And he said: “By the supernatural power of
+the Three Jewels, which are infinite, let those of
+us who are finite, obtain protection for ourselves
+both by night and by day.” And he said: “Thus
+meditate on the virtues of the Three Jewels.”
+Having so said, in order to point out what more
+must yet be done, he recited this stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">I have wrought defense for myself!</div>
+<div class="verse">I have wrought protection for myself!</div>
+<div class="verse">Begone, living beings!</div>
+<div class="verse">I here do homage to the Exalted One</div>
+<div class="verse">And to the Seven Supreme Buddhas!</div>
+</div></div>
+
+<p>Said the Future Buddha: “In the very act of
+rendering homage, meditate on the Seven Buddhas.”<span class="pagenum" id="Page_113">[113]</span>
+Thus the Future Buddha composed this protective
+charm for the company of ascetics and gave it to
+them.</p>
+
+<p>From that time on the company of ascetics, abiding
+steadfast in the admonition of the Future
+Buddha, cultivated friendliness, meditated on the
+virtues of the Buddhas. Even as they thus meditated
+on the virtues of the Buddhas, all of the reptiles disappeared.
+As for the Future Buddha, through the
+cultivation of the Exalted States, he attained the
+goal of the World of Brahmā.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_114">[114]</span>
+
+<h2 class="nobreak"><i>19. Partridge, Monkey, and Elephant.</i></h2>
+</div>
+
+<p class="ph3"><i>Reverence your elders.</i></p>
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Vinaya ii. 161-162.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Exalted One admonished a company
+of monks to show proper respect for their elders. Said he:</p>
+</div>
+
+<p><span class="smcap">In</span> former times, monks, on a slope of Himavat,
+grew a huge banyan tree. Near it lived three friends:
+a partridge and a monkey and an elephant. They
+lived without respect or deference for each other,
+having no common life. Now, monks, to these
+friends occurred the following thought: “If only we
+knew which one of us was the oldest, we would
+respect, reverence, venerate, and honor him, and we
+would abide steadfast in his admonitions.”</p>
+
+<p>Accordingly, monks, the partridge and the
+monkey asked the elephant: “How far back, sir, can
+you remember?” “Sirs, when I was a youngster, I
+used to walk over this banyan tree, keeping it between
+my thighs; the little tips of the shoots would
+just touch my belly. As far back as that, sirs, can I
+remember.”</p>
+
+<p>Next, monks, the partridge and the elephant
+asked the monkey: “How far back, sir, can you<span class="pagenum" id="Page_115">[115]</span>
+remember?” “Sirs, when I was a youngster, I used
+to sit on the ground and eat the little tips of the
+shoots of this banyan tree. As far back as that, sirs,
+can I remember.”</p>
+
+<p>Finally, monks, the monkey and the elephant
+asked the partridge: “How far back, sir, can you
+remember?” “In yonder open space, sirs, grew a
+huge banyan tree. I ate one of its fruits and dropped
+the seed in this place. From that sprang this banyan
+tree. At that time also, sirs, I was the oldest.”</p>
+
+<p>Thereupon, monks, the monkey and the elephant
+said this to the partridge: “You, sir, are our
+elder. You will we respect, reverence, venerate, and
+honor, and in your admonitions will we abide steadfast.”</p>
+
+<p>Accordingly, monks, the partridge prevailed
+upon the monkey and the elephant to take upon
+themselves the Five Precepts, and himself also took
+upon himself the Five Precepts and walked therein.
+They lived in respect and deference for each other,
+and had a common life. After death, upon dissolution
+of the body, they were reborn in a place of bliss,
+in a heavenly world. This, monks, was called the
+Holy Life of the Partridge.</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Men versed in the Law who honor the aged</div>
+<div class="verse">Have praise even in this life</div>
+<div class="verse">And in the next life are in bliss.</div>
+</div></div>
+
+<p><span class="pagenum" id="Page_116">[116]</span></p>
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 37: i. 217-220.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Teacher admonished a company
+of monks to show proper respect for their elders. Said he: “In
+former times, monks, even animals reflected: ‘But it is not
+becoming in us that we should live without respect or deference
+for each other, having no common life. Let us find out which
+one of us is the oldest, and to him let us offer respectful greetings
+and the other marks of courtesy.’ And when, after diligent
+inquiry, they knew, ‘He is our elder,’ to him did they offer
+respectful greetings and the other marks of courtesy. And
+having so done, they departed, fulfilling the Path to Heaven.”
+So saying, he related the following Story of the Past:</p>
+</div>
+
+<p>In times past, on a slope of Himavat, near a certain
+huge banyan tree, lived three friends: a partridge,
+a monkey, an elephant. They were without
+respect or deference for each other, having no
+common life. And to them occurred the following
+thought: “It is not proper for us to live thus. Suppose
+we were to live hereafter offering respectful
+greetings and the other marks of courtesy to that
+one of us who is the oldest!” “But which one of us is
+the oldest?” they considered. “This is the way!” said
+the three animals one day as they sat at the foot of
+the banyan tree.</p>
+
+<p>So the partridge and the monkey asked the elephant:
+“Master elephant, since how long have you
+known this banyan tree?” He said: “Friends, when<span class="pagenum" id="Page_117">[117]</span>
+I was a young elephant, I used to go with this
+banyan sapling between my thighs. Moreover, when
+I stood with the tree between my thighs, the tips of
+its branches used to rub against my belly. Thus I
+have known this tree from the time it was a sapling.”</p>
+
+<p>Next the other two animals, in the same way as
+before, asked the monkey. He said: “Friends, when
+I was a young monkey, I used to sit on the earth,
+extend my neck, and eat the tips of the shoots of this
+banyan tree. Thus I have known it since it was very
+small.”</p>
+
+<p>Finally the other two animals, in the same way as
+before, asked the partridge. He said: “Friends, in
+former times, in such-and-such a place, grew a huge
+banyan tree. I ate its fruits and dropped its seed in
+this place. From that sprang this tree. Thus I know
+this tree from the time when it had not yet sprouted.
+Therefore I am older than you.” Thus spoke the
+partridge.</p>
+
+<p>Thereupon the monkey and the elephant said to
+the wise partridge: “Master, you are older than we.
+Henceforth to you will we offer respect, reverence,
+veneration, salutation, and honor; to you will we
+offer respectful greeting, rising on meeting, homage
+with joined hands, and proper courtesy; in your
+admonitions will we abide steadfast. From this time<span class="pagenum" id="Page_118">[118]</span>
+forth, therefore, be good enough to give us admonition
+and needed instruction.”</p>
+
+<p>From that time forth the partridge gave them
+admonition, established them in the Precepts, and
+himself also took upon himself the Precepts. And
+those three animals, established in the Precepts,
+showed respect and deference for each other, and
+had a common life. When their life was come to an
+end, they attained the goal of a heavenly world. The
+taking upon themselves by these three animals of
+the Precepts was called the Holy Life of the Partridge.</p>
+
+<div class="blockquot">
+
+<p>“For, monks, those animals lived in respect and deference
+for each other. Why is it that you, who have retired from the
+world under a Doctrine and Discipline so well taught, do not
+live in respect and deference for each other?”</p>
+
+<p>When the Teacher had thus related this parable, he assumed
+the prerogative of One Supremely Enlightened and uttered
+the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Men versed in the Law who honor the aged</div>
+<div class="verse">Have praise even in this life</div>
+<div class="verse">And in the next life are in bliss.</div>
+</div></div>
+
+<p>When the Teacher had thus extolled the practice of honoring
+the oldest, he joined the connection and identified the personages
+in the Birth-story as follows: “At that time the elephant
+was one of my disciples, the monkey was another, but the
+wise partridge was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_119">[119]</span>
+
+<h2 class="nobreak"><i>20. The Hawk.</i></h2>
+</div>
+
+<p class="ph3"><i>Walk not in forbidden ground.</i></p>
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Saṁyutta v. 146-148.</p>
+
+<div class="blockquot">
+
+<p>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!” replied those monks to
+the Exalted One. The Exalted One said this:</p>
+</div>
+
+<p><span class="smcap">In</span> olden times, monks, a hawk attacked a quail with
+violence and caught it. Now, monks, as the hawk
+was carrying off the quail, the quail thus lamented:
+“I am indeed unfortunate, I possess little merit,—I
+who walked in forbidden ground, in a foreign
+region. If to-day I had walked in my own ground,
+in the region of my fathers, this hawk would not
+have been equal to a combat with me.”</p>
+
+<p>“But, quail, what is your feeding-ground? What
+is the region of your fathers?”</p>
+
+<p>“A field of clods, turned up by the plow.”</p>
+
+<p>Then, monks, the hawk, not exerting his strength,
+not asserting his strength, released the quail. “Go,
+quail! Even there you will not escape from me.”
+Then, monks, the quail went to the field of clods,
+turned up by the plow, and mounting a big clod,<span class="pagenum" id="Page_120">[120]</span>
+stood and called the hawk: “Come now, hawk, I
+dare you! Come now, hawk, I dare you!”</p>
+
+<p>Then, monks, the hawk, exerting his strength,
+asserting his strength, flapped both his wings
+and attacked the quail with violence. When, monks,
+the quail knew: “This hawk is coming for me with a
+vengeance!” he entered a crack in that very clod.
+And, monks, the hawk struck his breast against that
+very clod.</p>
+
+<div class="blockquot">
+
+<p>“For, monks, so it goes with whoever walks in forbidden
+ground, in a foreign region. Therefore, monks, walk not in forbidden
+ground, in a foreign region. If, monks, you walk in
+forbidden ground, in a foreign region, the Evil One will obtain
+entrance, the Evil One will obtain lodgment. And what, monks,
+is forbidden ground, a foreign region? The Five Pleasures of
+Sense. What are the Five? Pleasurable Sights, Sounds, Odors,
+Tastes, Contacts. And what, monks, is lawful ground, the
+region of the fathers? The Four Earnest Meditations. What are
+the Four? Meditation on the Body, on the Sensations, on the
+Thoughts, on the Conditions of Existence. Walk, monks, in
+lawful ground, in the region of the fathers. If, monks, you walk
+in lawful ground, in the region of the fathers, the Evil One
+will not obtain entrance, the Evil One will not obtain lodgment.”</p>
+</div>
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 168: ii. 58-60.</p>
+
+<div class="blockquot">
+
+<p><i>A hawk flying strong.</i> This stanza was recited by the
+Teacher while in residence at Jetavana to explain his own<span class="pagenum" id="Page_121">[121]</span>
+meaning in the Parable of the Bird. For one day the Teacher
+addressed the monks: “Walk, monks, in lawful ground, in the
+region of the fathers.” Then he said: “You just stay where you
+belong. In former times even animals, because they left their
+own ancestral region and walked in forbidden ground, fell into
+the hands of their enemies, but through their own intelligence
+and resourcefulness escaped from the hands of their enemies.”
+So saying, he related the following Story of the Past:</p>
+</div>
+
+<p>In times past, when Brahmadatta ruled at
+Benāres, the Future Buddha was reborn as a quail,
+and made his home in a field of clods, turned up by
+the plow. One day he said to himself: “I will seek
+food in a foreign region.” So he left off seeking food
+in his own region and went to the edge of a wood.
+Now while he was picking up food there, a hawk saw
+him and attacked him with violence and caught him.
+As the hawk was carrying off the quail, the quail
+thus lamented: “I am indeed mighty unfortunate, I
+possess very little merit,—I who walked in forbidden
+ground, in a foreign region. If to-day I had
+walked in my own ground, in the region of my
+fathers, this hawk would certainly not have been
+equal to coming to a combat with me.”</p>
+
+<p>“But, quail, what is your feeding-ground? What
+is the region of your fathers?”</p>
+
+<p>“A field of clods, turned up by the plow.”</p>
+
+<p>Then the hawk, not exerting his strength, released
+him. “Go, quail! Even there you will not escape.”<span class="pagenum" id="Page_122">[122]</span>
+The quail went there, and mounting a big clod,
+stood and cried to the hawk: “Come now, hawk!”</p>
+
+<p>The hawk, exerting his strength, flapped both his
+wings and attacked the quail with violence. But
+when the quail knew: “This hawk is coming for me
+with a vengeance!” he turned and entered a crack in
+that very clod. The hawk, unable to check his speed,
+struck his breast against that very clod. Thus the
+hawk, with heart broken and eyes bulging out, met
+destruction.</p>
+
+<div class="blockquot">
+
+<p>When the Teacher had related this Story of the Past, he
+said: “Thus, monks, even animals, when they walk in forbidden
+ground, fall into the hands of their adversaries; but
+when they walk in their own ground, in the region of their
+fathers, they humble their adversaries. Therefore you also
+must not walk in forbidden ground, in a foreign region. If,
+monks, you walk in forbidden ground, in a foreign region, the
+Evil One will obtain entrance, the Evil One will obtain lodgment.
+If, monks, you walk in lawful ground, in the region of
+the fathers, the Evil One will not obtain entrance, the Evil One
+will not obtain lodgment.” Then, revealing his omniscience, he
+uttered the first stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">A hawk flying strong, attacked with violence</div>
+<div class="verse">A quail standing in his feeding-ground, and thus met death.</div>
+</div></div>
+</div>
+
+<p>Now when the hawk had thus met his death, the
+quail came out and exclaimed: “I have seen the back
+of my enemy!” And standing on his heart and<span class="pagenum" id="Page_123">[123]</span>
+breathing forth a solemn utterance, the quail uttered
+the second stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Endowed with sense, delighting in my own feeding-ground,</div>
+<div class="verse">My enemy gone, I rejoice, intent on my own good.</div>
+</div></div>
+
+<div class="blockquot">
+
+<p>The Teacher, having proclaimed the Truths by the narration
+of this fable, identified the personages in the Birth-story as
+follows: “At that time the hawk was Devadatta, but the quail
+was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_124">[124]</span>
+
+<h2 class="nobreak"><i>21. How Not To Hit an Insect.</i></h2>
+</div>
+
+<p class="ph3"><i>Better an enemy with sense than a friend without it.</i></p>
+
+<h3><i>A. Boy and mosquito.</i></h3>
+
+<p class="center">Jātaka 44: i. 246-248.</p>
+
+<div class="blockquot">
+
+<p><i>Better an enemy.</i> This parable was related by the Teacher
+while he was journeying from place to place in the country of
+the Magadhas, in a certain little village, with reference to some
+foolish villagers.</p>
+
+<p>The story goes that once upon a time the Teacher went from
+Sāvatthi to the kingdom of Magadha, and journeying about
+from place to place in that kingdom, arrived at a certain little
+village. Now that village was inhabited for the most part by
+men who were utter fools. There one day those utter fools of
+men assembled and took counsel together, saying: “Folks,
+when we enter the forest and do our work, the mosquitoes eat
+us up, and because of this our work is interrupted. Let us,
+every one, take bows and weapons, go and fight with the
+mosquitoes, pierce and cut all the mosquitoes, and thus make
+way with them.” They went to the forest with the thought in
+their minds, “We’ll pierce the mosquitoes.” But they pierced
+and hit one another and came to grief, and on their return, lay
+down within the boundaries of the village, in the village-square,
+and at the village-gate.</p>
+
+<p>The Teacher, surrounded by the Congregation of Monks,
+entered that village for alms. The rest of the inhabitants, being
+wise men, seeing the Exalted One, erected a pavilion at the
+village-gate, gave abundant alms to the Congregation of Monks
+presided over by the Buddha, saluted the Teacher, and sat
+down. The Teacher, seeing wounded men lying here and there,<span class="pagenum" id="Page_125">[125]</span>
+asked those lay disciples: “Here are many men who are in a
+bad way. What have they done?” “Reverend Sir, these men
+started out with the thought in their minds, ‘We’ll have a fight
+with the mosquitoes.’ But they pierced one another and returned
+themselves the worse for wear.” Said the Teacher: “Not
+only in their present state of existence have utter fools of men,
+with the thought in their minds, ‘We’ll hit mosquitoes,’ hit
+themselves; in a previous state of existence also they were the
+very men who, with the thought in their minds, ‘We’ll hit a
+mosquito,’ hit something very different.” Then, in response to
+a request of those men, he related the following Story of the
+Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+the Future Buddha made his living by trading. At
+that time, in the kingdom of Kāsi, in a certain
+frontier village, dwelt many carpenters. There a
+certain grey-haired carpenter was planing a tree.
+Now a mosquito settled on his head,—his head
+looked like the surface of a copper bowl!—and
+pierced his head with his stinger, just as though he
+were sticking him with a spear. Said he to his son
+who sat beside him: “Son, a mosquito is stinging me
+on the head,—it feels just as if he were sticking me
+with a spear! Shoo him away!” “Father, wait a
+moment! I’ll kill him with a single blow!”</p>
+
+<p>At that time the Future Buddha also, seeking
+wares for himself, having reached that village, was
+sitting in that carpenter’s hut. Well, that carpenter
+said to his son: “Shoo this mosquito off!” “I’ll shoo<span class="pagenum" id="Page_126">[126]</span>
+him off, father!” replied the son. Taking his stand
+immediately behind his father, the son, with the
+thought in his mind, “I’ll hit the mosquito!” raised
+aloft a big, sharp axe, and split the skull of his
+father in two. The carpenter died on the spot. The
+Future Buddha, seeing what the son had done,
+thought: “Even an enemy, if he be a wise man, is
+better; for an enemy, though it be from fear of
+human vengeance, will not kill.” And he uttered the
+following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Better an enemy with sense</div>
+<div class="verse">Than a friend without it,</div>
+<div class="verse">For with the words, “I’ll kill a mosquito!”</div>
+<div class="verse">A son,—both deaf and dumb!—</div>
+<div class="verse">Split his father’s skull!</div>
+</div></div>
+
+<p>Having uttered this stanza, the Future Buddha
+arose and passed away according to his deeds. As for
+the carpenter, his kinsfolk did their duty by his
+body.</p>
+
+<div class="blockquot">
+
+<p>Said the Teacher: “Thus, lay disciples, in a previous state
+of existence also they were the very men who, with the thought
+in their minds, ‘We’ll hit a mosquito,’ hit something very different.”
+Having related this parable, he joined the connection
+and identified the personages in the Birth-story as follows:
+“But the wise man who uttered the stanza and departed on that
+occasion was I myself.”</p>
+</div>
+
+<p><span class="pagenum" id="Page_127">[127]</span></p>
+
+
+<h3><i>B. Girl and fly.</i></h3>
+
+<p class="center">Jātaka 45: i. 248-249.</p>
+
+<div class="blockquot">
+
+<p><i>Better an enemy.</i> This parable was related by the Teacher
+while he was in residence at Jetavana with reference to a
+certain slave-girl.</p>
+
+<p>A certain wealthy merchant, we are told, had a slave-girl.
+Where she was pounding rice, her old mother came in and lay
+down. Flies buzzed round her and ate her up, just as though
+they were piercing her with needles. She said to her daughter:
+“My dear, the flies are eating me up. Shoo them off!” “I’ll
+shoo them off!” replied the daughter. Raising her pestle aloft,
+intending to kill the flies, with the thought in her mind, “I’ll
+make way with them!” she struck her mother with the pestle
+and killed her. When she saw what she had done, she began
+to weep: “Mother! Mother!”</p>
+
+<p>They reported that incident to the merchant. The merchant
+had her body attended to, and went to the monastery and reported
+the whole incident to the Teacher. Said the Teacher:
+“Verily, householder, not only in her present state of existence
+has this girl, with the thought in her mind, ‘I’ll kill the flies on
+my mother’s head!’ struck her mother with a pestle and killed
+her; in a previous state of existence also she killed her mother
+in the very same way.” And in response to the merchant’s
+request, he related the following Story of the Past:</p>
+</div>
+
+<p>In times past, when Brahmadatta ruled at
+Benāres, the Future Buddha was reborn in a merchant’s
+household, and on the death of his father,
+succeeded to the post of merchant. He also had a
+slave-girl. She also, when her mother came to the<span class="pagenum" id="Page_128">[128]</span>
+place where she was pounding rice and said to her,
+“My dear, shoo the flies away from me!”—she also,
+in the very same way, struck her mother with a
+pestle and killed her and began to weep. The Future
+Buddha, hearing of that incident, thought: “For
+even an enemy in this world, if only he be a wise
+man, is better!” And he uttered the following
+stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Better an enemy who is intelligent</div>
+<div class="verse">Than a well-disposed person who is a fool!</div>
+<div class="verse">Look at that wretched little slave-girl!</div>
+<div class="verse">She killed her mother, and now,—she weeps!</div>
+</div></div>
+
+<p>With this stanza did the Future Buddha preach
+the Doctrine, praising the man of wisdom.</p>
+
+<div class="blockquot">
+
+<p>Said the Teacher: “Verily, householder, not only in her
+present state of existence has this girl, with the thought in her
+mind, ‘I’ll kill flies!’ caused the death of her mother; in a
+previous state of existence also she caused the death of her
+mother in the very same way.” Having related this parable,
+he joined the connection and identified the personages in the
+Birth-story as follows: “At that time that very mother was
+the mother, that very daughter was the daughter, but the
+wealthy merchant was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_129">[129]</span>
+
+<h2 class="nobreak"><i>22. Monkey-Gardeners.</i></h2>
+</div>
+
+<p class="ph3"><i>Misdirected effort spells failure.</i></p>
+
+
+<h3><i>A. One-stanza version.</i></h3>
+
+<p class="center">Jātaka 46: i. 249-251.</p>
+
+<div class="blockquot">
+
+<p><i>Never, in the hands of one who knows not what is good.</i> This
+parable was related by the Teacher in a certain little village
+in the country of the Kosalas with reference to one who spoiled
+a garden.</p>
+
+<p>The story goes that the Teacher, while journeying from
+place to place in the country of the Kosalas, arrived at a
+certain little village. There a certain householder invited the
+Teacher, provided seats in his garden, gave alms to the Congregation
+of Monks presided over by the Buddha, and said:
+“Reverend Sirs, walk about in this garden according to your
+pleasure.”</p>
+
+<p>The monks arose, and accompanied by the gardener, walked
+about the garden. Seeing a certain bare spot, they asked the
+gardener: “Disciple, everywhere else this garden has dense
+shade, but in this spot there is not so much as a tree or a shrub.
+What, pray, is the reason for this?” “Reverend Sirs, when this
+garden was planted, a certain village boy watered it. In this
+spot he pulled up the young trees by the roots, and according
+as the roots were large or small, watered them plentifully or
+sparingly. Those young trees withered and died. That’s how
+this spot comes to be so bare!”</p>
+
+<p>The monks approached the Teacher and reported that
+matter to him. Said the Teacher: “Not only in his present state
+of existence has that village boy spoiled a garden; in a previous<span class="pagenum" id="Page_130">[130]</span>
+state of existence also he did naught but spoil a garden.”
+So saying, he related the following Story of the Past:</p>
+</div>
+
+<p><span class="smcap">In</span> times past, when Brahmadatta ruled at Benāres,
+a holiday was proclaimed. From the moment they
+heard the holiday drum, the residents of the entire
+city went about making holiday.</p>
+
+<p>At that time many monkeys lived in the king’s
+garden. The gardener thought: “A holiday has been
+proclaimed in the city. I’ll tell these monkeys to
+water the garden, and then I’ll go make holiday.”
+Approaching the leader of the monkeys, he said:
+“Master monkey-leader, this garden is of great use
+even to you. Here you eat flowers and fruits and
+shoots. A holiday has been proclaimed in the city.
+I’m going to make holiday.” And he asked him the
+question: “Can you water the young trees in this
+garden until I come back?” “Yes, indeed, I’ll water
+them.” “Very well,” said the gardener; “be heedful.”
+So saying, he gave those monkeys water-skins
+and wooden water-pots to use in watering the trees,
+and departed. The monkeys took the water-skins
+and wooden water-pots and watered the young
+trees.</p>
+
+<figure class="figcenter illowe28_125" id="i_130a">
+ <img class="w100" src="images/i_130a.jpg" alt="When you water the young trees, pull them up by the
+roots, every one.">
+ <figcaption class="caption"><p class="caption">“<i>When you water the young trees, pull them up by the
+roots, every one.</i>”</p></figcaption>
+</figure>
+
+<p>Now the leader of the monkeys said to the monkeys:
+“Master-monkeys, the water must not be
+wasted. When you water the young trees, pull them
+up by the roots, every one; look at the roots; water
+<span class="pagenum" id="Page_131">[131]</span>plentifully the roots that strike deep, but sparingly
+the roots that do not strike deep; later on we shall
+have a hard time getting water.” “Very well,” said
+the monkeys, promising to do as he told them to.
+And they did so.</p>
+
+<p>At that time a certain wise man saw those monkeys
+working away in the king’s garden, and said
+to them: “Master-monkeys, why are you pulling up
+by the roots every one of those young trees and
+watering them plentifully or sparingly according
+as the roots are large or small?” The monkeys
+replied: “That’s what the monkey who is our leader
+told us to do.” When the wise man heard that reply,
+he thought: “Alas! alas! Those that are fools, those
+that lack wisdom, say to themselves: ‘We’ll do
+good.’ But harm’s the only thing they do!” And he
+uttered the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Never, in the hands of one who knows not what is good,</div>
+<div class="verse">Does a good undertaking turn out happily.</div>
+<div class="verse">A man who lacks intelligence spoils what is good</div>
+<div class="verse">Like the monkey who worked in the garden.</div>
+</div></div>
+
+<p>Thus, with this stanza, did that wise man censure
+the leader of the monkeys. Having so done, he departed
+from the garden with his followers.</p>
+
+<div class="blockquot">
+
+<p>Said the Teacher: “Not only in his present state of existence
+has that village boy spoiled a garden; in a previous state of
+existence also he did naught but spoil a garden.” Having related<span class="pagenum" id="Page_132">[132]</span>
+this parable, he joined the connection and identified the personages
+in the Birth-story as follows: “At that time the leader
+of the monkeys was the village boy who spoiled a garden, but
+the wise man was I myself.”</p>
+</div>
+
+<h3><i>B. Three-stanza version.</i></h3>
+
+<p class="center">Jātaka 268: ii. 345-347.</p>
+
+<div class="blockquot">
+
+<p><i>If the monkey considered the best of the crowd.</i> This parable
+was related by the Teacher in the South Mountain region with
+reference to a certain gardener’s son.</p>
+
+<p>The story goes that the Teacher, after keeping residence
+for the period of the rains, departed from Jetavana and
+journeyed from place to place in the South Mountain region.
+Now a certain lay disciple invited the Congregation of Monks
+presided over by the Buddha, provided seats in his garden,
+delighted them with rice-gruel and hard food, and said: “Noble
+sirs, if you desire to take a walk about the garden, go with this
+gardener.” And he gave orders to the gardener: “Pray give the
+noble monks fruits and other such-like edibles.”</p>
+
+<p>As the monks walked about, they saw a certain cleared
+space, and asked: “This space is cleared, without growing
+trees; what, pray, is the reason for this?” Then the gardener
+told them: “The story goes that a certain gardener’s son once
+watered the saplings. ‘I’ll water them plentifully or sparingly
+according as the roots are large or small,’ thought he. So he
+pulled them up by the roots and watered them plentifully or
+sparingly according as the roots were large or small. That’s
+how this space comes to be cleared!”</p>
+
+<p>The monks went to the Teacher and reported that matter
+to him. Said the Teacher: “Not only in his present state of
+existence has that youth spoiled a garden; in a previous state<span class="pagenum" id="Page_133">[133]</span>
+of existence also he did naught but spoil a garden.” So saying,
+he related the following Story of the Past:</p>
+</div>
+
+<p>In times past, when Vissasena ruled at Benāres,
+a holiday was proclaimed. Thought the gardener:
+“I’ll go make holiday;” and said to the monkeys who
+lived in the garden: “This garden is of great use to
+you. I’m going to make holiday for seven days.
+You must water the saplings on the seventh day.”
+“Very well,” said they, consenting. He gave them
+little water-skins and departed.</p>
+
+<p>The monkeys did as they were told and watered
+the saplings. Now the leader of the monkeys said to
+the monkeys: “Wait a moment! Water is at all
+times hard to get; it must not be wasted. What you
+must do is to pull up the saplings by the roots, note
+the length of the roots, water plentifully the saplings
+that have long roots, but sparingly those that
+have short roots.” “Very well,” said the monkeys,
+and went about watering the saplings, some of them
+pulling the saplings up by the roots and others
+planting them again.</p>
+
+<p>At that time the Future Buddha was the son of a
+certain notable in Benāres. Having occasion, for
+some purpose or other, to go to the garden, he saw
+those monkeys working away, and asked them:
+“Who told you to do this?” “The monkey who is our
+leader.” “Well! if this is the wisdom of your leader,<span class="pagenum" id="Page_134">[134]</span>
+what must yours be like!” And explaining the
+matter, he uttered the first stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">If the monkey considered the best of the crowd</div>
+<div class="verse">Has wisdom like this,</div>
+<div class="verse">Then what in the world must the others be like?</div>
+</div></div>
+
+<p>Hearing this remark, the monkeys uttered the
+second stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Brahman, you don’t know what you are talking about</div>
+<div class="verse">When you blame us like this;</div>
+<div class="verse">For how, unless we see the roots,</div>
+<div class="verse">Can we know whether the tree stands firm?</div>
+</div></div>
+
+<p>Hearing their reply, the Future Buddha uttered
+the third stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">It isn’t you I blame,—not I,—</div>
+<div class="verse">Nor the other monkeys in the wood;</div>
+<div class="verse">Vissasena alone is the one to blame,</div>
+<div class="verse">Who asked you to tend his trees for him.</div>
+</div></div>
+
+<div class="blockquot">
+
+<p>When the Teacher had related this parable, he identified
+the personages in the Birth-story as follows: “At that time
+the leader of the monkeys was the youth who spoiled the
+garden, but the wise man was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_135">[135]</span>
+
+<h2 class="nobreak"><i>23. Two Dicers.</i></h2>
+</div>
+
+<p class="ph3"><i>Take care!</i></p>
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Dīgha ii. 348-349.</p>
+
+<p><span class="smcap">In</span> olden times two dicers played at dice. The first
+dicer swallowed every ace. The second dicer saw that
+dicer swallow every ace. Seeing, he said this to that
+dicer: “You, sir, have it all your own way. Give me
+the dice, sir; I must hurry away.” “Yes, sir,” said
+that dicer, and handed over the dice to that dicer.</p>
+
+<p>Now that dicer painted the dice with poison, and
+said this to that dicer: “Come, sir, let us play at
+dice.” “Yes, sir,” said that dicer in assent to that
+dicer.</p>
+
+<p>A second time also those dicers played at dice; a
+second time also that dicer swallowed every ace.
+The second dicer saw that dicer swallow for the
+second time also every ace. Seeing, he said this to
+that dicer:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Smeared with the strongest poison</div>
+<div class="verse">Was the die the man swallowed, but knew it not.</div>
+<div class="verse">Swallow, O swallow, wicked dicer!</div>
+<div class="verse">Later it will taste bitter to you.</div>
+</div></div>
+
+<p><span class="pagenum" id="Page_136">[136]</span></p>
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 91: i. 379-380.</p>
+
+<div class="blockquot">
+
+<p>On a certain occasion the Exalted One reproved the monks for
+handling their property carelessly. Said he: “Monks, careless
+handling of property is like careless handling of deadly poison.
+For men of old, through carelessness, not knowing what was
+the matter, ate poison, and as a result experienced great suffering.”
+So saying, he related the following Story of the Past:</p>
+</div>
+
+<p>In times past, when Brahmadatta ruled at Benāres,
+the Future Buddha was reborn in a household of
+great wealth. When he reached manhood, he became
+a dicer. Now a second dicer used to play with the
+Future Buddha, and he was a cheat. So long as he
+was winning, he would not break the play-ring; but
+when he lost, he would put a die in his mouth, say,
+“A die is lost!” break the play-ring, and make off.</p>
+
+<p>The Future Buddha, knowing the reason for this,
+said: “Let be! I shall find some way of dealing with
+him.” So taking the dice to his own home, he painted
+them with deadly poison and let them dry
+thoroughly. Then, taking them with him, he went
+to the second dicer’s and said: “Come, sir, let us play
+at dice.” “Yes, sir,” said the second dicer, and
+marked out the play-ring.</p>
+
+<p>As the second dicer played with the Future
+Buddha, he lost, and put a die in his month. Now the<span class="pagenum" id="Page_137">[137]</span>
+Future Buddha, seeing him do this, said: “Just
+swallow! Later you will know what that is.” And
+to rebuke him he recited the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Smeared with the strongest poison</div>
+<div class="verse">Was the die the man swallowed, but knew it not.</div>
+<div class="verse">Swallow, O swallow, wicked dicer!</div>
+<div class="verse">Later it will taste bitter to you.</div>
+</div></div>
+
+<p>Even as the Future Buddha spoke, he swooned
+from the effect of the poison, rolled his eyes, dropped
+his shoulders, and fell. Said the Future Buddha:
+“Now I must grant him his life.” So giving him an
+emetic containing herbs, he made him vomit. Then,
+giving him ghee, honey, and sugar to eat, he made
+him well. Finally he admonished him: “Never do
+such a thing again.” And having performed alms-giving
+and the other works of merit, the Future
+Buddha passed away according to his deeds.</p>
+
+<div class="blockquot">
+
+<p>When the Teacher had completed this parable, he said:
+“Monks, careless handling of property is like careless handling
+of deadly poison.” Then he identified the personages in the
+Birth-story as follows: “At that time the wise dicer was I
+myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_138">[138]</span>
+
+<h2 class="nobreak"><i>24. Two Caravan-Leaders.</i></h2>
+</div>
+
+<p class="ph3"><i>Be prudent!</i></p>
+
+
+<h3><i>A. Canonical version.</i></h3>
+
+<p class="center">Dīgha ii. 342-346.</p>
+
+<p><span class="smcap">In</span> olden times a great caravan of a thousand carts
+went from the eastern country to the western country.
+Wherever it went, very quickly were consumed
+grass, sticks, water, and pot-herbs. Now over that
+caravan were two caravan-leaders, one over five
+hundred carts, one over five hundred carts. And
+to these caravan-leaders occurred the following
+thought: “This is a great caravan of a thousand
+carts. Wherever we go, very quickly are consumed
+grass, sticks, water, and pot-herbs. Suppose we were
+to divide this caravan into two caravans of five hundred
+carts each!” They divided that caravan into
+two caravans, one of five hundred carts, one of five
+hundred carts. One caravan-leader only loaded his
+carts with abundant grass and sticks and water, and
+started his caravan forward.</p>
+
+<p>Now when he had proceeded a journey of two or
+three days, that caravan-leader saw coming in the
+opposite direction in a chariot drawn by asses, a<span class="pagenum" id="Page_139">[139]</span>
+black man with bloodshot eyes, with ungirt quiver,
+wearing a garland of lilies, his garments wet, the
+hair of his head wet, the wheels of his chariot
+smeared with mud. Seeing, he said this: “Whence,
+sir, do you come?” “From such-and-such a country.”
+“Whither do you intend to go?” “To such-and-such
+a country.” “Evidently, sir, farther on in the
+wilderness a heavy rain has been in progress.”
+“Yes, indeed, sir. Farther on in the wilderness a
+heavy rain has been in progress. The roads are
+drenched with water; abundant are grass and sticks
+and water. Throw away, sir, the old grass, sticks,
+and water; with lightly burdened carts go ever so
+quickly; do not overburden the conveyances.”</p>
+
+<p>Now that caravan-leader told his drivers what
+that man had said, and gave orders as follows:
+“Throw away the old grass, sticks, and water; with
+lightly burdened carts start the caravan forward.”
+“Yes, sir,” said those drivers to that caravan-leader.
+And in obedience to his command they threw away
+the old grass, sticks, and water, and with lightly
+burdened carts started the caravan forward. Neither
+in the first stage of the journey, nor in the second,
+nor in the third, nor in the fourth, nor in the fifth,
+nor in the sixth, nor in the seventh, did they see grass
+or sticks or water; they all met destruction and
+death. And all that were in that caravan, whether<span class="pagenum" id="Page_140">[140]</span>
+men or beasts, did that ogre, that demon, devour,
+leaving only the bare bones.</p>
+
+<p>When the second caravan-leader knew, “It is
+now a long time since that caravan started out,” he
+loaded his carts with abundant grass and sticks and
+water, and started his caravan forward. Now when
+he had proceeded a journey of two or three days,
+this caravan-leader saw coming in the opposite direction
+in a chariot drawn by asses, a black man with
+bloodshot eyes, with ungirt quiver, wearing a garland
+of lilies, his garments wet, the hair of his head
+wet, the wheels of his chariot smeared with mud.
+Seeing, he said this: “Whence, sir, do you come?”
+“From such-and-such a country.” “Whither do you
+intend to go?” “To such-and-such a country.” “Evidently,
+sir, farther on in the wilderness a heavy rain
+has been in progress.” “Yes, indeed, sir. Farther on
+in the wilderness a heavy rain has been in progress.
+The roads are drenched with water; abundant are
+grass and sticks and water. Throw away, sir, the old
+grass, sticks, and water; with lightly burdened carts
+go ever so quickly; do not overburden the conveyances.”</p>
+
+<p>Now that caravan-leader told his drivers what
+that man had said, adding: “This man surely is no
+friend of ours, no kinsman or blood-relative. How
+can we trust him on our journey? On no account<span class="pagenum" id="Page_141">[141]</span>
+must the old grass, sticks, and water, be thrown
+away. Start the caravan forward, leaving the things
+just as they are. I will not permit you to throw away
+the old.” “Yes, sir,” said those drivers to that caravan-leader.
+And in obedience to his command they
+started the caravan forward, leaving the things just
+as they were. Neither in the first stage of the journey,
+nor in the second, nor in the third, nor in the
+fourth, nor in the fifth, nor in the sixth, nor in the
+seventh, did they see grass or sticks or water; but
+they saw that caravan in destruction and ruin. And
+of those that were in that caravan, whether men or
+beasts, they saw only the bare bones, for they had
+been eaten by that ogre, by that demon.</p>
+
+<p>Thereupon that caravan-leader addressed his
+drivers: “This caravan here met destruction and
+ruin solely through the folly of that foolish caravan-leader
+who acted as its guide. Now then, throw away
+those wares in our own caravan which are of little
+worth, and take those wares in this other caravan
+which are of great worth.” “Yes, sir,” said those
+drivers to that caravan-leader. And in obedience to
+his command they threw away all those wares in
+their own caravan which were of little worth, and
+took those wares in that other caravan which were
+of great worth. And they passed in safety through<span class="pagenum" id="Page_142">[142]</span>
+that wilderness solely through the wisdom of that
+wise caravan-leader who acted as their guide.</p>
+
+
+<h3><i>B. Uncanonical version.</i></h3>
+
+<p class="center">Jātaka 1: i. 95-106.</p>
+
+<div class="blockquot">
+
+<p>One day a wealthy merchant, accompanied by five hundred
+disciples of heretical teachers, went to Jetavana monastery,
+saluted the Exalted One, presented offerings, and sat down.
+Likewise did those disciples of heretical teachers salute the
+Teacher and sit down, close beside the merchant. And they
+gazed at the countenance of the Teacher, resplendent with the
+glory of the full moon; at his form, a form like that of Great
+Brahmā, adorned with the greater and lesser marks of beauty,
+encircled with a radiance a fathom deep; at the solid rays of
+a Buddha which issued from his body, forming, as it were,
+garland after garland and pair after pair.</p>
+
+<p>And to them the Teacher, as it were a young lion roaring
+the lion’s roar on a table-land in the Himālaya mountains, as
+it were a cloud thundering in the rainy season, as it were
+bringing down the Heavenly Ganges, as it were weaving a
+rope of jewels, with a voice like that of Great Brahmā, endowed
+with the Eight Excellences, captivating the ear, delighting the
+heart, preached a pleasing discourse on the Doctrine, diversified
+in divers ways.</p>
+
+<p>The heretics, after listening to the discourse of the Teacher,
+believed in their hearts, and rising from their seats, burst
+asunder the refuge of the heretical teachers and sought refuge
+in the Buddha. From that time on they regularly accompanied
+the merchant to the monastery with offerings, listened to the
+Doctrine, gave alms, kept the Precepts, observed Fast-day.
+Now the Exalted One departed from Sāvatthi and went back<span class="pagenum" id="Page_143">[143]</span>
+again to Rājagaha. When the Teacher departed, the heretics
+burst that refuge asunder, sought refuge once more in the
+heretical teachers, lapsed once more into their former position.</p>
+
+<p>When the Exalted One returned to Sāvatthi and learned
+what had happened, he said to those backsliders: “Laymen, in
+former times also men mistook for a refuge what was no refuge
+at all, grasped with the grasp of reason, with the grasp of
+contradiction, and in a wilderness haunted by demons came
+to a sorry end, becoming the food of ogres. But men who laid
+hold of Truth absolute, certain, consistent, obtained safety in
+that very wilderness.” Having so said, he became silent.</p>
+
+<p>Thereupon the merchant, rising from his seat, saluted and
+applauded the Exalted One. And joining his hands and pressing
+them to his head in token of reverent salutation, he spoke
+as follows: “Reverend Sir, it is clear to us that these laymen
+just now burst asunder the Supreme Refuge and chose instead
+speculation. But the fact that in former times, in a wilderness
+haunted by demons, men who chose speculation were destroyed,
+while men who chose Absolute Truth were saved,—that
+fact is hidden from us and clear to you alone. It were
+indeed well were the Exalted One, as it were making the full
+moon rise in the heavens, to make this fact clear to us.”</p>
+
+<p>Then the Exalted One aroused the attention of the merchant
+by saying: “I, O householder, fulfilled the Ten Perfections
+during a period of time which cannot be measured, and penetrated
+Omniscience, for the sole purpose of rending asunder
+the doubt of the world. Lend ear and listen as attentively as
+though you were filling a golden tube with lion-marrow.”
+Thereupon, as it were cleaving the Vault of the Snow and releasing
+the full moon, he revealed circumstances hidden by
+rebirth:</p>
+</div>
+
+<p>In times past, in the kingdom of Kāsi, in the city
+of Benāres, there was a king named Brahmadatta.<span class="pagenum" id="Page_144">[144]</span>
+At that time the Future Buddha was reborn in the
+household of a caravan-leader. In the course of time
+he grew to manhood, and went about trading with
+five hundred carts. Sometimes he went from east
+to west, sometimes from west to east. In the same
+city of Benāres there was another caravan-leader
+besides, a foolish, short-sighted, resourceless fellow.</p>
+
+<p>At that time the Future Buddha took a valuable
+lot of goods from Benāres, filled five hundred carts,
+made preparations for the journey, and was all
+ready to start. Likewise that foolish caravan-leader
+also filled five hundred carts, made preparations for
+the journey, and was all ready to start.</p>
+
+<p>The Future Buddha thought: “If this foolish
+caravan-leader goes at the same time I go, and a
+thousand carts travel along the road together, even
+the road will not be big enough. It will be difficult
+for the men to find firewood and water, and difficult
+for the oxen to find grass. Either he or I should go
+first.” So he had the man summoned, told him the
+situation, and said: “It is out of the question for
+both of us to go at the same time. Will you go first,
+or follow after?”</p>
+
+<p>Thought the foolish caravan-leader: “There are
+many advantages in my going first. There will not
+be a single rut in the road over which I travel; my
+oxen will eat grass which has not been touched; my<span class="pagenum" id="Page_145">[145]</span>
+men will have leaves for curry which have not been
+touched; the water will be clear; I can sell my goods
+at whatever price I choose to set.” So he said: “I,
+sir, will go first.”</p>
+
+<p>As for the Future Buddha, he saw many advantages
+in going second, for the following considerations
+presented themselves to his mind:
+“Those who go first will make smooth the rough
+spots on the road; I shall go by the same road they
+have gone; the oxen that go first will eat the old
+tough grass, and my oxen will eat the fresh grass
+which will have sprung up in the meantime; wherever
+they pluck leaves, fresh leaves for curry will
+have sprung up and will be at the disposal of my
+men; in places where there is no water, they will dig
+wells and obtain a supply, and we shall drink water
+from wells dug by others. Moreover, price-fixing is
+like depriving men of life! If I go second, I can sell
+my goods for whatever price they have fixed.”
+Accordingly, seeing all these advantages in going
+second, he said: “You, sir, go first.” “Very well,
+sir,” said the foolish caravan-leader. So harnessing
+his carts, he set out, and in due course passing beyond
+the habitations of men, he reached the mouth of
+the wilderness.</p>
+
+<p>(Wildernesses are of five kinds: robber-wildernesses,
+beast-wildernesses, waterless wildernesses,<span class="pagenum" id="Page_146">[146]</span>
+demon-wildernesses, famine-wildernesses. Where
+the road is infested with robbers, it is called a robber-wilderness.
+Where the road is infested with lions and
+other beasts of prey, it is called a beast-wilderness.
+Where there is no water for bathing or drinking, it
+is called a waterless wilderness. If it is infested with
+demons, it is called a demon-wilderness. If it lacks
+roots and hard food and soft food, it is called a
+famine-wilderness. Of these five kinds of wildernesses,
+this wilderness was both a waterless wilderness
+and a demon-wilderness.)</p>
+
+<p>Therefore that caravan-leader set many huge
+chatties in the carts and had them filled with water
+before he struck into the sixty-league wilderness.
+Now when he reached the middle of the wilderness,
+the ogre who lived in the wilderness, thinking, “I
+will make these men throw away the water they
+took,” created a car to delight the heart, drawn by
+pure white young oxen; and surrounded by ten or
+twelve demons bearing in their hands bow, quiver,
+shield, and weapon, decked with water-lilies both
+blue and white, head wet, garments wet, seated in
+that car like a very lord, the wheels of the car
+smeared with mud, came down that road from the
+opposite direction.</p>
+
+<p>Both before him and behind him marched the
+demons who formed his retinue, heads wet, garments<span class="pagenum" id="Page_147">[147]</span>
+wet, decked with garlands of water-lilies both
+blue and white, carrying in their hands clusters of
+lotus-flowers both red and white, chewing the fibrous
+stalks of water-lilies, streaming with drops of water
+and mud.</p>
+
+<p>Now caravan-leaders, when the wind is ahead, to
+avoid the dust, ride in front, sitting in their cars,
+surrounded by their attendants. When it blows from
+behind, they ride behind in precisely the same way.
+But at this time the wind was ahead; therefore that
+caravan-leader rode in front.</p>
+
+<p>When the ogre saw him approaching, he caused
+his own car to turn out of the road and greeted him in
+a friendly manner, saying: “Where are you going?”
+The caravan-leader also caused his own car to turn
+out of the road, allowing room for the carts to pass,
+and standing aside, said to that ogre: “We, sir, are
+just approaching from Benāres. But you are approaching
+decked with water-lilies both blue and
+white, with lotus-flowers both red and white in your
+hands, chewing the fibrous stalks of water-lilies,
+smeared with mud, with drops of water streaming
+from you. Is it raining along the road by which you
+came? Are the lakes completely covered with water-lilies
+both blue and white, and lotus-flowers both red
+and white?”</p>
+
+<p>When the ogre heard his words, he said: “Friend,<span class="pagenum" id="Page_148">[148]</span>
+what’s this you’re saying? Do you see that dark
+green streak of woods? Beyond that point the entire
+forest is one mass of water; it rains all the time; the
+hollows are full of water; in this place and in that
+are lakes completely covered with lotus-flowers both
+red and white.” As the carts passed, one after
+another, he inquired: “Where are you going with
+these carts?” “To such-and-such a country.” “What
+are the goods you have in this cart,—and in that?”
+“Such-and-such.”</p>
+
+<p>“The cart that approaches last moves as though it
+were excessively heavy; what goods have you in
+that?” “There is water in that.” “In bringing water
+thus far, of course, you have acted wisely. But beyond
+this point you have no occasion to carry water.
+Ahead of you water is abundant. Break the chatties
+to pieces, throw away the water, travel at ease.” And
+having so said, he added: “You continue your
+journey; we have some business that detains us.”
+The ogre went a little way, and when he was out of
+their sight, went back again to his own city of ogres.</p>
+
+<p>Now that foolish caravan-leader, out of his own
+foolishness, took the advice of the ogre, broke the
+chatties to pieces, threw away all of the water, leaving
+not so much as a dribble, and caused the carts to
+move forward. Ahead there was not the slightest
+particle of water. For lack of water to drink the<span class="pagenum" id="Page_149">[149]</span>
+men grew weary. They traveled until sundown, and
+then unharnessed the carts, drew them up in a contracted
+circle, and tied the oxen to the wheels. There
+was neither water for the oxen nor gruel and boiled
+rice for the men. The weakened men lay down here
+and there and went to sleep. At midnight the ogres
+approached from the city of ogres, slew both oxen
+and men, every one, devoured their flesh, leaving
+only the bare bones, and having so done, departed.
+Thus, by reason of a single foolish caravan-leader,
+they all met destruction. The bones of their hands
+and all their other bones lay scattered about in the
+four directions and the four intermediate directions;
+five hundred carts stood as full as ever.</p>
+
+<p>As for the Future Buddha, he waited for a month
+and a half from the day when the foolish caravan-leader
+set out, and then set out from the city with
+five hundred carts. In due course he reached the
+mouth of the wilderness. There he had the water-chatties
+filled, putting in an abundant supply of
+water. Then, sending a drum around the camp, he
+assembled his men and spoke as follows: “Without
+first obtaining my permission, you must not use so
+much as a dribble of water. In the wilderness there
+are poison-trees: any leaf or flower or fruit which
+you have not previously eaten, you must not eat
+without first obtaining my permission.” Having<span class="pagenum" id="Page_150">[150]</span>
+thus admonished his men, he struck into the wilderness
+with his five hundred carts.</p>
+
+<p>When he reached the middle of the wilderness,
+that ogre showed himself in the path of the Future
+Buddha in precisely the same way as before. When
+the Future Buddha saw him, he knew: “In this
+wilderness is no water; that is what is called a
+waterless wilderness. Moreover this fellow is fearless,
+red-eyed, casts no shadow. Without a doubt this
+fellow caused the foolish caravan-leader who went
+first to throw away all his water, and having thus
+brought weariness upon him and his company, devoured
+them. But, unless I am mistaken, he does
+not know how wise and resourceful I am.”</p>
+
+<p>Accordingly the Future Buddha said to the ogre:
+“You go your way. We are traders. Unless we see
+water farther on, we shall not throw away the water
+we have brought. But wherever we do see water,
+there we shall throw away the water we have
+brought, and having thus lightened our carts, shall
+continue our journey.” The ogre went a little way,
+and when he was out of sight, went back again to his
+own city of ogres.</p>
+
+<p>Now when the ogre had gone, the men asked the
+Future Buddha: “Noble sir, these men said: ‘Do
+you see that dark green streak of woods? Beyond
+that point it rains all the time.’ And the men who<span class="pagenum" id="Page_151">[151]</span>
+said it approached garlanded with garlands of
+water-lilies both blue and white, carrying clusters of
+lotus-flowers both red and white, chewing the
+fibrous stalks of water-lilies, heads wet, garments
+wet, with drops of water streaming from them. Let
+us throw away the water and go quickly with
+lightened carts.”</p>
+
+<p>The Future Buddha, hearing their words, caused
+the carts to halt, assembled all of his men, and asked:
+“Has any one of you heard that there is either a
+lake or a pool in this wilderness?” “Noble sir, we
+have not so heard. This is what is called a waterless
+wilderness.” “Just now some men said: ‘Beyond
+that dark green streak of woods it is raining.’ Now
+how far does a rain-wind blow?” “A matter of a
+league, noble sir.” “But has a rain-wind touched the
+body of even a single one of you?” “It has not, noble
+sir.” “How far off is a cloud-head visible?” “A
+matter of a league, noble sir.” “But has any one of
+you seen even a single cloud-head?” “We have not,
+noble sir.” “How far off is lightning visible?” “Four
+or five leagues, noble sir.” “But has any one of you
+seen a flash of lightning?” “We have not, noble sir.”
+“How far off can the sound of a cloud be heard?”
+“A matter of one or two leagues, noble sir.” “But
+has any one of you heard the sound of a cloud?”
+“We have not, noble sir.”</p>
+
+<p><span class="pagenum" id="Page_152">[152]</span>“Those are not human beings; those are ogres.
+They must have come with the thought in their
+minds: ‘We will make these men throw away their
+water, weaken them, and devour them.’ The foolish
+caravan-leader who went first was not resourceful.
+Undoubtedly he must have thrown away the water
+at their behest, grown weary, and been devoured;
+the five hundred carts must stand as full as ever.
+To-day we shall see them. Do not throw away even
+so much as a dribble of water, but drive ahead as fast
+as ever you can.” With these words he bade them
+drive forward.</p>
+
+<p>Proceeding, he saw the five hundred carts as full
+as ever, and the bones of the men’s hands and all
+their other bones scattered in all directions. He had
+the carts unharnessed and a stockade built by drawing
+them into a contracted circle. He had both men
+and oxen given their supper betimes, and the oxen
+lie down in the centre of the circle formed by the
+men. He himself, assisted by the leaders of the force,
+kept watch during the three watches of the night,
+sword in hand, and allowed the dawn to rise upon
+him standing there.</p>
+
+<p>On the following day, very early in the morning,
+he had his men do all their chores, feed the oxen,
+discard the weak carts, substitute strong ones, throw
+away goods of little value, substitute those of great<span class="pagenum" id="Page_153">[153]</span>
+value. And going to the place where he would be,
+he sold his goods for twice or thrice the price, and
+together with his entire company went back again
+to his own city.</p>
+
+<div class="blockquot">
+
+<p>When the Teacher had related this parable, he said: “Thus,
+householder, in times past those who grasped with the grasp
+of speculation came to a sorry end, but those who grasped
+Absolute Truth escaped from the hands of demons, went in
+safety to the place where they would be, and went back again
+to their own place.” And having thus joined the two parts of
+this Parable of Absolute Truth, he, the Supremely Enlightened,
+uttered the following stanza:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+<div class="verse">Some adhered to Absolute Truth, sophists to less than this.</div>
+<div class="verse">Knowing this, a wise man should lay hold on Absolute Truth.</div>
+</div></div>
+
+<p>Said the Teacher in conclusion: “At that time the wise
+caravan-leader was I myself.”</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_154">[154]</span>
+
+<h2 class="nobreak"><i>25. Boar and Lion.</i></h2>
+</div>
+
+<p class="ph3">“<i>Eat me, O lion!</i>”</p>
+
+<p class="center">Adapted from C. H. Tawney, Ocean of the Streams of Story
+(Kathāsaritsāgara), Chapter 72.</p>
+
+
+<p><span class="smcap">In</span> times past there dwelt in a cave in the Vindhya
+mountains a wise boar, who was none other than the
+Buddha in a previous state of existence, and with
+him his friend a monkey. He was compassionate
+towards all living beings. One day there came to his
+cave a lion and a lioness and their cub. And the lion
+said to his mate: “Since the rains have hindered the
+movements of all living beings, we shall of a certainty
+perish for lack of some animal to eat.” And
+the lioness said: “Of a certainty one or another of us
+is destined to die of hunger. Therefore do you and
+the cub eat me, for thus you will save your lives! Are
+you not my lord and master? Can you not get
+another mate like me? Therefore do you and the cub
+eat me, for thus you will save your lives!”</p>
+
+<p>Now at that moment the wise boar awoke, and
+hearing the words of the lioness, was delighted, and
+thought to himself: “This is the fruit of the merit
+which I have acquired in previous states of existence.
+I will satisfy the hunger of my friends with my own
+body and blood.” Then the wise boar arose from his<span class="pagenum" id="Page_155">[155]</span>
+bed and went out of his cave and said to the lion:
+“My good friend, do not despair. For here I am,
+ready to be eaten by you and your mate and your
+cub. Eat me, O lion!” Now when the lion heard these
+words, he was delighted, and said to his mate: “Let
+our cub eat first; then I will eat, and you shall eat
+after me.” The lioness agreed.</p>
+
+<p>So first the cub ate some of the flesh of the wise
+boar, and then the lion began to eat. And while he
+was eating, the wise boar said to him: “Be quick and
+drink my blood before it sinks into the ground, and
+satisfy your hunger with my flesh, and let your mate
+eat what is left.” So the lion gradually devoured the
+flesh until only the bones were left. But—wonderful
+to relate!—the wise boar did not die, for his life
+remained in him, as if to see how long his endurance
+would endure. In the meantime the lioness died of
+hunger in the cave, and the lion went off somewhere
+or other with his cub, and so the night came to an
+end.</p>
+
+<p>Then the monkey awoke and went out of the cave,
+and seeing the wise boar reduced to a heap of bones,
+became greatly excited and exclaimed: “What reduced
+you to a heap of bones? Tell me, O friend, if
+you can.” So the wise boar told him the whole story.
+Then the monkey did reverence to the wise boar, and
+said to him: “Tell me what you wish me to do, and<span class="pagenum" id="Page_156">[156]</span>
+I will do it.” The wise boar replied: “I wish only to
+have my body restored to me like as it was before,
+and to have the lioness that died of hunger restored
+to life again, that she may satisfy her hunger with
+my body and blood.” Thereupon, as the fruit of the
+merit which the wise boar had acquired, he was transformed
+into a sage, and the monkey into a sage likewise.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_157">[157]</span>
+
+<h2 class="nobreak"><i>26. Fairy-Prince and Griffin.</i></h2>
+</div>
+
+<p class="ph3">“<i>Eat me, O griffin!</i>”</p>
+
+<p class="center">Adapted from C. H. Tawney, Ocean of the Streams of Story
+(Kathāsaritsāgara), Chapters 22 and 90.</p>
+
+
+<p><span class="smcap">On</span> a ridge of the Himālaya stands a city called the
+Golden City, for it gleams from afar like the rays of
+the sun. And in that city, once upon a time, lived
+the king of the fairies, and his name was Jīmūta-ketu.
+And in the garden of his palace grew a wishing-tree,
+and its name was Granter of Desires, for
+it granted all desires. By the favor of that tree the
+king obtained a son, who was none other than the
+Future Buddha, and his name was Jīmūta-vāhana.
+He was valiant in generosity, of mighty courage,
+and compassionate towards all living beings.</p>
+
+<p>When Jīmūta-vāhana was become of age, his
+father made him crown-prince. Thus did he become
+the fairy-prince. And when he had become the fairy-prince,
+the ministers of the kingdom came to him
+and said: “O fairy-prince, do reverence always to
+this wishing-tree, for it grants all desires, and cannot
+be resisted by any living creature. For so long as
+we possess this tree, we cannot suffer injury of any
+kind from anyone, even from Indra, king of the
+gods, much less from any other.”</p>
+
+<p><span class="pagenum" id="Page_158">[158]</span>When Jīmūta-vāhana heard these words, he
+thought to himself: “Alas! our forefathers, for all
+their possession of this noble tree, obtained by the
+favor of this tree naught but wealth and victory over
+their enemies; thus did they demean themselves, and
+thus did they demean this tree likewise. For no such
+purposes as these will I employ this tree. For I
+know that the good things of this world endure but
+for a short while, and then perish and vanish utterly.
+But friendliness and compassion and generosity
+towards all living beings yield abundant fruit, both
+in this world and in the next. As for wealth, if it be
+not used for the benefit of others, it is like lightning
+which for an instant stings the eye, and then flickers
+and vanishes. Therefore if this wishing-tree which
+we possess, and which grants all desires, be employed
+for the benefit of others, we shall reap from
+it all the fruit that it can give. Accordingly I will so
+act that by the wealth of this tree all living beings
+shall be delivered from poverty and distress.”</p>
+
+<p>Then Jīmūta-vāhana went to the wishing-tree
+and said: “O tree-spirit, thou that dost grant to us
+the fruit that we desire, fulfil to-day this one wish of
+mine: Deliver all living beings from poverty and
+distress.” Straightway—wonderful to relate!—the
+wishing-tree showered a shower of gold upon the
+earth, and all living beings rejoiced thereat and became<span class="pagenum" id="Page_159">[159]</span>
+well-disposed to Jīmūta-vāhana, and the fame
+and glory of him spread both near and far. But the
+relatives of Jīmūta-ketu, seeing that his throne was
+firmly established by the glory of his son, were
+moved to jealousy and became hostile to him. And
+because the kingdom of Jīmūta-ketu was weak, they
+determined to attack it and overthrow it, and to take
+possession of the wishing-tree that granted all desires.
+And they assembled and met together and
+began preparations to attack the kingdom of
+Jīmūta-ketu and to overthrow it and to take possession
+of the wishing-tree that granted all desires.</p>
+
+<p>Thereupon Jīmūta-vāhana the fairy-prince said
+to Jīmūta-ketu the fairy-king his father: “Why
+should we seek to obtain new wealth, or to retain the
+wealth that we possess? Is not this body of ours like
+a bubble in the water, which bursts in an instant and
+vanishes? Is it not like a candle, which, when it is
+exposed to the wind, flickers for an instant and goes
+out? Should a wise man desire to obtain wealth or
+to retain it when it is obtained, by the killing of
+living beings? I will not fight with my relatives.
+Therefore I will leave my kingdom and go to some
+forest-hermitage. Let these miserable wretches do
+as they like, but let us not kill the members of our
+own family.”</p>
+
+<p>And Jīmūta-ketu the fairy-king said to Jīmūta-vāhana<span class="pagenum" id="Page_160">[160]</span>
+the fairy-prince his son: “Then will I too go,
+my son. For what desire for rule can I have, who am
+old, when you, who are young, out of compassion
+towards all living beings, abandon your kingdom as
+though it were so much straw and stubble?” Thereupon
+Jīmūta-vāhana, with his father and mother,
+went to the Malaya mountain, and took up his abode
+in a forest-hermitage, the dwelling of the fairy-magicians,
+the Siddhas, where the brooks were
+hidden by the sandalwood trees, and devoted himself
+to the care of his father and mother.</p>
+
+<p>One day, as he was roaming about with a companion,
+he came to a wood on the shore of the sea.
+There he saw many heaps of bones. And he said
+to his companion: “Whose bones are these?” His
+companion replied: “Give ear, and I will tell you
+the story in a few words.”</p>
+
+<h3><i>Griffin and snakes.</i></h3>
+
+<p>In times past Kadrū and Vinatā, the two wives
+of Kashyapa, had a quarrel. Kadrū said that the
+horses of the Sun were black, and Vinatā said that
+they were white, and they made a wager that whichever
+of the two was wrong should become a slave of
+the other. Then Kadrū, bent on winning, actually
+induced her sons the snakes to defile the horses of
+the Sun by spitting venom over them; and showing<span class="pagenum" id="Page_161">[161]</span>
+them to Vinatā thus defiled, she conquered her by a
+trick and made her her slave.</p>
+
+<p>When the griffin, the son of Vinatā, heard of that,
+he came and tried to induce Kadrū to release Vinatā
+from slavery. Then the snakes, the sons of Kadrū,
+said to the griffin, the son of Vinatā: “O griffin, the
+gods have begun to churn the sea of milk. Fetch
+thence the drink of immortality and give it to us as
+a substitute, and then take your mother away with
+you.” When the griffin heard these words, he went
+to the sea of milk and displayed his mighty prowess
+in order to obtain the drink of immortality. Then the
+god Vishnu, pleased with his mighty prowess, condescended
+to say to him: “I am pleased with thee;
+choose some boon.” Then the griffin, angry because
+his mother had been made a slave, asked the following
+boon of Vishnu: “May the snakes become my
+food!” Vishnu granted him this boon. Now Indra,
+king of the gods, listened to the conversation, and
+when the griffin, by his mighty prowess, had obtained
+the drink of immortality, he said to him: “O
+griffin, take steps to prevent the foolish snakes from
+consuming the drink of immortality, and to enable
+me to take it away from them again.” The griffin
+agreed, and elated by the boon of Vishnu, he went
+to the snakes with the vessel containing the drink of
+immortality.</p>
+
+<p><span class="pagenum" id="Page_162">[162]</span>And he called out from afar to the snakes: “To
+you have I brought the drink of immortality. Take
+it, and release my mother. But if you are afraid, I
+will put it on a bed of darbha-grass. So soon as my
+mother is released, I will go; therefore take the
+drink of immortality thence.” Now the snakes were
+terrified by reason of the boon which Vishnu had
+granted to the griffin, and at once agreed to the
+bargain. Then the griffin set on a bed of darbha-grass
+the vessel containing the drink of immortality,
+and the snakes released his mother from slavery, and
+the griffin departed with her.</p>
+
+<p>But while the snakes, not suspicious of a ruse,
+were in the very act of taking the drink of immortality,
+Indra, king of the gods, suddenly swooped
+down, and confounding them with his mighty prowess,
+carried off the vessel containing the drink of
+immortality. Then the snakes in despair licked the
+bed of darbha-grass with their tongues, thinking
+that there might be so much as a drop of the drink
+of immortality spilt thereon; whereupon—wonderful
+to relate—their tongues became split, and they
+became double-tongued for nothing.</p>
+
+<p>Thus did the snakes fail to obtain the drink of
+immortality. And straightway their enemy the
+griffin, relying on the boon which he had obtained
+from Vishnu, swooped down on them and began to<span class="pagenum" id="Page_163">[163]</span>
+devour them. And this he did again and again. And
+he wrought such havoc among them that the snakes
+in Pātāla were nigh unto death from sheer fright,
+and their females miscarried, and the whole race of
+the snakes was nigh unto utter destruction. Then
+Vāsuki, king of the snakes, fearing that the whole
+race of the snakes would be rooted out, begged the
+griffin to relent, and made the following agreement
+with him: “O king of birds, every day, on the hill
+that rises out of the sand of the sea, I will send you
+a single snake to eat. But you must not commit the
+folly of entering Pātāla, for by destroying utterly
+the whole race of the snakes, you will only defeat
+your own purpose.” The griffin consented. So every
+day, on the hill that rises out of the sand of the sea,
+Vāsuki, king of the snakes, sends to the griffin, the
+king of the birds, a single snake to eat. And the
+griffin, the king of the birds, devours each day the
+snake which Vāsuki, king of the birds, sends to him
+to eat. These heaps of bones are the bones of the
+snakes which the griffin has eaten, and which, gradually
+accumulating, have come to look like the peak
+of a mountain.</p>
+
+<h3><i>Fairy-prince and griffin.</i></h3>
+
+<p>When Jīmūta-vāhana, the fairy-prince, embodiment
+of generosity and compassion towards all<span class="pagenum" id="Page_164">[164]</span>
+living beings, heard this story from the lips of his
+companion, he was pricked to the heart. And he said
+to his companion: “Of a truth, Vāsuki, king of the
+snakes, is to be pitied, for that, like a coward, he
+delivers with his own hand into the hands of his
+most bitter enemy the snakes that are his subjects.
+Since he has a thousand faces and a thousand
+mouths, why can he not say with one of his mouths
+to the griffin who is his enemy: ‘Eat me first, O
+griffin!’” Then did the noble-hearted Jīmūta-vāhana
+make the following Earnest Wish: “May I,
+by the sacrifice of my own body and blood, obtain
+Supreme Enlightenment!”</p>
+
+<p>At that moment a servant summoned Jīmūta-vāhana’s
+companion to return home, and Jīmūta-vāhana,
+embodiment of generosity and compassion
+towards all living beings, was left alone. And
+Jīmūta-vāhana roamed about alone, intent on carrying
+out the resolution which he had formed. And as
+he roamed about, he heard afar off a piteous sound
+of weeping. And drawing near, he beheld on a lofty
+slab of rock a youth of handsome appearance
+plunged in bitter grief. And by his side stood an
+officer of some monarch, as if he had brought him
+and left him there. And the youth was seeking to
+persuade an old woman who was weeping, to cease
+her weeping and return whence she had come.</p>
+
+<p><span class="pagenum" id="Page_165">[165]</span>And Jīmūta-vāhana stood and listened, melted
+with pity, eager to know who he might be, and she.
+And the old woman, overwhelmed with the burden
+of her grief, began to look again and again at the
+youth, and to lament her misfortune in the following
+words: “Alas, my son! thou that wast obtained by
+me at the cost of a hundred bitter pangs! Alas, virtuous
+youth! Alas, only scion of our family, where
+shall I behold thee again? Bereft of thee, thy father
+will be plunged into the darkness of sorrow, and will
+not for long endure to live. That body of thine,
+which would suffer even from the torch of the sun’s
+rays,—how can it endure the agony of being devoured
+by the griffin? How comes it that Fate and
+the king of the snakes were able to discover thee, the
+only son of ill-starred me, though the world of the
+snakes is wide?” Thereupon the youth said:
+“Mother, I am afflicted enough as it is. Why do you
+afflict me more? Return to your home, I beg you.
+This is my last reverence to you. The griffin will
+soon be here.” When the old woman heard those
+words, she cast her sorrowful eyes all around the
+horizon, and cried aloud: “Alas, I am undone! Who
+will deliver my son from death?”</p>
+
+<p>Then Jīmūta-vāhana with joy and delight went
+up to the old woman and said: “Mother, I will deliver
+your son!”</p>
+
+<p><span class="pagenum" id="Page_166">[166]</span>When the old woman heard those words, she was
+frightened and terrified, for she thought that the
+griffin had come. And straightway she cried out:
+“Eat me, O griffin! eat me!” Then said the youth
+her son: “Mother, be not afraid, for this is no
+griffin!” Then said Jīmūta-vāhana: “Mother, I am
+the prince of the fairies, disguised in the garb of a
+man. I am come to deliver your son from death. I
+will give my own body and blood to the hungry
+griffin. Therefore return to your home, and take
+your son with you.” But the old woman said: “By
+no means! for in a still higher sense you yourself
+are my very own son, since you have shown such a
+measure of compassion to me and my son at this
+time.” Then said Jīmūta-vāhana: “I have formed a
+resolution, and you must not defeat my purpose.”</p>
+
+<p>Then said the youth: “O thou of great and noble
+heart! I cannot consent to save my own body at the
+cost of thine. Should a common stone be saved by
+the sacrifice of a precious stone? The world is full
+of those who, like myself, pity only themselves. But
+few in number are those who entertain sentiments
+of compassion for the whole world and for all the
+living beings that are therein.” At that moment the
+trees began to sway with the wind of the wings of
+the griffin, and seemed to utter a cry of dissuasion.
+And the sea, churned by the wind, seemed with the<span class="pagenum" id="Page_167">[167]</span>
+eyes of its bright-flashing jewels to be gazing in
+wonder and astonishment at the greatness of his
+courage and the depth of his compassion. Then came
+the griffin, hiding the heavens with his outspread
+wings. And swooping down, he smote the valiant
+hero Jīmūta-vāhana with his beak, and gripping
+him with his talons, carried him off from that slab
+of rock; and soaring aloft, flew quickly with him to
+a peak of the Malaya mountain, to eat him there.
+And Jīmūta-vāhana’s crest-jewel was torn from his
+head, and drops of blood fell from his body, as the
+griffin carried him through the air. And while the
+griffin was devouring his body and blood, he uttered
+the following Earnest Wish: “May my body and
+blood be offered thus in every state of my existence,
+and may I not obtain rebirth in heaven or deliverance
+from the round of existences if thereby I shall
+be deprived of the opportunity of doing good to my
+neighbor!”</p>
+
+<p>But afterwards, through the finding of his crest-jewel,
+his kinsfolk and friends effected his deliverance
+from the power of the griffin, and a goddess
+sprinkled him with a potion, whereupon he arose
+more glorious than before, with all his limbs made
+whole again. And the goddess said to him: “My son,
+I am pleased with this sacrifice of thy body and
+blood. Therefore I sprinkle thee king of the fairies,<span class="pagenum" id="Page_168">[168]</span>
+and thy reign shall endure for a cycle of time.”
+Thereupon a rain of flowers fell from the sky, and
+the drums of the gods resounded with approbation.
+And the griffin repented of his evil deeds, and said:
+“From this day henceforth I will not again eat
+snakes. As for those which I have already eaten, let
+them return to life again!” Then—wonderful to
+relate!—all the snakes that he had previously eaten
+returned to life again. Then Jīmūta-vāhana was
+escorted to the Himālaya, and was sprinkled king
+over all the kings of the fairies, and his reign endured
+for a cycle of time.</p>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<span class="pagenum" id="Page_169">[169]</span>
+
+<h2 class="nobreak"><i>Glossary.</i></h2>
+</div>
+
+
+<div class="blockquot">
+<div class="hangingindent">
+
+<p><i>Ace.</i> The losing throw at dice.</p>
+
+<p><i>Ascetic.</i> A man who has taken a vow to remain single, and
+to devote himself to fasting, bodily torture, and meditation
+as a means of escape from the horrors of repeated
+existences. Specifically, a monk belonging to some religious
+order other than the order of monks founded by
+Gotama Buddha.</p>
+
+<p><i>Benāres.</i> A sacred city of North India, situated on the
+Ganges. It was the capital of Kāsi.</p>
+
+<p><i>Brahmā.</i> The Supreme Being, the Invincible, the All-seeing,
+the Subduer, the Lord, the Maker, the Creator, the
+Ancient of Days, the Conqueror, the Ruler, the Father
+of all that are and are to be. Gotama ignored the question
+whether such a being exists.</p>
+
+<p><i>Brahman.</i> A man belonging to the priestly caste.</p>
+
+<p><i>Buddha.</i> See Introduction.</p>
+
+<p><i>Casts no shadow.</i> One of the marks of a demon.</p>
+
+<p><i>Chatty.</i> An earthenware vessel.</p>
+
+<p><i>Crore.</i> 10,000,000.</p>
+
+<p><i>Devadatta.</i> Cousin and enemy of Gotama. The Judas of
+Buddhism.</p>
+
+<p><i>Enlightenment.</i> See Introduction.</p>
+
+<p><i>Exalted One.</i> Title of Buddha.</p>
+
+<p><i>Exalted States.</i> Friendliness, Compassion, Sympathy, and
+Indifference.</p>
+
+<p><span class="pagenum" id="Page_170">[170]</span><i>Five Precepts.</i> (1) Thou shalt not take the life of any
+living being. (2) Thou shalt not take that which is not
+given. (3) Thou shalt not give way to the sins of the
+flesh. (4) Thou shalt not speak falsehood. (5) Thou
+shalt avoid occasions of heedlessness through the use
+of liquor or spirits or other intoxicants.</p>
+
+<p><i>Four Requisites.</i> Robes, food, lodging, and medicine.</p>
+
+<p><i>Fourfold Army.</i> Infantry, cavalry, chariots, and elephants.</p>
+
+<p><i>Future Buddha.</i> See Introduction.</p>
+
+<p><i>Ganges.</i> A sacred river of North India, in the valley of
+which Buddhism took its rise. The Heavenly Ganges is
+the Milky Way.</p>
+
+<p><i>Great Being.</i> Title of a Future Buddha.</p>
+
+<p><i>Heretic.</i> A man who refuses to accept the teachings of
+Buddha.</p>
+
+<p><i>Hermitage.</i> Dwelling-place of a hermit or ascetic.</p>
+
+<p><i>Heron’s Call.</i> Triumphant cry of an elephant.</p>
+
+<p><i>Himālaya, Himavat.</i> Literally, Abode of Snow. A range
+of mountains, the loftiest in the world, forming the
+northeastern border of India. The foothills of the
+Himālaya range were a favorite resort for monks and
+ascetics.</p>
+
+<p><i>Inconceivable.</i> 1 followed by 28 ciphers.</p>
+
+<p><i>Jaws of Rāhu.</i> Eclipses of the sun and moon were supposed
+to be due to the fact that they were swallowed from time
+to time by a demon named Rāhu, the Seizer.</p>
+
+<p><i>Jetavana.</i> Conqueror’s Grove. Name of a monastery near
+Sāvatthi. The favorite residence of the Buddha.</p>
+
+<p><span class="pagenum" id="Page_171">[171]</span><i>Kāsi.</i> A country of North India of which Benāres was the
+capital.</p>
+
+<p><i>Kelāsa.</i> One of the principal peaks of the Himālaya range.</p>
+
+<p><i>Kosala.</i> A country lying north of Kāsi, of which Sāvatthi
+was the capital.</p>
+
+<p><i>Lac.</i> A scarlet dye.</p>
+
+<p><i>Land of the Rose-apple.</i> India. A Rose-apple (Jambu) tree
+is represented in the illustration to Story 15, lower
+right.</p>
+
+<p><i>Marks of the spread hand.</i> For good luck. The fingers were
+supposed to “point off” evil spirits.</p>
+
+<p><i>Meru. Sineru.</i> A vast mountain occupying the centre of
+each of an infinite number of worlds.</p>
+
+<p><i>Monk.</i> A man who has taken a vow to remain single, and
+to devote himself to meditation and good works in
+accordance with the teachings of the Buddha.</p>
+
+<p><i>Nit.</i> A fly’s egg.</p>
+
+<p><i>Play-ring.</i> Before beginning play, dicers would draw a
+circle on the ground or floor. So long as the play continued,
+a dicer was bound to remain within the circle.
+By stepping outside of the circle, a dicer “broke” the
+play-ring and stopped the play.</p>
+
+<p><i>Omniscience.</i> Knowledge of all things. Enlightenment. By
+performing a work of merit and making an Earnest
+Wish thereby to attain Enlightenment in some future
+state of existence, a Future Buddha, as it were, sows the
+Seed of Omniscience.</p>
+
+<p><i>Sāvatthi.</i> A city of North India, the capital of Kosala.</p>
+
+<p><i>Seven Buddhas.</i> The oldest texts mention only seven<span class="pagenum" id="Page_172">[172]</span>
+Buddhas. The Jātaka Book mentions twenty-four.
+Later, the number is increased indefinitely.</p>
+
+<p><i>Sineru.</i> See Meru.</p>
+
+<p><i>Sprinkling.</i> In ancient India kings were not anointed, but
+sprinkled.</p>
+
+<p><i>Takkasilā.</i> A city of Northwest India, the capital of
+Gandhāra. A famous seat of learning in ancient times.</p>
+
+<p><i>Teacher.</i> Title of Buddha.</p>
+
+<p><i>Ten Perfections.</i> Generosity, Morality, Renunciation,
+Wisdom, Energy, Patience, Truth, Resolution, Friendliness,
+Indifference.</p>
+
+<p><i>Three Jewels.</i> The Buddha, the Doctrine, and the Order of
+Monks.</p>
+
+<p><i>Warrior.</i> A man belonging to the military caste.</p>
+
+<p><i>Yugandhara.</i> One of seven vast circles of rock which surround
+Mount Meru.</p>
+</div></div>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<div class="transnote">
+<p class="ph1">TRANSCRIBER’S NOTES:</p>
+
+<p>Obvious typographical errors have been corrected.</p>
+
+<p>Inconsistencies in hyphenation have been standardized.</p>
+
+<p>Archaic or variant spelling has been retained.</p>
+</div></div>
+
+<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 74064 ***</div>
+</body>
+</html>
+
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