Chapter V: Part 2: Corrupt fruit from a good tree Jā. 186: ii. 104 (4)

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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.

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:

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:

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.

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.

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The grateful elephantChapter V: Part 2: Corrupt fruit from a good tree Jā. 186: ii. 104 (4)

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