Mahābodhi-Jātaka

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Source: Adapted from Archaic Translation by H.T. Francis
JATAKA No. 528

'''MAHABODHI-JATAKA. (*1)'''

"What mean, these things," etc. This story the Master, while residing at Jetavana monastery, told concerning the Perfection of Wisdom. The incident will be found explained in the Mahaummagga (*2). Now on this occasion the Master said, "Not now only, but formerly also, the Tathagata(Buddha) was wise and crushed all disputing persons," and with these words he told a story of the past.

Once upon a time in the reign of Brahmadatta the Bodhisattva was born at Benares in the kingdom of Kasi, in the family of a North brahmin magnate, worth eighty crores(x10 million), and they named him young Bodhi. When he came of age, he was instructed in all learning at Taxila, and returning home he lived in the midst of household cares. In due course of time renouncing evil desires he retired to the Himalaya region and took up the ascetic life of a wandering Monk, and lived there for a long time, living on roots and wild berries. At the rainy season he came down from the Himalayas and going on his begging rounds he gradually approached Benares. There he took up his dwelling in the royal park, and on the following day going his round in the city for alms, in his character of a Monk, he came near to the palace gate. The king standing at his window saw him, and, being delighted with his calm behavior, he introduced him into his palace and seated him on the royal couch. After a little friendly talk, the king listened to an exposition of the Law and then offered him a variety of elegant food. The Great Being accepted the food and thought, "Truly this king's court is full of hatred and exceeds in enemies. Who, I wonder, will rid me of a fear that has come up in my mind?" And observing a brown colored hound, a favourite of the king's, standing near him, he took a lump of food and made a show of wishing to give it to the dog. The king being aware of this had the dog's dish brought and asked him to take the food and give it to the dog. The Great Being did so and then finished his own meal. And the king, gaining his consent to the arrangement, had a hut of leaves built for him in the royal park within the city, and, assigning to him all that an ascetic required, he let him dwell there. And two or three times every day the king came to pay his respects to him. And at meal times the Great Being continued to sit on the royal couch and to share the royal food. And so twelve years passed. Now the king had five councillors who taught him his worldly and spiritual duties. One of them denied the existence of Cause (Karma). Another believed everything was the act of a Supreme Being. A third taught the teaching of previous actions. A fourth believed in annihilation at death. A fifth held the Kshatriya teaching. He who denied the Cause taught the people that beings in this world were purified by rebirth. He who believed in the action of a Supreme Being taught that the world was created by him. He who believed in the consequences of previous acts taught that sorrow or joy that happens to man here is the result of some previous action. The believer in annihilation taught that no one passes hence to another world, but that this world is annihilated. He who practiced the Kshatriya doctrine taught that one's own interest is to be desired even at the cost of killing one's parents. These men were appointed to sit in judgment in the king's court, and being greedy of bribes they dispossessed the rightful owner of property. Now one day a certain man, being defeated in a false action at law, saw the Great Being go into the palace for alms, and he saluted him and poured his grievance into his ears, saying, "Holy Sir, why do you, who take your meals in the king's palace, regard with indifference (*3) the action of his lord justices who by taking bribes ruin all men? Just now these five councillors, taking a bribe at the hands of a man who brought a false action, have wrongfully dispossessed me of my property." So the Great Being moved by pity for him went to the court, and giving a righteous judgment reinstated him in his property. The people with one consent loudly applauded his action. The king hearing the noise asked what it meant, and on being told what it was, when the Great Being had finished his meal, he took a seat beside him and asked, "Is it true, Reverend Sir, as they say, that you have decided a lawsuit?" "It is true, Sire." The king said, "It will be to the advantage of the people, if you decide cases: from now on you are to sit in judgment." "Sire," he replied, "we are ascetics; this is not our business." "Sir, you should do it in pity to the people. You need not judge the whole day, but when you come here from the park, go at early dawn to the place of judgment and decide four cases; then return to the park and after eating of food decide four more cases, and in this way the people will derive benefit." After being repeatedly begged, he agreed to it and from now on he acted accordingly. Those who brought fraudulent actions found no further opportunity, and the councillors not getting any bribes were in evil plight and thought, "Ever since this Monk Bodhi began to sit in judgment, we get nothing at all." And calling him the king's enemy they said, "Come, let us slander him to the king and bring about his death." So coming near to the king they said, "Sire, the Monk Bodhi wishes you harm." The king did not believe them and said, " No, he is a good and learned man; he would not do so." "Sire," they replied, "all the citizens are his creatures: we are the only five people he cannot get under his thumb. If you do not believe us, when he next comes here, take note of his following." The king agreed to do so, and standing at his window he watched for his coming, and, seeing the crowd of suitors who followed Bodhi without his knowledge, the king thought they were his group of attendants, and being prejudiced against him he summoned his councillors and asked, "What are we to do?" "Have him arrested, Sire," they said. "Unless we see some rude offence on his part," he said, "how are we to arrest him?" "Well then diminish the honour that is usually paid to him, and when he sees this falling off of respect, being a wise Monk, he will without saying a word to anyone run away of his own accord." The king fell in with this suggestion and gradually diminished the respect paid to him. On the first day after this they seated him on a bare couch. He noticed it and at once knew that he had been slandered to the king, and returning to the park he was minded to take his departure that very day, but he thought, "When I know for certain, I will depart," and he did not go away. So the next day when he was seated on the bare couch, they came with food prepared for the king and other food as well, and gave him a mixture of the two. On the third day they did not allow him to approach the dais, but placing him at the head of the stairs they offered him mixed food. He took it and retiring to the park made his meal there. On the fourth day they placed him on the terrace below and gave him broth made of rice dust, and this too he took to the park and made his meal there. The king said, "Though the honours paid to him are diminished, yet Great Bodhi, the Monk, does not go away. What are we to do?" "Sire," they said, "it is not for alms he comes here; but he is seeking power of governing. If he were coming merely for the alms, he would have run away the very first day he was slighted." "What then are we to do?" "Have him killed tomorrow, Sire." He said, "It is well," and placing swords in the hands of these very men he said, "Tomorrow, when he comes and stands inside the door, cut off his head and make mincemeat of him, and without saying a word to anyone threw his body on a dunghill, and then take a bath and return here."

They readily agreed and said, "Tomorrow we will come and do so," and having arranged matters with one another they departed to their several homes. The king too after his evening meal lay down on the royal couch and called to mind the virtues of the Great Being. Then straightway sorrow fell upon him and the sweat poured from his body, and getting no comfort in his bed he rolled about from side to side. Now his chief queen lay beside him but he exchanged not a single word with her.

So she asked him, saying, "How is it, Sire, that you do not say a word to me? Have I in any way offended you?" "No, lady," he said, "but they tell me the Monk Bodhi has become an enemy of ours. I have ordered five of my councillors to kill him tomorrow. After killing him they will cut him in pieces and throw his body on a dunghill. But for twelve years he has taught us many a truth. No single offence in him has ever been clearly seen by me before, but at the instigation of others I have ordered him to be put to death, and this is why I grieve." Then she comforted him, saying, " If, Sire, he is your enemy, why do you grieve at killing him? Your own safety must be attended to, even if the enemy you kill is your own son. Do not take it to heart." He was reassured by her words and fell asleep. At that moment the well-bred brown colored hound hearing the talk thought, "Tomorrow by my own power I must save this man's life." So early next morning the dog went down from the terrace and coming to the big door he lay with his head on the threshold, watching the road by which the Great Being came. But those councillors with swords in their hands came early in the morning and took their stand inside the door. And Bodhi duly observing the time came from the park and approached the palace door. Then the hound seeing him opened his mouth and showed his four big teeth and thought, "Why, holy Sir, do you not seek your alms elsewhere in India? Our king has placed five councillors armed with swords inside the door to kill you. Do not come accepting death as your fate (*4), but be off with all speed," and he gave a loud bark. From his knowledge of the meaning of all sounds Bodhi understood the matter and returned to the park and took everything that was necessary for his journey. But the king standing at his window, when he found he was not coming, thought, "If this man is my enemy, he will return to the park and gather together all his forces and will be prepared for action, but if otherwise, he will certainly take all that he requires and be ready to go away. I will find out what he is about." And going to the park he found the Great Being coming out of his hut of leaves and with all his necessities at the end of his enclosure walk, ready to start, and saluting him he stood on one side and uttered the first stanza:

What mean these things, umbrella, shoes, skin-robe and staff in hand? What of this cloak and bowl and hook? I gladly would understand Why in hot haste you would depart and to what far-off land.

On hearing this the Great Being thought, "I suppose he does not understand what he has done. I will let him know." And he repeated two stanzas:

These twelve long years I've lived, O king, within your royal park; And never once before to-day this hound was known to bark. To-day he shows his teeth so white, defiant now and proud, And hearing what you told the queen, to warn me, speaks aloud.

Then the king acknowledged his sin, and asking to be forgiven he repeated the fourth stanza:

The sin was mine: you, holy sir, my purpose was to kill; But now I favour you once more, and gladly would have you stay.

Hearing this the Great Being said, "Of a truth, Sire, wise men do not dwell with one who without having seen a thing with his own eyes follows the lead of others," and so saying he exposed his misconduct and spoke thus:

My food of old was pure and white, next mixed it was in color, Now it is brown as brown can be. It is time that I went away.

First on the dais, then upstairs and last below I dine; Before I'm thrust out by neck and hair, my place I will leave.

Affect you not a faithless friend: like a dry well is he However deep one digs it out, the stream will muddy be.

A faithful friend sure cultivate, a faithless one avoid, As one thirsty hastes to a pool, a faithful friend pursue.

Cling to the friend that clings to you, his love with love returns back; One who forsakes a faithful friend is deemed a sorry creature.

Who leaves not a devoted friend, nor love returns back with love, Vilest of men is he, nor ranks the monkey tribe above.

To meet too often is as bad as not to meet at all; To ask a boon a bit too soon--this too makes love to pale.

Visit a friend but not too often, nor yet prolong your stay; At the right moment favours beg: so love will never decay.

Who stay too long find many times that friend is changed to enemy; So Before I lose your friendship I will take my leave and go.

The king said:

Though I with folded hands beseech, you will not lend an ear, You have no word for us to whom your service would be dear, I crave one favour: come again and pay a visit here.

The Bodhisattva said:

If nothing comes to snap our life, O king, if you and I Still live, O sustainer of your realm, perhaps I'll here fly, And we may see each other yet, as days and nights go by.

Thus spoke the Great Being and preached the Truth to the king, saying, "Be vigilant, O Sire." And leaving the park, after going a round for alms in a district of his own, he departed from Benares and by degrees reached a place in the Himalayas, and after living some time there he descended from the hills and settled in a forest near a frontier village. As soon as he was gone, those councillors once more sat in judgment, robbing the people, and they thought, "Should Great Bodhi, the Monk, return, we shall lose our livelihood. What are we to do to prevent his coming back?" Then this occurred to them: "Such people as these cannot leave any object to which they are attached. What can be the object here to which he is attached?" Then feeling sure it must be the king's chief wife, they thought, "This is the reason why he would return here. We will be beforehand (*5) with them and put her to death." And they repeated this to the king, saying, "Sire, to-day a certain report is current in the city." "What report?" he said. "Great Bodhi the Monk and the queen send messages to and fro, one to the other." "With what objects?" "His message to the queen, they say, is this, "Will you be able by your own power to put the king to death and to grant me the white umbrella?" Her message to him is, "The king's death, truly, is my charge: you are to come quickly." They constantly repeated this till the king believed it and asked, "What then is to be done?" They answered, "We must put the queen to death." And without investigating the truth of the matter he said, "Well then put her to death: and cutting up her body piecemeal throw it on the dunghill." They did so, and the news of her death was noised abroad throughout the city. Then her four sons said, "Our mother though innocent has been put to death by this man," and they became the king's enemies. And the king was greatly terrified. The Great Being in due course heard what had happened and thought, "Excepting myself there is no one that can pacify these princes and induce them to forgive their father; I will save the king's life and deliver these princes from their evil purpose." So next day he entered a frontier village and after eating the flesh of a monkey given to him by the inhabitants he begged for its skin which he had dried in his hermit's hut till it had lost all smell and then made it into an inner and outer robe which he laid upon his shoulder. Why did he do so? That he might say, "It is very helpful to me." Taking the skin with him he gradually made his way to Benares and coming near to the young princes he said to them, "To murder one's own father is a terrible thing: you must not do this. No mortal is exempt from decay and death. I have come here to reconcile you; when I send a message, you are to come to me." After having thus encouraged the youths, he entered the park within the city and seated himself upon a stone slab, spreading the monkey-skin over it.

When the keeper of the park saw this, he went in haste to tell the king. The king on hearing it was filled with joy, and taking those councillors with him went and saluted the Great Being, and sitting down began to talk pleasantly with him. The Great Being without any exchange of friendly greeting went on stroking his monkey-skin. The king said, "Sir, without making any provision (*6) for me you continue to rub your monkey-skin. Is this more helpful to you than I am?" "Yes, Sire, this monkey is of the greatest service to me. I travelled about sitting on its back. It carried my water-pot for me. It swept out my living-place.

It performed various duties of a minor kind for me. Through its simplicity I ate its flesh and having had its skin dried I spread it out and sit and lie on it: so it is very useful to me." Thus did he, in order to refute these wrong believers, attribute the acts of a monkey to the monkey-skin, and with this object he spoke as he did. From his having formerly dressed in its skin he said, "I travelled about sitting on its back." From placing it on his shoulder and from having thus carried his drinking vessel he said, "It carried my drinking vessel." From the fact of having swept the ground with the skin he said, "It sweeps out my living place." When he lies down, because his back is touched by this skin, and when he steps upon it, because it touches his feet, he says, "It performed such and such various duties for me": when he was hungry, because he took and ate its flesh, he says, "Being such a simple creature, I ate its flesh." On hearing this those councillors thought, "This man is guilty of murder. Consider, please, the act of this ascetic: he says he killed a monkey, ate its flesh and goes about with its skin," and clapping their hands they ridiculed him. The Great Being, on seeing them do this, said, "These fellows do not know that I am come with this skin to refute their heresies: I will not tell them." And addressing the one that denied the Cause, he asked, saying, "Why, sir, do you blame me?" "Because you have been guilty of an act of treachery to a friend and of murder." Then the Great Being said, "If one should believe in you and in your teaching and act accordingly, what evil has been done?" And refuting his wrong belief he said:

If this your belief, "All acts of men, or good or bad, From natural causes spring, I hold, in every case," Where in involuntary acts can sin find place?

If such the belief you hold and this be teaching true, Then was my action right when I killed that monkey.

Could you but only see how sinful is your belief, You would no longer then with reason blame my deed.

Thus did the Great Being rebuke him and reduce him to silence. The king, feeling annoyed at the rebuke before the assembly, collapsed (*7) and sat down. And the Great Being, after refuting his wrong belief, addressed the one who believed that everything is brought about by a Supreme Being and said, "Why, sir, do you blame me, if you really fall back upon the teaching that everything is the creation of a Supreme Being?" And he repeated this verse.

If there exists some Lord all powerful to fulfil In every creature bliss or suffering, and action good or ill, That Lord is stained with sin. Man does but work his will.

If such the belief you hold and this be teaching true, Then was my action right when I killed that monkey.

Could you but only see how sinful is your belief, You would no longer then with reason blame my deed.

Thus did he, like one knocking down a mango with a club stick taken from the mango tree, refute the man who believed in the action of some Supreme Being by his very own teaching, and then he thus addressed the believer in all things having happened before, saying, "Why, sir, do you blame me if you believe in the truth of the teaching that everything has happened before?" And he repeated this verse:

From former action still both bliss and suffering begin; This monkey pays his debt, to his some former sin: Each action is a debt paid. Where then does guilt come in?

If such the belief you hold and this be teaching true, Then was my action right when I killed that monkey.

Could you but only see how sinful is your teaching, You would no longer then with reason blame my deed.

Having thus refuted the wrong belief of this man too, he turned to the believer in annihilation (*8) and said, "You, sir, maintain that there is no reward and the like, believing that all mortals suffer annihilation here, and that no one goes to a future world. Why then do you blame me?" And rebuking him he said:

Each living creature's form is composed of four elements (earth, fire, water, space); Body goes to these each component parts dissolved.

The dead exist no more, the living still live on; Should this world be destroyed, both wise and fools are gone: Amidst a ruined world guilt-stain defiles none.

If such the belief you hold and this be teaching true, Then was my action right when I killed that monkey.

Could you but only see how sinful is your belief, You would no longer then with reason blame my deed.

Thus did he refute the wrong belief of this one too and then addressing him who held the Kshatriya teaching, he said, "You, sir, maintain that a man must serve his own interests, even should he have to kill his own father and mother. Why, if you go about teaching this belief, do you blame me?" And he repeated this verse:

The Kshatriyas say, poor simple fools that think themselves so wise, A man may kill his parents, if occasion justifies, Or elder brother, children, wife, should need of it arise.

Thus did he withstand the views of this man too, and to reveal his own view he said:

"From off a tree beneath whose shade a man would sit and rest, It was treachery to chop a branch. False friends we both detest.

But if occasion should arise, then destroy that tree." That monkey then, to serve my needs, was rightly killed by me.

If such the belief you hold and this teaching be true, Then my action was right when I killed that monkey.

Could you but only see how sinful is your belief, You would no longer then with reason blame my deed.

Thus did he refute the teaching of this man too, and now that all these five wrong believers were dumbfounded and bewildered (*9), addressing the king he said, "Sire, these fellows with whom you go about are big thieves who plunder your realm. Oh! fool that you are, a man by keeping company with fellows such as these both in this present world and that which is to come would meet with great sorrow," and so saying he taught the king the Truth and said:

This man teaches, "There is no cause." Another, "One(God) is Lord of all." Some hold, "Each deed was done because of old deeds." Others, "All worlds to ruin fall." These and the Kshatriya wrong believers are fools who think that they are wise, Bad men are they who sin themselves and others wickedly advise, Evil advices sure result in pains and penalties.

Now by way of example, explaining the text of his sermon, he said:

A wolf disguised as ram of old Came unsuspected near the fold.

The (*10)panic-stricken flock it killed, Then ran off to pastures new.

Thus monks and brahmins often use A cloak, the to abuse gullible.

Some on bare ground all dirty lie, Some fast, some squat in agony.

Some may not drink, some eat by rule, posing as saints each, but wicked fool.

An evil race of men are they, and fools who think that they are wise, All such not only sin themselves, but others wickedly advise, Evil advices sure result in pains and penalties.

Who say, "No Force exists in anything," Deny the Cause of all, disparaging Their own and others' acts as vanity (futile), O king,

An evil type of men are they, and fools who think that they are wise, All such not only sin themselves, but others wickedly advise, Evil advices sure result in pains and penalties.

If Force exists not anywhere nor acts be good or ill, Why should a king keep artisans, to profit by their skill?

It is because Force does exist and actions good or ill, That kings keep ever artisans and profit by their skill.

If for a hundred years or more no rain or snow should fall, Our race, amidst a ruined world, would perish one and all.

But as rains fall and snow in addition, the changing year ensures, That harvest ripens and our land for ages long endures.

The bull through floods a devious course will take ..(&same as before).

Who picks fruit before it has well ripened on the tree, Destroys its seed and never knows how sweet the fruit may be.

So he that by unrighteous rule his country has destroyed, The sweets that spring from righteousness has never once enjoyed.

But he that lets the fruit he picks first ripen on the tree, Preserves its seed and knows full well how sweet the fruit may be.

So he too by his righteous rule that has preserved the land, How sweet the fruits of justice are can fully understand.

The warrior king that over the land unrighteous sway shall wield Will suffer loss in plant and herb, whatever the ground shall yield.

So should he spoil his citizens so likely by trade to gain, A failing source of revenue will his exchequer drain.

And should he annoy his soldiers bold, so skilled to rule the fight, His army will fall off from him and shear him of his might.

So should he wrong or sage or saint, he meets his due reward, And through his sin, however high born, from heaven will be debarred.

And should a wife by wicked king, though innocent, be killed, He suffers in his children and in hell is anguished with pain.

Be just to town and country folk and treat your soldiers well, Be kind to wife and children and let saints in safety dwell.

A monarch such as this, O Sire, if free from passion found, Like Indra & lord of Asuras, strikes terror all around.

The Great Being having thus taught the Truth to the king summoned the four young princes and addresssed them, explaining to them the king's action, and he said, "Ask the king's pardon," and having persuaded the king to forgive them, he said, "Sire, from now on do not accept the statement of slanderers without weighing their words, and be not guilty of any similar deed of violence, and as for you young princes, act not treacherously towards the king," and he thus taught them all. Then the king said to him, "Holy Sir, it was owing to these men that I sinned against you and the queen, and through accepting their statement I brought this evil deed. I will put all five of them to death." "Sire, you must not do this." "Then I will order their feet and hands to be cut off." "This too you must not do." The king agreed, saying, "It is well," and he stripped them of all their property and disgracing them in various ways, by fastening their hair into five locks (*11), by putting them into chains and chains and by smearing cow-dung over them, he drove them out of his kingdom. And the Bodhisattva after staying there a few days and advising king, asking him be vigilant, set off for the Himalayas and developed supernatural power arising out of mystic meditation, and so long as he lived, cultivating the Perfect States, he became a dweller of the Brahma world.

The Master(Buddha) here ended his lesson and saying, "Not now only, Brethren(Monks), but formerly also, the Tathagata(Buddha) was wise and crushed all disputing persons," he thus identified the Birth: "At that time the five wrong believers (*12) were Purana Kashyapa, Makkhali Gosala, Pakudha Kaccana, Ajita Kesakambali, Nigantha Nataputta (Mahavira the Guru of Jains), the brown colored dog was Ananda, and the wandering Monk Mahabodhi was I myself.

Footnotes:

(1)See Digha Nikaya, II. Samanna-Phala

(2)Jataka, No. 546.

(3)ajjhupekkhati. Jataka, 147, Cullavagga, IV. 4. 8.

(4)Jataka, 417, "with death written on the brow."

(5)patigacc'eva, patikacc'eva.

(6)Another reading is akathetva, "without addressing a word to me."

(7)pattakkhandha

(8)ucchedavada. Seee Vinaya Texts, II. 111,Katha Vatthu, Pakarana Atthakatha

(9)nippatibhana, cf. appatibhana, Cullavagga, IV. 4. 8.

(10)Reading vittasayitva for citrasayitva.

(11)As a mark of disgrace a woman's head is so shaved that five locks are left. Jataka 135 shows that the cula was sometimes a mark of slavery.

(12)Heretics, Purana, Kakudha Kaccayana and Nigantha Nataputta (Mahavira the Guru of Jains).