16. Partridge, Monkey, and Elephant

Reverence your elders.

A. Canonical version. Vinaya ii. 161-162.

[59] 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 [60] and voided 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 [61] 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 navel. 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 voided 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.

17. 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 Sāvatthi, at Jetavana, in Anāthapiṇḍika’s Grove. 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, not exerting his strength, not 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. [63]

“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.” So saying, he recited the Saṁyutta Suttanta found in the Mahāvagga. 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 quail 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, [64] 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, napped 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.”

18. Snake-Charm

A blessing upon all Jiving 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 [65] 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 Kaṇhagotamakas 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:

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! [66]

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.

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 [67] 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 Kaṇhāgotamaka snakes.

Having thus pointed out to them the four royal families of serpents, he said: “In case you are successful in cultivating friend ship 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!” [68]

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 com posed 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. 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 [69] 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 [70] 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 253: 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 conception in the womb of his mother. 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. [71]

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.”

“Very well,” assented the ascetic, and went to his own leaf-hut. On the next day the dragon-king came and stopped at the hermit age. 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. [72]

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 person ages in the Birth-story as follows: “At that time the younger brother was Ānanda, but the older brother was I myself.”

 

last updated: March 2016