Chapter XIII:
Parables from the Medium-Length Discourses on
Two Kinds of Herdsmen
180. Māra, The Wicked Herdsman
Majjhima 25: i. 151-160.
[258] 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!” said those monks to the Exalted One in reply. The Exalted One said this:
The hunter does not strew bait for the herds of deer with the thought: “Let the herds of deer, enjoying this bait which I have strewn, be long-lived, possess beauty, maintain themselves for long, for a long time!” With this thought, rather, does the hunter strew bait for the herds of deer: “The herds of deer, having nibbled this bait which I have strewn, will eat food to their confusion. Having nibbled, eating food to their confusion, they will become intoxicated. Being intoxicated, they will become heedless. Being heedless, they will come into my power to do with as I will, all by reason of this bait.”
Of four herds of deer, the first, having nibbled that bait which the hunter had strewn, ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of the hunter to do with as he would, all by reason of that bait. For so that first herd of deer did not escape from the power and might of the hunter.
Of four herds of deer, the second thus reflected: “The first herd of deer did thus and so, and came to such and such an end. Suppose we were to refrain altogether from eating the bait! Suppose, refraining from this perilous food, we were to plunge into forest-abodes [259] and dwell therein!” They refrained altogether from eating the bait. Refraining from that perilous food, they plunged into forest-abodes and dwelt therein.
In the last of the hot months the grass and water gave out, and their bodies became excessively lean. Their bodies becoming excessively lean, their strength and vigor came to an end. Their strength and vigor coming to an end, they returned to that same bait which the hunter had strewn. Under those circumstances, having nibbled, they ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of the hunter to do with as he would, all by reason of that bait. For so that second herd of deer also did not escape from the power and might of the hunter.
Of four herds of deer, the third thus reflected: “The first herd of deer did thus and so, and came to such and such an end. The second herd of deer also did thus and so, and came to such and such an end. Suppose we were to make our resort near this bait which the hunter has strewn! Having made our resort here, not having nibbled this bait which the hunter has strewn, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of the hunter to do with as he will, all by reason of this bait.” They did so. They came not into the power of the hunter.
Then to the hunter and his men occurred the following thought: “How cunning are the deer of this third herd! how discriminating! How marvelous are the powers of the deer of this third herd, these, strangers! Not only do they enjoy this bait which has been strewn, but we know neither their coming nor their going! Suppose we were completely to surround this bait which has been strewn, ground and all, with a palisade of tall stakes! Perhaps we might see the resort of the deer of this third herd, where they go to get their food.” They completely surrounded that bait which had been strewn, ground and all, with a palisade of tall stakes. The hunter and his men saw the resort of the deer of that third herd, where they went to get their food. For so that third herd of deer also did not escape from the power and might of the hunter. [260]
Of four herds of deer, the fourth thus reflected: “The first herd of deer did thus and so, and came to such and such an end. The second herd of deer also did thus and so, and came to such and such an end. The third herd of deer also did thus and so, and came to such and such an end. Suppose we were to make our resort where the hunter and his men do not come! Having made our resort here, not having nibbled this bait which the hunter has strewn, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of the hunter to do with as he will, all by reason of this bait.” They did so. They came not into the power of the hunter.
Then to the hunter and his men occurred the following thought: “How cunning are the deer of this fourth herd! how discriminating! How marvelous are the powers of the deer of this fourth herd, these strangers! Not only do they enjoy this bait which has been strewn, but we know neither their coming nor their going! Suppose we were completely to surround this bait which has been strewn, ground and all, with a palisade of tall stakes! Perhaps we might see the resort of the deer of this fourth herd, where they go to get their food.” But the hunter and his men never so much as saw the resort of the deer of that fourth herd, where they went to get their food.
Then to the hunter and his men occurred the following thought: “If we alarm the deer of this fourth herd, they, alarmed, will alarm others; and they, alarmed, will alarm others; under such circumstances the herds of deer will abandon for good and all this bait which has been strewn. Suppose we were to ignore the deer of this fourth herd!” The hunter and his men ignored the deer of that fourth herd. For so that fourth herd of deer escaped from the power and might of the hunter.
A parable, monks, I here give unto you, that ye may understand the meaning of the matter. And this alone is the meaning of the matter: The Bait, monks, typifies the Five Pleasures of Sense. The Hunter, monks, typifies Māra the Evil One. The Retinue of the Hunter, monks, typifies the Retinue of Māra the [261] Evil One. The Herds of Deer, O monks, typify monks and Brahmans.
Of four groups of monks and Brahmans, the first, having nibbled that bait which Māra had strewn, those allurements of the world, ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of Māra to do with as he would, all by reason of that bait, those allurements of the world. For so that first group of monks and Brahmans did not escape from the power and might of Māra. Unto the first herd of deer in this parable do I liken this first group of monks and Brahmans.
Of four groups of monks and Brahmans, the second thus reflected: “The first group of monks and Brahmans did thus and so, and came to such and such an end. Suppose we were to refrain altogether from eating the bait, the allurements of the world! Suppose, refraining from this perilous food, we were to plunge into forest-abodes and dwell therein!” They refrained altogether from eating the bait, the allurements of the world. Refraining from that perilous food, they plunged into forest-abodes and dwelt therein. There their food consisted of pot-herbs, millet, paddy, wild rice, scraps, rice-dust, scum of boiled rice, cotton-seed, grass, cow-dung. There, confirmed vegetarians that they were, they subsisted on a diet of roots and fruits of the forest.
In the last of the hot months the grass and water gave out, and their bodies became excessively lean. Their bodies becoming excessively lean, their strength and vigor came to an end. Their strength and vigor coming to an end, their emancipation of heart came to an end. Their emancipation of heart coming to an end, they returned to that same bait which Māra had strewn, those allurements of the world. Under those circumstances, having nibbled, they ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of Māra to do with as he would, all by reason of that bait, those allurements of the world. For so that second group of monks and Brahmans also did not escape [262] from the power and might of Māra. Unto the second herd of deer in this parable do I liken this second group of monks and Brahmans.
Of four groups of monks and Brahmans, the third thus reflected: “The first group of monks and Brahmans did thus and so, and came to such and such an end. The second group of monks and Brahmans also did thus and so, and came to such and such an end. Suppose we were to make our resort near this bait which Māra has strewn, these allurements of the world! Having made our resort here, not having nibbled this bait which Māra has strewn, these allurements of the world, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of Māra to do with as he will, all by reason of this bait, these allurements of the world.” They did so. They came not into the power of Māra.
However, they held the following views: ‘The world is eternal.’ ‘The world is not eternal.’ ‘The world is finite.’ ‘The world is infinite.’ ‘The soul and the body are identical.’ ‘The soul and the body are distinct.’ ‘The Tathāgata exists after death.’ ‘The Tathāgata does not exist after death.’ ‘The Tathāgata both exists and does not exist after death.’ ‘The Tathāgata neither exists nor does not exist after death.’ For so that third group of monks and Brahmans also did not escape from the power and might of Māra. Unto the third herd of deer in this parable do I liken this third group of monks and Brahmans.
Of four groups of monks and Brahmans, the fourth thus reflected: “The first group of monks and Brahmans did thus and so, and came to such and such an end. The second group of monks and Brahmans also did thus and so, and came to such and such an end. The third group of monks and Brahmans also did thus and so, and came to such and such an end. Suppose we were to make our resort where the Māra and his retinue do not come! Having made our resort here, not having nibbled this bait which Māra has strewn, these allurements of the world, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become [263] intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of Māra to do with as he will, all by reason of this bait, these allurements of the world.” They did so. They came not into the power of Māra. For so that fourth group of monks and Brahmans escaped from the power and might of Māra. Unto the fourth herd of deer in this parable do I liken this fourth group of monks and Brahmans.
Destruction of the Eye of Māra
The Four Trances.
“And how, O monks, does one get beyond the reach of Māra and his retinue? Here in this world, O monks, dwells a monk who has utterly isolated himself from the Pleasures of Sense, who has isolated himself from evil states of mind, who has entered upon the First Trance, – a trance with which is associated reasoning, with which is associated investigation, which has its beginning in isolation, which is full of joy and bliss. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, through the cessation of reasoning and investigation, has entered upon the Second Trance, – a trance devoid of reasoning, devoid of investigation, a tranquillization of the inner self, a focussing of the thoughts, which has its beginning in Concentration, which is full of joy and bliss. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk, indifferent to joy and to absence of passion, and mindful, and conscious, experiencing bliss in the body, – a monk of whom the Noble say, ‘He is indifferent; he is mindful; he dwells in bliss;’ – dwells a monk who has entered upon the Third Trance. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, through the putting away of bliss, through the putting away of suffering, through the destruction even of former satisfaction and dissatisfaction, has entered upon the Fourth Trance, – a trance devoid of suffering, devoid of bliss, – the perfection of indifference and mindfulness. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’ [264]
Knowledge of the means of destroying the Three Contaminations.
“But again further, O monks, dwells a monk who, through passing altogether beyond perceptions of form, through the sinking to rest of perceptions of obstacles, through inattention to perceptions of diversity, perceiving, ‘Infinite is space,’ has entered upon the realm of the infinity of space. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, having altogether passed beyond the realm of the infinity of space, perceiving, ‘Infinite is consciousness,’ has entered upon the realm of the infinity of consciousness. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, having altogether passed beyond the realm of the infinity of consciousness, perceiving, ‘There exists nothing at all,’ has entered upon the realm of nothingness. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, having altogether passed beyond the realm of nothingness, has entered upon the realm of neither perception nor non-perception. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One.’
“But again further, O monks, dwells a monk who, having altogether passed beyond the realm of neither perception nor non-perception, has entered upon cessation of perception and sensation; – when, in his wisdom, he sees this, the Contaminations fall away from him. With reference to this monk, O monks, it is said of him: ‘He has made Māra blind; he has destroyed the Eye of Māra, leaving not a trace; he is gone out of sight of the Evil One. He has got beyond attachment for the world.’ ”
Thus spoke the Exalted One. Delighted in heart, those monks applauded the words of the Exalted One.
181-183. The Buddha, the Good Herdsman I
Majjhima 19: i. 114-118.
Thus have I heard: Once upon a time the Exalted One was in residence at Sāvatthi, at Jetavana, in Anāthapiṇḍika’s Mango Grove. At that time the Exalted One addressed the monks: “Monks!” “Reverend Sir!” said those monks to the Exalted One in reply. The Exalted One said this: [265]
How Gotama mastered his thoughts.
“Even before my Complete Enlightenment, before I became a Supreme Buddha, while I was yet a mere Buddha-to-be, the following thought occurred to me: ‘Suppose, during my monastic residence, I were to separate my thoughts into two groups!’ Accordingly I made this one group of these thoughts of the pleasures of sense and of ill will and of injury, and this other group of these thoughts of the renunciation of the pleasures of sense and of good-will and of non-injury.
“So when, as I resided thus heedful, ardent, resolute, a thought of the pleasures of sense arose within me, I perceived the following: ‘Arisen within me indeed is this thought of the pleasures of sense. And this thought indeed conduces both to the ruin of self and to the ruin of others, – even to the ruin both of self and of others. It is destructive of wisdom, it is in league with ruin, it does not conduce to Nibbāna.’
“Even as I considered within myself, ‘This thought conduces to the ruin of self,’ this thought utterly faded away. Even as I considered within myself, ‘This thought conduces to the ruin of others,’ this thought utterly faded away.
“Even as I considered within myself, ‘This thought conduces both to the ruin of self and to the ruin of others,’ this thought utterly faded away. Even as I considered within myself, ‘This thought is destructive of wisdom, is in league with ruin, does not conduce to Nibbāna,’ this thought utterly faded away. Thus, every single time a thought of the pleasures of sense arose within me, I absolutely rejected it, I absolutely banished it, I absolutely abolished it. So likewise with the thoughts of ill-will and the thoughts of injury.
“Whatsoever a monk considers much, ponders much, to that does his heart incline. If it be a thought of the pleasures of sense that a monk considers much, ponders much, he has rejected the thought of the renunciation of the pleasures of sense; he has made much of the thought of the pleasures of sense; to the thought of the pleasures of sense does that heart of his incline. So likewise with the thoughts of ill-will and the thoughts of injury.”
181. Herd of Cows
It is precisely as if, in the last of the months of the rains, in the autumn time, when the crops are grown thick, a herdsman were to tend his cows. That herdsman with his stick would drive those cows away from this, from that; would guide those cows away from this, from that; would restrain them, would restrict them. Why would he do so? Because that herdsman sees in this, in that, a cause of death or capture or injury or harm. [266]
“Precisely so I saw the disadvantage, the worthlessness, the contamination, of evil ways; of good ways, I saw advantage in the renunciation of the pleasures of sense, I saw the same in league with purity.
How Gotama concentrated his thoughts.
“So when, as I resided thus heedful, ardent, resolute, the thought of the renunciation of the pleasures of sense arose within me, I perceived the following: ‘Arisen within me indeed is this thought of the renunciation of the pleasures of sense. And this thought indeed does not conduce to the ruin of self, does not conduce to the ruin of others, – does not conduce either to the ruin of self or to the ruin of others. It increases wisdom, it is in league with good-will, it conduces to Nibbāna.’
“Did I by night consider this, ponder this, I saw therein no cause of fear. Did I by day consider this, ponder this, I saw therein no cause of fear. Did I by night and day consider this, ponder this, I saw therein no cause of fear. ‘However,’ thought I, ‘should I consider this, should I ponder this, too long, my body is likely to grow weary. Should my body grow weary, my thoughts are likely to become agitated. Should my thoughts become agitated, my thoughts will be far removed from Concentration.’ Accordingly I stablished my very inmost thoughts, I settled them, I focussed them, I concentrated them. Why did I do this? ‘Let not my thoughts become agitated!’ So likewise with thoughts of good-will and thoughts of non-injury.
“Whatsoever a monk considers much, ponders much, to that does his heart incline. If it be the thought of the renunciation of the pleasures of sense that a monk considers much, ponders much, he has rejected the thought of the pleasures of sense; he has made much of the thought of the renunciation of the pleasures of sense; to the thought of the renunciation of the pleasures of sense does his heart incline. So likewise with thoughts of goodwill and thoughts of non-injury.”
182. Herd of Cows
It is precisely as if, in the last of the months of the rains, when all of the crops have been brought together on the outskirts of the village, a herdsman were to tend his cows. Whether he sits at the foot of a tree or out in the open, his business is ever and always to be mindful of the fact: “There are the cows!”
“Precisely so it was my business ever and always to be mindful of the fact: ‘There are the good and the evil ways!’ [267]
How Gotama attained Enlightenment
The Four Trances.
“Aroused indeed was my vigor, not relaxed; fixed was my attention, not distracted; tranquil was my body, not agitated; concentrated were my thoughts, focussed on a single point. Thus did I dwell, having utterly isolated myself from the pleasures of sense, having isolated myself from evil ways, having entered upon the First Trance, with which is associated reasoning, with which is associated investigation, which has its beginning in isolation, which is full of joy and bliss.
“Then did I dwell, through the cessation of reasoning and investigation, having entered upon the Second Trance, – a trance devoid of reasoning, devoid of investigation, a tranquillization of the inner self, a focussing of the thoughts, which has its beginning in Concentration, which is full of joy and bliss.
“Then did I dwell, indifferent to joy and to absence of passion, and mindful, and conscious, experiencing bliss in the body, – a monk such as he of whom the Noble say, ‘He is indifferent; he is mindful; he dwells in bliss;’ – I dwelt, having entered upon the Third Trance.
“Then did I dwell, through the putting away of bliss, through the putting away of suffering, through the destruction even of former satisfaction and dissatisfaction, having entered upon the Fourth Trance, – a trance devoid of suffering, devoid of bliss, – the perfection of indifference and mindfulness.
Recollection of previous states of existence.
“My thoughts thus concentrated, purified, cleansed, stainless, free from contamination, impressionable, tractable, steadfast, immovable, I bent my thoughts to the recollection and knowledge of previous states of existence. I called to mind manifold and various previous states of existence, to wit: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, innumerable periods of dissolution, innumerable periods of evolution, innumerable periods of dissolution and evolution.
“There was I! Such was my name! such my family! such my appearance! such my gettings! such the pleasure and pain I experienced! such the termination of my life! Passing from this state of existence, I was reborn in that. There again was I! Such was my name! such my family! such my appearance! such my gettings! such the pleasure and pain I experienced! such the termination of my life! Passing from that state of existence, I was reborn here.
“Thus did I call to mind manifold and various states of existence, together with their characteristics, together with their particulars. This, verily, in the first watch of the night, was the first knowledge I [268] acquired, – ignorance shattered, knowledge arisen; darkness shattered, light arisen, – as I dwelt heedful, ardent, resolute.
The Heavenly Eye.
“My thoughts thus concentrated, purified, cleansed, stainless, free from contamination, impressionable, tractable, steadfast, immovable, I bent my thoughts to the knowledge of the passing out of existence and the coming into existence of living beings. With the Heavenly Eye, purified, transcending that of man, I beheld living beings passing out of existence and coming into existence: – the lowly, the high-born; the well-appearing, the ill-appearing; those in good circumstances, those in poor circumstances.
“Reborn according to their deeds did I perceive all living beings: ‘These living beings, verily, guilty of evil deeds, guilty of evil words, guilty of evil thoughts, defamers of the Noble, holders of wrong views, followers of courses of conduct corresponding to wrong views, – these living beings, upon dissolution of the body, at death, are reborn in a state of loss, in a state of suffering, in a state of punishment, in hell.
“ ‘But these other living beings, having good deeds to their credit, having good words to their credit, having good thoughts to their credit, not being defamers of the Noble, holders of right views, followers of courses of conduct corresponding to right views, – these living beings, upon dissolution of the body, at death, are reborn in a state of bliss, in a heavenly world.’
“Thus, with the Heavenly Eye, purified, transcending that of man, I beheld living beings passing out of existence and coming into existence: – the lowly, the high-born; the well-appearing, the ill-appearing; those in good circumstances, those in poor circumstances. Reborn according to their deeds did I perceive all living beings. This, verily, in the second watch of the night, was the second knowledge I acquired, – ignorance shattered, knowledge arisen; darkness shattered, light arisen, – as I dwelt heedful, ardent, resolute.
Knowledge of the means of destroying the Three Contaminations.
“My thoughts thus concentrated, purified, cleansed, stainless, free from contamination, impressionable, tractable, steadfast, immovable, I bent my thoughts to the knowledge of the destruction of the Contaminations. ‘This is Suffering!’ – I comprehended Suffering in its fulness. ‘This is the Origin of Suffering!’ – I comprehended the Origin of Suffering in its fulness. ‘This is the Cessation of Suffering!’ – I comprehended the Cessation of Suffering in its fulness. ‘This is the Way to the Cessation of Suffering!’ – I comprehended the Way to the Cessation of Suffering in its fulness.
“‘These are the Contaminations!’ – I comprehended the Contaminations in their fulness. ‘This is the Origin of the Contaminations!’ – I [269] comprehended the Origin of the Contaminations in its fulness. ‘This is the Cessation of the Contaminations!’ – I comprehended the Cessation of the Contaminations in its fulness. ‘This is the Way to the Cessation of the Contaminations!’ – I comprehended the Way to the Cessation of the Contaminations in its fulness.
“Lo! as I thus perceived, as I thus beheld, my thoughts were de livered from the Contamination of Craving for the Pleasures of Sense, my thoughts were delivered from the Contamination of Craving for Existence, my thoughts were delivered from the Contamination of Ignorance. The knowledge came to me: ‘In the Delivered is Deliverance!’ I came to comprehend: ‘Rebirth is at an end! lived is the Holy Life! done is what was to be done! I am no more for this world!’ This, verily, in the last watch of the night, was the third knowledge I acquired, – ignorance shattered, knowledge arisen; darkness shattered, light arisen, – as I dwelt heedful, ardent, resolute.”
183. Herd of Deer
It is precisely as if, in a forest, in a grove, there were a great marsh, a swamp, and near it lived a great herd of deer; – and some man or other were to happen along, not desiring their weal, not desiring their welfare, not desiring their security; – and were to close the path which was secure, which was safe, which led to joy; and were to open the downward path, were to let the deer into the morass, were to set them roving in the water. For under these circumstances that great herd of deer would after a time be thinned out and would come to destruction and ruin.
But on the other hand, suppose that to that same great herd of deer there came some man or other, desiring their weal, desiring their welfare, desiring their security; – he would open the path which was secure, which was safe, which led to joy; – he would close the downward path, would cut them off from the morass, would prevent them from roving in the water. For under those circumstances that great herd of deer would after a time attain increase, growth, development.
A parable, monks, I here give unto you, that ye may understand the meaning of the matter. And this alone is the meaning of the matter:
The great marsh, the swamp, typifies the Pleasures of Sense. The great herd of deer typifies all living beings. The man who [270] desires not their weal, who desires not their welfare, who desires not their security, typifies Māra the Evil One. The downward path typifies the Wrong Eightfold Path, to wit: Wrong Views, Wrong Resolution, Wrong Speech, Wrong Conduct, Wrong Means of Livelihood, Wrong Exertion, Wrong Mindfulness, Wrong Concentration. The morass typifies passion for delight. Roving in the water typifies ignorance.
The Buddha, the Good Herdsman.
The man who desires their weal, who desires their welfare, who desires their security, typifies the Tathāgata, the All-worthy, the Supremely Enlightened. The path which is secure, which is safe, which leads to joy, is the Noble Eightfold Path, to wit: Right Views, Right Resolution, Right Speech, Right Conduct, Right Means of Livelihood, Right Exertion, Right Mindfulness, Right Concentration.
Thus, O monks, have I opened the path which is secure, which is safe, which leads to joy; thus have I closed the downward path, cut the deer off from the morass, prevented them from roving in the water. All that can be done by a Teacher who desires the welfare of his disciples, who has compassion for his disciples, out of compassion, all that have I done for you.
Here, O monks, are the roots of trees! here are the abodes of solitude! Meditate, O monks! be not heedless! have no regrets hereafter!
Thus spoke the Exalted One. Delighted at heart, those monks applauded the utterance of the Exalted One.
184. The Buddha, the Good Herdsman II
Majjhima 34: i. 225-227.
Thus have I heard: Once upon a time the Exalted One was in residence among the Vajjians, at Ukkācelā, on the bank of the Ganges river. At that time the Exalted One addressed the monks: “Monks!” “Reverend Sir!” said those monks to the Exalted One in reply. The Exalted One said this:
In olden times a Magadha herdsman, a stupid sort of fellow, in the last of the months of the rains, in the autumn time, without examining the near bank of the Ganges river, without examining [271] the far bank of the Ganges river, without so much as finding a ford, drove his cattle across to the farther bank, to the territory of the Suvidehas. Now when the cattle reached the middle of the stream of the Ganges river, they formed in a circle, and then and there met destruction and death.
What was the cause of this?
It was because that Magadha herdsman, a stupid sort of fellow, in the last of the months of the rains, in the autumn time, without examining the near bank of the Ganges river, without examining the far bank of the Ganges river, without so much as finding a ford, drove his cattle across to the farther bank, to the territory of the Suvidehas.
Precisely so is it with those monks and Brahmans who know not this world, who know not the next world, who know not the realm of Māra, who know not what is not the realm of Māra, who know not the realm of Death, who know not what is not the realm of Death, – those who shall decide that they ought to listen to them, that they ought to put their trust in them, – it will be to their disadvantage and sorrow for a long time to come.
In olden times a Magadha herdsman, an intelligent kind of man, in the last of the months of the rains, in the autumn time, having examined the near bank of the Ganges river, having examined the far bank of the Ganges river, having first found a ford, drove his cattle across to the farther bank, to the territory of the Suvidehas.
He first drove across the bulls, the fathers of the cattle, the leaders of the cattle. They, crossing, cleft the stream of the Ganges and went in safety to the far bank. He then drove across the powerful cattle, the steers. They, crossing, cleft the stream of the Ganges and went in safety to the far bank. He then drove across the larger calves, the larger heifers. They, crossing, cleft the stream of the Ganges and went in safety to the far bank. He then drove across the little calves, the weaklings. They, crossing, cleft the stream of the Ganges and went in safety to the far bank.
In that olden time there was a wee bit of a calf, a youngling, that very moment born, guided by the lowing of his mother. He also, crossing, cleft the stream of the Ganges and went in safety to the far bank. [272]
What was the cause of this?
It was because that Magadha herdsman, an intelligent kind of man, in the last of the months of the rains, in the autumn time, having examined the near bank of the Ganges river, having examined the far bank of the Ganges river, having first found a ford, drove his cattle across to the farther bank, to the territory of the Suvidehas.
Precisely so is it with those monks and Brahmans who know this world, who know the next world, who know the realm of Māra, who know what is not the realm of Māra, who know the realm of Death, who know what is not the realm of Death, – those who shall decide that they ought to listen to them, that they ought to put their trust in them, – it will be to their welfare and happiness for a long time to come.
Just as those bulls, the fathers of the cattle, the leaders of the cattle, crossing, cleft the stream of the Ganges and went in safety to the far bank, so also those monks who are Saints, who have rid themselves of the Contaminations, who have completed residence, who have done what was to be done, who have laid down their burden, who have achieved the welfare they desired, who have burst the Bonds, who have attained Deliverance through Right Knowledge, – so also these latter, crossing, have cleft the Stream of Māra and gone in safety to the Far Bank.
Just as those powerful cattle, the steers, crossing, cleft the stream of the Ganges and went in safety to the far bank, so also those monks who, by the destruction of the Five Bonds which cause rebirth in the Worlds of the Pleasures of Sense, have obtained re birth without the intervention of parents in a heavenly world, there have attained Supreme Nibbāna, from that world are destined to return no more, – so also these latter, crossing, will cleave the Stream of Māra and go in safety to the Far Bank.
Just as those larger calves, those larger heifers, crossing, cleft the stream of the Ganges and went in safety to the far bank, so also those monks who, by the destruction of the Three Bonds, by the thinning of Lust, Ill-will, Delusion, destined to return but once, returning but once to this world, will make an end of suffering, – so also these latter, crossing, will cleave the Stream of Māra and go in safety to the Far Bank. [273]
Just as those little calves, the weaklings, crossing, cleft the stream of the Ganges and went in safety to the far bank, so also those monks who, by the destruction of the Three Bonds, have attained the Fruit of Conversion, who are not destined to the States of Suffering, who are assured of Salvation, who will at last attain Complete Enlightenment, – so also these latter, crossing, will cleave the Stream of Māra and go in safety to the Far Bank.
Just as that wee bit of a calf, that youngling, at that very moment born, guided by the lowing of his mother, crossing, cleft the stream of the Ganges and went in safety to the far bank, so also those monks who walk in conformity with the Doctrine, who walk in conformity with the Faith, – so also these latter, crossing, will cleave the Stream of Māra and go in safety to the Far Bank.
But, O monks, I am he that knoweth this world; I am he that knoweth the next world. I am he that knoweth the realm of Māra; I am he that knoweth what is not the realm of Māra. I am he that knoweth the realm of Death; I am he that knoweth what is not the realm of Death. They that shall resolve to hearken to Me, to put their trust in Me, – it will be to their welfare and happiness for a long time to come.