Ja 6 The Birth Story about Righteousness (1s)

“Endowed with conscience and concern.” This story was told by the Fortunate One while at Jetavana, about a wealthy monk.

Tradition tells us that, on the death of his wife, a householder of Sāvatthi joined the Saṅgha. When he was joining, he caused to be built for himself a chamber to live in, a room for the fire, and a store-room; and not till he had stocked his store-room with ghee, rice, and the like, did he finally join. Even after he had become a monk, he used to send for his servants and make them cook him what he liked to eat. He was richly provided with the requisites, i.e. an alms-bowl, three cloths, a girdle, a razor, a needle and a water-strainer. having an entire change of clothing for night and another for day; and he dwelt aloof on the outskirts of the monastery. [1.24]

One day when he had taken out his cloths and bedding and had spread them out to dry in his chamber, a number of monks from the country, who were on a pilgrimage from monastery to monastery, I take this to be the meaning of senāsanacārikā, in contradistinction to the ordinary cārikā in which the destination was uncertain and in which alms were received from the laity. came in their journeying to his cell and found all these belongings.

“Whose are these?” they asked. “Mine, sirs,” he replied. “What, sir?” they cried, “this upper-cloth and that as well; this under-robe as well as that; and that bedding too, is it all yours?” “Yes, nobody’s but mine.” “Sir,” they said, “the Fortunate One has only sanctioned three cloths; and yet, though the Buddha, to whose dispensation you have devoted yourself, is so simple in his wants, you forsooth have amassed all this stock of requisites. Come! We must take you before the One with Ten Powers.” And, so saying, they went off with him to the Teacher.

Becoming aware of their presence, the Teacher said, {1.127} “Wherefore is it, monks, that you have brought this monk against his will?” “Sir, this monk is well-off and has quite a stock of requisites.” “Is it true, monk, as they say, that you are so well-off?” “Yes, Fortunate One.” “But why, monk, have you amassed these belongings? Do not I extol the virtues of wanting little, contentment, and so forth, solitude, and determined resolve?”

Angered by the Teacher’s words, he cried, “Then I’ll go about like this!” And, flinging off his outer clothing, he stood in their midst clad only in his waist-cloth.

Then, as a moral support to him, the Teacher said: “Was it not you, monk, who in bygone days were a seeker after the shamefacedness that fears wrong, and even when you were a Water Rakkhasa lived for twelve years seeking after that shamefacedness? How then comes it that, after vowing to follow the weighty dispensation of the Buddha, you have flung off your outer robes and stand here devoid of shame?”

At the Teacher’s word, his sense of shame was restored; he donned his robes again, and, saluting the Teacher, seated himself at the side.

The monks having asked the Fortunate One to explain to them the matter he had mentioned, the Fortunate One made clear what had been concealed from them by rebirth.

In the past Brahmadatta was reigning in Benares in Kāsi. The Bodhisatta, having come to birth in those days as the king’s son by the queen, was duly named prince Mahiṁsāsa. By the time he could run about, a second son was born to the king, and the name they gave this child was Candakumāra [prince Moon]; but by the time he could run about, the Bodhisatta’s mother died. Then the king took another queen, who was his joy and delight; and their love was crowned with the birth of yet another prince, whom they named Sūriyakumāra [prince Sun]. In his joy at the birth of the boy, the king promised to grant her any boon she might ask on the child’s behalf. But the queen treasured up the promise to be fulfilled at her own good time hereafter. Later, when her son had grown up, she said to the king, “Sire, when my boy was born, you granted me a boon to ask for him. Let him be king.” [1.25]

“Nay,” said the king, “two sons have I, radiant as flaming fires; I cannot give the kingdom to your son.” But when he saw that, undaunted by this refusal, the queen kept plaguing him time after time, to grant her request, {1.128} the king, fearing lest the woman should plot evil against his sons, sent for them and said: “My children, when Sūriyakumāra was born, I granted a boon; and now his mother wants the kingdom for him. I have no wish to give him the kingdom; but women are naturally wicked, and she will be plotting evil against you. You had better retire to the forest, to return at my death to rule in the city which belongs by right to our house.” So saying, with tears and lamentations, the king kissed his two sons on the head and sent them forth.

As the princes were leaving the palace after their adieux to their father, who should see them but Sūriyakumāra himself, who was playing in the courtyard? And no sooner did he learn what was the matter than he made up his mind to go with his brothers. So he too went off in their company.

The three came to the region of the Himālayas; and here the Bodhisatta, who had turned aside from the road and was sitting at the foot of a tree, said to Sūriyakumāra, “Run down to the pool yonder, Sūriya dear; drink and bathere; and then bring us too some water back in a lotus-leaf.”

(Now that pool had been delivered over to a certain Water Rakkhasa by Vessavaṇa, This is another name for Kuvera, the Hindu Plutus, half-brother of Rāvaṇa, the demon-king of Ceylon in the Rāmāyaṇa. As appears from Jātaka No. 74, Vessavaṇa had rule over tree devatās as well as water devatās, holding his office from Sakka. who said to him, “With the exception of such as know what is truly god-like, all that go down into this pool are yours to devour. Over those that do not enter the waters, you have no power granted to you.” And thenceforth the Water Rakkhasa used to ask all who went down into the pool what was the true Deva-nature, devouring everyone who did not know.)

Now it was into this pool that Sūriyakumāra went down, quite unsuspiciously, with the result that he was seized by the Water Rakkhasa, who said to him, “Do you know what is the true Deva-nature?” “O yes,” said he, “the sun and moon.” “You don’t know,” said the monster, and hauling the prince down into the depths of the water, imprisoned him there in his own abode. Finding that his brother was a long time gone, the Bodhisatta sent Candakumāra. He too was seized by the Water Rakkhasa and asked whether he knew what was the true Deva-nature. “Oh yes, I know,” said he, “the four quarters of heaven are.” “You don’t know,” said the Water Rakkhasa as he hauled this second victim off to the same prison-house.

Finding that this second brother too tarried long, the Bodhisatta felt sure that something had happened to them. So away he went after them and tracked their footsteps down into the water. {1.129} Realising at once [1.26] that the pool must be the domain of a Water Rakkhasa, he girded on his sword, and took his bow in his hand, and waited. Now when the Rakkhasa found that the Bodhisatta had no intention of entering the water, he assumed the shape of a forester, and in this guise addressed the Bodhisatta thus, “You’re tired with your journey, mate; why don’t you go in and have a bathe and a drink, and deck yourself with lotuses? You could travel on comfortably afterwards.” Recognising him at once for a Rakkhasa, the Bodhisatta said: “It is you who have seized my brothers.” “Yes, it was,” was the reply. “Why?” Because all who go down into this pool belong to me.” “What, all?” “Not those who know what is the true Deva-nature; all save these are mine.” “And do you want to know the true Deva-nature?” “I do.” “If this be so, I will tell you what is the true Deva-nature.” “Do so, and I will listen.”

“I should like to begin,” said the Bodhisatta, “but I am travel-stained with my journey.” Then the Water Rakkhasa bathed the Bodhisatta, and gave him food to eat and water to drink, decked him with flowers, sprinkled him with scents, and laid out a couch for him in the midst of a gorgeous pavilion. Seating himself on this couch, and making the Water Rakkhasa sit at his feet, the Bodhisatta said: “Listen then and you shall hear what the the true Deva-nature is.” And he repeated this verse:

In this connection, endowed with conscience and concern, amongst these two those who have a conscience about wrong bodily actions and so on have conscience, this is a term for shame.

For those who are concerned about something there is concern, this is a term for fear of wrong.

Herein conscience arises internally, concern arises externally. Conscience depends on oneself as authority, concern depends on worldly authority. Shame arises naturally with conscience, fear arises naturally with concern. Conscience is marked by respect, concern is marked by avoidance, timidity and seeing danger.

In this connection, conscience arising internally is made to arise in four ways: through reflection on birth, through reflection of age, through reflection on valour, through reflection on being learned.

How? “What is known as wrong-doing is not a deed that comes with good birth, it is a deed for those of low birth, like fishermen and so on, for one with a birth like mine this deed is not suitable to be done,” thus reflecting on birth causing conscience to arise, there is a non-doing of wrong deeds like killing living beings and so on.

Then: “What is known as wrong-doing is something that should not be done even by children, for one of my age this deed is not suitable to be done,” thus reflecting on age causing conscience to arise, there is a non-doing of wrong deeds like killing living beings and so on.

Then: “What is known as a wrong deed is something that is done by the weak, for one endowed with my valour this deed is not suitable to be done,” thus reflecting on valour causing conscience to arise, there is a non-doing of wrong deeds like killing living beings and so on.

Then: “What is known as a wrong deed is something that is done by blind fools, not by the wise, for a learned wise one one like me this deed is not suitable to be done,” thus reflecting on being learned causing conscience to arise, there is a non-doing of wrong deeds like killing living beings and so on.

Thus conscience arising internally is made to arise in four ways. Having been made to arise in his own mind, conscience enters, and he does not do a wrong deed. Thus conscience is known as arising internally.

How does what is known as concern arise externally? “If you do a wrong deed, you will be blamed amongst the four assemblies, the wise will blame you, just as a foul city dweller is avoided by the virtuous, what will you do, monk?”

Thus reflecting because of concern that has arisen externally, he does not do a wrong deed. Thus what is called concern arises externally.

How does what is called conscience depend on self as authority? Here a certain son of a good family, having control of himself, putting the world to the fore, thinking: “For one like me, having gone forth in faith, being learned, and engaged in the ascetic practices, this wrong deed is not suitable to be done,” he does nothing wrong. Thus what is called conscience arises internally.

This was said by the Fortunate One: AN 3.40 on AN 418.

“Having made himself the master, he abandons the unwholesome, develops the wholesome, he abandons the blameworthy, develops the blameless, taking care to purify himself.”

How does concern depend on what is called the world as authority?

Here a certain son of a good family, controlled by the world, putting the world to the fore, does no wrong deed.

Just as it is said: “Great is the world community.” In this great world community there are ascetics and brahmins who have spiritual power, the divine eye, and can read other’s minds, they can see from afar, so how will what is near not be seen, they know someone’s intention by their minds, and they will know me thus: ‘See, dear, this son of a good family, who went forth from home life to the homeless life is now living full of wrong, unwholesome thoughts.’

There are Devatās who have spiritual power, the divine eye, and can read others’ minds, they can see from afar, so how will what is near not be seen, they know someone’s intention by their minds, therefore they will know me in this way: ‘See, dear, this son of a good family, who went forth from home life to the homeless life is now living full of wrong, unwholesome thoughts.’

“Being controlled by the world, putting himself to the fore, he abandons the unwholesome, develops the wholesome, he abandons the blameworthy, develops the blameless, taking care to purify himself.”

Thus concern depends on what is called the world as authority.

“Conscience arises from the state of fear, concern arises from the state of fear.” But here shame is an aspect of shamefulness, naturally through this conscience arises. Fear means fear of the downfall, naturally through this concern arises. This pair are clearly seen as avoiding wrong.

Just as a certain person, known as a son of a good family, when passing excrement, urine and so on, seeing it as something shameful, having become ashamed, would despise it, in the same way, having developed shame internally, he does not do a wrong deed.

A certain person, being fearful and dreading the downfall, does not do a wrong deed.

In this connection, this is the simile: Just as with two iron balls one might be cold and covered with excrement, and the other is blazingly hot.

In this connection, the wise person, being disgusted, does not grasp at the cold ball covered with excrement, nor the other ball through fear of the heat.

In this connection, like being disgusted, and not grasping at the cold ball covered with excrement, having developed shame internally, he does no wrong deed, and like not grasping at the hot ball through fear of the heat, through fear of the downfall, he does no wrong deed, so it should be understood.

“Respect is a mark of conscience, avoidance, timidity and recognising fear is a mark of concern.” This quotation is found only in the commentaries.

These two things are clearly seen as avoiding wrong.

Therefore some, reflecting on having an outstanding birth, some, reflecting on having an outstanding teacher, some, reflecting on having an outstanding inheritance, some, reflecting on having an outstanding spiritual life, through these four causes have a mark of respect, and through the arising of conscience he does no wrong.

Some fear self reproach, others fear the reproach of others, fear punishment, or fear a bad destination.

Through these four causes there is the mark of avoidance, timidity and a recognising of fear, and having made concern arise he does no wrong.

In this connection, reflecting on having an outstanding birth, and so on, and fearing self reproach, and so on, he should speak in detail.

These things are spoken of extensively in the commentary on the Numerical Collection. See PTS 2.57ff. AN 1.418.

Being unsullied means having conscience and concern and so on, he should do wholesome things which are known as bright things, through them all being ways of support they bring about the four mundane stages and the supermundane.

Through these one is endowed with concentration, this is the meaning.

Those virtuous and good people in the world means those virtuous people who continually do good deeds through the body and so on, and those people who shine through feeling gratitude are good people.

World is the world of processes, the world of beings, the visible world, the world of the aggregates, the world of the sense spheres, the world of the elements, these various ways.

In this connection:

One world: Paṭis. PTS vol. 1 p. 122. all beings subsist on food.
Two worlds: mind and body.
Three worlds: the three feelings.
Four worlds: the four foods.
Five worlds: the five constituent groups (of mind and body) that provide fuel for attachment.
Six worlds: the six internal sense spheres.
Seven worlds: the seven stations of consciousness.
Eight worlds: the eight worldly conditions.
Nine worlds: the nine dwellings for beings.
Ten worlds: the ten sense spheres. Omitting the mind and its objects (which are included in the next category).
Twelve worlds: the twelve sense spheres.
Eighteen worlds: the eighteen elements.

Here, when the world of processes is spoken of, the world of the aggregates and so on are included.

This world, the other world, the Deva world, the human world, and so on, with this the world of beings is spoken of.

As far as moon and sun MN 49, Brahmanimantanikasutta. revolve in the directions, shining, radiant, so far is the thousand-fold world, right there you wield your influence.

Here the visible world is spoken of. With these here the world of beings is intended. In the world of beings whatever good people there are, these are spoken of as having Deva-nature.

In this connection, Deva means Devas through convention, Devas spontaneously reborn, Devas through purity: these three ways.

Amongst them, beginning from the time of Mahāsammata, Devas, kings, princes and so on are known as Devas through convention by the people.

Those who are reborn in the Deva world are known as Devas spontaneously reborn.

Those who have destroyed the pollutants are known as Devas through purity.

This is what is said: (Abhidhamma) Vibhaṅga 18.6.1, PTS p. 422.

Kings, queens and princes are known as Devas by convention. Those reborn as earth-bound Devas and so on up from there are known as Devas spontaneously reborn. Buddhas, Independent Buddhas and those who have destroyed the pollutants are known as Devas through purity.

The nature of these Devas is Deva-nature. Are said means are spoken of.

Conscience and concern are therefore the root of wholesome things, success in family, rebirth in the Deva world, and purity, having a cause, in the sense of being caused in these three ways, for the nature of these Devas is Deva-nature.

Through being endowed with Deva-nature people have Deva-nature.

Therefore for people having a foundation in the teaching, they show the Dhamma: those virtuous and good people in the world are said to have Deva-nature, is said.

And when the Yakkha heard this, he was pleased, and said to the Bodhisatta, “Man of wisdom, I am pleased with you, and give you up one of your brothers. Which shall I bring?” “The youngest.” “Man of wisdom, though you know so well what the the true Deva-nature is, you don’t act on your knowledge.” “How so?” “Why, you take the younger in preference to the elder, without regard to his seniority.” “I not only know, but practise, the true Deva-nature. It was on this boy’s account that we sought refuge in the forest; it was for him that his mother asked the kingdom from our father, and our father, refusing to fulfil her demand, consented to our flight to the refuge of the forest. With us came this boy, nor ever thought of turning back again. Not a soul would believe me if I were to give out that he had been devoured by a Rakkhasa in the forest; and it is the fear of odium that impels me to demand him at your hands.”

“Excellent! Excellent! O man of wisdom,” cried the Rakkhasa in approval, “you not only know, but practise, the true Deva-nature.” {1.133} And in token of his pleasure and approval he brought forth the two brothers and gave them both to the Bodhisatta.

Then said the latter to the Water Rakkhasa, “Friend, it is in consequence of your own evil deeds in times past that you have now been born a Rakkhasa subsisting on the flesh and blood of other living creatures; and in this present birth too you are continuing to do evil. This evil conduct [1.27] will for ever bar you from escaping rebirth in hell and the other evil states. Wherefore, from this time forth renounce evil and live virtuously.”

Having worked the Rakkhasa’s conversion, the Bodhisatta continued to dwell at that spot under his protection, until one day he read in the stars that his father was dead. Then taking the Water Rakkhasa with him, he returned to Benares and took possession of the kingdom, making Candakumāra his viceroy and Sūriyakumāra his generalissimo. For the Water Rakkhasa he made a home in a pleasant spot and took measures to ensure his being provided with the choicest garlands, flowers, and food. He himself ruled in righteousness until he passed away to fare according to his deeds.