Ja 159 The Birth Story about the Peacock (2s)

“There he rises, king all-seeing.” [2.23] {2.33} This story the Teacher told at Jetavana about a discontented monk. This monk was led by some others before the Teacher, who asked, “Is it true, monk, as I hear, that you are discontent?” “Yes, sir.” “What have you seen that should make you do so?” “A woman dressed up in magnificent attire.” Then said the Teacher, “What wonder that womankind should trouble the wits of a man like you! Even wise men, who for seven hundred years have done no wrong, on hearing a woman’s voice have transgressed in a moment; even the holy become impure; even they who have attained the highest honour have thus come to disgrace – how much more the unholy!” and he told a story of the past.

In the past, when Brahmadatta was king of Benares, the Bodhisatta came into this world as a peacock. The egg which contained him had a shell as yellow as a kaṇikāra bud; and when he broke the shell, he became a golden peacock, fair and lovely, with beautiful red lines under his wings. To preserve his life, he traversed three ranges of hills, and in the fourth he settled, on a plateau of a golden hill in Daṇḍaka. When day dawned, as he sat upon the hill, watching the sun rise, he composed a Brahma spell to preserve himself safe in his own feeding-ground, the charm beginning, “There he rises,”

In this connection, rises up means ascends from the eastern part of the world system.

That one who gives vision, after destroying the darkness of those living in the whole universe, by causing the acquisition of vision, through that he gives vision to them, through that vision, he is one who gives vision.

The sole king, amongst those who light up the whole universe, in the sense of being eminent and the best, he is the sole king.

He is golden coloured, the colour similar to gold, golden coloured, this is the meaning.

He enlightens the earth means he throws light on the earth.

Therefore I revere, therefore I revere, worship, such a reverend one.

Guarded by you today, we will live out the day, having been guarded, protected by you today, we can live happily this day dwelling in the four postures.

Worshipping the sun on this wise by the verse here recited, he repeats another in worship of the Buddhas who have passed away, and all their virtues:

In this connection, those brahmins means those purified brahmins who have abandoned evil.

Who have understanding means having crossed to the far shore of understanding Veda has two meanings: the Vedas (the sacred oral traditions of the brahmins), or understanding, knowing, realisation. In a Buddhist context the latter meaning is preferable. they have understanding, having crossed to the far shore through understanding they have understanding. The comment shows two different ways of understanding the compound: the first definition shows veda as being genitive (of understanding), the second as being instrumental (through understanding). Understanding all constructed and unconstructed things in this place, having seen them clearly, they cross over, they have understanding.

This is also said: All things. I.e. instead of reading sabbe saṅkhatāsaṅkhatadhamme there is another reading sabbadhamme. All things such as the constituents, spheres, elements, because of having its own characteristics, or similar characteristics, his own knowledge, understanding, having seen clearly, they cross over, having crushed the head of the three Māras, I think here Cūḷaniddesa (506) must be relevant: kammābhisankhāravasena paṭisandhiko khandhamāro, dhātumāro, āyatanamāro; rebirth linking because of volitional deeds, māra as the constituents, māra as the elements, māra as the sense spheres. having roared in the ten-thousand world system, having attained Complete Awakening in the grounds of the wisdom tree, or overcoming transmigration, this is the meaning.

I revere those, please receive this my reverence to them.

May they keep watch over me, so through my revering the Fortunate Ones may they watch over, guard and protect me.

You must revere the Buddhas! Revere Awakening! Reverence to the free! Reverence to freedom!

This is my reverence to all the Buddhas who have passed away in the past, and to their Awakening, which is reckoned as knowledge of the four paths and four fruits, and so to those who are free with the freedom of the fruit of Arahatta.

To those who have freedom through substituting bad for good, freedom through suppressing defilements, freedom through cutting off defilements, freedom through the subsidence of the defilements, freedom through escaping from the defilements, freedom in these five ways, and to their freedom, I make this my reverence.

After making this safeguard the peacock dwells seeking his welfare, this pair of lines the Teacher spoke, after becoming fully awakened.

This is the meaning: monastics, the peacock, after making this safeguard, this protection, dwells seeking his own welfare in various ways, with flowers and fruits and so on in his feeding grounds.

So after flying about all day, he came back at even and sat on the hilltop to see the sun go down; then as he meditated, he uttered another spell to preserve himself and keep off evil, the one beginning, “There he sets,”

In this connection, descends down means it lowers, goes to its home.

After making this safeguard the peacock made his residence, after becoming Fully Awakened, he said this.

This is the meaning: monastics, the peacock after making this safeguard, this protection, in his own dwelling place made his residence, for him through the power of the safeguard by night and by day he never had fear, nor horripilation.

In this connection, descends down means it lowers, goes to its home.

After making this safeguard the peacock made his residence, after becoming Fully Awakened, he said this.

Now there was a hunter who lived in a certain village of wild huntsmen, near Benares. Wandering about among the Himālayas hills he noticed the Bodhisatta perched upon the golden hill of Daṇḍaka, and told it to his son.

It so befell that on a day one of the wives of the king of Benares, Khemā by name, saw in a dream a golden peacock holding a Dhamma discourse. This she told to the king, saying that she longed to hear the discourse of the golden peacock. The king asked his courtiers about it; and the courtiers said: “The brahmins will be sure to know.” The brahmins said: “Yes, there are golden peacocks.” When asked, where? They replied, “The hunters will be sure to know.” The king called the hunters together and asked them. Then this hunter answered, “O lord king, there is a golden hill in Daṇḍaka; and there a golden peacock lives.” “Then bring it here – kill it not, but just take it alive.”

The hunter set snares in the peacock’s feeding-ground. But even when the peacock stepped upon it, the snare would not close. This the hunter tried for seven years, but catch him he could not; and there he died. And queen Khemā too died without obtaining her wish.

The king was angry because his queen had died for the sake of a peacock. He caused an inscription to be made upon a golden plate to this effect, “Among the Himālayas mountains is a golden hill in Daṇḍaka. There lives a golden peacock; and whoso eats of its flesh becomes ever young and immortal.” This he enclosed in a casket.

After his death, the next king read this inscription: and he thought: “I will become ever young and immortal,” so he sent another [2.25] hunter. Like the first, this hunter failed to capture the peacock, and died in the quest. In the same way the kingdom was ruled by six successive kings.

Then a seventh arose, who also sent forth a hunter. The hunter observed that when the golden peacock came into the snare, it did not shut to, {2.37} and also that he recited a charm before setting out in search of food. Off he went to the marches, and caught a peahen, which he trained to dance when he clapped his hands, and at snap of finger to utter her cry. Then, taking her along with him, he set the snare, fixing its uprights in the ground, early in the morning, before the peacock had recited his charm. Then he made the peahen utter a cry. This unwonted sound – the female’s note – woke desire in the peacock’s breast; leaving his charm unsaid, he came towards her; and was caught in the net. Then the hunter took hold of him and conveyed him to the king of Benares.

The king was delighted at the peacock’s beauty; and ordered a seat to be placed for him. Sitting on the proffered seat, the Bodhisatta asked, “Why did you have me caught, O king?”

“Because they say all that eat of you become immortal and have eternal youth. So I wish to gain youth eternal and immortality by eating of you,” said the king.

“So be it – granted that all who eat of me become immortal and have eternal youth. But that means that I must die!”

“Well – and if I die, how can my flesh give immortality to those that eat of it?

“Your colour is golden; therefore (so it is said) those who eat your flesh become young and live so for ever.” Perhaps because they are supposed to live as long as gold lasts. On the same principle, pieces of jade are placed in the coffin of the Chinese, to preserve the soul of the dead. Groot, in a work on Chinese religions, quotes a Chinese writer of the 4th century, who says: “He who swallows gold will exist as long as gold; he who swallows jade will exist as long as jade;” and recommends it for the living (cp. Groot, Religious Systems of China, i. pp. 271, 273).

“Sir,” replied the bird, “there is a very good reason for my golden colour. Long ago, I held imperial sway over the whole world, reigning in this very city; I kept the Five Precepts, and made all people of the world keep the same. For that I was born again after death in the World of the Thirty-Three; there I lived out my life, but in my next birth I became a peacock in consequence of some wrong; however, golden I became because I had previously kept the Precepts.”

“What? Incredible! You an imperial ruler, who kept the Precepts! Born gold-coloured as the fruit of them! A proof, pray you!” [2.26] {2.38} “I have one, sire.” “What is it?”

“Well, sire, when I was monarch, I used to pass through mid-air seated in a jewelled carriage, which now lies buried in the earth beneath the waters of the royal lake. Dig it up from beneath the lake, and that shall be my proof.”

The king approved the plan; he caused the lake to be drained, and dug out the chariot, and believed the Bodhisatta. Then the Bodhisatta addressed him thus:

“Sire, except Nibbāna, which is everlasting, all things else, being composite in their nature, are unsubstantial, transient, and subject to living and death.” Discoursing on this theme he established the king in keeping of the Precepts. Peace filled the king’s heart; he bestowed his kingdom upon the Bodhisatta, and showed him the highest respect. The Bodhisatta returned the gift; and after a few days’ sojourn, he rose up in the air, and flew back to the golden hill of Daṇḍaka, with a parting word of advice, “O king, be careful!” And the king on his part clave to the Bodhisatta’s advice; and after giving alms and doing good, passed away to fare according to his deeds.