Part 28

A merchant had a wife with whom four of the city stipendiaries and their superior officer fell in love, and they all sent go-betweens to her. She listened to what they said, and appointed a time for a meeting. But when they asked where the meeting-place was to be, she directed them to a fig-tree which stood not far from the city, the head of which soared aloft towards the sky, the branches of which were widespread, and the foliage of which was thick. Up this tree they were to climb, and there to await her. She herself awaited an opportunity of going out of the house. But her husband became suspicious, beat her, and bound her to a pillar. She had told one of the four lovers that he was to climb on to a branch on the eastern side of the tree, and she would come by daybreak. He did so joyfully. The second one, likewise by her instruction, climbed on to a branch on the south side of the tree, the third mounted on the western side, and the fourth on the north side, and the superior officer clambered on to a branch in the middle of the tree. They spent the whole night on the tree in expectation, terrified by the wind, all by themselves. For the woman did not come although the day dawned. Then he who was waiting on the eastern branch uttered this verse: “The sun has risen, from the village comes the ploughman. The fig-tree must learn that the false do not come.”

He who was waiting on the southern branch said: “The woman who was to come is truly false. This sun full of splendour is now about to rise.”

He who was on the eastern side said: “Wilt thou come, excellent one? Being asked this, she replied, ‘Yes.’”

Then he who sat on the western branch uttered this verse: “As the sun has risen on the right hand, the ploughers go forth from the village. As I knew not the appointed time, I have not closed my eyes during the night.”

After a while he who sat on the northern branch said: “The wind has shaken me the whole night long. He who goes after strange women suffers thus and in other ways.”

Then said the superior officer: “If the wind has shaken you well, I shall not complain. The fig-tree, in nought to blame, complains that its branches are broken.”

The deity who dwelt in the tree, seeing that they were tricked, said: “You will complain, and the four others too. When the Vaiśākha month [160] comes, the tree which men have maimed recovers.”

Having given up their hopes with respect to the woman, the men came down from the tree and went homewards. But the woman had been released by her husband, and she betook herself secretly to that tree. When they saw her they asked her why she had deceived them. She told them the whole story. They said, “So you are now come to light!” As she reflected that she could not have to do with five men after the fashion of dogs, she said that she would yield herself to him among them who should bring her the most beautiful flowers. Now there was in the royal castle a keeper of the king’s lotuses, whose nose and ears had been cut off. To him they betook themselves. But they thought that they would certainly get nothing from him by way of purchase, though they might if they flattered him. So one of them said: “As the bulrush grows again after being cut, so may your nose grow again. Give flowers to him who prays.”

The second said: “As the kuśa grass grows again after being mown, so may your nose grow again. Give lotuses to him who prays.”

The third said: “As the Dūrvā grass [161] and the Vīraṇa [162] grow again even when cut down, so may your nose grow again. Give flowers to him who prays.”

The fourth said: “As hair and beard, although shorn, yet grow again, so may your nose grow again. Give flowers to him who prays.”

The fifth said: “The lotus-cravers have all talked nonsense to you. Whether you give lotuses, or do not give them, your nose will never grow again.”

The watchman said to himself: “Those four men have talked to me useless stuff. But the fifth has kept steadily to the truth. To him will I give the lotuses.”

So he gave him as many lotuses as he wanted. That man went joyfully with them to the woman, whose enjoyment now fell to his share.

XXIV.

THE VIRTUOUS ANIMALS. [163]

In the long past times there lived in a dense forest four animals: a partridge, [164] a hare, a monkey, and an elephant. As they had become attached to each other, they lived together in harmony and full content, and spent their time joyfully, without fear or strife. But after some time it occurred to them that although, actuated by a reciprocal attachment, they lived without strife in full content, yet as they did not know which of their number they ought most to esteem, honour, and revere, they must for that purpose investigate their several ages. So they began to take counsel with one another, in order to find out which of them was the oldest. Then the partridge pointed out a fig-tree, and said: “O honoured ones, at what periods of its growth has each of us seen this fig-tree?” The elephant said: “When I came this way with our herd I saw this tree of the size of my body.” The monkey said: “When I came this way with our troop, I saw that its size was the same as my own.” Then said the animals: “You are older than the elephant.” The hare said: “When the tree had only two leaves, I licked the dew-drops off them with my tongue.” Then the animals said: “You are older than both the others.” The partridge said: “So ye have seen the fig-tree when it was of a certain size?” They said that they had. “But I,” it continued, “having eaten seed, let fall that from which this tree has sprung.” The animals said: “If that is so, you are the oldest among us.” Thereupon the elephant began to pay honour to all the others, and the monkey to the hare and the partridge, and the hare to the partridge. In this way they showed each other reverence according to their respective ages.

In the dense forest they were wont to wander to and fro, and when they came to open spaces and broken ground, the monkey used to ride on the elephant, and the hare on the monkey, and the partridge on the hare. Now when their feelings of mutual attachment and reverence had still more increased, there occurred to them this thought, that as their attachment and reverence had increased, they ought to strive a little after other virtues as well. In reply to the question as to what was to be done, the partridge said, “One should abstain from putting living creatures to death.” The other said, “What like are those among us who put living creatures to death?”

The partridge replied, “There are leaves, flowers, and fruits, which are endowed with life, as well as those which are devoid of it. In future we will enjoy those which are lifeless, giving up those which possess life.” So they took to giving up what possessed life, and partaking of what was lifeless. Then they thought, “Since we have renounced the putting to death of what is living, but not as yet the acquisition of the unbestowed, therefore will we also renounce the acquisition of the unobtained.” “What like are those among us who acquire the unbestowed?” said the others. The partridge said, “There are in our possession, roots, leaves, flowers, and fruits, but there are also such as are unpossessed; therefore will we in future give up those which we possess, and feed only on the unpossessed.” So they took to giving up what was possessed, and feeding on the previously unpossessed.

Then they thought, “We have now renounced the acquisition of the unbestowed, but not as yet illicit intercourse.” “In what does our illicit intercourse consist?” The partridge said, “As we enter into allowable unions and also unallowable, we must henceforth enter into allowable unions alone, and not unallowable.” So they followed the lawful paths and gave up those which were unlawful. Then they thought, “We have now renounced unlawful love, but not as yet falsehood. Well, we will also renounce falsehood.” “Wherein then consists our falsehood?” asked the others. The partridge said, “Whereas we have been in the habit of speaking all at random, we will in future speak at random no more, but will utter only well-considered words at the right time.” So they no longer spoke at random, but uttered merely well-considered words at the right time. Then they thought, “We have renounced falsehood, but not as yet shameless intoxication, by means of intoxicating drinks. Well, we will also renounce shameless intoxication by means of intoxicating drinks.” “What like are those among us who shamelessly intoxicate themselves with intoxicating drinks?” The partridge said, “As there are fruits which intoxicate, and also such as do not, we will in future, giving up the intoxicating fruits, partake of those only which are not intoxicating.” So they began to partake of only the non-intoxicating fruits, giving up those which intoxicate.

Now when they were duly set fast in the five vows, the partridge said, “O honoured ones, as we are now duly set fast in the five vows, we will confirm others also in the five vows.” The others said, “We will do so. But whom shall each of us confirm in them?” The monkey said, “I will confirm all monkeys therein.” Then said the hare, “I will confirm therein all hares and furry beasts.” The elephant said, “This being the case, I will confirm therein all elephants, lions, tigers, and bears.” The partridge said, “This being the case, I will also now confirm in the five vows all the as yet unconverted birds and creatures, footless, two-footed, and four-footed.” Then they confirmed in the five vows all the living creatures of the animal world, as many as there were of them in the Kāśi land.

As they did each other no harm, and lived in the dense forest according to their knowledge and pleasure, their influence brought it about that the deity sent rain from time to time, and the earth was constantly provided with seeds, flowers, and fruit-trees.

Now, when the king saw that men were living without doing each other any harm, and that the earth was constantly provided with seeds, flowers, and fruit-trees, he said, “As I rule according to law, this is due to my influence.” His wives, and the princes, ministers, warriors, towns-people, and country-folk, were of opinion that it was due to their influence. When the king perceived that they all considered it as due to their influence he was astonished, and he sent for the diviners and asked about it, but they knew nothing of the matter.

Not far from Vārāṇasī there was a grove in which there dwelt a Rishi, endowed with the five kinds of higher knowledge. He practised divination for the men who dwelt in Vārāṇasī and paid honour to him. To this Rishi the king betook himself, touching his feet and saying, “O great Rishi, as all the living beings in my realm belonging to the animal world, without doing one another any harm, live according to their knowledge and pleasure, and the deity sends rain at the right season, and the earth is constantly provided with seeds, flowers, and fruit-trees, therefore I have supposed that, as I rule according to the law, this is due to my power. But as my wives, and the princes, ministers, warriors, towns-people, and country-folk, are of opinion that it is all due to their power, I am greatly puzzled. Therefore it is meet that you should dispel the doubt as to whose power it is due.”

The Rishi replied, “O great king, it is not your power which has brought this about, nor yet that of your wives, princes, ministers, warriors, towns-people, or country-folk. But there are four living creatures in your realm whose power has done so.” The king said, “If this be so, I will go to see them.” The Rishi said, “Wherefore do you wish to see them? Rather adopt the course of life which they have adopted, and live according to it.”

“What course of life have they adopted?”

“That of the five vows.”

“O great Rishi, what is the nature of these five vows?”

“O great king, they are these: Not to take the life of any living creature; not to steal the property of others; not to enter into unlawful unions; not to lie; not to drink intoxicating liquors.”

“O great Rishi,” said the king, “if this be so, I also will observe these five vows, and live in accordance with them.”

Thereupon the king began to observe those five vows, and to behave accordingly. As the king observed the five vows, and lived in accordance with them, his wives did the same, and the princes, ministers, warriors, towns-people, and country-folk, accepted the five vows, and took to behaving in conformity with them. When the tributary kings heard that King Brahmadatta, together with his wives, princes, ministers, warriors, towns-people, and country-folk, had undertaken the five vows, and were living in conformity with them, they also, along with their wives, princes, ministers, warriors, towns-people, and country-folk, accepted the five vows and observed them. The greater part of the inhabitants of Jambudvīpa accepted the five vows, and began to observe them. Whosoever then died in Jambudvīpa, after his body perished, was born again in the Tushita region of the thirty-three gods.

When the king of the gods, Śakra, saw the circle of the gods so enlarged, he uttered this verse—

“The partridge’s disciples, dwelling in the penance-forest with esteem and reverence, have instructed the world in the doctrine.”

Bhagavant said, “O Bhikshus, what think ye? I myself was the partridge of that period, the hare of that period was Śāriputra, the monkey Maudgalyāyana, and the elephant Ānanda.”

XXV.

THE ICHNEUMON, THE MOUSE, AND THE SNAKE. [165]

A very long time ago, it once rained unseasonably seven days long, and an ichneumon took refuge in a mouse-hole. Into the same hole came, after wandering to and fro, a snake, alarmed by the rain. Now the ichneumon was preparing to kill the mouse, but the snake said, “O honoured ones, as we have all suffered from the agony of intolerable woe, therefore we ought to remain here without exposing each other to danger and free from disturbance.” The snake was named Nandasena, the ichneumon Nanda, and the mouse Gaṇgādatta.

Nandasena and Nanda said to Gaṇgādatta, “Go stealthily, and try to find some food for us.” As the mouse was honest and well-disposed, it zealously began to look for food for those two, but could not find any. Nanda said to Nandasena, “If Gaṇgādatta comes back without food, I shall eat Gaṇgādatta.” But Nandasena thought, “Even during the anguish of intolerable woe did this ichneumon intend to kill that mouse; there is no need to say, then, what will happen if the mouse returns without bringing food. I had better give it notice beforehand.”

So the snake informed the mouse, saying, “Nanda has spoken thus: ‘If Gaṇgādatta comes back without bringing food, I will eat Gaṇgādatta.’” Gaṇgādatta, who, after seeking for food, had found none, thought, “Without doubt he will devour me,” and said to Nandasena, “As one who is weakened and oppressed by hunger becomes merciless, therefore say to the ungrateful creature that Gaṇgādatta will return no more.”

XXVI.

THE GRATEFUL ANIMALS AND THE UNGRATEFUL MAN. [166]

In long past times King Brahmadatta came to the throne in Vārāṇasī. A man, who had gone with his axe and wood-basket into the forest to fetch wood, was frightened by a lion while looking for wood, and in running away fell into a pit. Into it fell likewise the lion which was intending to devour him. A mouse, which had been frightened by a snake, ran away from it, and a falcon pursued the mouse, in order to devour it. They all four fell into the pit, and they all entertained the evil design of putting each other to death. But the lion said, “O honoured ones, ye are all comrades of mine. As things are so, and we are suffering intolerable pain from woe, it is now no time for us to expose one another to danger. Therefore sit quietly without disturbing yourselves.”

By the dispensation of destiny a hunter, who was looking for gazelles, came to that spot, and while he was looking at that pit, all those creatures exclaimed in confused words, “Ho, friend, rescue us!” Understanding what they said, the hunter drew out first of all the lion. It touched his feet and said, “I shall prove grateful to you. But do not draw out that black-headed one who forgets accepted benefits.” Having thus spoken, the lion departed. The hunter then proceeded to extricate them all by degrees from the pit.

One day the hunter came again to that spot when the lion had killed a gazelle. The lion recognised the man, and touched his feet, and gave him the gazelle. At another time King Brahmadatta had gone into the park with his spouse, and, after enjoying himself there, had lain down to sleep. Left at their ease, the women took off their clothes and exposed them to the air. And they laid aside their ornaments in divers places and roamed about, or sat, reposed, and slept in the grove. When one of the wives had laid aside her ornaments at a certain spot, and had gone to sleep, the falcon carried them off, and gratefully presented them to the hunter. When the king awoke from his sleep he went swiftly to Vārāṇasī. And away went quickly also the wives, princes, ministers, towns-people, and country-folk. The wife, who looked for her ornaments but could not find them, said to the king, “O king, my ornaments are lost in the park.” The king gave orders to his ministers, saying, “O honoured ones, as the ornaments are lost, find out who has carried them off.”

When they began to make inquiries, the black-headed man, who had visited the hunter from time to time and knew that he was in possession of the ornaments, came with ungrateful heart and told the king. Then the king was very angry. And the king’s men summoned the hunter, and said to him, “Ho, friend, you stole the ornaments out of the park.” The hunter was terrified and related what had taken place. The ornaments were restored to the king. But the hunter was bound and cast into prison.

Then the mouse went to the snake and said, “By the contrivance of the black-headed sinner has our benefactor been bound and cast into prison.” The snake said, “O hunter, I will bite the king to-day. Then do you heal him with this spell and this remedy. If that is done, no doubt the king will set you at liberty, and will confer upon you gifts and good things.” The hunter said, “Good, so be it!” The snake bit the king, and the hunter came and healed him with the spell and the remedy. Then the king joyfully released him from the prison, and bestowed upon him gifts and good things.

XXVII.

THE UNGRATEFUL LION. [167]

In long past times the Bodisat, his accumulations [168] as yet incomplete, was born again among birds as a woodpecker, dwelling in a villageless solitude in a hill district, rich in mountain streams, fruits, and flowers. In the same district there lived a king of the beasts, a lion, which was in the habit of killing and devouring gazelles at its pleasure. One day it had been eating meat; a bone stuck fast between its teeth, and the lion, which had never known fear or anxiety, now that toothache was plaguing its body, was quite prostrated and could eat nothing.

By good fortune a woodpecker, which was wont to fly from one tree-top to another, came to the place where the king of the beasts was. When it saw the lion so tormented by pain, it said, “Uncle, wherefore are you cast down?” The lion replied, “Nephew, I am tortured by pain.” “What sort of pain?” asked the woodpecker. When the lion had told the whole story, the woodpecker said, “Uncle, I will treat your case. As you are the lion and the king of all four-footed beasts, and can be of service, therefore you must from time to time be of service to me.” The lion replied, “I will act in accordance with your words.”

The woodpecker thought, “I will manage so that the lion shall not perceive what I am doing to it, and shall find it out only after recovering.” Anxious to assist the lion, the woodpecker remained there observing its way of going on. The violence of the pain having abated, the king of the beasts passed into a happier mood, and went to sleep with its jaws apart on a great, broad, flat rock. The woodpecker drew near to the king of the beasts, and thought that, as it found the lion in so convenient a position, this was the proper moment for treating it. After making a careful examination, the woodpecker, by means of a continued fluttering of its wings, extracted the bone which had stuck between the lion’s teeth. And the lion sat up, with eyes opening after surmounted slumber. Then the woodpecker, knowing that the king of the beasts was freed from pain and discomfort, came up to it in high glee, and said, “O uncle, here is the bone which caused the pain.” The king of the beasts was greatly astonished and said, “O nephew, as I wish to recompense you for this service, come to me from time to time in order that I may be of use to you.” The woodpecker replied, “Good, I will do so,” and flew away.

At another time, while the king of the beasts was devouring flesh, the woodpecker, which had been seized by a falcon, and had only just escaped from death, appeared before the king of the beasts in a state of suffering from hunger. Having described its need, it said to the lion, “O uncle, I am tormented with hunger, so give me a piece of flesh.” The lion replied in a verse—

“Having torn to pieces a living creature, I am now savage and a misdoer. Are not you, who passed between my teeth, thankful for remaining alive?”

The woodpecker answered likewise in verse—

“Profitless are forms seen in dreams and accumulations flung into the ocean. Profitless are intercourse with a bad man, and benefits conferred on the ungrateful.”

XXVIII.

THE TRICKED ELEPHANT. [169]

Long ago there lived a herd of elephants in a certain district. One of their number fell in love with a female elephant. But she was warmly attached to another young male elephant, to whom she said, “Should not we take to flight when he goes forth to the chase?”

“Is there any means by which we may escape?” asked the young elephant.

“I know of a means,” she replied.

Then she said to the other elephant, “Let us go into the pool to bathe.”

He went into the pool. Then she said, “Let us see which of us two can remain under water the longest.”

As soon as he, who was liberally endowed with stupidity, had gone under water along with her, she emerged and fled away together with the young elephant. When the other elephant had remained a long time under water, he also emerged. But as the female elephant was not to be seen, he thought that he was in danger of being surpassed by her, so he determined to go under water again. When he had gone again under water, he propped himself up at the bottom with his tusks.

When, after some time, being out of breath, he lifted his head out of the water and saw that the female elephant was not there, he took to tramping about wildly in the tank, and thereby inflicted unjustifiable injury on fishes, frogs, tortoises, and many other creatures. Then a deity uttered this verse—

“What a huge lump of flesh devoid of intelligence! Because another has carried off the female, therefore he inflicts injury upon others.”

XXIX.

THE WOLF AND THE SHEEP. [170]

In long past times there lived a householder in a certain hill-village. His shepherd went afield to tend his flocks. As the shepherd returned to the village at sunset from tending them, an old ewe which lagged somewhat behind was seized by a wolf.

“Aunt, aunt,” said the wolf, “is it well with you? Aunt, aunt, do you seem to find yourself comfortable all alone in the forest?”

Moreover the wolf said, “Do you think, O sheep, whom I have addressed by the name of aunt, that you will escape after having pinched my tail, and also plucked hairs out of my tail?”

The sheep replied, “How could I pinch your tail, seeing that it is behind you, and I have been going in front of you?”