XXIII. The Story of Mahabodhi  - SE Quadrant, Upper Register, Reliefs 81 - 85

THE JATAKAMALA
Table of Contents:

The Tigress
The King of the Sibis
Small Portion of Gruel
Head of a Guild
The Invincible One
The Hare
The Sage Agastya
Maitribala
Prince Visvantara
The Sacrifice
Lord of the Devas
The Brahman
Unmadayanti
Suparaga
Lord of Fishes
The Quail's Young
The Story of the Jar
The Childless One
The Lotus Stalks
The Treasurer
Kuddabodhi
The Holy Swan
Mahabodhi
The Great Ape
Sarabha
The Ruru Deer
The Monkey Chief
Kshantivadin
The Brahmaloka Inhabitant
The Elephant
Sutasoma
Ayogriha
The Buffalo
The Woodpecker

Adapted from the 19th century translation by J. S Speyer

"A man's creed, 0 best of men, be it the true or a false one,
is the motive that induces him to take corresponding actions.
For people show the tenets of their beliefs
by their words and actions,
since their purposes comply with the line of conduct,
as prescribed by their creed.
It is for this reason that the excellent lore is to be cherished but a bad lore must be abandoned,
for it is inevitably a source of calamity.
One must take this course in this way:
keep with the virtuous, but keep far apart from the wicked."

The compassion of the virtuous for those who once were their benefactors does not diminish even if injuries are done to them. Such is their gratitude, and to this extent, they have assimilated the virtue of forbearance. This will be taught as follows.

In the time when the Lord was a Bodhisattva, it is said that he was a wandering ascetic named Mahabodhi ("possessing great wisdom"). When still a householder, he had made a regular and thorough study of such branches of learning as are esteemed in the world, and being curious of fine arts, had also acquainted himself with their nature. After renounced the world, he directed his mind more earnestly to the study of the law-books and thereby obtained mastery over that science as well.

To whatever country he went, his company was sought for due to his possession of a store of merit, the loftiness of his wisdom, his knowledge of the world, and his superior skill in the art of conversing with men. His person was cherished by the learned together with such princes as patronized them learned, as well as by Brahmans living in the world and the ascetics.

Virtues acquire splendor when they appear upon the ground of meritorious actions. However, it is through their graceful practice, that they gain the affection of men and receive the most distinguished worship even from the side of one's enemies, who are obliged to do so due to the regard for their own reputations.

They were unable to vanquish the Bodhisattva in open contest during disputes on various topics concerning the Law and or circumvent the king's growing attachment to Righteousness. In order to rouse the king's disaffection, they spoke in the following manner: "Your Majesty should not put his confidence in this wandering monk for it is evident that he must be a kind of spy of some rival king. Having learnt Your Majesty's love of virtues and inclination towards Righteousness, that monarch makes use of this clever fellow who possesses a soft, smooth, and deceitful tongue in order to entice you into baleful habits.

"For this devotee of Righteousness, as he pretends to be, instructs Your Majesty to practice compassion exclusively. Foster miserable feelings of shame, he induces you to take such vows of the religious life as are incompatible with your royal and military duties. His teachings are prejudicial to the promotion of material interests (artha) and pleasures (kama), and also subject to the dangers of bad policy. It appears that he suggests the line of conduct you should follow out of pure charity. However, he also likes to converse with the messengers of other kings, and is far from being a stranger to the contents of the manuals of political wisdom that describe the duties of monarchs. For this reason, his continued presence at Your Majesty's court fills our hearts with apprehension."

When such words are spoken with the intention of arousing estrangement, and often repeated by those who feign to have the good of the king in mind, could not fail to have its intended effect. As a result, the king's attachment and veneration for the Bodhisattva shrank and his disposition towards his teacher became changed for the worse.

When a succession of loud and tremendous thunderbolts pierce the ears of men, is it possible for anyone to stand fast, trustful and firm in the confidence of his own power?

As the king's affection and veneration for the Great Being lessened, he no longer took care to honor the Great Being as before. The Bodhisattva, however, owing to his pure-heartedness, did not mind this change in the king's behavior whatsoever.

"Kings are distracted by many occupations," he thought. But when he perceived the coolness and lack of attention from the side of the king's courtiers, he at last understood that he had incurred the king's displeasure. Taking up his triple staff, his water-pot and the other utensils of a wandering ascetic, he prepared to depart the king's court.

Hearing of the Bodhisattva's resolution, the king was partly moved by a remnant of his old affection as well as unable to neglect the politeness and civility that are the requisite attributes of rulers. Approaching the Bodhisattva, the monarch pretended to hold the desire to retain him at court. s"For what reason are you determined to go away, leaving us all of a sudden?" said the king to the Great-minded One. "Have your fears been roused by some lack of attention on our part? If this is indeed the case, you suspect us without reason."

"My departure has a good reason as its cause," replied the Bodhisattva. Nothing so trifling as ill-treatment is the cause of it. Rather I am leaving because you have ceased to be a vessel of righteousness in consequence of your deceitful behavior. It is for this reason that I shall be departing forthwith."

At that very moment, the king's favorite dog ran into the room and began barking at the Bodhisattva in a hostile manner. Pointing at the king's dog, the Bodhisattva said: "Why, let this animal bear witness to the case, Your Majesty. Formerly this dog was accustomed to fondle me with his mussel. Now his open maw imitates your own example. For surely he expresses your own feelings through his barks, for he at least does not have the ability to feign. Surely, he has heard you speak harsh words about me as will happen when affection, formerly held, has been destroyed. So now he is acting in accordance with those words in order to obtain your continued affection. For such is the behavior of servants who depend upon the bread of their lord for their sustenance."

This reproof filled the king with so much shame that he could no longer look directly at the Bodhisattva, whose acuteness of mind had pierced his very heart. Realizing that it was not proper to continue making false protestations of love,he bowing reverentially to him and spoke the following words:

"You have indeed been the subject of such ill-favored conversations. Audacious people have used such language in my council, and I, absorbed in business, previously have overlooked the matter. Forgive me, then, and stay with me here. Pray, do not go."

The Bodhisattva said: "Surely, it is not on account of ill-treatment that I wish to depart, Your Majesty, nor is resentment driving me away. But now is the proper time for me to depart. If either by attachment or from apathy

I should not go of my own accord right now, once the honorable hospitality that you have shown me has lost its beauty, would it not come to pass that I should eventually be seized by the neck and turned out perforce?"

"Not with a heart sore with hatred am I about to leave you, for the benefits that I have formerly received from your hands cannot be effaced from my heart simply by the stroke of a single affront. However, an ill-disposed man is not fit to be had for a patron no more than a dried-up pond will serve the needs of the thirsty. If profit is to be gained from the side of such a one, it requires much care to acquire it and the results will be meager and lead to mixed results. He, however, who desires ease and dislikes trouble, must attend only on such a patron who has composed his mind and through his placidity resembles the autumn season.

"One who attends on somebody who dislikes him, or who is averse to someone who shows his attachment, afflicts himself. Likewise, he who is slow in remember former benefits--such persons bear only the shape of a man and raise doubt as to their real nature.

"Friendship is destroyed both by lack of intercourse as well as a profusion of attentions and frequent requests. Therefore, desiring to protect this remnant of our affection from the dangers that would arise through my continued presence here, I shall now take my leave."

The king said: "If Your Reverence has a strong determination to go, thinking your departure to be indispensable, pray deign to favor us by coming back here again, will you? Friendship ought to be kept safe also from the fault of lack of intercourse, did you not say so?"

The Bodhisattva replied: "Your Majesty, sojourning in the world is something subject to many hindrances, for a great many adversaries in the shape of various calamities attend it. Thus considering, I cannot tender the promise that I shall come again. I can only express my wish to see you another time, when there may be some indispensable reason for doing so."

Having in this way appeased the king, who dismissed him in the most honorable manner, the Bodhisattva departed the kingdom. Feeling his mind troubled by intercourse with people living in the world, he took up his abode in a remote place in the forest, from where he directed his mind to the exercise of meditation and it was not long before he came into the possession of the four ecstatic trances and the five kinds of transcendent knowledge.

As the Bodhisattva enjoyed the exquisite happiness of tranquillity, thoughts concerning the king entered his mind accompanied by feelings of compassion. Concerned about the present state of that prince, he directed his thoughts in the monarch's direction. He perceived that in their desire to lead the king astray, each of the ministers in succession present his own cherished doctrine.

"What," said one minister, "is the cause of the shape, color, arrangement, and softness of the stalks, petals, filaments and pericaps of the lotuses? Who diversifies the feathers of the birds in this world? In the same manner this whole universe must surely be the product of the work of essential and inherent properties."

Another minister who held that a Supreme Being was the cause of everything, expounded certain tenets of this doctrine: "It is not probable that this universe should exist without a cause. There is some being who rules it, who is Eternal and One. It is He who in consequence of the fixation of His mind on His transcendental volition, creates the world and again dissolves it."

Another, on the contrary, deceived the king by means of the following doctrine: "This universe is the result of former actions, which are the cause of fortune, good and ill. Personal energy has no effect at all to modify it.

How, indeed, may one being create at the same time the manifold and boundless variety of the different substances and properties? No, this universe is the product of former actions. For even he who is skilled in striving for his happiness comes into mishap."

Yet another minister enticed the king to be solely attached to the enjoyment of sensual pleasures by means of such reasoning as is heard from the adherents of the doctrine of annihilation: "Pieces of wood, differing in color, properties, and shape, cannot be said to exist as the result of actions, and yet they exist, and once perished they do not grow up again. Something similar is to be said of this world. For this reason one must consider pleasure to be the main pursuit of the living."

Some other minister, pretending to instruct the king in his royal duties, recommended such practices as follow the winding paths of political wisdom, which are soiled by cruelty and contrary to righteousness (dharma): "You must avail yourself of men as if they were shady trees, considering them merely as fit objects for achieving your own goals. Accordingly, you should endeavor to extend your glory by showing them gratitude only as long as you are in need of them, then ceasing your affections as soon as you no longer need them. They are to be appointed to their tasks as if they were victims destined for a sacrifice."

Perceiving that the king--owing to his intercourse with wicked people and his readiness to allow himself to be guided by those whom he trusted--was about to fall into the precipice of false doctrines, the Bodhisattva pondered on the means whereby he could rescuing him.

Having arrived at the proper thing to be done, the Bodhisattva magically created a large monkey. After stripping off the monkey's skin, the Great Being caused the rest of the body to disappear. Now wearing that skin, he presented himself at the entrance-gate of the king's palace. As the doorkeepers escorted him to the king's hall, passed the guards, officers, Brahmans, military men, messengers, and notable townsmen in succession. Upon entering the king's audience-hall, the doors of which were guarded by doorkeepers equipped with swords and staves, he laid eyes upon the king as he sat on his throne, surrounded by an assembly of learned and wise men who were magnificently dressed and orderly arranged. Greeting the Bodhisattva, the king bestowed upon him the honor and respect that is due to a guest.

After the usual exchange of compliments and kind reception, the Bodhisattva took the seat offered to him. Curious about the Great Being's monkey-skin garment, the king said: "Who bestowed this monkey-skin on the Reverend, procuring by that deed a great favor to himself?"

The Bodhisattva answered: "Your Majesty, I did not receive it from anybody else. Whenever I sat or slept on hard ground covered only by thin straw, my body suffered and could no longer perform my religious duties at ease. Then one day I saw a large monkey in my hermitage and thought to myself: 'Well, here is the right instrument I need for performing my religious duties! Sitting or sleeping on it, I shall be able to accomplish all my intentions without caring even for royal couches upon which have been spread the most precious cloths.' In consequence of this reflection, I subdued that animal and took his skin."

Although the king said nothing in reply to the Bodhisattva's account, he felt shame in his heart and cast his eyes downward. His ministers, however, seized this unforeseen opportunity to declare their own opinions. With their faces beaming at the king, they pointed at the Bodhisattva and sarcastically exclaimed:

"How entirely the Reverend has devoted himself to the love of religion, which is his only delight! What a constancy is his! What ability he has to put into effect the best means for the realization of his aims! It is a wonder that being alone and emaciated by penance, he was able to subdue such a large monkey! In any event, may his penance be successful."

Without losing his placidity of mind, the Bodhisattva replied: "Your honors, blaming me, should not disregard the fair tenets of your own cherished doctrines. This is not the way by which one makes the glory of learning shine. Your honors must consider this. He who despises his adversaries with such words as are destructive to his own doctrine, such a one, so to speak, wishes the dishonor of his enemy at the cost of even his own life."

After thus reproaching the ministers collectively, the Great Being--wishing to revile them once more individually--addressed that very minister who had previously denied causality:

"You profess that this universe is the product of essential and inherent properties. Now, if this be true, why do you blame me for that monkey's death? What fault is mine, if this ape died in consequence of his own nature? Therefore, I have rightly killed him. If, however, I had indeed committed a sin by killing him, it is evident that his death must have been produced by an external cause. This being so, you must either renounce the doctrine of non-causality or employ such reasoning as does not befit you.

"Furthermore, if the arrangement, color and other characteristics of the stalks, petals and filaments of lotuses were not the effect of some cause, would they not be found always and everywhere? But this is plainly not the case. Being produced from seeds immersed in water, they are only found where this condition abides, and are nowhere else to be found.

"This, too, I would propound to Your Worship. When inquiring after the health of ascetics, it is typically asked: 'Is your penance successful?' If virtue, tranquillity, and yogic powers are not the effect of some cause, would they not be found always and everywhere? But this is plainly not the case. Being produced from the seeds of penance, they are only found in the penitent, and not elsewhere.

"Moreover, he who denies the agency of cause by means of reasoning with arguments, does not such a one desert his own tenets? On the other hand, if he is averse to the use of argument, what will such as man do if his sole tenet is not supportable by any argument? In addition, he who in absence of perceiving the cause proclaims for this very reason that causality does not exist at all, will not such a man grow angry and oppose its manifest power with invectives when he learns of it?

"And if somewhere the cause is latent, why do you say with assurance that it does not exist? This, for example, is what happens when the white color of the sun's disc is not seen at sunset. Moreover, sir, for the sake of happiness you pursue the objects of your desires, refusing to see the truth of such things as are in opposition to your goals. It is for this very same purpose that you attend upon the king. Notwithstanding this, you dare deny causality!

"If, nevertheless, you should persist in propounding this false doctrine, then it follows that the death of the monkey cannot be ascribed to any cause. Therefore, why do you blame me?"

After confounded that advocate of the doctrine of non-causality, the High-minded One addressed clear arguments to the believer in a Supreme Being.

"You, too, never ought to blame me, noble sir. According to your doctrine, the Supreme Lord is the cause of everything. Look here. If the Supreme Lord does everything, He alone is the killer of that ape, is He not? Then why do you bear such an unfriendliness in your heart as to blame me for that monkey's death? If, however, you do not ascribe the murder of that valiant creature to Him because of His compassionateness, how is it that you loudly proclaim that there is a Supreme Lord who is the cause of this Universe?

"Moreover, my friend, believing as you do that everything is done by the Supreme Lord, what hope have you of propitiating Him through praise, supplication, and the like? Would not a Self-born Being be able to perform these actions all by Himself? Although you may perform a sacrifice by yourself, still you cannot disavow that He is the ultimate author of it, for he who is self-acting out of the fullness of His power must be the author of a deed and no other.

"Again, if the Supreme Lord is the performer of all sins, however many committed, what virtue of His have you in view that you should foster your devotion to Him? On the other hand, if the Supreme Lord abhors wickedness and therefore does not committed any sins, it is incorrect to say that everything is created by Him.

"Further, the sovereignty of the Supreme Lord must rest either on the lawful order of things (dharma) or on something else. If it is the former, then the Supreme Lord cannot have existed prior to the Dharma. If the Supreme Lord is effected by some external cause, then the name of that cause should be 'bondage.' For if a state of dependency should not bear that very name, what state may not be called sovereignty?

"Nevertheless, if in spite of this reasoning you remain attached to the doctrine of devotion to a Supreme Being and you persist in upholding the Lord as the sole cause of the whole universe without having thoroughly reflected on its probability or improbability, does it become you to assign the responsibility to me for the murder of that monkey, when the Supreme Lord decides this as well as every other act ever committed?"

By this well-connected series of arguments, the High-minded One struck dumb, so to speak, that minister who adhered to the doctrine of the Supreme Lord as the ultimate cause of everything. Then turning to that minister who was a partisan of the doctrine of former actions, he said:

"Nor does it become you, noble sir, to censure me. According to your doctrine, everything that happens is the consequence of former actions. For this reason, I tell you, if everything ought to be imputed exclusively to the power of former actions, then this monkey has been rightly killed by me. He has been burnt by the wild fire of his former actions. What fault is it of mine that you should blame me?

"On the other hand, suppose I did commit a bad action in killing the ape. I would then be the cause of his death, not his former actions. Furthermore, if you state that karma always produces fresh karma, nobody would ever reach final emancipation in your system. Verily, if something like this should be seen--happiness enjoyed by he who lives in circumstances productive of suffering, or suffering visited upon one whose circumstances are instruments of happiness--then we should have the right to infer that it is beyond question for good and evil fortunes to depend exclusively on former actions.

"But, in fact, this rule is nowhere to be seen. Consequently, former actions are not the sole and entire cause of them. Moreover, it is possible that there ceases to be new karma, and without it, where would you get the 'old karma' that according to your doctrine is indispensable for the maintenance of the Universe?

"If, nevertheless, you persist in this doctrine of the former actions, for what reason do you judge me to have caused the death of that ape? Final emancipation necessarily implies cessation of actions, for it is the same thing as total extinction."

In this manner the High-minded One, expounding irrefutable arguments, confounded that minister in such a way that it was as if he had made the king's councilor embrace the vow of silence.

He next addressed that minister who had formerly propounded the doctrine of annihilation: "How extremely eager your honor is to blame me, one who is a partisan of the doctrine of annihilation. If there does not exist anything like a future existence after death, why should we avoid evil actions? Moreover, what have we to do with the folly of holding good actions in esteem? He alone would be wise who behaves, according to impulse, as he likes best. If this doctrine be true, it is right indeed that I killed that ape.

"If, however, it is fear of public opinion which causes such a one as you to eschew bad actions by following the path of virtue, he will, nevertheless, not escape the criticism of public opinion because of the contradiction between his words and his deeds. Nor will he obtain the happiness that presents itself on the road of destiny, owing to the same awe that he holds of public opinion.

"Is, then, such a one, allowing himself to be misled by a fruitless and delusive doctrine, not the meanest of simpletons? You also said: 'Pieces of wood, differing in color, properties and shape, cannot be said to exist as the result of actions, and yet they exist, and once perished they do not grow up again. Something similar is to be said of this world.' Pray, tell me, what reason have you for believing so? If you persist in your attachment to the doctrine of annihilation, what reason is there to censure the murderer of a monkey or even a man?"

So the Great Being silenced that adherent of annihilation by means of a refutation of conspicuous elegance. Then he addressed that minister who was skilled in political science. "For what reason," he said, "do you also censure me, if you really consider the line of conduct as taught in the love of political science to be the right one? According to that doctrine, in truth, deeds good or evil are to be performed for the sake of material profit. Having once risen, a man shall bestow his wealth, indeed, for his benefit on actions of righteousness (dharma).

"If honest proceedings may be neglected for the sake of personal interest, even with respect to affectionate relations, what reason have you to censure me about that ape whom I killed for the sake of his skin, putting into effect the same policy that is taught in your own books? On the other hand, if such a deed is to be blamed for its cruelty, and is certain to have evil consequences, by what means do you resort to a lore which refuses to acknowledge this?

"Now, if such is the manifestation of what is called 'policy' in your system, say, of what kind may be the error, called 'want of policy?' Oh! The audacious who, despising mankind, propound injustice by the way of authoritative books!

"Nevertheless, if you maintain that false doctrine that is prescribed in the books of your sect in plain terms, well, it is not I who should be blamed on account of the death of that ape, since I followed that very same path of policy."

In this manner, then, the High-minded One's strong assault vanquished those ministers in spite of their influence on the bystanders, in spite also of their habitual boldness. And when he understood he had won over the assembly with the king, wishing to expel from their hearts the grief he had caused them by killing the monkey, he addressed the king as follows:

"In fact, Your Majesty, I never killed any living creature. I did but put into effect through my powers of creation. This skin I stripped off a monkey whom I had created, with the object of using it as the topic of this very conversation. Do not therefore judge me falsely."

He then dissolved the magical illusion of the ape-skin. Perceiving that the king and his assembly were now in an appropriate state of mind for conversion, he said: "What person, who perceives that all things produced emanate from causes, who feels himself acting by his free will, who believes in another world after this, who maintains right tenets, who cherishes compassionateness, would kill any living being?

"Do but consider this, O great prince. How should the believer in the true and rational doctrine commit a deed which, to be sure, neither the denier of causality, nor the believer in absolute dependence, nor the materialist, nor the follower of the lore of political wisdom would perform for the sake of a little glory?

"A man's creed, 0 best of men, be it the true or a false one, is the motive that induces him to take corresponding actions. For people show the tenets of their beliefs by their words and actions, since their purposes comply with the line of conduct, prescribed by their creed. It is for this reason that the excellent lore is to be cherished but a bad lore must be abandoned, for it is inevitably a source of calamity. One must take this course in this way: keep with the virtuous, but keep far apart from the wicked.

"Indeed, there are such monk-goblins they should rather be known as those who wander about in the dress of the self-restrained, but who have not subdued their own senses. It is they who confound simple people by expounding their false views. They are not unlike such serpents as cause harm by the venom of their very looks.

"The discordant voices of the adherents of the doctrine of non-causality and the rest, disclose their special natures in the same manner as jackals are betrayed by their howling. For this reason, a wise man ought not to cherish such persons but should rather care for their good if he possesses the power to do so.

"But no one, however illustrious his glory may be in the world, should make friends with an unfit person, not even for the sake of their own interests. Even the moon suffers a loss of loveliness when it rises in conjunction with a gloomy winter day.

"Therefore, avoid the company of those who avoid virtues and instead frequent those who know how to foster virtues. Make your glory shine by rousing in your subjects the love of virtue and ever act to dissolve their attachment to vice.

"Observing the Law of Righteousness, you might cause your subjects, for the greater part indeed, to be intent on good behavior and to keep to the path that leads to Heaven. Now you have to protect your people and you are willing to exert yourself with this object. Well, then, betake yourself to the Dharma; its rules of discipline (vinaya) make that road a lovely one.

"Purify your moral conduct (sila), earn the glory of a charitable giver, direct your mind to friendliness towards strangers, just as if they were your relations, and may you rule your land for a long time with righteousness and an uninterrupted observance of your duties! In this way you will gain happiness, glory, and Heaven.

"If one fails to protect those who are like trees abounding in flowers and fruits--the peasants, taxpayers, husbandmen and cattle-breeders--a king gets into difficulties concerning such wealth as consists in the fruit of the earth. If he fail to protect those who live by buying and selling different merchandises--the traders and townsmen who gratify him by paying the customs--he raises difficulties for himself with respect to his treasury.

Likewise the prince who, having no reason to complain about his army, fails to honor it, and disregards those military men who have shown their valor on the battle-field and are renowned for their skill in the science of arms, surely victory will desert that king on the battlefield.

"In the very same way, a king who stains his own honor by disregarding religious men who are excellent in morality, learning in yoga or illustrious by means of such virtues as attend to the high-minded, will be destitute of Heaven's rejoicing. Just as the one who plucks an unripe fruit kills the seed without finding any juice, so the king who raises unlawful tributes ruins his country without obtaining profit from it. On the other hand, as a tree abounding in excellent properties grants the enjoyment of its fruits at the time of their ripeness, in the very same manner a country that is well protected by its ruler shall provide him with enjoyment as well as religious and material prosperity.

"Keep attached to yourself faithful ministers, clever and wise in promoting your interests, likewise your honest friends and your family, attaching their hearts by words agreeable to them, and by gifts offered to them in a flattering manner. Let Righteousness be always the guide of your actions, having your mind bent on securing the salvation of your subjects. May you, while saving your people by administering justice free from partiality and hatred, secure the worlds for yourself!"

Thus the High-minded One led that king away from the wrong road of false doctrines and put him and his attendants on the Excellent Path. After which he directly mounted to the sky, worshipped by the assembly with heads reverentially bowed and hands folded, and returned to his residence in the forest.

The compassion of the virtuous for those who were once their benefactors does not diminish even by injuries done to them; such is their gratitude, and to this extent have they imbibed the virtue of forbearance. Considering thus, one must not forget a former benefit because of such a trifle as in injury. Also, when discoursing on the Buddha, it may be said: "In this manner the Lord--even before he reached Supreme Wisdom--defeated the doctrines of other teachers and taught the Truth."

Further, when censuring erroneous doctrines or inversely when praising the true faith, this story is to be adduced, saying: "In this manner a false doctrine cannot bear strong arguments, because it has no support, and is to be avoided."

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