XXXIV. The Woodpecker   - SW Quadrant, Upper Register, Reliefs  133 - 135

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

"He who because of the ingratitude of his neighbor
prepares to do him harm, such a one, in truth,
after first earning a spotless reputation by his virtues,
will subsequently act after the manner of elephants."

Even though provoked, a virtuous person is incapable of betaking himself to wickedness, having never learnt to do so. This will be taught as follows.

The Bodhisattva it is said lived in some place of a forest as a woodpecker distinguished by his beautiful and lovely feathers of manifold colors. But though in that state--owing to his habitual compassion--he did not follow the way of living of his kind, a sinful one since it involves injuries to living beings.

With the young shoots of the trees, with the sweet and delicious flavors of their flowers, and with their fruits of different hue, scent, and relish he kept such diet as was dictated by his contentment. He manifested his care for the interests of others by preaching to others the precepts of righteousness on proper opportunities, by helping the distressed according to his power, and by preventing the base-minded from immodest actions.

The whole multitude of animals in that part of the forest, being thus protected by the Great Being, thrived and were happy; for in him they possessed a teacher, as it were, a kinsman, a physician, a king.

In the same degree as they, being well protected by the greatness of his mercy, increased in virtues, in the very same degree his protection endowed them, though making up a collection of substances, with increase of their qualities (1).

Now one time, when the Great Being, according to his pity for the creatures, was rambling through parts of the forest, it happened that he saw in some part of the wood a lion who overcome by an exceedingly heavy pain was lying on the earth, as if he were hit with a poisonous arrow, having his mane disarranged and dirty with dust.

And drawing near to him, moved by compassion, he asked him: "What is the matter, king of the quadrupeds? you art seriously ill, indeed, I see. Is this illness caused by exhaustion after indulging too much in boldness against elephants? Or in excessive running after deer? Or art you hit with an arrow by a hunter? Or has some disease seized you?

"Say then, what ails you, if at least it may be told to me. Likewise tell me what may be done for you in this case. And if perhaps I possess some power for the benefit of my friends, you must enjoy the profit I may bring about by it and recover your health."

The lion spoke: "You, virtuous and best of birds, this illness is not the effect of exhaustion nor is it caused by disease nor occasioned by a hunter"s arrow. But it is the fragment of a bone that sticks here in my throat and, like the point of an arrow, causes grievous pain to me. I can neither swallow it down nor throw it up. Therefore, it is now the time of assistance by friends. Now, if you know the way to make me sound, well, do it."

Then the Bodhisattva, owing to the keenness of his intellect, thought out some means of extracting the object which was the cause of his pain. Taking a piece of wood large enough to bar his mouth, he spoke to the lion:"Open your mouth as wide as ever you canst."

After he had done so, the Bodhisattva having placed the log tightly between the two rows of his teeth, entered the bottom of his throat. With the top of his beak he seized that fragment of bone sticking athwart in it by one edge, and having loosened it, took it by another edge, and at last drew it out. And while retiring, he dropped the log which barred the lion"s mouth.

No wound-healer, however skilled in his art and clever, would have succeeded even with great effort in extracting that extraneous substance, yet he pulled it out, thanks to his keen intellect, though not exercised by professional training, but proper to him through hundreds of existences.

After taking away together with the bone the pain and anguish caused by it, he felt no less gladness at having relieved his suffering fellow-creature, than the lion at being released from the pain-causing object. This, indeed, is the essential property of a virtuous person.

A virtuous person having effected the happiness of another or stopped his mischief even with difficulty, will enjoy a greater amount of excessive gladness, than he would on account even of prosperity happening to himself and easily obtained. So the Great Being having relieved his pain, was rejoiced in his heart. He took leave of the lion, and having received his thanks went his way.

Now some time after, it happened that the woodpecker flying about with his outspread wings of exquisite beauty, could nowhere get any- suitable food, so that he was caught by hunger which burnt his limbs. Then he saw that same lion feasting on the flesh of a young antelope fresh killed. His mouth and claws and the lower end of his mane being tinged with the blood of that animal, he resembled a mass of a cloud in autumn, immersed in the of twilight.

Yet, though he was his benefactor, he did not venture to address him with words of request, disagreeable to the ear; for however skilled in speech, shame imposed upon him a temporary obligation of silence.

Nevertheless, as his wants required satisfaction, he walked up and down before his eyes in a bashful attitude. But that scoundrel, though well aware of him, did not at all invite him to join in the repast.

Like seed sown on a rock, like an oblation poured out on ashes that have lost their heat, of that very nature is, at the time of fruit, a benefit bestowed on an ungrateful person, and the flower of the vidula-reed.

Then the Bodhisattva thought: "Surely, he does not know me again,"And approaching him with a little more confidence, asked him for a share, supporting his demand with a proper benediction after the manner of mendicants.

"Much good may it do you, lord of the quadrupeds, who procures! your livelihood by your prowess! I beg you to honor a mendicant, which is an instrument for you to gather good repute and merit.?"

But the lion disregarding this kind blessing, unacquainted as he was with the behavior of the pious (arya), owing to his habitual cruelty and selfishness, fixed a sidelong look on the Bodhisattva, as if he were willing to burn him down with the flame of the anger blazing out of his fiery eyes, and said:"No more of this. Is it not enough that you art alive, after entering the mouth of a creature like me, a devourer of fresh killed deer who does not know of unmanly mercy?

"Is it to insult me that you dare molest me thus another time with a demand. Art you weary of your life? you wish to see the world hereafter, I suppose."

This refusal and the harsh words expressing it, filled the Bodhisattva with shame. He flew directly upward to the sky, telling him in the language of his extended wings he was a bird, and went his way.

Now some forest-deity who was indignant at this injury, or who wanted to know the extent of his virtuous constancy, mounted also to the sky, and said to the Great Being:"Excellent one among birds, for what reason dost you suffer this injury inflicted by that scoundrel on you, his benefactor, though you dost possess the power of revenge? What is the profit of overlooking that ungrateful one in this manner?

"He may be ever so strong, you art still able to blind him by a sudden assault on his face. you may also rob the flesh of his repast from between his very teeth. Why then dost you suffer his insolence?"

At that moment the Bodhisattva, though having been ill-treated and insulted, and notwithstanding the provocation of the forest-deity, manifested the extreme goodness of his nature, saying:"Enough, enough of this manner of proceeding. This way is not followed by such as me.

"It is out of mercy, not with the desire of gain that the virtuous take care of a person in distress. Nor do they mind whether the other understands this or not, for what opportunity does anger present in such a case?

"Ingratitude cannot but tend to the deception of the ungrateful one himself. Who, indeed, wishing a service in return, will do good to him a second time? As to the benefactor, he obtains merit and the result of it in the world hereafter in consequence of his self-restraint, and an illustrious renown still in this world. Moreover, if the benefit has been performed in order to practice a righteous action, why should it be regretted afterwards? If done with the purpose of receiving something in return, it is a loan, not a benefit.

"He who because of the ingratitude of his neighbor prepares to do him harm, such a one, in truth, after first earning a spotless reputation by his virtues, will subsequently act after the manner of elephants.

"If my neighbor by the infirmity of his mind does not know how to return the benefit, he will also never obtain the lovely luster inherent in virtues; but, say, what. reason should there exist for a sentient being to destroy, on account of that, his own lofty renown?"But this seems to me most becoming in this case.

"He in whose heart a service done by a virtuous person did not rouse a friendly disposition, such a one is to be left, but gently, without harshness and anger."

Then the deity, rejoiced at his well-said sentences, praised him, ex-claiming repeatedly:"Well said! well said!"and adding many kind words. Though exempt from the toil caused by matted hair and a bark garment, you art a rishi. you art a holy ascetic knowing the future! It is not the dress--truly, that makes the Muni, but he who is adorned by virtues is the real Muni here."

After thus distinguishing him and honoring him, he disappeared on the spot.

In this manner, then, a virtuous person is incapable of betaking himself to wickedness, even though provoked, having never learnt to do so.

So it is to be said when eulogizing the virtuous. And when discoursing on forbearance, this is to be propounded:"In this manner a man practicing forbearance will rarely meet with enmity, rarely with reproach, and will be beloved and welcome to many people."

When praising adherence to tranquillity, this is to be said: "In this manner the wise being great in preserving their tranquillity preserve their own luster of virtues."

Likewise, when glorifying the Tathagata and praising the cultivation of an excellent nature:"In this manner a good nature being always striven after does not pass away, even when in the state of a beast."

FOOTNOTES:

(1) The point of this stanza is lost in translation. The term sattvakaya admits of two acceptations, according to its being applied to the philosophical and to the ordinary use of the word sattva. So the same compound may signify"a body of animals and a collection of substances." Similarly the term guna means "virtue" as well as "quality."

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