dhammapada23

Chapter 23

NAGA VAGGA (The Elephant)

Contents

1 How the Buddha endured abuses - Magandiya
2 One must train oneself
3 The father and his ungrateful sons
4 On moderation in eating
5 The novice monk and the mother spirit - Sanu
6 An old elephant responds to battle-drums
7 An elephant waits upon the Buddha
8 Mara tries to tempt the Buddha

XXIII:1 THE MAJORITY ARE UNDISCIPLINED

Aham nago’ va sangame - capato patitam saram
Ativakyam titikthissam - dussilo hi bahujjano.

As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse. Indeed many people are without morality.

XXIII:1 THE CULTURED ENDURE ABUSE

Dantam nayanti samitim - dantam rajabhiruhati
Danto settho manussesu - yo’ tivakyam titikkhati.

Only the trained (horses and elephants) are led to gatherings of people; the king mounts only the trained animal. Noblest among men are the tamed that endure abuse.

XXIII:1 BLESSED IS HE WHO CONTROLS HIMSELF

Varam assatara danta - ajaniya ca sindhava
Kunjara ca mahanaga - atta danto tato varam.

Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has tamed himself.

XXIII:1 How the Buddha endured abuses (Magandiya)*

Magandiya who bore a personal grudge against the Buddha became one of the three queens of King Udena. When Magandiya heard that the Buddha had come to Kosambi, she hired some villains to abuse the Enlightened One when he entered the city on an almsround. These villains followed the Buddha and abused him. Hearing those abusive words, Venerable Ananda pleaded with him to leave the town and go to another place. But he refused and said, ‘In another town also we might be abused and it is not practical to move out every time one is abused, especially when one is innocent! It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield, who patiently withstands the arrows that come from all quarters. I also will bear patiently the abuses that come from the people.’

Note:

See Chapter II, Story (1)

XXIII:2 SELF-CONTROL LEADS TO ONE’S GOAL

Na hi etehi yanehi - gaccheyya agatam disam
Yatha’ ttana sudantena - danto dantena gacchati.

Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e. Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e. Nibbana)

XXIII:2 One must train oneself

On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of a river. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who had been an elephant trainer explained to the other bhikkhus how it could be easily handled. The elephant trainer hearing him, followed the instructions of the bhikkhu, and the elephant was quickly subdued. When the bhikkhus related the incident to the Buddha, he advised the bhikkhu, ‘My son, you are still far away from Perfection, you should devote yourself to spiritual development. You cannot gain nibbanic bliss by taming elephants.* Only one who has tamed himself can experience the bliss supreme.’

XXIII:3 AN ELEPHANT LONGS FOR HIS PARENTS

Dhanapalako nama kunjaro - katukappabhedano dunnivarayo
Baddho kabalam na bhunjati - sumarati naga vanassa kunjaro.

During the rutting season, Dhanapala eats not even a morsel and is uncontrollable. Held in captivity, the tusker only calls to mind the elephant forest. (i.e. longing to look after his parents).

XXIII:3 The father and his ungrateful sons

Once, there lived in Savatthi an old brahmin who was extremely rich. He had four sons and when each of the sons got married, he gave him a share of his wealth. Then, he gave away half of his remaining property to them. Later, his wife died. His sons came to him and looked after him very well and they were very loving and affectionate to him.

During the course of time, somehow they influenced him to give them the other half of the remaining property. Thus, he was left penniless.

First he went to stay with his eldest son. After a few days, the daughter-in-law said to him, ‘Did you give any extra wealth to your eldest son? Don’t you know the way to the house of your other sons?’ Hearing this, the old brahmin got very angry and left the eldest son’s house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of the fourth and youngest. Thus, the old man was left destitute and taking a staff and a bowl he went to the Buddha for protection and advice.

At the monastery, the brahmin told the Buddha how his sons had mistreated him. The Enlightened One taught him some verses and advised him to recite them wherever there was a large gathering of people. The gist of the verses is this: ‘My four foolish sons are like ogres. They call me ‘father, father’ but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have been reduced to begging. Those sons are of less service to me than this staff of mine.’

When the appointed day came for the brahmins of Savatthi to hold their meeting and knowing that his sons would be there, the old brahmin also attended the meeting. Now at that time, this was the prevailing law:

Whoever ill-treats his mother or father and does not support or look after them shall be punished. Many people in the crowd, on hearing the verses recited by the old brahmin, went wild with rage at the ungrateful sons and threatened them for neglecting their father.

Then the sons realised their mistakes and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after him properly and would respect, love and honour him. They also warned their wives to look after their father well. Each of the sons gave him proper food and clothing. Thus the brahmin became healthier. So, he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons.

One day, the eldest son invited the Buddha to his house for alms food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one’s parents. Then he related to them the story of the elephant called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.

XXIII:4 BE MODERATE IN EATING

Middhi yada hoti mahagghaso ca - niddayita samparivattasayi
Maha varaho’ va nivapa puttho - punaptunam gabbham upeti mando.

The foolish one, who is lazy, gluttonous, and sleepy, who just wallows like a well-fed pig, is subject to repeated rebirths.

XXIII:4 On moderation in eating

One day, King Pasenadi of Kosala went to the Jetavana monastery to pay homage to the Buddha soon after having had a heavy meal. While he was in his presence, the king felt so drowsy that he kept nodding and could hardly keep himself awake. Then he said, ‘Venerable Sir! I have been in great discomfort since I had a heavy meal!’ The Buddha replied, ‘Yes, O King, overeating creates discomfort.’

On the advice of the Enlightened One, the king gradually lessened the amount of food he took. As a result, he became much more active and alert and happy.

XXIII:5 CONTROL YOUR THOUGHTS

Idam pure cittam acari carikam - yena’icchakam yattha kamam yatha sukham
Tadajj’ aham niggahessami yoniso - hatthippabhinnam viya ankusaggaho.

In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout (holds in check) an elephant in rut.

XXIII:5 The novice monk and the mother spirit (Sanu)

One day, Samanera Sanu was requested by the elder bhikkhus to recite some religious discourses. When he had finished his recitation he solemnly recited, ‘May the merit gained by me for reciting these sacred discourses be shared by my mother and my father.’ At that time, a spirit, who had been the mother of the young samanera in a previous existence was listening to his recitation. When the mother spirit heard his words, she felt elated and promptly cried out, ‘My dear son, how happy I am to share your merit. You have done well, my son.’ On account of Samanera Sanu, the mother spirit came to be very much respected and was given precedence in their assemblies by the devas and other spirits.

As Sanu grew older, he was not happy with the religious life and wanted to return to the life of a layman. He went home and told his mother in the present existence of his intention. His mother did not want him to leave the Order and tried to persuade him to give up the idea, but he was quite firm in his decision. So, the mother promised to give him his clothes after his meal. As his mother was busy cooking his meal, the spirit who had been his mother of a past existence, thought, ‘I must try to stop him from leaving the Order.’

So, she possessed the young samanera and he rolled on the floor muttering incoherently. The mother got alarmed, neighbours came and tried to appease the spirit. Then, the spirit spoke out, ‘This samanera wants to leave the religious Order and return to the life of a layman. If he does so, he will not be able to gain his emancipation.’ After saying these words, the spirit left the body of the samanera and he became normal again.

Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life would be very foolish. Sanu then realised his mistake, returned to the monastery, and was ordained a full member of the Holy Order.

Wishing to help Venerable Sanu to realise the ultimate goal, the Buddha exhorted him, ‘My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as the trainer controls an elephant.’ Reflecting mindfully on the admonition given, Sanu attained Arahanthood. He mastered the Tipitaka and later gained wide recognition as a great exponent of the Dhamma.

XXIII:6 AVOID THE EVIL WAY

Appamada rata hotha - sacittam anurakkhatha
Dugga uddharath’ attanam - panke satto’ va kunjaro.

Take delight in mindfulness, guard your mind well. As an elephant stuck in mud pulls itself out, so also, pull yourself out of the mud of moral defilement.

XXIII:6 An old elephant responds to battle-drums

Elephant Paveyyaka was very strong when young, but in due course, he became old and decrepit. One day, as the old elephant went into a pond he was stuck in the mud and could not free himself. When the king was told about it, he sent an elephant trainer to help the animal to get out of the mud. The trainer went to the site where the elephant was.

There, he ordered his men to beat the battle-drums. Hearing the sound of the drums, the elephant felt as if he were in a battlefield; his spirit rose, he pulled himself with all his might, and was soon out of the mud. When the bhikkhus told the Buddha about this he said, ‘Bhikkhus! Just as the elephant pulled itself out of the mud, so also must you all pull yourselves out of the mud of moral defilement.’

XXIII:7 ASSOCIATE WITH THE WISE

Sace labetha nipakam sahayam - saddhim caram sadhu vihari dhiram
Abhibhuyya sabbani parissayani - careyya ten’ attamano satima.

If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.

XXIII:7 WANDER ALONE IF THERE IS NO SUITABLE COMPANION

No ce labetha nipakam sahayam - saddhim caram sadhu vihari dhiram
Raja’ va rattham vijitam pahaya - eko care matangarann’ eva nago.

If you don’t get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.

XXIII:7 A SOLITARY CAREER IS BETTER

Ekassa caritam seyyo - natthi bale sahayata¹
Eko care na ca papani kayira - appossukko matangarann’ eva nago.

Better it is to live alone. There is no fellowship with the ignorant. Let one live alone doing no evil, carefree, like an elephant in the elephant forest.

XXIII:7 An elephant waits upon the Buddha*

A trivial incident led to an unfortunate dispute amongst the bhikkhus in the city of Kosambi. The quarrelsome bhikkhus did not listen even to the advice of the Buddha. So he left them and spent the vassa all alone in the forest, where the elephant Parileyyaka waited on him. Owing to pressure brought on them by the devotees, the bhikkhus realising their mistakes requested Venerable Ananda to invite the Enlightened One to return to the monastery.

At the end of vassa, Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, Ananda approached the Buddha alone. Then he told Ananda to send for the other bhikkhus. All of them came, paid obeisance to the Buddha and said, ‘Venerable Sir! You must have had a hard time spending the vassa all alone in this forest.’ To this, the Buddha replied, ‘Bhikkhus, don’t say so. The elephant Parileyyaka looked after me all this time. He was indeed a very good friend, a true friend. If one has such a good friend one should stick to him. But if one cannot find a good friend it is better to stay alone.’

Note:

1.Sahayata. By this term are meant morality, austere practices, insight, Paths, Fruits and Nibbana. (Commentary) According to the commentary this term connotes higher morality, insight, Paths, and Fruits of Sainthood. No such virtues are found in the foolish.

For a similar story, see Chapter I, Story (5)

XXIII:8 BLESSED ARE FRIENDS IN NEED

Atthamhi jatamhi sukha sahaya - tutthi sukha ya itaritarena
Punnam sukham jivita sankhayamhi - sabbassa dukkhassa sukham pahanam

It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

XXIII:8 BLESSED IS MINISTERING UNTO PARENTS

Sukha matteyyata loke - atho petteyyata sukha
Sukha samannata loke - atho brahmannata sukha.

In this world it is good to be dutiful to one’s mother;¹ also it is good to be dutiful to one’s father. In this world also it is good to minister unto ascetics; also it is good to minister unto the Noble Ones.²

XXIII:8 BLESSED ARE VIRTUE, FAITH AND WISDOM

Sukham yava jara silam - sukha saddha patitthita
Sukho pannaya patilabho - papanam akaranam sukham.

It is good to have virtue till old age; it is good to have unshakeable faith; it is good to gain wisdom; it is good to do no evil.

XXIII:8 Mara tries to tempt the Buddha

Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and tried to entice the Buddha to rule as a king. To him the Buddha replied, ‘O wicked Mara! Your teaching and my teaching are quite different. Therefore, it is impossible for you to influence me.’ We must beware of friends who pretend to work for us, but who are actually furthering their own ends.

Notes

1.Matteyyata does not mean motherhood or ‘to have a mother’. The Commentarial explanation is good conduct (samma-patipatti) towards the mother, that is, ministering to the mother. The other terms are similarly explained.

2.The Buddha, the Arahants, and so on.