515. Bổn Sanh Jātaka (Gương Sáng Sự Thật)

“Rajjañca paṭipannāsma,

ādhipaccaṁ sucīrata;

Mahattaṁ pattumicchāmi,

vijetuṁ pathaviṁ imaṁ.

Dhammena no adhammena,

adhammo me na ruccati;

Kiccova dhammo carito,

rañño hoti sucīrata.

Idha cevāninditā yena,

pecca yena aninditā;

Yasaṁ devamanussesu,

yena pappomu brāhmaṇa.

Yohaṁ atthañca dhammañca,

kattumicchāmi brāhmaṇa;

Taṁ tvaṁ atthañca dhammañca,

brāhmaṇakkhāhi pucchito”.

“Nāññatra vidhurā rāja,

etadakkhātumarahati;

Yaṁ tvaṁ atthañca dhammañca,

kattumicchasi khattiya”.

“Ehi kho pahito gaccha,

vidhurassa upantikaṁ;

Nikkhañcimaṁ suvaṇṇassa,

haraṁ gaccha sucīrata;

Abhihāraṁ imaṁ dajjā,

atthadhammānusiṭṭhiyā”.

Svādhippāgā bhāradvājo,

vidhurassa upantikaṁ;

Tamaddasa mahābrahmā,

asamānaṁ sake ghare.

“Raññohaṁ pahito dūto,

korabyassa yasassino;

‘Atthaṁ dhammañca pucchesi’,

iccabravi yudhiṭṭhilo;

Taṁ tvaṁ atthañca dhammañca,

vidhurakkhāhi pucchito”.

“Gaṅgaṁ me pidahissanti,

na taṁ sakkomi brāhmaṇa;

Apidhetuṁ mahāsindhuṁ,

taṁ kathaṁ so bhavissati;

Na te sakkomi akkhātuṁ,

atthaṁ dhammañca pucchito.

Bhadrakāro ca me putto,

oraso mama atrajo;

Taṁ tvaṁ atthañca dhammañca,

gantvā pucchassu brāhmaṇa”.

Svādhippāgā bhāradvājo,

bhadrakārassupantikaṁ;

Tamaddasa mahābrahmā,

nisinnaṁ samhi vesmani.

“Raññohaṁ pahito dūto,

korabyassa yasassino;

‘Atthaṁ dhammañca pucchesi’,

iccabravi yudhiṭṭhilo;

Taṁ tvaṁ atthañca dhammañca,

bhadrakāra pabrūhi me”.

“Maṁsakājaṁ avahāya,

godhaṁ anupatāmahaṁ;

Na te sakkomi akkhātuṁ,

atthaṁ dhammañca pucchito.

Sañcayo nāma me bhātā,

kaniṭṭho me sucīrata;

Taṁ tvaṁ atthañca dhammañca,

gantvā pucchassu brāhmaṇa”.

Svādhippāgā bhāradvājo,

sañcayassa upantikaṁ;

Tamaddasa mahābrahmā,

nisinnaṁ samhi vesmani.

“Raññohaṁ pahito dūto,

korabyassa yasassino;

‘Atthaṁ dhammañca pucchesi’,

iccabravi yudhiṭṭhilo;

Taṁ tvaṁ atthañca dhammañca,

sañcayakkhāhi pucchito”.

“Sadā maṁ gilate maccu,

sāyaṁ pāto sucīrata;

Na te sakkomi akkhātuṁ,

atthaṁ dhammañca pucchito.

Sambhavo nāma me bhātā,

kaniṭṭho me sucīrata;

Taṁ tvaṁ atthañca dhammañca,

gantvā pucchassu brāhmaṇa”.

“Abbhuto vata bho dhammo,

nāyaṁ asmāka ruccati;

Tayo janā pitāputtā,

te su paññāya no vidū.

Na taṁ sakkotha akkhātuṁ,

atthaṁ dhammañca pucchitā;

Kathaṁ nu daharo jaññā,

atthaṁ dhammañca pucchito”.

“Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa.

Yathāpi cando vimalo,

gacchaṁ ākāsadhātuyā;

Sabbe tārāgaṇe loke,

ābhāya atirocati.

Evampi daharūpeto,

paññāyogena sambhavo;

Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa.

Yathāpi rammako māso,

gimhānaṁ hoti brāhmaṇa;

Atevaññehi māsehi,

dumapupphehi sobhati.

Evampi daharūpeto,

paññāyogena sambhavo;

Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa.

Yathāpi himavā brahme,

pabbato gandhamādano;

Nānārukkhehi sañchanno,

mahābhūtagaṇālayo;

Osadhehi ca dibbehi,

disā bhāti pavāti ca.

Evampi daharūpeto,

paññāyogena sambhavo;

Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa.

Yathāpi pāvako brahme,

accimālī yasassimā;

Jalamāno vane gacche,

analo kaṇhavattanī.

Ghatāsano dhūmaketu,

uttamāhevanandaho;

Nisīthe pabbataggasmiṁ,

pahūtedho virocati.

Evampi daharūpeto,

paññāyogena sambhavo;

Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa.

Javena bhadraṁ jānanti,

balībaddañca vāhiye;

Dohena dhenuṁ jānanti,

bhāsamānañca paṇḍitaṁ.

Evampi daharūpeto,

paññāyogena sambhavo;

Mā naṁ daharoti uññāsi,

apucchitvāna sambhavaṁ;

Pucchitvā sambhavaṁ jaññā,

atthaṁ dhammañca brāhmaṇa”.

Svādhippāgā bhāradvājo,

sambhavassa upantikaṁ;

Tamaddasa mahābrahmā,

kīḷamānaṁ bahīpure.

“Raññohaṁ pahito dūto,

korabyassa yasassino;

‘Atthaṁ dhammañca pucchesi’,

iccabravi yudhiṭṭhilo;

Taṁ tvaṁ atthañca dhammañca,

sambhavakkhāhi pucchito”.

“Taggha te ahamakkhissaṁ,

yathāpi kusalo tathā;

Rājā ca kho taṁ jānāti,

yadi kāhati vā na vā.

‘Ajja suve’ti saṁseyya,

raññā puṭṭho sucīrata;

Mā katvā avasī rājā,

atthe jāte yudhiṭṭhilo.

Ajjhattaññeva saṁseyya,

raññā puṭṭho sucīrata;

Kummaggaṁ na niveseyya,

yathā mūḷho acetaso.

Attānaṁ nātivatteyya,

adhammaṁ na samācare;

Atitthe nappatāreyya,

anatthe na yuto siyā.

Yo ca etāni ṭhānāni,

kattuṁ jānāti khattiyo;

Sadā so vaḍḍhate rājā,

sukkapakkheva candimā.

Ñātīnañca piyo hoti,

mittesu ca virocati;

Kāyassa bhedā sappañño,

saggaṁ so upapajjatī”ti.

Sambhavajātakaṁ pañcamaṁ.

“This rule,” etc.—This story the Master when residing at Jetavana told concerning the Perfection of Wisdom. The circumstances leading to the introductory story will be set forth in the Mahaummagga Birth.

Once upon a time a king called Dhananjaya Korabya reigned in the city of Indapatta in the Kuru kingdom. A brahmin named Sucirata was his priest and adviser in things temporal and spiritual. The king ruled his kingdom righteously, in the exercise of almsgiving and other good works. Now one day he prepared a question about the service of Truth, and having seated the brahmin Sucirata and paid him due honour, he put his question to him in the form of four stanzas:

This rule and lordship I disdain,
Sucirata, for I would fain
Be great, and o’er the wide world reign. PTS vp En 32

By right alone—wrong I eschew—
For whatsoe’er is good and true
Kings above all men should pursue.

By this for ever free from blame,
Here and hereafter, we may claim
Midst gods and men a glorious name.

Know, brahmin, that I fain would do
Whate’er is deemed both good and true,
So pray, when asked, declare to me
The Good and True, what they may be.

PTS vp Pali 58 Now this was a profound question, falling within the range of a Buddha. This is a question one should put to an Omniscient Buddha, and, failing him, to a Bodhisatta who is seeking the Gift of Omniscience. But Sucirata, by reason of his not being a Bodhisatta, could not solve the question, and, so far from assuming an air of wisdom, he confessed his incompetency in the following stanza:

No one but Vidhura, O king,
Hath power to tell this wondrous thing,
What is, my lord, the Good and True,
That thou art ever fain to do.

The king on hearing his words said, “Go then, brahmin, at once,” and he gave him a present to take with him, and in his eagerness to get him off, he repeated this stanza:

Lo! straight this weight of gold, my friend,
By thee to Vidhura I send;
Meet gift for sage who best can show
The Good and True that I would know.

PTS vp Pali 59 And with these words he gave him a tablet of gold, worth a hundred thousand pieces of money, on which to write the answer to the question, a chariot to travel in, an army to escort him, and a present to offer, and straightway despatched him. Issuing from the city of Indapatta, not going straight to Benares, he first visited all places wheresoever sages dwell, and, not finding any one in all India to solve the question, he gradually approached Benares. Taking up his abode there, he went with a few followers to the house of Vidhura, at the time of the early meal, and having announced his arrival, he was invited in and found Vidhura at breakfast in his own house.

The Master, to make the matter clear, repeated the seventh stanza:

Then straight in haste did Bharadvaja wend
His way to Vidhura, and found his friend
Sitting at home, and ready to partake
Of simple fare, his early fast to break. PTS vp En 33

Now Vidhura was a friend of his youth, and had been educated in the family of the same master, so after partaking of the meal with him, when breakfast was over, and Sucirata was comfortably seated, on being asked by Vidhura, “What brings you here, friend?” he told him why he had come and repeated the eighth stanza:

I come at far-famed Kuru king’s behest,
Sprung from Yudhitthila, and this his quest,
To ask thee, Vidhura, to tell to me
The True and Good, what it may surely be.

PTS vp Pali 60 At that time the brahmin thinking to collect the ideas of a number of people pursues his quest, like to one piling up as it were a very Ganges flood, and there is no time for solving the problem. So stating the case he repeated the ninth stanza:

O’erwhelmed by such a mighty theme
As ’twere by Ganges’ flooded stream,
I cannot tell what this may be,
The Good and True you seek from me.

And so saying he added: “I have a clever son, far wiser than I am: he will make it clear to you. Go to him.” And he repeated the tenth stanza:

A son I have, my very own,
‘Mongst men as Bhadrakara known;
Go seek him out, and he’ll declare
To thee what Truth and Goodness are.

On hearing this Sucirata leaving Vidhura’s house went to the dwelling of Bhadrakara, and found him seated at breakfast in the midst of his people.

The Master, to clear up the matter, repeated the eleventh stanza:

Then Bharadvaja hastily
To Bhadrakara’s home did hie,
Where amidst friends, all gathered round,
Seated at ease the youth was found.

On his arrival there he was hospitably received by the youth Bhadrakara with the offer of a chair and gifts, and taking his seat, on being asked why he had come, he repeated the twelfth stanza:

PTS vp Pali 61 I come at far-famed Kuru king’s behest,
Sprung from Yudhitthila, and this his quest,
To ask thee, Bhadrakara, to show me
Goodness and Truth, what they may surely be.

Then Bhadrakara said to him, “Just now, Sir, I am intent on an intrigue with another man’s wife. My mind is ill at ease, so I cannot PTS vp En 34 answer your question, but my young brother Sanjaya has a clearer intellect than I have. Ask him: he will answer your question.” And in order to send him there, he repeated two stanzas:

Good venison I leave, a lizard to pursue:
How then should I know aught about the Good and True?

I’ve a young brother, you must know,
Named Sanjaya. So, brahmin, go
And seek him out, and he’ll declare
To thee what Truth and Goodness are.

He at once set out for the house of Sanjaya, and was welcomed by him and on being asked why he had come he told him the reason.

The Master, to make the matter clear, uttered two stanzas:

Then Bharadvaja hastily
To home of Sanjaya did hie,
Where amidst friends, all gathered round,
Seated at ease the youth was found.

I come at far-famed Kuru king’s behest,
Sprung from Yudhitthila, and this his quest,
To ask thee, Sanjaya, to show to me
Goodness and Truth, what they may surely be.

But Sanjaya also was engaged in an intrigue and said to him, “Sir, I am in pursuit of another man’s wife, and going down to the Ganges PTS vp Pali 62 I cross over to the other side. Evening and morning as I cross the stream, I am in the jaws of death: therefore my mind is disturbed, and I shall not be able to answer your question, but my young brother Sambhava, a boy of seven years, is a hundred thousand times superior to me in knowledge. He will tell you: go and ask him.”

The Master, to make the matter clear, repeated two stanzas:

Death opens wide his jaws for me,
Early and late. How tell to thee
Of Truth and Goodness, what they be?

I’ve a young brother, you must know,
Called Sambhava. So, brahmin, go,
And seek him out. He will declare
To thee what Truth and Goodness are. PTS vp En 35

On hearing this Sucirata thought, “This question must be the most wonderful thing in the world. I fancy no one is equal to answering it,” and so thinking he repeated two stanzas:

This marvel strange misliketh me,
Nor sire nor sons, none of the three,
Knows how to solve this mystery.

If ye thus fail, can this mere youth
Know aught of Goodness and of Truth?

On hearing this Sanjaya said, “Sir, do not regard young Sambhava as a mere boy. If there is no one that can answer your question, go and ask him.” And, describing the qualities of the youth by similes that illustrated, the case, he repeated twelve stanzas:

PTS vp Pali 63 Ask Sambhava nor scorn his youth,
He knows right well and he can tell
Of Goodness and of Truth.

As the clear moon outshines the starry host,
Their meaner glories in his splendour lost,

E’en so the stripling Sambhava appears
To excel in Wisdom far beyond his years;
Ask Sambhava nor scorn his youth,
He knows right well and he can tell
Of Goodness and of Truth.

As charming April doth all months outvie
With budding flowers and woodland greenery,

E’en so the stripling Sambhava appears etc.

As Gandhamadana, its snowy height
With forest clad and heavenly herbs bedight,
Diffusing light and fragrance all around,
For myriad gods a refuge sure is found,

E’en so the stripling etc.

As glorious fire, ablaze thro’ some morass
With wreathing spire, insatiate, eats the grass
Leaving a blackened path, where’er it pass,

Or as a ghee-fed flame in darkest night
On choicest wood doth whet its appetite,
Shining conspicuous on some distant height,

E’en so the stripling etc.

An ox by strength, a horse by speed,
Displays his excellence of breed,
A cow by milk in copious flow,
A sage by his wise words we know.

E’en so the stripling etc.

PTS vp Pali 64 While Sanjaya was singing the praises of Sambhava, Sucirata thought, “I will find out by putting the question to him,” so he asked, “Where is your young brother?” Then he opened the window and PTS vp En 36 stretching forth his hand, he said, “You see yonder boy with a complexion like gold, playing with other youths in the street before the door of the mansion: that is my young brother. Go up to him and ask him; he will answer your question with all the charm of a Buddha.” Sucirata, on hearing his words, descended from the mansion, and drew nigh to the boy at the very moment that he was standing with his garment loose and thrown over his shoulder, PTS vp Pali 65 and picking up some dirt with both hands.

The Master, to explain the matter, repeated a stanza:

Then Bharadvaja hastily
To home of Sambhava did hie,
And there out in the public way
The little boy was found at play.

The Great Being, when he saw the brahmin come and stand before him, asked, “Friend, what brings you here?” He replied, “Dear youth, I am wandering through all India, and not finding any one competent to answer the question I put to him, I have come to you.” The boy thought, “There is a question, they say, that has not been decided in all India. He has come to me. I am old in knowledge.” And becoming ashamed he dropped the dirt that he held in his hand, readjusted his garment and said, “Brahmin, ask on, and I will tell you with the fluent mastery of a Buddha,” and in his omniscience he invited him to choose what he would ask. Then the brahmin asked his question in the form of a stanza:

I come at far-famed Kuru king’s behest,
Sprung from Yudhitthila, and this his quest,
To ask thee, Sambhava, to show to me
Goodness and Truth, what they may surely be.

What he wanted became clear to Sambhava, as it were the full moon in the middle of the sky. “Then listen to me,” he said, and answering the question as to the Service of Truth he uttered this stanza:

I’ll tell thee, Sir, and tell aright,
E’en as a man of wisdom might,
The king shall know the Good and True,
But who knows what the king will do?

And as he stood in the street and taught the Truth with a voice sweet as honey, the sound spread over the whole of the city of Benares, to twelve leagues on every side Then the king and all his viceroys and other rulers assembled together, and the Great Being in the midst of the multitude set forth his exposition of the Truth. PTS vp En 37

PTS vp Pali 66 Having thus promised in this stanza to answer the question, he now gave the answer as to the Service of Truth:

In answer to the king, Sucirata, proclaim,
“To-morrow and To-day are never quite the same;
I bid thee then, O king Yudhitthila, be wise
And prompt to seize whate’er occasion may arise.”

I fain would have thee too, Sucirata, suggest
A thought in which his mind may profitably rest,
“A king all wicked ways should carefully eschew,
Nor, like bewildered fool, an evil course pursue.”

To loss of his own soul he never should transgress,
Nor e’er be guilty of deeds of unrighteousness,
Himself ne’er be engaged in any evil way,
Nor ever in wrong path a brother lead astray.

These points to carry out whoso doth rightly know,
Like waxing moon, as king in fame doth ever grow.
A shining light to friends and dear unto his kin,
And, when his body fails, the sage to heaven will win.

PTS vp Pali 67 The Great Being thus, like to one making the moon to rise in the sky, answered the brahmin’s question with all the mastery of a Buddha. The people roared and shouted and clapped their hands. And there arose a thousand cries of applause with great wavings of cloths and snapping of fingers. And they cast off the trinkets on their hands. And the value of what they threw down amounted to about a crore. And the king of Benares in his joy paid him great honour. And Sucirata, after offering him a thousand weight of gold, wrote down the answer to the question with vermilion on a golden tablet, and on coming to the city of Indapatta he told the king the answer as to the Service of Truth. And the king abiding steadfast in righteousness attained to heaven.

At the end of the lesson the Master said, “Not merely now, Brethren, but formerly too, the Tathagata was great in answering questions,” and he identified the Birth: “At that time Ananda was king Dhananjaya, Anuruddha was Sucirata, Kassapa Vidhura, Moggallana Bhadrakara, Sariputta the youth Sanjaya, and I myself was the wise Sambhava.”