Pramāṇa · Search · About · API

法句譬喻經 31: The elephant (nāgavaggo)

Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 31

Language
English

Contents

The elephant (nāgavaggo)

31.p1.1

In days of old, before Rahula had attained to supreme wisdom, his natural disposition being somewhat low and disorderly, his words were not always marked by love of truth. On one occasion Buddha had ordered him to go to the Kien-tai (Ghanda or Ghanta?) Vihāra, and there remain guarding his mouth (tongue), and governing his thoughts, at the same time diligently studying (or observing) the rules of conduct laid down in the Scriptures. Rahula, having heard the command, made his obeisance and went. For ninety days he remained in deep shame and penitence. At length Buddha repaired to the place, and showed himself; on seeing him, Rahula was filled with joy, and reverently bowed down and worshipped him. After this, Buddha having taken the seat provided for him, he desired Rahula to fill a water-basin with water and bring it to him, and wash his feet. Having done so, and the washing being over, Buddha asked Rahula if the water so used was now fit for any purpose of domestic use (drinking, etc.);

31.p1.2

and on Rahula replying in the negative, because the water was defiled with dust and dirt, Buddha added: “And such is your case, for although you are my son, and the grandchild of the King, although you have voluntarily given up everything to become a Shaman, nevertheless you are unable to guard your tongue from untruth and the defilement of loose conversation, and so you are like this defiled water—useful for no further purpose.” And again he asked him, after the water had been thrown away, whether the vessel was now fit for holding water for drink; to which Rahula replied, “No,” for the vessel is still defiled, and is known as an unclean thing, and therefore not used for any purpose such as that indicated; to which Buddha again replied, “And such is your case, by not guarding your tongue, etc., you are known and recognised as unfit for any high purpose, although you profess to be a Shaman.” And then once more lifting the empty basin on to his foot, and whirling it round and round, he asked Rahula if he were not afraid lest it should fall and be broken; to which Rahula replied that he had no such fear, for the vessel was but a cheap and common one, and therefore its loss would be a matter of small moment.

31.p1.3

“And such is your case,” again said Buddha, “for though you are a Shaman, yet being unable to guard your mouth or your tongue, you are destined, as a small and insignificant thing, to be whirled in the endless eddies of transmigration—an object of contempt to all the Wise.” Rahula being filled with shame, Buddha addressed him once more: “Listen, and I will speak to you in a parable. There was in old time the king of a certain country who had a large and very powerful elephant, able to overpower by its own strength five hundred smaller elephants. This king, being about to go to war with some rebellious dependency, brought forth the iron armour belonging to the elephant, and directed the master of the animal to put it on him, to wit, two sharp-pointed swords on his tusks, two iron hooks (scythes) on his ears, a crooked spear on each foot, an iron club (or ball) attached to his tail; and to accompany him were appointed nine soldiers as escort. Then the elephant-master was rejoiced to see the creature thus equipped, and trained him above all things to keep his trunk well coiled up, knowing that an arrow piercing that in the midst must be fatal. But lo! in the middle of the battle the elephant, uncoiling his trunk, sought to seize a sword with it. On which the master was affrighted, and, in consultation with the king and his ministers, it was agreed that he should no more be brought into the battle-field.” In continuation, Buddha said: “Rahula!

31.p1.4

if men committing the nine faults only guard their tongue as this elephant was trained to guard his trunk, all would be well. Let them guard against the arrow that strikes in the middle! let them keep their mouth, lest they die, and fall into the misery of future births in the three evil paths!” And then he added these stanzas :—

31.p2

“I am like the fighting elephant, without any fear of the middle arrow (the arrow wounding the middle part). By sincerity and truth I escape the unprincipled man (lawless man). Like the elephant, well subdued and quiet, permits the king to mount on his trunk (offers his trunk for the king to ascend), thus tamed is the reverend man, he also endures truthfully and in faith.”

31.p3

Rahula, hearing these words, was filled with sorrow for his careless disregard of his words, and gave himself up to renewed exertion, and so became a Rahat.

31.p4

In days of old, when Buddha was residing in the Jetavana of Śrāvastī, preaching his doctrine for the sake of angels and men, at this time there was a certain nobleman, a householder (grihapati), named Atidharma (ho-ti-wan), who, having come to the place where Buddha was, after the customary homage, stood on one side and said: “World-honoured! whenever I undertake any religious duty, such as making an offering or other service, I feel harassed and oppressed by some selfish feeling or other, that destroys my peace of mind. Would that of your great love you would explain this.” Then the Lord bade him sit down, and forthwith asked him his name, and whence he came. On this, again prostrating himself, he told his name, and said that in the time of the former king he had been an elephant-tamer. Buddha then asked him what were the rules for elephant-taming, and what the instruments employed? On this he replied, “There are three things we use in this work—1st, an iron-hooked instrument, for holding the mouth and subduing it; 2d, one for depriving the creature of food, and keeping it low; 3d, a large staff, for the purpose of beating it. By these means we gain the mastery over it, and subdue it.” Again Buddha asked, “And of these three things, which is the most useful (or important)?” to which he replied, “The hooked-iron that holds the mouth; this is the most effective, for by means of this discipline the creature is tamed so as to permit the King to mount on its back, and is guided and directed without difficulty in battle.” Again Buddha asked, “if this was the generally accepted method of taming elephants, and if there was any other?” and on the elephant-tamer replying in the negative, Buddha added, “As you tame the elephant, so you may tame yourself;” and on his inquiring further as to the meaning of this, Buddha continued: “O elephant-tamer! I have also three things by which I subdue all men, and by which each man may subdue himself, and so arrive at the highest condition of unselfishness (wou-wei). And what are these three? 1st, by self-control over the tongue, leading one always to observe the truth; 2d, by love, to persuade the hard and obstinate; 3d, by wisdom, to destroy the influence of ignorance and doubt. By these three I subdue all men, and enable them to escape the path of ruin, and to arrive at a condition free from sorrow and any entanglement of renewed birth and death—perfectly unselfish and indifferent (wou-wei).” And then the World-honoured added these lines:—

31.p5

“Like the elephant which is called “U-ts'ai" (Dhammapālaka?) is difficult to hold and to tame, and when bound does not eat a morsel, and only longs to be free; so this mind of mine, in its natural state, went wandering at large, and ever seeking a resting-place, but now I have subdued it, and I can hold it, as the master with the hook holds the elephant. To be glad in the possession of Reason (Bōdhi), and not to let it escape, to be able at any time to hold in and control the mind, this is to be saved from bodily suffering, as the elephant escapes from the ditch into which he has fallen.”

31.p6

The Grihapati, on hearing these words, was led to serious reflection, and eventually attained to a condition of enlightenment, whilst countless others were converted to the truth.

31.p7

Translated from the Chinese by Samuel Beal, 1878.

31.p8

Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives

31.p9

Published by Trübner & Co, Ludgate Hill, London, 1878.

31.p10

Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.

31.p11

Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.

31.p12

Prepared for SuttaCentral by Yasoj and Ven. Vimala.

Linked texts (1)