LXII. PARABLES
And the Blessed One thought: “I have taught the truth which is excellent in the beginning, excellent in the middle, and excellent in the end; it is glorious in its spirit and glorious in its letter. But simple as it is, the people cannot understand it. I must speak to them in their own language. I must adapt my thoughts to their thoughts. They are like unto children, and love to hear tales.
Therefore, I will tell them stories to explain the glory of the
Dharma. If they cannot grasp the truth in the abstract arguments by
which I have reached it, they may nevertheless come to understand it,
if it is illustrated in parables.” 1
LXIII. THE WIDOW’S TWO MITES AND THE PARABLE
OF THE THREE MERCHANTS
There was once a lone widow who was very destitute, and having gone
to the mountain she beheld hermits holding a religious assembly. Then
the woman was filled with joy, and uttering praises, said, “It is
well, holy priests! but while others give precious things such as the
ocean caves produce, I have nothing to offer.” Having spoken thus and
having searched herself in vain for something to give, she recollected
that some time before she had found in a dungheap two coppers, so
taking these she offered them forthwith as a gift to the priesthood in
charity. 1
The superior of the priests, a saint who could read the hearts of
men, disregarding the rich gifts of others and beholding the deep
faith dwelling in the heart of this poor widow, and wishing the
priesthood to esteem rightly her religious merit, burst forth with
full voice in a canto. He raised his right hand and said, “Reverend
priests attend!” and then he proceeded: 2
“The coppers of this poor widow
To all purpose are more worth
Than all the treasures of the oceans
And the wealth of the broad earth. 3
“As an act of pure devotion
She has done a pious deed;
She has attained salvation,
Being free from selfish greed.” 4
The woman was mightily strengthened in her mind by this thought,
and said, “It is even as the Teacher says: what I have done is as much
as if a rich man were to give up all his wealth.” 5
And the Teacher said: “Doing good deeds is like hoarding up
treasures,” and he expounded this truth in a parable: 6
“Three merchants set out on their travels, each with his capital;
one of them gained much, the second returned with his capital, and the
third one came home after having lost his capital. What is true in
common life applies also to religion. 7
“The capital is the state a man has reached, the gain is heaven;
the loss of his capital means that a man will be born in a lower
state, as a denizen of hell or as an animal. These are the courses
that are upon to the sinner. 8
“He who brings back his capital, is like unto one who is born again
as a man. Those who through the exercise of various virtues become
pious householders will be born again as men, for all beings will reap
the fruit of their actions. But he who increases his capital is like
unto one who practises eminent virtues. The virtuous, excellent man
attains in heaven to the glorious state of the gods.” 9
LXIV. THE MAN BORN BLIND
There was a man born blind, and he said: “I do not believe in the
world of light and appearance. There are no colours, bright or
sombre. There is no sun, no moon, no stars. No one has witnessed
these things.” 1
His friends remonstrated with him, but he clung to his opinion:
“What you say that you see,” he objected, “are illusions. If colours
existed I should be able to touch them. They have no substance and
are not real. Everything real has weight, but I feel no weight where
you see colours.” 2
In those days there was a physician who was called to see the blind
man. He mixed four simples, and when he applied them to the cataract
of the blind man the gray film melted, and his eyes acquired the
faculty of sight. 3
The Tathagata is the physician, the cataract is the illusion of the
thought “I am,” and the four simples are the four noble truths. 4
LXV. THE LOST SON
There was a householder’s son who went away into a distant country,
and while the father accumulated immeasurable riches, the son became
miserably poor. And the son while searching for food and clothing
happened to come to the country in which his father lived. And the
father saw him in his wretchedness, for he was ragged and brutalized
by poverty, and ordered some of his servants to call him. 1
When the sone saw the place to which he was conducted, he thought,
“I must have evoked the suspicion of a powerful man, and he will throw
me into prison.” Full of apprehension he made his escape before he
had seen his father. 2
Then the father sent messengers out after his son, who was caught
and brought back in spite of his cries and lamentations. Thereupon
the father ordered his servants to deal tenderly with his son, and he
appointed a labourer of his son’s rank and education to employ the lad
as a helpmate on the estate. And the son was pleased with his new
situation. 3
From the window of his palace the father watched the boy, and when
he saw that he was honest and industrious, he promoted him higher and
higher. 4
After some time, he summoned his son and called together all his
servants, and made the secret known to them. Then the poor man was
exceedingly glad he was full of joy at meeting his father. 5
Little by little must the minds of men be trained for higher
truths. 6
LXVI. THE GIDDY FISH
There was a bhikkhu who had great difficulty in keeping his senses
and passions under control; so, resolving to leave the Order, he came
to the Blesse One to ask him for a release from the vows. And the
Blessed One said to the bhikkhu: 1
“Take heed, my son, lest thou fall a prey to the passions of thy
misguided heart. For I see that in former existences, thou hast
suffered much from the evil consequences of lust, and unless thou
learnest to conquer thy sensual desire, thou wilt in this life be
ruined through thy folly. 2
“Listen to a story of another existence of thine, as a fish. 3
“The fish could be seen swimming lustily in the river, playing with his mate. She, moving in front, suddenly perceived the meshes of a net, and slipping around escaped the danger; but he, blinded by love, shot eagerly after her and fell straight into the mouth of the net. The fisherman pulled the net up, and the fish, who complained bitterly of his sad fate, saying, ‘this indeed is the bitter fruit of my folly,’ would surely lave died if the Bodhisatta had not chanced to come by, and, understanding the language of the fish, took pity on him. He bought the poor creature and said to him: ‘My good fish, had I not caught sight of thee this day, thou wouldst have lost thy life.
I shall save thee, henceforth avoid the evil of lust.’ With these
words he threw the fish into the water. 4
“Make the best of the time of grace that is offered to thee in thy
present existence, and fear the dart of passion which, if thou guard
not thy senses, will lead thee to destruction.” 5
LXVII. THE CRUEL CRANE OUTWITTED
A tailor who used to make robes for the brotherhood was wont to
cheat his customers, and thus prided himself on being smarter than
other men. But once, on entering upon an important business
transaction with a stranger, he found his master in fraudulent
practices, and suffered a heavy loss. 1
And the Blessed One said: “This is not an isolated incident in the
greedy tailor’s gate; in other incarnations he suffered similar
losses, and by trying to dupe others ultimately ruined himself. 2
“This same greedy character lived many generations ago as a crane
near a pond, and when the dry season set in he said to the fishes with
a bland voice: ‘Are you not anxious for your future welfare? There is
at present very little water and still less food in this pond. What
will you do should the whole pond become dry, in this drought.” 3
“’Yes, indeed’ said the fishes, ‘what should we do?’ 4
“Replied the crane: ‘I know a fine, large lake, which never becomes
dry. Would you not like me to carry you there in my beak?’ When the
fishes began to distrust the honesty of the crane, he proposed to have
one of them sent over to the lake to see it; and a big carp at last
decided to take the risk for the sake of the others, and the crane
carried him to a beautiful lake and brought him back in safety. Then
all doubt vanished, and the fishes gained confidence in the crane, and
now the crane took them one by one out of the pond and devoured them
on a big varana-tree. 5
“There was also a lobster in the pond, and when it listed the crane
to eat him too, he said: ‘I have taken all the fishes away and put
them in a fine, large lake. Come along. I shall take thee, too!’ 6
“’But how wilt thou hold me to carry me along?’ asked the lobster.7
“’I shall take hold of thee with my beak,’ said the crane. 8
“’Thou wilt let me fall if thou carry me like that. I will not go
with thee!’ replied the lobster. 9
“’Thou needest not fear,’ rejoined the crane; ‘I shall hold thee
quite tight all the way.’ 10
“Then the lobster said to himself: ‘If this crane once gets hold of
a fish, he will certainly never let him go in a lake! Now if he
should really put me into the lake it would be splendid; but if he
does not, then I will cut his throat and kill him!’ So he said to the
crane: ‘Look here, friend, thou wilt not be able to hold me tight
enough; but we lobsters have a famous grip. If thou wilt let me catch
hold of thee round the neck with my claws, I shall be glad to go with
thee.’ 11
“The crane did not see that the lobster was trying to outwit him, and agreed. So the lobster caught hold of his neck with his claws as securely as with a pair of blacksmith’s pincers, and called out:
‘Ready, ready, go!’ 12
“The crane took him and showed him the lake, and then turned off
toward the varana-tree. ‘My dear uncle!’ cried the lobster, ‘The lake
lies that way, but thou art taking me this other way.’ 13
“Answered the crane: ‘Thinkest thou so? Am I thy dear uncle? Thou
meanest me to understand, I suppose, that I am thy slave, who has to
lift thee up and carry thee about with him, where thou pleasest! Now
cast thine eye upon that heap of fish-bones at the root of yonder
varana-tree. Just as I have eaten those fish, every one of them, just
so will I devour thee also!’ 14
“Ah! those fishes get eaten through their own stupidity,’ answered
the lobster, ‘but I am not going to let thee kill me. On the
contrary, it is thou that I am going to destroy. For thou, in thy
folly, hast not seen that I have outwitted thee. If we die, we both
die together; for I will but off this head of thine and cast it to
the ground!’ So saying, he gave the crane’s neck a pinch with his
claws as with a vise. 15
“Then gasping, and with tears trickling from his eyes, and
trembling with the fear of death, the crane besought the lobster,
saying: ‘O, my Lord! indeed I did not intend to eat thee. Grant me my
life!’ 16
“Very well! fly down and put me into the lake,’ replied the
lobster. 17
“And the crane turned round and stepped down into the lake, to
place the lobster on the mud at its edge. Then the lobster cut the
crane’s neck through as clean as one would cut a lotus-stalk with a
hunting-knife, and then entered the water!” 18
When the Teacher had finished this discourse, he added: “Not now
only was this man outwitted in this way, but in other existences, too,
by his own intrigues.” 19
LXVIII. FOUR KINDS OF MERIT
There was a rich man who used to invite all the Brahmans of the
neighbourhood to his house, and, giving them rich gifts, offered great
sacrifices to the gods. 1
And the Blessed One said: “If a man each month repeat a thousand
sacrifices and give offerings without ceasing, he is not equal to him
who but one moment fixes his mind upon righteousness.” 2
The world-honoured Buddha continued: “There are four kinds of
offering: first, when the gifts are large and the merit small;
secondly, when the gifts are small and the merit small; thirdly, when
the gifts are small and the merit large; and fourthly, when the gifts
are large and the merit is also large. 3
“The first is the cause of the deluded man who takes away life for
the purpose of sacrificing to the gods, accompanied by carousing and
feasting. Here the gifts are great, but the merit is small indeed. 4
“The gifts are small and the merit is also small, when from
covetousness and an evil heart a man keeps to himself a part of that
which he indends to offer. 5
“The merit is great, however, while the gift is small, when a man
makes his offering from love and with a desire to grow in wisdom and
in kindness. 6
“Lastly, the gift is large and the merit is large, when a wealthy
man, in an unselfish spirit and with the wisdom of a Buddha, gives
donations and founds institutions for the best of mankind to enlighten
the minds of his fellow-men and to administer unto their needs.” 7
LXIX. THE LIGHT OF THE WORLD
There was a certain Brahman in Kosambi, a wrangler and well versed
in the Vedas. As he found no one whom he regarded his equal in debate
he used to carry a lighted torch in his hand, and when asked for the
reason of his strange conduct, he replied: “This world is so dark that
I carry this torch to light it up, as far as I can.” 1
A samana sitting in the market-place heard these words and said:
“My friend, if thine eyes are blind to the sight of the omnipresent
lifht of the day, do not call the world dark. Thy torch adds nothing
to the glory of the sun and thy intention to illumine the minds of
others is as futile as it is arrogant.” 2
Whereupon the Brahman asked: “Where is the sun of which thou
speakest?” And the samana replied: “The wisdom of the Tathagata is
the sun of the mind. His radiancy is glorious by day and night, and he
whose faith is strong will not lack light on the path to Nirvana where
he will inherit bliss everlasting.” 3
LXX. LUXURIOUS LIVING
While the Buddha was preaching his doctrine for the conversion of the world in the neighbourhood of Savatthi, a man of great wealth who sufferd form many ailments came to him with clasped hands and said:
“World-honoured Buddha, pardon me for my want of respect in not
saluting thee as I ought, but I suffer greatly from obesity, excessive
drowsiness, and other complaints, so that I cannot move without
pain.” 1
The Tathagata, seeing the luxuries with which the man was surrounded asked him: “Hast thou a desire to know the cause of thy ailments?” And when the wealthy man expressed his willingness to learn, the Blessed One said: “There are five things which produce the condition of which thou complainest: opulent dinners, love of sleep, hankering after pleasure, thoughtlessness, and lack of occupation.
Exercise self-control at thy meals, and take upon thyself some duties
that will exercise thy abilities and make thee useful to thy fellow-
men. In following this advice thou wilt prolong thy life.” 2
The rich man remembered the words of the Buddha and after some time having recovered his lightness and body and youthful buoyancy returned to the World-honoured One and, coming afoot without horses and attendants, said to him: “Master, thou hast cured my bodily ailments;
I come now to seek enlightenment of my mind.” 3
And the Blessed One said: “The worldling nourishes his body, but
the wise man nourishes his mind. He who indulges in the satisfaction
of his appetites works his own destruction; but he who walks in the
path will have both the salvation from evil and a prolongation of
life.” 4
LXXI. THE COMMUNICATION OF BLISS
Annabhara, the slave of Sumana, having just cut the grass on the
meadow, saw a samana with his bowl begging for food. Throwing down
his bundle of grass he ran into the house and returned with the rice
that had been provided for his own food. 1
The samana ate the rice and gladdened him with words of religious
comfort. 2
The daughter of Sumana having observed the scene from a window
called out: “Good! Annabhara, good! Very good!” 3
Sumana hearing these words inquired what she meant, and on being
informed about Annabhara’s devotion and the words of comfort he had
received from the samana, went to his slave and offered him money to
divide the bliss of his offering. 4
“My lord,” said Annabhara, “let me first ask the venerable man.”
And approaching the samana, he said: “My master has asked me to share
with him the bliss of the offering I made thee of my allowance of
rice. Is it right that I should divide it with him?” 5
The samana replied in a parable. He said: “In a village of one hundred houses a single light was burning. Then a neighbour came with his lamp and lit it; and in this same way the light was communicated from house to house and the brightness in the village was increased. Thus the light of religion may be diffused without stinting him who communicates it. Let the bliss of thy offering also be diffused.
Divide it.” 6
Annabhara returned to his master’s house and said to him: “I
present thee, my lord, with a share of the bliss of my offering.
Deign to accept it.” 7
Sumana accepted it and offered his slave a sum of money, but
Annabhara replied: “Not so, my lord, if I accept thy money it would
appear as if I sold thee my share. Bliss cannot be sold; I beg thou
wilt accept it as a gift.” 8
The master replied: “Brother Annabhara, from this day forth thou
shalt be free. Live with me as my friend and accept this present as a
token of my respect.” 9
LXXII. THE LISTLESS FOOL
There was a rich Brahman, well advanced in years, who, unmindful of
the impermanence of earthly things and anticipating a long life, had
built himself a large house. 1
The Buddha wondered why a man so near to death had built a mansion
with so many apartments, and he sent Ananda to the rich Brahman to
preach to him the four noble truths and the eightfold path of
salvation. 2
The Brahman showed Ananda his house and explained to him the
purpose of its numerous chambers, but to the instruction of the
Buddha’s teachings he gave no heed. 3
Ananda said: “It is the habit of fools to say, ‘I have children and
wealth.’ He who says so is not even master of himself; how can he
claim possession of children, riches, and servants? Many are the
anxieties of the worldly, but they know nothing of the changes of the
future.” 4
Scarcely had Ananda left, when the old man was stricken with
apoplexy and fell dead. The Buddha said, for the instruction of those
who are ready to learn: “A fool, though he lives in the company of the
wise, understands nothing of the true doctrine, as a spoon tastes not
the flavour of the soup. He thinks of himself only, and unmindful of
the advice of good counsellors is unable to deliver himself.” 5
LXXIII. RESCUE IN THE DESERT
There was a disciple of the Blessed One, full of energy and zeal
for the truth, who, living under a vow to complete a meditation in
solitude, flagged in a moment of weakness. He said to himself: “The
Teacher said there are several kinds of men; I must belong to the
lowest class and fear that in this birth there will be neither path
nor fruit for me. What is the use of a forest life if I cannot by my
constant endeavour attain the insight of meditation to which I have
devoted myself?” And he left the solitude and returned to the
Jetavana. 1
When the brethren saw him they said to him: “Thou hast done wrong,
O brother, after taking a vow, to give up the attempt of carrying it
out;” and they took his to the Master. 2
When the Blessed One saw them he said: “I see, O mendicants, that
you have brought this brother here against his will. What has he
done?” 3
“Lord, this brother, having taken the vows of so sanctifying a
faith, has abandoned the endeavour to accomplish the aim of a member
of the order, and has come back to us.” 4
Then the Teacher said to him: “Is it true that thou hast given up
trying?” 5
“It is true, O Blessed One!” was the reply. 6
The Master said: “This present life of thine is a time of grace.
If thou fail now to reach the happy state thou wilt have to suffer
remorse in future existences. How is it, brother, that thou hast
proved so irresolute? Why, in former states of existence whou wert
full of determination. By thy energy alone the men and bullocks of
five hundred wagons obtained water in the sandy desert, and were
saved. How is it that thou now givest up?” 7
By these few words that brother was re-established in his resolution. But he others besought the Blessed One, saying: “Lord!
Tell us how this was.” 8
“Listen, then, O mendicants!” said the Blessed One; and having thus
excited their attention, he made manifest a thing concealed by change
of birth. 9
Once upon a time, when Brahmadatta was reigning in Kasi, the
Bodhisatta was born in a merchant’s family; and when he grew up, he
went about trafficking with five hundred carts: 10
One day he arrived at a sandy desert many leagues across. The sand
in the desert was so fine that when taken in the closed fist it could
not be kept in the hand. After the sun had risen it became as hot as
a mass of burning embers, so that no man could walk on it. Those,
therefore, who had to travel over it took wood, and water, and oil,
and rice in their carts, and travelled during the night. And at
daybreak they formed an encampment and spread an awning over it, and,
taking their meals early, they passed the day lying in the shade. At
sunset they supped, and when the ground had become cool they yoked
their oxen and went on. The travelling was like a voyage over the
sea; a desert-pilot had to be chosen, and he brought the caravan safe
to the other side by his knowledge of the stars. 11
Thus the merchant of our story traversed the desert. And when he
had passed over fifty-nine leagues he thought, “Now, in one more night
we shall get out of the sand,” and after supper he directed the wagons
to be yoked, and so set out. The pilot had cushions arranged on the
foremost cart and lay down, looking at the stars and directing the men
where to drive. But worn out by want of rest during the long march,
he fell asleep, and did not perceive that the oxen had turned around
and taken the same road by which they had come. 12
The oxen went on the whole night through. Towards dawn the pilot
woke up, and, observing the stars, called out: “Stop the wagons, stop
the wagons!” The day broke just as they stopped and were drawing up
the carts in a line. Then the men cried out: ‘Why this is the very
encampment we left yesterday! We have but little wood left and our
water is all gone! We are lost!” And unyoking the oxen and spreading
the canopy over their heads, they lay down in despondency, each one
under his wagon. But the Bodhisatta said to himself, “If I lose
heart, all these will perish,” and walked about while the morning was
yet cool. On seeing a tuft of kusa-grass, he thought: “This could
have grown only by soaking up some water which must be beneath it.” 13
And he made them bring a spade and dig in that spot. And they dug
sixty cubits deep. And when they had got thus far, the spade of the
diggers struck on the rock; and as soon as it struck, they all gave up
in dispair. But the Bodhisatta thought, “There must be water under
that rock,” and descending into the well he got upon the stone, and
stooping down applied his ear to it and tested the sound of it. He
heard the sound of water gurgling beneath, and when he got out he
called his page. “My lad, if thou givest up now, we shall all be
lost. Do not lose heart. Take this iron hammer, and go down into the
pit, and give the rock a good blow.” 14
The lad obeyed, and though they all stood by in despair, he went
down full of determination and struck at the stone. The rock split in
two and fell below, so that it no longer blocked the stream, and water
rose to fill its depth from the bottom to the brim of the well was
equal to the height of a palm-tree. And they all drunk of the water,
and bathed in it. Then they cooked rice and ate it, and fed their
oxen with it. And when the sun set, they put a flag in the well, and
went to the place appointed. There they sold their merchandise at a
good profit and returned to their home, and when they died they passed
away according to their deeds. And the Bodhisatta gave gifts and did
other virtuous acts, and he also passed away according to his deeds.15
After the Teacher had told the story he formed the connection by
saying in conclusion, “The caravanleader was the Bodhisatta, the
future Buddha; the page who at that time despaired not, but broke the
stone, and gave water to the multitude, was the brother without
perseverance; and the other men were attendants on the Buddha.” 16
LXXIV. THE SOWER
Bharadvaja, a wealthy Brahman farmer, was celebrating his harvest-
thanksgiving when the Blessed One came with his alms-bowl, begging for
food. 1
Some of the people paid him reverence, but the Brahman was angry and said: “O samana, it would be more fitting for thee to go to work than to beg. I plough and sow, and having ploughed and sown, I eat.
If thou didst likewise, thou, too, wouldst have something to eat.” 2
The Tathagata answered him and said: “O Brahman, I too, plough and
sow, and having ploughed and sown, I eat.” 3
“Dost thou profess to be a husbandman?” replied the Brahman.
“Where, then, are thy bullocks? Where is the seed and the plough?” 4
The Blessed One said: “Faith is the seed I sow: good works are the
rain that fertilizes it; wisdom and modesty are the plough; my mind is
the guiding-rein; I lay hold of the handle of the law; earnestness is
the goad I use, and exertion is my draught-ox. This ploughing is
ploughed to destroy the weeds of illusion. The harvest it yields is
the immortal fruit of Nirvana, and thus all sorrow ends.” 5
Then the Brahman poured rice-milk into a golden bowl and offered it
to the Blessed One, saying: “Let the Teacher of mankind partake of the
rice-milk, for the venerable Gotama ploughs a ploughing that bears the
fruit of immortality.” 6
LXXV. THE OUTCAST
When Bhagavat dwelt at Savatthi in the Jetavana, he went out with
his alms-bowl to beg for food and approached the house of a Brahman
priest while the fire of an offering was blazing upon the altar. And
the priest said: “Stay there, O shaveling; stay there, O wretched
samana; thou art an outcast.” 1
The Blessed One replied: “Who is an outcast?” 2
“An outcast is the man who is angry and bears hatred; the man who
is wicked and hypocritical, he who embraces error and is full of
deceit. 3
“Whosoever is a provoker and is avaricious, has evil desires, is
envious, wicked, shameless, and without fear to commit wrong, let him
be known as an outcast. 4
“Not by birth does one become an outcast, not by birth does one
become a Brahman; by deeds one becomes an outcast, by deeds one
becomes a Brahman.” 5
LXXVI. THE WOMAN AT THE WELL
Ananda, the favourite disciple disciple of the Buddha, having been
sent by the Lord on a mission, passed by a well near a village, and
seeing Pakati, a girl of the Matanga caste, he asked her for water to
drink. 1
Pakati said: “O Brahman, I am too humble and mean to give thee
water to drink, do not ask any service of me lest thy holiness be
contaminated, for I am of low caste.” 2
And Ananda replied: “I ask not for caste but for water;” and the
Matanga’s girl’s heart leaped joyfully and she gave Ananda to drink. 3
Ananda thanked her and went away; but she followed him at a
distance. 4
Having heard that Ananda was a disciple of Gotama Sakyamuni, the
girl repaired to the Blessed One: “O Lord help me, and let me live in
the place where Ananda thy disciple dwells, so that I may see him and
minister unto him, for I love Ananda.” 5
And the Blessed One understood the emotions of her heart and he
said: “Pakati, thy heart is full of love, but thou understandest not
thine own sentiments. It is not Ananda that thou lovest, but his
kindness. Accept, then, the kindness thou hast seen him practise unto
thee, and in the humility of thy station practise it unto others. 6
“Verily there is great merit in the generosity of a king when he
ignores the wrongs which he suffers and cherishes kindness and good-
will to all mankind. He will cease to hate his oppressors, and even
when powerless to resist their usurpation will with compassion pity
their arrogance and supercilious demeanour. 7
“Blessed art thou, Pakati, for though thou art a Matanga thou wilt
be a model for noblemen and noblewomen. Thou art of low caste, but
Brahmans may learn a lesson from thee. Swerve not from the path of
justice and righteousness and thou wilt outshine the royal glory of
queens on the throne.” 8
LXXVII. THE PEACEMAKER
It is reported that two kingdoms were on the verge of war for the
possession of a certain embankment which was disputed by them. 1
And the Buddha seeing the kings and their armies ready to fight,
requested them to tell him the cause of their quarrels. Having heard
the complaints on both sides, he said: 2
“I understand that the embankment has value for some of your
people; has it any intrinsic value aside from its service to your
men?” 3
“It has no intrinsic value whatever,” was the reply. The Tathagata
continued: “Now when you go to battle is it not sure that many of your
men will be slain and that you yourselves, O kings, are liable to lose
your lives?” 4
And they said: “Verily, it is sure that many will be slain and our
own lives be jeopardized.” 5
“The blood of men, however,” said Buddha, “has it less intrinsic
value than a mound of earth?” 6
“No,” the kings said, “the lives of men and above all the lives of
kings, are priceless.” 7
Then the Tathagata concluded: “Are you going to stake that which is
priceless against that which has no intrinsic value whatever?” 8
The wrath of the two monarchs abated, and they came to a peaceable
agreement. 9
LXXVIII. THE HUNGRY DOG
There was a great king who oppressed his people and was hated by
his subjects; yet when the Tathagata came into his kingdom, the king
desired much to see him. So he went to the place where the Blessed
One stayed and asked: “O Sakyamuni, canst thou teach a lesson to the
king that will divert his mind and benefit him at the same time?” 1
And the Blessed One said: “I shall tell thee the parable of the
hungry dog: 2
“There was a wicked tyrant; and the god Indra, assuming the shape of a hunter, came down upon earth with the demon Matali, the latter appearing as a dog of enormous size. Hunter and dog entered the palace, and the dog howled so woefully that the royal buildings shook by the sound to their very foundations. The tyrant had the awe-inspiring hunter brought before his throne and inquired after the cause of the terrible bark. The hunter said, ‘The dog is hungry,’ where-upon the frightened king ordered food for him. All the food prepared at the royal banquet disappeared rapidly in the dog’s jaws, and still he howled with portentous significance. More food was sent for, and all the royal store-houses were emptied, but in vain. Then the tyrant grew desperate and asked: ‘Will nothing satisfy the cravings of that woeful beast?’ ‘Nothing,’ replied the hunter, ‘nothing except perhaps the flesh of all his enemies.’ ‘And who are his enemies?’ anxiously asked the tyrant. The hunter replied: ‘The dog will howl as long as there are people hungry in the kingdom, and his enemies are those who practise injustice and oppress the poor.’
The oppressor of the people, remembering his evil deeds, was seized
with remorse, and for the first time in his life he began to listen to
the teachings of righteousness.” 3
Having ended his story, the Blessed One addressed the king, who had
turned pale, and said to him: 4
“The Tathagata can quicken the spiritual ears of the powerful, and
when thou, great king, hearest the dog bark, think of the teachings of
the Buddha, and thou mayest still learn to pacify the monster.” 5
LXXIX. THE DESPOT
King Brahmadatta happened to see a beautiful woman, the wife of a
Brahman merchant, and, conceiving a passion for her ordered a precious
jewel secretly to be dropped into the merchant’s carriage. The jewel
was missed, searched for, and found. The merchant was arrested on the
charge of stealing, and the king pretended to listen with great
attention to the defence, and with seeming regret ordered the merchant
to be executed, while his wife was consigned to the royal harem. 1
Brahmadatta attended the execution in person, for such sights were wont to give him pleasure, but when the doomed man looked with deep compassion at his infamous judge, a flash of the Buddha’s wisdom lit up the king’s passion-beclouded mind; and while the executioner raised the sword for the final stroke, Brahmadatta felt the effect in his own mind, and he imagined he saw himself on the block. “Hold, executioner!” shouted Brahmadatta, “it is the king whom thou slayest!”
But it was too late! The executioner had done the bloody deed. 2
The king fell back in a swoon, and when he awoke a change had come
over him. He had ceased to be the cruel despot and henceforth led a
life of holiness and rectitude. The people said that the character of
the Brahman had been impressed into his mind. 3
O ye who commit murders and robberies! The veil of self-delusion
covers your eyes. If ye could see things as they are, not as they
appear, ye would no longer inflict injuries and pain on your own
selves. Ye see not that ye will have to atone for your evil deeds,
for what ye sow that will ye reap. 4
LXXX. VASAVADATTA
There was a courtesan in Mathura named Vasavadatta. She happened
to see Upagutta, one of Buddha’s disciples, a tall and beautiful
youth, and fell desperately in love with him. Vasavadatta sent an
invitation to the young man, but he replied: “The time has not yet
arrived when Upagutta will visit Vasavadatta.” 1
The courtesan was astonished at the reply, and she sent again for
him, saying: “Vasavadatta desires love, not gold, from Upagutta.” But
Upagutta made the same enigmatic reply and did not come. 2
A few months later Vasavadatta had a love-intrigue with the chief
of the artisans, and at that time a wealthy merchant came to Mathura,
who fell in love with Vasavadatta. Seeing his wealth, and fearing the
jealousy of her other lover, she contrived the death of the chief of
the artisans, and concealed his body under a dunghill. 3
When the chief of the artisans had disappeared, his relatives and
friends searched for him and found his body. Vasavadatta, however,
was tried by a judge, and condemned to have her ears and nose, her
hands and feet cut off, and flung into a graveyard. 4
Vasavadatta had been a passionate girl, but kind to her servants,
and one of her maids followed her, and out of love for her former
mistress ministered unto her in her agonies, and chased away the
crows. 5
Now the time had arrived when Upagutta decided to visit
Vasavadatta. 6
When he came, the poor woman ordered her maid to collect and hide
under a cloth her severed limbs; and he greeted her kindly, but she
said with petulance: “Once this body was fragrant like the lotus and I
offered thee my love. In those days I was covered with pearls and
fine muslin. Now I am mangled by the executioner and covered with
filth and blood.” 7
“Sister,” said the young man, “it is not for my pleasure that I
approach thee. It is to restore to thee a nobler beauty than the
charms which thou hast lost. 8
“I have seen with mine eyes the Tathagata walking upon earth and
teaching men his wonderful doctrine. But thou wouldst not have
listened to the words of righteousness while surrounded with
temptations, while under the spell of passion and yearning for worldly
pleasures. Thou wouldst not have listened to the teachings of the
Tathagata, for thy heart was wayward, and thou didst see thy trust on
the sham of thy transient charms. 9
“The charms of a lovely form are trecherous, and quickly lead into
temptations, which have proved too strong for thee. But there is a
beauty which will not fade, and if thou wilt but listen to the
doctrine of our Lord, the Buddha. thou wilt find that peace which thou
wouldst have found in the restless world of sinful pleasures.” 10
Vasavadatta became calm and a spiritual happiness soothed the
tortures of her bodily pain; for where there is much suffering there
is also great bliss. 11
Having taken refuge in the Buddha, the Dharma, and the Sangha, she
died in pious submission to the punishment of her crime. 12
LXXXI. THE MARRIAGE FEAST IN JAMBUNADA
There was a man in Jambunada who was to be arried the next day, and
he thought, “Would that the Buddha, the Blessed One, might be present
at the wedding.” 1
And the Blessed One passed by his house and met him, and when he
read the silent wish in the heart of the bridegroom, he consented to
enter. 2
When the Holy One appeared with the retinue of his many bhikkhus,
the host whose means were limited received them as best he could,
saying: “Eat, my Lord, and all thy congregation, according to your
desire.” 3
While the holy men ate, the meats and drinks remained undiminished,
and the host, thought to himself: “How wondrous is this! I should have
had plenty for all my relatives and friends. Would that I had invited
them all.” 4
When this thought was in the host’s mind, all his relatives and
friends entered the house; and although the hall in the house was
small there was room in it for all of them. They sat down at the
table and ate, and there was more than enouhgh for all of them. 5
The Blessed One was pleased to see so many guests full of good
cheer and he quickened them and gladdened them with words of truth,
proclaiming the bliss of righteousness: 6
“The greatest happiness which a mortal man can imagine is the bond
of marriage that ties together two loving hearts. But there is a
greater happiness still: it is the embrace of truth. Death will
separate husband and wife, but death will never affect him who has
espoused the truth. 7
“Therefore be married unto the truth and live with the truth in holy wedlock. The husband who loves his wife and desires for a union that shall be everlasting must be faithful to her so as to be like truth itself, and she will rely upon him and revere him and minister unto him. And the wife who loves her husband and desires a union that shall be everlasting must be faithful to him so as to be like truth itself; and he will place his trust in her, he will provide for her.
Verily, I say unto you, their children will become like unto their
parents and will bear witness to their happiness. 8
“Let no man be single, let every one be wedded in holy love to the
truth. And when Mara, the destroyer, comes to separate the visible
forms of you being, you will continue to live in the truth, and you
will partake of the life everlasting, for the truth is immortal.” 9
There was no one among the guests but was strengthened in his
spiritual life, and recognized the sweetness of a life of
righteousness; and they took refuge in the Buddha, the Dharma, and the
Sangha. 10
LXXXII. A PARTY IN SEARCH OF A THIEF
Having sent out his disciples, the Blessed One himself wandered
from place to place until he reached Uruvela. 1
On his way he sat down in a grove to rest, and it happened that in
that same grove there was a party of thirty friends who were enjoying
themselves with their wives; and while they were sporting, some of
their goods were stolen. 2
Then the whole party went in search of the thief and, meeting the
Blessed One sitting under a tree, saluted him and said: “Pray, Lord,
didst thou see the thief pass by with our goods?” 3
And the Blessed One said: “Which is better for you, that you go in
search for the thief or for yourselves?” And the youths cried: “In
search for ourselves!” 4
“Well, themn,” said the Blessed One, “sit down and I will preach
the truth to you.” 5
And the whole party sat down and they listened eagerly to the words
of the Blessed One. Having grasped the truth, they praised the
doctrine and took refuge in the Buddha. 6
LXXXIII. IN THE REALM OF YAMARAJA
There was a Brahman, a religious man and fond in his affections but
without deep wisdom. He had a son of great promise, who, when seven
years old, was struck with a fatal disease and died. The unfortunate
father was unable to control himself; he threw himself upon the corpse
and lay there as one dead. 1
The relatives came and buried the dead child and when the father
came to himself, he was so immoderate in his grief that he behaved
like an insane person. He no longer gave way to tears but wandered
about asking for the residence of Yamaraja, the king of death, humbly
to beg of him that his child might be allowed to turn to life. 2
Having arrived at a great Brahman temple the sad father went
through certain religious rites and fell asleep. While wandering on
in his dream he came to a deep mountain pass where he met a number of
samanas who had acquired supreme wisdom. “Kind sirs,” he said, “can
you not tell me where the residence of Yamaraja is?” And they asked
him, “Good friend, why wouldst thou know?” Whereupon he told them his
sad story and explained his intentions. Pitying his self-delusion,
the samanas said: “No mortal man can reach the place where Yama
reigns, but some four hundred miles westward lies a great city in
which many good spirits live; every eighth day of the month Yama
visits the place, and there mayest thou see him who is the King of
Death and ask him for a boon.” 3
The Brahman rejoicing at the news went to the city and found it as
the samanas had told him. He was admitted to the dread presence of
Yama, the King of Death, who, on hearing his request, said: “Thy son
now lives in the eastern garden where he is disporting himself; go
there and ask him to follow thee.” 4
Said the happy father: “How does it happen that my son, without
having performed one good work, is now living in paradise?” Yamaraja
replied: “He has obtained celestial happiness not for performing good
works, but because he died in faith and in love to the Lord and
Master, the most glorious Buddha. The Buddha says: ‘The heart of love
and faith spreads as it were a beneficent shade from the world of men
to the world of gods.’ This glorious utterance is like the stamp of a
king’s seal upon a royal edict.” 5
The happy father hastened to the place and saw his beloved child playing with other children, all transfigured by the peace of the blissful existence of a heavenly life. He ran up to his boy and cried with tears running down his cheeks: “My son, my son, dost thou not remember me, thy father who watched over thee with loving care and tended thee in thy sickness? Return home with me to the land of the living.” But the boy, while struggling to go back to his playmates, upbraided him for using such strange expressions as father and son.
“In my present state,” he said, “I know no such words, for I am free
from delusion.” 6
On this, the Brahman departed, and when he woke from his dream he
bethought himself of the Blessed Master of mankind, the great Buddha,
and resolved to go to him, lay bare his grief, and seek consolation. 7
Having arrived at the Jetavana, the Brahman told his story and how
his boy had refused to recognize him and to go home with him. 8
And the World-honoured One said: “Truly thou art deluded. When man
dies the body is dissolved into its elements, but the spirit is not
entombed. It leads a higher mode of life in which all the relative
terms of father, son, wife, mother, are at an end, just as a guest who
leaves his lodging has done with it, as though it were a thing of the
past. Men concern themselves most about that which passes away; but
the end of life quickly comes as a burning torrent sweeping away the
transient in a moment. They are like a blind man set to look after a
burning lamp. A wise man, understanding the transiency of worldly
relations, destroys the cause of grief, and escapes from the seething
wirlpool of sorrow. Religious wisdom lifts a man above the pleasures
and pains of the world and gives him peace everlasting.” 9
The Brahman asked the permission of the Blessed One to enter the
communitiy of his bhikkhus, so as to acquire that heavenly wisdom
which alone can give comfort to an afflicted heart. 10
LXXXIV. THE MUSTARD SEED
There was a rich man who found his gold suddenly transformed into ashes; and he took to his bed and refused all food. A friend, hearing of his sickness, visited the rich man and learned the cause of his grief. And the friend said: “Thou didst not make good use of thy wealth. When thou didst hoard it up it was not better than ashes.
Now heed my advice. Spread mats in the bazaar; pile up these ashes,
and pretend to trade with them.” 1
The rich man did as his friend had told him, and when his
neighbours asked him, “Why sellest thou ashes?” he said: “I offer my
goods for sale.” 2
After some time a young girl, named Kisa Gotama, an orphan and very
poor, passed by, and seeing the rich man in the bazaar, said: “My
lord, why pilest thou thus up gold and silver for sale.” 3
And the rich man said: “Wilt thou please hand me that gold and
silver?” And Kisa Gotami took up a handful of ashes, and lo! they
changed back into gold. 4
Considering that Kisa Gotami had the mental eye of spiritual
knowledge and saw the real worth of things, the rich man gave her in
marriage to his son, and he said: “With many, gold is no better than
ashes, but with Kisa Gotami ashes become pure gold.” 5
And Kisa Gotami had an only son, and he died. In her grief she
carried the dead child to all her neighbours, asking them for
medicine, and the people said: “She has lost her senses. The boy is
dead.” 6
At length Kisa Gotami met a man who replied to her request: “I
cannot give thee medicine for thy child, but I know a physician who
can.” 7
And the girl said: “Pray tell me, sir; who is it?” And the man
replied: “Go to Sakyamuni, the Buddha.” 8
Kisa Gotami repaired to the Buddha and cried: “Lord and Master,
give me medicine that will cure my boy.” 9
The Buddha answered: “I want a handful of mustard seed.” And when
the girl in her joy promised to procure it, the Buddha added: “The
mustard seed must be taken from a house where no one has lost a child,
husband, parent, or friend.” 10
Poor Kisa Gotami now went from house to house, and the people
pitied her and said: “Here is mustard seed; take it!” But when she
asked, “Did a son or daughter, a father or mother, die in your
family?” They answered her: “Alas! the living are few, but the dead
are many. Do not remind us of our deepest grief.” And there was no
house but some beloved one had died in it. 11
Kisa Gotami became weary and hopeless, and sat down at the wayside,
watching the lights of the city, as they flickered up and were
extinguished again. At last the darkness of the night reigned
everywhere. And she considered the fate of men, that their lives
flicker up and are extinguished. And she thought to herself: “How
selfish am I in my grief! Death is common to all; yet in this valley
of desolation there is a path that leads him to immortality who has
surrendered all selfishness.” 12
Putting away the selfishness of her affection for her child, Kisa
Gotami had the dead boy buried in the forest. Returning to the
Buddha, she took refuge in him and found comfort in the Dharma, which
is a balm that will soothe all the pains of our troubled hearts. 13
The Buddha said: 14
“The life of mortals in this world is troubled and brief and
combined with pain. For there is not any means by which those that
have been born can avoid dying; after reaching old age there is death;
of such a nature are living beings. 15
“As ripe fruits are early in danger of falling. so mortals when
born are always in danger of death. 16
“As all earthen vessels made by the potter and in being broken, so
is the life of mortals. 17
“Both young and adult, both those who are fools and those who are
wise, all fall into the power of death; all are subject to death. 18
“Of those who, overcome by death, depart from life, a father cannot
save his son, nor kinsmen their relations. 19
“Mark! while relatives are looking on and lamenting deeply, one by
one mortals are carried off, like an ox that is led to the
slaughter. 20
“So the world is afflicted with death and decay, therefore the wise
do not grieve, knowing the terms of the world. 21
“In whatever manner people think a thing will come to pass, it is
often different when it happens, and great is the disappointment; see,
such are the terms of the world. 22
“Not from weeping nor from grieving will any one obtain peace of
mind; on the contrary, his pain will be the greater and his body will
suffer. He will make himself sick and pale, yet the dead are not
saved by his lamentation. 23
“People pass away, and their fate after death will be according to
their deeds. 24
“If a man live a hundred years, or even more, he will at last be
separated from the company of his relatives, and leave the life of
this world. 25
“He who seeks peace should draw out the arrow of lamentation, and
complaint, and grief. 26
“He who has drawn out the arrow and has become composed will obtain
peace of mind; he who has overcome all sorrow will become free from
sorrow, and be blessed.” 27
LXXXV. FOLLOWING THE MASTER OVER THE STREAM
South of Savatthi is a great river, on the banks of which lay a
hamlet of five hundred houses. Thinking of the salvation of the
people, the World-honoured One resolved to go to the village and
preach the doctrine. Having come to the riverside he sat down beneath
a tree, and the villagers seeing the glory of his appearance
approached him with reverence; but when he began to preach, they
believed him not. 1
When the world-honoured Buddha had left Savatthi Sariputta felt a desire to see the Lord and to hear him preach. Coming to the river where the water was deep and the current strong, he said to himself:
“This stream shall not prevent me. I shall go and see the Blessed
One,” and he stepped upon the water which was as firm under his feet
as a slab of granite. 2
When he arrived at a place in the middle of the stream where the waves were high, Sariputta’s heart gave way, and he began to sink.
But rousing his faith and renewing his mental effort, he preceded as
before and reached the other bank. 3
The people of the village were astonished to see Sariputta, and
they asked how he could cross the stream where there was neither a
bridge nor a ferry. 4
And Sariputta replied: “I lived in ignorance until I heard the
voice of the Buddha. As I was anxious to hear the doctrine of
salvation, I crossed the river and I walked over its troubled waters
because I had faith. Faith, nothing else, enabled me to do so, and
now I am here in the bliss of the Master’s presence.” 5
The World-honoured One added: “Sariputta, thou hast spoken well.
Faith like thine alone can save the world from the yawning gulf of
migration and enable men to walk dryshod to the other shore.” 6
And the Blessed One urged to the villagers the necessity of ever
advancing in the conquest of sorrow and of casting off all shackles so
as to cross the river of worldliness and attain deliverance from
death. 7
Hearing the words of the Tathagata, the villagers were filled with
joy and believing in the doctrines of the Blessed One embraced the
five rules and took refuge in his name. 8
LXXXVI. THE SICK BHIKKHU
An old bhikkhu of a surly disposition was afflicted with a
loathsome disease the sight and smell of which was so nauseating that
no one would come near him or help him in his distress. And it
happened that the World-honoured One came to the vihara in which the
unfortunate man lay; hearing of the case he ordered warm water to be
prepared and went to the sick-room to administer unto the sores of the
patient with his own hand, saying to his disciples: 1
“The Tathagata has come into the world to befriend the poor, to
succour the unprotected, to nouish those in bodily affliction, both
the followers of the Dharma and unbelievers, to give sight to the
blind and enlighten the minds of the deluded, to stand up for the
rights of orphans as well as the aged, and in so doing to set an
example to others. This is the consummation of his work, and thus he
attains the great goal of life as the rivers that lose themselves in
the ocean.” 2
The World-honoured One administered unto the sick bhikkhu daily so
long as he stayed in that place. And the governor of the city came to
the Buddha to do him reverence, and having heard of the service which
the Lord did in the vihara asked the Blessed One about the previous
existence of the sick monk, and the Buddha said: 3
“In days gone by there was a wicked king who used to extort from his subjects all he could get; and he ordered one of his officers to lay the lash on a man of eminence. The officer little thinking of the pain he inflicted upon others, obeyed; but when the victim of the king’s wrath begged for mercy, he felt compassion and laid the whip lightly upon him. Now the king was reborn as Devadatta, who was abandoned by all his followers, because they were no longer willing to stand his severity and he died miserable and full of penitence. The officer is the sick bhikkhu, who having often given offence to his brethren in the vihara was left without assistance in his distress.
The eminent man, however, who was unjustly beaten and begged for mercy
was the Bodhisatta; he has been reborn as the Tathagata. It is now
the lot of the Tathagata to help the wretched officer as he had mercy
on him.” 4
And the World-honoured One repeated these lines: “He who inflicts
pain on the gentle, or falsely accuses the innocent, will inherit one
of the ten great calamities. But he who has learned to suffer with
patience will be purified and will be the chosen instrument for the
alleviation of suffering.” 5
The diseased bhikkhu on hearing these words turned to the Buddha,
confessed his ill-natured temper and repented, and with a heart
cleansed from error did reverence unto the Lord. 6
LXXXVII. THE PATIENT ELEPHANT
While the Blessed One was residing in the Jetavana, there was a
householder living in Savatthi known to all his neighbours as patient
and kind, but his relatives were wicked and contrived a plot to rob
him. One day they came to the householder and often worrying him with
all kinds of threats took away a goodly portion of his property. He
did not go to court, nor did he complain, but tolerated with great
forbearance the wrongs he suffered. 1
The neighbours wondered and began to talk about it, and rumours of
the affair reached the ears of the brethren in Jetavana. While the
brethren discussed the occurence in the assembly hall, the Blessed One
entered and asked “What was the topic of your conversation?” And they
told him. 2
Said the Blessed One: “The time will come when the wicked relatives
will find their punishment. O brethren, this is not the first time
that this occurrence took place; it has happened before,” and he told
them a world-old tale. 3
Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born in the Himalaya region as an elephant. He grew up
strong and big, and ranged the hislls and mountains, the peaks and
caves of the tortuous woods in the valleys. Once as he went he saw a
pleasant tree, and took his food, standing under it. 4
Then some impertinent monkeys came down out of the tree, and
jumping on the elephant’s back, insulted and tormented him greatly;
they took hold of his tusks, pulled his tail and disported themselves,
thereby causing him much annoyance. The Bodhisatta, being full of
patience, kindliness and mercy, took no notice at all of their
misconduct which the monkeys repeated again and again. 5
One day the spirit that lived in the tree, standing upon the tree-
trunk, addressed the elephant saying, “My lord elephant, why dost thou
put up with the impudence of these bad monkeys?” And he asked the
question in a couplet as follows: 6
“Why dost thou patiently endure each freak
These mischievous and selfish monkeys wreak?” 7
The Bodhisatta, on hearing this, replied, “If, Tree-sprite, I
cannot endure these monkeys’ ill treatment without abusing their
birth, lineage, and persons, how can I walk in the eightfold noble
path? But these monkeys will do the same to others thinking them to
be like me. If they do it to any rogue elephant, he will punish them
indeed, and I shall be delivered both from their annoyance and the
guilt of having done harm to others.” 8
Saying this he repeated another stanza: 9
“If they will treat another one like me,
He will destroy them; and I shall be free.” 10
A few days later, the Bodhisatta went elsewhither, and another
elephant, a savage beast, came and stood in his place. The wicked
monkeys thinking him to be like the old one, climbed upon his back and
did as before. The rogue elephant siezed the monkeys with his trunk,
threw them upon the ground, gored them with his trunk and trampled
them to mincemeat under his feet. 11
When the Master had ended his teaching, he declared the truths, and
identified the births, saying: “At that time the mischievous monkeys
were the wicked relatives of the good man, the rogue elephant was the
one who will punish them, but the virtuous noble elephant was the
Tathagata himself in a former incarnation.” 12
After this discourse one of the brethren rose and asked leave to
propose a question and when permission was granted he said: “I have
heard the doctrine that wrong should be met with wrong and the evil
doer should be checked by being made to suffer, for if this were not
done evil would increase and good would disappear. What shall we
do?” 13
Said the Blessed One: “Nay, I will tell you: Ye who have left the
world and have adopted this glorious faith of putting aside
selfishness, ye shall not do evil nor return hate for hate. Nor do ye
think that ye can destroy wrong by retaliating evil for evil and thus
increasing wrong. Leave the wicked to their fate and their evil deeds
will sooner or later in one way or another bring on their own
punishment.” And the Tathagata repeated these stanzas: 14
“Who harmeth him that doth no harm
And stiketh him that striketh not,
Shall gravest punishment incur
The which his wickedness begot, - 15
“Some of the greatest ills in life
Either a loathsome dread disease,
Or dread old age, or loss of mind,
Or wretched pain without surcease, 16
“Or conflagration, loss of wealth;
Or his nearest kin he shall
See some one die that’s dear to him,
And then he’ll be reborn in hell.” 17
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- Written by: Paul Carus