"Naught can compare."--This story was told by the Master while at Jetavana, about a brahmin who put to the test his reputation for goodness. This Brother, who was maintained by ṭhe King of Kosala, had sought the Three Refuges; he kept the Five Commandments, and was versed in the Three Vedas. "This is a good man," thought the King, and shewed him great honour. But that Brother thought to himself, "The King shews honour to me beyond other brahmins, and has manifested his great regard by making me his spiritual director. But is his favour due to my goodness or only to my birth, lineage, family, country and accomplishments? I must clear this up without delay." Accordingly, one day when he was leaving the palace, he took unbidden a coin fr om a treasurer's counter, and went his way. Such was the treasurer's veneration for the brahmin that he sat perfectly still and said not a word. Next day the brahmin took two coins; but still the official made no remonstrance. The third day the brahmin took a whole handful of coins. "This is the third day," cried the treasurer, "that you have robbed his Majesty;" and he shouted out three times,--"I have caught the thief who robs the treasury." In rushed a crowd of people from every side, crying, "Ah, you've long been posing as a model of goodness." And dealing him two or three blows, they led him before the King. In great sorrow the King said to him, "What led you, brahmin, to do, so wicked a thing?" And he gave orders, saying, "Off with him to punishment." "I are no thief, sire," said the brahmin. "Then why did you take money from the treasury?" "Because you shewed me such great honour, sire, and because I made up my mind to find out whether that honour was paid to my birth and the like or only to my goodness.
That was my motive, and now I know for certain (inasmuch as you order me off to punishment) that it was my goodness and not my birth and other advantages, that won me your majesty's favour. Goodness I know to be the chief and supreme good; I know too that to goodness I can never attain in this life, whilst I remain a layman, living in the midst of sinful pleasures. Wherefore, this very day I would fain go to the Master at Jetavana and renounce the world for the Brotherhood. Grant me your leave, sire." The King consenting, the brahmin set out for Jetavana. His friends and relations in a body tried to turn him from his purpose, but, finding their efforts of no avail, left him alone. He came to the Master and asked to be admitted to the Brotherhood. After admission to the lower and higher orders, he won by application spiritual insight and became an Arahat, whereon he drew near to the Master, saying, "Sir, my joining the Order has borne the Supreme Fruit,"--thereby signifying that he had won Arahatship. Hearing of this, the Brethren, assembling in the Hall of Truth, spoke with one another of the virtues of the King's chaplain who tested his own reputation for goodness and who, leaving the King, had now risen to be an Arahat. Entering the Hall, the Master asked what the Brethren were discussing, and they told him. "Not without a precedent, Brethren," said he, "is the action of this brahmin in putting to the test his reputation for goodness and in working out his salvation after renouncing the world. The like was done by the wise and good of bygone days as well." And so saying, he told this story of the past.
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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was his chaplain,--a man given to charity and other good works, whose mind was set on righteousness, always keeping unbroken the Five Commandments. And the King honoured him beyond the other brahmins; and everything came to pass as above.
But, as the Bodhisatta was being brought in bonds before the King, he came wh ere some snake-charmers were exhibiting a snake, which they laid hold of by the tail and the throat, and tied round their necks. Seeing this, the Bodhisatta begged the men to desist, for the snake might bite them and cut their lives short. "Brahmin," replied the snake-charmers, "this is a good and well-behaved cobra; he's not wicked like you, who for your wickedness and misconduct are being hauled off in custody."
Thought the Bodhisatta to himself, "Even cobras, if they do not bite or wound, are called 'good.' How much more must this be the case with those who have come to be human beings! Verily it is just this goodness which is the most excellent thing in all the world, nor does aught surpass it." Then he was brought before the King. "What is this, my friends?" said the King. "Here's a thief who has been robbing your majesty's treasury." "Away with him to execution." "Sire," said the brahmin, "I am no thief." "Then how came you to take the money?" Hereon the Bodhisatta made answer precisely as above, ending as follows:--"This then is why I have come to the conclusion that it is goodness which is the highest and most excellent thing in all the world. But be that as it may, yet, seeing that the cobra, when it does not bite or wound, must simply be called 'good' and nothing more, for this reason too it is goodness alone which is the highest and most excellent of all things." Then in praise of goodness he uttered this stanza:--
Naught can compare with Goodness;
all the world Can not its equal show. The cobra fell,
If men account it 'good,' is saved from death.
After thus praising virtue in the first stanza, he gained the king's consent and adopted the ascetic life. Now a hawk seized a piece of meat in a butcher's shop and darted up into the air. The other birds surrounded him and struck at him with feet, claws and beaks. Unable to bear the pain he dropped the piece of meat. Another bird seized it. It too in like manner being hard pressed let the meat fall. Then another bird pounced on it, and whosoever got the meat was pursued by the rest, and whosoever let it go was left in peace. The Bodhisatta on seeing this thought, "These desires of ours are like pieces of meat. To those that grasp at them is sorrow, and to those that let them go is peace." And he repeated the second stanza:
While the hawk had aught to eat,
Birds of prey pecked at him sore,
When perforce he dropped the meat,
Then they pecked at him no more.
The ascetic going forth from the city, in the course of his journey came to a village, and at evening lay down in a certain man's house. Now a female slave there named Piṅgalā made an assignation with a man, saying, "You are to come at such and such an hour." After she had bathed the feet of her master and his family, when they had lain down, she sat on the threshold, looking out for the coming of her lover, and passed the first and the middle watch, repeating to herself, "Now he will be coming," but at daybreak, losing hope, she said, "He will not come now," and lay down and fell asleep. The Bodhisatta seeing this happen said, "This woman sat ever so long in the hope that her lover would come, but now that she knows he will not come, in her despair, she slumbers peacefully." And with the thought that while hope in a sinful world brings sorrow, despair brings peace, he uttered the third stanza:
The fruit of hope fulfilled is bliss;
How differs loss of hope from this?
Though dull despair her hope destroys,
Lo! Piṅgalā calm sleep enjoys .
Next day going forth from that village he entered into a forest, and beholding a hermit seated on the ground and indulging in meditation he thought, "Both in this world and in the next there is no happiness beyond the bliss of meditation." And he repeated the fourth stanza:
In this world and in worlds to be
Nought can surpass ecstatic joy:
To holy calm a devotee,
Himself unharmed, will none annoy.
Then he went into the forest and adopted the ascetic life of a Rishi and developed the higher knowledge born of meditation, and became destined to birth in the Brahma-World.
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The Master, having ended his lesson, identified the Birth: "At that time I myself was the family priest."