ABSTRACT
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?) Vihâra, 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, &c.); 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 lie 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, &c., 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. “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 lie should no more he brought into the battle-field.” In continuation, Buddha said: “ Rahula! 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:—
“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.”
