🧚 Opening, part 11 · page 2

In times past, when Brahmadatta ruled at Benāres, the Future Buddha was reborn in a Brahman household of great wealth.96 When he was old enough to walk and could run hither and thither, another being of merit also received a new existence as his brother.97 When both brothers reached manhood, their mother and father died.98 In agitation of heart over their death, both brothers adopted the life of ascetics, and building leaf-huts on the bank of the Ganges, took up their residence there.99 The older brother’s hut was up the Ganges; the younger brother’s hut was down the Ganges.100

Now one day a dragon-king named Jewel-neck came forth from the World of Dragons, walked along the bank of the Ganges disguised as a Brahman youth, came to the hermitage of the younger ascetic, bowed, and sat down on one side.101 The dragon-king and the younger ascetic greeted each other in a cordial manner, and became fast friends and inseparable companions.102

Every day Jewel-neck would come to the hermitage of the younger ascetic and sit down and talk and converse with him.103 When it was time for him to go, out of affection for the ascetic he would lay aside his human form, encircle the ascetic with his coils, and embrace him, holding his huge hood over his head.104 Having remained in this position for a time, and having dispelled his affection, he would unwind his body, bow to the ascetic, and go back again to his own abode.105

The ascetic, for fear of him, became lean, dried-up, pale, yellow as ever was yellow, his body strewn with veins.106 One day he went to visit his brother.107 The latter asked him: “Why are you lean, dried-up, pale, yellow as ever was yellow, your body strewn with veins?”108 He told him the facts.109 The older ascetic asked: “But do you or do you not wish that dragon never to come back again?”110 The younger ascetic said: “I do not.”111 “But when that dragon-king comes to your hermitage, what ornament does he wear?”112 “A jewel.”113

“Well then, when that dragon-king comes to your hermitage, before he has a chance to sit down, ask, saying: ‘Give me the jewel.’114 If you do so, that dragon-king will depart without so much as encircling you with his coils.115 On the next day you must stand at the door of your hermitage and ask him just as he approaches.116 On the third day you must stand on the bank of the Ganges and ask him just as he comes out of the water.117 If you do so, he will not come back to your hermitage.”118

with his coils.119

“Very well,” assented the ascetic, and went to his own leaf-hut.120 On the next day the dragon-king came and stopped at the hermitage.121 The moment he stopped, the ascetic asked: “Give me this jewel you wear.”122 Without so much as sitting down, the dragon-king fled.123 On the second day the ascetic, standing at the door of the hermitage, said to the dragon-king just as he approached: “Yesterday you would not give me the jewel; to-day I must have it.”124 Without so much as entering the hermitage, the dragon-king fled.125 On the third day the ascetic said to the dragon-king just as he came out of the water: “This is the third day I have asked; give me this jewel now.”126 The dragon-king, still remaining in the water, refused the ascetic, reciting these two stanzas:127

My food and drink, abundant, choice, I get by the power of this jewel.128 This I will not give you,--you ask too much; Nor will I even come back again to your hermitage.129

Like a lad with sand-washed sword in hand, You frighten me, asking for the stone.130 This I will not give you,--you ask too much; Nor will I even come back again to your hermitage.131

So saying, that dragon-king plunged into the water, went back to his own World of Dragons, and never came back again.132 And that ascetic, because he saw no more that dragon-king so fair to see, became more than ever lean, dried-up, pale, yellow as ever was yellow, his body strewn with veins.133

Now the older ascetic, thinking, “I will find out how my younger brother is getting on,” went to visit him.134 Seeing that he was suffering more than ever from jaundice, he said: “How comes it that you are suffering more than ever from jaundice?”135 “Because I see no more that dragon so fair to see.”136 “This ascetic cannot get along without the dragon-king,” concluded the older ascetic, and recited the third stanza:137

One should not beg or seek to get what is dear to another.138 Odious does one become by asking overmuch.139 When the Brahman asked the dragon for the jewel, Never again did the dragon let himself be seen.140

Having thus addressed him, the older ascetic comforted him, saying: “Henceforth grieve not;” and went back again to his own hermitage.141

Said the Teacher: “Thus, monks, even to dragons, though the World of Dragons wherein they dwell is filled to overflowing with the Seven Jewels, begging is offensive.142 How much more so must it be to human beings!”143 And having completed this parable, he identified the personages in the Birth-story as follows: “At that time the younger brother was my favorite disciple, but the older brother was I myself.”144

_18.145 Snake-Charm.146

_A blessing upon all living beings!147

_A. Canonical version.148

Vinaya ii.149 109-110.150

Now at that time a certain monk was bitten by a snake and died.151 They reported that fact to the Exalted One.152

Assuredly, monks, that monk had not suffused the four royal families of snakes with friendly thoughts.153 For, monks, if that monk had suffused the four royal families of snakes with friendly thoughts, in that case, monks, that monk would not have been bitten by a snake and died.154

What are the four royal families of snakes?155

The Virūpakkhas are a royal family of snakes.156

The Erāpathas are a royal family of snakes.157

The Chabyāputtas are a royal family of snakes.158

The Black Gotamakas are a royal family of snakes.159

Assuredly, monks, that monk had not suffused the four royal families of snakes with friendly thoughts.160 For, monks, if that monk had suffused the four royal families of snakes with friendly thoughts, in that case, monks, that monk would not have been bitten by a snake and died.161

I permit you, monks, to suffuse these four royal families of snakes with friendly thoughts; for self-preservation, for self-defense, to effect Protection of Self.162 And this, monks, may be effected in the following way:163

There is friendship ’twixt me and Virūpakkha snakes, There is friendship ’twixt me and Erāpatha snakes, There is friendship ’twixt me and Chabyāputta snakes, There is friendship ’twixt me and Black Gotamaka snakes.164

There is friendship ’twixt me and living beings without feet, There is friendship ’twixt me and living beings with two feet, There is friendship ’twixt me and living beings with four feet, There is friendship ’twixt me and living beings with many feet.165

Let no living being without feet injure me!166 Let no living being with two feet injure me!167 Let no living being with four feet injure me!168 Let no living being with many feet injure me!169