Difference between revisions of "The parable of the elephant"
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[[Asvaghosha]] saw that every [[eye]] was intent upon him, and so he told the story of the white [[Elephant]]. He said: | [[Asvaghosha]] saw that every [[eye]] was intent upon him, and so he told the story of the white [[Elephant]]. He said: | ||
| − | "There was a [[noble]] and mighty [[elephant]], an [[elephant]] white in {{Wiki|color}}, with a strong trunk and long tusks, trained by a good [[master]], and willing and serviceable in all the work that [[elephants]] are put to. And this [[noble]] and mighty [[elephant]] being led by his guide, the good [[master]] who had trained him, came to the land of the blind. And it was noised about in the land of the blind that the [[noble]] and mighty [[elephant]], the [[king]] of all {{Wiki|beasts}}, the wisest of all [[animals]], the strongest and yet the meekest and kindliest of creatures, had made his [[appearance]] in their country. So the [[wise]] men and [[teachers]] of the blind came to the place where the [[elephant]] was and every one began to investigate his shape and figure and [[form]]. And when the [[elephant]] was gone they met and discussed the problem of the [[noble]] and mighty beast, and there were some who said he was like a great thick {{Wiki|snake}}; others said he was like a {{Wiki|snake}} of {{Wiki|medium}} size. The former had felt the trunk, the latter the tail. | + | "There was a [[noble]] and mighty [[elephant]], an [[elephant]] white in {{Wiki|color}}, with a strong trunk and long tusks, trained by a good [[master]], and willing and serviceable in all the work that [[elephants]] are put to. And this [[noble]] and mighty [[elephant]] being led by his guide, the good [[master]] who had trained him, came to the land of the [[blind]]. And it was noised about in the land of the [[blind]] that the [[noble]] and mighty [[elephant]], the [[king]] of all {{Wiki|beasts}}, the wisest of all [[animals]], the strongest and yet the meekest and kindliest of creatures, had made his [[appearance]] in their country. So the [[wise]] men and [[teachers]] of the [[blind]] came to the place where the [[elephant]] was and every one began to investigate his shape and figure and [[form]]. And when the [[elephant]] was gone they met and discussed the problem of the [[noble]] and mighty beast, and there were some who said he was like a great thick {{Wiki|snake}}; others said he was like a {{Wiki|snake}} of {{Wiki|medium}} size. The former had felt the trunk, the [[latter]] the tail. |
| − | Further there were some who claimed that his figure was like that of a high column, others declared he was large and bulky like a big barrel, still others maintained he was smooth and hard but tapering. Some of the blind had taken hold of one of the {{Wiki|legs}}, others had reached the main [[body]], and still others had touched the tusks. Every one proposed his [[view]] and they disputed and controverted, and wrangled, and litigated, and bickered, and quarreled, and called each other names, and each one imprecated all the others, and each one denounced all the others, and they abused and scolded, and they anathematised and excommunicated, and finally every one of them swore that every one else was a liar and was cursed on account of his heresies. These blind men, every one of them honest in his contentions, being sure of having the [[truth]] and relying upon his own [[experience]], formed schools and sects and factions and behaved in exactly the same way as you see the {{Wiki|priests}} of the different creeds behave. But the [[master]] of the [[noble]], mighty [[elephant]] [[knows]] them all, he [[knows]] that every one of them has a parcel of the [[truth]], that every one is right in his way, but wrong in taking his parcel to be the whole [[truth]]. | + | Further there were some who claimed that his figure was like that of a high column, others declared he was large and bulky like a big barrel, still others maintained he was smooth and hard but tapering. Some of the [[blind]] had taken hold of one of the {{Wiki|legs}}, others had reached the main [[body]], and still others had touched the tusks. Every one proposed his [[view]] and they disputed and controverted, and wrangled, and litigated, and bickered, and quarreled, and called each other names, and each one imprecated all the others, and each one denounced all the others, and they abused and scolded, and they anathematised and excommunicated, and finally every one of them swore that every one else was a liar and was cursed on account of his heresies. These [[blind]] men, every one of them honest in his contentions, being sure of having the [[truth]] and relying upon his [[own]] [[experience]], formed schools and sects and factions and behaved in exactly the same way as you see the {{Wiki|priests}} of the different creeds behave. But the [[master]] of the [[noble]], mighty [[elephant]] [[knows]] them all, he [[knows]] that every one of them has a parcel of the [[truth]], that every one is right in his way, but wrong in taking his parcel to be the whole [[truth]]. |
"Not one of these sectarians observed the fact that the [[elephant]] was perfectly white and a marvel to see, for all of them were purblind. Yet I would not say that they were either dishonest or hypocrites. They had investigated the [[truth]] to the best of their ability. | "Not one of these sectarians observed the fact that the [[elephant]] was perfectly white and a marvel to see, for all of them were purblind. Yet I would not say that they were either dishonest or hypocrites. They had investigated the [[truth]] to the best of their ability. | ||
| − | "The [[master]] of the [[elephant]] is the [[Tathâgata]], the [[Enlightened One]], the [[Buddha]]. He has brought the [[white elephant]] representing the [[truth]], the [[noble]] and mighty [[elephant]], symbolising strength and [[wisdom]] and [[devotion]], into the land of the blind, and he who listens to the [[Tathâgata]] will understand all the schools, and all the sects and all the factions that are in possession of parcels of the [[truth]]. His [[doctrine]] is all-comprehensive, and he who takes [[refuge]] in Him will cease to bicker, and to contend, and to quarrel."23 | + | "The [[master]] of the [[elephant]] is the [[Tathâgata]], the [[Enlightened One]], the [[Buddha]]. He has brought the [[white elephant]] representing the [[truth]], the [[noble]] and mighty [[elephant]], symbolising strength and [[wisdom]] and [[devotion]], into the land of the [[blind]], and he who listens to the [[Tathâgata]] will understand all the schools, and all the sects and all the factions that are in possession of parcels of the [[truth]]. His [[doctrine]] is all-comprehensive, and he who takes [[refuge]] in Him will cease to bicker, and to contend, and to quarrel."23 |
When [[Asvaghosha]] had finished the [[parable]] of the [[noble]] and mighty [[elephant]], the two [[kings]] returned from the summer palace carrying with them in a solemn procession the slain [[tiger]], and close behind on a white charger decked with garlands and {{Wiki|gay}} ribbons, rode the [[hero]] of the day, one of the generals from the [[South]], whose dart had struck the [[tiger]] with fatal precision and death-dealing power. | When [[Asvaghosha]] had finished the [[parable]] of the [[noble]] and mighty [[elephant]], the two [[kings]] returned from the summer palace carrying with them in a solemn procession the slain [[tiger]], and close behind on a white charger decked with garlands and {{Wiki|gay}} ribbons, rode the [[hero]] of the day, one of the generals from the [[South]], whose dart had struck the [[tiger]] with fatal precision and death-dealing power. | ||
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"Behold the [[hero]] of the day!" said [[Charaka]]. "And had the conspiracy not miscarried the same man might now be an assassin and a miscreant." | "Behold the [[hero]] of the day!" said [[Charaka]]. "And had the conspiracy not miscarried the same man might now be an assassin and a miscreant." | ||
| − | "There is a lesson in it!" replied [[Asvaghosha]], "[[existence]] is not desirable for its own sake. That which gives worth to [[life]] is the purpose to which it is devoted. | + | "There is a lesson in it!" replied [[Asvaghosha]], "[[existence]] is not desirable for its [[own]] sake. That which gives worth to [[life]] is the {{Wiki|purpose}} to which it is devoted. |
"Our aim is not to live, but whether we [[die]] or live, to avoid wrong doing and to let right and justice and [[lovingkindness]] prevail. Says the [[Tathâgata]]: | "Our aim is not to live, but whether we [[die]] or live, to avoid wrong doing and to let right and justice and [[lovingkindness]] prevail. Says the [[Tathâgata]]: | ||
Revision as of 05:50, 22 October 2015
Asvaghosha saw that every eye was intent upon him, and so he told the story of the white Elephant. He said:
"There was a noble and mighty elephant, an elephant white in color, with a strong trunk and long tusks, trained by a good master, and willing and serviceable in all the work that elephants are put to. And this noble and mighty elephant being led by his guide, the good master who had trained him, came to the land of the blind. And it was noised about in the land of the blind that the noble and mighty elephant, the king of all beasts, the wisest of all animals, the strongest and yet the meekest and kindliest of creatures, had made his appearance in their country. So the wise men and teachers of the blind came to the place where the elephant was and every one began to investigate his shape and figure and form. And when the elephant was gone they met and discussed the problem of the noble and mighty beast, and there were some who said he was like a great thick snake; others said he was like a snake of medium size. The former had felt the trunk, the latter the tail.
Further there were some who claimed that his figure was like that of a high column, others declared he was large and bulky like a big barrel, still others maintained he was smooth and hard but tapering. Some of the blind had taken hold of one of the legs, others had reached the main body, and still others had touched the tusks. Every one proposed his view and they disputed and controverted, and wrangled, and litigated, and bickered, and quarreled, and called each other names, and each one imprecated all the others, and each one denounced all the others, and they abused and scolded, and they anathematised and excommunicated, and finally every one of them swore that every one else was a liar and was cursed on account of his heresies. These blind men, every one of them honest in his contentions, being sure of having the truth and relying upon his own experience, formed schools and sects and factions and behaved in exactly the same way as you see the priests of the different creeds behave. But the master of the noble, mighty elephant knows them all, he knows that every one of them has a parcel of the truth, that every one is right in his way, but wrong in taking his parcel to be the whole truth.
"Not one of these sectarians observed the fact that the elephant was perfectly white and a marvel to see, for all of them were purblind. Yet I would not say that they were either dishonest or hypocrites. They had investigated the truth to the best of their ability.
"The master of the elephant is the Tathâgata, the Enlightened One, the Buddha. He has brought the white elephant representing the truth, the noble and mighty elephant, symbolising strength and wisdom and devotion, into the land of the blind, and he who listens to the Tathâgata will understand all the schools, and all the sects and all the factions that are in possession of parcels of the truth. His doctrine is all-comprehensive, and he who takes refuge in Him will cease to bicker, and to contend, and to quarrel."23
When Asvaghosha had finished the parable of the noble and mighty elephant, the two kings returned from the summer palace carrying with them in a solemn procession the slain tiger, and close behind on a white charger decked with garlands and gay ribbons, rode the hero of the day, one of the generals from the South, whose dart had struck the tiger with fatal precision and death-dealing power.
"Behold the hero of the day!" said Charaka. "And had the conspiracy not miscarried the same man might now be an assassin and a miscreant."
"There is a lesson in it!" replied Asvaghosha, "existence is not desirable for its own sake. That which gives worth to life is the purpose to which it is devoted.
"Our aim is not to live, but whether we die or live, to avoid wrong doing and to let right and justice and lovingkindness prevail. Says the Tathâgata:
"Commit no wrong, but good deeds do,
And let thy heart be pure.
All Buddhas teach this doctrine true
Which will for aye endure."24
