Now at that time King Dighiti's barber had gone over to King Brahmadatta. He saw King Dighiti, together with his consort, living on the outskirts of Varanasi in a potter's house, disguised as a wanderer. On seeing them, he went to King Brahmadatta and, on arrival, said to him, "Your majesty, King Dighiti of Kosala, together with his consort, is living on the outskirts of Varanasi in a potter's house, disguised as a wanderer."

So King Brahmadatta ordered his people, "I say, then: go fetch King Dighiti together with his consort."

Responding, "As you say, your majesty," they went and fetched King Dighiti together with his consort.

Then King Brahmadatta ordered his people, "I say, then: having bound King Dighiti & his consort with a stout rope with their arms pinned tightly against their backs, and having shaved them bald, march them to a harsh-sounding drum from street to street, crossroads to crossroads, evict them out the south gate of the city and there, to the south of the city, cut them into four pieces and bury them in holes placed in the four directions."

Responding, "As you say, your majesty," the king's people bound King Dighiti & his consort with a stout rope, pinning their arms tightly against their backs, shaved them bald, and marched them to a harsh-sounding drum from street to street, crossroads to crossroads.

Then the thought occurred to Prince Dighavu, "It's been a long time since I saw my mother & father. What if I were to go see them?" So he entered Varanasi and saw his mother & father bound with a stout rope, their arms pinned tightly against their backs, their heads shaven bald, being marched to a harsh-sounding drum from street to street, crossroads to crossroads. So he went to them. King Dighiti saw Prince Dighavu coming from afar, and on seeing him, said, "Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance."

When this was said, the people said to him, "This King Dighiti has gone crazy. He's talking nonsense. Who is Dighavu? Why is he saying, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance'?"

"I'm not crazy or talking nonsense. He who knows will understand." Then a second time ... a third time he said, "Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance."

A third time, the people said to him, "This King Dighiti has gone crazy. He's talking nonsense. Who is Dighavu? Why is he saying, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance'?"

"I'm not crazy or talking nonsense. He who knows will understand."

Then the king's people, having marched King Dighiti together with his chief consort to a harsh-sounding drum from street to street, crossroads to crossroads, evicted them out the south gate of the city and there, to the south of the city, cut them into four pieces, buried them in holes placed in the four directions, stationed guards, and left.

Then Prince Dighavu, having entered Varanasi, brought out some liquor and got the guards to drink it. When they had fallen down drunk, he collected sticks, made a pyre, raised the bodies of his mother & father onto the pyre, set fire to it, and then circumambulated it three times with his hands raised in salutation.

Now at that time, King Brahmadatta had gone up to the terrace on top of his palace. He saw Prince Dighavu circumambulating the pyre three times with his hands raised in salutation, and on seeing him, the thought occurred to him, "Doubtlessly this person is a relative or blood-kinsman of King Dighiti. Ah, how unfortunate for me, for there is no one who will tell me what this means!"

Then Prince Dighavu, having gone into the wilderness and having cried & wept as much as he needed to, dried his tears and entered Varanasi. Going to an elephant stable next to the king's palace, he said to the chief elephant trainer, "Teacher, I want to learn this craft."

"In that case, young man, you may learn it."

Then, rising in the last watch of the night, Prince Dighavu sang in a sweet voice and played the lute in the elephant stable. King Brahmadatta, also rising in the last watch of the night, heard the sweet-voiced singing & lute-playing in the elephant stable. On hearing it, he asked his people, "I say: Who was that, rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?"

"Your majesty, a young man -- the student of such-and-such an elephant trainer, rising in the last watch of the night, was singing in a sweet voice and playing a lute in the elephant stable."

"I say, then: go fetch that young man."

Responding, "As you say, your majesty," they went and fetched Prince Dighavu.

Then King Brahmadatta said to Prince Dighavu, "I say: Was that you rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?"

"Yes, your majesty."

"I say then, my young man: sing and play the lute."

Responding, "As you say, your majesty," and seeking to win favor, Prince Dighavu sang with a sweet voice and played the lute.

Then King Brahmadatta said to him, "I say: You, my young man, are to stay and attend to me."

"As you say, your majesty," Prince Dighavu replied. Then he rose in the morning before King Brahmadatta, went to bed in the evening after him, did whatever the king ordered, always acting to please him, speaking politely to him. And it was not long before King Brahmadatta placed the prince close to him in a position of trust.

Then one day King Brahmadatta said to Prince Dighavu, "I say then, my young man: harness the chariot. I'm going hunting."

Responding, "As you say, your majesty," Prince Dighavu harnessed the chariot and then said to King Brahmadatta, "Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit."

Then King Brahmadatta mounted the chariot, and Prince Dighavu drove it. He drove it in such a way that the king's entourage went one way, and the chariot another. Then, after they had gone far, King Brahmadatta said to Prince Dighavu, "I say then, my young man: unharness the chariot. I'm tired. I'm going to lie down."

Responding, "As you say, your majesty," Prince Dighavu unharnessed the chariot and sat down cross-legged on the ground. Then King Brahmadatta lay down, placing his head on Prince Dighavu's lap. As he was tired, he went to sleep right away. Then the thought occurred to Prince Dighavu: "This King Brahmadatta of Kasi has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!" He drew his sword from his scabbard. But then he thought, "My father told me, as he was about to die, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.' It would not be proper for me to transgress my father's words." So he put his sword back in its scabbard. A second time ... A third time the thought occurred to Prince Dighavu: "This King Brahmadatta of Kasi has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!" He drew his sword from his scabbard. But then he thought, "My father told me, as he was about to die, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.' It would not be proper for me to transgress my father's words." So once again he put his sword back in its scabbard.

Then King Brahmadatta suddenly got up -- frightened, agitated, unnerved, alarmed. Prince Dighavu said to him, "Your majesty, why have you gotten up suddenly -- frightened, agitated, unnerved, & alarmed?"

"I say, my young man: Just now as I was dreaming, Prince Dighavu -- son of Dighiti, king of Kasi -- struck me down with a sword." Then Prince Dighavu, grabbing King Brahmadatta by the head with his left hand, and drawing his sword from its scabbard with his right, said, "I, your majesty, am that very Prince Dighavu, son of Dighiti, king of Kasi. You have done us great harm. You have seized our troops, vehicles, lands, armories, & granaries. And it was because of you that my mother & father were killed. Now is my chance to wreak vengeance!"

So King Brahmadatta, dropping his head down to Prince Dighavu's feet, said, "Grant me my life, my dear Dighavu! Grant me my life, my dear Dighavu!"

"Who am I that I would dare grant life to your majesty? It is your majesty who should grant life to me!"

"In that case, my dear Dighavu, you grant me my life and I grant you your life."

Then King Brahmadatta and Prince Dighavu granted one another their lives and, taking one another by the hands, swore an oath to do one another no harm.

Then King Brahmadatta said to Prince Dighavu, "In that case, my dear Dighavu, harness the chariot. We will go on."

Responding, "As you say, your majesty," Prince Dighavu harnessed the chariot and then said to King Brahmadatta, "Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit."

Then King Brahmadatta mounted the chariot, and Prince Dighavu drove it. He drove it in such a way that it was not long before they met up with the king's entourage.

Then King Brahmadatta, having entered Varanasi, had his ministers & councilors convened and said to them, "I say, then. If you were to see Prince Dighavu, the son of Dighiti, the king of Kasi, what would you do to him?"

Different ministers said, "We would cut of his hands, your majesty" -- "We would cut off his feet, your majesty" -- "We would cut off his hands & feet, your majesty" -- "We would cut off his ears, your majesty" -- "We would cut off his nose, your majesty" -- "We would cut off his ears & nose, your majesty" -- "We would cut off his head, your majesty."

Then the king said, "This, I say, is Prince Dighavu, the son of Dighiti, the king of Kasi. You are not allowed to do anything to him. It was by him that my life was granted to me, and it was by me that his life was granted to him."

Then King Brahmadatta said to Prince Dighavu, "What your father said to you as he was about to die -- 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance' -- in reference to what did he say that?"

"What my father said to me as he was about to die -- 'Don't be far-sighted' -- 'Don't bear vengeance for a long time' is what he was saying to me as he was about to die. And what he said to me as he was about to die -- 'Don't be near-sighted' -- 'Don't be quick to break with a friend' is what he was saying to me as he was about to die. And what he said to me as he was about to die -- 'For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance' -- My mother & father were killed by your majesty. If I were to deprive your majesty of life, those who hope for your majesty's well-being would deprive me of life. And those who hope for my well-being would deprive them of life. And in that way vengeance would not be settled by vengeance. But now I have been granted my life by your majesty, and your majesty has been granted your life by me. And in this way vengeance has been settled by non-vengeance. That is what my father was saying to me as he was about to die."

Then King Brahmadatta said, "Isn't it amazing! Isn't it astounding! How wise this Prince Dighavu is, in that he can understand in full the meaning of what his father said in brief!" So he returned his father's troops, vehicles, lands, armories, & granaries, and gave him his daughter in marriage.

Such, monks, is the forbearance & gentleness of kings who wield the scepter, who wield the sword. So now let your light shine forth, so that you -- who have gone forth in such a well-taught Dhamma & Discipline -- will be their equal in forbearance & gentleness.

[Mv X.2.3-20]

4. Modesty

§ 4.1.
"'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.' Being content, he does not want it to be known that 'He is content.' Being reclusive, he does not want it to be known that 'He is reclusive.' His persistence being aroused, he does not want it to be known that 'His persistence is aroused.' His mindfulness being established, he does not want it to be known that 'His mindfulness is established.' His mind being centered, he does not want it to be known that 'His mind is centered.' Being endowed with discernment, he does not want it to be known that 'He is endowed with discernment.' Enjoying non-complication, he does not want it to be known that 'He is enjoying non-complication.' 'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. And with reference to this was it said."

[AN VIII.30]

§ 4.2.
Sumana:

When I was seven
& newly gone forth,
having conquered with my power
the great powerful serpent,
I was fetching water for my preceptor
from the great lake, Anotatta,[1]
when the Teacher saw me & said:
"Look, Sariputta, at that one,
the young boy coming there,
carrying a pot of water,
well-centered within,
his practices -- inspiring;
his bearing -- admirable.
He's Anuruddha's novice,
mature in his powers,
made thoroughbred by a thoroughbred,
good by one who is good,
tamed by Anuruddha,
trained by one whose task
is done.

He, having reached the highest peace
& realized the unshakable,
Sumana the novice
wants this:
'Don't let anyone know me.'"

[Thag VI.10]

Note:
1. Anotatta: A fabulous lake located in the Himalayas, famed for the purity of its cool waters. Sumana would have had to use his psychic powers to fetch water from there. [Go back]

5. Contentment

§ 5.1.
"'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. 'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. And with reference to this was it said.

[AN VIII.30]

§ 5.2.
"And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.

[DN 2]

§ 5.3.
"There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He does not, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he is not agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He does not, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he is not agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.

"Furthermore, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He does not, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he is not agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones."

[AN IV.28]

§ 5.4.
MahaKassapa:

Coming down from my dwelling place,
I entered the city for alms,
stood courteously next to a leper
eating his meal.
He, with his rotting hand,
tossed me a morsel of food,
and as the morsel was dropping,
a finger fell off
right there.

Sitting next to a wall,
I ate that morsel of food,
and neither while eating it,
nor having eaten,
did I feel
any disgust.

Whoever has mastered
left-over scraps for food,
smelly urine for medicine,
the foot of a tree for a dwelling,
cast-off rags for robes:
He is a man
of the four directions.

* * *

This is enough for me --
desiring to do jhana,
resolute, mindful;
enough for me --
desiring the goal,
resolute,
a monk;
enough for me --
desiring comfort,
resolute,
in training;
enough for me --
desiring my duty,
resolute,
Such.

* * *

There is no such pleasure for me
in the music of a five-piece band
as there is when my mind
is at one,
seeing the Dhamma
aright.

[Thag XVIII]

§ 5.5.
On one occasion the Blessed One was staying near Alavi on a spread of leaves by a cattle track in a simsapa forest. Then Hatthaka of Alavi, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the simsapa forest. On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, I hope the Blessed One has slept in ease."
"Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one."

"But cold, lord, is the winter night. The 'Between-the-Eights' is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the Verambha wind. Yet still the Blessed One says, 'Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.'"