[ebook.nsO] [buddhism] Buddha's Tales for Young and Old - Prince Goodspeaker - Vol 1 [www.Nor.pdf

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E-mail: bdea@buddhanet.net

Web site: www.buddhanet.net

Buddha Dharma Education Association Inc.

Interpreted by Ven. Kurunegoda Piyatissa

Stories told by Todd Anderson

Buddha's Tales for Young and Old

Prince Goodspeaker -Vol. 1

Buddha's Tales for Young and Old

Prince Goodspeaker -Vol. 1

Prince Goodspeaker

Contents

Interpreter’s Introduction

From The Storyteller To The Reader

1. Demons In The Desert

[The Correct Way Of Thinking]

2. Finding A New Spring

[Perseverance]

3. The Golden Plate

[Greed And Honesty]

4. The Mouse Merchant

[Diligence And Gratitude]

5. The Price Maker

[Foolishness]

6. Prince Goodspeaker And The Water Demon

[Chapter 1. Rebirth Of The Bodhisatta]

[Chapter 2. The Teaching Of The Gods]

7. Little Prince No-father

[The Power Of Truth]

8, 462. The One-hundredth Prince

[Obedience To A Wise Teacher]

9. The King With One Gray Hair

[Ordination]

10. The Happy Monk

[Joys Of The Spiritual Life]

11. Beauty And Gray

[A Wise Leader]

VII

iii

12. King Banyan Deer

[Chapter 1. Compassion]

[Chapter 2. Teaching]

13. Mountain Buck And Village Doe

[Infatuation]

14. The Wind-deer And The Honey-grass

[The Craving For Taste]

15. The Fawn Who Played Hooky

[Truancy]

16. The Fawn Who Played Dead

[Attendance]

17. The Wind And The Moon

[Friendship]

18. The Goat Who Saved The Priest

[Ignorance]

19. The God In The Banyan Tree

[A Bad Promise]

20. The Monkey King And The Water Demon

[Attentiveness]

21. The Tree That Acted Like A Hunter

[Impatience]

22. The Dog King Silver

[Justice]

23, 24. The Great Horse Knowing-one

[Courage]

25. Dirty Bath Water

[Cleanliness]

101

108

26. Ladyface

[Association]

27. Best Friends

[The Power Of Friendship]

28, 88. The Bull Called Delightful

[All Deserve Respect]

29. Grandma’s Blackie

[Loving-kindness]

30, 286. Big Red, Little Red And No-squeal

[Envy]

31. The Heaven Of 33

[Chapter 1. Co-operation]

[Chapter 2. Compassion]

[Chapter 3. Merit]

32. The Dancing Peacock

[Pride And Modesty]

33. The Quail King And The Hunter

[Unity]

34, 216. The Fortunate Fish

[Desire]

35. The Baby Quail Who Could Not Fly Away

[The Power Of Truth,

Wholesomeness And Compassion]

36. Wise Birds And Foolish Birds

[Good Advice]

37. The Birth Of A Banyan Tree

[Respect For Elders]

111

115

120

125

129

131

138

140

144

147

151

154

157

159

38. The Crane And The Crab

[Trickery]

39. Buried Treasure

[The Arrogance Of Power]

40. The Silent Buddha

[Generosity]

41, 82, 104, 369, 439. The Curse Of Mittavinda

[Chapter 1. Jealousy]

[Chapter 2. Greed]

[Chapter 3. Pleasure]

42, 274, 375. The Pigeon And The Crow

[The Danger Of Greed]

43. Bamboo’s Father

[Wasted Advice]

44, 45. Two Stupid Children

[Foolishness]

46, 268 Watering The Garden

[Foolishness]

47. Salty Liquor

[Foolishness]

48. The Magic Priest And The Kidnapper Gang

[Power And Greed]

49. The Groom Who Lost His Bride To The Stars

[Astrology]

50. The Prince Who Had A Plan

[The Power Of Superstition]

Appendix A. Who Was the Bodhisatta?

Appendix B. An Arrangement of Morals

162

169

172

177

185

190

197

203

206

209

212

214

221

224

229

231

Interpreter’s Introduction

It is a pleasure to rewrite the Jataka stories in modern

English understandable by western readers. To achieve this

goal, the stories are being retold in order to convey the

spirit and meaning. They are not scholarly word-for-word

translations as have been done by others. The Pali Text So-

ciety has published the whole text in English translations a

hundred years ago. In Sri Lanka they were translated into

Sinhalese in the 14th century, where they were known as

Pansiya Panas Jataka.

In all Buddhist countries the Jataka tales were the ma-

jor sources for developing the character of the people. They

were used widely in preaching by monks and lay preach-

ers. King Dutugemunu (2nd century B.C.), in Anurad-

hapura, paid for the support of preachers to teach Dhamma,

the teachings of the Buddha. They usually used these sto-

ries in their sermons. Even the Venerable Arahant Maha

Mahinda, who introduced Dhamma into Sri Lanka, used

these stories to illustrate the truth of the teachings. Some

were even used by the Lord Buddha in his teachings, and

from him his followers learned them and passed them into

popular use in society. Even earlier, the same types of sto-

ries were present in Vedic literature.

Greek myths, as well as the fables of Aesop, inherited

them from the Vedas and Buddhism; Persia also took them

from India. They later migrated into the stories of Chaucer

in England and Boccaccio in Italy. The stories were used

for a variety of purposes. In Sanskrit, the Pancatantra used

them to teach Law and Economics, and the Katha Sarit Sa-

gara used them for the development of knowledge, as well

as just for enjoyment. In the past, people have been satis-

fied and fulfilled in many ways by hearing them in forms

ranging from lessons to fairy tales.

By reading these stories, children and adults can de-

velop their knowledge and learn how to face the difficult

experiences of modern life. They can easily develop human

values and good qualities like patience, forbearance, toler-

ance and the four sublime states of mind – loving-kindness,

compassion, sympathetic joy and equanimity. The major

purpose of these stories is to develop the moral and ethical

values of the readers. Without them, people cannot be

peaceful and happy in their hearts and minds. And the

reader will find that these values are very different from

those of the wider, violently acquisitive, ego-based society.

In this interpretation, changes are being made to the

style of the old Jataka stories, and explanations are added,

as is appropriate for children in the modern world. The

lovely artwork is also sometimes in a modern setting, to at-

tract young and old to the truths contained in the tales.

The sources used have been as follows:

1. Jataka Pali (Colombo: Buddha Jayanti Tripitaka Se-

ries Publication Board, 1983) – original Pali stanzas.

2. Jataka Pali (Colombo: Simon Hewavitarane Be-

quest, 1926) – original Pali Jataka stories in Sinhalese

characters.

III

3. Sinhala Jataka Pot Vahanse (Colombo: Jinalankara

Press, 1928) – Sinhalese translation of Pali Jataka stories.

4. Sinhala Jataka Pot Vahanse, (Colombo: Ratnakara

Bookshop, 1961) – Sinhalese translation of Pali Jataka

stories.

5. Jataka Pota, ed. Lionel Lokuliyana (Colombo: M. D.

Gunasena & Co., 1960) – Sinhalese translation of first fifty

Pali Jataka stories.

6. The Jataka or Stories of the Buddha’s Former Lives,

ed. E. B. Cowell (London: Pali Text Society, 1981), 6 vols.,

index – English translation of Pali Jataka stories.

7. Pansiyapanas Jataka Pot Vahanse (Bandaragama:

H.W. N. Prematilaka, 1987) – Sinhalese summaries of Pali

Jataka stories.

In addition, “From the Storyteller to the Listeners” (be-

low), contains a paraphrase taken from “Discourse With

Canki,” Middle Length Sayings (Majjhima-Nikaya), trans.

I. B. Horner (London: Pali Text Society, 1975), 11, 95, pp.

362-3. The title of the fourth story, “The Mouse Merchant”,

was originally in Somadeva, The Ocean of Story (Katha

Sarit Sagara), trans. C. H. Tawney (London: C. J. Sawyer,

1924).

The sequence numbers used for the stories are in the

same order as in the Jataka Pali and The Jataka or Stories

of the Buddha’s Former Lives (above). Multiple sequence

numbers indicate that identical, similar or partial stories are

told in one version. The most complex example is “The

Curse of Mittavinda” which requires explanation. Here the

Losaka (41), the three Mittavinda (82, 104, 369) and the

Catu-Dvara (439) Jatakas are combined. This is because

the stanzas of 82, 104 and 369 all refer directly to the pal-

aces described in 41 and 439, as well as to the wheel of tor-

ture described in 439. The latter retells the four palaces

portion of 41, and then leads directly into the wheel of tor-

ture (Ussada hell) portion. To allow continuity, the ending

of the wheel of torture portion is taken from 369, since in it

Mittavinda does not die.

Since the stories include legends which are not actually

canonical, the character traditionally said to be the Bodhi-

satta (the Buddha in a past life) is not necessarily identified

in each rewritten story. A complete list is given separately

in Appendix A for reference.

Many of the stories indicate several morals. Only one

per story was selected for emphasis. Appendix B arranges

these morals according to the wholesome qualities, as fol-

lows:

1. Greed (lobha) – generosity (dana).

2. Anger (dosa) – loving-kindness (metta).

3. Delusion (moha) – wisdom (panna).

Appendix B can serve as an alternative sequence for

reading the stories.

It is hoped that these stories will be picked up by teach-

ers and used to teach children. They can serve as examples

in guiding children to use the morals in their daily activi-

ties. By drawing their minds into thinking properly, their

thinking power will be developed. This will prove invalu-

able in facing difficulties, unexpected circumstances and

disasters, without being confused.

The stories teach valuable lessons to correct our current

life style. For instance, the second story, “Finding a New

Spring”, teaches the value of perseverance. Today people

who are enslaved to the Modern development of science

and technology, are lazy due to the easy availability of

things they need (and things they don’t need). They be-

come, used to giving up their efforts to achieve goals when

there are even minor difficulties. They give up, change their

minds, and try something else. Having become lazy, their

thinking power declines, as does their effort to overcome

difficulties. Consequently, they also do not understand how

to solve the problems of living with others, and their hu-

man values decline as well.

Mankind has achieved the present level of civilization

over a long period of time, by using vast human energy to

control his weaknesses. Deep and immeasurable dedication

and effort have been required to develop human physical

and intellectual skills. We need to preserve these qualities

for the future peace and happiness of the world.

Our highest efforts are needed to preserve declining

human qualities and values. If not, the future will be a tur-

moil of quarrels and conflicts. Mature and compassionate

people of diverse cultures are realising the danger. The

cause is the discouragement of the teaching of an internal

moral code. Modern educators and psychologists have ne-

glected the function of the moral development of children.

This is the major cause of the world-wide increasing crime

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eBUDDHANET'SBOOKLIBRARYE-mail:bdea@buddhanet.netWebsite:www.buddhanet.netBuddhaDharmaEducationAssociationInc.InterpretedbyVen.KurunegodaPiyatissaStoriestoldbyToddAndersonBuddha'sTalesforYoungandOldPrinceGoodspeaker-Vol.1Buddha'sTalesforYoungandOldPrinceGoodspeaker-Vol.1iiPrinceGoodspeakerContentsInt...

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