--- title: Opening, part 9 — The grateful elephant · full text with trees description: Opening, part 9, «The grateful elephant» by Eugene Watson Burlingame: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Whoever seeks advantage by wrong means, comes to grief. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg74064/9/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [The grateful elephant](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/) / Opening, part 9 # Opening, part 9 Opening, part 9 of «The grateful elephant» by Eugene Watson Burlingame: the whole text, 156 sentences and 2550 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/9/page/2/) Whoever seeks advantage by wrong means, comes to grief.[1](1/ "tree and pragmatics") Thieves slew Vedabbha, and all met destruction.[2](2/ "tree and pragmatics") Thus, by the recitation of this stanza, did the Future Buddha preach the Doctrine.[3](3/ "tree and pragmatics") And the spirits of the forest made the forest ring with their applause.[4](4/ "tree and pragmatics") Then said the Future Buddha: “Just as our teacher, putting forth effort by wrong means, at the wrong time, caused the Rain of Riches, and thus himself met destruction and became the cause of others’ ruin, precisely so whoever else besides shall exert himself, seeking advantage for himself by wrong means, shall himself come to ruin and shall become the cause of others’ ruin.”[5](5/ "tree and pragmatics") Employing right means, the Future Buddha removed that wealth to his own home, and during the remainder of the term of life allotted to him gave alms and performed the other works of merit.[6](6/ "tree and pragmatics") And when his life came to an end, he passed away, fulfilling the Path to Heaven.[7](7/ "tree and pragmatics") Said the Teacher: “Monk, not only in your present state of existence are you disobedient, but in a previous state of existence also you were disobedient.[8](8/ "tree and pragmatics") And because of your habit of disobedience you came to a fearful end.”[9](9/ "tree and pragmatics") And having completed this parable, he identified the personages in the Birth-story as follows: “At that time the Brahman Vedabbha was the disobedient monk, but the pupil was I myself.”[10](10/ "tree and pragmatics") \_11.[11](11/ "tree and pragmatics") The Anger-Eating Ogre.[12](12/ "tree and pragmatics") \_Refrain from anger.[13](13/ "tree and pragmatics") Saṁyutta i. 237-238.[14](14/ "tree and pragmatics") Thus have I heard: Once upon a time the Exalted One was in residence at Jetavana.[15](15/ "tree and pragmatics") At that time the Exalted One addressed the monks: “Monks!”[16](16/ "tree and pragmatics") “Reverend Sir!” said those monks to the Exalted One in reply.[17](17/ "tree and pragmatics") The Exalted One said this:[18](18/ "tree and pragmatics") In former times, monks, a certain ogre, ill-favored, dwarfish, sat in the seat of Sakka king of gods.[19](19/ "tree and pragmatics") Thereat, monks, the gods of the Thirty-three became annoyed, offended, indignant: “O how wonderful, O how marvelous, that this ogre, ill-favored, dwarfish, should sit in the seat of Sakka king of gods!”[20](20/ "tree and pragmatics") The more, monks, the gods of the Thirty-three became annoyed, offended, indignant, the more did that ogre become handsome and pleasing to look upon and gracious.[21](21/ "tree and pragmatics") Then, monks, the gods of the Thirty-three approached Sakka king of gods.[22](22/ "tree and pragmatics") And having approached, they said this to Sakka king of gods:[23](23/ "tree and pragmatics") sits in your seat.[24](24/ "tree and pragmatics") “Here, Sire, a certain ogre, ill-favored, dwarfish, sits in your seat.[25](25/ "tree and pragmatics") Thereat, Sire, the gods of the Thirty-three are annoyed, offended, indignant: ‘O how wonderful, O how marvelous, that this ogre, ill-favored, dwarfish, should sit in the seat of Sakka king of gods!’[26](26/ "tree and pragmatics") The more, Sire, the gods of the Thirty-three become annoyed, offended, indignant, the more does that ogre become handsome and pleasing to look upon and gracious.[27](27/ "tree and pragmatics") For, Sire, of a surety he must be an anger-eating ogre!”[28](28/ "tree and pragmatics") Thereupon, monks, Sakka king of gods approached that anger-eating ogre.[29](29/ "tree and pragmatics") And having approached, he adjusted his upper robe so as to cover one shoulder only, touched his right kneepan to the ground, bent his joined hands in reverent salutation before that anger-eating ogre, and thrice proclaimed his name: “Sire, I am Sakka king of gods\![30](30/ "tree and pragmatics") Sire, I am Sakka king of gods\![31](31/ "tree and pragmatics") Sire, I am Sakka king of gods!”[32](32/ "tree and pragmatics") The more, monks, Sakka king of gods proclaimed his name, the more did that ogre become ill-favored and dwarfish.[33](33/ "tree and pragmatics") And having become more ill-favored and dwarfish, he then and there disappeared.[34](34/ "tree and pragmatics") Then, monks, Sakka king of gods sat down in his own seat, and appealing to the gods of the Thirty-three, uttered at that time the following stanzas:[35](35/ "tree and pragmatics") I am not easily vexed in spirit, I am not easily led into a turning, I do not cherish anger long, be sure; Anger has no abiding-place in me.[36](36/ "tree and pragmatics") I speak no harsh words in anger, I do not praise my own virtues, I restrain myself, Intent on my own good.[37](37/ "tree and pragmatics") \_12.[38](38/ "tree and pragmatics") The Patient Woman.[39](39/ "tree and pragmatics") \_Patient is as patient does.[40](40/ "tree and pragmatics") Majjhima i. 125-126.[41](41/ "tree and pragmatics") On a certain occasion the Exalted One addressed the monks as follows: “Monks, put away evil; devote yourselves to good works: so shall you obtain increase, growth, development, in this Doctrine and Discipline.”[42](42/ "tree and pragmatics") In olden times, in this very city of Sāvatthi, lived a house-mistress named Vedehikā.[43](43/ "tree and pragmatics") Of Mistress Vedehikā prevailed the following excellent reputation: “Gentle is Mistress Vedehikā, meek is Mistress Vedehikā, tranquil is Mistress Vedehikā.”[44](44/ "tree and pragmatics") And Mistress Vedehikā had a servant named Blackie who was capable and industrious and performed her duties well.[45](45/ "tree and pragmatics") Now to Servant Blackie occurred the following thought: “Of my lady mistress prevails the following excellent reputation: ‘Gentle is Mistress Vedehikā, meek is Mistress Vedehikā, tranquil is Mistress Vedehikā.’[46](46/ "tree and pragmatics") But has her ladyship, in point of fact, an inward temper which she does not reveal, or has she not?[47](47/ "tree and pragmatics") Or is it solely because I have performed these duties well that her ladyship does not reveal an inward temper which, in point of fact, she does possess;--not because she does not possess it?[48](48/ "tree and pragmatics") Suppose I were to test her ladyship!”[49](49/ "tree and pragmatics") Accordingly Servant Blackie got up late in the day.[50](50/ "tree and pragmatics") And Mistress Vedehikā said this to Servant Blackie: “See here, Blackie!”[51](51/ "tree and pragmatics") “What is it, my lady?”[52](52/ "tree and pragmatics") “Why did you get up so late?”[53](53/ "tree and pragmatics") “For no reason at all, my lady.”[54](54/ "tree and pragmatics") “For no reason at all, worthless servant, you got up so late!”[55](55/ "tree and pragmatics") And Mistress Vedehikā frowned in anger and displeasure.[56](56/ "tree and pragmatics") Then to Servant Blackie occurred the following thought: “Her ladyship does, in point of fact, possess an inward temper which she does not reveal;--it is not because she does not possess it.[57](57/ "tree and pragmatics") It is solely because I have performed these duties well that her ladyship does not reveal an inward temper which, in point of fact, she does possess;--it is not because she does not possess it.[58](58/ "tree and pragmatics") Suppose I were to test her ladyship further!”[59](59/ "tree and pragmatics") Accordingly Servant Blackie got up later in the day.[60](60/ "tree and pragmatics") And Mistress Vedehikā said this to Servant Blackie: “See here, Blackie!”[61](61/ "tree and pragmatics") “What is it, my lady?”[62](62/ "tree and pragmatics") “Why did you get up so late?”[63](63/ "tree and pragmatics") “For no reason at all, my lady.”[64](64/ "tree and pragmatics") “For no reason at all, worthless servant, you got up so late!”[65](65/ "tree and pragmatics") And in anger and displeasure Mistress Vedehikā gave vent to her displeasure in words.[66](66/ "tree and pragmatics") Then to Servant Blackie occurred the following thought: “Her ladyship does, in point of fact, possess an inward temper which she does not reveal;--it is not because she does not possess it.[67](67/ "tree and pragmatics") It is solely because I have performed these duties well that her ladyship does not reveal an inward temper which, in point of fact, she does possess;--it is not because she does not possess it.[68](68/ "tree and pragmatics") Suppose I were to test her ladyship further!”[69](69/ "tree and pragmatics") Accordingly Servant Blackie got up even later in the day.[70](70/ "tree and pragmatics") And Mistress Vedehikā said this to Servant Blackie: “See here, Blackie!”[71](71/ "tree and pragmatics") “What is it, my lady?”[72](72/ "tree and pragmatics") “Why did you get up so late?”[73](73/ "tree and pragmatics") “For no reason at all, my lady.”[74](74/ "tree and pragmatics") “For no reason at all, worthless servant, you got up so late!”[75](75/ "tree and pragmatics") And in anger and displeasure Mistress Vedehikā seized the pin of the door-bolt and gave her a blow on the head, breaking her head.[76](76/ "tree and pragmatics") Thereupon Servant Blackie, with broken head streaming with blood, complained to the neighbors: “See, my lady, the work of the gentle woman\![77](77/ "tree and pragmatics") See, my lady, the work of the meek woman\![78](78/ "tree and pragmatics") See, my lady, the work of the tranquil woman\![79](79/ "tree and pragmatics") For this is the way a lady acts who keeps but a single servant: ‘You got up too late!’ says she.[80](80/ "tree and pragmatics") So what must she do but seize the pin of the door-bolt and give you a blow on the head and break your head!”[81](81/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/9/page/2/) - ← previous: [Opening, part 8](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/8/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/9/page/2/) - ↑ back to [The grateful elephant](https://md.mova.elamur.ai/free/en/corpora/tales/pg74064/)