The Life of Mahosadha

The Texts give the story of Mahosadha to show the Bodhisatta’s fulfilment of the Perfection of Wisdom. But, in that very life, the Bodhisatta also developed the Perfection of Energy. On the whole, Mahosadha made use of Wisdom as a guide in attending to multifarious duties of his; but once a careful decision had been made, it was put to execution by making continual effort. Such endeavours of Mahosadha, even though they were not intended to develop meritorious acts of generosity, morality or meditation, should be considered as Perfection of Energy since they were made for the welfare of others.

Mahosadha’s Endeavours

It may be asked whether some of Mahosadha’s endeavours did not cause suffering to others. For example, when King Cūḷani-Brahmadatta laid siege to Mithilā with 18 divisions of his indestructible (akkhobhaṇī) army, Mahosadha devising a stratagem brought about a complete rout of the great army, causing much suffering to King Cūḷani-Brahmadatta and his hordes. Should we not blame Mahosadha then for his attempts to make his opponents suffer?

In answer to that: take the simile of scaring a snake which is about to catch a frog. Some people take the view that such an attempt is blameworthy because by so doing the frog will no doubt get out of harm’s way but the snake will go hungry. The Buddha teaches that volition is the deciding factor in such a situation. If one frightens away the snake in order to make it suffer from hunger, it is blameworthy; on the other hand, if one acts only to get the frog out of danger without giving any thought to the snake’s hunger, it is quite blameless.

Again, in the Questions of King Milinda (Milindapaṅha, 4-Meṇḍaka Vagga, 5Devadattapabbajja pañha) the King asked the Venerable Nāgasena: “Venerable Sir, is it not a fact that the Buddha knew that Devadatta would create a schism if he was permitted to become a bhikkhu. Knowing thus, why did the Buddha admit him into the order? If he did not receive admission, he would not be able to cause the schism.”

The Venerable Nāgasena replies: “O King, the Buddha indeed foresaw that Devadatta would create a schism among bhikkhus but He also knew that if Devadatta did not gain admission into the Order, he would commit unwholesome acts such as holding ‘wrong view with fixed destiny’ (niyata micchādiṭṭhi); for which he would suffer worse fate than he would for causing schism. Creating the schism would no doubt lead him to miserable realms (Apāya), but there is a time limit for suffering in these realms. Staying outside the Order, however, through his unwholesome deeds such a holding ‘wrong views with fixed destiny’ he would be doomed to unlimited misery in the realms of intense suffering (Niraya). Foreseeing this possible limit to his suffering, the Buddha, out of compassion, admitted him into the Order thus mitigating his agony to a certain extent.”

In the same way, by putting to rout the great army of King Cūḷani-Brahmadatta without causing suffering to his country, Mahosadha was saving his own country of Mithilā from complete destruction. He acted thus to serve the best interest of both and was free of any blame.