ဇာတက-အဋ္ဌကထာ (ပ)

" Those only 'godlike' call." This story was told by the Blessed One while at Jetavana, about a wealthy Brother. Tradition tells us that, on the death of his wife, a squire of Savatthi joined the Brotherhood. When he was joining, he caused to be built for himself a chamber to live in, a room for the fire, and a store-room and not till he ; had stocked his store-room with ghee, rice, and the like, did he finally join. Even after he had become a brother, he used to send for his servants and make them cook him what he liked to eat. He was richly provided with the requisites^, — having an entire change of clothing for night and another for day and he dwelt aloof on the outskirts of the monastery. ' The text of this stanza does not occur in FausbbU's Pali text, but is given by L6on Feer at page 520 of the Journal Asiatique for 1876 and is embodied in the Correotiona ' and Additions' of FausboU. That the stanza originally formed part of the Sinhalese recension is shewn by the quotation of the opening words as the 'catchword' at the commencement of the Jataka. See also Dickson in Ceylon J. E. A. S. 1884, p. 185. ' I.e. an alms-bowl, three cloths, a girdle, a razor, a needle and a water-strainer. One day when he had taken out his cloths and hedding and had spread them out to dry in his chamber, a number of Brethren from the country, who were on a pilgrimage from monastery to monastery', came in their journeying to his cell and found all these belongings. "Whose are these?" they asked. "Mine, sirs," he replied. "What, sir?" they cried; "this upper-cloth and that as well; this under-cloth as well as that; and that bedding too, is it all yours?" "Yes, nobody's but mine." " Sir," said they, " the Blessed One has only sanctioned three cloths ; and yet, though the Buddha, to whose doctrine you have devoted yourself, is so simple in his wants, you forsooth have amassed all this stock of requisites. Come ! we must take you before the Lord of Wisdom." And, so saying, they went off with him to the Master. Becoming aware of their presence, the Master said, [127] " Wherefore is. it. Brethren, that you have brought the Brother against his wiU?" "Sir, this Brother is w^ell-off and has quite a stock of requisites." "Is it true. Brother, as they say, that you are so well-off?" "Yes, Blessed One." "But why. Brother, have you amassed these belongings? Do not I extol the virtues of wanting little, contentment, and so forth, solitude, and determined resolve?" Angered by the Master's words, he cried,— "Then I'll go about like this!" And, flinging off his outer clothing, he stood in their midst clad only in his waist-cloth. Then, as a moral support to him, the Master said, " Was it not you. Brother, who in bygone days were a seeker after the shamefacedness that fears to sin, and even when you were a water-demon lived for twelve years seeking after that shamefacedness ? How then comes it that, after vowing to follow the weighty doctrine of the Buddha, you have flung off your outer robes and stand here devoid of shame?" At the Master's word, his sense of shame was restored ; he donned his robes again, and, saluting the Master, seated himself at the side. The Brethren having asked the Blessed One to explain to them the matter he had mentioned, the Blessed One made clear what had been concealed from them by re-birth. Once on a time Brahmadatta was reigning in Benares in Kasi. The Bodhisatta, having come to birth in those days as the king's sou by the queen, was duly named Prince Mahimsasa. By the time he could run about, a second son was born to the king, and the name they gave this child was Prince Moon; but by the time he could run about, the Bodhisatta's mother died. Then the king took another queen, who was his joy and delight ; and their love was crowned with the birth of yet another prince, whom they named Prince Sun. In his joy at the birth of the boy, the king promised to grant her any boon she might ask on the child's behalf. But the queen treasured up the promise to be fulfilled at her own good time hereafter. Later, when her son had grown up, she said to the king, "Sii-e, when my boy was born, you granted me a boon to ask for him. Let him be king." ' I take this to be the meaning of senSsana-cdrika, in eontradistinotiou to the ordinary cdrika in which the destination was uncertain and in which ahna were received from the laity. " Nay," said the king ; " two sons have I, radiant as flaming fires ; I cannot give the kingdom to your son.'' But when he saw that, undaunted by this refusal, the queen kept plaguing him time after time, to grant her request, [128] the king, fearing lest the woman should plot evil against his sons, sent for them and said, " My children, when Prince Sun was born, I granted a boon ; and now his mother wants the kingdom for him. I have no wish to give him the kingdom but women are naturally wicked, and ; she will be plotting evil against you. You had better retire to the forest, to return at my death to rule in the city which belongs by right to our house." So saying, with tears and lamentations, the king kissed his two sons on the head and sent them forth. As the princes were leaving the palace after their adieux to their father, who should seethem but Prince Sun himself, who was playing in the courtyard ? And no sooner did he learn what was the matter than he made up his mind to go with his brothers. So he too went off in their company. The three came to the region of the Himalayas ; and here the Bodhisatta, who had turned aside from the road and was sitting at the foot of a tree, said to Prince Sun, "Run down to the pool yonder, Sun dear; drink and bathe there ; and then bring us too some water back in a lotusleaf." (Now that pool had been delivered over to a certain water-sprite by Vessavana', who said to him, "With the exception of such as know what is truly god-like, all that go down into this pool are yours to devour. Over those that do not enter the waters, you have no power granted to you.'' And thenceforth the water-sprite used to ask all who went down into the pool what was truly godlike, devouring everyone who did not know.) Now it was into this pool that Prince Sun went down, quite unsuspiciously, with the result that he was seized by the water-sprite, who said to him, "Do you know what is truly godlike 1" "O yes," said he; "the sun and moon." "You don't know," said the monster, and hauling the prince down into the depths of the water, imprisoned him there in his own abode. Finding that his brother was a long time gone, the Bodhisatta sent Prince Moon. He too was seized by the water-sprite and asked whether he knew what was truly godlike. "Oh yes, I know," said he; "the four quarters of heaven are." " You don't know,'' said the water- sprite as he hauled this, second victim off to the same prison-house. Finding that this second brother too tarried long, the Bodhisatta felt sure that something had happened to them. So away he went after them and tracked their footsteps down into the water. [129] Realising at once 1 This is another name for Kuvera, the Hindu Plutus, half-brother of Eavana, the demon-king of Ceylon in the Eamayana. As appears from Jataka No. 74, Vessavana had rule over Tree-sprites as well as 'Water-sprites, holding his office from Sakka, that the pool must be the domain of a water-sprite, he girded on his sword, and took his bow in his hand, and waited. Now when the demon found that the Bodhisatta had no intention of entering the water, he assumed the shape of a forester, and in this guise addressed the Bodhisatta thus : " You're tired with your journey, mate ; why don't you go in and have a bathe and a drink, and deck yourself with lotuses % You would travel on comfortably afterwards." Recognising him at once for a demon, the Bodhisatta said, "It is you who have seized my brothers." "Yes, it was,'' was the reply. " Why '?" ' Because all who go down into this pool belong to nie." "What, all ? " " Not those who know what is truly godlike ; all save these are mine." " And do you want to know the godlike ? " "I do." "If this be so, I will tell you what is truly godlike." " Do so, and I will listen." " I should like to begin," said the Bodhisatta, " but I am travel-stained with my journey." Then the water-sprite bathed the Bodhisatta, and gave him food to eat and water to drink, decked him with flowers, sprinkled him with scents, and laid out a couch for him in the midst of a gorgeous pavilion. Seating himself on this couch, and making the watersprite sit at his feet, the Bodhisatta said, " Listen then and you shall hear what the truly godlike is." And he repeated this stanza : Those only 'godlike' call who shrink from sin. The white-souled tranquil votaries of Good. [132] And when the demon heard this, he was pleased, and said to the Bodhisatta, " Man of wisdom, I am pleased with you, and give you up one of your brothers. Which shall I bring ? " " The youngest." " Man of wisdom, though you know so well what the truly godlike is, you don't act on your knowledge." " How so ? " " Why, you take the younger in preference to the elder, without regard to his seniority.'' " Demon, I not It was on this boy's account that we only know but practise the godlike. sought refuge in the forest; was for him that his mother asked the it kingdom from our father, and our father, refusing to fulfil her demand, consented to our flight to the refuge of the forest.With us came this boy, nor ever thought of turning back again. Not a soul would believe me if I were to give out that he had b;;en devDured by a demon in the forest and ; it is the fear of odium that impels me to demand Idm at your hands." "Excellent! excellent! O man of wisdom," cried the demon in approval; "you not only know but practise the godlike." [133] And in token of his pleasure and approval he brought forth the two brothers and gave them both to the Bodhisatta. Then said the latter to the water-sprite, " Friend, it is in consequence of your own evil deeds in times past that you have now been born a demon subsisting on the flesh and blood of other living creatures ; and in this present birth too you are continuing to do evil. This evil conduct will for ever bar you from escaping re-birth in hell and the other evil states. Wherefore, from this time forth renounce evil and live virtuously." Having worked the demon's conversion, the Bodhisatta continued to dwell at that spot under his protection, until one day he read in the stars that his father was dead. Then taking the water-sprite with him, he returned to Benares and took possession of the kingdom, making Prince Moon his viceroy and Prince Sun his generalissimo. Por the water-sprite he made a home in a pleasant spot and took measures to ensure his being provided with the choicest garlands, flowers, and food. He himself ruled in righteousness until he passed away to fare according to his deeds. His lesson ended, the Master preached the Truths, at the close whereof that Brother won the Fruit of the First Path. And the All-knowing Buddha, having told the two stories, made the connexion linking the two together, and identified the Birth, by saying, "The well-to-do Brother was the water-demon of those days ; Ananda was Prince Sun, Sariputta Prince Moon, and I myself the eldest brother. Prince Mahimsasa." [^Note. See Fausboll's Dhammapada, p. 302, and Ten Jatahas, p. 88.]

" Your son am I." This story was told by the Master whUe at Jetavana about the story of Vasabha-Khattiya, which will be found in the Twelfth Book in the Bhaddasala-jataka^. Tradition tells us that she was the daughter of Mahanama Sakka by a slave-girl named Nagamunda, and that she afterwards became the consort of the king of Kosala. She conceived a son by the king but the king, coming to know of her servile origin, degraded her from her rank, and also degraded her son Vidudabha. Mother and son never came outside the palace. Hearing of this, the Master at early dawn came to the palace attended by five hundred Brethren [134], and, sitting down on the seat prepared for him, said, "Sire, where is Vasabha-Khattiya?" Then the king told him what had happened. "Sire, whose daughter is Vasabha-Khattiya?" "Mahanama's daughter, sir." "When she came away, to whom did she come as wife?" "To me, sir." "Sire, she is a king's daughter; to a king she is wed; and to a king she bore her 1 No. 465. son. Wherefore is that son not in authority over the realm which owns his father's sway? In bygone days, a monarch who had a son by a casual ' faggotgatherer gave that son his sovereignty." The king asked the Blessed One to explain this. The Blessed One made clear what had been concealed from him by re-birth. Once on a time in Benares Brahmadatta the king, having gone in great state to his pleasaunce,was roaming about looking for fruits and flowers when he came on a woman who was merrily singing away as she picked up sticks in the grove. Falling in love at first sight, the king became intimate with her, and the Bodhisatta was conceived then and there. Feeling as heavy within as though weighed down with the bolt of Indi-a, the woman knew that she would become a mother, and told the king so. He gave her the signet-ring from his finger and dismissed her with these words : — "If it be a girl, spend this ring on her nurture ; but if it be a boy, bring ring and child to me." When the woman's time was come, she bore the Bodhisatta. And when he run about and was playing in the playground, a cry could would arise, "No-father has hit me!" Hearing this, the Bodhisatta ran away to his mother and asked who his father was. "You are the son of the King of Benares, my boy." "What proof of this is there, mother?" " My son, the king on leaving me gave nie this signet-ring and said, ' If it be a girl, speml this ring on her nurture ; but if it be a boy, bring ring and child to me.'" "Why then don't you take me to my father, mother ? [135] Seeing that the boy's mind was made up, she took him to the gate of the palace, and bade their coming be announced to the king. Being summoned in, she entered and bowing before his majesty said, " This is your son, sire." The king knew well enough that this was the truth, but shame before all his court made him reply, " He is no son of mine." " But here is your signet-ring, sire ; you will recognise that." " Nor is this my signet-ring." Then said the woman, " Sire, I have now no witness to prove my words, except to appeal to truth. Wherefore, if you be the father of my child, I pray that he may stay in mid-air j but if not, may he fall to earth and be killed." So saying, she seized the Bodhisatta by the foot and threw him up into the air. The word muhuttikaya meaus, literally, "momentary," or perhaps may be trans- ' lated " with whom he consorted but a little while." Professor Kunte (Ceylon E. A. S. Journal, 1884, p. 128) sees iu the word a reference to the Muhurta (mohotnra) form of marriage, which "obtains among the Mahrathas other than the Brahmanas," and which he compares with the familiar Gandharva form, i.e. (legal) union by mutual consent, on the spur of th^ moment, without any preliminary formalities. Seated cross-legged in mid-air, the Bodhisatta in sweet tones repeated this stanza to his father, declaring the truth : Your son am I, great monarch; rear me, Sire! The king rears others, but much more his child. Hearing the Bodhisatta thus teach the truth to him from mid-air, the king stretched out his hands and cried, " Come to me, my boy None,! none but me shall rear and nurtui-e you " A thousand hands were ! stretched out to receive the Bodhisatta ; [136] but it was into the arms of the king and of no T)ther that he descended, seating himself in the king's lap. The king made him viceroy, and made his mother queen-consort. At the death of the king his father, he came to the throne by the title of King Katthavahana — the faggot-bearer — and after ruling his realm , righteously, passed away to fare according to his deserts. His lesson to the king of Kosala ended, and his two stories told, the Master made the connexion linking them both together, and identified the Birth by saying — " Mahamaya was the mother of those days, King Suddhodana was : the father, and I myself King Katthavahana." [JVote. Of. Dhamma/pada, p. 218, Jataka No. 465, and Rogers' Buddhaghosha's Parables, p. 146. See also an endeavour, in the Ceylon R.A.S. Journal, 1884, to trace this Jataka back to the story of Dushyanta and Qakuntala in the Mahabharata and to Kalidasa's drama of the Lost Ring.]

" Their heart's desire." This story was told by the Master while at Jetavana about a Brother who gave up persevering. In this Jataka both the Introductory Story and the Story of the Past will be given in the Eleventh Book in connexion with the Samvara-jataka' ; the incidents are the same both for that Jataka and for this, but the stanzas are different. Abiding stedfast in the counsels of the Bodhisatta, Prince Gamani, finding himself— though the youngest of a hundred brothers— surrounded by those hundred brothers as a retinue and seated beneath the white canopy of kingship, ' No. 462. contemplated his glory and thought "All this glory I owe to my teacher.'' And, in his joy, he burst into this heartfelt utterance : — Their heart's desire i they reap, who hurry not; Know, Gamani, ripe excellence is thine. [137] Seven or eight days after he had become king, all his brothers departed to their own homes. King Gamani, after ruling his kingdom in righteousness, passed away to fare according to his deserts. The Bodhisatta aLso passed away to fare according to his deserts. His lesson ended, the Master preached the Truths, at the close whereof the faint-hearted Brother won Arahatship. Having told the two stories, the Master shewed the connexion linking them both together and identified the Birth.

"Lo! these grey Aairs."— This story was told by the Master while at Jetavana about the Great Renunciation, which has already been related in the Nidana-Katha^. On this occasion the Brethren sat praising the Eenunciation of the Lord of Wisdom. Entering the Hall of Truth and seating himself on the Buddhaseat, the Master thus addressed the Brethren "What is your theme, Brethren, : as you sit here in conclave ?" " It is naught else, sir, than the praise of your own Renunciation." " Brethren,'' rejoined the Master, "not only in these latter days has the Tathagata^ made a Renunciation in bygone days too he similarly renounced the world." ; The Brethren asked the Blessed One for an explanation of this. The Blessed One made clear what had been concealed from them by re-birth. 1As to the alternative of the gloss ("phalasa ti aaaphalam," i.e. " 'the desire of the fruit' means 'the fruit of the desire'") Professor Kiinte (Ceylon B. A. S. J. 1884) says ^"the inversion requires a knowledge of metaphysical grammar such as was not cultivated in India before the 6th century A.D....The gloss was written about the Brahminical and Jain revival." 2 See p. 61 et seqq. of Vol. i. of FausboU's text for this account of how Prince Siddhattha, the future Buddha, renounced the world for the Truth. ' The meaning of this frequently recurring title of the Buddha is far from clear, and the obscurity is deepened by the elaborate gloss of Buddhaghosa at pp. 59 68 of — the Sumangala-vilSsini, where eight different interpretations are given. Perhaps the word may mean He who has trod the path which the earlier Buddhas trod ; but there ' ' is much to be said for the view put forward on p. 82 of Vol. xiii. of the Sacred Books of the East, that the meaning is 'He who has arrived there,' i.e. at emancipation. Once on a time in Mithila in the realm of Videha there was a king named Makhadeva, who was righteous and ruled righteously. For successive periods of eighty-four thousand years he had respectively amused himself as prince, ruled as viceroy, and reigned as king. All these long years had he lived, when one day he said to his barber, " Tell me, friend barber, when you see any grey hairs in my head." So one day, years and years after, [138] the barber did find among the raven locks of the king a single grey hair, and he told the king so. "Pull it out, my friend," said the king; "and lay it in my palm." The barber accordingly plucked the hair out with his golden tongs, and laid it in the king's hand. The king had at that time still eighty-four thousand years more to live but nevertheless at the sight of that one grey hair ; he was filled with deep emotion. He seemed to see the King of Death standing over him, or to be cooped within a blazing hut of leaves. " Foolish Makhadeva " he cried ; ! have come upon you before you " grey hairs have been able to rid yourself of depravities." And as he thought and thought about the appearance of his grey hair, he grew aflame within ; the sweat rolled down from his body whilst his raiment oppressed him ; and seemed intolerable. " This very day," thought he, " will I renounce the world for the Brother's life." To his barber he gave the grant of a village, which yielded a hundred thousand pieces of money. He sent for his eldest son and said to him, " My son, grey hairs are come upon me, and I am become old. I have had my fill of human joys, and fain would taste the joys divine ; the time for my renunciation has come. Take the sovereignty upon yourself as for me, I will take up my abode in the pleasaunce called Makhadeva's Mango-grove, and there tread the ascetic's path." As he was thus bent on leading the Brother's life, his ministers drew near and said, "What is the reason, sire, why you adopt the Brother's lifer' Taking the grey hair in his hand, the king repeated this stanza to his ministers : Lo, these grey hairs that on my head appear Are Death's own messengers that come to rob My life. 'Tis time I turned from worldly things. And in the hermit's path sought saving peace. [139] And after these words, he renounced his sovereignty that self-same day and became a recluse. Dwelling in that very Mango-grove of Makhadeva, he there during eighty-four thousand years fostered the Four Perfect States within himself, and, dying with insight full and unbroken, was reborn in the Realm of Brahma. Passing thence, he became a king again in Mithila, under the name of Nimi, and after uniting his scattered family, once more became a hermit in that same Mango-grove, winning the Foui- Perfect States and passing thence once more to the Bealm of Brahma. After repeating his statement that he had similarly renounced the world in bygone days, the Master at the end of his lesson preached the Four Truths. Some entered the First Path, some the Second, and some the Third. Having told the Jiwo stories, the Master shewed the connexion between them and identifiedthe Birth, by saying — "In those days Ananda was the barber, : Rahula the son, and I myself King Makhadeva."

[140] " The man who guards not." This story was told by the Master while in the Anupiya Mango-grove near the town of Anupiya, about the Elder Bhaddiya (the Happy), who joined the Brotherhood in the company of the six young nobles with whom was Upalii. Of these the Elders Bhaddiya, Kimbila, Bhagu, and Upali attained to Arahatship ; the Elder Ananda entered the First Path the Elder Anuruddha gained all-seeing vision and Devadatta obtained ; ; the power of ecstatic self-abstraction. The story of the six young nobles, up to the events at Anflpiya, will be related in the Khandahala-jataka^. The venerable Bhaddiya, who used in the days of his royalty to guard himself as though he were appointed his own tutelary deity, bethought him of the state of fear in which he then lived when he was being guarded by numerous guards and when he used to toss about even on his royal couch in his private apartments high up in the palace and with this he compared ; the absence of fear in which, now that he was an Arahat, he roamed hither and thither in forests and desert places. And at the thought he burst into this heartfelt utterance—" Oh, happiness Oh, happiness !" ! • Cf. Oldenberg's Vinaya, Vol. ii. pp. 180—4 (translated at p. 232 of Vol. xx. of the Sacred Books of the East), for an account of the conversion of the six Sakyan princes and the harber Upali. ' No. 534 in Westergaard's list ; not yet edited by Pausboll. This the Brethren reported to the Blessed One, saying, "The venerable Bhaddiya is declaring the bliss he has won." " Brethren," said the Blessed One, "this is not the first time that Bhaddiya's life has been happy;his life was no less happy in bygone days." The Brethren asked the Blessed One to explain this. The Blessed One made clear what had been concealed from them by re-birth. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a wealthy northern brahmin, Kealising the evil of lusts and the blessings that flow from renouncing the world, he abjured lusts, and retiring to the Himalayas there became a hermit and won the eight Endowments. His following waxed great, amounting to five hundred ascetics. Once when the rains set in, he quitted the Himalayas and travelling along on an alms-pilgrimage with his attendant ascetics through village and town came at last to Benares, where he took up his abode in the royal pleasaunce as the pensioner of the king's bounty. After dwelling here for the four rainy months, he came to the king to take his leave. But the king said to him, " You are old, revei-end sir. Wherefore should you go back to the Himalayas ? Send your pupils back thither [141] and stop here yourself." The Bodhisatta entrusted his five hundred ascetics to the care of his oldest disciple, saying, " Go you with these to the Himalayas ; I will stop on here." Now that oldest disciple had once been a king, but had given up a mighty kingdom to become a Brother ; by the due performance of the rites appertaining to concentrated thought he had mastered the eight Endowments. As he dwelt with the ascetics in the Himalayas, one day a longing came upon him to see the master, and he said to his fellows, " Live on contentedly here ; I will come back as soon as I have paid my respects to the master." So away he went to the master, paid his respects to him, and greeted him lovingly. Then he lay down by the side of his master on a mat which he spread there. At this point appeared the king, who had come to the pleasaunce to see the ascetic ; and with a salutation he took his seat on one side. But though he was aware of the king's presence, that oldest disciple forbore to rise, but still lay there, crying with passionate earnestness, " Oh, happiness ! Oh, happiness ! Displeased that the ascetic, though he had seen him, had not risen, the king said to the Bodhisatta, " Reverend sir, this ascetic must have had his fill to eat, seeing that he continues to lie there so happily, exclaiming with such earnestness." " Sire," said the Bodhisatta, " of old this ascetic was a king as you are. He is thinking how in the old days when he was a layman and C. J. 3 lived in regal pomp with many a man-atarma to guard .him, he; never knew such happiness as now is his. It is the happiness of the Brother's life, and the happiness that Insight brings, which move him to this heartfelt utterance." And the Bodhisatta further repeated this stanza to teach the king the Truth : The man who guards not, nor is- guarded, sire. Lives happy, freed from slavery to lusts. [142] Appeased by the lesson thus taught him, the king made his salutation and returned to his palacfe. The disciple also took his leave of his master and returned to the Himalayas. But the Bodhisatta continued to dwell on there, and, dying with Insight full and unbroken, was re-born in the Realm of Brahma. His lesson ended, and the two stories told, the Master shewed the connexion linking them both together, and identified the Birth by saying,— "The Elder Bhaddiya was the disciple of those days, and I myself the master of the company of ascetics." [A^ote. For the Introductory Story compare CnlJavagga, vii. 1. 5 — .]

. — "The upright man." This story was told by the Master in the Bamboogrove near Rajagaha about Devadatta. The story of Devadatta^ will be related, up to the date of the Abhimara-employment, in the Khandahala-jataka*; up to the date of his dismissal from the office of Treasurer, in the Cullahamsajataka' and, up to the date of his being swallowed up by the earth, in the ; Sixteenth Book in the Samudda-vanija-jataka*. For, on the occasion now in question, Devadatta, through faiUng to carry the Five Points which he had pressed for, had made a schism in the Brotherhood and had gone off with five hvmdred Brethren to dwell at Qaya-slsa. Now, these Brethren came to a riper knowledge ; and the Master, knowing this, called the ^ See Cullavagga, vii. 1 — et seqq. The "Five Points" of Devadatta are there given (vii. 3. 14) as follows: — "The Brethren shall live all their long in the life fo?est, subsist solely on doles collected out of doors, dress solely in rags picked out of dustheaps, dwell under trees and never under a roof, never eat fish or flesh." These five points were all more rigid in their asceticism than the Buddha's rule, and were formulated by Devadatta in order to outbid his cousin and master. 2 Cf. p. 32, note 2. 3 No. 53.S. - •• No. 466. . . two chief disciples! and said, "Sariputta, your five hundred pupils who were perverted by Devadatta's teaching and went off with him, have now come to a riper knowledge. Go thither with a number of Brethren, preach the Truth to them, enlighten these wanderers respecting the Paths and the Fruits, and bring them back with you." They went thither, preached the Truth, enlightened them respecting the Paths and the Fruits, and next day [143] at dawn came back again with those Brethren to the Bamboo-grove. And whilst Sariputta was standing there after saluting the Blessed One on his return, the Brethren spoke thus to him in praise of the Elder Sariputta, "Sir, very bright was the glory of our elder brother, the Captain of the Truth, as he retvuned with a following of five hundred Brethren ; whereas Devadatta has lost all his following." "This is not the only time, Brethren, when glory has been Sariputta's on his return with a following of his kinsfolk; like glory was his too in bygone days. So too this is not the only time when Devadatta has lost his following he lost ; .it also in bygone days." The Brethren asked the Blessed One to explain this to them. The Blessed One made clear what had been concealed by re-birth. Once on a time in the city of Bajagaha in the kingdom of Magadha there ruled a certain king of Magadha, in whose days the Bodhisatta came to life as a stag.Growing up, he dwelt in the forest as the leader of a herd of a thousand deer. He had two young ones named Luckie and Blackie. When he grew old, he handed his charge over to his two sons, placing five hundred deer under the care of each of them. And so now these two young stags were in charge of the herd. Towards harvest-time in Magadha, when the crops stand thick in the fields, it is dangerous for the deer in the forests round. Anxious to kill the creatures that devour their crops, the peasants dig pitfalls, fix stakes, set stone-traps, and plant snares and other gins ; so that many deer are slain. Accordingly, when the Bodhisatta marked that it was crop-time, he sent for his two sons and said to them, " My children, it is now the time when crops stand thick in the fields, and many deer meet their death at this season. We who are old will make shift to stay in one spot but you ; will retire each with your herd to the mountainous tracts in the forest and come back when the crops have been carried." " Very good," said his two sons, and departed with their herds, as their fa:ther bade. Now the men who live along the route, know quite well the times at which deer take to the hills and return thence. And [144] lying in wait in hiding-places here and there along the route, they shoot and kill numbers of them. The dullard Blackie, ignorant of the times to travel and the 1 The two ehief disciples, of whom only one is named in the text, were Sariputta (surnamed 'the Captain of the Faith') and Moggallana, two Brahmin friends, originally followers of a wandering ascetic, whose conversion to Buddhism is related in the Mahdvagga, i. 23—. Unlike this Jataka, the Vinaya account (Gvllavagga, vn. 4) of the re-conversion of the backsliders gives a share of the credit to Moggallana. times to halt, kept his deer on the march early and late, both at dawn and in the gloaming, approaching the very confines of the villages. And the peasants, in ambush or in the open, destroyed numbers of his herd. Having thus by his crass folly worked the destruction of all these, it was with a very few survivors that he reached the forest. Luckie on the other hand, being wise and astute and full of resource, never so much as approached the confines of a village. He did not travel by day, or even in the dawn or gloaming. Only in the dead of night did he move and the result was that he reached the forest without losing a ; single head of his deer. Four months they stayed in the forest, not leaving the hills till the crops were carried. On the homeward way Blackie by repeating his former folly lost the rest of his herd and returned solitary and alone ; whereas Luckie had not lost one of his herd, but had brought back the whole five hundred deer, when he appeared before his parents. As he saw his two sons returning, the Bodhisatta framed this stanza in concert with the herd of deer ; The upright kindly man hath his reward. Mark Luckie leading back his troop of kin, While here comes Blackie shorn of all his herd. [145] Such was the Bodhisatta's welcome to his son ; and after living to a good old age, he passed away to fare according to his deserts. At the close of his lesson, when the Master had repeated that Sariputta's glory and Devadatta's loss had both had a parallel in bygone days, he shewed the connexion linking the two stories together and identified the Birth, by saying, " Devadatta was the Blackie of those days ; his followers were Blackie's following ; Sariputta was the Luckie of those days, and his following the Buddha's followers ; Kahula's mother was the mother of those days ; and I myself was the father."

"Keep only vtith the Banyan Deer." This story was told by the Master while at Jetavana about the mother of the Elder named Prince Kassapa. The daughter, we learn, of a wealthy merchant of Rajagaha was deeply rooted in goodness and scorned all temporal things ; she had reached her final existence, and within her breast, like a lamp in a pitcher, glowed her sure hope of winning Arahatship. As soon as she reached knowledge of herself, she took no joy in a worldly life but yearned to renounce the world. With this aim, she said to her mother and father, " My dear parents, my heart takes no joy in a worldly life fain would I embrace the saving doctrine of the Buddha. Suffer me to take the vows." "What, my dear? Ours is a very wealthy family, and you are our only daughter. You cannot take the vows." Having failed to win her parents' consent, though she asked them again and again, she thought to herself, "Be it so then; when I am married into another family, I will gain my husband's consent and take the vows." And when, being grown up, she entered another family, she proved a devoted wife and lived a life of goodness and virtue ^ in her new home. Now it came to pass that she conceived, though she knew it not. There was a festival proclaimed in that city, [146] and everybody kept holiday, the city being decked like a city of the gods. But she, even at the height of the festival, neither anointed herself nor put on any finery, going about in her every-day attire. So her husband said to her, "My dear wife, everybody is holiday-making; but you do not put on your bravery." " My lord and master," she replied, " the body is filled with two-and-thirty component parts. Wherefore should it be adorned ? This bodily frame is not of angelic or arohangelic mould it is not made of gold, jewels, or yellow sandal- ; wood ; it takes not its birth from the womb of lotus-flowers, white or red or blue ; it is not filled with any immortal balsam. Nay, it is bred of corruption, and born of mortal parents the qualities that mark it are the wearing and ; wasting away, the decay and destruction of the merely transient it is fated to ; swell a graveyard, and is devoted to lusts it is the source of sorrow, and ; the occasion of lamentation it is the abode of all diseases, and the repository ; of the workings of Karma. — Foul within, it is always excreting. Yea, as all the world can see, its end is death, passing to the charnel-house, there to be the dwelling-place of worms ^ [147]. What should I achieve, my bridegroom, by tricking out this body ? Would not its adornment be like decorating the outside of a close-stool ?" "My dear wife," rejoined the young merchant, "if you regard this body as so sinful, why don't you become a Sister ?" " If I am accepted, my husband, I will take the vows this very day." "Very good," said he, " I will get you admitted to the Order." And after he had shewn lavish bounty and hospitaUty to the Order, he escorted her with a large following to the nunnery and had her admitted a Sister, but of the following of Devadatta. Great was her joy at the fulfilment of her desire to become a Sister. As her time drew near, the Sisters, noticing the change in her person, the swelling in her hands and feet and her increased size, said, "Lady, you seem about to become a mother ; what does it mean 2 " I cannot tell, ladies ; I only know I have led a virtuous life.'' So the Sisters brought her before Devadatta, saying, "Lord, this young gentlewoman, who was admitted a Sister with the reluctant consent of her husband, has now proved to be with child but whether this dates from before her ; admission to the Order or not, we cannot say. What are we to do now ?" . Not being a Buddha, and not having any charity, love or pity, Devadatta thought thus: "It will be a damaging report to get abroad that one of my Sisters is with child, and that I condone the offence. My course is clear ; must expel this woman from the Order." Without any enquiry, starting forward as if to thrust aside a mass of stone, he said, "Away, and expel this woman !" Receiving this answer, they arose and with reverent salutation withdrew to their own nunnery. But the girl said to those Sisters, " Ladies, Devadatta the Elder is not the Buddha. My vows were taken not under Devadatta, but under ' Or, perhaps, " was beautiful." ' A long string of repulsive stanzas as to the anatomy of the body is here omitted. the Buddha, the Foremost of the world. Rob me not of the vocation I won so hardly but take me before the Master at Jetavana." So they set out with her ; for Jetavana, and journeying over the forty-five leagues thither from Rajagaha, came in due course to their destination, where with reverent salutation to the Master, they laid the matter before him. Thought the Master, "Albeit the child was conceived while she was still of the laity, yet it wiU give the heretics an occasion to say that the ascetic Gotama [148] has taken a Sister expelled by Devadatta. Therefore, to cut short such talk, this case must be heard in the presence of the king and his coiirt." So on the morrow he sent for Pasenadi king of Kosala, the elder and the younger Anatha-pindika, the lady Visakha the great lay-disciple, acd other well-known personages ; and in the evening when the four classes of the faithful were all — — assembled Brothers, Sisters, and lay-disciples, both male and female he said to the Elder Upali, "Go, and clear up this matter of the young Sister in the presence of the four classes of my disciples." " It shall be done, reverend sir," said the Elder, and forth to the assembly he went ; and there, seating himself in his place, he called up Visakha the laydisciple in sight of the king, and placed the conduct of the enquiry in her hands, saying, "First ascertain the precise day of the precise month on which this girl joined the Order, Visakha ;and thence compute whether she conceived before or since that date." Accordingly the lady had a curtain put up as a screen, behind which she retired with the girl. Spectatis manibus, pedibus, umbiUco, ipso ventre puellae, the lady found, on comparing the days and months, that the conception had taken place before the girl had become a Sister. This she reported to the Elder, who proclaimed the Sister innocent before all the assembly. And she, now that her innocence was established, reverently saluted the Order and the Master, and with the Sisters returned to her own nunnery. When her time was come, she bore the son strong in spirit, for whom she had prayed at the feet of the Buddha Padumuttara ages ago. One day, when the king was passing by the nunnery, he heard the cry of an infant and asked his courtiers what it meant. They, knowing the facts, told his majesty that the cry came from the child to which the young Sister had given birth. " Sirs," said the king, "the care of children is a clog on Sisters in their religious life let us take charge of him." So the infant was handed over by the king's command to the ladies of his family, and brought up as a prince. When the day came for him to be named, he was called Kassapa, but was known as Prince Kassapa because he was brought up like a prince. At the age of seven he was admitted a novice under the Master, and a full Brother when he was old enough. As time went on, he waxed famous among the expounders of the Truth. So the Master gave him precedence, saying, "Brethren, the first in eloquence among my disoiples is Prince Kassapa." Afterwards, by virtue of the Vammlka Sutta^, he won Arahatship. So too his mother, the Sister, grew to clear vision and won the Supreme Fruit. Prince Kassapa the Elder shone in the faith of the Buddha [149] even as the full-moon in the mid-heaven. Now one day in the afternoon when the Tathagata on return from his alms-round had addressed the Brethren, he passed into his perfumed chamber. At the close of his address the Brethren spent the daytime either in their night-quarters or in their day-quarters till it was evening, when they assembled in the hall of Truth and spoke as follows: "Brethren, — Devadatta, because he was not a Buddha and because he had no charity, love or pity, was nigh being the ruin of the Elder Prince Kassapa and his reverend mother. But the All-enUghtened Buddha, being the Lord of Truth and being perfect in charity, love and pity, has proved their salvation." And as they sat there telling the praises of the Buddha, he entered the hall with all the grace of a Buddha, and asked, as he took his seat, what they were talking of as they sat together. " Of your own virtues, sir," said they, and told him all. ' The 23rd Sutta of the Majjhima-Nikuya. "This is not the ttrst time, Bx-ethren," said lie, "that the Tathagata has proved the salvation and refuge of these two he was the same to them in the : past also." Then, on the Brethren asking him to explain this to them, he revealed what re-birth had hidden from them. Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born a deer. At his birth he was golden of hue ; his eyes were like round jewels ; the sheen of his horns was as of silver ; his mouth was red as a bunch of scarlet cloth his four hoofs were as though lacquered ; his tail was like the yak's ; and he was as big as a young foal. Attended by five hundred deer, he dwelt in the forest under the name of King Banyan Deer. And hard by him dwelt another deer also with an attendant herd of five hundred deer, who was named Branch Deer, and was as golden of hue as the Bodhisatta. In those days the king of Benares was passionately fond of hunting, and always had meat at every uieal. Every day he mustered the whole of his subjects, townsfolk and countryfolk alike, to the detriment of their business, and went hunting. Thought his people, " This king of ours stops all our work. Suppose we were [150] to sow food and supply water for the deer in his own pleasaunce, and, having driven in a number of deer, to bar them in and deliver them over to the king " ! So they sowed in the pleasaunce grass for the deer to eat and supplied water for them to drink, and opened the gate wide. Then they called out the townsfolk and set out into the forest armed with sticks and all manner of weapons to find the deer. They surrounded about a league of forest in order to catch the deer within their circle, and in so doing surrounded the haunt of the Banyan and Branch deer. As soon as they perceived the deer, they pro- .ceeded to beat the trees, bushes and ground with their sticks till they drove the herds out of their lairs; then they rattled their swords and spears and bows with so great a din that they drove all the deer into the pleasaunce, and shut the gate. Then they went to the king and said, " Sire, you put a stop to our work by always going a-hunting ; so we have driven deer enough from the forest to fill your pleasaunce. Henceforth feed on tliem.'' Hereupon the king betook himself to the pleasaunce, and in looking over the herd saw among them two golden deer, to whom he granted immunity. Sometimes he would go of his own accord and shoot a deer to bring home sometimes his cook would go and shoot one. ; At first sight of the bow, the deer would dash off trembling for their lives, but after receiving two or three wounds they grew weary and faint and were slain. The herd of deer told this to the Bodhisatta, who sent for Branch and said, " Friend, the deer are being destroyed in great numbers and, though they ; cannot escape death, at least let them not be needlessly wounded. Let the deer go to the block' by turns, one day one from my herd, and next day one from yours, — the deer on whom the lot falls to go to the place of execution and lie down with its head on the block. In this wise the deer will escape wounding." The other agreed; and thenceforth the deer whose turn it was, used to go [151] and lie down with its neck ready on the block. The cook used to go and carry off only the victim which awaited him. Now one day the lot fell on a pregnant doe of the herd of Branch, and she went to Branch and said, "Lord, I am with young. When I have brought forth my little one, there will be two of us to take our turn. Order me to be passed over this turn." " No, I cannot make your turn another's," said he; "you must bear the consequences of your own fortune. Begone " Finding no favour with him, the doe went on to the Bodhisatta ! and told him her story. And he answered, " Very well; you go away, and I will see that the turn passes over you." And therewithal he went himself to the place of execution and lay down with his head on the block. Cried the cook on seeing him, "Why here's the king of the deer who was granted immunity ! What does this mean ? " And off he ran to tell the king. The moment he heard of it, the king mounted his chariot and arrived with a large following. " My friend the king of the deer," he said on beholding the Bodhisatta, " did I not promise you your life 1 How '' comes it that you are lying here ? " Sire, there came to me a doe big with young, who prayed me to let her turn fall on another ; and, as I could not pass the doom of one on to another, I, laying down my life for her and taking her doom on myself, have laid me down here. Think not that there is anything behind this, your majesty." " My lord the golden king of the deer," said the king, "never yet saw I, even among men, one so abounding in charity, love and pity as you. Therefore am I pleased with you. Arise ! I spare the lives both of you and of her." "Though two be spared, what shall the rest do, king of men?" " I spare their lives too, my lord." " Sire, only the deer in your pleasaunce will thus have gained immunity; what shall all the rest do?" "Their lives too I spare, my lord." " Sire, deer will thus be safe ; but what will the rest of four-footed creatures do ? " [152]. " I spare their lives foo, my lord." " Sire, four-footed creatures will thus be safe ; but what will the Qocks of birds do ? " " They too shall be spared, my lord." " Sire, birds will thus be safe ; but what will the fishes do, who live in the water 1 "I spare their lives also, my lord." After thus interceding with the king for the lives of all creatures, the ' For dhammagandika see Jat. ii. 124; iii. 41. Great Being arose, established the king in the Five Commandments, saying, " Walk in righteousness, great king. Walk in righteousness and justice towards parents, children, townsmen, and countryfolk, so that when this earthly body is dissolved, you may enter the bliss of heaven." Thus, with the grace and charm that marks a Buddha, did he teach the Truth to the king. A few days he tarried in the pleasaunce for the king's instruction, and then with his attendant herd he passed into the forest again. And that doe brought forth a fawn fair as the opening bud of the lotus, who used to play about with the Branch deer. Seeing this his mother said to him, "My child, don't go about with him, only go about with the herd of the Banyan deer." And by way of exhortation, she repeated this stanza : Keep only with the Banyan deer, and shun The Branch deer's herd; more welcome far Is death, my child, iu Banyan's company. Than e'en the amplest term of life with Branch. Thenceforth, the deer, now in the enjoyment of immunity, used to eat men's crops, and the men, remembering the immunity granted to them, did not dare to hit the deer or drive them away. So they assembled in the king's courtyard and laid the matter before the king. Said he, " When the Banyan deer won my favour, [153] I promised him a boon. I will forego my kingdom rather than my promise. Begone Not a man in my! kingdom may harm the deer." But when this came to the ears of the Banyan deer, he called his herd together and said, " Henceforth you shall not eat the crops of others." And having thus forbidden them, he sent a message to the men, saying, " From this day forward, let no husbandman fence his field, but merely indicate it with leaves tied up round it." And so, we hear, began a plan of tying up leaves to indicate the fields ; and never was a deer known to trespass on a field so marked. For thus they had been instructed by the Bodhisatta. Thus did the Bodhisatta exhort the deer of his herd, and thus did he act all his life long, and at the close of a long life passed away with them to fare according to his deserts. The king too abode by the Bodhisatta's teachings, and after a life spent in good works passed away to fare according to his deserts. At the close of this lesson, when the Master had repeated that, as now, so in bygone days also he had been the salvation of the pair, he preached the Four iWths. He then shewed the connexion, Unking together the two stories he had told, and identified the Birth by saying, "Devadatta was the Branch Deer of those days, and his followers were that deer's herd ; the miu was the doe, and Prince Kassapa was her offspring;- Ananda was the king; and I myself was King Banyan Deer." ,

KANpiNA-JATAKA. "Cursed he tlie dart of love.^' This story was told by the Master while at JetaVana about the tqinptation caused to Brethren by the wives of their mundane life. This will be related ill tjie Indriya-jataka' in the Eighth Book. Said the Blessed One to the Brother, "Brother, it was because of this very woman that in bygone days you met your death and were roasted over glowing embers." The Brethren asked the Blessed One to explain this.' The Blessed One made clear what had been concealed from them by re-birth. . [154] (Henceforth we shall omit the words respecting the Brethren's request for an explanation and the making clear what had been concealed by re-birtb and we shall only say "told this story of the past." When only this is said, all the rest is to be supplied and repeated as above, the request, the simile of setting fi-ee the moon from the clouds, and the making clear what had been concealed by re-birth.) Once on a time in the kingdom of Magadha the king was reigning in Jlajagahii, and when the crops were grown the deer were exposed to great perils,- so that they retired to the forest. Now a certain mountain-stag of the forest, having become attached to a doe who came from near a village, was moved by his love for her to accompany her when the deer returned home from the forest. Said she, " You, sir, are but a simple stag of the forest, and the neighbourhood of villages is beset with peril and danger. So don't come down with us." But he because of his great love for her would not stay, but came with her. ' No. 423. Wlieii they knew that it was the time for the deer to come down from the hills, the Magadha folk posted themselves in ambush by the road ; and a hunter was lying in wait just by the road along which the pair were travelling. Scenting a man, the young doe suspected that a hunter was in ambush, and let the stag go on first, following herself at some distance. With a single arrow the hunter laid the stag low, and the doe seeing him struck was off like the wind. Then that hunter came forth from his hiding-place and skinned the stag and lighting a fire cooked the sweet flesh over the embers. Having eaten and drunk, he took off home the remainder of the bleeding carcass on his carrying-pole to regale his children. Now in those, days the Bodhisatta was a fairy dwelling in that very grove of trees, and he marked what had come to pass. " 'Twas not father or mother, but passion alone that destroyed this foolish deer [155]. The dawn of passion is bliss, but its end is sorrow and suffering, — the painful loss of hands, and the misery of the five forms of bonds and blows. To cause another's death is accounted infamy in this world ; infamous too is the land which owns a woman's sway and rule ; and infamous are the men who yield themselves to women's dominion." And therewithal, while the other fairies of the wood applauded and offered perfumes and flowers and the like in homage, the Bodhisatta wove the three infamies into a single stanza, and made the wood re-echo with his sweet tones as he taught the truth in these lines :— Cursed be the dart of love that works men pain Cursed be the land where women rule supreme! And cursed the fool that bow.s to woman's sway! Thus in a single stanza were the three infamies comprised by the Bodhisatta, and the woods re-echoed as he taught the Truth with all the mastery and grace of a Buddha [156]. His lesson ended, the Master preached the Four. Truths, at the close whereof the love-sick Brother was established in the Fruit of the First Path. Having told the two stories, the Master shewed the connexion linking the two together, and identified the Birth. (Henceforward, we shall omit the words 'Having told the two stories,' and simply say 'shewed the connexion... ;' the words omitted are to be supplied as before.) "In those days," said the Master, "the love-sick Brother was the mountainstag; his mundane wife was the young doe, and I was myself the fairy who preached the Truth shewing the sin of passion." [Note. See page 330 of Benfey.'s i'arica-jTaraira.]

" Therms nothing worse" This story was told by the Master while at Jetavana, about the Elder Tissa, called Direct-alms the Less. Tradition says that, while the Master was dwelling at the Bamboo-grove near Eajagaha, the scion of a wealthy house, Prince Tissa by name, coming one day to the Bamboo-grove and there hearing a discourse from the Master, wished to join the Brotherhood, but, being refused because his parents would not give their consent, obtained their consent by following Rattha-pala's^ example and refusing food for seven days, and finally took the vows with the Master. About a fortnight after admitting this young man, the Master repaired from _ the Bamboo-grove to Jetavana, where the young nobleman undertook the Thirteen Obligations''' and passed his time in going his round for alms from house to house, omitting none. Under the name of the Elder Tissa Direct-alms the Less, he became as bright and shining a light in Buddhism as the moon in the vault of heaven. A festival having been proclaimed at this time at Eajagaha, the Elder's mother and father laid in a silver casket the trinkets he used to wear as a layman, and took it to heart, bewailing thus, " At other festivals our son used to wear this or that bravery as he kept the festival ; and he, our only son, has been taken away by the sage Gotama to the town of Savatthi. Where is our son sitting now or standing ?" Now a slave-girl who came to the house, noticed the lady of the house weeping, and asked her why she was weeping ; and the lady told her all. "What, madam, was your son fond of?" "Of such and such a thing," replied the lady. "Well, if you will give me authority in this house, I'll fetch your son back." "Very good," said the lady in assent, and gave the girl her expenses and despatched her with a large following, saying, "Go, and manage to fetch my son back." So away the girl rode in a palanquin to Savatthi, where she took up her residence in the street which the Elder used to frequent for alms. [157] Surrounding herself with servants of her own, and never allowing the Elder to see his father's people about, she watched the moment when the Elder entered the street and at once bestowed on him an alms of victual and drink. And when she had bound him in the bonds of the craving of taste, she got him eventually to seat himself in the house, till she knew that her gifts of food as alms had put him in her power. Then she feigned sickness and lay down in an inner chamber. In the due course of his round for alms at the proper time, the Elder came to the door of her house; and her people took the Elder's bowl and made him sit down in the house. When he had seated himself, he said, "Where is the lay-sister?" "She's ill, she would be glad to see you." sir; Bound as he was by the bonds of the craving of taste, he broke his vow and obligation, and went to where the woman was lying. * See Eafthapala-sutta in the Majjhima-Nikaya (No. 83), translated in the Ceylon B. A. S. Journal, 1847. See also Vinaya, Vol. iiz. pages 13 and 148. These are meritorious ascetic practices for quelling the passions, of which the " third is an undertaking to eat no food except alms received direct from the giver in the Brother's alms-bowl. Henoe "ticket-food" (Jataka No. 5) was inadmissible. Then she told him the reason of her coming, and so wrought on him that, all because of his being bound by the bonds of the craving of taste, she made him forsake the Brotherhood when he was in her power, she put him in the ; palanquin and came back with a large following to Eajagaha again. All this was noised abroad. Sitting in the Hall of Truth, the Brethren discussed the matter, saying, "Sirs, it is reported that a slave-girl has bound in the bonds of the craving of taste, and has carried off, the Elder Tissa the Less, called Direct-alms." Entering the Hall the Master sat down on his jewelled seat, and said, "What, Brethren, is the subject of discussion in this conclave!" They told him the incident. "Brethren," said he, "this is not the first time that, in bondage to the craving of taste, he has fallen into her power in bygone days too he fell into her ; power in like manner." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares he had a gardener named Safijaya. Now there came into the king's pleasaunce a Wind-antelope, which fled away at the sight of Safijaya, but the latter let it go without terrifying the timid creature. After several visits the antelope used to roam about in the pleasaunce. Now the gardener was in the habit of gathering flowers and fruits and taking them day by day to the king. Said the king to him one day, " Have you noticed anything strange, friend gardener, in the pleasaunce i " " Only, sii-, that a Windantelope, has come about the grounds." " Could you catch it, do you think 1 " " Oh, yes ; if I had a little honey, I'd bring it right into your majesty's palace.'' The king ordered the honey to be given to the man and he went off with it to the pleasaunce, where he first anointed with the honey the grass at the spots frequented by the antelope, [158] and then hid himself. When the antelope came and tasted the honied grass it was so snared by the lust of taste that it would go nowhere else but only to the pleasaunce. Marking the success of his snare, the gardener began gradually to show himself. The appearance of the man made the antelope take to flight for the first day or two, but growing familiar with the sight of him, it gathered confidence and gradually came to eat grass from the man's hand. He, noting that the creature's confidence had been won, first strewed the path as thick as a carpet with broken boughs; then tying a gourd full of honey on his shoulder and sticking a bunch of gi'ass in his waist-cloth, he kept dropping wisps of the honied grass in front of the antelope till at last he got it right inside the palace. No sooner was the antelope inside than they shut the door. At sight of men the antelope, in fear and trembling for its life, dashed to and fro about the hall; and the king coming down from his chamber above, and seeing the trembling creature, said, " So timid is the Wind-antelope that for a whole week it will not revisit a spot where it has so much as seen a man ; and if it has once been frightened anywhere, it never goes back there again all its life long. Yet, ensnared by the lust of taste, this wild thing from the jungle has actuallycome to a place like this. Truly, niy friends, there is nothing viler in the world than this lust of taste." And he put his teaching into this stanza : There's nothing worse, men say, than taste to snare,. At home or with one's friends. Lo! taste it was That unto Sai5jaya deliver'd up The jungle-haunting antelope so wild. And with these words he let the antelope go back to its forest again. [159] When the Master had ended his lesson, and had repeated what he had said as to that Brother's having fallen into that woman's power in bygone days as well as in the present time, he shewed the connexion and identified the Birth, by saying, "In those days this slave-girl was SaSjaya, Direct-alms the Less was the windrantelope, and I myself was the King of Benares."

" For when a deer." This story was told by the Master while at Jetavana about an unruly Brother. Tradition says that this Brother was unruly and would not heed admonition. Accordingly, the Master asked him, saying, " Is it true, as.they say, that you are unruly and will not heed admonition?" "It is true. Blessed One,'' was the reply. "So too in bygone days," said the Master, "you were unruly and would not heed the admonition of the wise and good,— with the result that you were caught in a gin and met your death." And so saying, he told this story of the past. Once on a time when Brahmadatta was in Benares the Bodhisatta was born a deer and dwelt in the forest at the head of a herd of deer. His sister brought her son to him, saying, "Brother, this is your nephew; teach him deer's ruses.'' And thus she placed her son under the Bodhisatta's care. Said the latter to his nephew, " Come at such and such a time and I will give you a lesson." But the nephew made no appearance at the time appointed. And, as oii that day, so on seven days did he skip his lesson and fail to learn the ruses of deer; and at last, as he was roaming about, he was caught iii a giti. His mother came and said to the Bodhisatta, " Brother, wa,s not your nephew taught deer's inises?" "Take no thought for the unteachable rascal," said the Bodhisatta.; [160] "your son failed to learn the ruses of deer.'' And so saying, having lost all desire to advise the scapegrace even in his deadly peril, he repeated this stanza : For when a deer has twice four hoofs to run And branching antlers armed with countless tines, And when by seven tricks he's saved himself, I teach him then, Kharadiya, no more. But the hunter killed the self-willed deer that was caught in the snare, and departed with its flesh. When the Master had ended this lesson in support of what he had said as to the unruliness of the Brother in bygone days as well as in the present, he shewed the connexion, and identified the Birth, by saying "In those days this unruly Brother was the nephew-deer, Uppala-vanna' was the sister, and I myself the deer who gave the admonition." [^ote. In the gdtha I have translated not the meaningless kalahi of Fausboll's text, nor the easy variant kalehi, which is substituted in the gloss, but kalahi, the more difficult reading which occurs in some Sinhalese mss, and which is read by Fausboll in the analogous story No. 16. This reading is also given by Dickson in J. E. A. S. Ceylon, 1884, p. 188, from the Jataka Pela Sanne. If kalehi be read, the translation becomes, " I do not try to teach one who has played truant seven times." In the J. R. A. S. Ceylon, 1884, p. 125, Kiinte says, " I have little doubt that kalahi is the original form of the popular sing-song, and kalehi a mistake for it, and that on this mistake the grammarian compiler has built up his silly little story about the deer who would not go to school."]

" In all three postures." This story was told by the Master while dwelling in the Badarika ^Monastery in Kosambi, about the Elder Eahula whose heart was set on observing the rules of the Brotherhood. Once when the Master was dwelling in the Aggalava Temple hard by the town of Alavi, many female lay- disciples and Sisters used to flock thither to hear the Truth preached. The preaching was in the daytime, but as time 1 See the interesting Life of this then in Mrs Bode's'Women Leaders of the Buddhist Eeforraation' B. A. S. 1893, pp. 540—552), where it is explained that (J. Uppala-vanna " came by that name because she had a skin like the colour in the heart of the dark-blue lotus." wore on, the women did not attend, and there were only Brethren and men disciples present. Then the preaching took place in the evening and at; the close the Elder Brethren retired each to his own chamber. But the younger ones with the lay-disciples lay down to rest in the Service-hall. When they fell asleep, loud was the snoring and snorting and gnashing of teeth as they lay. [161] After a short slumber some got up, and reported to the Blessed One the impropriety which they had witnessed. Said he, " If a Brother sleeps in the company of Novices, it is a Pacittiya oflfence (requiring confession and absolution)." And after delivering this precept he went away to Kosambl. Thereon the Brethren said to the Reverend Rahula, "Sir, the Blessed One has laid down this precept, and now you will please find quarters of your own." Now, before this, the Brethren, out of respect for the father and because of the anxious desire of the son to observe the rules of the Brotherhood, had welcomed the youth as if the place were his; —they had fitted up a little bed for him, and had given him a cloth to make a pillow with. But on the day of our story they would not even give him house-room, so fearful were they of transgressing. The excellent Rahula went neither to the Buddha as being his father, nor to Sariputta, Captain of the Faith, as being his preceptor, nor to the Great Moggallana as being his teacher, nor to the Elder Ananda as being his uncle ; but betook himself to the Buddha's jakes and took up his abode there as though in a heavenly mansion. Now in a Buddha's jakes the door is always closely shut the levelled floor is of : perfumed earth flowers and garlands are festooned round the waUs ; and all ; night long a lamp burns there. But it was not this splendour which prompted Rahula to take up his residence here. Nay, it was simply because the Brethren had told him to find quarters for himself, and because he reverenced instruction and yearned to observe the rules of the Order. Indeed, from time to time the Brethren, to test him, when they saw him coming from quite a distance, used to throw down a hand-broom or a little dust-sweepings, and then ask who had thrown it down, after Rahula had come in. "Well, Rahula came that way," would be the remark, but never did the future Elder say he knew nothing about it. On the contrary, he used to remove the litter and humbly ask pardon of the Brother, nor go away till he was assured that he was pardoned; so anxious was he to observe the rules. And it was solely this anxiety which made him take up his dwelhng in the jakes. Now, though day had not yet dawned, the Master halted at the door of the jakes and coughed 'Ahem.' 'Ahem,' responded the Reverend Rahula. "Who is there?" said the Buddha. "It is I, Rahula," was the reply; and out came the young man and bowed low. "Why have you been sleeping here, Rahula?" "Because I had nowhere to go to. Up till now, sir, the Brethren have been very kind to me; but such is their present fear of erring [162] that they won't give me shelter any more. Consequently, I took up my abode here, because I thought it a spot where I should not come into contact with anybody else." Then thought the Master to himself, "If they treat even Rahula like this, what will they not do to other youths whom they admit to the Order?" And his heart was moved within him for the Truth. So, at an early hour he had the Brethren assembled, and questioned the Captain of the Faith thus, "I suppose you at all events, Sariputta, know where Rahula is now quartered? "No, sir, I do not." "Sariputta, Rahula was living this day in the jakes. Sariputta, if you treat Rahula like this, what will not be your treatment of other youths whom you admit to the Order ? Such treatment will not retain those who join us. In future, keep your Novices in your own quarters for a day or two, and only on the third day let them lodge out, taking care to acquaint yourself with their lodging." With this rider, the Master laid down the precept. Gathering together in the Hall of Truth, the Brethren spoke of the goodness of Rahula. "See, sirs, how anxious was Rahula to observe the rules. When told to find his own lodging, he did not say, 'I am the son of the Buddha; what haveyoM to do with quarters? You turn out!' No; not a single Brother did he oust, but quartered himself in the jakes." As they were talking thus, the Master came to the Hall and took his seat on his throne of state, saying, "What is the subject of your talk, Brethren?" "Sir," was the reply, "we were talking of the anxiety of Rahula to keep the rules, nothing else. Then said the Master, "This anxiety Rahula has shewn not only now, but also in the past, when he had' been born an animal." And so saying, he told this story of the past. Once on a time a certain king of Magadha was reigning in Eajagaha; and in those days the Bodhisatta, having been born a stag, was living in the forest at the head of a herd of deer. Now his sister brought her son to him, saying, " Brother, teach your nephew here the ruses of deer." "Certainly," said the Bodhisatta; "go away now, my boy, and come back at such and such a time to be taught." Punctually at the time his uncle mentioned, the young stag was there and received instruction in the ruses of deer. One day as he was ranging the woods he was caught in a snare and uttered the plaintive cry of a captive.Away fled the herd and told the mother of her son's capture.She came to her brother and asked hirn whether his nephew had been taught the ruses of deer. " Fear not; [163] your son is not at fault," said the Bodhisatta. " He has learnt thoroughly deer's ruses, and will come back straightway to your great rejoicing." And so saying, he repeated this stanza : In all three postures — on his back or sides Your son is versed; he's trained to use eight hoofs'. And save at midnight never slakes his thirst; As he lies couched on earth, he lifeless seems. And only with his under-nostril breathes. Six tricks^ my nephew knows to cheat his foes. [164] Thus did the Bodhisatta console his sister by shewing her how thoroughly her son had mastered the ruses of deer. Meantime the young stag on being caught in the snare did not struggle, but lay down at full length' on his side, with his legs stretched out taut and rigid. He pawed up the ground round his hoofs so as to shower the grass and earth abovit relieved nature ; let his head fall ; lolled out his tongue ; beslavered his body all over ; swelled himself out by drawing in the wind ; turned up his eyes; breathed only with the lower nostril, holding his breath with the upper one ; and made himself generally so rigid and so stiff as to look like a corpse. Even the blue-bottles swarmed round him and here and there ; crows settled. ' This the commentator explains as having two hoofs on each foot, referring to the cloven hoof of the deer. ' I.e. the three mentioned in line 1, and the three mentioned in lines 2, 3, and 5, respectively. s See infra p. 62, 1. 10. C. J. 4 The hunter came up and smacked the stag on the belly with his hand, remarking, " He must have been caught early this morning ; he's going bad already." So saying, the man loosed the stag from his bonds, saying to himself, " I'll cut him up here where he lies, and take the flesh home with me." But as the man guilelessly set to work to gather sticks and leaves (to make a fire with), the young stag rose to his feet, shook himself, stretched out his neck, and, like a little cloud scudding before a mighty wind, sped swiftly back to his mother. After repeating what he had said as to Eahula's having shewn no less anxiety m time past to keep rules than in the present, the Master made the connexion and identified the Birth by saying, "Rahula was the young stag of those days, Uppala-vanna his mother, and I the stag his uncle." Note. According to Feer (J. As. 1876, p. 516) this Jataka is also called J hakama in the Bigandet MS. The substance of the Introductory Story occurs in the Vinaya, Vol. iv. page 16.]

"In light or dark." This story was told by the Master while at Jetavana about two Brethren who had joined the Brotherhood in their old age. Tradition says [165] that they were living in a forest-dwelling in the Kosala country, and that one was named the Elder Dark and the other the Elder Light. Now one day Light said to Dark, "Sir, at what time does what is called cold appear?" "It appears in the dark half of the month." And one day Dark said to Light, " Sir, at what time does what is called cold appear ?" " It appears in the light half of the month." As the pair of them together could not solve the question, they went to the Master and with due salutation asked, saying, "Sir, at what time does what is called cold appear ?" After, the Master had heard what they had to say, he said, "Brethren, in bygone days also, I answered for you this same question but your previous ; existences have become confused in your minds'." And so saying, he told this story of the past. ' The compound bhavasamkJiepagatattd occurs here and in the next Jataka, and also Vol. I. p. 463 and Vol. ii. p. 137. The meaning of the word appears to be that by re-birth events in previous existeneea have become jumbled up together so that no distinct memory remains. A Buddha has the power of remembering the whole of his past existences. Once on a time at the foot of a certain mountain there were living together in one and the same cave two friends, a lion and a tiger. The Eodhisatta too was living at the foot of the same hill, as a hermit. Now one day a dispute arose between the two friends about the cold. The tiger said it was cold in the dark half of the month, whilst the lion maintained that it was cold in the light half. As the two of them together could not settle the question, they put it to the Bodhisatta. He repeated this stanza : In light or dark half, whensoe'er the wind Doth blow, 'tis cold. For cold is caused by wind. And, therefore, I decide you both are right. Thus did the Bodhisatta make peace between those friends. [166] When the Master had ended his lesson in support of what he had said as to his having answered the same question in bygone days, he preached the Four Truths, at the close whereof both of the Elders won the Fruit of the Fir.st Path. The Master shewed the connexion and identified the Birth, by saying, "Dark was the tiger of those days. Light the lion, and I myself the ascetic who answered the question."

"If folk but knew." This story was told by the Master while at Jetavana about Feasts for the Dead. For at this time the folk were putting to death goats, sheep, and other animals, and offering them up as what is called a Feast for the Dead, for the sake of their departed kinsmen. Finding them thus engaged, the Brethren asked the Master, saying, "Just now, sir, the folk are taking the lives of many living creatures and ofiering them up as what is called V a Feast for the Dead. Can it be, sir, that there is any good in this "No, Brethren," rephed the Master; "not even when life is taken with the object of providing a Feast for the Dead, does any good arise therefrom. In bygone days the wise, preaching the Truth from mid-air, and shewing the evil consequences of the practice, made the whole continent renounce it. But now, when their previous existences have become confused in their minds, the practice has sprung up afresh." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, a brahmin, who was versed in the Three Vedas and world-famed as a teacher, being minded to offer a Feast for the Dead, had a goat fetched and said to his ' pupils, " My sons, take this goat down to the river and bathe it then ; hang a garland round its neck, give it a pottle of grain to eat, groom it a bit, and bring it back." "Very good," said they, and down to the river they took the goat, where they bathed and groomed the creature and set it on the bank. The goat, becoming conscious of the deeds of its past lives, was overjoyed at the thought that on this very day it would be freed from all its misery, and laughed aloud like the smashing of a pot. Then at the thought that the brahmin by slaying it would bear the misery which it had borne, the goat felt a great compassion for the brahmin, and wept with a loud voice, "Friend goat," said the young brahmins [167], "your voice has been loud both in laughter and in weeping ; what made you laugh and what made you weep 1 " Ask me your question before your master.'' So with the goat they came to their master and told him of the matter. After hearing their story, the master asked the goat why it laughed and why it wept. Hereupon the animal, recalling its past deeds by its power of remembering its former existences, spoke thus to the brahmin : — " In times past, brahmin, I, like you, was a brahmin versed in the mystic texts of the Vedas, and I, to offer a Feast for the Dead, killed a goat for my offering. All through killing that single goat, I have had my head cut off This is my five hundredth and last birth five hundred times all but one. and I laughed aloud when I thought that this very day I should be freed from my misery. On the other band, I wept when I thought how, whilst I, who for killing a goat had been doomed to lose my head five hundred times, was to-day being freed from my misery, you, as a penalty for killing me, would be doomed to lose your head, like me, five hundred times. Thus it was out of compassion for you that I wept." "Fear not, goat," said the brahmin ; " I will not kill you." " What is this you say, brahmin ? " said the goat. " Whether you kill me or not, I cannot escape death to-day." " Fear not, goat ; I will go about with you to guard you." "Weak is your protection, brahmin, and strong is the force of my evil-doing." Setting the goat at liberty, the brahmin said to his disciples, " Let us not allow anyone to kill this goat;'' and, accompanied by the young men, he followed the animal closely about. The moment the goat was set free, it reached out its neck to browse on the leaves of a bush growing near the top of a rock. And that very instant a thunderbolt struck the rock, rending off a mass which hit the goat on the outstretched neck and tore off its head. And people came crowding round. [168] In those days the Bodhisatta had been born a Tree- Fairy in that selfsame spot. By his supernatural powers he now seated himself crosslegged in mid-air while all the crowd looked on. Thinking to himself, ' If these creatures only knew the fruit of evil-doing, perhaps they would desist from killing,' in his sweet voice he taught them the Truth in this stanza : If folkbut knew the penalty would be Birth unto sorrow, living things would cease From taking life. Stern is the slayer's doom. Thus did the Great Being preach the Truth, scaring his hearers with the fear of hell; and the people, hearing him, were so terrified at the fear of hell that they left off taking life. And the Bodhisatta after establishing the multitude in the Commandments by preaching the Truth to them, passed away to fare according to his deserts. The people, too, remained steadfast in the teaching of the Bodhisatta and spent their lives in charity and other good works, so that in the end they thronged the City of the Devas. His lesson ended, the Master shewed the connexion, and identified the Birth by saying, "In those days I was the Tree-fairy."

[169] "Take thought of life hereafter." This story was told by the Master while at Jetavana about the offering of a sacrifice under vow to gods. Tradition says that in those days folk when going a journey on business, used to slay living creatures and offer them as a sacrifice to gods, and set out on their way, after making this vow, "If we come safely back with a profit, we will give you another sacrifice." And when they did come safely back with a profit, the idea that this was all due to gods made them slay a number of living creatures and ofl'er them up as a sacrifice to obtain a release from their vow. When the Brethren became aware of this, they asked the Blessed One, saying, " Can there be any good in this, sir '!" The Blessed One told this story of the past. Once on a time in the Kasi country the squire of a certain little village had promised a sacrifice to the Fairy of a banyan-tree which stood at the entrance to the village. Afterwards when he returned, he slew a number of creatures and betook himself to the tree to get released from his vow. But the Tree-Fairy, standing in the fork of its tree, repeated this stanza : Take thought of life hereafter when you seek 'Release'; for this release is bondage strict. Not thus the wise and good release themselves ; For this, the fool's release, in bondage ends. Thenceforth, men refrained from such taking of life, and by walking in righteousness thronged thereafter the city of the Devas. His lesson ended, the Master shewed the connexion and identified the Birth, by saying, " I was the Tree-fairy of those days." l^Note. Feer mentions a second title, Panavadha-Jdtaka (J. As. 1876, p. 516).]

[170] " / found the footprints." This story was told by the Master whilst journeying on an alms-pilgrimage through Kosala, when he had come to the village of Nalaka-pana (Cane-drink) and was dwelling at Ketaka-vana near the Pool of Najaka-pana, about cane-sticks. In those days the Brethren, after bathing in the Pool of Nalaka-pana, made the novices get them cane-sticks for needle-cases^, but, finding them hollow throughout, went to the Master and said, " Sir, we had cane-sticks got in order to provide needle-cases and from top to ; bottom they are quite hollow. Now how can that be ?" "Brethren," said the Master, "such was my ordinance in times gone by.'' And, so saying, he told this story of the past. In past times, we are told, there was a thick forest on this spot. And in the lake here dwelt a vrater-ogre who used to devour everyone who went down into the water. In those days the Bodhisatta had come to life as the king of the monkeys, and was as big as the fawn of a red deer ; he lived in that forest at the head of a troop of no less than eighty thousand monkeys 1 In the Vinaya, {Citllav. v. 11), the Buddha is made to allow "the use of a, needlecase made of bamboo." whom he shielded from havm. Thus did he counsel Jiis subjects: — "My friends, in this forest there are trees that are poisonous and lakes that are haunted by ogres. Mind to ask me first before you either eat any fruit which you have not eaten before, or drink of any water where you have not drunk before." " Certainly," said they readily. One day they came to a spot they had never visited before. As they were searching for water to drink after their day's wanderings, they came on this lake. But they did not drink ; on the contrary they sat down watching for the coming of the Bodhisatta. When he came up, he said, " Well, my friends, why don't you drink ? " "We waited for you to come.'' " Quite right, my friends," said the Bodhisatta. Then he made a circuit of the lake, and scrutinized the footprints round, with the result that he found that all the footsteps led down into the water and none came up again. " Without doubt," thought he to himself, " this is the haunt of an ogre.'' So he said to his followers, "You are quite right, my friends, in not drinking of this water ; for the lake is haunted by an ogre." When the water-ogre realised that they were not entering his domain, [171] he assumed the shape of a horrible monster with a blue belly, a white face, and bright-red hands and feet ; in this shape he came out from the water, and said, "Why ?,re you seated here? Go down into the lake and drink.'' But the Bodhisatta said to him, "Are not you the ogre of this water t " " Yes, I am," was the answer. " Do you take as your prey all those who go down into this water 1" " Yes, I do ; from small birds upwards, I never let anything go which comes down into my water. I will eat the lot of you too.'' "But we shall not let you eat us." "Just drink the water." " Yes, we will drink the water, and yet not fall into your power." " How do you propose to drink the water, then " ? " Ah, you think we shall have to go down into the water to drink ; whereas we shall not enter the water at all, but the whole eighty thousand of us will take a cane each and drink therewith from your lake as easily as we could through the hollow stalk of a lotus. And so you will not be able to eat us." And he repeated the latter half of the following stanza (the first half being added by the Master when, as Buddha, he recalled the incident) : I found the footprints all lead down, none back. With canes we'll drink you shall not take my life. ; So saying, the Bodhisatta had a cane brought to him. Then, calling to mind the Ten Perfections displayed by him, he recited them iu a solemn asseveration', and blew down the cane. [172] Straightway the cane became ' Literally "made a truth-act." If this is done with intention, a miracle instantly follows. Cf. No. 35 &c. hollow throughout, without a single knot being left in all its length. In this fashion he had another and another brought and blew down them. (But if this were so, he could never have finished ; and accordingly the foregoing sentence must not be understood in this — literal — sense.) Next the Bodhisatta made the tour of the lake, and commanded, saying, "Let all canes growing here become hollow throughout.'' Now, thanks to the great virtues of the saving goodness of Bodhisattas, their commands are always fulfilled. And thenceforth every single cane that grew round that lake became hollow throughout. (In this Kappa, or Era, there are four miracles which endure through the whole Era. What are the four? Well, they are — first, the sign of the hare in the moon', which will last through the whole Era ; secondly, the spot where the fire was put out as told in the Vattaka Jataka", which shall remain untouched by fire throughout the Era; thirdly, on the site of Ghatlkara's house^ no rain shall ever fall while this Era lasts ; and lastly, the canes that grow round this lake shall be hollow throughout during the whole of the Era. Such are the four Era-miracles, as they are called.) After giving this command, the Bodhisatta seated himself with a cane in his hands. All the other eighty thousand monkeys too seated themselves round the lake, each with a cane in his hands.And at the same moment when the Bodhisatta sucked the water up through his cane, they all drank too in the same manner, as they sat on the bank. This was the way they drank, and not one of them could the water-ogre get ; so he went ofi" in a rage to his own habitation. The Bodhisatta, too, with his following went back into the forest. When the Master had ended his lesson and had repeated what he had said as to the hoUowness of the canes being the result of a former ordinance of his own, he shewed the connexion, and identified the Birth by saying, "Devadatta was the water-ogre of those days; my disciples were the eighty thousand monkeys ; and I was the monkey-king, so fertile in resource." ' See Jataka No. 316, and Tawney's Kathd-Sarit-Sagara, Vol. ii. p. 66, where a number of passages bearing on this symbol are referred to, and Beufey's Paiica- Tantra, i. 349. See also Cariya-Pitaka, p. 82. « No. 35. ' See the' (unpublished) Ghatlkara Sutta (No. 81 of the Majjhima Nikaya), Dhammapada, p. 349, and MUinda-panha, p. 222.

[173] " The antelope knows well."—This story was told by the Master while at the Bamboo-grove about Devadatta. For once when the Brethren were gathered together in the Hall of Truth, they sat talking reproachfully of Devadatta, saying, " Sirs, with a view to destroy the Buddha Devadatta hired bowmen, hurled down a rock, and let loose the elephant Dhana-palaka in every way he goes about to ; slay the Lord of Wisdom i." Entering and seating himself on the seat prepared for him, the Master asked, saying, "Sirs, what is the theme you are discussing here in conclave?" "Sir," was the reply, "we were discussing the wickedness of Devadatta, saying that he was always going about to slay you." Said the Master, "It is not only in these present days. Brethren, that Devadatta goes about seeking to slay me ; he went about with the like intent in bygone days also, —but was unable to slay me." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as an antelope, and used to live on fruits in his haunts in the forest. At one period he was subsisting on the fruit of a sepanni-tree. And there was village hunter, whose method was to build a platform a, in trees at the foot of which he found the track of deer, and to watch aloft for their coming to eat the fruits of the trees. When the deer came, he brought them down with a javelin, and sold the flesh for a living. This hunter one day marked the tracks of the Bodhisatta at the foot of the tree, and made himself a platform up in the boughs. Having breakfasted early, he went with his javelin into the forest and seated himself on his platform. The Bodhisatta, too, came abroad early to eat the fruit of that tree ; but he was not in too great a hurry to approach it. " For," thought he to himself, "sometimes these platform-building hunters build themselves platforms in the boughs. Can it be that this can have happened here 1 And he halted some way off to reconnoitre. Finding that the Bodhisatta did not approach, the hunter, still seated aloft on his platform, [174] threw fruit down in front of the antelope. Said the latter to himself, " Here's the fruit coming to meet me; I wonder if there is a hunter up there," So he looked, and looked, till he caught sight of -the hunter in the tree but, feigning not to have seen the man, he shouted, " My worthy tree, hitherto you have been in the habit of letting your fruit fall straight to ' See Vinaya, Gullavagga, vn. 3, for details of Devadatta's attempt to kill Gotama, In the Vinaya, the elephant is named Nalagiri, the ground like a, peuJaut creeper; but to-day you have ceased to act like a tree. And therefore, as you have ceased to behave as becomes a tree, I too must change, and look for food beneath another tree." And so saying, he repeated this stanza : The antelope knows well the fruit you drop. I like it not; some other tree I'll seek'. Then the hunter from his platform hurled his javelin at the Bodhisatta, crying, " Begone !I've missed you this time." Wheeling round, the Bodhisatta halted and said, '• You may have missed me, my good man ; but depend upon it, you have not missed the reward of your conduct, namely, the eight Large and the sixteen Lesser hells and all the five forms of bonds and torture." With these words the antelope bounded off on its way ; and the hunter, too, climbed down and went his way. When the Master had ended this discourse and had repeated what he had said about Devadatta's going about to slay him in bygone days also, he shewed the connexion and identified the Birth, by saying, "Devadatta was the platformhunter of those days, and I myself the antelope."

[175] — "^Ae dogs that in the royal palace grow." This story was told by the Master while at Jetavana, about actmg for the good of kinsfolk, as will be related in the Twelfth Book in the Bhaddasala-jataka^. It was to drive home that lesson that he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the result of a past act of the Bodhisatta was that he came to life as a dog, and dwelt in a grea,t cemetery at the head of several hundred dogs. Now one day, the king set out for his pleasaunce in his chariot of state drawn by milk-white horses, and after amusing himself all the day in the grounds came back to the city after sunset. The carriage-harness 1 See Dhammapada, pp. 147, 331. - No. 465. they left in the courtyard, still hitched on to the chariot. In the night it rained and the harness got wet. Mox-eover, the king's dogs came down from the upper chambers and gnawed the leather work and straps. Next day they told the king, saying, " Sire, dogs have got in through the mouth of the sewer and have gnawed the leather work and straps of your majesty's carriage." Enraged at the dogs, the king said, " Kill every dog you see."Then began a great slaughter of dogs and the creatures, ; finding that they were being slain whenever they were seen, repaired to the cemetery to the Bodhisatta. "What is the meaning,'' asked he, "of your assembling in such numbers?" They said, "The king is so enraged at the report that the leather work and straps of his carriage have been gnawed by dogs within the royal precincts, that he has ordered all dogs to be killed. Dogs are being destroyed wholesale, and great peril has arisen." Thought the Bodhisatta to himself, "No dogs from without can get into a place so closely watched it must be the thoroughbred dogs inside ; the palace who have done it. At present nothing happens to the real culprits, while the guiltless are being put to death. What if I were to discover the culprits to the king and so save the lives of my kith and kin?" He comforted his kinsfolk by saying, " Have no fear ; I will save you. [176] Only wait here till I see the king.'' Then, guided by the thoughts of love, and calling to mind the Ten made his way alone and unattended into the city, com- Perfections, he manding thus, "Let no hand be lifted to throw stick or stone at me." Accordingly, when he made his appearance, not a man grew angry at the sight of him. The king meantime, after ordering the dogs' destruction, had taken And straight to him ran the Bodhisatta, his seat in the hall of justice. leaping under the king's throne. The king's servants tried to get him out ; but his majesty stopped them. Taking heart a little, the Bodhisatta came forth from under the throne, and bowing to the king, said, " Is it you who are having the dogs destroyed?" "Yes, it is I." "What is their offence, king of men?" "They have been gnawing the straps and the leather covering my carriage." " Do you know the dogs who actually did the mischief?" "No, I do not." "But, your majesty, if you do not know for certain the real culprits, it is not right to order the destruction of every dog that is seen." " It was because dogs had gnawed the leather of my carriage that I ordered them all to be killed." " Do your people kill all dogs without exception j or are there some dogs who are spared ? " " Some are spared, — the thorough-bred dogs of my own palace." " Sire, just now you were saying that you had ordered the universal slaughter of all dogs wherever found, because dogs had gnawed the leather of your carriage; whereas, now, you say that the thoroughbred dogs of your own palace escape death. Therefore you are following the four Evil Courses of partiality, dislike, ignorance and fear. Such courses are wrong, and not kinglike. For kings in trying cases should be as unbiassed as the beam of a balance. But in this instance, since the royal dogs go scot-free, whilst poor dogs are killed, this is not the impartial doom of all dogs alike, but only the slaughter of poor dogs." And moreover, the Great Being, lifting up his sweet voice, said, " Sire, it is not justice that you are performing," and he taught the Truth to the king in this stanza : — [177] The dogs that in the royal palace grow. The well-bred dogs, so strong and fair of form, Not these, but only we, are doomed to die. Here's no impartial sentence meted out To all alike; 'tis slaughter of the poor. After listening to the Bodhisatta's words, the king said, " Do you in your wisdom know who it actually was that gnawed the leather of my carriage?" "Yes, sire." "Who was iti" "The thorough-bred dogs that live in your own palace." " How can it be shewn that it was they who gnawed the leather?" "I will prove it to you." "Do so, sage." "Then send for your dogs, and have a little butter-mUk and kusa-grass brought in." The king did so. Then said the Great Being, " Let this grass be mashed up in the buttermilk, and make the dogs drink it.'' The king did so ; with the result that each several dog, as he drank, vomited. And they all brought up bits of leather " Why it is like a ! judgment of a Perfect Buddha himself," cried the king overjoyed, and he did homage to the Bodhisatta by oflFering him the royal umbrella. But the Bodhisatta taught the Truth in the ten stanzas on righteousness in the Te-sakuna Jataka^, beginning with the words : Walk righteously, great king of princely race. Then having established the king in the Five Commandments, and having exhorted his majesty to be steadfast, the Bodhisatta handed back to the king the white umbrella of kingship. At the close of the Great Being's words, [178] the king commanded that the lives of all creatures should be safe from harm. He ordered that all dogs from the Bodhisatta downwards, should have a constant supply of food such as he himself ate ; and, abiding by the teachings of the Bodhisatta, he spent his life long in charity and other good deeds, so that when he died he was re-born in the Deva Heaven. The 'Dog's Teaching' endured for ten thousand years. The Bodhisatta also lived to a ripe old age, and then passed away to fare according to his deserts. 1 No. 521. When the Master had ended this lesson, and had said, "Not only now, Brethren, does the Buddha do what profits his kindred in former times also he ; did the like," he shewed the connexion, and identified the Birth by saying, " Ananda was the king of those days, the Buddha's followers were the others, and I myself was the dog."

BHOJAJ ANIYA- JATAKA. " Though prostrate now." This story was told by the Master while at Jetavaua about a Brother who gave up persevering. For it was then that the Master addressed that Brother and said, " Brethren, in bygone days the wise and good persevered even amid hostile suiTOun dings, and, even when they were wounded, still did not give in." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a thoroughbred Sindh horse and was made the king's destrier, surrounded by all pomp and state. He was fed on exquisite three-year old rice, which was always served up to him in a golden dish worth a hundred thousand pieces of money and the ground of his stall ; was perfumed with the four odours. Round his stall were hung crimson curtains, while overhead was a canopy studded with stars of gold. On the walls were festooned wreaths and garlands of fragrant flowers; and a lamp fed with scented oil was always burning there. Now all the kings round coveted the kingdom of Benares. Once seven kings encompassed Benares, and sent a missive to the king, saying, "Either yield up your kingdom to us or give battle." Assembling his ministers, the king of Benares laid the matter before them, and asked them what he was to do. Said they, " You ought not to go out to do battle in person, sire, in the first instance. [179] Despatch such and such a knight out first to fight them ; and later on, if he fails, we will decide what to do." Then the king sent for that knight and said to him, "Can you fight the seven kings, my dear knight? " Said he, "Give me but your noble destrier, and then I could fight not seven kings only, but all the kings in India." " My dear knight, take my destrier or any other horse you please, and do battle." "Very good, my sovereign lord," said the knight; and with a bow he passed down from the upper chambers of the palace. Then he had the noble destrier led out and sheathed in mail, arming himself too cap-S,-pie, and girding on his sword. Mounted on his noble steed he passed out of the city-gate, and with a lightning charge broke down the first camp, taking one king alive and bringing him back a prisoner to the soldiers' custody. Returning to the field, he broke down the second and the third camps, and so on until he captured alive five kings. The sixth camp he had just broken down, and had captured the sixth king, when his destrier received a wound, which streamed with blood and caused the noble animal sharp pain. Perceiving that the horse was wounded, the knight made it lie down at the king's gate, loosened its mail, and set about arming another horse. As the Bodhisatta lay at full length on his side, he opened his eyes, and gathered what the knight was doing. " My rider," thought he to himself, " is arming another horse. That other horse will never be able to break down the seventh camp and capture the seventh king; he will lose all that I have accomplished. This peerless knight will be slain ; and the king, too, will fall into the hands of the foe. I alone, and no other horse, can break down that seventh camp and capture the seventh king." So, as he lay there, he called to the knight, and said, " Sir knight, there is no horse but I who can break down the seventh camp and capture the seventh king. I will not throw away what I have already done; only have me set upon my feet and clad again in my armour." And so saying, he repeated this stanza : — [180] Though prostrate now, and pierced with darts, I lie, Yet still no hack can match the destrier. So harness none but me, O charioteer. The knight had the Bodhisatta set upon his feet, bound up his wound, and armed him again in proof Mounted on the destrier, he broke down the seventh camp, and brought back alive the seventh king, whom he handed over to the custody of the soldiers. They led the Bodhisatta too up to the king's gate, and the king came out to look upon him. Then said the Great Being to the king, " Great king, slay not these seven kings ; bind them by an oath, and let them go. Let the knight enjoy all the honour due to us both, for it is not right that a warrior who has presented you with seven captive kings should be brought low. And as for yourself, exercise charity, keep the Commandments, and rule your kingdom in righteousness and justice." When the Bodhisatta had thus exhorted the king, they took off his mail ; but when they were taking it off piecemeal, he passed away. T^e king had the body burned with all respect, and bestowed great honour on the knight, and sent the seven kings to their homes after exacting from each an oath never to war against him any more. And he ruled his kingdom in righteousness and justice, passing away when his life closed to fare thereafter according to his deserts. Then the Master said, "Thus, Brethren, in bygone days the wise and good persevered even amid hostile surroundings, and, even when wounded so grievously, still did not give in. Whereas you who have devoted yourself to so saving a doctrine, how conies it that you give up persevering?" After which, he preached the Four Truths, at the close whereof the faint-hearted Brother won Arahatship. His lesson ended, the Master [181] shewed the connexion, and identified the Birth by saying, "Ananda was the king of those days, Sariputta the knight, and 1 myself the thorough-bred Sindh horse."

"No matter when or where." This story was told by the Master while at Jetavana about another Brother who gave up persevering. But, in this case, he addressed that Brother and said, " Brethren, in bygone days the wise and good still persevered even when wounded." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, there were seven kings who encompassed the city, just as in the foregoing story. So a warrior who fought from a chariot harnessed two Sindh horses (a pair of brothers), and, sallying from the city, broke down six camps and captured six kings. Just at this juncture the elder horse was wounded. On drove the charioteer till he reached the king's gate, where he took the elder brother out of the chariot, and, after unfastening the horse's mail as he lay upon one side, set to work to arm another horse. Realising the warrior's intent, the Bodhisatta had the same thoughts pass through his head as in the foregoing story, and sending for the charioteer, repeated this .stanza, as he lay : No matter when or where, in weal or woe, The thorough-bred fights ou; the hack gives in. The charioteer had the Bodhisatta set on his feet and harnessed. Then he broke down the seventh camp and took prisoner the seventh king, with whom he drove away [182] to the king's gate, and there took out the As he lay upon one side, the Bodhisatta gave the same counnoble hoi-se. sels to the king as in the foregoing story, and then expired. The king had the body burned with all respect, lavished honours on the charioteer, and after ruling his kingdom in righteousness passed away to fare thereafter according to his deeds. His lesson ended, the Master preached the Truths (at the close whereof that Brother won Arahatship) ; and identified the Birth by saying, " The Elder Ananda was the king, and the Perfect Buddha was the horse of those days."

" Change thou the «joo<."—This story was told by the Master while at Jetavana, about an ex-goldsmith, who had become a Brother and was co-resident with the Captain of the Faith (Sariputta). Now, it is only a Buddha who has knowledge of the hearts and can read the thoughts of men; and therefore through lack of this power, the Captain of the Faith had so little knowledge of the heart and thoughts of his co-resident, as to prescribe impurity as the theme for meditation. This w^as no good to that Brother. The reason why it was no good to him was that, according to tradition, he had invariably been born, throughout five hundred successive births, as a goldsmith; and, consequently, the cumulative efiect of seeing absolutely pure gold for so long a time had made the theme of impurity useless. He spent four months without being able to get so much as the first inkling of the idea. Finding himself unable to confer Arahatship on his co-resident, the Captain of the Faith thought to himself, "This must certainly be one whom none but a Buddha can convert I will take him to the Buddha." So at ; early dawn he came with the Brother to the Master. "What can it be, Sariputta," said the Master, "that has brought you here with this Brother?" "Sir, I gave him a theme for meditation, and after four months he has not attained to so much as the first inkling of the idea; so I brought him to you, thinking that here was one whom none but a Buddha can convert." "What meditation, Sariputta, did you prescribe for him?" "The meditation on impurity, Blessed One." "Sariputta, it is not yours to have knowledge of the hearts and to read the thoughts of men. Depart now alone, and in the evening come back to fetch your co-resident." After thus dismissing the Elder, the Master had that Brother clad in a nice under-cloth and a robe, kept him constantly at his side when he went into town for alms, and saw that he received choice food of all kinds. Retiu'ning to the Monastery once more, surrounded by the Brethren, the Master retired during the daytime [183] to his perfumed chamber, and at evening, as he walked about the Monastery with that Brother by his side, he made a pond appear and in it a great clump of lotuses out of which grew a great lotus-flower. "Sit here. Brother," he said, " and gaze at this flower." And, leaving the Brother seated thus, he retired to his perfumed chamber. That Brother gazed and gazed at that flower. The Blessed One made it decay. As the Brother looked at it, the flower in its decay faded; the petals fell off,beginning at the rim, till in a little while all were gone; then the stamens fell away, and only the pericarp was left. As he looked, that Brother thought within himself, "Even now, this lotus-flower was lovely and fair; yet its colour is departed, its petals and stamens have fallen away, and only the pericarp is left standing. Decay has come upon this beautiful lotus what may ; not befall my body? Transitory are all compounded things!" And with the thought he won Insight. Knowing that the Brother's mind had risen to Insight, the Master, seated as he was in his perfumed chamber, emitted a radiant semblance of himself, and uttered this stanza : Pluck out self-love, as with the hand you pluck The autumn water-lily. Set your heart On naught but this, the perfect Path of Peace, And that Extinction which the Buddha taught. At the close of this stanza, that Brother won Arahatship. At the thought that he would never be born again, never be troubled with existence in any shape hereafter, he burst into a heartfelt utterance beginning with these stanzas : He who has lived his life, whose thought is ripe He who, from all defilements purged and free. Wears his last body; he whose life is pure. Whose subject senses own him sovereign lord; He, like the moon that wins her way at last From Rahu's jaws', has won supreme release. The foulness which enveloped me, which wrought Delusion's utter darkness, I dispelled — ; As, tricked with thousand rays, the beaming sun Illumines heaven with a flood of light. After this and renewed utterances of joy, he went to the Blessed One and saluted him. The Elder, too, came, and after due salutation to the Master, went away with his co-resident. When news of all this spread among the Brethren, [184] they gathered together in the Hall of Truth and there sat praising the virtues of the Lord of Wisdom, and saying, " Sirs, through not knowing the hearts and thoughts of men, the Elder Sariputta was ignorant of his co-resident's disposition. But the Master knew, and in a single day bestowed on him Arahatship together with perfected scholarship. Oh, how great are the marvellous powers of u, Buddha !" Entering and taking the seat set ready for him, the Master asked, saying, "What is the theme of your discourse here in conclave. Brethren ?" "Naught else. Blessed One, than this, — that you alone had knowledge of the heart, and could read the thoughts, of the co-resident of the Captain of the . Faith." "This is no marvel, Brethren; that I, as Buddha, should now know that Brother's disposition. Even in bygone days I knew it equally well." And, so saying, he told this story of the past. Once on a time Brahmadatta was reigning in Benares. In those days the Bodhisatta used to be the king's director in things temporal and spiritual. ' Bahu was a kind of Titan who was thought to cause eclipses by temporarily swallowing the aiin and moon. C. J. 5 At this time folk had washed another horse, a sorry beast, at the bathing-place of the king's state-charger. And when the groom was for leading the state-charger down into the same water, the animal was so aifronted that he wonld not go in. So the groom went off to the king and said, "Please your Majesty, your state-charger won't take his bath." Then the king sent the Bodhisatta, saying, " Do you go, sage, and find out why the animal will not go into the water when they lead him down." " Very good, sire," said the Bodhisatta, and went his way to the waterside. Here he examined the horse; and, finding it was not ailing in any way, he tried to divine what the reason could be. At last he came to the conclusion that some other horse must have been washed at that place, and that the charger had taken such umbrage thereat that he would not go into the water. So he asked the grooms what animal they had washed first in the water. — "Another horse, my lord, an ordinary animal." "Ah, it's his self-love that has been offended so deeply that he will not go into the water," said the Bodhisatta to himself; "the thing to do is to wash him elsewhere." So he said to the groom, "A man will tire, my friend, of even the daintiest fare, if he has it always. And that's how it is with this horse. He has been washed here times without number. Take him to other waters [185], and there bathe and water him." And so saying, he repeated this stanza : Change thou the spot, and let the charger drink Now here, now there, with constant change of scene. For even milk-rice cloys a man at last. After listening to his words, they led the horse off elsewhere, and there watered and bathed him all-right. And while they were washing the animal down after watering him, the Bodhisatta went back to the king. ' ' Well," said the king ; " has my horse taken his drink and bath, my friend 1 " He has, sire." " Why would he not do so at first? " " For the following reason," said the Bodhisatta, and told the king the whole story. "What a clever fellow he is," said the king; " he can read the mind even of an animal like this." And he gave great honour to the Bodhisatta, and when his life closed passed away to fare according to his deserts. The Bodhisatta also passed away to fare likewise according to his deserts. When the Master had ended his lesson and had repeated what he had said as to his knowledge, in the past as well as the present, of that Brother's disposition, he shewed the connexion, and identified the Birth by saying, "This Brother was the state-charger of those days ; Ananda was the king ; and I myself the wise minister."

MAHILAMUKHA-JATAK.A. " Through heariiig first." This story was told by the Master while at the Bamboo-grove, about Devadatta, who, having secured the adherence of Prince Ajata-sattu, had attained both gain and honour. Prince Ajata-sattu had a Monastery built for Devadatta at Qaya-slsa, and every day brought to him [186] five hundred kettles of perfumed three-year-old rice flavoured with all the choicest flavourings. All this gain and honour brought Devadatta a great following, with whom Devadatta lived on, without ever stirring out of his Monastery. At that time there were living in Eajagaha two friends, of whom one had taken the vows under the Master, whilst the other had taken them under Devadatta. And these continued to see one another, either casually or by visiting the Monasteries. Now one day the disciple of Devadatta said to the other, "Sir, why do you daily go round for alms with the sweat streaming off' you? Devadatta sits quietly at Gaya-slsa and feeds on the best of fare, flavoured with all the choicest flavourings. There's no way like his. Why breed misery for yourself? Why should it not be a good thing for you to come the first thing in the morning to the Monastery at Gaya-slsa and there drink our ricegruel with a relish after it, try our eighteen kinds of solid victual, and enjoy our excellent soft food, flavoured with all the choicest flavourings?" Being pressed time after time to accept the invitation, the other began to want to go, and thenceforth used to go to Gaya-slsa and there eat and eat, not forgetting however to return to the Bamboo-grove at the proper hour. Nevertheless he could not keep it secret always and in a little while it came out that ; he used to hie off' to Gaya-slsa and there regale himself with the food provided for Devadatta. Accordingly, his friends asked him, saying, " Is it true, as they say, that you regale yourself on the food provided for Devadatta?" "Who said that?" said he. "So-and-so said it." "It is true, sirs, that I go to Gaya-slsa and eat there. But it is not Devadatta who gives me food; others do that." " Sir, Devadatta is the foe of the Buddhas ; in his wickedness, he has secured the adherence of Ajata-sattu and by unrighteousness got gain and honour for himself. Yet you who have taken the vows according to this faith which leads to salvation, eat the food which Devadatta gets by unrighteousness. Come; let us bring you before the Master." And, taking with them the Brother, they went to the Hall of Truth. When the Master became aware of their presence, he said, "Brethren, are you bringing this Brother here against his will?" "Yes, sir; this Brother, after taking the vows under you, eats the food which Devadatta gets by unrighteousness." "Is it true, as they say, that you eat the food which Devadatta gets by unrighteousness?" "It was not Devadatta, sir, that gave it me, but others." "Raise no quibbles here. Brother," said the Master. "Devadatta is a man of bad conduct and bad principle. Oh, how could you, who have taken the vows here, eat Devadatta's food, whilst adhering to my doctrine? But you have always been prone to being led away, and have followed in turn every one you meet." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta became his minister. In those days the king had a stateelephant [187], named Damsel-face, who was virtuous and good, and never hurt anybody. Now one day some burglars came close up to the elephant's stall by night and sat down to discuss their plans in these words : — " This is the way to tunnel into a house; this is the way to break in through the walls; before carrying off the plunder, the tunnel or breach in the walls ought to be made as clear and open as a road or a ford. In lifting the goods, you shouldn't stick at murder ; for thus there will be none able to resist. A burglar should get rid of all goodness and virtue, and be quite pitiless, a man of cruelty and violence." After haviug schooled one another in The next day too they these counsels, the burglars took themselves off. came, and many other days besides, and held like converse together, till the elephant came to the conclusion that they came expressly to instruct him, and that he must turn pitiless, cruel, and violent. And such indeed he became. No sooner did his mahout appear in the early morning than the elephant took the man in his trunk and dashed him to death on the ground. And in the same way he treated a second, and a third, and every person in turn who came near him. The news was brought to the king that Damsel-face had gone mad and was killing everybody that he caught sight of. So the king sent the Bodhisatta, saying, " Go, sage, and find out what has perverted him." Away went the Bodhisatta, and soon satisfied himself that the elephant showed no signs of bodily ailment. As he thought over the came to the conclusion that the elephant possible causes of the change, he must have heard persons talking near him, and have imagined that they were giving him a lesson, and that this was what had perverted the animal. Accordingly, he asked the elephant-keepers whether any persons had been talking together recently near the stall by night. "Yes, my lord," was the answer ; " some burglars came and talked." Then the Bodhisatta went and told the king, saying, " There is nothing wrong, sire, with the elephant bodily; he has been perverted by overhearing some burglars talk.'' "Well, what is to be done now?" "Order good men, sages and brahmins, to sit in his stall and to talk of goodness." " Do so, my friend," said the king. Then the Bodhisatta set good men, sages and brahmins, in the stall [188], and bade them talk of goodness. And they, taking their seats hard by the elephant, spoke as follows, "Neither maltreat nor kill. The good should be long-suffering, loving, and merciful." Hearing this the elephant thought they must mean this as a lesson for him, and resolved thenceforth to become good. And good he became. "Well, my friend," said the king to the Bodhisatta; "is he good now?" "Yes, your majesty," said the Bodhisatta; "thanks to wise and good men the elephant who was so perverted has become himself again.'' And so saying, he repeated this stanza : Through hearing first the burglars' wicked talk Damsel-face ranged abroad to wound and kill; Through hearing, later, wise men's lofty words The noble elephant turned good once more. Said the king, " He can read the mind even of an animal ! " And he conferred great honour on the Bodhisatta. After living to a good old age, he, with the Bodhisatta, passed away to fare according to his deserts. Said the Master, "In the past, too, you followed everyone you met. Brother hearing burglars talk, you followed what they said and hearing the wise and ; good talk, you followed what they said." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "The traitorous Brother was the Damsel-face of those days, Ananda the king, and I myself the minister.''

" No morsel can he eat" This story was told by the Master while at Jetavana, about a lay-disciple and an aged Elder. [189] Tradition says that there were in Savatthi two friends, of whom one joined the Brotherhood but used to go every day to the other's house, where his friend used to give him an alms of food and make a meal himself, and then accompany him back to the Monastery, where he sat talking all the livelong day till the sun went down, when he went back to town. And his friend the Brother used to escort him on his homeward way, going as far as the city-gates before turning back. The intimacy of these two became known among the Brethren, who were sitting one day in the Hall of Truth, talking about the intimacy which existed between the pair, when the Master, entering the Hall, asked what was the subject of their talk ; and the Brethren told him. "Not only now. Brethren, are these two intimate with one another," said the Master; "they were intimate in bygone days as well." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta became his minister. In those days there was a dog which used to go to the stall of the elephant of state, and eat the gobbets of rice which fell where the elephant fed. Haunting the place for the food's sake, the dog grew very friendly with the elephant, and at last would never eat except with him. And neither coiild get on without the other. The dog used to disport himself by swinging backwards and forwards on the elephant's trunk. Now one day a villager bought the dog of the mahout and took the dog home with him. Thenceforward the elephant, missing the dog, refused either to eat or drink or take his bath ; and the king was told of it. His majesty despatched the Bodhisatta to find out why the elephant behaved like this. Proceeding to the elephant-house, the Bodhisatta, seeing how sad the elephant was, said to himself, "He has got no bodily ailment ; he must have formed an ardent friendship, and is sorrowing at the loss of his friend." So he asked whether the elephant had become friends with anyone. "Yes, -my lord," was the answer; "there's a very warm friendship between him and a dog." "Where is that dog now?" "A man took it off'." " Do you happen to know where that man lives 1 " " No, my lord." The Bodhisatta went to the king and said, " There is nothing the matter with the elephant, sire; but he was very friendly with a dog, [190] and it is missing his friend which has made him refuse to eat, I imagine." And so saying, he repeated this stanza : No morsel can he eat, no rice or grass; And in the bath he takes no pleasure now. Methinks, the dog had so familiar grown. That elephant and dog were closest friends. "Well," said the king on hearing this; "what is to be done now, sage ? " " Let proclamation be made by beat of drum, your majesty, to the effect that a man is reported to have carried off" a dog of which the elephant of state was fond, and that the man in whose house that dog shall be found, shall pay such and such a penalty." The king acted on this advice ; and the man, when he came to hear of it, promptly let the dog loose. Away ran the dog at once, and made his way to the elephant The elephant took the dog up in his trunk, and placed on his head, and wept and it cried, and, again setting the dog on the ground, saw the dog eat first and then took his own food. " Even the minds of animals are known to him," said the king, and he loaded thfe Bodhisatta with honours. Thus the Master ended his lesson to shew that the two were intimate in bygone days as well as at that date. This done, he unfolded the Four Truths. (This unfolding of the Four Truths forms part of all the other Jatakas but we; shall only mention it where it is expressly mentioned that it was blessed unto fruit.) Then he shewed the connexion, and identified the Birth by saying, " The lay-disciple was the dog of those days, the aged Elder was the elephant, and I myself the wise minister." [191]

"Speak oidy words of hindneuP This story was told by the Master while at Jotavana, about the bitter words spoken by the Six^. For, in those days the Six, when they disagreed with respectable Brethren, used to taunt, revile and jeer them, and load them with the ten kinds of abuse. This the Brethren reported to the Blessed One, who sent for the Six and asked whether this charge was true. On their admitting its truth, he rebuked them, saying, "Brethren, hard words gall even animals in bygone days an animal made a man who had : used harsh language to him lose a thousand pieces." And, so saying, he told this story of the past. Once on a time at Takkasila in the land of Gandhara there was a king reigning there, and the Bodhisatta came to life as a bull. When he was quite a tiny calf, he was presented by his owners to a bi'ahmin who came in they being known to give away presents of oxen to such-like holy men. The brahmin called it Nandi-Visala (Great-Joy), and treated it like his own child, feeding the young creature on rice-gruel and rice. When the Bodhisatta grew up, he thought thus to himself, " I have been brought up by this brahmin with great pains, and all India cannot show the bull which can draw what I can. How if I were to repay the brahmin the cost of my nurture by making proof of my strength % " Accordingly, one day he said to the brahmin, " Go, brahmin, to some merchant rich in herds, and wager him a thousand pieces that your bull can draw a hundred loaded carts." The brahmin went his way to a merchant and got into a discussion with him as to whose oxen in the town were the strong. " Oh, so-and-so's, or so-and-so's,'' said the merchant. "But," added he, "there are no oxen in the town which can compare with mine for real strength." Said the brahmin, " I have a bull who can pull a hundred loaded carts." " Where's such a bull to be foundl" laughed the merchant. "I've got him at home," said the brahmin. "Make it a wager." "Certainly," said the brahmin, and staked [192] a thousand pieces. Then he loaded a hundred carts with sand, gravel, and stones, and leashed the lot together, one behind the other, by cords from the axle-tree of the one in front to the trace-bar of its successor. This done, he batlied Nandi-Visala, gave him a measure of perfumed rice to eat, hung a garland round his neck, and harnessed him all ' The 'Six' were notorious Brethren who are always mentioned as defying the rules of the Order, alone to the leading cart. The brahmin in person took his seat upon the pole, and flourished his goad in the air, shouting, " Now then, you rascal pull them along, you rascal ! "I'm not the rascal he calls me," thought the Bodhisatta to himself; and so he planted his four feet like so many posts, and budged not an inch. Straightway, the merchant made the brahmin pay over the thousand pieces. His money gone, the brahmin took his bull out of the cart and went home, where he lay down on his bed in an agony of grief. When Nandi- Visala strolled in and found the brahmin a prey to such grief, he went up to him and enquired if the brahmin were taking a nap. "How should I be taking a nap, when I have had a thousand pieces won of me f " " Brahmin, all the time I have lived in your house, have I ever broken a pot, or squeezed up against anybody, or made messes about ? " "Never, my child." " Then, why did you call me a rascal ? It's you who ai-e to blame, not I. Go and bet him two thousand this time. Only remember not to uiLscall nie rascal again." When he heard this, the brahmin went off to the merchant, and laid a wager of two thousand. Just as before, he leashed the hundred carts to one another and harnessed Nandi-Visala, very spruce and fine, to the leading cart. If you ask how he harnessed him, well, he did it in this way: — first, he fastened the cross-yoke on to the pole; then he put the bull inon one side, and made the other fast by fastening a smooth piece of wood from the cross-yoke on to the axletree, so that the yoke was taut and could not skew round either way. Thus a single bull could draw a cart made to be drawn by two. So now seated on the pole, the brahmin stroked Nandi-Visala on the back, and called on him in this style, "Now then, my fine fellow ! pull them along, my fine fellow ! " With a single pull the Bodhisatta tugged along the whole string of the hundred carts [193] till the hindermost stood where the foremost had started. The merchant, rich in herds, paid up the two thousand pieces he had lost to the brahmin. Other folks, too, gave large sums to the Bodhisatta, and the whole passed into the hands of the brahmin. Thus did he gain greatly by reason of the Bodhisatta. Thus laying down, by way of rebuke to the Six, the rule that hard words please no one, the Master, as Buddha, uttered this stanza : Speak only words of kindness, never words Unkind. For him who spoke him fair, he moved A heavy load, and brought him wealth, for love. When he had thus ended his lesson as to speaking only words of kindness, the Master identified the Birth by saying, "Ananda was the brahmin of those days, and I myself Nandi-Visala." [Note. The substance of this story occurs in the Vinaya, Vol. iv. page 5.]

" With heavy loads." — This story was told by the Master while at Jetavaiia, about the Double Miracle, which, together with the Descent from Heaven, will be related in the Thirteenth Book, in the Sal-abhamiga-jataka'. After he had performed the Double Miracle and had made a stay in Heaven, the All-knowing Buddha descended at the city of Samkassa on the day of the Great Pavarana^ Festival, and thence passed with a large following to Jetavana. Gathering together in the Hall of Truth, the Brethren sat praising the virtues of the Master, saying, " Sirs, peerless is the Buddha none may bear the yoke ; borne by the Buddha. The Six teachers, though they protested so often that they, and they only, would perform miracles, yet not a single miracle did they work. how peerless is the Master ! ! Entering the Hall and asking the theme which the Brethren were discussing in conclave [194], the Master was informed that their theme was no other than his own virtues. "Brethren," said the Master, "who shall now bear the yoke borne by me? Even in bygone days, when I came to life as an animal, I was un- matched." And, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a bull. And while he was still a young calf, his owners, who had been lodging with an old woman, made him over to her in settlement of their reckoning. She reared him like her own child, " feeding him on rice-gruel and rice and on other good cheer. The name he became known by was "Granny's Blackie." Growing up, he used to range about with the other cattle of the village, and was as black as jet. The village urchins used to catch hold of his horns and ears and dewlaps, and have a ride or they would hold on to his tail in play, and mount on ; his back. One day he thought to himself, "My mother is very poor; she has painfully reared me, as if I were her own child. What if I were to earn some money to ease her hard lot?" Thenceforth he was always looking out for a job. Now, one day a young merchant at the head of a caravan came with five hundred waggons to a ford the bottom of which was so rough that his oxen could not pull the waggons through. And even when he took out the five hundred pairs of oxen and yoked the lot together to form one team, they could not get a single cart by itself across the river. Close 1 No. 483. * The festival at the end of the rainy season {Mahdvagga iv. 1). by that ford the Bodhisatta was about with the other cattle of the village. And the young merchant, being a judge of cattle, ran his eye over the herd to see whether amoDg them there was a thorough-bred bull who could pull the waggons across. When his eye fell on the Bodhisatta, he felt sure lie would do; and, to find out the Bodhisatta's owner, he said to the herdsmen, "Who owns this animal"! If I could yoke him on and get my waggons across, I would pay for his services." Said they, "Take him and harness him, then ; he has got no master hereabouts." But when the young merchant slipped a cord [195] through the Bodhisatta's nose and tried to leaS him off, the bull would not budge. For, we are told, the Bodhisatta would not go till his pay was fixed. Understanding his meaning, the merchant said, " Master, if you will pull these five hundred waggons across, I will pay you two coins per cart, or a thousand coins in all." It now required no force to get the Bodhisatta to come. Away he went, and the men harnessed him to the carts. The first he dragged over with a single pull, and landed it high and dry; and in like manner he dealt with the whole string of waggons. The young merchant tied round the Bodhisatta's neck a bundle containing five hundred coins, or at the rate of only one for each cart. Thought the Bodhisatta to himself, "This fellow is not paying me according to contract! I won't let him move on!" So he stood across the path of the foremost waggon and blocked the way. And try as they would, they could not get him out of the way. "I suppose he knows I've paid him short," thought the merchant; and he wrapped up a thousand coins in a bundle, which he tied round the Bodhisatta's neck, saying, "Here's your pay for pulling the waggons across.'' And away went the Bodhisatta with the thousand pieces of money to his "mother." "Whatt's that round the neck of Granny's Blackie?" cried the children of the village, running up to him. But the Bodhisatta made at them from afar and made them scamper ofi', so that he reached his "mother" all right. Not but what he appeared fagged out, with his eyes bloodshot, from dragging all those five hundred waggons over the river. The pious woman, finding a thousand pieces of money round his neck, cried out, " Where did you get this, my child ? " Learning from the herdsmen what had happened, she exclaimed, "Have I any wish to live on your earnings, my child? Why did you go through all this fatigue?" So saying, she washed the Bodhisatta with warm water and rubbed him all over with oil ; she gave him drink and regaled him with due victuals. And when her life closed, she passed away, with the Bodhisatta, to fare according to her deserts. When he had ended this lesson to shew that the Buddha was uuiuatohed in the past as then, he shewed the connexion by uttering, as Buddha, this stanza : [196] With heavy loads to carry, with bad roads. They harness 'Blackie' he soon draws the load. ; After his lesson to shew that only 'Blackie' could draw the load, he shewed the connexion, and identified the Birth by saying, " Uppala-Vanna was the old woman of those days, and I myself 'Granny's Blackie.'

" T/ien envy not poor Munika." This story was told by the Master while at Jetavana about being seduced by a plump young woman, as will be related in the Thirteenth Book in the CuUa-Narada-Kassapa-jatakai. Then the Master asked that Brother, saying, "Is it true. Brother, as they say, that you are passion-tost?" "It is true, sir," was the reply. "Brother," said the Master, "she is your bane even in bygone days, you met your end and ; were made into a relish tor the company on her marriage-day." And so saying, he told this story of the past. Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta came to life as an ox, named Big E,ed, on the squire's estate in a certain hamlet. And he had a younger brother who was known as Little Eed. There were only these two brothers to do all the draughtwork of the family. Also, the squire had an only daughter, whose hand was asked in marriage for his son by a gentleman of the town. And the parents of the with a view to furnishing dainty fare [197] for the girl, wedding guests, began to fatten up a pig named Munika. Observing this. Little Red said to his brother, " All tha loads that have to be drawn for this household are drawn by you and me, my brother ; but all they give us for our pains is sorry grass and straw to eat. Yet here is the pig being victualled on rice ! What can be the reason why he should be treated to such fare ? 1 No. 477. Said his brother, " My dear Little Red, envy him not ; for the pig eats the food of death. It is but to furnish a relish for the guests at their daughter's wedding, that the family are feeding up the pig. Wait but a little time and the guests will be coming. Then will you see that pig lugged out x)f his quarters by the legs, killed, and in process pf conversion into curry." And so saying, he repeated this stanza : Then envy not poor Mu^ika; 'tis death He eats. Contented munch your frugal chaff, — The pledge and guarantee of length of days. Not long afterwards the guests did arrive and Munika was killed and ; cooked into all manner of dishes. Said the Bodhisatta to Little Red, '' Did you see Munika, dear brother?" " I have indeed seen, brother, the outcome of Munika's feasting. Better a hundred, nay a thousand, times than such food is ours, though it be but grass, straw, and chaff; — for our fare harms us not, and is a pledge that our lives will not be cut short." When he had ended his lesson to the effect that the Brother had thus in bygone days been brought to his doom by that young woman and had been made into a relish for the company [198], he preached the Truths, at the close whereof the passion-tost Brother reached the First Path of Salvation. Also the Master shewed the connexion and identified the Birth by saying, "The passion-tost Brother was the pig Munika of those days, the young woman is the same in both cases, Ananda was Little Red, and I myself Big Bed."

"Let all the forests nestlings." This story was told by the Master while at Jetavana, about a brother who drank water without straining it^. Tradition says that two young Brothers who were friends went from Savatthi into the country, and took up their abode in a pleasant spot. After staying here as long as they wanted, they departed and set out for Jetavana in order to see the Perfect Buddha. ' As to the rules for filtering water, see Vinaya Gxdlaragga v. 13. One of them carried a strainer; the other had none; so both of them used the same strainer before drinking. One day they fell out. The owner of the strainer did not lend it to his companion, but strained and drank alone by himself. As the other was not allowed the strainer, and as he could not endure his thirst, he drank water without straining it. In due course both reached Jetavana and with respectful salutation to the Master took their seats. After friendly words of greeting, he asked whence they had come. "Sir," said they, "we have been living in a hamlet in the Kosala country, whence we have come in order to see you." "I trust you have arrived as good friends as you started?" Said the brother without a strainer, "Sir, he fell out with me on the road and would not lend me his strainer." Said the other, "Sir, he — — didn't strain his water, but wittingly drank it down with all the living things it contained." "Is this report true. Brother, that you wittingly drank off water with all the living things it contained 1" "Yen, sir, I did drink unstrained water," was the reply. " Brother, the wise and good of bygone days, when flying in rout along the deep in the days of their sovereignty over the City of the Devas, thought scorn to slay living-creatures in order to secure power for themselves. Rather, they turned their chariot back, sacrificing great glory in order to save the lives of the young of the Garulas'." And, so saying, he told this story of the past. [199] Once on a time there vras a king of Magadha reigning at Rajagaha in the land of Magadha. And just as he who is now Sakka came to life in his preceding birth in the hamlet of Macala in the land of Magadha, even so was it in the selfsame hamlet that the Bodhisatta came to life in those days as a young noble. When the day for his naming came, he was named 'Prince Magha,' but when he grew up, it was as ' Magha the young Brahmin that he was known. His parents took a ' wife for him from a family of equal rank with their own and he, with a; family of sons and daughters growing up round him, excelled in charity, and kept the Five Commandments. In that village there were just thirty families, and one day the men were standing in the middle of the village transacting the affairs of the village. The Bodhisatta had kicked aside the dust from where he was standing, and was standing there in comfort, when up came another and took his stand there. Then the Bodhisatta made himself another comfortable standing-place, — only to have it taken from him like the first. Again and again the Bodhisatta began afresh until he had made comfortable standingplaces for every man there. Another time he put up a pavilion, which — later on he pulled down, building a hall with benches and a jar of water inside. Another time these thirty men were led by the Bodhisatta to ' Garulas were winged creatures of a supernatural order, the inveterate foes of the Nagaa, whose domain was the water. Cf. (''..';.) JataVa No. 1.54. become like-minded with himself; he established them in the Five Commandments, and thenceforth used to go about with them doing good works. And they too doing good works, always in the Bodhisatta's company, used to get up early and sally forth, with razors and axes and clubs in their hands. With their clubs they used to roll out of the way all stones that lay on the four highways and other roads of the village; the trees that would strike against the axles of chariots, they cut down ; rough places they made smooth ; causeways they built, dug water-tanks, and built a hall ;they shewed charity and kept the Commandments. In this wise did the body of the villagers generally abide by the Bodhisatta's teachings and keep the Commandments. Thought the village headman to himself, "When these men used to get drunk and commit murders and so forth, I used to make a lot of money out of them not only on the price of their drinks but also by the fines and tlues they paid. But now here's this young brahmin Magha bent on making them keep the Commandments ; he is putting a stop to murders and other crime." [200] And in his rage he cried, "I'll make them keep the Five Commandments " And he repaired to the king, ! saying, " Sire, there is a band of robbers going about sacking villages and committing other villanies." When the king heard this, he bade the headman go and bring the men before him. And away went the man and hauled up as prisoners before the king every one of those thirty men, representing them to be the rascals. Without enquiiy into their doings, the king commanded offhand that they should be trampled to death by the elephant. Forthwith they made them lie down in the king's courtyard and sent for the elephant. The Bodhisatta exhorted them, saying, " Bear in mind the Commandments ; love the slanderer, the king and the elephant as yourselves." And they did so. Then the elephant was brought in to trample them to death. Yet lead him as they might, he would not approach them, but fled away trumpeting loudly. Elephant after elephant was brought up ; but they — all fled away like the first. Thinking that the men must have some drug about their persons, the king ordered them to be searched. Search was made accordingly, but nothing was found — and so they told the king. ; " Then they must be muttering some spell," said the king " ask them ; whether they have got a spell to mutter." The question being put to them, the Bodhisatta said they liad got a spell. And this the king's people told his majesty. So the king had them all summoned to his presence and said, " Tell me your spell." The Bodhisatta made answer, "Sire, we have no other spell than this, that not a man among the whole thirty of us destroys life, or takes what is not given, or misconducts himself, or lies ; we drink no strong drink ; we abound in lovingkindness ; we shew charity we level the roads. ; dig tanks, and build a public hall ; — this is our spell, our safeguard, and our strength." Well-pleased with them, the king gave them all the wealth in the slanderer's house and made him their slave; and he gave them the elephant and ifie village to boot. Thenceforward, doing good works to their hearts' content, they sent for a carpenter and caused him to put up a large hall at the meeting of the four highways ; but [201] as they had lost all desire for womankind, they ' would not let any woman share in the good work. Now in those days there were four women in the Bodhisatta's house, whose names were Goodness, Thoughtful, Joy, and Highborn. Of these Goodness, finding herself alone with the carpenter, gave him a douceur, saying, — " Brother, contrive to make me the principal person in connexion with this hall." "Verv good," said he. And before doing any other work on the building, he had some pinnacle-wood dried, which he fashioned and bored and made into a finished pinnacle. This he wrapped up in a cloth and laid aside. When the hall was finished, and it was time to put on the pinnacle, he exclaimed, " Alas, my masters, there's one thing we have not made." "What's that?" "Why, we ought to have a pinnacle." "All right, let one be got.""But it can't be made out of green wood; we ought to have a pinnacle which had been cut some time ago, and fashioned, and bored, and laid by." "Well, what is to be done now?" "Why, have a look round to see if anybody has got such a thing in his house as a ready- made pinnacle for sale." As they looked round accordingly, they found one in the house of Goodness, but could not buy it of her for any money. " If you will make me a partner in the good work," said she, " I will give it you for nothing." " No," was the reply, " we do not let women have a share in the good work." Then said the carpenter to them, " My masters, what is this you say? Save the Realm of Brahma, there is no place from which women are excluded. Take the pinnacle, and our work will be complete.'' Consenting, they took the pinnacle and completed their hall. They had benches put up, and jars of water set inside, providing also a constant supply of boiled rice. Round the hall they built a wall with a gate, strew- ing the space inside the wall with sand and planting a row of fan-palms outside. Thoughtful too caused a pleasaunce to be laid out at this spot, and not a flowering or fruit-bearing tree could be named which did not grow there. Joy, too, caused a water-tank to be dug in the same place, covered over with the five kinds of lotuses, beautiful to behold. High- bom did nothing at all. The Bodhisatta fulfilled . these seven injunctions, — to cherish one's mother, to cherish one's fatlicr, to honour one's elders, to speak truth, [202] to avoid harsh speech, to eschew slander, and to shun niggardliness : Whoso supports his parents, honours age, jt Is gentle, friendly-spoken, slandering not, — — Uuchurlish, truthful, lord not slave of wrath, — Him e'en the Thirty Three ' shall hail as Good. Such was the praiseworthy state to which he grew, and at his life's close he passed away to be reborn in the Realm of the Thirty-three as Sakka, king of Devas ; and there too were his friends reborn. ' In those days there were Asuras dwelling in the Realm of the Thirtythree. Said Sakka, King of Devas, " What good to us is a kingdom which others share?" So he made the Asuras drink the liquor of the Devas, and when they were drunken, he had them hurled by the feet on to the steeps of Mount Sineru. They tumbled right down to The Asura ' Realm,' as it is called,^ —a region on the lowest level of Mount Sineru, equal in extent to the Realm of the Thirty-three. Here grows a tree, resembling the Coral Tree of the Devas, which lasts for an aeon and is called the Pied Trumpet-flower. The blossoms of this tree shewed them at once that this was not the Realm of Devas, for there the Coral Tree blooms. So they cried, " Old Sakka has made us drunk and cast us into the great deep, seizing on our heavenly city." "Come," they shouted, "let us win back our own realm from him by force of arms." And up the sides of Sineru they climbed, like ants up a pillar. Hearing the alarm given that the Asuras were up, Sakka went out into the great deep to give them battle, but being worsted in the fight turned and fled away along crest after crest of the southern deep in his ' Chariot of Victory,' which was a hundred and fifty leagues long. Now as his chariot sped along the deep, it came to the Forest of the Silk-Cotton Trees. Along the track of the chariot these mighty trees were mowed down like so many palms, and fell into the deep. And as the young of the Garu]as hurtled through the deep, loud were their shrieks. Said Sakka to Matali, his charioteer, " Matali, my friend, what manner of noise is this? [203] How heartrending it sounds." "Sire, it is the united cry of the young Garulas in the agony of their fear, as their forest isuprooted by the rush of your chariot." Said the Great Being, "Let them not be troubled because of me, friend Matali. Let us not, for ' One of the devalokas, or angelic realms, of Buddhist cosmogony, was the Tavatimsa-bhavanam, or 'Bealm of the Thirty-three,' so called because its denizens were subject to thirty-three Devas headed by Sakka, the Indra of the pre-buddhist faith. Every world-system, it may here be added, had a Sakka of its own, as is indicated infra. empire's sake, so act as to destroy life. Rather will I, for their sake, give my life as a sacrifice to the Asuras. Turn the car back." And so saying, he repeated this stanza : Let all the forest's nestlings, Matali, Escape our all-devouring chariot. I offer up, a wiUing sacrifice. My life to yonder Asuras these poor birds ; Shall not, through me, from out their nests be torn. At the word, Matali, the charioteer, turned the chariot round, and made for the Realm of Devas by another route. But the moment the Asuras saw him begin to turn his chariot round, they cried out that the Sakkas of other worlds were surely coming up; "it must be his reinforcements which make him turn his chariot back again." Trembling for their lives, they all ran away and never stopped till they came to the Asura Realm. And Sakka entering heaven, stood in the midst of his city, girt round by an angelic host of his own and of Brahma's angels. And at that moment through the riven earth there rose up the 'Palace of Victory,' some thousand leagues high, — so-called because it arose in the hour of victory. Then, to prevent the Asuras from coming back again, Sakka had guards set in five places, — concerning which it has been said : [204] Impregnable both cities stand ! between. In fivefold guard, watch Nagas, Garulas, Kumbhandas, Goblins, and the Four Great Kings ! But when Sakka was enjoying as king of Devas the glory of heaven, safely wardedby his sentinels at these five posts, Goodness died and was reborn as a handmaiden of Sakka once more. And the effect of her gift of the pinnacle was that there arose for her a mansion —named Goodness' ' studded with heavenly jewels, five hundred leagues high, where, under a white heavenly canopy of royal state, sat Sakka, king of Devas, ruling men and Devas. Thoughtful, too, died, and was once more bom as a handmaiden of Sakka ; and the effect of her action in respect of the pleasaunce was such that there arose a pleasaunce called 'Thoughtful's Creeper-Grove.' Joy, too, died and was reborn once more as one of Sakka's handmaidens ; and the Joy after her. But fruit of her tank was that there arose a tank called ' ' Highborn, [205] having performed no act of merit, was reborn as a crane in a grotto in the forest. "There's no sign of Highborn," said Sakka to himself; "I wonder where she has been reborn." And as he considered the matter, he discovered her whereabouts. So he paid her a visit, and bringing her back with him to heaven shewed her the delightful city of the Devas, the Hall of Goodness, Thoughtful's Creeper-Grove, and the Tank called Joy. " These three," said Sakka, " have been reborn as my handmaidens by reason of c. J. 6 the good works they did ; but you, having done no good work, have been reborn in the brute creation. Henceforth keep the Commandments." And having exhorted her thus, and confirmed her in the Five Commandments, he took her back and let her go free. And thenceforth she did keep the Commandments. A short time afterwards, being curious to know whether she really was able to keep the Commandments, Sakka went and lay down before her in the shape of a fish. Thinking the fish was dead, the crane seized it by the head. The fish wagged its tail. "Why, I do believe it's alive," said the crane, and let the fish go. "Very good, very good," said Sakka; "you will be able to keep the Commandments." And so saying he went away. Dying as a crane, Highborn was reborn into the family of a potter in Benares. Wondering where she had got to, and at last discovering her whereabouts, Sakka, disguised as an old man, filled a cart with cucumbers of solid gold and sat in the middle of the village, crying, "Buy my cucumbers buy my cucumbers !" Folk came to him and asked for them. ! "I only part with them to such as keep the Commandments," said he, "do you keep themi" "We don't know what you mean by your 'Commandments'; sell us the cucumbers." "No; I don't want money for my cucumbers. I give them away, but only to those that keep the Commandments." " Who is this wag ? " said the folk as they turned away. Hearing of this, Highborn thought to herself that the cucumbers must have been brought for her, and accordingly went and asked for some. " Do you keep the Commandments, madam ? " said he. " Yes, I do,'' was the reply. " It was for you alone that I brought these here," said he, and leaving cucumbers, cart and all at her door he departed. Continuing all her life long to keep the Commandments, Highborn after her death was reborn the daughter of the Asura king Vepacittiya, and for her goodness was rewarded with the gift of great beauty. When she grew up, her father mustered the Asuras together to give his daughter her pick of them for a husband. [206] And Sakka, who had searched and found out her whereabouts, donned the shape of an Asura, and came down, saying to himself, " If Highborn chooses a husband really after her own heart, I shall be he." Highborn was arrayed and brought forth to the place of assembly, where she was bidden to select a husband after her own heart. Looking round and observing Sakka, she was moved by her love for him in a bygone existence to choose him for her husband. Sakka carried her off to the city of the devas and made her the chief of twenty-five millions of dancing-girls. And when his term of life ended, he passed away to fare accordina to his deserts. His lesson ended, the Master rebuked that Brother in these words, "Thus, Brethren, the wise and good of bygone days when they were rulers of the Devas, forbore, even at the sacrifice of their own lives, to be guilty of slaughter. And can you, who have devoted yourself to so saving a creed, drink unstrained water with all the living creatures it contains?" And he shewed the connexion and identified the Birth, by saying, "Ananda was then Matali the charioteer, and I Sakka."

'^ A pleasing note." This story was told by the Master while at Jetavana, about a Brother with many belongings. The incident is just the same as in the Devadhamma-jataka supraK "Is this report true. Brother," said the Master, "that you have many belongings?" "Yes, sir." "Why have you come to own so many belongings?" Without listening beyond this point, the Brother tore ofi' the whole of his raiment, and stood stark naked before the Master, crying, "I'll go about like this!" "Oh, fie !" exclaimed every one. The man ran away, and reverted to the lower state of a layman. Gathering together in the Hall of Truth, the Brethren talked of his impropriety in behaving in that manner right before the Master. In came the Master and asked what was the theme of discussion in the conclave. "Sir," was the answer, "we were discussing the impropriety of that Brother, and saying that in your presence and right before all the four classes of your followers 2 he had so far lost all sense of shame as to stand there stark naked as a village-virchin, and that, finding himself loathed by everyone, he relapsed to the lower state and lost the faith." Said the Master, "Brethren, this is not the only loss his shamelessness has caused him for in bygone days he lost a jewel of a wife just as now he has ; lost the jewel of the faith." And so saying, he told this story of the past. [207] Once on a time, in the first cycle of the world's history, the quadrupeds chose the Lion as their king, the fishes the monster-fish Ananda, and the birds the Golden Mallard". Now the King Golden ' No. 6. == i.e. Brethren, Sisters, lay-brothers, and lay-sisters. 3 Cf. No. 270. Mallard had a lovely young daughter, and her royal father granted her any boon she might ask. The boon she asked for was to be allowed to choose a husband for herself ; and the king in fulfilment of his promise mustered all the birds together in the country of the Himalayas. All manner of birds came, swans and peacocks and all other birds and they ; flocked together on a great plateau of bare rock. Then the king sent for his daughter and bade her go and choose a husband after her own heart. As she reviewed the crowd of birds, her eye lighted on the peacock with his neck of jewelled sheen and tail of varied hue and she chose him, say- ; ing, "Let this be my husband." Then the assembly of the birds went up to the peacock and said, " Friend peacock, this princess, in choosing her husband from among all these birds, has fixed her choice on you.'' Carried away by his extreme joy, the peacock exclaimed, " UntU this day you have never seen how active I am ; " and in defiance of all decency he spread his wings and began to dance ; — and in dancing he exposed himself Filled with shame, King Golden Mallard said, " This fellow has neither modesty within his heart nor decency in his outward behaviour; I certainly will not give my daughter to one so shameless,'' Ajid there in the midst of all that assembly of the birds, he repeated this stanza : A pleasing note is yours, a lovely back, A neck in hue like lapis lazuli; A fathom's length your outstretched feathers reach. Withal, your dancing loses you my child. Right in the face of the whole gathering King Royal Mallard gave his daughter to a young mallard, a nephew of his. Covered with shame at the loss of the mallard princess, [208] the peacock rose straight up from the place and fled away. And King Golden Mallard too went back to his dwelling-place. "Thus, Brethren," said the Master, "this is not the only time his breach of modesty has caused him loss ; jtist as it has now caused him to lose the jewel of the faith, so in bygone days it lost him a jewel of a wife." Whsa he had ended this lesson, he shewed the connexion and identified the Birth by saying, "The Brother with the many belongings was the peacock of those days, and I myself the Royal Mallard."

" While concord reigns." This story was told by the Master while dwelling in the Banyan-grove near Kapilavatthu, about a squabble over a porter's head-pad, as will be related in the Kunala-jataka^. On this occasion, however, the Master spoke thus to his kinsfolk: "My — lords, strife among kinsfolk is unseemly. Yes, in bygone times, animals, who had defeated their enemies when they lived in concord, came to utter destruction when they fell out." And at the request of his royal kinsfolk, he told this story of the past. Once upon a time when Brahmadatta was king of Benares, the Bodhisatta was born a quail, and lived in the forest at the head of many thousands of quails. In those days a fowler who caught quails came to that place ; and he used to imitate the note of a quail till he saw that the birds had been drawn together, when he flung his net over them, and whipped the sides of the net together, so as to getthem all huddled up in a heap. Then he crammed them into his basket, and going home sold his prey for a living. Now one day the Bodhisatta said to those quails, " This fowler is making havoc among our kinsfolk. I have a device whereby he will be unable to catch us. Henceforth, the very moment he throws the net over you, let each one put his head through a mesh and then all of you together must fly away with the net to such place as you please, and there let it down on a thorn-brake ; this done, we will all escape from our several meshes." " Very good," said they all in ready agreement. On the morrow, when the net was cast over them, they did just as the Bodhisatta had told them : — they up the net, [209] and let it down lifted on a thorn-brake, escaping themselves from underneath. While the fowler was still disentangling his net, evening came on and he went away ; empty-handed. On the morrow and following days the quails played the same trick. So that it became the regular thing for the fowler to be engaged till sunset disentangling his net, and then to betake himself home empty-handed. Accordingly his wife grew angry and said, " Day by day you return empty-handed ; I suppose you've got a second establishment to keep up elsewhere." I No. 536. "No, my dear," said the fowler; "I've no second establishment to keep up. The fact is those quails have come to work together now. The moment my net is over them, off they fly with it and escape, leaving it on a thorn-brake. Still, they won't live in unity always. Don't you bother yourself; as soon as they start bickering among themselves, I shall bag the lot, and that will bring a smile to your face to see." And so saying, he repeated this stanza to his wife : While concord reigns, the birds bear off the net. When quarrels rise, they'll fall a prey to me. Not long after this, one of the quails, in alighting on their feedingground, trod by accident on another's head. " Who trod on my head ? " angrily cried this latter. " I did ; but I didn't mean to. Don't be angry," said the first quail. But notwithstanding this answer, the other remained as angry as before. Continuing to answer one another, they began to bandy taunts, saying, " I suppose it is you single-handed who lift up the net." As they wrangled thus with one another, the Bodhisatta thought to himself, "There's no safety with one who is quarrelsome. The time has come when they will no longer lift up the net, and thereby they will come to great destruction. The fowler will get his opportunity. I can stay here no longer." And thereupon he with his following went elsewhere. Sure enough the fowler [210] came back again a few days later, and first collecting them together by imitating the note of a quail, flung his net over them. Then said one quail, " They say when you were at work lifting the net, the hair of your head fell off. Now's your time; lift away." The other rejoined, "When you were lifting the net, they say both your wings moulted. Now's your time lift away."; But whilst they were each inviting the other to lift the net, the fowler himself lifted the net for them and crammed them in a heap into his basket and bore them off home, so that his wife's face was wreathed with smUes. "Thus, sire," said the Master, "such a thing as a quarrel among kinsfolk is unseemly ; quarrelling leads only to destruction." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "Devadatta was the foolish quail of those, days, and I myself the wise and good quail."

"'Tis not the cold." This story was told by the Master while at Jetavana, about being seduced by the wife of one's mundane life before joining the Brotherhood. Said the Master on this occasion, " Is it true, as I hear. Brother, that you are passion-tost ? "Yes, Blessed One.'' " Because of whom 1 " " My former wife, sir, is sweet to touch ; I cannot give her up " Then said ! the Master, " Brother, this woman is hurtful to you. It was through her that in bygone times too you were meetirig your end, when you were saved by me." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta became his family-priest. In those days some fishermen had cast their net into the river. And a great big fish came along amorously toying with his wife. She, scenting the net as she swam ahead of him, made a circuit round it and escaped. But her amorous spouse, blinded by passion, sailed right into the meshes of the net. As soon as the fishermen felt him in their net, they hauled it in and took the fish out they did not kill him at once, but flung him alive ; on the sands. [211] "We'll cook him in the embers for our meal," said they ; and accordingly they set to work to light a fire and whittle a spit to roast him on. The fish lamented, saying to himself, " It's not the torture of the embers or the anguish of the spit or any other pain that grieves me but only the distressing thought that my wife should be unhappy in the belief that I have gone ofiF with another." And he repeated this stanza : 'Tis not the cold, the heat, or wounding net; 'Tis but the fear my darling wife should think Another's love has lured her spouse away. Just then the priest came to the riverside with his attendant slaves to bathe. Now he understood the language of all animals. Therefore, when he heard the fish's lamentation, he thought to himself, " This fish is lamenting the lament of passion. If he should die in this unhealthy state of mind, he cannot escape rebirth in hell. I will save him." So he went to the fishermen and said, " My men, don't you supply us with a fish every day for our curry 1 " " What do you say, sir 1 " said the fishermen " pray take away with you any fish you may take a fancy to." " don't We need any but this pne ; only give us this one." " He's yours, sir." Taking the fish in his two hands, the Bodhisatta seated himself on the bank and said, " Friend fish, if I had not seen you to-day, you would have Diet your death. Cease for the future to be the slave of passion." And with this exhortation he threw the fish into the water, and went into the city. [212] His lesson ended, the Master preached the Truths, at the close whereof the passion-tost Brother won the First Path. Also, the Master shewed the connexion and identified the Birth by saying, " The former wife was the female fish of those days, the passion-tost Brother was the male fish, and I myself the family-priest." \_Note. Compare Jatakas Nos. 216 and 297.]

" With wings that fly not." — This story was told by the Master, whilst on an alms-pilgrimage through Magadha, about the going-out of a jungle fire. Once the Master, whilst on an alms-pilgrimage through Magadha, went on his morning round for alms through a certain hamlet in that country; on his return, after his meal, he went out again followed by the company of the Brethren. Just then a great fire broke out. There were numbers of Brethren both in front of the Master and behind him. On came the fire, spreading far and wide, till all was one sheet of smoke and flame. Hereupon, some unconverted Brethren were seized with the fear of death. " Let us make a counter fire," they cried ; " and then the big fire will not sweep over the ground we have fired." And, with this view, they set about kindling a fire with their tinder-sticks. But others said, "What is this you do, Brethren? You are like such as mark not the moon in mid-heaven, or the sun's orb rising with myriad rays from the east, or the sea on whose shores they stand, or Mount Sineru towering before their very eyes, —when, as you journey along in the company of him who is peerless among devas and men alike, you give not a thought to the All-Enlightened Buddha, but cry out, Let v^ make a fire ' ! You know not ' the might of a Buddha !Come, let us go to the Master." Then, gathering together from front and rear alike, the Brethren in a body flocked round the Lord of Wisdom. At a certain spot the Master halted, with this mighty assembly of the Brethren surrounding him. On rolled the flames, roaring as though to devour them. But when they approached the spot where the Buddha had taken his stand, they came no nearer than sixteen lengths, but there and then went out,^even as a torch plunged into water. It had no power to spread over a space thirty-two lengths in diameter. The Brethren burst into praises of the Master, saying," Oh! how great are the virtues of a Buddha! For, even this fire, though lacking sense, could not sweep over the spot where a Buddha stood, but went out like a torch in water. Oh how marvellous are the powers of a Buddha ! ! [213] Hearing their words, the Master said, " It is no present power of mine, Brethren, that makes this fire go out on reaching this spot of ground. It is the power of a former 'Act of Truth' of mine. For in this spot no fire wiU bum throughout the whole of this eeon, the miracle being one which endures for an seon'." Then the Elder Snanda folded a robe into four and spread it for the Master to sit on. The Master took his seat. Bowing to the Buddha as he sat crosslegged there, the Brethren too seated themselves around him. Then they asked him, saying, "Only the present is known to us, sir; the past is hidden from us. Make it known to us." And, at their request, he told this story of the past. Once upon a time in this selfsame spot in Magadha, it was as a quail that the Bodhisatta came to life once more. Breaking his way out of the shell of the egg in which he was born, he became a young quail, about as big as a large ball". And his parents kept him lying in the nest, while they fed him with food which they brought in their beaks. In himself, he had not the strength either to spread his wings and fly through the air, or to lift his feet and walk upon the ground. Year after year that spot was always ravaged by a jungle-fire ; and it was just at this time that the flames swept down on it with a mighty roaring. The flocks of birds, darting from their several nests, were seized with the fear of death, and flew shrieking away. The father and mother of the Bodhisatta were as frightened as the others and flew away, forsaking the Bodhisatta. Lying there in the nest, the Bodhisatta stretched forth his neck, and seeing the flames spreading towards him, he thought to himself, " H%d I the power to put forth my wings and fly, I would wing my way hence to safety or, if I could move ; my legs and walk, I could escape elsewhere afoot. Moreover, my parents, seized with the fear of death, are fled away to save themselves, leaving me here quite alone in the world. I am without protector or helper. " What, then, shall I do this day ? Then this thought came to him — " In this world there exists what is : termed the Efficacy of Goodness, and what is termed the Efficacy of Truth. There are those who, through their having realised the Perfections in past ages, have attained beneath the Bo-tree to be All-Enlightened ; who, having won Release by goodness, tranquillity and wisdom, possess also discernment of the knowledge of such Release [214] who are filled with truth, ; compassion, mercy, and patience ; whose love embraces all creatures alike whom men call omniscient Buddhas. There is an efficacy in the attributes they have won. And I too grasp one truth ; I hold and believe in a single 1 See above, page 56. ^ See Morris, Journal P. T. S. 1884, p. 90. principle in Nature. Therefore, it behoves me to call to mind the Buddhas of the past, and the Efficacy they have won, and to lay hold of the true belief that is in me touching the principle of Nature and by an Act of ; Truth to make the flames go back, to the saving both of myself and of the rest of the birds." Therefore it has been said : There's saving grace in Goodness in this world There's truth, compassion, purity of life. Thereby, I'll work a matchless Act of Truth. Remembering Faith's might, and taking thought On those who triumphed in the days gone by, Strong in the truth, an Act of Truth I wrought. Accordingly, the Bodhisatta, calling to mind the efficacy of the Buddhas long since past away, performed an Act of Truth in the name of the true faith that was in him, repeating this stanza : With wings that fly not, feet that walk not yet. Forsaken by my parents, here I lie ! Wherefore I conjure thee, dread Lord of Fire, Primaeval Jataveda, turn go back ! ! Even as he performed his Act of Truth, Jataveda went back a space of sixteen lengths ; and in going back the flames did not pass away to the forest devouring everything in their path. No they went out there and ; then, like a torch plunged in water. Therefore it has been said : [215] I wrought my Act of Truth, and therewithal The sheet of blazing fire left sixteen lengths Unscathed, like flames by water met and quenched. And as that spot escaped being wasted by fire throughout a whole seon, the miracle is called an seon-miracle.' ' When his life closed, the Bodhisatta, who had performed this Act of Truth, passed away to fare according to his deserts. "Thus, Brethren," said the Master, "it is not my present power but the efficacy of an Act of Truth performed by me when a young quail, that has made the flames pass over this spot in the jungle." His lesson ended, he preached the Truths, at the close whereof some won the First, some the Second, some the Third Path, while others again became Arahats. Also, the Master shewed the connexion and identified the Birth by saying, " My present parents were the parents of those days, and I myself the king of the quails." \Note. The story and the verses occur in the Cariya-Pitaka, p. 98. See reference to this story under Jataka No. 20, supra. For the archaic title of Jataveda here given to Fire, compare Jataka, No. 75, as to a similar use of the archaic name I'a^junna.'\

SAKU^A-JATAKA. " Ye denizens of air." This story was told by the Master while at Jetavana, about a Brother whose cell was burnt down. Tradition says that a Brother, having been given a theme for meditation by the Master, went from Jetavana to the land of Kosala and there abode in a dwelling in a forest hard by a border-village. Now, during the very first month of his dwelling there, his cell was burnt down. This he reported to the villagers, saying, "My cell has been burnt down; I live in discomfort." Said they, "The land is suffering from drought just now; we'll see to it when we have irrigated the fields." When the irrigation was over, they said they must do their sowing first; when the sowing was done, they had the fences to put up ; when the fences were put up, they had first to do the weeding and the reaping, and the threshing; till, what with one job and another which they kept mentioning, three whole months passed by. After three months spent in the open air in discomfort, that Brother had developed his theme for meditation, but could get no further. So, after the Pavarana-festival which ends the Rainy Season, he went back again to the Master," and, with due salutation, took his seat aside. After kindly words of greeting, the Master said, "Well, Brother, have you lived happily through the Rainy Season ? Did your theme for meditation end in success?" The Brother told him all that had happened, adding, "As I had no lodging to suit me, my theme did not end in success." Said the Master, "In bygone times. Brother, even animals knew what suited them and what did not. How is it that you did not know?" And so saying, he told this story of the past. [216] Once on a time virhen Brahmadatta was reigning in Benares, the Bodhisatta was born a bird and lived round a giant tree with branching boughs, at the head of a company of birds. Now one day, as the boughs of this tree were grinding one against the other, dust began to fall, soon followed by smoke. When the Bodhisatta became aware of this, he thought to himself: — "If these two boughs go on grinding against one another like this, they willproduce fire ; and the fire will fall and catch hold of the old leaves, and so come to set fire to this tree as well. We cannot live on here; the proper thing to do is to hasten oflf elsewhere." And he repeated this stanza to the company of bii-ds : Ye denizens of air, that in these boughs Have sought a lodging, mark the seeds of fire This earthborn tree is breeding! Safety seek In flight! Our trusted stronghold harbours death The wiser birds who followed the Bodhisatta's counsels, at once rose up in the air and went elsewhere in his company. But the foolish ones said. " It is always like this with him ; he's always seeing crocodiles in a drop of water." And they, heeding not the Bodhisatta's words, stopped where they were. In a very short time, just as the Bodhisatta had foreseen, flames really did break out, and the tree caught fire. When the smoke and flame by the smoke, were unable to get away ; one by arose, the birds, blinded one they dropped into the flames and were destroyed. "Thus, Brethren,'' said the Master, "in bygone times even animals who were dwelling in the tree-top, knew what suited them and what did not. How is it that you did not know?" [217] His lesson ended, he preached the Truths, at the close whereof that Brother won the Fruit of the First Path. Also, the Master shewed the connexion, and identified the Birth by saying, "The Buddha's disciples were then the birds who hearkened to the Bodhisatta, and I myself was the wise and good bird."

"For tliey who honov/r age." — This story was told by the Master whilst on his way to Savatthi, about the way in which the Elder Sariputta was kept out of a night's lodging. For, when Anatha-pindika had built his monastery, and had" sent word that it was finished, the Master left Rajagaha and came to Vesall, setting out again on his journey after stopping at the latter place during his pleasure. It was now that the disciples of the Six hurried on ahead, and, before quarters could be taken for the Elders, monopolized the whole of the available lodgings, which they distributed among their superiors, their teachers, and themselves. When the Elders came up later, they could find no quarters at all for the night. Even Sariputta's disciples, for all their searching, could not find lodgings for the Elder. Being without a lodging, the Elder passed the night at the foot of a tree near the Master's quarters, either walking up and down or sitting at the foot of a tree. At early dawn the Master coughed as he came out. The Elder coughed too. "Who is that?" asked the Master. "It is I, Sariputta, sir." "What are you doing here at this hour, Sariputta?" Then the Elder told his story, at the close of which the Master thought, "Even now, while I am still alive, the Brethren lack courtesy and subordination what will they not do when I am ; dead and gone?" And the thought filled him with anxiety for the Truth. As soon as day had come, he had the assembly of the Brethren called together, and asked them, saying, "Is it true. Brethren, as I hear, that the adherents of the Six went on ahead and kept the Elders among the Brethren out of lodgings for the night?" " That is so, Blessed One," was the reply. Thereupon, with a reproof to the adherents of the Six and as a lesson to all, he addressed the Brethren, and said, " Tell me, who deserves the best lodging, the best water, and the best rice. Brethren?" Some answered, " He who was a nobleman before he became a Brother." Others said, "He who was originally a brahmin, ora man of means." Others severally said, "The man versed in the Eules of the Order; the man who can expound the Law the men who have won the first, second, third, or fourth stage of mystic ; ecstasy." Whilst others again said, "The man in the First, Second, or Third Path of Salvation, or an Arahat one who knows the Three Great Truths one ; ; who has the Six Higher Knowledges." After the Brethren had stated whom they severally thought worthiest of precedence in the matter of lodging and the lite, the Master said, [218] "In the religion which I teach, the standard by which precedence in the matter of lodging and the like is to be settled, is not noble birth, or having been a brahmin, or having been wealthy before entry into the Order the standard is not ; familiarity with the Eules of the Order, with the Suttas, or with the Metaphysical Books'; nor is it either the attainment of any of the four stages of mystic ecstasy, or the walking in any of the Pour Paths of salvation. Brethren, in my religion it is seniority which claims respect of word and deed, salutation, and all due service it is seniors who should enjoy the best lodging, the best water, ; and the best rice. This is the true standard, and therefore the senior Brother ought to have these things. Yet, Brethren, here is Sariputta, who is my chief disciple, who has set rolling the Wheel of Minor Truth, and who deserves to have a lodging next after myself And Sariputta has spent this night without a lodging at the foot of a tree If you lack respect and subordination even now, ! what will be your behaviour as time goes by?" And for their further instruction he said, " In times past. Brethren, even animals came to the conclusion that it was not proper for them to live without respect and subordination one to another, or without the ordering of their common life even these animals decided to find out which among them was ; the senior, and then to shew him all forms of reverence. So they looked into the matter, and having found out which of them was the senior, they shewed him all forms of reverence, whereby they passed away at that life's close to people heaven." And so saying, he told this story of the past. Once on a time, hard by a great banyan-tree on the slopes of the Himalayas, there dwelt three friends, — a partridge, a monkey, and an elephant. And they came to lack respect and subordination one to another, and had no ordering of their common life. And the thought came to them that it was not seemly for them to live in this way, and that they ought to find out which of their number was the senior and to honour him. As they were engaged thinking which was the oldest, one day an idea struck them. Said the partridge and the monkey to the elephant as they all three sat together at the foot of that banyau-tree, " Friend elephant, how big was this banyan when you remember it first?" Said the elephant, " When I was a baby, this banyan was a mere bush, over which I used to walk ; and as I stood astride of it, its topmost branches used just to reach up to my belly. I've known the tree since it was a mere bush." ' i.e. the three divisions, or 'three baskets,' of the Buddhist scriptures. Next the monkey was asked the same question by the other two and ; he replied, "My friends, when I was a youngling, [219] I had only to stretch out my neck as I sat on the ground, and I could eat the topmost sprouts of this banyan. So I've known this banyan since it was very tiny." Then the partridge was asked the same question by the two others; and he said, "Friends, of old there was a great banyan-tree at such and such a spot ; I ate its seeds, and voided them here ; that was the origin of this tree. Therefore, I have knowledge of this tree from before it was born, and am older than the pair of you." Hereupon the m.onkey and the elephant said to the sage partridge, " Friend, you are the oldest. Henceforth you shall have from us acts of honour and veneration, marks of obeisance and homage, respect of word and deed, salutation, and all due homage and we will follow your counsels. ; You for your part hencefoi-th will please impart such counsel as we need." Thenceforth the partridge gave them counsel, and established them in the Commandments, which he also undertook himself to keep. Being thus established in the Commandments, and becoming respectful and subordinate among themselves, with proper ordering of their common life, these three made themselves sure of rebirth in heaven at this life's close. " The aims of these three " —continued the Master—" came to be known as the ' Holiness of the Partridge,' and if these three animals, Brethren, lived together in respect and subordination, how can you, who have embraced a Faith the Rules of which are so well-taught, Uve together without due respect and subordination? Henceforth I ordain. Brethren, that to seniority shall be paid respect of word and deed, salutation, and all due service ; that seniority shall be the title to the best lodging, the best water, and the best rice ; and nevermore let a senior be kept out of a lodging by a junior. Whosoever so keeps out his senior commits an offence." It was at the close of this lesson that the Master, as Buddha, repeated this stanza : For they who honour age, in Truth are versed; Praise now, and bliss hereafter, is their meed. [220] When the Master had finished speaking of the virtue of reverencing age, he made the connexion and identified the Birth by saying, "Moggallana was the elephant of those days, Sariputta the monkey, and I myself the sage partridge."

"Guile profits not." This story was told by the Master while at Jetavana, about a tailoring Brother. Tradition says that at Jetavana dwelt a Brother who was exceedingly skilful in all operations to be performed with a robe, such as cutting, joining, arranging, and stitching. Because of this skill, he used to fashion robes and so got the name of 'The Robe- tailor.' What, you ask, did he do? Well, he— exercised his craft on old bits of cloth and turned out a nice soft robe, which, after the dyeing was done, he would enhance in colour with a wash containing flour to make a dressing, and rub it with a shell, till he had made it quite smart and attractive. Then he would lay his handiwork aside. Being ignorant of robe-making, Brethren used to come to him with brand-new cloth, saying, "We don't know how to make robes; you make them for us." "Sirs," he would reply, "a robe takes a long time making; but I have one which is just finished. You can take that, if you wiU leave these cloths in exchange." And, so saying, he would take his out and shew it them. And they, marking only its fine colour, and knowing nothing of what it was made of) thought it was a good strong one, and so handed over their brand-new cloth to the 'Robe-maker' and went off" with the robe he gave them. When it got dirty and was being washed in hot water, it revealed its real character, and the worn patches were visible here and there. Then the owners regretted their bargain. Everywhere that Brother became well-known for cozening in this way all who came to him. Now, there was a robe-maker in a hamlet who used to cozen everybody just as the brother did at Jetavana. [221] This man's friends among the Brethren said to him, "Sir, they say that at Jetavana there is a robe-maker who cozens everybody just like you." Then the thought struck him, "Come now, let me cozen that city man !" So he made out of rags a very fine robe, which he dyed a beautiful orange. This he put on and went to Jetavana. The moment the other saw it, he coveted it, and said to its owner, "Sir, did you make that robe?" "Yes, I did, sir," was the reply. "Let me have that robe, sir; you'll get another in its place." "But, sir, we viUage-Brethren find it hard to get the Requisites if I give you this, what shall I have to wear myself?" "Sir, I have some brandnew cloth at my lodging; take it and make yourself a robe." "Reverend sir, herein have I shewn my own handiwork ; but, if you speak thus, what can I do? Take it." And having cozened the other by exchanging the rag-robe for the new cloth, he went his way. After wearing the botched robe in his turn, the Jetavana man was washing it not long afterwards in warm water, when he became aware that it was made out of rags ; and he was put to shame. The whole of the Brotherhood heard the news that the Jetavana man had been cozened by a robe-tailor from the country. Now, one day the Brethren were seated in the Hall of Truth, discussing the news, when the Master entered and asked what they were discussing ; and they told him aU about it. Said the Master, "Brethren, this is not the only occasion of the Jetavana robe-maker's cozening tricks in bygone times also he did just the same, and, as ; he has been cozened now by the man from the country, so was he too in bygone times." And so saying, he told this story of the past. Once on a time the Bodhisatta came to life in a certain forest-haunt as the Tree-sprite of a tree which stood near a certain lotus-pond. In those days the water used every summer to fall very low in a certain pond, not very big, — which was plentifully stocked with fish. Catching sight of these fish, a certain crane said to himself, " I must find a way to cajole and eat these fish.'' So he went and sat down in deep thought by the side of the water. Now when the fishes caught sight of him, they said, " Of what are you thinking, my lord, as you sit there V "I am thinking about you," was the reply. "And what is your lordship thinking about usi" "The water in this pool being low, food scarce, and the heat intense, — I was wondering to myself, as I sat here, what in the world you fishes would do.'' "And what are we to do, my lord?" "Well, if you'll take my advice, [222] I will take you up one by one in my beak, and carry you all off to a fine large pool covered with the five varieties of lotuses, and there put you down." " My lord," said they, " no crane ever took the slightest thought for fishes since the world began. Your desire is to eat us one by one." " No I will not eat you while you trust me," said the crane. ; " If you don't take my word that there is such a pond, send one of your number to go with me and see for himself." Believing the crane, the fish presented to him a great big fish (blind of one eye, by the way), who they thought would be a match for the crane whether afloat or ashore ; and they said, " Here's the one to go with you." The crane took the fish off and put him in the pool, and after shewing him the whole extent of it, brought him back again and put him in along with the other fish in his old pond. And he held forth to them on the charms of the new pool. After hearing this report, they grew eager to go there, and said to the crane, " Very good, my lord ; please take us across." First of all, the crane took that big one-eyed fish again and carried him off to the edge of the pool, so that he could see the water, but actually alighted in a Varana-tree which grew on the bank. Dashing the fish down in a fork of the tree, he pecked it to death, after which he picked him clean and let the bones fall at the foot of the tree. Then back he went and said, " I've thrown him in who's the next ] " And so he took ; the fish one by one, and ate them all, till at last when he came back, he could not find another left. But there was still a crab remaining in the pond; so the crane, who wanted to eat him up too, said, "Mister crab, I've taken all those fishes away and turned them into a 6ne large pool covered all over with lotuses. Come along; I'll take you too." "How will you carry me across ? " said the crab. " Why, in my beak, to be sure," said the crane. "Ah, but you might drop me like that," said the crab; "I won't go with you." "Don't be frightened; I'll keep tight hold of you all the way." Thought the crab to himself, " He hasn't put the fish in the pool. But, If he would really put me in, that would be capital. If he does not, — why, I'll nip his head off and kill him." So he spoke thus to the crane, " You'd never be able to hold me tight enough, friend crane whereas we crabs have got an astonishingly tight grip. [223] If I might take hold of your neck with my claws, I could hold it tight and then would go along with you.'' Not suspecting that the crab wanted to trick him, the crane gave his assent. With his claws the crab gripped hold of the crane's neck as with the pincers of a smith, and said, " Now you can start." The crane took him and shewed him the pool first, and then started off for the tree. "The pool lies this way, nunky," said the crab; "but you're taking me the other way." " Very much your nunky dear am I " said the ! crane " and very much my nephew are you ; T suppose you thought me ! your slave to lift you up and carry you about Just you cast your eye on ! that heap of bones at the foot of the tree as I ate up all those fish, so I ; will eat you too.'' Said the crab, "It was through their own folly that those fish were eaten by you but I shan't give you the chance of eating ; me. No what I shall do, is to kill you. For you, fool that you were, ; did not see that I was tricking you. If we die, we will both die together I'llchop your head clean off." And so saying he gripped the crane's weazand with his claws, as with pincers. With his mouth wide open, and tears streaming from his eyes, the crane, trembling for his life, said, " Lord, indeed I will not eat you ! Spare my life ! " Well, then, just step down to the pool and put me in," said the crab. Then the crane turned back and stepped down as directed to the pool, and placed the crab on the mud, at the water-edge. But the crab, before entering the water, nipped off the crane's head as deftly as if he were cutting a lotus stalk with a knife. The Tree-fairy who dwelt in the tree, marking this wonderful thing, made the whole forest ring with applause repeating this stanza in sweet tones : Guile profits not your very guileful folk. Mark what the guileful crane got from the crab! C. J. [224] "Brethren," said the Master, "this is not the first time this fellow has been cozened by the robe-maker from the country in the past he was cozened ; in just the same manner." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "The Jetavana robe-maker was [the crane] of those days, the robe-maker from the country was the crab, and I myself the Tree-Fairy." [Jfoie. See Benfey's Panaa-Tantra (i. 175), Tawney's KatM-Sarit-Sdgara (ii. 31), and Rhys Davids' Birth Stories (page 321), for the migrations of this popular story.]

"Methinhs the gold." This story was told by the Master while at Jetavana, about a co-resident pupil of Sariputta. Tradition says that this Brother was meek and docile, and was zealous in ministering to the Elder. Now, on one occasion the Elder departed with the leave of the Master, on an alms-pilgrimage, and came to South Magadha. When he got there, that Brother grew so proud-stomached that he would not do what the Elder told him. Moreover, if he was addressed with, "Sir, do this," he quarrelled with the Elder. The Elder could not make out what possessed him. After making his pilgrimage in those parts, he came back again to Jetavana. The moment he got back to the monastery at Jetavana, the Brother became again what he had always been. The Elder told this to the Buddha, saying, "Sir, a co-resident of mine is in one place like a slave bought for a hundred pieces, and in another so proudstomached that an order to do anything makes him quarrel." Said the Master, "This is not the first time, Sariputta, that he has shewn this disposition in the past too, if he went to one place, he was like a slave bought ; for a hundred pieces, whilst, if he went to another place, he would become quarrelsome and contentious." And, so saying, by request of the Elder, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as a squire. Another squire, a friend of bis, was an old man himself, but had [225] a young wife who had borne him a* son and heir. Said the old man to himself, "As soon as I am dead, this girlj being so young as she is, will marry heaven knows whom, and spend all my money, instead of handing it over to my son. Wouldn't it be my best course to bury my money safely in the ground?" So, in the company of a household slave of his named Nanda, he went to the forest and bui'ied his riches at a certain spot, saying to the slave, "My good Nanda, reveal this treasure to my son after I am gone, and don't let the wood be sold." After giving this injunction to his slave, the old man died. In due course the son grew up, and his mother said to him, " My son, your father, in the company of Nanda, buried his money. Get it back and look after the property of the family." So one day he said to Nanda, " Nunky, is there any treasure which my father buried?" "Yes, my lord." " Where is it buried i " " In the forest, my lord." " Well, then, let us go there." And he took a spade and a basket, and going to the scene, said to Nanda, " Well, nunky, where's the money 1 " But by the time Nanda had got up to the treasure and was standing right over it, he was so puffed up by the money that he abused his master, saying, " You servant of a slavewench's son how should you have any money here 1 ! The young gentleman, preteuding not to have heard this insolence, simply said, " Let us be going then,'' and took the slave back home with him. Two or three days later, he returned to the place but again Nanda ; abused him, as before. Without any abusive rejoinder, the young gentleman came back and turned the matter over in his mind. Thought he to himself, "At starting, this slave always means to reveal where the money is; but no sooner does he get there, than he falls to abusing me. The reason of this I do not see; but I could find out, if I were to ask my father's old friend, the squire." So he went to the Bodhisatta, and laying the whole business before him, asked his friend what was the real reason of such behaviour. Said the Bodhisatta, " The spot at which Nanda stands to abuse you, my friend, is the place where your father's money is buried. Therefore, as soon as he starts abusing you again, say to him, ' Whom are you talking to,you slave?' Pull him from his perch, take the spade, dig down, remove your family treasure, and make the slave carry it home for you." And so saying, he repeated this stanza : — [226] Methinks the gold and jewels buried lie Where Nanda, low-born slave, so loudly bawls! Taking a respectful leave of the Bodhisatta, the young gentleman went home, and taking Nanda went to the spot where the money was buried. Faithfully following the advice he had received, he brought the money away and looked after the family property. He remained steadfast in the Bodhisatta's counsels, and after a life spent in charity and other good works he passed away to fare according to his deserts. Said the Master, "In the past too this man was similarly disposed." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "Sariputta's co-resident was the Nanda of those days, and I the wise and good squire."

'^Par rather will I headlong plunge." This story was told by the Master while at Jetavana, about Anatharpindika. Tor Anatha-pindika, who had lavished fifty-four crores on the Faith of the Buddha over the Monastery alone, and who valued naught else save only the Three Gems, used to go every day while the Master was at Jetavana to attend the Great Services, once at daybreak, once after breakfast, and once in the evening. There were intermediate services too but he never went empty- ; handed, for fear the Novices and lads should look to see what he had brought with him. When he went in the early morning [227], he used to have rice-gruel taken up; after breakfast, ghee, butter, honey, molasses, and the like; and in the evening, he brought perfumes, garlands and cloths. So much did he expend day after day, that his expense knew no bounds. Moreover, many traders borrowed money from him on their bonds, to the amount of eighteen crores and the great merchant never called the money in. Furthermore, another eighteen crores of the family property, which were buried in the river-bank, were washed out to sea,, when the bank was swept away by a storm and down rolled ; the brazen pots, with fastenings and seals unbroken, to the bottom of the ocean. In his house, too, there was always rice standing ready for 500 Brethren, so— that the merchant's house was to the Brotherhood like a pool dug where four roads meet, yea, like mother and father was he to them. Therefore, even the AU-EnlightiBned Buddha used to go to his house, and the Eighty Chief Elders too and the number of other Brethren passing in and out was beyond measure. ; Now his house was seven stories high and had seven portals and over the ; fourth gateway dwelt a fairy who was a heretic. When the All-Enlightened Buddha came into the house, she could not stay in her abode on high, but came down with her children to the ground-floor ; and she had to do the like whenever the Eighty Chief Elders or the other Elders came in and out. Thought she, "So long as the ascetic Gotama and his disciples keep coming into this house, I can have no peace here; I can't be eternally coming downstairs to the ground floor. I must contrive to stop them from coming any more to this house." So one day, when the business manager had retired to rest, she appeared before him in visible shape. "Who is that?" said he. "It is I," was the reply; "the fairy who lives over the fourth gateway." "What brings you here?" "You don't see what the merchant is doing. Heedless of his own future, he is drawing upon his resources, only to enrich the ascetic Gotama. He engages in no traffic; he undertakes no business. Advise the merchant to attend to his business, and arrange that the ascetic Gotama with his disciples shall come no more into the house." Then said he, "Foolish Fairy, if the merchant does spend his money, he spends it on the Faith of the Buddha, which leads to Salvation. Even if he were to seize me by the hair and sell me for a slave, I will say nothing. Begone!" Another day, she went to the merchant's eldest son and gave him the same advice. And he flouted her in just the same manner. But to the merchant himself she did not so much as dare to speak on the matter. Now by dint of unending munificence [228] and of doing no business, the merchant's incomings diminished and his estate grew less and less; so that he sank by degrees into poverty, and his table, his dress, and his bed and food were no longer what they had once been. Yet, in spite of his altered circumstances, he continued to entertain the Brotherhood, though lie was no longer able to feast them. So one day when he had made his bow and taken his seat, the Master said to him, " Householder, are gifts being given at your house?" "Yes, sir," said he "bxit there's only a little sour husk-porridge, left over from yesterday." "Be not distressed, householder, at the thought that you can only oflfer what is unpalatable. If the heart be good, the food given to Buddhas, Paoceka Buddhas\ and their disciples, cannot but be good too. And why? Because of the greatness of the fruit thereof. For he who can make his heart acceptable cannot give an unacceptable gift, — as is to be testified by the following passage : For, if the heart have faith, no gift is small To Buddhas or to their disciples true. 'Tis said no service can be reckoned small That's paid to Buddhas, lords of great renown. Mark well what fruit rewarded that poor gift Of pottage, dried-up, sour, and lacking salt^." Also, he said this further thing, "Householder, in giving this unpalatable gift, you are giving it to those who have entered on the Noble Eightfold Path. Whereas I, when in Velama's time I stirred up all India by giving the seven things of price, and in my largesse poured them forth as though I had made into one mighty stream the five great rivers, — I yet found none who had reached the Three Kefuges or kept the Five Commandments; for rare are those who are worthy of offerings. Therefore, let not your heart be troubled by the thought that your gift is unpalatable." And so saying, he repeated the Velamaka Sutta^. Now that fairy who had not dared to speak to the merchant in the days of his magnificence, thought that now he was poor he would hearken to her, and so, entering his chamber at dead of .night she appeared before him in visible shape, standing in mid-air. "Who's that?" said the merchant, when he became aware of her presence. " I am the fairy, great merchant, who dwells over the fourth gateway." "What brings you here?" "To give you counsel." "Proceed, then." "Great merchant, you take no thought for your own future or for your own children. You have expended vast sums on the Faith of the ascetic Gotama; in fact, by long-continued [229] expenditure and by not undertaking new business you have been brought by the ascetic Gotama to poverty. But even in your poverty you do not shake off the ascetic Gotama The ascetics are in and out ! of your house this very day just the same What they have had of you cannot ! be recovered. That may be taken for certain. But henceforth don't you go yourself to the ascetic Gotama and don't let his disciples set foot inside your house. Do not even turn to look at the ascetic Gotama but attend to your trade and traffic in order to restore the family estate." Then he said to her, "Was this the counsel you wanted to give me?" "Yes, it was." Said the merchant, "The mighty Lord of Wisdom has made me proof against a hundred, a thousand, yea against a hundred thousand fairies such as you are My faith is strong and steadfast as Mount Sineru! My substance has been expended on the Faith that leads to Salvation. Wicked are your words ; it is a blow aimed at the Faith of the Buddhas by you, you wicked and impudent witch. I cannot live under the same roof with you; be off at once from my house and seek shelter elsewhere !" Hearing these words of that converted man and elect disciple, she could not stay, but repairing to her dwelling, took her ' All Buddhas have attained to complete illumination ; but a Pacceka Buddha keeps his knowledge to himself and, unlike a 'Perfect Buddha,' does not preach the saving truth to his fellow-men. ^ The first two lines are from the Vimdna-vatthu, page 44. ' This Sutta is referred to at page 234 of the Sumahgala-Vilasini, but is otherwise unknown as yet to European scholars. children by the hand and went forth. But though she went, she was minded, if she could not find herself a lodging elsewhere, to appease the merchant and return to dwell in his house and in this mind she repaired to the tutelary deity ; of the city and with due salutation stood before him. Being asked what had brought her thither, she said, "My lord, I have been speaking imprudently to Anatha-pindika, and he in his anger has turned me out of my home. Take me to him and make it up between us, so that he may let me live there again." "But what was it you said to the merchant?" "I told him for the future not to support the Buddha and the Order, and not to let the ascetic Gotama set foot again in his house. This is what I said, my lord." " Wicked were yovu' words it was a blow aimed at the Faith. I cannot take you with me to the merchant." Meeting with no support from him, she went to the Four Great Regents of the world. And being repulsed by them in the same manner, she went on to Sakka, Icing of Devas, and told him her story, beseeching him still more earnestly, as follows, "Deva, finding no shelter, I wander about homeless, leading my children by the hand. Grant me of your majesty some place wherein to dwell." And he too said to her, "You have done wickedly; it was a blow aimed at the Conqueror's Faith. I cannot speak to the merchant on your behalf. But I can tell you one way [230] whereby the merchant may be led to pardon you." "Pray tell me, deva." "Men have had eighteen crores of the merchant on bonds. Take the semblance of his agent, and without telling anybody repair to their houses with the bonds, in the company of some young goblins. Stand in the middle of their houses with the bond in one hand and a receipt in the other, and terrify them with your goblin power, saying, 'Here's your acknowledgment of the debt. Our merchant did not move in the matter while he was affluent but ; now he is poor, and you must pay up the money you owe.' By your gobhn power obtain all those eighteen crores of gold and fill the merchant's empty treasuries. He had another treasure buried in the banks of the river Aciravati, but when the bank was washed away, the treasure was swept into the sea. Get that back also by your supernatural power and store it in his treasuries. Further, there is another sum of eighteen crores lying unowned in such and such a place. Bring that too and pour the money into his empty treasuries. When you have atoned by the recovery of these fifty-four crores, ask the merchant to forgive you." "Very good, deva," said she. And she set to work obediently, and did just as she had been bidden. When she had recovered aU the money, she went into the merchant's chamber at dead of night and appeared before him in visible shape standing in the air. The merchant asking who was there, she replied, "It is I, great merchant, the blind and foolish fairy who lived over your fourth gateway. In the greatness of my infatuate folly I knew not the virtues of a Buddha, and so came to say what I said to you some days ago. Pardon me my fault ! At the instance of Sakka, king of Devas, I have made atonement by recovering the eighteen crores owing to you, the eighteen crores which had been washed down into the sea, and another eighteen crores which were lying unowned in such and such a place, making fifty-four crores in all, which I have poured into your einpty treasurechambers. The sum you expended on the Monastery at Jetavana is now made up again. Whilst I have nowhere to dwell, I am in misery. Bear not in mind what I did in my ignorant folly, great merchant, but pardon me." Anatha-pindika, hearing what she said, thought to himself, "She is a fairy, and she says she has atoned, and confesses her fault. The Master shall consider this and make his virtues known to her. I will take her before the All-Enlightened Buddha." So he said, "My good fairy, if you want me to pardon you, ask me in the presence of the master." "Very good," said she, "1 will. Take me along with you to the Master." "Certainly," said he. And early in the morning, when night was just passing away, he took her with him to the Master, and told the Blessed One all that she had done. Hearing this, the Master said, "You see, householder, how the sinful man regards sin [231] as excellent before it ripens to its fruit. But when it has ripened, then he sees sin to be sin. Likewise the good man looks on his goodness as sill before it ripens to its fruit; but wlien it ripens, he sees it to be goodness." And so saying, he repeated these two stanzas from the Dhammapada: — The sinner thinks his sinful deed is good, So long as sin has ripened not to fruit. But when his sin at last to ripeness grows. The sjnner surely sees "'twas sin I wrought." The good man thinks his goodness is but sin, So long as it has ripened not to fruit. But when his goodness unto ripeness grows. The good man surely sees "'twas good I wrought^." At the close of these stanzas that fairy was established in the Fruit of the First Path. She fell at the Wheel-marked feet of the Master, crying, " Stained as I was with passion, depraved by sin, misled by delusion, and blinded by ignorance, I spoke wickedly because I knew not your virtues. Pardon me!" Then she received pardon from the Master and from the great merchant. At this time Anatha-pindika sang his own praises in the Master's presence, saying, "Sir, though this fairy did her best to stop me from giving support to the Buddha and his following, she could not succeed; and though she tried to stop me from giving gifts, yet I gave them stiU Was not this goodness on my ! part?" Said the Master, "You, householder, are a converted man and an elect disciple; your faith is firm and your vision is purified. No marvel then that you were not stopped by this impotent fairy. The marvel was that the wise and good of a bygone day, when a Buddha had not appeared, and when knowledge had not ripened to its full fruit, should from the heart of a lotus-flower have given gifts, although Mara, lord of the Realm of Lusts, appeared in mid-heaven, shouting, 'If you give gifts, you shall be roasted in this hell,' and shewing them therewithal a pit eighty culpits deep, filled with red-hot embers." And so saying, at the request of Anatha-pindika, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life in the family of the Lord High Treasurer of Benares, and was brought up in the lap of all luxury like a royal prince. By the time he was come to years of discretion, being barely sixteen years old, he had made himself perfect in. all accomplishments. At his father's death he filled the office of Lord High Treasurer, and built six almonries, one at each of the four gates of the city, one in the centre of the city, and one at the gate of his own mansion. Very bountiful was he [232], and he kept the commandments, and observed the fast-day duties. Now one day at breakfast-time when dainty fare of exquisite taste and variety was being brought in for the Bodhisatta, a Pacceka Buddha rising from a seven days' trance of mystic ecstasy, and noticing that it was time to go his rounds, bethought him that it would be well to visit the Treasurer of Bepares that morning. So he cleaned his teeth with a toothstick made from the betel-vine, washed his mouth with water from Lake Anotatta, put on his under-cloth as he stood on the tableland of Manosila, fastened on his girdle, donned his outer-cloth ; and, equipped with a bowl ' The verses are Nos. 119 and 120 in the Dhammapada. which he called into being fox- the purpose, he passed through the air and arrived at the gate of the mansion just as the Bodhisatta's breakfast was taken in. As soon as the Bodhisatta became aware of his presence there, he rose at once from his seat and looked at the attendant, indicating that a service was required. "What am I to do, my lord?'' "Bring his reverence's bowl," said the Bodhisatta. At that very instant Mara the Wicked rose up in a state of great excitement, saying, " It is seven days since the Pacceka Buddha had food given him ; if he gets none to-day, he will perish. I will destroy him and stop the Treasurer too from giving.'' And that very instant he went and called into being within the mansion a pit of red-hot embers, eighty cubits deep, filled with Acacia-charcoal, all ablaze and aflame like the great hell of Avici, When he had created this pit, Mara himself took his stand in mid-air. When the man who was on his way to fetch the bowl became aware of this, he was terrified and started back. " What makes you start back, my man?" asked the Bodhisatta. "My lord," was the answer, "there's a great pit of red-hot embers blazing and fiaming in the middle of the house." And as man after man got to the spot, they all were panicstricken, and ran away as fast as their legs would carry them. Thought the Bodhisatta to himself, " Mara, the Enthraller, must have been exerting himself to-day to stop me from alms-giving. I have yet to learn, however, that I am to be shaken by a hundred, or by a thousand, Maras. We will see this day whose strength is the stronger, whose might is the mightier, mine or Mara's." So taking in his own hand the bowl which stood ready, he passed out from the house, and, standing on the brink of the fiery pit, looked up to the heavens. Seeing Mara, he said, " Who are you 1" "I am Mara," was the answer. " Did you call into being this pit of red-hot embers ? " " Yes, I did." [233] " Why ? " " To stop you from alms-giving and to destroy the life of that Pacceka Buddha." " I will not permit you either to stop me from my alms-giving or to destroy the life of the Pacceka Buddha. I am going to see to-day whether your strength or mine is the greater." And still standing on the brink of that fiery pit, he cried, " Reverend Pacceka Buddha, even though I be in act to fall headlong into this pit of red-hot embers, I will not turn back.Only vouchsafe to take the food I bring." And so saying he repeated this stanza : Far rather will I headlong plunge amain Full in this gulf of hell, than stoop to shame! Vouchsafe, sir, at my hands to take this alms With these words the Bodhisatta, grasping the bowl of food, strode on with undaunted resolution right on to the surface of the pit of fire. But even as he did to, there rose up to the surface through all the eighty cubits of the pit's depth a large and peerless lotus-flower, which received the feet of the Bodhisatta ! And from it there came a measure of pollen which fell on the head of the Great Being, so that his whole body was as it were sprinkled from head to foot with dust of gold Standing right in ! the heart of the lotus, he poured the dainty food into the bowl of the Pacceka Buddha. And when the latter had taken tbe food and returned thanks, he flung his bowl aloft into the heavens, and right in the sight of all the people he himself rose bodily into the air likewise, and passed away to the Himalayas again, seeming to tread a track formed of clouds fantastically shaped. And Mara, too, defeated and dejected, passed away back to his own abode. But the Bodhisatta, still staudiug in the lotus, preached [234] the Truth to the people, extolling alms-giving and the commandments ; after which, girt round by the escorting multitude, he passed into his own mansion once more. And all his life long he shewed charity and did other good works, till in the end he passed away to fare according to his deserts. Said the Master, "It was uo marvel, layman, that you, with your discernment of the truth, were not overcome now by the fairy; the real marvel was what the wise and good did in bygone days." His lesson ended, the Master shewed the connexion, and identified the Birth by saying, " The Pacceka Buddha of those days passed away, never to be born again. I was myself the Treasurer of Benares who, defeating Mara, and standing in the heart of the lotus, placed alms in the bowl of the Pacceka Buddha." [Note. See Giles, 'Strange Stories from a Chinese Studio,' I. 396.]

"The headstrong man." This story was told by the Master while at Jetavana, about the Elder Losaka Tissa. 'Who,' you ask, 'was this Elder Losaka Tissa?' Well; his father was a fisherman in Kosala, and he was the bane of his family ; and, when a Brother, never had anything given to him. His previous existence ended, he had been conceived by a certain fisherman's wife in a fishing-village of a thousand families in Kosala. And on the day he was conceived all those thousand families, net in hand, went fishing in river and pool but failed to catch one single fish; and the like bad fortune dogged them from that day forward. Also, before bin birth, the village was destroyed seven times by fire, and visited seven times by the king's vengeance. So in time it came to pass that the people fell into a wretched plight. Reflecting that snch bad not been their lot in former days, but that now they were going to rack and ruin, they concluded that there must be some breeder of misfortune among them, and resolved to divide iuto two bands. This they did and there were then two bands of five hundred families each. Thence- ; forward, ruin dogged the band which included the parents of the future Losaka, whilst the other five hundred families throve apace. So the former resolved to go on halving their numbers, and did so, until this one family was parted from all the rest. Then they knew that the breeder of misfortune was in that family, and with blows drove them away. [235] With difficulty could his mother get a livelihood; but, when her time was come, she gave birth to her son in a certain place. (He that is born into his last existence cannot be killed. For like a lamp within a jar, even so securely within his breast burns the flame of his destiny to become an Arahat.) The mother took care of the child till he could nui about, and when he could run about then she put a potsherd in his hands, and, bidding him go into a house to beg, ran away. Thenceforward, the solitary child used to beg his food thereabouts and sleep where he could. He was unwashed aud unkempt, and made a living after the fashion of a mud-eating goblin When he was seven years old, he was picking up and eating, like a '^^. crow, lump by lump, any rice he could find outside a house door where they flung away the rinsings of the rice-pots. Sariputta, Captain of the Faith, going into Savatthi on his round for alms, noticed the child, aud, wondering what village the hapless creature came from, was filled with love for him and called out "Come here." The child came, bowed to the Elder, and stood before him. Then said Sariputta, "What village do you belong to, and where are your parents ? "I am destitute, sir," said the child; "for my parents said they were tired out, and so forsook me, and went away." "Would you like to become a Brother?" "Indeed I should, sir; but who would receive a poor wretch hke me into the Order?" "I will." "Then, pray let me become a Brother." The Elder gave the child a meal and took him to the monastery, washed him with his own hands, and admitted him a Novice first and a full Brother afterwards, when he was old enough. In his old age he was known as Elder Losaka Tissa he was always unlucky ^, and but little was given to him. The story goes ; that, no matter how lavish the charity, he never got enough to eat, but only just enough to keep himself alive. A single ladle of rice seemed to fill his alms-bowl to the brim, so that the charitable thought his bowl was full and bestowed the rest of their rice on the next. When rice was being put into his bowl, it is said that the rice in the giver's dish used to vanish away. And so with every kind of food. Even when, as time went by, he had developed Discernment and so won the highest Fruit which is Arahatship, he still got but little. In the fullness of time, when the materials which determined his separate existence^ were outworn, the day came for him to pass away. And the Captain ' On the authority of Subhuti, pathsii-pisacaka are said to form the fourth class of Fetae (pretas) or 'ghosts' (who were cursed at once with cavernous maws and with mouths no bigger than a needle's eye, so that their voracity was never satisfied even in their customary coprophagio state). But neither Hardy's Manual of Buddhism (p. 58) nor the Milinda (p. 294) mentions pamsu-pisacakd as one of the four classes of Petag. ^ Beading nippuiino instead of nippanno. See Ceylon B. A. 8. Journal, 1884, p. 158; and compare apuhiio on p. 236, line 20 of the Pali original. ' As protoplasm is 'the physical basis of hfe,' so ayn-eamkhara are its moral basis according to Buddhist ideas. This Lehensstoff it is the aim of Buddhism to uproot, 60 that there may be no re-birth. of the Faith, as he meditated, had knowledge of this, and thought to himself, ' Losaka Tissa will pass away to-day and to-day at any rate I will see that he ; has enough to eat.' So he took the Elder and came to Savatthi for alms. But, because Losaka was with him, it was all in vain that Sariputta held out his hand for alms in populous Savatthi not so much as a bow was vouchsafed him. ; So he bade the Elder go back and seat himself in the sitting-hall of the Monastery, and collected food which he sent with a message [236] that it was to bo given to Losaka. Those to whom he gave it took the food and went their way, but, forgetting all about Losaka, ate it themselves. So when Sariputta rose up, and was entering the monastery, Losaka came to him and saluted him. Sariputta stopped, and turning round said, "Well, did you get the food, brother?" "I shall, no doubt, get it in good time," said the Elder. Sariputta was greatly troubled, and looked to see what hour it was. But noon was passed '. "Stay here. Brother," said Sariputta; "and do not move"; and he made Losaka Tissa sit down in the sitting-hal), and set out for the palace of the king of Kosala. The king bade his bowl be. taken, and saying that it was past noon and therefore not the time to eat rice, ordered his bowl to be filled with the four sweet kinds of food^. With this he returned, and stood before him, bowl in hand, bidding the sage eat. But the Elder was ashamed, because of the reverence he had towards Sariputta, and would not eat. " Come, brother Tissa," said Sariputta, "'tis I must stand with the bowl sit you down and eat. ; If the bowl left my hand, everything in it would vanish away." So the venerable Elder Losaka Tissa ate the sweets, whilst the exalted Captain of the Faith .stood holding the bowl and thanks to the latter's merits ; and efficacy the food did not vanish. So the Elder Losaka Tissa ate as much as he wanted and was satisfied, and that selfsame day passed away by that death whereby existence ceases for ever. The All-Enlightened Buddha stood by, and saw the body biu-ned ; and they built a shrine for the collected ashes. Seated in conclave in the Hall of Truth, the Brethren said, "Brethren, Losaka was unlucky, and little was given to him. How came he with his unluck and his neediness to win the glory of Arahatship?" Entering the Hall, the Master asked what they were talking about and they ; told him. "Brethren," said he, "this Brother's own actions were the cause both of his receiving so little, and of his becoming an Arahat. In bygone days he had prevented others from receiving, and that is why he received so little himself. But it was by his meditating on sorrow, transitoriness, and the absence of an abiding principle in things, that he won Arahatship for himself." And so saying, he told this story of the past. Once upon a time, in the days of the Buddha Kassapa, there was a Brother who lived the village life and was maintained by a country squire. He was regular in liis conduct as a Brother', virtuous in his life, and was filled to overflowing with insight. There was also an Elder, an Arahat, who lived with his fellows on terms of equality, and at the time of -the story paid a first visit to the village where lived the sqiiire who supported 1 i.e. no more rice could be eaten that day. If a shadow of a finger's breadth is oast by an upright stick, a strict Brother .will not eat rice and like foods. ' Honey, ghee, butter, and sugar. 5 Pakatatto is explained by Ehys Davids and Oldenberg in the note to page 340 of Vol. XVII. of the Sacred Books of the East as meaning a Brother " who has not made himself liable to any disciplinary proceeding, has committed no irregularity." this Brother. So pleased was the squire [237] with the very demeanour of the Elder that, taking his bowl, he led him into the house and with every mark of respect invited him to eat. Then he listened to a short discourse by the Elder, and at its close said, with a bow, "Sir, pray do not journey further than our monastery close by; in the evening I will come and call upon you there." So the Elder went to the monastery, saluting the resident Brother on his entrance ; and, first courteously asking leave, took a seat by his side. The Brother received him with all friendliness, and asked whether any food had been given him as alms. "Oh yes," replied the Elder. "Where, pray ?" "Why, in your village close by, at the squire's house.'' And so saying, the Elder asked to be shewn his cell and made it ready. Then laying aside bis bowl and robe, anil seating himself, he became absorbed in blissful Insight and enjoyed the bliss of the Fruits of the Paths. In the evening came the squire, with servants carrying flowers and perfumes and lamps and oil. Saluting the resident Brother, he asked whether a guest had appeared, an Elder. Being told that he had, the squire asked where he was and learned which cell had been given him. Then the squire went to the Elder and, first bowing courteously, seated himself by the Elder's side and listened to a discourse. In the cool of tlie evening the squire made his offerings at the Tope and Bo-Tree, lit his lamp, and departed with an invitation to both Elder and Brother to come up to his house next day for their meal. " I'm lo.sing my hold on the squire," thought the Brother. " If this Elder stops, I shall count for nothing with him." So he was discontented and fell a-scheming how to make the Elder see that he must not settle down there for good. Accordingly, when the Elder came to pay his respects in the early morning, the Brother did not open his lips. The Arahat read the other's thoughts and said to himself, "This Brother knows not that I shall never stand in his light either with the family that supports him or with his Brotherhood." And going back to his cell, he became absorbed in the bliss of Insight and in the bliss of the Fruits. Next day, the resident Brother, having first knocked gingerly on the gong', and having tapped on the gong with the back of his nail, went off alone to the squire's house. Taking from him his alms-bowl, the squire bade him be seated and asked where the stranger was. "I know no news of your friend," said the Brother. "Though I knocked on the gong and tapped at his door, I couldn't wake him. I can ' For gandi meaning ' a gong,' of. Jat. iv. 306 but see note p. 213 of Vol. xx. of ; S. B. E. It is doubtful what kapitthena can mean. Can the true reading be {puiiadivase) nakhapifthena, i.e. with the back of his nail ? ' ' The resident Brother's object was to go through the form of waking the guest without disturbing his slumbers. only presume that his dainty fare [238] here yesterday has disagreed with Possibly such doings may him and that he is still a-bed in consequence. commend themselves to you." (Meantime the Arahat, who had waited till the time came to go his round for alms, had washed and dressed and risen with bowl and robe in the air and gone elsewhere.) The squire gave the Brother rice and milk to eat, with ghee and sugar and honey in it. Then he had his bowl scoured with perfumed chunam powder and filled afresh, saying, " Sir, the Elder must be fatigued with his journey ; take him this." Without demur the Brother took the food and went his way, thinking to himself, " If our friend once gets a taste of this, taking him by the throat and kicking him out of doors won't get rid of him. But how can I get rid of it ? If I give it away to a human being, it will be known. If I throw it into the water, the ghee will float on top. And as for throwing it away on the ground, that will only bring all the crows of the district flocking to the spot." In his perplexity his eye fell on a field that had been fired, and, scraping out the embers, he flung the contents of his bowl into the hole, filled in the embers on the top, and went ofi" home. Not finding the Elder there, he thought that the Arahat had understood his jealousy and departed. " Woe is me," he cried, " for ray greed has made me to sin." And thenceforth sore affliction befell him and he became like a living ghost. Dying soon after, he was re-born in hell and there was tormented for liundreds of thousands of years. By reason of his ripening sin, in five hundred successive births he was an ogre and never had enough to eat, except one day when he enjoyed a surfeit of offal. Next, for five hundred more existences he was a dog, and here too, only on one single day had his fill — of a vomit of rice ; on no other occasion did he have enough to eat. Even when he ceased to be a dog, he was only born into a beggar family in a Kasi village. From the hour of his birth, that family became still more beggared, and he never got half as much water-gruel as he wanted. And he was called Mitta-vindaka [239]. Unable at last to endure the pangs of hunger' that now beset them, his father and mother beat him and drove him away, crying, " Begone, you ! curse In the course of his wanderings, the little outcast came to Benares, where in those days the Bodhisatta was a teacher of world-wide fame with five hundred young Brahmins to teach. In those times the Benares folk used to give day by day commons of food to poor lads and had them taught free, and so this Mitta-vindaka also became a charity scholar under the Bodhisatta. But he was fierce and intractable, always fighting with his fellows ' Reading cMtahadukkham for FaushoWs jatakadukkham. and heedless of his master's reproofs ; and so the Bodhisatta's fees fell off. And as he qnari-elled so, and would not brook rieproof, the youth ended by running away, and came to a border-village where he hired himself out for a living, and married a miserably poor woman by whom he had two children. Later, the villagers paid him to teach them what was true doctrine and what was false, and gave him a hut to live in at the entrance to their village. But, all because of Mitta-vindaka's coming to live among them, the king's vengeance fell seven times on those villagers, and seven times were their homes burned to the ground ; seven times too did their watertank dry up. Then they considered the matter and agreed that it was not so with them before Mitta-vindaka's coming, but that ever since he came they had been going from bad to worse. So with blows they drove him from their village ; and forth he went with his family, and came to a haunted forest. And there the demons killed and ate his wife and children.^ Fleeing thence, he came after many wanderings to a village on the coast called Grambhira, arriving on a day when a ship was putting to sea and he ; hired himself for service aboard. For a week the ship held on her way, but on the seventh day she came to a complete standstill in mid-ocean, as though she had run upon a rock. Then they cast lots, in order to rid them of their bane; and seven times the lot fell on Mitta-vindaka. So they gave him a raft of bamboos, and laying hold of him, cast him overboard. And forthwith the ship made way again [240]. Mittarvindaka clambered on to his bamboos and floated on the waves. Thanks to his having obeyed the commandments in the times of the Buddha Kassapa, he found in mid-ocean four daughters of the gods dwelling in a palace of crystal, with whom he dwelt happily for seven days. Now palace-ghosts enjoy happiness only for seven days at a time ; and so,when the seventh day came and they had to depart to their punishment, they left him with an injunction to await their return. But no sooner were they departed, than Mitta-vindaka put off on his raft again and came to where eight daughters of the gods dwelt in a palace of silver. Leaving them in turn, he came to where sixteen daughters of the gods dwelt in a palace of jewels, and thereafter to where thirty-two dwelt in a palace of gold. Paying no regard to their words, again he sailed away and came to a city of. ogres, set among islands. And there an ogress was ranging about in the shape of a goat. Not knowing that she was an ogress, Mitta-vindaka thought to make a meal off the goat, and seized hold of the creature by the leg. Straightway, by virtue of her demon-nature, she hurled him up and away over the ocean, and plump he fell in a thornbrake on the slopes of the dry moat of Benares, and thence rolled to earth. Now it chanced that at that time thieves used to frequent that moat and kill the King's goats ; and the goatherds had hidden themselves hard by to catch the rascals. Mitta-vindaka picked himself up and saw the goats. Thought he to himself, " Well,'it was a goat in an island in the ocean that, being seized by the leg, hurled me here over seas. Perhaps, if I do the same by one of these goats, I may get hurled back again to where the daughters of the gods dwell in their ocean palaces.'' So, without thinking, he seized on« of the goats by the leg. At once the goat began to bleat, and the goatherds came running up from every side. They laid hold of him at once, crying, " This is the thief that has so long lived on the King's goats." And they beat him and began to haul him away in bonds to the King. Just at that time the Bodhisatta, with his five hundred young Brahmins round him, was coming out of the city to bathe. Seeing and recognising Mitta-vindaka, he said to the goatherds, " Why, this is a pupil of mine, my good men ; what have you seized him for? " " Master," said they, " we caught this thief in the act of seizing a goat by the leg, and that's why we've got hold of him." " Well," [241] said the Bodhisatta, "suppose you hand him over to us to live with us as our slave." "All right, sir," replied the men, and letting their prisoner go, they went their way. Then the Bodhisatta asked Mitta-vindaka where he had been all that long time and Mitta-vindaka told him all that he had done. ; " 'Tis through not hearkening to those who wished him well," said . the Bodhisatta, " that he has suffered all these misfortunes." And he i-ecited this stanza : The headstrong man who, when exhorted, pays No heed to friends who kindly counsel give. Shall come to certain harm, like Mittaka, When by the leg he seized the grazing goat. And in those times both that Teacher and Mitta-vindaka passed away, and their after-lot was according to their deeds. Said the Master, "This Losaka was himself the cause both of his getting little and of his getting Arahatship." His lesson ended, he shewed the connexion and identified the Birth by saying, "The Elder Losaka Tissa was the Mitta-vindaka of those days, and I the Teacher of world-wide fame^." ' Compare Nos. 82, 104, 369, 439, Petavatthu No. 43, Avaddna-Sataka No. 50, J. As. 1878,and Ind. Antiq. x. 293. A dubious attempt to trace in the wanderings of Mittavinda the germ of part of the wanderings of Ulysses, has been made by the Bishop of Colombo in the Ceylon R. A. S. .Tournal, 1884.

" The headstrong man." This story was told by the Master while at Jetavana, about a certain greedy Brother. His greediness will be related in the Ninth Book in the Kaka-Jataka*. But on this occasion the Brethren told the Master, saying, "Sir, this Brother is greedy." " Said the Master, "Is it true [242] as they say, Brother, that you are greedy?" "Yes, sir," was the reply. "So too in bygone days. Brother, you were greedy, and by reason of yoiu" greediness lost your life also you caused the wise and good to lose their home." ; And so saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a pigeon. Now the Benares folk of those days, as an act of goodness, used to hang up straw-baskets in divers places for the shelter and comfort of the birds; and the cook of the Lord High Treasurer of Benares hung up one of these baskets in his kitchen. In this basket the Bodhisatta took up his abode, sallying out at daybreak in quest of food, and returning home in the evening; and so he lived his life. But one day a crow, flying over the kitchen, snuffed up the goodly savour from the salt and fresh fish and meat there, and was filled with longing to taste it. Casting about how to have his will, he perched hard by, and at evening saw the Bodhisatta come home and go into the kitchen. " Ah ! " thought he, " I can manage it through the pigeon." So back he came next day at dawn, and, when the Bodhisatta sallied out in quest of food, kept following him about from place to place like his shadow. So the Bodhisatta said, " Why do you keep with me, friend 1 "My lord," answered the crow, "your demeanour has won my admiration; and henceforth it is my wish to follow you." "But your kind of food and mine, friend, is not the same," said the Bodhisatta; "you will be hard put to it if you attach yourself to me." " My lord," said the crow, " when you are seeking your food, I will feed too, by your side." "So be it, then," said the Bodhisatta; "only you must be earnest." And with this admonition to the crow, the Bodhisatta ranged about pecking up grass-seeds; whilst the other went about turning over cowdung and pick- ' This is an inadvertence of the compiler. There is no Kaka-jataka in the 9th book, though there ia in the 6th (No. 395), where it is stated that 'the Introductory Story has already been related.' See Nog. 274 and 375. ing out the insects underneath till he had got his fill. Then back he came to the Bodhisatta and remarked, " My lord, you give too much time to eating; excess therein should be shunned." And when the Bodhisatta had fed and reached home again at evening, in flew the crow with him into the kitchen [243]. "Why, our bird has brought another home with him;" exclaimed the And from that time oncook, and hung up a second basket for the crow. ward the two birds dwelt together in the kitchen. Now one day the Lord High Treasurer had in a store of fish which the cook hung up about the kitchen. Filled with greedy longing at the sight, the crow made up his mind to stay at home next day and treat himself to this excellent fare. So all the night long he lay groaning away ; and next day, when the Bodhisatta was starting in seai'ch of food, and cried, "Come along, friend crow,'' the crow replied, "Go without me, my lord; for I have a pain in my stomach." " Friend," answered the Bodhisatta, " I never heard of crows having pains in their stomachs before. True, crows feel faint in each of the three night-watches; but if they eat a lamp-wick, their hunger is appeased for the moment". You must be hankering after the fish in the kitchen here. Come now, man's food will not agree with you. Do not give way like this, but come and seek your food with me." "Indeed, I am not able, my lord," said the crow. "Well, your own conduct will shew," said the Bodhisatta. "Only fall not a prey to greed, but stand steadfast." And with this exhortation, away he flew to find his daily food. The cook took several kinds of fish, and dressed some one way, some another. Then lifting the lids oflf his saucepans a little to let the steam out, he put a colander on the top of one and went outside the door, where he stood wiping the sweat from his brow. Just at that moment out popped the crow's head from the basket. A glance told him that the cook was away, and, "Now or never," thought he, "is my time. The only question is shall I choose minced meat or a big lump? " Arguing that it takes a long time to make a full meal of minced meat, he resolved to take a large piece of fish and sit and eat it in his basket. So out he flew and alighted on the colander. " Click " went the colander. " What can that be? " said the cook, running in on hearing the noise. Seeing the crow, he cried, " Oh, there's that rascally crow wanting to eat my master's dinner. I have to work for my master, not for that rascal What's he to me, I should like to know ? " So, first shutting the door, he caught the crow and plucked every feather [244] oE his body. Then, he pounded up ginger with salt and cumin, and mixed in sour butter-milk finally sousing the crow in the pickle and flinging him back into his 1 Cf. Vol. 11. p. 262. C. J. 8 basket. And there the crow lay groaning, overcome by the agony of his pain. At evening the Bodhisatta came back, and saw the wretched plight of the crow. " Ah ! greedy crow,'' he exclaimed, " you would not heed my words, and now your own greed has worked you woe." So saying, he repeated this stanza : The headstrong man who, when exhorted, pays No heed to friends who kindly counsel give, Shall surely perish, like the greedy crow. Who laughed to sCQrn the pigeon's warning words. Then, exclaiming "I too can no longer dwell here," the Bodhisatta flew away. But the crow died there and then, and the cook flung him, basket and all, on the dust-heap. Said the Master, "You were greedy. Brother, in bygone times, just as you are now and all because of your greediness the wise and good of those days had to ; abandon their homes." Having ended this lesson, the Master preached the Four Truths, at the close whereof that Brother won the Fniit of the Second Path. Then the Master shewed the connexion and identified the Birth as follows: "The greedy Brother was the crow of those times, and I the pigeon."

"The headstrong man." This story was told by the Master while at Jetavana, about a certain headstrong Brother. For the Blessed One asked him whether the report was true that he was headstrong, and the Brother admitted that it was. "Brother," said the Master, "this is not the first time you have been headstrong you were just as headstrong in former days also, [245] and, as the : result of your headstrong refusal to follow the advice of the wise and good, you met your end by the bite of a snake." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into a wealthy family in the Kingdom of Kasi. Having come to years of discretion, he saw how from passion springs pain and how true bliss comes by the abandonment of passion. So he put lusts from him, and going forth to the Himalayas became a hermit, winning by fulfilment of the ordained mystic meditations the five orders of the Higher Knowledge and the eight Attainments. And as he lived his life in the rapture of Insight, he came in after times to have a large following of five hundred hermits, whose teacher he was. Now one day a young poisonous viper, wandering about as vipers do, came to the hut of one of the hermits ; and that Brother grew as fond of the creature as if it were his own child, housing it in a joint of bamboo and shewing kindness to it. And because it was lodged in a joint of bamboo, the viper was known by the name of "Bamboo." Moreover, because the hermit was as fond of the viper as if it were his own child, they called him "Bamboo's Father." Hearing that one of the Brethren was keeping a viper, the Bodhisatta sent for that Brother and asked whether the report was true. When told that it was true, the Bodhisatta said, "A viper can never be trusted; keep it no longer.'' "But," urged the Brother, "my viper is dear to me as a pupil to a teacher; —T could not live without him." "Well then,'' answered the Bodhisatta, "know that this very snake will lose you your life." But heedless of the master's warning, that Brother still kept the pet he could not bear to part with. Only a very few days later all the Brethren went out to gather and coming to a spot where all kinds grew fruits, in plenty, they stayed there two or three days. With them went "Bamboo's Father," leaving his viper behind in its bamboo prison. Two or three days afterwards, when he came back, he bethought him of feeding the creature, and, opening the cane, stretched out his hand, saying, "Come, my son; you must be hungry." But angry with its long fast, the viper bit his outstretched hand, killing him on the spot, and made its escape into the forest. Seeing him lying there dead, the Brethren came and told the Bodhisatta [246], who bade the body be burned. Then, seated in their midst, he exhorted the Brethren by repeating this stanza : The headstrong man, who, when exhorted, pays No heed to friends who kindly counsel give, Like 'Bamboo's father,' shall be brought to nought. Thus did the Bodhisatta exhort his followers ; and he developed within himself the four Noble States, and at his death was re-born into the Brahma Realm. Said the Master, "Brother, this is not the first time you have shewn yourself headstrong ; you were no less headstrong in times gone by, and thereby met your death from a viper's bite." Having ended his lesson, the Master shewed the connexion and identified the Birth by saying, "In those days, this headstrong Brother was' 'Bamboo's Father,' my disciples were the band of disciples, and I myself their teacher,"

" Sense-lacMng friends." This story was told by the Master whilst on an alms-pilgrimage in Magadha, about some stupid villagers iu a certain hamlet. Tradition says that, after travelling from Savatthi to the kingdom of Magadha, he was on his roimd in that kingdom when he arrived at a certain hamlet, which was thronged with fools. In this hamlet these fools met together one day, and debated together, saying, "Friends, when we are at work in the jungle, the mosquitos devour us; and that hinders our work. Let us, arming ourselves with bows and weapons, go to war with the mosquitos and shoot or hew them all to death." So off to the jungle they went, and shouting, "Shoot down the mosquitos,." shot and struck one another, till they were in a sad state and returned only to sink on the ground in or within the village or at its entrance. Surrounded by the Order of the Brethren, the Master came in quest of alms to that village. The sensible minority among the inhabitants no sooner saw the Blessed One, than they erected a pavilion at the entrance to their village and, after bestowing large alms on the f 247] Brotherhood with the Buddha at its head, bowed to the Master and seated themselves. Observing wounded men lying around on this side and on that, the Master asked those lay-brothers, saying, "There are numbers of disabled men about ; what has happened to them?" "Sir," was the reply, "they went forth to war with the mosquitos, but only shot one another and so disabled themselves." Said the Master, "This is not the first time that these foolish people have dealt out blows to themselves instead of to the mosquitos they meant to kill in former times, also, there were ; those who, meaning to hit a mosquito, hit a fellow-creature instead." And so saying, at those villagers' request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta gained his livelihood as a trader. In those days in a bordervillage in Kasi there dwelt a number of carpenters. And it chanced that one of them, a bald grey-haired man, was planing away at some wood, with his head glistening like a copper bowl, when a mosquito settled on his scalp and stung him with its dart-like sting. Said the carpenter to his son, who was seated hard by, — "My boy, there's a mosquito stinging me on the head; do drive it away." "Hold still then, father," said the son; "one blow will settle it." (At that very time the Bodhisatta had reached that village in the way of trade, and was sitting in the carpenter's shop.) "Rid me of it," cried the father. "All right, father," answered the son, who was behind the old man's back, and, raising a sharp axe on high with intent to kUI only the mosquito, he cleft —his father's head in twain. So the old man fell dead on the spot. Thought the Bodhisatta, who had been an eye-witness of the whole scene, — "Better than such a friend is an enemy with sense, whom fear of men's vengeance will deter from killing a man." And he recited these lines : Sense-lacking friends are worse than foes with sense; Witness the son that sought the gnat to slay, But cleft, poor fool, his father's skull in twain. [248] So saying, the Bodhisatta rose up and departed, passing away in after days to fare according to his deserts.And as for the carpenter, his body was burned by his kinsfolk. "Thus, lay brethren," said the Master, "in bygone times also there were those who, seeking to hit 'a mosquito, struck down a fellow-creattire." This lesson ended, he shewed the connexion and identified the Birth by saying, " In those days I was myself the wise and good trader who departed after repeating the stanza."

fiOHI^i-JATAKA. "Sense-lacking friends." This story was told by the Master while at Jetavana, about a maid-servant of the Lord High Treasurer, Anatha-pindika. For he is said to have had a maid-servant named RohinI, whose aged mother came to where the girl was pounding rice, and lay down. The flies came round the old ' woman and stung her as with a needle, so she cried to her daughter, " The flies are stinging me, my dear; do drive them away." "Oh! I'll drive them away, mother," said the girl, lifting her pestle to the flies which had settled on her mother. Then, crying, "I'll kill them !", she smote her mother such a blow as to kill the old woman outright. Seeing what she had done the girl began to weep and cry, "Oh! mother, mother ! The news was brought to the Lord High Treasurer, who, after having the body burnt, went his way to the Monastery, and told the Master what had happened. "This is not the first time, layman," said the Master, "that in Eohini's anxiety to kill the flies on her mother, she has struck her mother dead with a pestle; she did precisely the same in times past." Then at Anathapindika's request, he told this story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born the son of the Lord High Treasurer, and came to be Lord High Treasurer himself at his father's death. And he, too, had a maid-servant whose name was RohinI. And her mother, in like manner went to where the daughter was pounding rice, and lay down, and called out, 'Do drive these flies off me, my dear,' and in just the same wayshe struck her mother with a pestle, and killed her, and began to weep. Hearing of what had happened, [249] the Bodhisatta reflected: 'Here, in this world, even an enemy, with sense, would be preferable,' and recited these lines : — Sense-lacking friends are worse than foes with sense. Witness the girl whose reckless hand laid low Her mother, whom she now laments in vain. In these lines in praise of the wise, did the Bodhisatta preach the Truth. "This is not the first time, layman," said the Master, "that in Rohinl's anxiety to kill flies she has killed her own mother instead." This lesson ended, he shewed the connexion and identified the Birth by saying: "The mother and daughter of to-day .were also mother and daughter of those bj'gone times, and I myself the Lord High Treasurer."

"Tis knowledge." This story was told by the Master in a certain hamlet of Kosala about one who spoiled a pleasaunce. Tradition says that, in the course of an alms-journey among the people of Kosala, the Master came to a certain hamlet. A squire of the place invited the Buddha to take the mid-day meal at his house, and had his guest seated in the pleasaunce, where he shewed hospitality to the Brotherhood with the Buddha at its head, and courteously gave them leave to stroll at will about his grounds. So the Brethren rose up and walked about the grounds with the gardener. Observing in their walk a bare space, they said to the gardener, "Lay-disciple, elsewhere in the pleasaunce there is abundant shade ; but here there's neither tree nor shrub. How comes this?" " Sirs," replied the man, " when these grounds were being laid out, a village lad, who was doing the watering, pulled up all the young trees hereabouts and then gave them much or little [250] water according to the size of their roots. So the young trees withered and died oflF ; and that is why this space is bare." Drawing near to the Master, the Brethren told him this. " Yes, Brethren," said he, "this is not the first time that village lad has spoiled a pleasaunce; he did precisely the same in bygone times also." And so saying, he told this story of the past. Once on a time when Brahmadatta was king of Benares, a festival was proclaimed in the city; and at the first summoning notes of the festal drum out poured the townsfolk to keep holiday. Now in those days, a tribe of monkeys was living in the king's pleasaimce; and the king's gardener thought to himself, "They 're holidaymaking up in the city. I'll get the monkeys to do the watering for me, and be ofi' to enjoy myself with the rest." So saying, he went to the king of the monkeys, and, first dwelling on the benefits his majesty and his subjects enjoyed from residence in the pleasaunce in the way of flowers and and young shoots to eat, ended by saying, "To-day there's fruit holiday-making up in the city, and I'm off to enjoy myself. Couldn't you water the young trees while I'm away?" "Oh! yes," said the monkey. "Only mind you do," said the gardener; and off he went, giving the monkeys the water-skins and wooden watering-pots to do the work with. Then the monkeys took the water-skins and watering-pots, and fell to watering the young trees. "But we must mind not to waste the water," observed their king; "as you water, first pull each young tree up and look at the size of its roots. Then give plenty of water to those whose roots strike deep, but only a little to those with tiny roots. When this water is all gone, we shall be hard put to it to get more." " To be sure," said the other monkeys, and did as he bade them. At this juncture a certain wise man, seeing the monkeys thus engaged, asked them why they pulled up tree after tree and watered them according to the size of their roots. "Because such are our king's commands," answered the monkeys. Their reply moved the wise man to reflect how, with every desire to do good, the ignorant and foolish only succeed in doing harm. And he recited this stanza : [251] 'Tisknowledge crowns endeavoiu' with success, For fools are thwarted by their foolishness, — Witness the ape that killed the garden trees. With this rebuke to the king of the monkeys, the wise man departed with his followers from the pleasaunce. Said the Master, "This is not the first time. Brethren, that this village lad has spoiled pleasaunces; he was just the same in bygone times also." His lesson ended, he shewed the connexion and identified the Birth by saying, "The village lad who spoiled this pleasaunce was the king of the monkeys in those days, and I was myself the wise and good man." [JVote. Of. Nos. 268 and 271 and see the scene sculptured in the Stupa of ; Bharhut, Plate xlv, 5, as represented in the frontispiece of this volume.]

"'Tis hnowhdge." This story was told by the Master while at Jetavana about one who spoiled spirits. Tradition says that Anatha-pindika had a friend who kept a tavern. This friend got ready a supply of strong spirits which he sold for gold and for silver i, and his tavern was crowded. He gave orders to his apprentice to sell for cash only, and went off himself to bathe. This apprentice, while serving out the grog to his customers, observed them sending out for salt and jagghery and eating it as a whet. Thought he to himself, "There can't be any salt in our liquor ; I'll put some in.'' So he put a pound of salt in a bowl of grog, and served it out to the customers. And they no sooner took a mouthful, than they spat it out again, saying, "What have you been up to?" "I saw you sending for salt after drinking our liquor, so I mixed some salt in." "And that's how you've spoilt good liquor, you booby," cried the customers, and with abuse they got up one after another and flung out of the tavern. When the keeper of the tavern came home, and did not see [252] a single customer about, he asked where they had all got to. So the apprentice told him what had happened. Eating him for his folly, the man went off and told Anatha-pindika. And the latter, thinking the story a good one to tell, repaired to Jetavana, where after due obeisance he told the Master all about it. "This is not the first time, layman," said the Master, "that this apprentice has spoiled spirits. He did just the same once before." Then at Anathapindika's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benaies, the Bodhisatta was the Treasurer of Benares, and had a tavern-keeper who lived under his protection. This man having got ready a supply of strong spirits, which he left his apprentice' to sell while he himself went off to bathe, during his absence his apprentice mixed salt with the liquor, and spoiled it just in the same way. When on his return the young man's guide and master^ came to know what had been done, he told the story to the Treasurer. Truly,' said the latter, the ignorant and foolish, with ' ' every desire to do good, only succeed in doing harm.' And he recited this stanza : 'Tis knowledge crowns endeavour with success; For fools are thwarted by their foolishness, — Witness Kondarina's salted bowl of grog. In these lines the Bodhisatta taught the truth. ^ Apparently regarded as a Jewish proceeding, as opposed to normal barter. ' ' - With a dry humour, the Pali applies to the publican and his apprentice the terms normally applied to a religious teacher and his pupil. Said the Master, "Layman, this same person spoiled spirits in the past as now." Then he shewed the connexion and identified the Birth by saying, " He who spoiled the spirits now was also the spoiler of the spirits in those bygone days, and 1 myself was then the Treasurer of Benares."

"Misguided effort" This story was told by the Master while at Jetavana about a self-willed Brother. Said the Master to that Brother, " This is not the first time. Brother, that you have been self-willed you were of just the same ; disposition in bygone times also [253] and therefore it was that, as you would ; not follow the advice of the wise and good, you came to be cut in two by a sharp sword and were flung on the highway; and you were the sole cause why a thousand men met their end." A.nd so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, there was a brahmin in a village who knew the charm called Vedabbha. Now this charm, so they say, was precious beyond all price. For, if at a certain conjunction of the planets the charm was repeated and the gaze bent upwards to the skies, straightway from the heavens there rained the Seven Things of Price, — gold, silver, pearl, coral, catseye, ruby, and diamond. In those days the Bodhisatta was a pupil of this brahmin; and one day his master left the village on some business or other, and came with the Bodhisatta to the country of Ceti. —known as "the De- In a forest by the way dwelt five hundred robbers spatchers" —who made the way impassable. And these caught the Bodhisatta and the Vedabbha-brahmin.(Why, you ask, were they called the Despatchers? —Well, the story goes thatof every two prisoners they made they used to despatcJi one to fetch the ransom and that's why ; they were called the Despatchers. If they captured a father and a son, they told the father to go for the ransom to free his son ; if they caught a mother and her daughter, they sent the mother for the money; if they caught two brothers, they let the elder go and so too, if they caught ; a teacher and his pupil, was the pupil they set free. In this case, it therefore, they kept the Vedabbha-brahmin, and sent tlie Bodhisatta for the ransom.) And the Bodhisatta said with a bow to his master, "In a day or two I shall surely come back have no fear ; only fail not to ; do as I shall say. To-day will come to pass the conjunction of the planets which brings about the rain of the Things of Price. Take heed lest, yielding to this mishap, you repeat the charm and call down the precious shower. you do, calamity will certainly befall both you For, if and this band of robbers." With this warning to his master, the Bodhisatta went his way in quest of the ransom. At sunset the robbers bound the brahmin and laid him by the heels. Just at this moment the full moon rose over the eastern horizon, and the brahmin, studying the heavens, knew [254] that the great conjunction was taking place. "Why," thought he, "sliould I suffer this misery? By repeating the charm I will call down the precious rain, pay the robbers the ransom, and go free." So he called out to the robbers, "Friends, why do you take me a prisoner?" "To get a ransom, reverend sir," said they. "Well, if that is all you want," said the brahmin, "make haste and untie me ; have my head bathed, and new clothes put on me; and let mo be perfumed and decked with flowers. Then leave me to myself." The robbers did as he bade them. And the brahmin, marking the conjunction of the planets, repeated his charm with eyes uplifted to the heavens. Forthwith the Things of Price poured down from the skies ! The robbers picked them all up, wrapping their booty into bundles with their cloaks. Then with their brethren they marched away; and the brahmin followed in the rear. But, as luck would have it, the party was captured by a second band of five hundred robbers "Why do you ! seize us?" said the first to the second band. "For booty," was the answer. "If booty is what you want, seize on that brahmin, who by simply gazing up at the skies brought down riches as rain. It was he who gave us all that we have got." So the second band of robbers let the first band go, and seized on the brahmin, crying, "Give us riches too!" "It would give me great pleasure," said the brahmin; "but it will be a year before the requisite conjunction of the planets takes place again. If you will only be so good as to wait till then, I will invoke the precious shower for you." "Rascally brahmin!" cried the angry robbers, "j'ou made the other band rich off-hand, but want us to wait a whole year " And they cut him ! in two with a sharp sword, and flung his body in the middle of the road. Then hurrying after the first band of robbers, they killed every man of them too in hand-to-hand fight, and seized the booty. Next, they divided into two companies and fought among themselves, company against company, till two hundred and fifty men were slain. And so they went on killing one another, till only two were left alive. Thus did those thousand men come to destruction. Now, when, the two survivors had managed to carry off the treasure they hid it in the jungle near a village ; and one of them sat there, sword in hand, [255] to guard it, whilst the other went into the village to get rice and have it cooked for supper. " Covetousness is the root of ruin!" mused he' that stopped by the treasure. " When my mate comes back, he'll want half of this. Suppose I kill him the moment he gets back." So he drew his sword and sat waiting for his comrade's return. Meanwhile, the other had equally reflected that the booty had to be halved, and thought to himself, "Suppose I poison the rice, and give it him to eat and so kill him, and have the whole of the treasure to myself." Accordingly, when the rice was boiled, he first ate his own share, and then put poison in the rest, which he carried back with him to the jungle. But scarce had he set it down, when the other robber cut him in two with his sword, and hid the body away in a secluded spot. Then he ate the poisoned rice, and died then and there. Thus, by reason of the treasure, not only the brahmin but all the robbers came to destruction. Howbeit, after a day or two the Bodhisatta came back with the ransom. Not finding his master where he had left him, but seeing treasure strewn all round about, his heart misgave him that, in spite of his advice, his master must have called down a shower of treasure from the skies, and that all must have perished in consequence ; and he proceeded along the road. On his way he came to where his master's body lay cloven in twain upon the way. " Alas " he cried, " he is dead through not heeding my ! warning." Then with gathered sticks he made a pyre and burnt his master's body, making an offering of wild flowers. Further along the road, he came upon the five hundred " Despatchers," and further still upon the two hundred and fifty, and so on by degrees until at last he came to where lay only two corpses. Marking how of the thousand all but two had perished, and feeling sure that there must be two siirvivoi-s, and that these could not refrain from strife, he pressed on to see where they had gone. So on he went till he found the path by which with the treasure they had turned into the jungle ; and there he found the heap of bundles of treasure, and one robber lying dead with his rice-bowl overturned at his side. Realising the whole story at a glance, the Bodhisatta set himself to search for the missing man, and at last found his body in the secret spot where it had been flung [256]. " And thus," mused the Bodhisatta, "through not following my counsel my master in his self-will has been the means of destroying not himself only but a thousand others also. Truly, they that 1 Or perhaps a full stop should be Inserted after eva ti, the words "Covetousness ...ruin" being treated as a maxim quoted parenthetically by the author. seek their own gaiu by mistaken and misguided meaus shall reap ruin, even as my master.'' And he repeated this stanza : Misguided eflfort leads to loss, not gain; Thieves killed Vedabbha and themselves were slain. Thus spake the Eodhisatta, and he went on to say, —" And even as my master's misguided and misplaced effort in causing the rain of treasure to fall from heaven wrought both his own death and the destruction of others with him, even so shall every other man who by mistaken means seeks to compass his own advantage, utterly perish and involve others in his destruction." With these words did the Bodhisatta make the forest ring ; and in this stanza did he preach the Truth, whilst the Tree-fairies shouted applause. The treasure he contrived to carry off to his own home, where he lived out his term of life in the exercise of almsgiving and other good works. And when his life closed, he departed to the heaven he had won. Said the Master, "This is not the first time. Brother, you were self-willed you were self-willed in bygone times as well; and by your selfwill you came to utter destruction." His lesson ended, he identified the Birth by saying, "The selfwilled Brother was the Vedabbha-brahmin of those days, and I myself his pupil."

[257] " The fool may watchT This story was told by the Master while at Jetavana about a certain Naked-ascetic. 'Tradition says that a gentleman of the country near Savatthi asked in marriage for his son a young Savatthi lady of equal rank. Having fixed a day to come and fetch the bride, he subsequently consulted a Naked-ascetic who was intimate with his family, as to whether the stars were favourable for holding the festivities that day. "He didn't ask me in the first instance," thought the indignant ascetic, "but having already fixed the day, without consulting me, just makes an empty reference to me now. Very good ; I'll teach him a lesson." So he made answer that the stars were not favourable for that day ; that the nuptials ought not to be celebrated that day ; and that, if they were, great misfortune would come of it. And the country family in their faith in their ascetic did not go for the bride that day. Now the bride's friends in the town had made all their preparations for celebrating the nuptials, and when they saw that the other side did not come, they said, "It was they who fixed to-day, and yet they have not come; and we have gone to great expense about it all. Who are these people, forsooth ? Let us marry the girl to someone else." So they found another bridegroom and gave the girl to him in marriage with all the festivities they had already pre- Next day the country party came to fetch the bride. But the Savatthi people rated them as follows: "You country folk are a bad lot you fixed the ; day yourselves, and then insulted us by not coming. We have given the maiden to another." The country party started a quarrel, but in the end vfent home the way they came. Now the Brethren came to know how that Naked-ascetic had thwarted the festivity, and they began to talk the matter over in the Hall of Truth. Entering the Hall, and learning on enquiry the subject of their conversation, the Master said, "Brethren, this is not the first time that this same ascetic has thwarted the festivities of that family ; out of pique with them, he did just the same thing once before." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, some townsfolk had asked a country-girl in marriage and had named the day. Having already made the arrangement, they asked their family ascetic whether the stars were propitious for the ceremony on that day. Piqued at their having fixed the day to suit themselves without first taking counsel with him, the ascetic made up his mind to thwart their marriage festivities for that day ; [258] and accordingly he made answer that the stars were not favourable for that day, and that, if they persisted, grave misfortune would be the result. So, in their faith in the ascetic, they stayed at home When the country folk found that the town party did not come, they said among themselve.s, "It was they who fixed the marriage for to-day, and now they have not come. Who are they, forsooth ? " And they married the girl to someone else. Next day the townsfolk came and asked for the girl ; but they of the country made this answer: — "You town-people lack common decency. You yourselves named the day and yet did not come to fetch the bride. As you stopped away, we married her to someone else." "But we asked our ascetic, and he told us the stars were unfavourable. That's why we did not come yesterday. Give us the girl." "You didn't come at the pro[ier time, and now she's anothei-'s. How can we marry her twice overl" Whilst they wrangled thus with one another, a wise man from the town came into the country on business. Hearing the townsfolk explain that they had consulted their ascetic and that their absence was due to the unfavourable disposition of the stars, he exclaimed, " What, forsooth, do the stars matter 1 Is not the lucky thing to get the girl?" And, so saying, he repeated this stanza : The fool may watch for 'lucky days,' Yet luck shall always miss; 'Tis kick itself is luck's own star. What can mere stars achieve? As for the townsfolk, as they did not get the girl for all their wrangling, they had to go off home again ! Said the Master, "This is not the first time. Brethren, that this Nakedascetic has thwarted that family's festivities ; he did just the same thing in bygone times also." His lesson ended, he shewed the connexion and identified the Birth by saying, " This ascetic [259] was also the ascetic of those days, and the families too were the same ; I myself was the wise and good man who uttered the stanza."

"A thousand evil-doers." This story was told by the Master while at Jetavana, about actions done for the world's good, as will be explained in the Twelfth Book in the Maha-Kanha-jatakai. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was reborn in the womb of the Queen Consort. When he was born, he was named Prince Brahmadatta on his name-day. By sixteen years of age he had been well educated at Takkasila, had learned the Three Vedas by heart, and was versed in the Eighteen Branches of Knowledge. And his father made him a Viceroy. Now in those days the Benares folk were much given to festivals to ' gods,' and used to shew honour to ' gods.' It was their wont to massacre numbers of sheep, goats, poultry, swine, and other living creatures, and perform their rites not merely with flowers and perfumes but with gory > No. 469. carcasses. Thought the destined Lord of Mercy to himself, " Led astray by superstition, men now wantonly sacrifice life ; the multitude are for the most part given up to irreligion but when at my father's death I : succeed to my inheritance, I will find means to end such destruction of life. I will devise some clever stratagem whereby the evil shall be stopped without harming a single human being." In this mood the prince one day mounted his chariot and drove out of the city. On the way he saw a crowd gathered together at a holy banyan-tree, pi'aying to the fairy who had been reborn in that tree, to grant them sons and daughters, honour and wealth, each according to his heart's desire. Alighting from his chariot the Bodhisatta drew near to the tree and behaved as a worshipper so far as to make offerings of perfumes and flowers, sprinkling the tree with water, and pacing reverently round its trunk. Then mounting his chariot again, he went his way back into the city. Thenceforth the prince made like journeys from time to time to the tree [260], and worshipped it like a true believer in 'gods.' In due course, when his father died, the Bodhisatta ruled in his stead. Shunning the four evil courses, and practising the ten royal virtues, he ruled his people in righteousness. And now that his desire had come to pass and he was king, the Bodhisatta set himself to fulfil his former resolve. So he called together his ministers, the brahmins, the gentry, and the other orders of the people, and asked the assembly whether they knew how he had made himself king. But no man could tell. "Have you ever seen me reverently worshipping a banyan-tree with perfumes and the like, and bowing down before it ? " Sire, we have," said they. " Well, I was making a vow and the vow was that, if ever I became ; king, I would offer a sacrifice to that tree. And now that by help of the god I have come to be king, I will offer my promised sacrifice. So prepare it with all speed." "But what are we to make it of 1 " My vow," said the king, " was this — All such as are addicted to the : rive Sins, to wit the slaughter of living creatures and so forth, and all such as walk in the Ten Paths of Unrighteousness, them will I slay, and with their flesh and their blood, with their entrails and their vitals, I will make my offering. So proclaim by beat of drum that our lord the king in the days of his viceroyalty vowed that if ever he became king he would and offer up in a sacrifice, all such of his subjects as break the slay, Commandments. And now the king wills to slay one thousand of such as are addicted to the Five Sins or walk in the Ten Paths of Unrighteousness ; with the hearts and the flesh of the thousand shall a sacrifice be made in the god's honour. Proclaim this that all may know throughout the city. Of those that transgress after this date," added the king, " will I slay a thousand, and offer them as a sacrifice to the god in discharge of my vow." And to make his meaning clear the king uttered this stanza : A thousand evil-doers once I vowed In pious gratitude to kill; And evil-doers form so huge a crowd, That I will now my vow fulfil. [261] Obedient to the king's commands, the ministers had proclamation made by beat of drum accordingly throughout the length and breadth of Benares. Such was the efifect of the proclamation on the townsfolk that not a soul persisted in the old wickedness. And throughout the Bodhisatta's reign not a man was convicted of transgressing. Thus, without harming a single one of his subjects, the Bodhisatta made them observe the Commandments. And at the close of a life of alms-giving and other good works he passed Hway with his followers to throng the city of the devas. Said the Master, " This is not the first time, Brethren, that the Buddha has acted for the world's good; he acted in like manner in bygone times as well." His lesson ended, he shewed the connexion and identified the Birth by saying, "The Buddha's disciples were the ministers of those days, and I myself was the King of Benares."

MAHASiLAVA-JATAKA. " Toil on, my brother." This story was told by the Master while at Jetavana, about a Brother who had given up all earnest effort. Being asked by the Master whether the report was true that he was a backslider, the Brother [262J said it was true. "How can you, Brother," said the Master, "grow cold m so saving a faith? Even when the wise and good of bygone days had lost their kingdom, yet so undaunted was their resolution that in the end they won back their sovereignty." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as the child of the queen and on his name- ; day they gave him the name of Prince Goodness. At the age of sixteen his education was complete and later he came at his father's death to be ; king, and ruled his people righteously under the title of the great King Goodness. At each of the four city-gates he built an almonry, another in the heart of the city, and yet another at his own palace-gates, — six in all and at each he distributed alms to poor travellers and the needy. He kept the Commandments and observed the fast-days ; he abounded in patience, loving-kindness, and mercy ; and in righteousness he ruled the land, cherishing all creatures alike with the fond love of a father for his baby boy. Now one of the king's ministers had dealt treacherously in the king's harem, and this became matter of common talk. The ministers reported it to the king. Examining into the matter himself, the king found the minister's guilt to be clear. So he sent for the culprit, and said, " O blinded by folly you have sinned, and are not worthy to dwell in my ! kingdom ; take your substance and your wife and family, and go hence." Driven thus from the realm, that minister left the Kasi country, and, entering the service of the king of Kosala, gradually rose to be that monarch's confidential adviser. One day he said to the king of Kosala, " Sire, the kingdom of Benares is like a goodly honeycomb untainted by flies ; its king is feebleness itself ; and a trifling force would suffice to conquer the whole country.'' Hereon, the king of Kosala reflected that the kingdom of Benares was large, and, considering this in connexion with the advice that a trifling force could conquer it, he grew suspicious that his adviser was a hireling suborned to lead him into a trap. " Traitor," he cried, " you are paid to ! say this "Indeed I am not," answered the other; "I do but speak the truth. If you doubt me, send men to massacre a village over his border, and see whether, when they are caught and brought before him, the king does not let them off scot-free and even load them with gifts." " He shows a very bold front in making his assertion," thought the king; "I will test his counsel [263] without delay." And accordingly he sent some of his creatures to harry a village across the Benares border. The ruffians were captured and brought before the king of Benares, who asked them, saying, "My children, why have you killed my villagers?" " Because we could not make a living,'' said they. "Then why did you not come to me ?" said the king. "See that you do not do the like again." And he gave them presents and sent them away. Back they went and told this to the king of Kosala. But this evidence was not enough to nerve him to the expedition ; and a second band was sent to massacre another village, this time in the heart of the kingdom. These too were likewise sent away with presents by the king of Benares. But even this evidence was not deemed strong enough ; and a third party was sent to plunder the very streets of Benares And these, like their forerunners, ! c. J. 9 were sent away with presents ! Satisfied at last that the king of Benares was an entirely good king, the king of Kosala resolved to seize on his kingdom, and set out against him with troops and elephants. Now in these days the king of Benares had a thousand gallant warriors, who would face the charge even of a rut elephant, —whom the launched thunderbolt of Indra could not terrify, —a matchless band invincible of heroes ready at the king's command to reduce all India to his sway These, heaving the king of Kosala was coming to take Benares, came to their sovereign with the news, and prayed that they might be despatched against the invader. " We will defeat and capture him, sire," said they, "before he can set foot over the border." "Not so, my children," said the king. "None shall suffer because of me. Let those who covet kingdoms seize mine, if they will." And he refused to allow them to march against the invader. Then the king of Kosala crossed the border and came to the middlecountry ; and again the ministers went to the king with renewed entreaty. But still the king refused. And now the king of Kosala appeared outside the city, and sent a message to the king bidding him either yield up the kingdom or give battle. "I fight not," was the message of the king of Benares in reply ; " let him seize my kingdom." Yet a third time the king's ministers came to him and besought him not to allow the king of Kosala to enter, but to permit them to overthrow and capture him before the city. Still refusing, the king bade the citygates be opened, [264] and seated himself in state aloft upon his royal throne with his thousand ministers round him. Entering the city and finding none to bar his way, the king of Kosala passed with his army to the royal palace. The doors stood open wide ; and there on his gorgeous throne with his thousand ministers around him sate the great King Goodness in state. "Seize them all," cried the king of Kosala ; " tie their hands tightly behind their backs, and away with them to the cemetery ! There dig holes and bury them alive up to the neck, so that they cannot move hand or foot. The jackals will come at night and " give them sepulchre ! At the bidding of the ruffianly king, his followers bound the king of Benares and his ministers, and hauled them off. But even in this hour not so much as an angry thought did the great King Goodness harbour against the ruffians ; and not a man among his ministers, even when they were being marched off in bonds, could disobey the king, — so perfect is said to have been the discipline among his followers. So King Goodness and his ministers were led off and buried up to the neck in pits in the cemetery, — the king in the middle and the others on either side of him. The ground was trampled in upon them, and there they were left. Still meek and free from anger against his oppressor, King Goodness exhorted his companions, saying, " Let your hearts be filled with naught but love and charity, my children." Now at midnight the jackals came trooping to the banquet of human and at sight of the beasts the king and his companions raised a flesh ; mighty shout all together, frightening the jackals away. Halting, the pack looked back, and, seeing no one pursuing, again came forward. A second shout drove them away again, but only to return as before. But the third time, seeing that not a man amongst them all pursued, the jackals thought to themselves, "These must be men who are doomed to death." They came on boldly ; even when the shout was again being raised, they did not turn tail. On they came, each singling out his prey, — the chief jackal making for the king, and the other jackals for his companions [265], Fertile in resource, the king marked the beast's approach, and, raising his throat as if to receive the bite, fastened his teeth in the jackal's throat with a grip like a vice ! Unable to free its throat from the mighty grip of the king's jaws, and fearing death, the jackal raised a great howl. At his cry of distress the pack conceived that their leader must have been caught by a man. With no heart left to approach their own destined prey, away they all scampered for their lives. Seeking to free itself from the king's teeth, the trapped jackal plunged madly to and fro, and thereby loosened the earth above the king. Hereupon the latter, letting the jackal go, put forth his mighty strength, and by plunging from side to side got his hands free Then, clutching the ! brink of the pit, he drew himself up, and came forth like a cloud scudding before the wind. Bidding his companions be of good cheer, he now set to work to loosen the earth round them and to get them out, till with all his ministers he stood free once more in the cemetery. Now it chanced that a corpse had been exposed in that part of the cemetery which lay between the respective domains of two ogres ; and the ogres were disputing over the division of the spoil. " We can't divide it ourselves," said they ; " but this King Goodness is righteous; he will divide it for us. "Let us go to him." So they dragged the corpse by the foot to the king, and said, "Sii'e, divide this man and give us each our share." " Certainly I will, my friends," said the king. " But, as I am dirty, I must bathe first." Straightway, by their magic power, the ogres brought to the king the scented water prepared for the usurper's bath. And when the king had bathed, they brought him the robes which had been laid out for the usurper to wear. When he had put these on, they brought his majesty a box containing the four kinds of scent. When he had perfumed himself, they brought flowers of divers kinds laid out upon jewelled fans, in a casket of gold. When he had decked himself with the flowers, the ogres asked whether they could be of any further service. And the king gave them to understand [266] that he was hungry. So away went the ogres, and returned with rice flavoured with all the choicest flavours, which had been prepared for the usurper's table. And the king, now bathed and scented, dressed and arrayed, ate of the dainty fare. Thereupon the ogres brought the usurper's perfumed water for him to drink, in the usurper's own golden bowl, not forgetting to bring the golden cup too. When the king had drunk and had washed his mouth and was washing his hands, they brought him fragrant betel to chew, and asked whether his majesty had any further commands. ''Fetch me," said he, "by your magic power the sword of state which lies by the usurper's pillow." And straightway the sword was brought to the king. Then the king took the corpse, and setting it upright, cut it in two down the chine, giving one-half to each ogre. This done, the king washed the blade, and girded it on his side. Having eaten their fill, the ogres were glad of heart, and in their gratitude asked the king what more they could do for him. " Set me by your magic power," said he, " in the usurper's chamber, and set each of my ministers back in his own house.'' "Certainly, sire," said the ogres; and forthwith it was done. Now in that hour the usurper was lying asleep on the royal bed in his chamber of state. And as he slept in all tranquillity, the good king struck him with the flat of the sword upon the belly. Waking up in a fright, the usurper saw by the lamp-light that it was the great King Goodness. Summoning up all his courage, he rose from his couch and said : —" Sire, it is night ; a guard is set ; the doors are barred ; and none may enter. How then came you to my bedside, sword in hand and clad in robes of splendour ? " Then the king told him in detail all the story of his escape. Then the usurper's heart was moved within him, and he cried, " O king, I, though blessed with human nature, knew not your goodness but knowledge thereof was given to the fierce and cruel ; ogres, whose food is flesh and blood. Henceforth, I, sire, [267] will not plot against such signal virtue as you possess." So saying, he swore an oath of friendship upon his sword and begged the king's forgiveness. And he made the king lie down upon the bed of state, while he stretched himself upon a little couch. On the morrow at daybreak, when the sun had risen, his whole host of every rank and degree was mustered by beat of drum at the usurper's command ; in their presence he extolled King Goodness, as if raising the full-moon on high in the heavens; and right before them all, he again asked the king's forgiveness and gave him back his kingdom, saying, " Henceforth, let it be my charge to deal with rebels rule thou thy ; kingdom, with me to keep watch and ward." And so saying, he passed sentence on the slanderous traitor, and with his troops and elephants went back to his own kingdom. Seated in majesty and splendour beneath a white canopy of sovereignty upon a throne of gold with legs as of a gazelle, the great King Goodness contemplated his own glory and thought thus within himself; —"Had I not persevered, I should not be in the enjoyment of this magnificence, nor would my thousand ministers be still numbered among the living. It was by perseverance that I recovered the royal state I had lost, and saved the lives of my thousand ministers. Verily, we should strive on unremittingly with dauntless hearts, seeing that the fruit of perseverance is so excellent." And therewithal the king broke into this heartfelt utterance : Toil on, my brother; still in hope stand fast; Nor let thy courage flag and tire. Myself I see, who, all my woes o'erpast. Am 'master of my heart's desire. Thus spoke the Bodhisatta in the fulness of his heart, declaring how sure it is that the earnest efibrt of the good will come to maturity. After a life spent in right-doing he passed away to fare thereafter according to his deserts. [268] His lesson ended, the Master preached the Four Truths, at the close whereof the backsliding Brother won Arahatship. The Master shewed the connexion and identified the Birth by saying, "Devadatta was the traitorous minister of those days, the Buddha's disciples were the thousand ministers, and I myself the great King Goodness." [JVote. Cf. the Volsung-Saga in Hagen's Helden Sagen, iii. 23, and Jov/rn. of Philol. xii. 120.]

" Toil on, my brother'' — This story was told by the Master while at Jetavana, about another backsliding Brother. All the incidents that are to be related here, will be given in the Maha-janaka-Jataka^. The king, seated beneath the white canopy of sovereignty, recited this stanza : "Toil on, my brother; still in hope stand fast; Faint not, nor tire, though harassed sore. Myself I see, who, all my woes o'erpast, Have fought my stubborn way ashore. Here too the backsUding Brother won Arahatship. The All-wise Buddha was King Janaka. ' One of the last Jatakas, not yet edited.

" Whati Leave uniasted."— This story was told by the Master while at Jetavana, about some drugged liquor. Once on a time the tipplers of Savatthi met to take counsel, saying, "We've not got the price of a drink left; how are we to get it?" "Cheer up!" said one ruffian; "I've a little plan." "What may that be?" cried the others. "It's Anatha-pindika's custom," said the fellow, "to wear his rings and richest attire, when' going to wait upon the king. Let us doctor some hquor with a stupefying drug and fit up a drinking-booth, in which we wiU all be sitting when Anatha-pindika passes by. 'Come and join us, Lord High Treasurer,' we'll cry, and ply him with our liquor till he loses his senses. Then let us relieve him of his rings and clothes, and get the price of a drink." His plan mightily pleased the other rogues, and was duly carried out. As Anatha-pindika was returning, they went out to meet him and invited him [269] to come along with them ; for they had got some rare liquor, and he must taste it before he went. "What?" thought he, "shall a believer, who has found Salvation, touch strong drink? Howbeit, though I have no craving for it, yet wiU I expose these rogues." So into their booth he went, where their proceedings soon shewed him that their liquor was drugged ; and he resolved to make the rascals take to their heels. So he roundly charged them with doctoring their liquor with a view to drugging strangers first and robbing them afterwards. "You sit in the booth you have opened, and you praise up the liquor," said he ; " but as for drinking it, not one of you ventures on that. If it is really undrugged, drink away at it yourselves." This summary exposure made the gang take to their heels, and Anatha-pindika went off home. Thinking he might as well tell the incident to the Buddha, ho went to Jetavana and related the story. " This time, layman," said the Master, "it is you whom these rogues have tried to trick ; so too in the past they tried to trick the good and wise of those days." So saying, at his hearer's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was Treasurer of that city. And then too did the same gang of tipplers, conspiring together in like manner, drug liquor, and go forth to meet him in just the same way, and made just the same overtures. The Treasurer did not want to drink at all, but nevertheless went with thetu, solely to expose them. Marking their proceedings and detecting their scheme, he was anxious to scare them away and so represented that it would be a gross thing for him to drink spirits just before going to the king's palace. "Sit you here," said he, "till I've seen the king and am on my way back ; then I'll think about it.'' On his return, the rascals called to him, but the Treasurer, fixing his eye on the drugged bowls, confounded them by saying, " I like not your ways. Here stand the bowls as full now as when I left you; loudly as you vaunt the praises of the liquor, yet not a drop passes your own lips. Why, if it had been good liquor, you'd have taken your own share as well. This liquor is drugged ! " And he repeated this stanza :— What? Leave untasted drink you vaunt so rare? Nay, this is proof no honest liquor's there. [270] After a life of good deeds, the Bodhisatta passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "The rascals of to-day were also the rascals of those bygone days; and I myself was then Treasurer of Benares."

" When near a village." —This was told by the Master while at Jetavaua, about a lay brother who was skilled in the knowledge of fruits. It appears that a certain squire of Savatthi had invited the Brotherhood with the Buddha at their head, and had seated them in his pleasaunce, where they were regaled with rice-gruel and cakes. Afterwards he bade his gardener go- round with the Brethren and give mangoes and other kinds of fruits to their Reverences. In obedience to orders, the man walked about the grounds with the Brethren, and could tell by a single glance up at the tree what fruit was green, what nearly ripe, and what quite ripe, and so on. And what he said was always found true. So the Brethren came to the Buddha and mentioned how expert the gardener was, and how, whilst himself standing on the ground, he could accurately tell the condition of the hanging fruit. "Brethren," said the Master, "this gardener is not the only one who has had knowledge of fruits. A like knowledge was shewn by the wise and good of former days also." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a merchant. When he grew up, and was trading with five hundred waggons, he came one day to where the road led through a great forest. [271] Halting at the outskirts, he mustered the caravan and addressed them thus : — " Poison-trees grow in this forest. Take heed that you taste no unfamiliar leaf, flower, or fruit without first consulting me." All promised to take every care; and the journey into the forest began. Now just within the forest-border stands a village, and just outside that village grows a What-fruit tree. The What-fruit tree exactly resembles a mango alike in trunk, branch, and fruit. leaf, flower, And not only in outward semblance, but also in taste and smell, the fruit — ripe or unripe-—mimics the mango. If eaten, it is a deadly poison, and causes instant death. Now some greedy fellows, who went on ahead of the caravan, came to this tree and, taking it to be a mango, ate of its fruit. But others said, " Let us ask our leader before we eat " ; and they accordingly halted by the tree, fruit in hand, till he came up. Perceiving that it was no mango, he said — " This mango is a What-fruit tree don't touch its fruit." : ' ' ; Having stopped them from eating, the Bodhisatta turned his attention to those who had already eaten. First he dosed them with an emetic, and then he gave them the four sweet foods to eat ; so that in the end they recovered. Now on former occasions caravans had halted beneath this same tree, and had died from eating the poisonous fruit which they mistook for mangoes. On the morrow the villagers would come, and seeing them lying there dead, would fling them by the heels into a secret place, departing with all the belongings of the caravan, waggons and all. And on the day too of our story these villagers failed not to hurry at daybreak to the tree for their expected spoils. " The oxen must be ours," said some. "And we'll have the waggons," said others; — whilst others again claimed the wares as their share. But when they came breathless to the tree, there was the whole caravan alive and well " How came you to know this was not a mango-tree " demanded the ? disappointed villagers. " We didn't know," said they of the caravan; " it was our leader who knew.'' So the villagers came to the Bodhisatta and said, " Man of wisdom, what did you do to find out this tree was not a mango ? " Two things told me," replied the Bodhisatta, and he repeated this stanza : — [272] When near a village grows a tree Not hard to climb, 'tis plain to me. Nor need I further proof to know, —No wholesome fruit thereon can grow And having taught the Truth to the assembled multitude, he finished his journey in safety. " Thus, Brethren," said the Master, " in bygone days the wise and good were experts in fruit." His lesson ended, he shewed the connexion and identified the Birth by saying, "The Buddha's followers were then the people of the caravan, and I myself waa the caravan leader."

" When no Attachment." This story was told by the Master while at Jetavana, about a Brother who had given up all earnest effort. Said the Master to him, "Is the report true, Brother, that you are a backslider?" "Yes, Blessed One." "In bygone days. Brother," said the Master, "the wise and good won a throne by their dauntless perseverance in the hour of need." And so saying, he told this story of the past. Ouce on a time when Brahmadatta was reigning in Benares, it was as his queen's child that the Bodhisatta came to life once more. On the day when he was to be named, the parents enquired as to their child's destiny from eight hundred brahmins, to whom they gave their hearts' desire in all pleasures of sense. Marking the promise which he shewed of a glorious destiny, these clever soothsaying brahmins foretold that, coming to the throne at the king's death, the child .should be a mighty king endowed with every virtue ; famed and renowned for his exploits with five weapons, he should stand peerless in all Jambudipa'. [273] And because of this prophecy of the brahmins, the parents named their son Prince Five- Weapons. Now, when the prince was come to years of discretion, and was sixteen years old, the king bade him go away and study. "With whom, sire, am I to study?" asked the prince. " With the world-famed teacher in the town of Takkasila in the Gandhara country. Here is his fee," said the king, handing his son a thousand pieces. So the prince went to Takkasila and was taught there. When he was leaving, his master gave him a set of five weapons, armed with which, after bidding adieu to his old master, the prince set out from Takkasila for Benares. On his way he came to a forest haunted by an ogre named Hairy-grip and, at the entrance to the forest, men who met him tried to stop him, saying : — " Young brahmin, do not go through that forest ; it is the haunt ' This was one of the four islands, or dipa, of which the earth was supposed to consist ; it included India, and represented the inhabited world to the Indian mind. of the ogre Hairy-grip, and he kills every one he meets." But, bold as a lion, the self-reliant Bodhisatta pressed on, till in the heart of the forest he came on the ogre. The monster made himself appear in stature as tall as a palm-tree, with a head as big as an arbour and huge eyes like bowls, with two tusks like turnips and the beak of a hawk; his belly was blotched with purple; and the palms of his hands and the soles of his feet were blue-black! "Whither away?" cried the monster. "Halt! you are my prey." " Ogre," answered the Bodhisatta, " I knew what I was doing when entering this forest. You will be ill-advised to come near me. For with a poisoned arrow I will slay you where you stand." And with this defiance, he fitted to his bow an arrow dijiped in deadliest poisonand shot it at the ogre. But it only stuck on to the monster's shaggy coat. Then he shot another and another, till fifty were spent, all of which merely stuck on to the ogre's shaggy coat. Hereon the ogre, shaking the arrows off so that they fell at his feet, came at the Bodhisatta and the latter, again ; shouting defiance, drew his sword and struck at the ogre. But, like the arrows, his sword, which was thirty-three inches long, merely stuck fast in the shaggy hair. Next the Bodhisatta hurled his spear, and that stuck fast also. Seeing this, he smote the ogre with his club ; but, like his other weapons, that too stuck fast. And thereupon the Bodhisatta shouted, " Ogre, you never heard yet of me, [274] Prince Five-Weapons. When I ventured into this forest, I put my trust not in my bow and other weapons, but in myself Now will I strike you a blow which shall crush I you into dust." So saying, the Bodhisatta smote the ogre with his right hand ; but the hand stuck fast upon the hair. Then, in turn, with his left hand and with his right and left feet, he struck at the monster, but hand and feet alike clave to the hide. Again shouting " I will crush you into dust " he butted the ogre with his head, and that too stuck fast. ! Yet even when thus caught and snared in fivefold wise, the Bodhisatta, as he hung upon the ogre, was still fearless, still undaunted. And the monster thought to himself, "This is a very lion among men, a hero without a peer, and no mere man. Though he is caught in the clutches of an ogre like me, yet not so much as a tremor will he exhibit. Never, since I first took to slaying travellers upon this road, have I seen a man to equal him. How comes it that he is not frightened " 1 Not daring to devour the Bodhisatta offhand, he said, " How is it, young brahmin, that you have no fear of death 1 "Why should II" answered the Bodhisatta. "Each life must surely have its destined death. Moreover, within my body is a sword of adamant, which you will never digest, if you eat me. It will chop your inwards into mincemeat, and my death will involve yours too. Therefore it is that 1 have no fear." (By this, it is said, the Bodhisatta meant the Sword of Knowledge, which was within him.) Hereon, the ogre fell a-thinking. "This young brahmin is speaking the truth and nothing but the truth," thought he. " Not a morsel so big as a pea could I digest of such a hero. I'll let him go." And so, in fear of his life, he let the Bodhisatta go free, saying, " Young brahmin, you are a lion among men ; I will not eat you.Go forth from my hand, even as the moon from the jaws of Enhu, and return to gladden the hearts of your kinsfolk, your friends, and your country." " As for myself, ogre,'' answered the Bodhisatta, " I will go. As for you, it was your sins in bygone days that caused you to be reborn a ravening, murderous, flesh-eating ogre ; and, if [275] you continue in sin in this existence, j on will go on from darkness to darkness. But, having seen me, you will be unable thenceforth to sin any more. Know that to destroy life is to ensure re-birth either in hell or as a brute or as a ghost or among the fallen spirits. Or, if the re-birth be into the world of men, then such sin cuts short the days of a man's life." In this aud other ways the Bodhisatta shewed the evil consequences of the five bad courses, and the blessing that comes of the five good courses and so wrought in divers ways upon that ogre's fears that by his teaching he converted the monster, imbuing him with self-denial and establishing him in the Five Commandments. Then making the ogre the fairy of that forest, with a right to levy dues', and charging him to remain stedfast, the Bodhisatta went his way, making known the change in the ogre's mood as he issued from the forest. And in the end he came, armed with the five weapons, to the city of Benares, and presented himself before his parents. lu later days, when king, he was a righteous ruler ; and after a life spent in charity aud other good works he passed away to fare thereafter according to his deserts. This lesson ended, the Master, as Buddha, recited this stanza : When no attachment hampers heart or mind. When righteousness is practised peace to win, He who so walks, shall gain the victory And all the Fetters utterly destroy 2. When he had thus led his teaching up to Arahatship as -its crowning point, the Master went on to preach the Four Truths, at the close whereof that Brother won Arahatship. Also, the Master shewed the connexion, and identified the Birth by saying, "Aiigulimala' was the ogre of those days, and I myself Prince Five-Weapons. ^ Or, perhaps, "to whom sacrifices should be offered." The translation in the text suggests a popular theory of the evolution of the tax-collector. See also No. 155. " See Nos. 56 and 156. ^ Angulimala, a bandit who wore a necklace of his victims' fingers, was converted by the Buddha and became an Arahat. Cf. Majjhima Nikaya No. 86.

KANCANAKKHANDHA-JATAKA. [^76] " When gladness." This story was told by the Master while at Savatthi, about a certain Brother. Tradition says that through hearing the Master preach a young gentleman of Savatthi gave his heart to the precious Faith' and became a Brother. His teachers and masters proceeded to instruct him in the whole of the Ten Precepts of Morality, one after the other, expounded to him the Short, the Medium, and the Long Moralities 2, set forth the Morality which rests on self-restraint according to the Patimokkha', the Morality which rests on selfrestraint as to the Senses, the Morality which rests on a blameless walk of life, the Morality which relates to the way a Brother may use the Requisites. Thought the young beginner, "There is a tremendous lot of this Morality ; and I shall undoubtedly fail to fulfil all I have vowed. Yet what is the good of being a brother at all, if one cannot keep the rules of Morality ? My best course is to go back to the world, take a wife and rear children, living a life of almsgiving and other good works." So he told his superiors what he thought, saying that he proposed to return to the lower state of a layman, and wished to hand back his bowl and robes. "Well, if it be so with you," said they, " at least take leave of the Buddha before you go;" and they brought the young man before the Master in the Hall of Truth. "Why, Brethren," said the Master, "are you bringing this Brother to me against his will?" "Sir, he said that Morality was more than he could observe, and wanted to give back his robes and bowl. So we took him and brought him to you." "But why, Brethren," asked the Master, "did you burthen him with so much? He can do what he can, but no more. Do not make this mistake again, and leave me to decide what should be done in the case." Then, turning to the young Brother, the Master said, "Come, Brother what; concern have you with Morality in the mass? Do you think you could obey just three moral rules?" "Oh, yes. Sir." "Well now, watch and guard the three avenues of the voice, the miud, and the body ; do no evil whether in word, or thought, or act. Cease not to be a Brother, but go hence and obey just these three rules." "Yes, indeed, Sir, I will keep them," here exclaimed the glad young man, and back he went with his teachers again. And as he was keeping his three rules, he thought within himself, "I had the whole of Morality told me by my instructors ; but because they were not the Buddha, they could not make me grasp even this much. Whereas [277] the All-Enlightened One, by reason of his Buddhahood, and of his bemg the Lord of Truth, has expressed so much Morality in only three rules concerning the Avenues, and has made me understand it clearly. Verily, a very present help has the Master been to me." And ' Or perhaps ratanasasanam means 'the creed connected with the (Three) Grems,' viz. the Buddha, the Doctrine, and the Order. 2These are translated in Ehys Davids' "Buddhist Suttas," pp. 189—200. "The Patimokkha is translated and discussed in Pt i. of the translation of the Vinaya by Ehys Davids and Oldenberg (S. B. E. Vol. 13). he won Insight and in a few days attained Arahatship. When this came to the ears of the Brethren, they spoke of it when met together in the Hall of Truth, telling how the Brother, who was going back to the world because he could not hope to fulfil Morality, had been furnished by the Master with three rules embodying the whole of Morality, and had been made to grasp those three rules, and so had been enabled by the Master to win Arahatship. How marvellous, they cried, was the Buddha. Entering the Hall at this point, and learning on enquiry the subject of their talk, the Master said, "Brethren, even a heavy burthen becomes light, if taken piecemeal and thus the wise and good of past times, on finding a huge mass of ; gold too heavy to lift, first broke it up and then were enabled to bear their treasure away piece by piece." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a farmer in a village, and was ploughing one day in a field where once stood a village. Now, in V)ygone days, a wealthy merchant had died leaving buried in this field a huge bar of gold, as thick round as a man's thigh, and four whole cubits in length. And full on this bar struck the Bodhisatta's plough, and there stuck fast. Taking it to be a spreading root of a tree, he dug it out ; but discovering its real nature, he set to work to clean the dirt off the gold. The day's work done, at sunset he laid aside his plough and gear, and essayed to shoulder his treasuTe-trove and walk off with it. But, as he could not so much as lift it, he sat down before it and fell a-thinking what uses he would put it to. "I'll have so much to live on, so much to bury as a treasure, so much to trade with, and so much for charity and good works," thought he to himself,and accordingly cut the gold into four. Division made his burthen easy to carry and he bore home the lumps of gold. After a ; life of charity and other good works, he passed away to fare thereafter according to his deserts. His lesson ended, the Master, as Buddha, recited this stanza : — [278] When gladness fills the heart and fills the mind, When righteousness is practised Peace to win. He who so walks shall gain the victory And all the Fetters utterly destroy. And when the Master had thus led his teaching up to Arahatship as its crowning point, he shewed the connexion and identified the Birth by saying, "In those days I myself was the man who got the nugget of gold."

" Whoso, — monkey-king." This story was told by the Master, while at the Bamboo-grove, about Devadatta's going about to kill him. Being informed of Devadatta's murderous intent, the Master said, "This is not the first time. Brethren, that Devadatta has gone about seeking to kill me; he did just the same in bygone days, but failed to work his wicked will." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as a monkey. When full-grown, he was as big as a mare's foal and enormously strong. He lived alone on the banks of a river, in the middle of which was an island whereon grew mangoes and bread-fruits, and other fruit-trees. And in mid-stream, halfway between the island and the river-bank, a solitar}- rock rose out of the water. Being as strong as an elephant, the Bodhisatta used to leap from the bank on to this rock and thence on to the island. Here he would eat his fill of the fruits that grew on the island, returning at evening by the way he came. And such was his life from day to day. Now there lived in those days in that river a crocodile and his mate and she, being with young, was led by the sight of the Bodhisatta ; journeying to and fro to conceive [279] a longing for the monkey's heart to eat. So she begged her lord to catch the monkey for her. Promising that she should have her fancy, the crocodile went off and took his stand on the rock, meaning to catch the monkey on his evening journey home. After ranging about the island all day, the Bodhisatta looked out at evening towards the rock and wondered why the rock stood so high out of the water. For the story goes that the Bodhisatta always marked the exact height of the water in the river, and of the rock in the water. So, when he saw that, though the water stood at the same level, the rock seemed to stand higher out of the water, he suspected that a crocodile might be lurking there to catch him. And, in order to find out the facts of the case, he shouted, as though addressing the rock, "Hi! rock!" And, as no reply came back, he shouted three times, "Hi! rock!" And as the rock still kept silence, the monkey called out, "How comes it, friend rock, that you won't answer me to-day?" "Oh!" thought the crocodile; "so the rock's in the habit of answering the monkey. must answer for the rock to-day." I Accordingly, he shouted, "Yes, monkey; what is it?" "Who are you?" said the Bodhisatta. "I'm a crocodile." "What are you sitting on that rock for?" "To catch you and eat your heart." As there was no other way back, the only thing to be done was to outwit the crocodile. So the Bodhisatta cried out, "There's no help for it then but to give myself up to you. Open your mouth and catch me when I jump." Now you must know that when crocodiles open their mouths, their eyes shut' So, when this crocodile unsuspiciously opened his mouth, his eyes shut. And there he waited with closed eyes and open jaws ! Seeing this, the wily monkey made a jump on to the crocodile's head, and thence, with a spring like lightning, gained the bank. When the cleverness of this feat dawned on the crocodile, he said, "Monkey, he that in this world [280] possesses the four virtues overcomes his foes. And you, methinks, possess all four." And, so saying, he repeated this stanza : Whoso, monkey-king, like you, combines Truth, foresight, fixed resolve, and fearlessness. Shall see his routed foemen turn and flee. And with this praise of the Bodhisatta, the crocodile betook himself to his own dwelling-place. Said the Master, " This is not the first time then. Brethren, that Devadatta has gone about seeking to kill me he did just the same in bygone days too." And, ; having ended his lesson, the Master shewed the connexion and identified the Birth by saying, "Devadatta was the crocodile of those days, the brahmin-girl Cinca^ was the crocodile's wife, and I myself the Monkey-King." ' This assertion is not in accord with the facts of natural history. ^ Her identification here as the crocodile's wicked wife is due to the fact that Cinoa, who. was a "female ascetic of rare beauty," was suborned by Gotama's enemies to simulate pregnancy and charge him with the paternity. How the deceit was exposed, is told in Dliammapada, pp. 338 —340.

" Whoso, like you." This story was told by the Master while at the Bamboogrove also upon the subject of going about to kill. Once on a time when Brahmadatta was reigning in Benares, Devadatta came to life again as a monkey, and dwelt near the Himalayas as the lord of a tribe of monkeys all of his own begetting. Filled with forebodings that his male offspring might grow up to oust him from his lordship, he used to geld [281] them all with his teeth. Now the Bodhisatta had been begotten by this same monkey ; and his mother, in order to save her unborn progeny, stole away to a forest at the foot of the mountain, where in due season she gave birth to the Bodhisatta. And when he was full-grown and had come to years of understanding, he was gifted with marvellous strength. "Where is my father?" said he one day to his mother. "He dwells at the foot of a certain mountain, my son," she replied; "and is king of a tribe of monkeys.'' "Take me to see him, mother." "Not so, my son ; for your father is so afraid of being supplanted by his sons that he gelds them all with his teeth." "Never mind; take me there, mother," said the Bodhisatta ; " I shall know what to do." So she took him with her to the old monkey. At sight of his son, the old monkey, feeling sure that the Bodhisatta would grow up to depose him, resolved by a feigned embrace to crush the life out of the Bodhisatta. "Ah! my boy!" he cried; "where have you been all this long time?" And, making a show of embracing the Bodhisatta, he hugged him like a vice. But the Bodhisatta, who was as strong as an elephant, returned the hug so mightily that his father's ribs were like to break. Then thought the old monkey, "This son of mine, if he grows up, will certainly kill me." how to kill the Bodhisatta first, he Casting about bethought him of a certain lake hard by, where an ogre lived who miglit eat him. So he said to the Bodhisatta, "I'm old now, my boy, and should like to hand over the tribe to you ; to-day you shall be made king. In a lake hard by grow two kinds of water-lily, three kinds of blue-lotus, and five kinds of white-lotus. Go and pick me some." "Yes, father," answered the Bodhisatta; and otf he started. Approaching the lake with caution, he studied the footprints on its banks and marked how all of them led doum to the water, but none ever came back. Realising that the lake was haunted hy an ogre, he divined that his father, being unable himself to kill him, wished to get him killed [282] by the ogre. " But I'll get the lotuses," said he, "without going into the water at all." So he went to a dryspot, and taking a run leaped from the bank. In he was his jump, as clearing the water, he plucked two flowers which grew up above the them on the opposite bank. On surface of the water, and alighted with his way back, he plucked two more in like manner, as he jumped and ; so made a heap on both sides of the lake, — but always keeping out of the ogre's watery domain. When he had picked as many as he thought he could carry across, and was gathering together those on one bank, the astonished ogre exclaimed, "I've lived a long time in this lake, but I neversaw even a human being so wonderfully clever Here is this ! monkey wbo has picked all the flowers he wants, and yet has kept safely out of range of my power." And, parting the waters asunder, the ogre came up out of the lake to where the Bodhisatta stood, and addressed him thus, "O king of the monkeys, he that has three qualities shall have the mastery over his enemies ; and you, methinks, have all three." And, so saying, he repeated this stanza in the Bodhisatta's praise : Whoso, like you, monkey-king, combines Dexterity and Valour and Eesource, Shall see his routed foemen turn and flee. His praises ended, the ogre asked the Bodhisatta why he was gathering the flowers. "My father is minded to make me king of his tribe," said the Bodhisatta, "and that is why I am gathering them." " But one so peerless as you ought not to carry flowers," exclaimed the ogre; "I will carry them for you." And so saying, he picked up the flowers and followed with them in the rear of the Bodhisatta. Seeing this from afar, the Bodhisatta's father knew that his plot had failed. "I sent my son to fall a prey to the ogre, and here he is returning safe and sound, with the ogre humbly carrying his flowers for him ! I am undone !" cried the old monkey, and his heart burst asunder [283] into seven pieces, so that he died then and there. And all the other monkeys met together and chose the Bodhisatta to be their king. His lesson ended, the Master shewed the connexion and identified the Birth by saying, " Devadatta was then the king of the monkeys, and I his son." C. J. 10

"Go not too far." This story was told by the Master while at Jetavana, about a certain self-willed Brother. Asked by the Master whether the report was true that he was self-willed, the Brother said it was true. " This is not the first time, Brother," said the Master, " that you have shewn yourself self-willed you were ; just the same in bygone times as well." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Hearing Bodhisatta came to life as a drummer, and dwelt in a village. that there was to be a festival at Benares, and hoping to make money by playing his drum to the crowds of holiday-makers, he made his way to the city, with his son. And there he played, and made a great deal of money. On his way home with his earnings he had to pass through a forest which was infested by robbers and as the boy kept beating away ; at the drum without ever stopping, the Bodhisatta tried to stop him by saying, "Don't behave like that, beat only now and again, — as if some great lord were passing by.'' But in defiance of his father's bidding, the boy thought the best way to frighten the robbers away was to keep steadily on beating away at the drum. At the first notes of the drum, away scampered the robbers, thinking some great lord was passing by. But hearing the noise keep on, they saw their mistake and came back to find out who it really was. Finding only two persons, they beat and robbed them. "Alas!" cried the Bodhisatta, "by your ceaseless drumming you have lost all our hard-earned takings!" And, so saying, he repeated this stanza: Go not too far, but learn excess to shun For over-drumming lost what drumming won. [284] His lesson ended, the Master shewed the connexion and identified the Birth by saying, " This self-willed Brother was the son of those days, and I myself the father."

"Go not too far." This story was told by the Master while at Jetavana, about another self-willed person. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a conch-blower, and went up to Benares with his father to a public festival. There he earned a great deal of money hj his conch-blowing, and started for home again. On his way through a forest which was infested by robbera, he warned his father not to keep on blowing his conch ; but the old man thought he knew better how to keep the robbers off, and blew away hard without a moment's pause. Accordingly, just as in the preceding story, the robbers returned and plundered the pair. And, as above, the Bodhisatta repeated this stanza : Go not too f8.r, but learn excess to shun; For over-blowing lost what blowing won. His lesson ended, the Master shewed the connexion and identified the Birth by saying, " This self-willed Brother was the father of those days, and I myself his son."

[285] "In lust unbridled." This story was told by the Master while at Jetavana, about a passion-tost Brother. The Introductory Story will be related in the Ummadanti-jataka'. But to this Brother the Master said, " Women, Brother, are lustful, profligate, vile, and degraded. Why be passion-tost for a vile woman ? " And so saying, he told this story of the past. 1 No. 527. Once on a time wlieu Brahmadatta was reigning in Benares, the Bodhisatta came to life as a brahmin in the city of Takkasila in the Gandhara country ; and by the time he had grown up, such was his proficiency in the Three Vedas and all accomplishments, that his fame as a teacher spread through all the world. In those days there was a brahmin family in Benares, unto whom a son was born; and on the day of his birth they took fire and kept it always burning, until the boy was sixteen. Then his parents told him how the fire, kindled on the day of his birth, had never been allowed to go out; and they bade their son make his choice. If his heart was set on winning entrance hereafter into the Realm of Brahma, then let him take the fire and retire with it to the forest, there to work out his desire by ceaseless worship of the Lord of Fire. But, if he preferred the joys of a home, they bade their son go to Takkasila and there study under the world-famed teacher with a view to settling down to manage the property. "I should surely fail in the worship of the Fire-God," said the young brahmin; "I'll be a squire." So he bade farewell to his father and mother, and, with a thousand pieces of money for the teacher's fee, set out for Takkasila. There he studied till his education was complete, and then betook himself home again. Now his parents grew to wish him to forsake the world and to worship the Fire-God in the forest. Accordingly his mother, in her desire to despatchhim to the forest by bringing home to him the wickedness of women, was confident that his wise and learned teacher would be able to lay bare the wickedness of the sex to her son, and so she asked whether he had quite finished his education. "Oh yes," said the youth. [286] "Then of course you have not omitted the Dolour Texts?" "I have not learnt those, mother." "How then can you say your education is finished'! Go back at once, my son, to your master, and return to us when you have learnt them," said his mother. "Very good," said the youth, and off he started for Takkasila once more. Now his master too had a mother, —an old woman of a hundred and twenty years of age, — whom with his own hands he used to bathe, feed and tend. — And for so doing he was scorned by his neighbours, so much so indeed that he resolved to depart to the forest and there dwell with his mother. Accordingly, in the solitude of a forest he had a hut built in a delightful spot, where water was plentiful, and after laying in a stock of ghee and rice and other provisions, he carried his mother to her Tiew home, and there lived cherishing her old age. Not finding his master at Takkasila, the young brahmin made enquiries, and finding out what had happened, set out for the forest, and presented himself respectfully before his master. "What brings you back so soon, my boy?" said the latter. "I do not think, sir, I learned the Dolour Texts when I was with you,'' said the youth. "But who told you that you had to learn the Dolour Texts?" " My mother, master," was the reply. Hereon the Bodhisatta reflected that there were no such texts as those, and concluded that his pupil's mother must have wanted her son to learn how wicked women were. So he said to the youth that it was all right, and that he should in due course be taught the Texts in question. "Fi-om to-day," said he, "you shall take my place about my mother, and with your own hands wash, feed and look after her. As you rub her hands, feet, head and back, be careful to exclaim, 'Ah, Madam if you are so lovely now you are so old, what must you not ! have been in the heyday of your youth!' And as you wash and perfume her hands and feet, burst into praise of their beauty. Further,' tell me without shame or reserve every single word my mother says to you. Obey me in this, and you shall master the Dolour Texts ; disobey me, and you shall remain ignorant of them for ever.'' Obedient to his master's commands, the youth did all he was bidden, and so persistently praised the old woman's beauty that she thought he had fallen in love with her; and, blind and decrepit though she was, passion was kindled within her [287]. So one day she broke in on his compliments by asking, "Is your desire towards me?" "It is indeed, madam,'' answered the youth; "but my master is so strict.'' "If you desire me," said she, "kill my son!" "But how shall I, that have learned so much from him, —how shall I for passion's sake kill my master?" "Well then, if you will be faithful to me, I will kill him myself." (So lustful, vile, and degraded are women that, giving the rein to lust, a hag like this, and old as she was, actually thirsted for the blood of so dutiful a son !) Now the young brahmin told all this to the Bodhisatta, who, commending him for reporting the matter, studied how much longer his mother was destined to live. Finding that her destiny was to die that very day, he said, " Come, young brahmin; I will put her to the test." So he cut down a fig-tree and hewed out of it a wooden figure about his own size, which he wrapped up, head and all, in a robe and laid upon his own bed, — with a string tied to it. "Now go with an axe to my mother," said he; "and give her this string as a clue to guide her steps." So away went the youth to the old woman, and said, "Madam, the master is lying down indoors on his bed; I have tied this string as a clue to guide you; take this axe and kill him, if you can.'' "But you won't forsake me, will you?" said she. "Why should I?" was his reply. So she took the axe, and, rising up with trembling limbs, groped her way along by the string, till she thought she felt her son. Then she bared the head of the figure, and —thinking to kill her son at a single blow brought down the axe right on the figure's throat, — only to learn by the thud that it was wood! "What are you doing, mother?" said the Bodhisatta. With a shriek that she was betrayed, the old woman fell dead to the ground. Tor, says tradition, it was fated that she should die at that very moment and under her own roof. Seeing that she was dead, her son burnt her body, and, when the flames of the pile were quenched, graced her ashes with" wild-flowers. Then with the young brahmin he sat at the door of the hut and said, "My son, there is no such separate passage as the 'Dolour Text.' [288] It is women who are depravity incarnate. And when your mother sent you back to me to learn the Dolour Texts, her object was that you should learn how wicked women are. You have now witnessed- with your own eyes my mother's wickedness, and therefrom you will see how lustful and vile women are." And with this lesson, he bade the youth depart. Bidding farewell to his master, the young brahmin went home to his parents. Said his mother to him, "Have you now learnt the Dolour Texts?" "Yes, mother." "And what," she asked, "is your final choice? will you leave the world to worship the Lord of Fire, or will you choose a family life?" "Nay," answered the young brahmin; "with my own eyes have I seen the wickedness of womankind ; I will have nothing to do with family life. I will renounce the world." And his convictions found vent in this stanza : In lust unbridled, like devouring fire. Are women, frantic in their rage. The sex renouncing, fain would I retire To find peace in a hermitage. [289] With this invective against womankind, the young brahmin took leave of his parents, and renounced the world for the hei-mit's life, wherein winning the peace he desired, he assured himself of admittance after that life into the Realm of Brahma. " So you see. Brother," said the Master, " how lustful, vile, and woe-bringing are women." And after declaring the wickedness of women, he preached the Four Truths, at the close whereof that Brother won the Fruit of the First Path. Lastly, the Master shewed the connexion and identified the Birth by saying, "Kapilanli was the mother of those days, Maha-Kassapa was the father, Ananda the pupil, and I myself the teacher." 1 Her history is given in J. B. A. S. 1893, page 786.

" Blindfold, a-luting." This story was told by the Master while at Jetavana, about another passion-tost person. Said the Master, " Is the report true that you are passion-tost, Brother 1" " Quite true," was the reply. " Brother, women can not be warded in days gone by the wise who kept ; watch over a woman from the moment she was born, failed nevertheless to keep her safe." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as the child of the Queen-consort. When he grew up, he mastered evei-y accomplishment ; and when, at his father's death, he came to be king, he proved a righteous king. Now he used to play at dice with his chaplain, and, as he flung the golden dice upon the silver table, he would sing this catch for luck : law that rivers wind 'Tis nature's ; Trees grow of wood by law of kind ; And, given opportunity. All women work iniquity. [290] As these lines always made the king win the game, the chaplain was in a fair way to lose every penny he had in the world. And, in order to save himself from utter ruin, he resolved to seek out a little maid that had never seen another man, and then to keep her under lock and key in his own house. "For," thought he, "I couldn't manage to look after a girl who has seen another man. So I must take a new-born baby girl, and keep her under my thumb as she grows up, with a close guard over her, so that none may come near her and that she may be true to one man. Then I shall win of the king, and grow rich." Now he was skilled in prognostication; and seeing a poor woman who was about to become a mother, and knowing that her chUd would be a girl, he paid the woman to come and be confined in his house, and sent her away after her confinement with a present. The iiifant was brought up entirely by women, and no men — other than himself were ever allowed— to set eyes on her. When the girl grew up, she was subject to him and he was her master. Now, while the girl was growing up, the chaplain forbore to play with the king; but when she was grown up and under his own control he challenged the king to a game. The king accepted, and play began. But, when inthrowing the dice the king sang his lucky catch, the chaplain added, — "always excepting my girl." And then luck changed, and it was now the chaplain who won, while the king lost. Thinking the matter over, the Bodhisatta suspected the chaplain had a virtuous girl shut up in his house; and enquiry proved his suspicions true. Then, in order to work her fall, he sent for a clever scamp, and asked whether he thought he could seduce the girl. "Certainly, sire," said the fellow. So the king gave him money, and sent him away with orders to lose no time. With the king's money the fellow bought perfumes and incense and aromatics of all sorts, and opened a perfumery shop close to the chaplain's house. Now the chaplain's house was seven stories high, and had seven gateways, at each of which a guard was set, — a guard of women only, and no man but the brahmin himself was ever allowed to enter. The very baskets that contained the dust and sweepings [291] were examined before they were passed in. Only the chaplain was allowed to see the girl, and she had only a single waiting-woman. This woman had money given her to buy flowers and perfumes for her mistress, and on her way she used to pass near the shop which the scamp had opened. And he, knowing very well that she was the girl's attendant, watched one day for her coming, and, rushing out of his shop, fell at her feet, clasping her knees tightly with both hands and blubbering out, " O my mother ! where have you been all this long time?" And his confederates, who stood by his side, cried, "What a likeness ! Hand and foot, face and figure, even in style of dress, they are identical !" As one and all kept dwelling on the marvellous likeness, the poor woman lost her head. Crying out that it must be her boy, she too burst into tears. And with weeping and tears the two fell to embracing one another. Then said the man, "Where are you living, mother?" "Up at the chaplain's, my son. He has a young wife of peerless beauty, a very goddess for grace; and I'm her waiting-woman.'' "And whither away now, mother?" "To buy her perfumes and flowers." "Why go elsewhere for them? Come to me for them in future," said the fellow. And he gave the woman betel, bdellium, and so forth, and all kinds of flowers, refusing all payment. Struck with the quantity of flowers and perfumes which the waiting-woman brought home, the girl asked why the brahmin was so pleased with her that day. "Why do you say that, my dear?" asked the old woman. "Because of the quantity of things you have brought home.'' "No, it isn't that the brahmin was free with his money,'' said the old woman ; "for I got them at my son's." And from that day forth she kept the money the brahmin gave her, and got her flowers and other things free of charge at the man's shop. And he, a few days later, made out to be ill, and took to his bed. So when the old woman came to the shop and asked for her son, she was told he had been taken ill. Hastening to his side, she fondly stroked his shoulders, as she asked what ailed him. But he made no reply. "Why don't you tell me, my son?" "Not even if I were dying, could I tell you, mother.''"But, if you don't tell me, [292] whom are you to tell?" "Well then, mother, my malady lies solely in this that, hearing the praises of your young mistress's beauty, I have fallen in love with her. If I win her, I shall live; if not, this will be my death-bed." "Leave that to me, my boy," said the old woman cheerily; "and don't worry yourself on this account." — Then with a heavy load of perfumes and flowers to take with her — she went home, and said to the brahmin's young wife, "Alas! here's my son in love with you, merely because I told him how beautiful you are What is to be done 1 ! "If you can smuggle him in here," replied the girl, "you have my leave." Hereupon the old woman set to work sweeping together all the dust she could find in the house from top to bottom ; this dust she put into a huge flower-basket, and tried to pass out with it. When the usual search was made, she emptied dust over the woman on guard, who fled away under such ill-treatment. In like manner she dealt with all the other watchers, smothering in dust each one in turn that said anything to her. And so it came to pass from that time forward that, no matter what the old woman took in or out of the house, there was nobody bold enough to search her. Now was the time ! The old woman smuggled the scamp into the house in a flower-basket, and brought him to her young mistress. He succeeded in wrecking the girl's virtue, and actually stayed a day or two in the upper rooms, —hiding when the chajjlain was at home, and enjoying the society of his mistress when the chaplain was off the premises. A day or two passed and the girl said to her lover, "Sweetheart, you must be going now." "Very well; only I must cufi' the brahmin first." "Certainly," said she, and hid the scamp. Then, when the brahmin came in again, she exclaimed, "Oh, my dear husband, I should so like to dance, if you would play the lute for me." "Dance away, my dear," said the chaplain, and struck up forthwith. "But I shall be too ashamed, if you're looking. Let me hide your handsome face first with a cloth; and then I will dance." "All right," said he; "if you're too modest to dance otherwise." So she took a thick cloth and tied it over the brahmin's face so as to blindfold him. And, blindfolded as he was, the brahmin began to play the lute. After dancing awhile, she cried, "My dear, I should so like to hit you once on the head." "Hit away," said the unsuspecting dotard. Then the girl made a sign to her paramour; and he softly stole up behind the brahmin [293] and smote him on the head. Such was the force of the blow, that the brahmin's eyes were like to start out of his iead, and a bump rose up on the spot. Smarting with pain, he called to the girl to give him her hand; and she placed it in his. "Ah ! it's a soft hand," said he; "but it hits hard !" Now, as soon as the scamp had struck the brahmin, he hid ; and when he was hidden, the girl took the bandage off the chaplain's eyes and rubbed his bruised head with oil. The moment the brahmin went out, the scamp was stowed away in his basket again by the old woman, and so carried out of the house. Making his way at once to the king, he told him the whole adventure. Accordingly, when the brahmin was next in attendance, the king proposed a game with the dice the brahmin was willing and the dicing- ; ; table was brought out. As the king made his throw, he sang his old catch, and the brahmin — ignorant of the girl's naughtiness added his — "always excepting my girl," and nevertheless lost Then the king, who did know what had passed, said to his chaplain, "Why except her^ Her virtue has given way. Ah, you dreamed that by taking a girl in the hour of her birth and by placing a sevenfold guard round her, you could be certain of her. Why, you couldn't be certain of a woman, even if you had her inside you and always walked about with her. No woman is ever faithful to one man alone. As for that girl of yours, she told you she should like to dance, and having first blindfolded you as you played the lute to her, she let her paramour strike you on the head, and then smuggled him out of the house. Where then is your exception?" And so saying, the king repeated this stanza : by his wife beguiled. Blindfold, a-luting, The brahmin sits, who tried to rear A paragon of virtue undefiled ! Learn hence to hold the sex in fear. [294] In such wise did the Bodhisatta expound the Truth to the brahmin. And the brahmin went home and taxed the girl with the wickedness of which she was accused. "My dear husband, who can have said such a thing about me?" said she. "Indeed I am innocent; indeed it was my own hand, and nobody else's, that struck you ; and, if you do not believe me, I will brave the ordeal of fire to prove that no man's hand has touched me but yours; and so I will make you believe me." "So be it," said the brahmin. And he had a quantity of wood brought and set light to it. Then the girl was summoned. "Now,'' said he, "if you believe your own story, brave these flames ! Now before this the girl had instructed her attendant as follows : "Tell your son, mother, to be there and to seize my hand just as I am about to go into the fire." And the old woman did as she was bidden and the fellow came and took his stand among the crowd. Then, to delude the brahmin, the girl, standing there before all the people, exclaimed with fervour,"No man's hand but thine, brahmin, has ever touched me and, by the truth of my asseveration I call on this fire to ; harm me not." So saying, she advanced to the burning pile, when up — dashed her paramour, who seized her by the hand, crying shame on the brahmin who could force so fair a maid to enter the flames Shaking her ! hand free, the girl exclaimed to the brahmin that what she had asserted was now undone, and that she could not now brave the ordeal of fire. "Why not?" said the brahmin. "Because," she replied, "my asseveration was that no man's hand but thine had ever touched me ; [295] and now here is a man who has seized hold of my hand !" But the brahmin, knowing that he was tricked, drove her from him with blows. Such, we learn, is the wickedness of women. What crime will they not commit ; and then, to deceive their husbands, what oaths will they not — — take aye, in the light of day that they did it not So false-hearted are ! they ! Therefore has it been said : A sex composed of wickedness and guile, Unknowable, uncertain as the path Of fishes in the water, womankind Hold truth for falsehood, falsehood for the truth ! As greedily as cows seek pastures new, Women, unsated, yearn for mate on mate. As sand unstable, cruel as the snake. Women know all things naught from them is hid ; "Even so impossible is it to ward women," said the Master. His lesson ended, he preached the Truths, at the close whereof the passion-tost Brother won the Fruit of the First Path. Also the Master shewed the connexion and identified the Birth by saying " In these days I was the King of Benares." : [N'ote. The cufifing of the brahmin is the subject of a Bharhut sculpture, Plate 26, 8. For a parallel to the trick by which the girl avoids the ordeal of fire, see Folklore 3. 291.]

" Wrathful are women." — This story was told by the Master while at Jetavana, about another passion-tost Brother. When on being questioned the Brother confessed that he was, passion-tost, the Master said, "Women are ingrates and treacherous; why are you passion- tost because of them?" And he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta, who had chosen an anchorite's life, built himself a hermitage by the banks of the Ganges, and there won the Attainments and the Higher Knowledges, and so dwelt in the bliss of Insight. In those days the Lord High Treasurer of Benares had a fierce and cruel daughter, known as Lady Wicked, who used to revile and beat her servants and slaves. And one day they took their young mistress [296] to disport herself in the Ganges ; and the girls were playing about in the water, when the sun set and a great storm burst upon them. Hereon folks scampered away, and the girl's attendants, exclaiming, "Now is the time to see the last of this creature " threw her right into the river ! and hurried off. Down poured the rain in torrents, the sun set, and darkness came on. And when the attendants reached home without their young mistress, and were asked where she was, they replied that she had got out of the Ganges but that they did not know where she had gone. Search was made by her family, but not a trace of the missing girl could be found. Meantime she, screaming loudly, was swept down by the swollen stream, and at midnight approached where the Bodhisatta dwelt in liis hermitage. Hearing her cries, he thought to himself, " That's a woman's voice. I must rescue her from the water." So he took a torch of grass and by its light descried her in the stream. "Don't be afraid; don't ! be afraid he shouted cheerily, and waded in, and, thanks to his vast " strength, as of an elephant, brought her safe to land. Then he made a fire for her in his hermitage and set luscious fruits of divers kinds before her. Not till she had eaten did he ask, "Where is your home, and how came you to fall in the river?" And the girl told him all that had befallen her. "Dwell here for the present," said he, and installed her in his hermitage, whilst for the next two or three days he himself abode in the open air. At the end of that time he bade her depart, but she was set on waiting till she had made the ascetic fall in love with her and would not go. And as time went by, she so wrought on him by her womanly grace and wiles that he lost his Insight. With her he continued to dwell in the forest. But she did not like living in that solitude and wanted to be taken among people. So yielding to her importunities he took her away with him to a border village, where he supported her by selling dates, and so was called the Date-Sage'. And the villagers paid ' There ia a play here upon the word takha, which cannot well be rendered in English. The word takka-pandito, which I have rendered 'Date Sage,' would by itself —mean 'Logic Sage,' whilst his living was got takkam vikkinitva 'by selling dates' There is the further difficulty that the latter phrase may equally well mean ' ' by selling buttermilk. him to teach them what were lucky and unlucky seasons, and gave him a hut to live in at the entrance to their village. Now the border was harried by robbers from the mountains ; and they made a raid one day [297] on the village where the pair lived, and looted it. They made the poor villagers pack up their belongings, and off they — — went with the Treasurer's daughter among the rest to their own abodes. Arrived there, they let everybody else go free ; but the girl, because of her beauty, was taken to wife by the robber chieftain. And when the Bodhisatta learned this, he thought to himself, " She will not endure to live away from me. She will escape and come back to me." And so he lived on, waiting for her to return. She meantime was very happy with the robbers, and only feared that the Date-sage would come to carry her away again. " I should feel more secure," thought she, " if he were dead. I must send a message to him feigning love and so entice him here to his death." So she sent a messenger to him with the message that she was unhappy, and that she wanted him to take her away. And he, in his faith in her, set out forthwith, and came to the entrance of the robbers' village, whence he sent a message to her. " To fly now, my husband," said she, " would only be to fall into the robber chieftain's hands who would kill us both. Let us put off our flight till So she took him and hid him in a room; and when the night." robber came home at night and was inflamed with strong drink, she said to him, "Tell me, love, what would you do if your rival were in your power ? And he said he would do this and that to him. "Perhaps he is not so far away as you think," said she. "He is in the next room." Seizing a torch, the robber rushed in and seized the Bodhisatta and beat him about the head and body to his heart's content. Amid the blows the Bodhisatta made no cry, only murmuring, " Cruel ingrates ! slanderous traitors ! " And this was all he said. And when he had thus beaten, bound, and laid by the heels the Bodhisatta, the robber finished his supper, and lay down to sleep. In the morning, when he had slept off his over-night's debauch, he fell anew to beating the Bodhisatta, who still made no cry but kept repeating the same four words. And the robber was struck with this and asked why, even when beaten, he kept saying that. [298] " Listen,'' said the Date-Sage, " and you shall hear. Once I was a hermit dwelling in the solitude of the forest, and there I won Insight. And I rescued this woman from the Ganges and helped her in her need, and by her allurements fell from my high estate. Then I quitted the forest and supported her in a village, whence she was carried off by robbers. And she sent me a message that she was unhappy, entreating me to come and take her away. Now she has made me fall into your hands. That is why I thus exclaim." This set the robber arthinking again, and he thought, "If she can feel good and has done so much for her, what injury so little for one who is so would she not do to me ] She must die." So having reassured the Bodhisatta and having awakened the woman, he set out sword in hand, pretending to her that he was about to kill him outside the village. Then bidding her hold the Date-Sage he drew his sword, and, making as though to kill the sage, clove the woman in twain. Then he bathed the Date- Sage from head to foot and for several days fed him with dainties to his heart's content. " Where do you purpose to go now ? " said the robber at last. "The world," answered the sage, "has no pleasures for me. I will become a hermit once more and dwell in my former habitation in the forest." " And I too will become a hermit," exclaimed the robber. So both became hermits together, and dwelt in the hermitage in the forest, where they won the Higher Knowledges and the Attainments, and qualified themselves when life ended to enter the Realm of Brahma. After telling these two stories, the Master shewed the connexion, by reciting, as Buddha, this stanza : Wrathful are women, slanderers, ingrates. The sowers of dissension and fell strife Then, Brother, tread the path of holiness. And Bliss therein thou shalt not fail to find. [299] His lesson ended, the Master preached the Truths, at the close whereof the passion-tost Brother won the Fruit of the First Path. Also, the Master identified the Birth by saying, "Ananda was the robber-chief of those days, and I myself the Date-Sage."

"ThinFst thou." —This story was told by the Master while at Jetavana, about a lay-brother. Tradition says that there dwelt at Savatthi a lay-brother, who was stablished in the Three Gems and the Five Commandments, a devout lover of the Buddha, the Doctrine and the Brotherhood. But his wife was a sinful and wicked woman. On days when she did wrong, she was as meek as a slave-girl bought for a hundred pieces ; whilst on days when she did not do wrong, she played my lady, passionate and tyrannical. The husband could not make her out. She worried him so much that he did not go to wait on the Buddha. One day he went with perfumes and flowers, and had taken his seat after due salutation, when the Master said to him : " Pray how comes it, -lay-brother, that seven or eight days have gone by without your coming to wait upon the Buddha?" "My wife, sir, is one day like a slave-girl bought for a hundred pieces, while another day finds her like a passionate and tyrannical mistress. I cannot make her out and it is because she has worried me so that I have not ; been to wait upon the Buddha." Now, when he heard these words, the Master said, " "Why, lay-brother, you have already been told by the wise and good of bygone days that it is hard to understand the nature of women." And he went on to add "but his previous existences have come to be confused in his mind, so that he cannot remember." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to be a teacher of world-wide fame, with five hundred young brahmins studying under him. [300] One of these pupils was a young brahmin from a foreign land, who fell in love with a woman and made her his wife. Though he continued to live on in Benares, he failed two or three times in his attendance on the master. For, you should know, his wife was a sinful and wicked woman, who was as meek as a slave on days when she had done wrong, but on days when she had not done wrong, played my lady, passionate and tyrannical. Her husband could not make her out at all ; and so worried and harassed by her was he that he absented himself from waiting on the Master. Now, some seven or eight days later he renewed his attendances, and was asked by the Bodhisatta why he had not been seen of late. " Master, my wife is the cause," said he. And he told the Bodhisatta how she was meek one day like a slave-girl, and tyrannical the next how ; he could not make her out at all, and how he had been so worried and harassed by her shifting moods that he had stayed away. " Precisely so, young brahmin," said the Bodhisatta ;" on days when they have done wrong, women humble themselves before their husbands and become as meek and submissive as a slave-girl; but on days when they have not done wrong, then they become stiff-necked and insubordinate to their lords. After this manner are women sinful and wicked ; and their nature is hard to know. No heed should be paid either to their likes or to their dislikes." And so saying, the Bodhisatta repeated for the edification of his pupil this Stanza : Think'st thou a woman loves thee?— be not glad. Think'st thou she loves thee not? forbear to grieve. Unknowable, uncertain as the path Of fishes in the water, women prove. [301] Such was the Bodhisatta's instruction to his pupil, who thenceforward paid no heed to his wife's caprices. A.nd she, hearing that her misconduct had come to the ears of the Bodhisatta, ceased from that time forward from her naughtiness. So too this lay-brother's wife said to herself, " The Perfect Buddha himself knows, they tell me, of my misconduct," and thenceforth she sinned no more. His lesson ended, the Master preached the Truths, at the close whereof the lay-brother won the Fruit of the First Path. Then the Master shewed the con- nexion and identified the Birth by saying "This husband and wife were also the husband and wife of those days, and I myself the teacher."

"Like highways." This story was told by the Master while at Jetavana, about just such another lay-brother as the last. This man, when on enquiry he assured himself of his wife's misconduct, came to words with her, with the result that he was so upset that for seven or eight days he failed in his attendance. One day he came to the monastery, made his bow to the Blessed One and took his seat. Being asked why he had been absent for seven or eight days, he replied, " Sir, my wife has misconducted herself, and I have been so upset about her that 1 did not come." " Lay-brother," said the Master, " long ago the wise and good told you not to be angered at the naughtiness found in women, but to preserve your equanimity this, however, you have forgotten, because re-birth has hidden it from you." — — And so saying, he told at that lay-brother's request this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a teacher of world-wide reputation, as in the foregoing story. And a pupil of his, finding his wife unfaithful, was so aflFected by the discovery that he stayed away for some days, but being asked one day by his teacher what was the reason of his absence, he made a clean breast of Then said his teacher, " My son, there is no private property in it. women they are common to all. [302] And therefore wise men knowing ; their frailty, are not excited to anger agaiust them." And so saying, he repeated this stanza for his pupil's edification : Like highways, rivers, courtyards, hostelries. Or taverns, which to all alike extend One universal hospitality, Is womankind and wise men never stoop ; To wrath at frailty in a sex so frail. Such was the instruction which the Bodhisatta imparted to his pupil, who thenceforward grew indifferent to what women did. And as for his wife, she was so changed by hearing that the teacher knew what she was, that she gave up her naughtiness thenceforth. So too that lay-brother's wife, when she heard that the Master knew what she was, gave up her naughtiness thenceforth. His lesson ended, the Master preached the Truths, at the close whereof the lay-brother won the Fruit of the First Path. Also the Master shewed the connexion and identified the Birth by saying, " This husband and wife were also the husband and wife of those days, and I myself the brahmin teacher."

" Till Gentle-heart was mine!' This story was told by the Master while at Jetavana, about concupiscence. Tradition says that a young gentleman of Savatthi, [30.3} on hearing the Truth preached by the Master, gave his heart to the Doctrine of the Three Gems. Renouncing the world for the Brother's life, he rose to walk in the Paths, to practise meditation, and never to slacken in his pondering over the theme he had chosen for thought. One day, whilst he was on his round for alms through Savatthi, he espied a woman in brave attire, and, for pleasure's sake, broke through the higher morality and gazed upon her! Passion was stirred within him, he became even as a fig-tree felled by the axe. From that day forth, under the sway of passion, the palate of his mind, as of his body, lost all its gust ; like a brute beast, he took no joy in the Doctrine, and suffered his nails and hair to grow long and his robes to grow foul. When his friends among the Brethren became aware of his troubled state of mind, they said, "Why, sir, is your moral state otherwise than it was?" "My joy has gone," said he. Then they took him to the Master, who asked them why they had brought that Brother there against his will. " Because, sir, his joy is gone.'_'_ " Is that true, Brother ? " " It is, Blessed One." " Who has troubled you ? " " Sir, I was on my round for alms when, violating the higher morality, I gazed on a woman ; and passion was stirred within me. Therefore am I C. J. 11 troiibled." Then said the Master, " It is little marvel, Brother, that when, violating morality, you were gazing for pleasure's sake on an exceptional object, you were stirred by passion. Why, in bygone times, even those who had 'won the five Higher Knowledges and the eight Attainments, those who by the might of Insight had quelled their passions, whose hearts were purified and whose feet could walk the skies, yea even Bodhisattas, through gazing in violation of morality on an exceptional object, lost their insight, were stirred by passion, and came to great sorrow. Little recks the wind which could overturn Mount Sineru, of a bare hillock no bigger than an elephant ; little recks a wind which could uproot a mighty Jambu-tree, of a bush on the face of a cliff ; and little recks a wind which could dry up a vast ocean, of a tiny pond. If passion could breed folly in the supremely- enlightened and pure-minded Bodhisattas, shall passion be abashed before you ? Why, even purified beings are led astray by passion, and those advanced to the highest honour, come to shame." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the BodHsatta was born into a rich brahmin family in the Kasi country. When he was grown up and had finished his education, he renounced all Lusts, and, forsaking the world for the hermit's life, went to live in the solitudes of the Himalayas. There by due fulfilment of all preparatory forms of meditation, he won by abstract thought the Higher Knowledges and the ecstatic Attainments ; and so lived his life in the bliss of mystic Insight. [304] Lack of salt and vinegar brought him one day to Benares, where he took up his quarters in the king's pleasaunce. Next day, after seeing to his bodily needs, he folded up the red suit of bark which he commonly wore, threw over one shoulder a black antelope's skin, knotted his tangled locks in a coil on the top of his head, and with a yoke on his back from which hung two baskets, set out on his round in quest of alms. Coming to the palace-gates on his way, his demeanour so commended him to the king that his majesty had him brought in So the ascetic was seated on a couch of great splendour and fed with abundance of the daintiest food. And when he thanked the king, he was invited to take up his dwelling in the pleasaunce. The ascetic accepted the offer, and for sixteen years abode in the pleasaunce, exhorting the king's household and eating of the king's meat. Now there came a day when the king must go to the borders to put down a rising. But, before he started, he charged his queen, whose name was Gentle-heart, to minister to the wants of the holy man. So, after the king's departure, the Bodhisatta continued to go when he pleased to the palace. One day Queen Gentle-heart got ready a meal for the Bodhisatta; but as he was late in coming, she betook herself to her own toilette. After bathing in perfumed water, she dressed herself in all, her splendour. and lay down, awaiting his coming, on a little couch in the spacious chamber. Waking from rapture of Insight, and seeing how late it was, the Bodhisatta transported himself through the air to the palace. Hearing the rustling of his bark-robe, the queen started up hurriedly to receive him. In her hurry to rise, her tunic slipped down, so that her beauty was revealed to the ascetic as he entered the window and at the sight, in ; violation of Morality he gazed for pleasure's sake on the marvellous beauty of the queen. Lust was kindled within him ; he was as a tree felled by the axe. At once all Insight deserted him, and he became as a crow with its wings clipped. Clutching his food, still standing, he ate not, but took his way, all a-tremble with desire, from the palace to his hut in the pleasaunce, set it down beneath his wooden couch and thereon lay for seven whole days a prey to hunger and thirst, enslaved by the queen's loveliness, his heart aflame with lust. On the seventh day, the king came back from pacifying the border. After passing in solemn procession round the city, he entered his palace. [305] Then, wishing to see the ascetic, he took his way to the pleasaunce, and there in the cell found the Bodhisatta lying on his couch. Thinking the holy man had been taken ill, the king, after first having the cell cleaned out, asked, as he stroked the sufferer's feet, what ailed him. "Sire, my heart is fettered by lust; that is my sole ailment." "Lust for whom 1 " " For Gentle-heart, sire." " Then she is yours I give her ; to you," said the king. Then he passed with the ascetic to the palace, and bidding the queen array herself in all her splendour, gave her to the Bodhisatta. But, as he was giving her away, the king privily charged the queen to put forth her utmost endeavour to save the holy man. "Fear not, sire," said the queen; "I will save him." So with the queen the ascetic went out from the palace. But when he had passed through the great gate, the queen cried out that they must have a house to live in and back he must go to the king to ask for one. ; So back he went to ask the king for a house to live in, and the king gave them a tumble-down dwelling which passers-by used as a jakes. To this dwelling the ascetic took the queen ; but she flatly refused to enter it, because of its filthy state. "What am I to dol" he cried. " Why, clean it out," she said. And she sent him to the king for a spade and a basket, and made him remove all the filth and dirt, and plaster the walls with cowdung, which he had to fetch. This done, she made him get a bed, and a stool, and a rug, and a water-pot, and a cup, sending him for only one thing at a time. Next, she sent him packing to fetch water and a thousand other things. So off he started for the water, and up the water-pot, and set out the filled water for the bath, and made the bed. And, as he sat with her upon the bed, she took him by the whiskers and drew him towards her till they were face to face, saying, " Hast thou forgotten that thou art a holy man and a brahmin ? Hereon he came to himself after his interval of witless folly. (And here should be repeated the text beginning, " Thus the hindrances of Lust and Longing are called Evils because they spring from Ignorance, Brethren [306] that which springs from Ignorance creates Darkness.") ; So when he had come to himself, he bethought him how, waxing stronger and stronger, this fatal craving would condemn him hereafter to the Four States of Punishment'. "This self-same day," he cried, "will I ! restore this woman to the kingand fly to the mountains " So he stood with the queen before the king and said, "Sire, I want your queen no longer; and it was only for her that cravings were awakened within me." And so saying, he repea,ted this Stanza : Till Gentle-heartwas mine, one sole desire I had, —to win When her beauty owned her. Me lord, desire came crowding on desire. Forthwith his lost power of Insight came back to him. Eising from the earth and seating himself in the air, he preached the Truth to the king; and without touching earth he passed through the air to the Himalayas. He never came back to the paths of men but grew in love ; and charity till, with Insight unbroken, he passed to a new birth in the Kealm of Brahma. His lesson ended, the Master preached the Truths, at the close whereof that Brother won Arahatship itself. Also the Master shewed the connexion and identified the Birthby saying, "Ananda was the King of those days, Uppalavanna was Gentle-heart, and I the hermit."

"A son 's an eaiy jimd" This story was told by the Master while at Jetavana, about a certain country-woman. For it fell out once in Kosala that three men were ploughing on the outskirts of a certain forest, and that robbers plundered folk in that forest and made their escape. [307] The victims came, in the course of a fruitless search for the rascals, to where the three men were ploughing. " Here are the forest robbers, ' Hell, the brute-creation, ghostdom, devildom. disguised as husbandmen," they cried, and hauled the trio off as prisoners to the King of Kosala. Now time, after time there came to the king's palace a woman who with loud lamentations begged for " wherewith to be covered." Hearing her cry, the king ordered a shift to be given her ; but she refused it, saying this was not what she meant. So the king's servants came back to his majesty and said that what the woman wanted was not clothes but a husband i. Then the king had the woman brought into his presence and asked her whether she really did mean a husband. " Yes, sire," she answered ; " for a husband is a woman's real covering, and she that lacks a husband even though she be clad in garments costing a thousand pieces goes bare and naked indeed." (And to enforce this truth, the following Sutta should be recited here : Like kingless kingdoms, like a stream nm dry. So bare and naked is a woman seen, Who, having brothers ten, yet lacks a mate.) Pleased with the woman's answer, the king asked what relation the three prisoners were to her. And she said that one was her husband, one her brother, and one her son. " Well, to mark my favour," said the king, " I give you one of the three. Which will you take ? " " Sire," was her answer, " if I live, I can get another husband and another son ; but as my parents are dead, I can never get another brother. So give me my brother. Sire." Pleased with the woman, the king set all three men at liberty ; and thus this one woman was the means of saving three persons from peril. When the matter came to the knowledge of the Brotherhood, they were lauding the woman in the Hall of Truth, when the Master entered. Learning on enquiry what was the subject of their talk, he said, " This is not the first time, Brethren, that this woman has saved those three from peril ; she did the same in days gone by." Ajad, so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, three men were ploughing on the outskirts of a forest, and everything came to pass as above. Being asked by the king which of the three she would take, the woman said, " Cannot your majesty give me all three 1 " " No," said the king, " I cannot." [308] " Well, if I cannot have all three, give me my brother." " Take your husband or your son," said the king. " What matters a brother t " " The two former I can readily replace," answered the woman, " but a brother never !" And so saying, she repeated this stanza : A son 's an easy find; of husbands too An ample choice throngs public ways. But where Will all my pains another brother find? . "She is quite right," said the king, well-pleased. And he bade all three men be fetched from the prison and given over to the woman. She took them all three and went her way. ' Cf, ' femme oonverte. " So you see, Brethren," said the Master, ' that this same woman once before saved these same three men from peril." His lesson ended, he made the connexion and identified the Birth by saying, " The woman and the three men of to-day were also the woman and men of those bygone days ; and I was then the king." [Jfote. — for the idea of the verse Herodotus 118 — 120, Sophocles Anti- Cf. lii. fone 909 —912 and see this passage discussed in the Indian Antiquary for ; )ecember, 1881.]

" The man thy mind rests on." — This story was told by the Master, while at ABjanavana, about a certain brahmin. Tradition says that when the Blessed One with his disciples was entering the city of Saketa, an old brahmin of that place, who was going out, met him in the gateway. Falling at the Buddha's feet, and clasping him by the ankles, the old man cried, " Son, is it not the duty of children to cherish the old age of their parents 1 [309] Why have you not let us see you all this long time ? At last I have seen you ; come, let your mother see you too." So saying, he took the Master with him to his house ; and there the Master sat upon the seat prepared for him, with his disciples around him. Then came the brahmin's wife, and she too fell at the feet of the Blessed One, crying, "My son, where have you been all this time? Is it not the duty of children to comfort their parents in their old age ? " Hereon, she called to her sons and daughters that their brother was come, and made them salute the Buddha. And in their joy the aged pair shewed great hospitaUty to their guests. After his meal, the Master recited to the old people the Sutta concerning old-age 1 and, when he had ended, both husband and wife won fruition of the ; Second Path. Then rising up from his seat, the Master went back to Anjanavana. Meeting together in the Hall of Truth, the Brethren fell to talking about this thing. It was urged that the brahmin must have been well aware that Suddhodana was the father, and Mahamaya the mother, of the Buddha ; yet none the less, he and his wife had claimed the Buddha as their own son,— and that with the Master's assent. What could it all mean ? Hearing their talk, the Master said, " Brethren, the aged pair were right in claiming me as their son." And so saying, he told this story of the past. Brethren, in ages past this brahmin was my father in 500 successive births, my uncle in a like number, and in 500 more my grandfather. And ^ The Jara-sutta of the Sutta-nipata, page 152 of FausboU's edition for the Pali Text Society. in 1500 successive births his wife was respectively my mother, my aunt, and my grandmother. So I was brought up in 1500 births by this brahmin, and in 1500 by his wife. And therewithal, having told of these 3000 births, the Master, as Buddha, recited this Stanza: The man thy mind rests on, with whom thy heart Is pleased at first sight, —place thy trust in him. [310] His lesson ended, the Master shewed the connexion and identified the Birth by saying, " This brahmin and his wife were the husband and wife in all those existences, and I the child." [Note. See also No. 237.]

"Mat/ shame." This story was told by the Master whUe at Jetavana about Sariputta, the Captain of the Faith. Tradition says that in the days when the Elder used to eat meal-cakes, folks came to the monastery with a quantity of such cakes for the Brotherhood. After the Brethren had all eaten iheir fill, much remained over and the givers said, " Sirs, take some for those too who are away ; in the village." Just then a youth who was the Elder's co-resident, was away in the village. For him a portion was taken but, as he did not return, and it was felt that it ; was getting very late^, this portion was given to the Elder. When this portion had been eaten by the Elder, the youth came in. Accordingly, the Elder explained the case to him, saying, " Sir, I have eaten the cakes set apart for you." " Ah " was the rejoinder, " we have all of us got a sweet tooth." The Great ! Elder was much troubled. "From this day forward," he exclaimed, "I vow never to eat meal-cakes again." And from that day forward, so tradition says, the Elder Sariputta never touched meal-cakes again This abstention became matter of common know- ! ledge in the Brotherhood, and th'e Brethren sat talking of it in the Hall of Truth. Said the Master, What are you talking of, Brethren, as you sit here " V When they had told him, he said, "Brethren, when Sariputta has once given anything up, he never goes back to it again, even though his life be at stake." And so saying, he told this story of the past. 1 i.e. close on to mid-day, after which the food could not properly be eaten. See note, page 107. Oiice on a time, when Eralimadatta was reigning in Benares, the Bodhisatta was born into a family of doctors skilled iu the cure of snakebites, and when he grew up, he practised for a livelihood. Now it fell out that a countryman was bitten by a snake ; and without delay his relatives quickly fetched the doctor. Said the Bodhisatta, " Shall I extract the venom with the usual antidotes, or have the snake caught and make it suck its own poison out of the wound 1 " " Have the snake caught and make it suck the poison out." So he had the snake caught, and asked the creature, saying " Did you bite this man?" " Yes, I did," was the answer. [311] " Well then, suck your own poison out of the wound again." " What ? Take back the poison I have once shed ! cried the snake ; " I never did, and I never will." Then the doctor made a fire with wood, and said to the snake, "Either you suck the poison out, or into the fire you go.'' " Even though the flames be my doom, I will not take back the poison I have once shed," said the snake, and repeated the following stanza : May shame be on the poison which, once shed. To save my life, I swallow down again ! More welcome death than life by weakness bought With these words, the snake moved towards the fire ! But the doctor barred its way, and drew out the poison with simples and charms, so that the man was whole again. Then he unfolded the Commandments to the snake, and set it free, saying, " Henceforth do harm to none." And the Master went on to say, " Brethren, when Sariputta has once parted with anything, he never takes it back again, even though his life be at stake." His lesson ended, he shewed the connexion and identified the Birth by saying, " Sariputta was the snake of those days, and I the doctor."

" The coTiquest." This story was told by the Master while at Jetavana, about the Elder named Cittahattha-Sariputta. He is said to have been a youth of a good family in Savatthi ; and one day, on his way home from ploughing, he turned in to the monastery. Here he received from the bowl of a certain Elder some dainty fare, rich and sweet, which made him think to himself, "Day and night I am toiling away with my hands at divers tasks, yet never do I taste food I must turu Brother myself " So he joined the Brotherhood, but ! so sweet. after six weeks' zealous application to high thinking, fell under the dominion of Lusts and off he went. His belly again proving too much for him, [312] back he came to join the Brotherhood once more, and studied the Abhidhamma'. In this way, six times he left and came back again but when for the seventh time ; he became a Brother, he mastered the whole seven books of the Abhidhamma, and by much chanting of the Doctrine of the Brothers won Discernment and attained to Arahatship. Now his friends among the Brethren scoffed at him, saying "Can it be, sir, that Lusts have ceased to spring up within your heart?" " Sirs," was the reply, " I have now got beyond mundane life henceforth." He having thus won Arahatship, talk thereof arose in the Hall of Truth, as follows : " Sirs, though all the while he was destined to all the glories of Arahatship, yet six times did Cittahattha-Sariputta renounce the Brotherhood truly, ; very wrong is the imconverted state." Returning to the Hall, the Master asked what they were talking about. Being told, he said, " Brethren, the worldling's heart is light and hard to curb ; material things attract and hold it fast when once it is so held fast, it cannot ; be released in a trice. Excellent is the mastery of such a heart once mastered, ; it brings joy and happiness : 'Tis good to tame a headstrong heart and frail, By passion swayed. Once tamed, the heart brings bliss. It was by reason of this headstrong quality of the heart, however, that, for the sake of a pretty spade which they could not bring themselves to throw away, the wise and good of bygone days six times reverted to the world out of sheer cupidity ; but on the seventh occasion they won Insight and subdued their cupidity." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as a gardener, and grew up. ' Spade Sage was his name. With his spade he cleared a patch of ground, and grew pot-herbs, pumpkins, gourds, cucumbers, and other vegetables, by the sale of which he made a sorry living. For, save only that one spade, he had nothing in the world ! Resolving one day to forsake the world for the religious life, he hid his spade away, and became a recluse. But thoughts of that spade rose in his heart and the passion of greed overcame him, so that for the sake of his blunt spade he reverted to the world. [313] Again and again this happened ; six times did he hide the spade and become a recluse, — only to renounce his vows again. But the seventh time he bethought him how that blunt spade had caused him again and again to backslide ; and he made up his mind to throw it into a great river before he became a recluse again. So he carried the spade to the river-side, and, fearing lest if he saw where it fell, he should come back and fish it out again, he whirled the spade thrice round his head by the handle and flung 1 The third, and latest, of the Pitakaa, —^perhaps compiled from the Nikayas of the Sutta-pitaka. it with the strength of an elephant right into mid-stream, shutting his eyes tight as he did so. Then loud rang his shout of exultation, a shout like a lion's roar, — " I have conquered I have conquered ! ! Now just at that moment the King of Benares, on his way home from quelling disorder on the border, had been bathing in that very river, and was riding along in all his splendour on the back of his elephant, when he heard the Bodhisatta's shout of triumph. " Here's a man," said the king, " who is proclaiming that he has conquered. I wonder whom he has conquered. Go, bring him before me." So the Bodhisatta was brought before the king, who said to him, " My good man, I am a conqueror myself; I have just won a battle and am on my way home victorious. Tell me whom you have conquered." " Sire," said the Bodhisatta, " a thousand, yea, a hundred thousand, such victories as yours are vain, if you have not the victory over the Lusts within yourself. It by conquering greed within myself that I have conquered my is Lusts." And as he spoke, he gazed upon the great river, and by duly concentrating all his mind upon the idea of water, won Insight. Then by virtue of his newly-won transcendental powers, he rose in the air, and, seated there, instructed the King in the Truth in this stanza : The conquest that by further victories Must be upheld, or own defeat at last, Is vain ! True conquest lasts for evermore ! [314] Even as he listened to the Truth, light shone in on the king's darkness, and the Lusts of his heart were quenched ; his heart was bent on renouncing the world ; then and there the lust for royal dominion passed away from him. " And where will you go now?" said the king to the Bodhisatta. "To the Himalayas, sire; there to live the anchorite's life." "Then I, too, will become an anchoi'ite," said the king; and he departed with the Bodhisatta. And with the king there departed also the whole army, all the brahmins and householders and all the common folk, —in a word, all the host that was gathered there. Tidings came to Benares that their king, on hearing the Truth preached by the Spade Sage, was fain to live the anchorite's life and had gone forth with all his host."And what shall we do here?" cried the folk of Benares. And thereupon, from out that city which was twelve leagues about, all the inhabitants went forth, a train twelve leagues long, with whom the Bodhisatta passed to the Himalayas. Then the throne of Sakka, King of Devas, became hot beneath him '. Looking out, he saw that the Spade Sage was engaged upon a Great ^ Only the merits of a good man struggling with adversity could thus appeal to the mercy-seat of the Archangel. Renunciation'. Marking the numbers of his following, Indra took thought how to house them all. And he sent for Vissakamma, the architect of the Devas, and spoke thus — " The Spade Sage is engaged upon a Great : Renunciation, [315] and quarters must be found for him. Go you to the Himalayas, and there on level ground fashion by divine power a hermit's demesne thirty leagues long and fifteen broad." "It shall be done, sire," said Vissakamma. And away he went, and did what he was bidden. (What follows is only a summary ; the full details will be given in the Hatthipala-jataka'', which forms one narrative with this.) Vissakamma caused a hermitage to arise in the hermit's demesne drove away all the ; noisy beasts and birds and fairies and made in each cardinal direction a ; path just broad enough for one person to pass along it at a time. This done, he betook himself to his own abode. The Spade Sage with his host of people came to the Himalayas and entered the demesne which Indra had given and took possession of the house and furniture which Vissakamma had created for the hermits. First of all, he renounced the world himself, and afterwards made the people renounce it. Then he portioned out the demesne among them. They abandoned all their sovereignty, which rivalled that of Sakka himself; and the whole thirty leagues of the demesne were filled. By due performance of all the other' rites that conduce to Insight, the Spade Sage developed perfect good-will within himself, and he taught the people how to meditate. Hereby they all won the Attainments, and assured their entry thereafter into the Brahman- Realm, whilst all who ministered to them qualified for entry thereafter into the Realm of Devas. "Thus, Brethren," said the Master, "the heart, when passion holds it fast, is hard to release. When the attributes of greed spring up within it, they are hard to chase away, and even persons so wise and good as the above are thereby rendered witless." His lesson ended, he preached the Truths, at the close whereof some won the First, some the Second, and some the Third Path, whilst others again attained to Arahatship. Further, the Master shewed the connexion and identified the Birth by saying, "Ananda was the king of those days, the Buddha's followers were the followers, and I myself the Spade Sage." • It is only when a future Buddha renounces the world for the religious life, that hie ' going forth ' is termed a Great Benunciation. Cf. p. 61 of Vol. i. of Fausbbll's text as to Gotama's ' going forth.' ^ No. 509, — ^where, however, no further details are vouchsafed. ' As shewn above, he had already arrived at Insight through the idea of water.

[316] "Learn thou from him." This story was told by the Master while at Jetavana, about the Elder named Tissa the Squire's Son. Tradition says that one day thirty young gentlemen of Savatthi, who were all friends of one another, took perfumes and Sowers and robes, and set out with a large retinue to Jetavana, in order to hear the Master preach. Arrived at Jetavana, they sat awhile in the several enclosures in the enclosure of the Iron-wood trees, in the enclosure of the Sal-trees, and so forth, till at evening the Master passed from his fragrant sweet-smelling perfumed chamber to the Hall of Truth and took his seat on the gorgeous Buddha-seat. Then, with their following, these young men went to the Hall of Truth, made an offering of perfumes and flowers, bowed down at his feet those blessed feet that were glorious as full-blown lotus-tiowers, and bore imprinted ou the sole the Wheel ! and, taking their seats, listened to the Truth. Then the thought came into their minds, "Let us take the vows, so far as we understand the Truth preached by the Master." Accordingly, when the Blessed One left the Hall, they approached him and with due obeisance asked to be admitted to the Brotherhood ; and the Master admitted them to the Brotherhood. Winning the favour of their teachers and directors they received full Brotherhood, and after five years' residence with their teachers and directors, by which time they had got by heart the two Abstracts, had come to know what was proper and what was improper, had learnt the three modes of expressing thanks, and had stitched and dyed robes. At this stage, wishing to embrace the ascetic life, they obtained the consent of their teachers and directors, and approached the Master. Bowing before him they took their seats, saying, "Sir, we are troubled by the round of existence, dismayed by birth, decay, disease, and death give us a theme, by thinking on which we may get free from the elements ; which occasion existence." The Master turned over in his mind the eight and thirty themes of thought, and therefrom selected a suitable one, which he expounded to them. Aid then, after getting their theme from the Master, they bowed and with a ceremonious farewell passed from his presence to their cells, and after gazing on their teachers and directors went forth with bowl and robe to embrace the ascetic life. Now amongst them was a Brother named the Elder Tissa the Squire's Son, a weak and irresolute man, a slave to the pleasures of the taste. Thought he to himself, "I shall never be able to live in the forest, to strive with strenuous effort, and subsist on doles of food. What is the good of my going? I will turn back." And so he gave up, and after accompanying those Brothers some way he turned back. As to the other Brothers, they came in the course of their almspilgrimage through Kosala to a certain border- village, [317] hard by which in a wooded spot they kept the Eainy-season, and by three months' striving and wrestling got the germ of Discernment and won Arahatship, making the earth shout for joy. At the end of the Rainy-season, after celebrating the Pavarana festival, they set out thence to announce to the Master the attainments they had won, and, coming in due course to Jetavana, laid aside their bowls and robes, paid a visit to their teachers and directors, and, being anxious to see the Blessed One, went to him and with due obeisance took their seats. The Master greeted them kindly and they announced to the Blessed One the attainments they had won, receiving praise from him. Hearing the Master speaking in their praise, the Elder Tissa the Squire's Son was filled with a desire to Uve the life of a recluse all by himself. Likewise, those other Brothers asked and received the Master's permission to return to dwell in that self-same spot in the forest. And with due obeisance they went to their cells. Now the Elder Tiasa the Squire's Son that very night was inflated with a yearning to begin his austerities at once, and whilst practising with excessive zeal and ardour the methods of a recluse and sleeping in an upright posture by the side of his plank-bed, soon after the middle watch of the night, round he turned and down he fell, breaking his thigh-bone; and severe pains set in, so that the other Brothers had to nurse him and were debarred from going. Accordingly, when they appeared at the hour for waiting on the Buddha, he asked them whether they had not yesterday asked his leave to start to-day. "Yes, sir, we did; but our friend the Elder Tissa the Squire's Son, while rehearsing the methods of a recluse with great vigour but out of season, dropped off to sleep and fell over, breaking his thigh and that is why our departure has ; been thwarted." "This is not the first time, Brethren," said the Master, "that this man's backsliding has caused him to strive with vmseasonable zeal, and thereby to delay your departure; he delayed your departure in the past also." And hereupon, at their request, he told this story of the past. Once on a time at Takkasila in the kingdom of Gandhara the Bodhisatta was a teacher of world-wide fame, with 500 young brahmins as pupils. One day these pupils set out for the forest to gather firewood for their master, and busied themselves in gathering sticks. Amongst them was a lazy fellow who came on a huge forest tree, which he imagined to be dry and rotten. So he thought that he could safely indulge in a nap first, and at the last moment climb up [318] and break some branches off to carry home. Accordingly, he spread out his outer robe and fell asleep, snoring loudly. All the other young brahmins were on their way home with their wood tied up in faggots, when they came upon the sleeper. Having kicked him in the back till he awoke, they left him and went their way. He sprang to his feet, and rubbed his eyes for a time. Then, still half asleep, he began to climb the But one branch, which he was tree. tugging at, snapped off short and, as it sprang up, the end struck him in ; the eye. Clapping one hand over his wounded eye, he gathered green boughs with the other. Then climbing down, he corded his faggot, and after hurrying away home with it, flung his green wood on the top of the others' faggots. That same day it chanced that a country family invited the master to visit them on the morrow, in order that they might give him a brahminfeast. And so the master called his pupils together, and, telling them of the journey they would have to make to the village on the morrow, said they could not go fasting. "So have some rice-gruel made early in the morning," said he ; " and eat it before starting. There you will have food given you for yourselves and a portion for me. Bring it all home vrith you." So they got up early next morning and roused a maid to get them their breakfast ready betimes.And off she went for wood to light the fire. The green wood lay on the top of the stack, and she laid her tire with it. And she blew and blew, but could not get her fire to burn, and at last the sun got up. " It's broad daylight now," said they, " and it's too late to start." And they went off to their master. " What, not yet on your way, my sons ? " said he. " No, sir ; we have not started." "Why, pray?" "Because that lazy so-and-so, when he went wood-gathering with us, lay down to sleep under a forest-tree ; and, to make up for lost time, he climbed up the tree in such a hurry that he hurt his eye and brought home a lot of green wood, which he threw on the top of our faggots. So, when the maid who was to cook our rice-gruel went to the stack, she took his wood, thinking it would of course be dry and no fire could she light before the sun was up. And this is what stopped our going." Hearing what the young brahmin had done, the master exclaimed that a fool's doings had caused all the mischief, and repeated this stanza [319] Learn thou from him who tore green branches down, That tasks deferred are wrought in tears at last. Such was the Bodhisatta's comment on the matter to his pupils ; and at the close of a life of charity and other good works he passed away to fare according to his deserts. Said the Master, "This is not the first time, Brethren, that this man has thwarted you he did the like in the past also." ; His lesson ended, he shewed the connexion and identified the Birth by saying, "The Brother who has broken his thigh was the young brahmin of those days who hurt his eye the Buddha's ; followers were the rest of the young brahmins and I myself was the brahmin ; their master."

SiLAVANAGA-JATAKA. "Ingratitude lochs more." This story was told by the Master while at the Bamboo-grove about Devadatta. The Brethren sat in the Hall of Truth, saying, "Sirs, Devadatta is an ingrate and does not recognise the virtues of the Blessed One." Returning to the Hall, the Master asked what topic they were discussing, and was told. "This is not the first time. Brethren," said he, "that Devadatta has proved an ingrate he was just the same in bygone days also, and he has ; never known my virtues." And so saying, at their request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was conceived by an elephant in the Himalayas. When bom, he was white all over, like a mighty mass of silver. Like diamond balls were his eyes, like a manifestation of the five brightnesses'; red was his mouth, like scarlet cloth ; like silver flecked with red gold was his trunk Thus his person, adorned and his four feet were as if polished with lac. When he grew up, all with the ten perfections, was of consummate beauty. the elephants of the Himalayas in a body [320] followed him as their leader. Whilst he was dwelling in the Himalayas with a following of 80,000 elephants, he became aware that there was sin in the herd. So, detaching himself from the rest, he dwelt in solitude in the forest, and the goodness of his life won him the name of Good King Elephant. Now a forester of Benares came to the Himalayas, and made his way into that forest in quest of the implements of his craft. Losing his bearings and his way, he roamed to and fro, stretching out his arms in despair and weeping, with the fear of death before his eyes. Hearing the man's cries, the Bodhisatta was moved with compassion and resolved to help him in his need. So he approached the man. But at sight of the elephant, off ran the forester in great terror^. Seeing him run away, the Bodhisatta stood still, and this brought the man to a standstill too. Then the Bodhisatta again advanced, and again the forester ran away, halting once more when the Bodhisatta halted. Hereupon the truth dawned on the man that the elephant stood still when he himself ran, and only advanced when he himself was standing still. Consequently he concluded that the. creature could not mean to huf t, but to help him. So he valiantly stood his ground this time. And the Bodhisatta drew near and said, " Why, friend man, are you wandering about here lamenting?" "My lord," replied the forester, "I have lost my bearings and my way, and fear to perish." Then the elephant brought the man to his own dwelling, and there entertained him for some days, regaling him with fruits of every kind. Then, saying, " Fear not, friend man, I will bring you back to the haunts of men," the elephant seated the forester on his back and brought him to where men dwelt. But the ingrate thought to himself, that, if questioned, he ought to be able to reveal everything. So, as he travelled along on the elephant's back, he noted the landmarks of tree and hill. At last the elephant brought him out of the forest and set him down on the high road to Benares, saying, " There lies your road, friend man : Tell no man, whether you are questioned or not, of the place of my abode." And with this leave-taking, the Bodhisatta made his way back to his own abode. Arrived at Benares, the man came, in the course of his walks through 1 This is applied to a Bodhisatta's eyes in Jat. vol. iii. 344. 9. ^ A solitary elephant, or ' rogue,' being dangerous to meet. the city, to the ivory-workers' bazaar, where he saw ivory being worked into divers forms and shapes. And he asked the craftsmen [321] whether they would give anything for the tusk of a living elephant. "What makes you ask such a question ? " was the reply. "A living elephant's tusk is worth a great deal more than a dead one's." "Oh, then, I'll bring you some ivory," said he, and off he set for the Bodhisatta's dwelling, with provisions for the journey, and with a sharp saw. Being asked what had brought him back, he whined out that he was in so sorry and wretched a plight that he could not make a living anyhow. Wherefore, he had come to ask for a bit of the kind elephant's tusk to sell for a living ! " Certainly ; I will give you a whole tusk," said the Bodhisatta, "if you have a bit of a saw to cut it off with." "Oh, I brought a saw with nqe, sir." "Then saw my tusks off, and take them away with you," said the Bodhisatta. And he bowed his knees till he was couched upon the earth like an ox. Then the forester sawed off both of the Bodhisatta's chief tusks When they were off, the Bodhisatta ! took them in his trunk and thus addressed the man, " Think not, friend man, that it is because I value not nor prize these tusks that I give them to you. But a thousand times, a hundred-thousand times, dearer to me are the tusks of omniscience which can comprehend all things. And therefore may my gift of these to you bring me omniscience." With these words, he gave the pair of tusks to the forester as the price of omniscience. And the man took them off, and sold them. And when he had spent the money, back he came to the Bodhisatta, saying that the two tusks had only brought him enough to pay his. old debts, and begging for the rest of the Bodhisatta's ivory. The Bodhisatta consented, and gave up the rest of his ivory after having it cut as before. And the forester went away and sold this also. Returning again, he said, " It's no use, my lord ; I can't make a living anyhow. So give me the stumps of your tusks." " So be it," answered the Bodhisatta ; and he lay down as before, 'rhen that vile wretch, trampling upon the trunk of the Bodhisatta, that sacred trunk which was like corded silver, and clambering upon the future Buddha's temples, which were as the snowy crest of Mount Kelasa, — kicked at the roots of the tusks till he had cleared the flesh away. Then he sawed out the stumps and went his way. But scarce had the wretch passed out of the sight of the Bodhisatta, when the solid earth, inconceivable in its vast extent, [322] which can support the mighty weight of Mount Sineru and its encircling peaks, with all the world's unsavoury filth and ordure, now burst asunder in a yawning chasm, — as though unable to bear the burthen of all that wickedness ! And straightway flames from nethermost Hell enveloped the ingrate, wrapping him round as in a shroud of doom, and bore him away. And as the wretch was swallowed up in the bowels of the earth, the Tree-fairy that dwelt in that forest made the region echo with these words : — " Not even the gift of worldwide empire can satisfy the thankless and ungrateful ! " And in the following stanza the Fairy taught the Truth : Ingratitude lacks more, the more it gets; Not all the world can glut its appetite. With such teachings did the Tree-fairy make that forest re-echo. As for the Bodhisatta,he lived out his life, passing away at last to fare according to his deserts. Said the Master, "This is not the first time, Brethren, that Devadatta has proved an ingrate; he was just the same in the past also." His lesson ended, he identified the Birth by saying, "Devadatta was the ungrateful man of those days, Sariputta the Tree-fairy, and I myself Good King Elephant." [Note. Of Milinda-panho 202, 29.]

"They knew the world." This story was told by the Master while at the Bamboo-grove, about going about to kill. For, seated in the Hall of Truth, the Brotherhood was talking of Devadatta's wickedness, saying, "Sirs, Devadatta has no knowledge of the Master's excellence he actually goes about to kill ; him !" Here the Master entered the Hall and asked what they were discussing. [323] Being told, he said, "This is not the first time, Brethren, that Devadatta has gone about to kill me he did just the same in bygone days also." And so ; saying, he told this story of the past. Once on a time Brahmadatta was reigning in Benares. He had a son named Prince Wicked. Fierce and cruel was he, like a scotched snake he spoke to nobody without abuse or blows. Like grit in the eye was this prince to all folk both within and without the palace, or like a ravening ogre, — so dreaded and fell was he. One day, wishing to disport himself in the river, he went with a large retinue to the water side. And a great storm came on, and utter darkness set in. " Hi there " cried he to his servants " take me into mid-stream, ! ; C. J. 12 bathe me there, and then bring me back again." So they took him into mid-stream and there took counsel together, saying, "What will the king do to us 1 Let us kill this wicked wretch here and now ! So in you go, you pest ! " they cried, as they flung him into the water. When they made their way ashore, they were asked where the prince was, and replied, " We don't see him finding the storm come on, he must have come out of ; the river and gone home ahead of us." The courtiers went into the king's presence, and the king asked where his son was. '" We do not know, sire," said they " a storm came on, and ; we came away in the belief that he must have gone on ahead." At once the king had the gates thrown open down to the riverside he went and ; bade diligent search be made up and down for the missing prince. But no trace of him could be found. For, in the darkness of the storm, he had been swept away by the current, and, coming across a tree-trunk, had climbed on to it, and so fl.oated down stream, crying lustily in the agony of his fear of drowning. Now there had been a rich merchant living in those days at Benares, who had died, leaving forty crores buried in the banks of that same river. And because of his craving for riches, he was reborn as a snake at the spot under which lay his dear treasure. And also in the selfsame spot another man had hidden thirty crores, and because of his craving for riches was re-born as a rat at the same spot. In rushed the water into and the two creatures, escaping by the way by which their dwelling-place ; the water rushed in, were making their way athwart the stream, when they chanced upon the tree-trunk to which the prince was clinging. [324] The snake climbed up at one end, and the rat at the other ; and so both got a footing with the prince on the trunk. Also there grew on the river's bank a Silk-cotton tree, in which lived a young parrot ; and this tree, being uprooted by the swollen waters, fell into the river. The heavy rain beat down the parrot when it tried to fly, and it alighted in its fall upon this same tree-trunk. And so there were now these four floating down stream together upon the tree. Now the Bodhisatta had been re-born in those days as a brahmin in , the North-West country. Renouncing the world for the hermit's life on reaching manhood, he had built himself a hermitage by a bend of the river; and there he was now living. As he was pacing to and fro, at midnight, he heard the loud cries of the prince, and thought thus within himself: — "This fellow-creature must not perish thus before the eyes of so merciful and compassionate a hermit as I am. I will rescue him from the water, and save his life." So he shouted cheerily, "Be not afraid! Be not afraid !" and plunging across stream, seized hold of the tree by one end, and, being as strong as an elephant, drew it in to tlie bank with one long pull, and set the prince safe and sound upon the shore. Then becoming aware of the snake and the rat and the parrot, he carried them to his hermitage, and there lighting a fire, warmed the animals first, as being the weaker, and afterwai-ds the prince. This done, he brought fruits of various kinds and set them before his guests, looking after the animals first and the prince afterwards. This enraged the young prince, who said within himself, "This rascally hermit pays no respect to my royal birth, but actually gives brute beasts precedence over me." And he conceived hatred against the Bodhisatta ! A few days later, when all four had recovered their strength and the waters had subsided, the snake bade farewell to the hermit with these words, "Father, you have done me a great service. I am not poor, for I have forty crores of gold hidden at a certain spot. Should you ever want money, all my hoard shall be yours. You have only to come to the spot and call 'Snake.'" Next the rat took his leave with a like promise to the hermit as to his treasure, bidding the hermit come and call out 'Rat.' [325] Then the parrot bade farewell, saying, "Father, silver and gold have I none ; but should you ever want for choice rice, come to where I dwell and call out 'Parrot;' and I with the aid of my kinsfolk will give you many waggon-loads of rice." Last came the prince. His heart was filled with base ingratitude and with a determination to put his benefactor come to visit him,. But, concealing his to death, if the Bodhisatta should "Come, father, to me when I am king, and I will bestow intent, he said, on you the Four Requisites.'' So saying, he took his departure, and not long after succeeded to the throne. The desire came on the Bodhisatta to put their professions to the test and first of all he went to the snake and standing hard by its abode, called out 'Snake.' At the word the snake darted forth and with every mark of respect said, "Father, in this place there are forty crores in gold. Dig them up and take them all." "It is well," said the Bodhisatta; "when I need them, I will not forget." Then bidding adieu to the snake, he went on to where the rat lived, and called out 'Rat.' And the rat did as the snake had done. Going next to the parrot, and calling out 'Parrot,' the bird at once flew down at his call from the tree-top, and respectfully asked whether it was the Bodhisatta's wish that he with the aid of his kinsfolk should gather paddy for the Bodhisatta from the region round the Himalayas. The Bodhisatta dismissed the parrot also with a promise that, if need arose, he would not forget the bird's offer. Last of all, being minded to test the king in his turn, the Bodhisatta came to the royal pleasaunce, and on the day after his arrival made his way, carefully dressed, into the city on his round for alms. Just at that moment, the ungrateful king, seated in all his royal splendour on his elephant of state, was passing in solemn procession round the city followed by a vast retinue. Seeing the Bodhisatta from afar, he thought to himself, "Here's that rascally hermit come to quarter himself and his appetite on me. I must have his "head ofi before he can publish to the world the service he rendered me." With this intent, he signed to his attendants, and, on their asking what was his pleasure, said, "Methinks yonder rascally hermit is here to importune me. See that the pest does not come near my person, but seize and bind him; [326] flog him at every street-comer; and then march him out of the city, chop off his head at the place of execution, and impale his body on a stake." Obedient to their king's command, the attendants laid the innocent Great Being in bonds and flogged him at every street-corner on the way to the place of execution. But all their floggings failed to move the Bodhisatta or to wring from him any cry of "Oh, my mother and father !" All he did was to repeat this Stanza : They knew the world, who framed this proverb true 'A log pays better salvage than some men.' These lines he repeated wherever he was flogged, till at last the wise among the bystanders asked the hermit what service he had rendered to their king. Then the Bodhisatta told the whole story, ending with the words, —"So it comes to pass that by rescuing him from the torrent I brought all this woe upon myself. And when I bethink me how I have left unheeded the words of the wise of old, I exclaim as you have heard." Filled with indignation at the recital, the nobles and brahmins and all classes with one accord cried out, "This ungrateful king does not recognise even the goodness of this good man who saved his majesty's life. How can we have any profit from this king ? Seize the tyrant " ! And in their anger they rushed upon the king from every side, and slew him there and then, as he rode on his elephant, with arrows and javelins and stones and clubs and any weapons that came to hand. The corpse they dragged by the heels to a ditch and flung it in. Then they anointed the Bodhisatta king and set him to rule over them. As he was ruling in righteousness, one day [327] the desire came on him again to try the snake and the rat and the parrot; and followed by a large retinue, he came to where the snake dwelt. At the call of 'Snake,' out came the snake from his hole and with every mark of respect said, "Here, my lord, is your treasure; take it." Then the king delivered the forty crores of gold to his attendants, and proceeding to where the rat dwelt, called, 'Rat.' Out came the rat, and saluted the king, and gave up its thirty crores. Placing this treasure too in the hands of his attendants, the king went on to where the parrot dwelt, and called 'Parrot.' And in like manner the bird came, and bowing down at the king's feet asked whether it should collect rice for his majesty. " We will not trouble you," said the king, "till rice is needed. Now let us be going." So with the seventy crores of gold, and with the rat, the snake, and the parrot as well, the king journeyed back to the city. Here, in a noble palace, to the statestory of which he mounted, he caused the treasure to be lodged and guarded ; he had a golden tube made for the snake to dwell in, a crystal casket to house the rat, and a cage of gold for the parrot. Every day too by the king's command food was served to the three creatures in vessels of gold,— sweet parched-corn for the parrot and snake, and scented rice for the rat. And the king abounded in charity and all good works. Thus in harmony and goodwill one with another, these four lived their lives and ; when their end came, they passed away to fare according to their deserts. Said the Master, " This is not the first time, Brethren, that Devadatta has gone about to kill me ; he did the like in the past also." His lesson ended, he shewed the connexion and identified the Birth by saying, " Devadatta was King Wicked in those days, Sariputta the snake, Moggallana the rat, Ananda the parrot, and I myself the righteous King who won a kingdom."

" United, forest-like." This story was told by the Master while at Jetavana, about a quarrel concerning water which had brought woe upon his kinsfolk. Knowing of this, he passed through the air, sat cross-legged above the river Rohini, and emitted rays of darkness, startling his kinsfolk. Then descending from mid-air, he seated himself on the river-bank and told this story with reference to that quarrel. (Only a summary is given here ; the full details will be related in the Kunala-jataka'.) But on this occasion the Master addressed his kinsfolk, [328] saying, " It is meet, sire, that kinsfolk should dwell together in concord and unity. For, when kinsfolk are at one, enemies find no opportunity. Not to speak of human beings, even sense-lacking trees ought to stand together. For in bygone days in the Himalayas a tempest struck a Sal-forest ; yet, because the trees, shrubs, bushes, and creepers of that forest were interlaced one with another, the tempest could not overthrow even a single tree but passed harmlessly over their heads. But alone in a courtyard stood a mighty tree ; and though it had many stems and branches, yet, because it was not imited with other trees, the tempest uprooted it and laid it low. Wherefore, it is meet that you too should dwell together in concord and unity." And so saying, at their request he told this story of the past. 1 No. 536. Once on a time when Brahmadatta was reigning in Benares, the first King Vessavana^ died, and Sakka sent a new king to reign in his stead. After the change, the new King Vessavana sent word to all trees and shrubs and bushes and plants, bidding the tree-fairies each choose out the abode that liked them best. In those days the Bodhisatta had come to life as a tree-fairy in a Sal-forest in the Himalayas. His advice to his kinsfolk in choosing their habitations was to shun trees that stood alone in the open, and to take up their abodes all round the abode which he had chosen in that Sal-forest. Hereon the wise tree-fairies, following the Bodhisatta's advice, took up their quarters round his tree. But the foolish ones said, —-"Why should we dwell in the forest? let us rather seek out the haunts of men, and take up our abodes outside villages, towns, or capital cities. For fairies who dwell in such places receive the richest offerings and the greatest worship.'' So they departed to the haunts of men, and took up their abode in certain giant trees which grew in an open space. - Now it fell out upon a day that a mighty tempest swept over the country. Naught did it avail the solitary trees that years had rooted them deep in the soil and that they were the mightiest trees that grew. Their branches snapped ; their stems were broken ; and they themselves were uprooted and flung to earth by the tempest. But when it broke on the Sal-forest of interlacing trees, its fury was in vain ; for, attack where it might, not a tree could it overthrow. The forlorn fairies whose dwellings were destroyed, took their children in their arms and journeyed to the Himalayas. There they told their sorrows to the fairies of the Sal-forest, [329] who in turn told the Bodhisatta of their sad return. "It was because they hearkened not to the words of wisdom, that they have been brought to this," said he ; and he unfolded the truth in this stanza : United, forest-like, should kinsfolk stand The storm o'erthrows the sohtary tree. So spake the Bodhisatta ; and when his life was spent, he passed away to fare according to his deserts. And the Master went on to say, "Thus, siz'e, reflect how meet it is that kinsfolk at any rate should be united, and lovingly dwell together in concord and unity." His lesson ended, the Master identified the Birth by saying, " The Buddha's followers were the fairies of those days, and I myself the wise fairy." ' A name of Euvera.

"Pajjunna, thunder/" This story the Master told while at Jetavana, about the rain he caused to fall. For in those days, so it is said, there fell no rain in Kosala ; the crops withered and everywhere the ponds, tanks, and lakes dried ; up. Even the pool of Jetavana by the embattled gateway of Jetavana gave out and the fish and tortoises buried themselves in the mud. Then came the crows and hawks with their lance-like beaks, and busily picked them out writhing and wriggling, and devoured them. As he marked how the fishes and the tortoises were being destroyed, the Master's heart was moved with compassion, and he exclaimed, " This day [330] must I cause rain to fall." So, when the night grew day, after attending to his bodily needs, he waited till it was the proper hour to go the round in quest of alms, and then, girt round by a host of the Brethren, and perfect with the perfection of a Buddha, he went into Savatthi for alms. On his way back to the monastery in the afternoon from his round for alms in Savatthi, he stopped upon the steps leading down to the tank of Jetavana, and thus addressed the Elder Ananda : — " Bring me a bathing-dress, Ananda for I would bathe in the tank of ; Jetavana." " But surely, sir," replied the Elder, " the water is all dried up, and only mud is left." "Great is a Buddha's power, Ananda. Go, bring me the bathing-dress," said the Master. So the Elder went and brought the bathingdress, which the Master donned, using one end to go round his waist, and covering his body up with the other. So clad, he took his stand upon the tanksteps, and exclaimed, — " I would fain bathe in the tank of Jetavana." That instant the yellow-stone throne of Sakka grew hot beneath him, and he sought to discover the cause. Realising what was the matter, he summoned the King of the Storm-Clouds, and said, " 'The Master is standing on the steps of the tank of Jetavana, and wishes to bathe. Make haste and pour down rain in a single torrent over all the kingdom of Kosala." Obedient to Sakka's command, the King of the Storm-Clouds clad himself in one cloud as an under garment, and another cloud as an outer garment, and chaunting the rain-song', he darted forth eastward. And lo he appeared in the east as a cloud of the bigness of a ! threshing-floor, which grew and grew till it was as big as a hundred, as a thousand, threshing-floors; and he thundered and lightened, and bending down his face and mouth deluged all Kosala with torrents of rain. Unbroken was the downpour, quickly filling the tank of Jetavana, and stopping only when the water was level with the topmost step. Then the Master bathed in the tank, and coming up out of the water donned his two orange-coloured cloths and his girdle, adjusting his Buddha-robe around him so as to leave one shoulder bare. In this guise he set forth, surrounded by the Brethren, and passed into his Perfumed Chamber, fragrant with sweet-smelling flowers. Here on the Buddhaseat he sate, and when the Brethren had performed their duties, he rose and exhorted the Brotherhood from the jewelled steps of his throne, and dismissed them from his presence. Passing now within his own sweet-smelUng odorous chamber, he stretched himself, lion-like, upon his right side. At even, the Brethren gathered together in the Hall of Truth, and dwelt on the forbearance and loving-kindness of the Master. " When the crops were withering, when the pools were drying up, and the fishes and tortoises were in grievous plight, then did he in his compassion come forth as a saviour. Donning a bathing-dress, he stood on the steps of the tank of Jetavana, and in a little ' In the J. B. A. S. (New Series) 12, 286, is given a Megha-sutra. space made the rain to pour down from the heavens till it seemed like to overwhelm all Kosala with its torrents. And by the time he returned to the Monastery, he had freed all alike from their tribulations both of mind and body." [331] So ran their talk when the Master came forth from his Perfumed Chamber into the Hall of Truth, and asked what was their theme of conversation and ; they told him. " This is not the first time, Brethren," said the Master, " that the Blessed One has made the rain to fall in the hour of general need. He did the like when born into the brute-creation, in the days when he was King of the Fish." And so saying, he told this story of the past ; Once on a time, in this selfsame kingdom of Kosala and at Savatthi too, there was a pond where the tank of Jetavana now is, a pond fenced — in by a tangle of climbing plants. Therein dwelt the Bodhisatta, who had come to life as a fish in those days. And, then as now, there was a drought in the land ; the crops withered water gave out in tank and ; pool ; and the fishes and tortoises buried themselves in the mud. Likewise, when the fishes and tortoises of this pond had hidden themselves in itsmud, the crows and other birds, flocking to the spot, picked them out with their beaks and devoured them. Seeing the fate of his kinsfolk, and knowing that none but he could save them in their hour of need, the Bodhisatta resolved to make a solemn Profession of Goodness, and by its eflGicacy to make rain fall from the heavens so as to save his kinsfolk from certain death. So, parting asunder the black mud, he came forth, — mighty fish, blackened with mud as a casket of the finest sandal-wood which has been smeared with ooUyriura. Opening his eyes which were as washen rubies, and looking up to the heavens he thus bespoke Pajjunna, King of Devas, "My heart is heavy within me for my kinsfolk's sake, my good Pajjunna. How comes it, pray, that, when I who am righteous am distressed for my kinsfolk, you send no rain from heaven For I, though ? born where it is customary to prey on one's kinsfolk, have never from my youth up devoured any fish, even of the size of a gi-ain of rice ; nor have I ever robbed a single living creature of its life. By the truth of this my Protestation, I call upon you to send rain and succour my kinsfolk." Therewithal, he called to Pajjunna, King of Devas, as a master might call to a servant, in this stanza : — [332] Pajjunna, thunder BafBe, thwart, the crow ! Breed sorrow's pangs in him ; ease me of woe ! In such wise, as a master might call to a servant, did the Bodhisatta call to Pajjunna, thereby causing heavy rains to fall and relieving numbers from the fear of death. And when his life closed, he passed away to fare according to his deserts. " So this is not the first time, Brethren,'' said the Master, " that the Blessed One has caused the rain to fall. He did the like in bygone days, when he was a fish." His lesson ended, he Birth by saying, "The Buddha's identified the disciples were the fishes of those days, Auanda was Pajjunna, King of Devas, and I myself the King of the Fish." [J^ote. Cf. Cariya-pitaka (P. T. S. edition) page 99.]