ဇာတက-အဋ္ဌကထာ (ပ)

" The villaae breeds no fear in me." — This story was told by the Master while at Jetavana, aoout a lay-brother who lived at Savatthi. Tradition says that this man, who had entered the Paths and was an earnest believer, was once journeying along on some business or other in the company of a leader of a caravan in ; the jungle the carts were unyoked and a laager was constructed and the good ; man began to pace up and down at the foot of a certain tree hard by the leader. Now five hundred robbers, who had watched their time, had surrounded the spot, armed with bows, clubs, and other weapons, with the object of looting the encampment. [333] Still unceasingly that lay-brother paced to and fro. " Surely that niust be their sentry," said the robbers when they noticed him ; " we will wait till he is asleep and then loot them." So, being unable to surprise the camp, they stopped where they were. Still that lay-brother kept pacing to and fro,— all through the first watch, all through the middle watch, and all through the last watch of the night. When day dawned, the robbers, who had never had their chance, threw down the stones and clubs which they had brought, and bolted. His business done, that lay-brother came back to Savatthi, and, approaching the Master, asked him this question, " In guarding themselves. Sir, do men prove guardians of others ? " Yes, lay-brother. In guarding himself a man guards others in guarding ; others, he guards himself." " Oh, how well-said, sir, is this utterance of the Blessed One ! When I was journeying with a caravan-leader, I resolved to guard myself by pacing to and fro at the foot of a tree, and by so doing I guarded the whole caravan." Said the Master, " Lay-brother, in bygone days too the wise and good guarded others whilst guarding themselves." And, so saying, at the lay-brother's request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a brahmin. Arriving at years of discretion, he became aware of the evils that spring from Lusts, and so forsook the world to live as a recluse in the country round the Himalayas. Need of salt and vinegar having led him to make a pilgrimage for alms through the countryside, he travelled in the course of his wanderings with a merchant's caravan. When the caravan halted at a certain spot in the forest,he paced to and fro at the foot of a tree, hard by the caravan, enjoying the bliss of Insight. Now after supper five hundred robbers surrounded the laager to plunder it ; but, noticing the ascetic, they halted, saying, " If he sees us, he'll give the alarm ; wait till he drops off to sleep, and then we'll plunder them." But all through the livelong night the ascetic continued to pace up and down and never a chance did the robbers get ; So they ! flung away their sticks and stones and shouted to the caravan-folk "Hi, ; there you of the caravan If it hadn't been for that ascetic walking about ! ! under the tree, we'd have plundered the lot of you. Mind and ffete him tomorrow!" And so saying, they made off. When the night gave place to light, the people saw the clubs and .stones which the robbers had cast away, [334] and came in fear and trembling to ask the Bodhisatta with respectful salutation whether he had seen the robbers. "Oh, yes, I did, sirs," he replied. " And were you not alarmed or afraid at the sight of so many robbers?" "No," said the Bodhisatta ; "the sight of robbers causes what is — known as fear only to the rich. As for me, I am penniless; why should I be afraid ? Whether I dwell in village or in forest, I never have any fear or dread." And therewithal, to teach them the Truth, he repeated this stanza : The village breeds no fear in me; No forests me dismay. I've won by love and charity Salvation's perfect way. When the Bodhisatta had thus taught the Truth in this stanza to the people of the caravan, peace filled their hearts, and they shewed him honour and veneration. All his life long he developed the Four Excellences, and then was re-born into the Brahma Realm. His lesson ended, the Master shewed the connexion and identified the Birth by saying, ""The Buddha's followers were the caravan-folk of those days, and I the ascetic."

"Bulls first, and trees." This story was told by the Master while at Jetavana about sixteen wonderful dreams. For in the last watch of one night (so tradition says) the King of Kosala, who had been asleep all the night, dreamed sixteen great dreams, [335] and woke up in great fright and alarm as to what they might portend for him. So strong was the fear of death upon him that he could not stir, but lay there huddled up on his bed. Now, when the night grew light, his brahmins and chaplains came to him and with due obeisance asked whether his majesty had slept well. "How could I sleep well, my directors?" answered the king. "For just at daybreak I dreamed sixteen wonderful dreams, and I have been in terror ever since! Tell me, my directors, what it all means." "We shall be able to judge, on hearing them." Then the king told them his dreams, and asked what those visions would entail upon him. The brahmins fell a- wringing their hands! "Why wring your hands, brahmins?" asked the. king. "Because, sire, these are evil dreams." "What will come of them?" said the king. — "One of three calamities, harm to your kingdom, to your life, or to your riches." "Is there a remedy, or is there not?" "Undoubtedly these dreams in themselves are so threatening as to be without remedy; but none the less we will find a remedy for them. Otherwise, what boots our much study and learning?" "What then do you propose to do to avert the evil?" "Wherever four roads meet, we would offer sacrifice, sire." "My directors," cried the king in his terror, "my life is in your hands; make haste and work my safety." "Large sums of money, and large supplies of food of every kind will be ours," thought the exultant brahmins; and, bidding the king have no fear, they departed from the palace. Outside the town they dug a sacrificial pit and collected a host of fourfooted creatures, perfect and without blemish, and a multitude of birds. But still they discovered something lacking, and back they kept coming to the king to ask for this that and the other. Now their doings were watched by Queen Mallika, who came to the king and asked what made these brahmins keep coming to him. "I envy you," said the king; "a snake in your ear, and you not to know of it!" "What does your majesty mean?" "I have dreamed, oh such unlucky dreams ! The brahmins tell me they point to one of three calamities and they ; are anxious to offer sacrifices to avert the evil. And this is what brings them here so often." "But has your majesty consulted the Chief Brahmin both of this world and of the world of devas?" "Who, pray, may he be, my dear?" asked the king. "Know you not that chiefest personage of all the world, the all-knowing and pure, the spotless master-brahmin? Surely, he, the Blessed One, will understand your dreams. Go, ask him." "And so I will, my queen," said the king. And away he went to the monastery, saluted the Master, and sat down. "What, pray, brings your majesty here so early in the morning?" asked the Master in his sweet tones. "Sir," said the king, "just before daybreak [336] I dreamed sixteen wonderful dreams, which so terrified me that I told them to the brahmins. They told me that my dreams boded evil, and that to avert the threatened calamity they must offer sacrifice wherever four roads met. And so they are busy with their preparations, and many living creatures have the fear of death before their eyes. But I pray you, who are the chiefest personage in the world of men and devas, you into whose ken comes all possible knowledge of things past and present and to be, I pray you tell me what will come of my dreams, Blessed One." "True it is, sire, that there is none other save me, who can tell what your dreams signify or what will come of them. I will tell you. Only first of all relate to me your dreams as they appeared to you." " I will, sir," said the king, and at once began this list, following the order of the dreams' appearance : Bulls first, and trees, and cows, and calves. Horse, dish, she-jackal, waterpot, A pond, raw rice, and sandal-wood. And gourds that sank, and stones that swam'. With frogs that gobbled up black snakes, A crow with gay-plumed retinue, And wolves in panic-fear of goats! "How was it, sir, that I had the following one of my dreams? Methought, four black bulls, like coUyrium in hue, came from the four cardinal directions to the royal courtyard with avowed intent to fight; and people flocked together to see. the bull-fight, till a great crowd had gathered. But the buUs only made a show of fighting, roared and bellowed, and finally went off without fighting at all. This was my first dream. What will come of it!" "Sire, that dream shall have no issue in your days or in mine. But hereafter, when kings shall be niggardly and unrighteous, and when folk shall be unrighteous, in days when the world is perverted, when good is waning and evil waxing apace, in those days of the world's backsliding there shall fall no rain from the heavens, the feet of the storm shall be lamed, the crops shall wither, and famine shall be on the land. Then shall the clouds gather as if for rain from the four quarters of the heavens there shall be haste first to carry indoors the rice ; and crops that the women have spread in the sun to dry, for fear the harvest should get wet ; and then with spade and basket in hand the men shall go forth to bank up the dykes. As though in sign of coming rain, the thunder shall bellow, the lightning shall flash from the clouds, — but even as the bulls in your dream, that fought not, so the clouds shall flee away without raining. Tms is what shall come of this -dream. But no harm shall come therefrom to you; [337] for it was with regard to the future that you dreamed this dream. What the brahmins told you, was said only to get themselves a livelihood." And when the Master had thus told the fulfilment of this dream, he said, " Tell me your second'dream, sire." "Sir," said the king, "my second dream was after this manner: — Methought little tiny trees and shrubs burst through the soil, and when they had grown scarce a span or two high, they flowered and bore fruit This was my second ! dream; what shall come of it?" "Sire," said the Master, "this dream shall have its fulfilment in days when the world has fallen into decay and when men are shortlived. In times to come the passions shall be strong quite young girls shall go to hve with men, and it ; shall be with them after the manner of women, they shall conceive and bear children. The flowers typify their issues, and the fruit their offspring. But you, sire, have nothing to fear therefrom. Tell me your third dream, O great king." "Methought, sir, I saw cows sucking the milk of calves which they had borne that selfsame day. This was my third dream. What shall come of it?" " This dream too shall have its fulfilment only in days to come, when respect shall cease to be paid to age. For in the future men, shewing no reverence for parents or parents-in-law, shall themselves administer the family estate, and, if such be their good pleasure, shall bestow food and clothing on the old folks, but shall withhold their gifts, if it be not their pleasure to give. Then shall the old folks, destitute and dependent, exist by favour of their own children, like big cows suckled by calves a day old. But you have nothing to fear therefrom. Tell me your fourth dream." ^ See Maha-Yira-Carita, p. 13, Mahabharata ii. 2196. "Methought, sir, I saw men unyoking a team of draught-oxen, sturdy and strong, and setting young steers to draw the load ; and the steers, proving unequal to the task laid on them, refused and stood stock-still, so that wains moved not on their way. This was my fourth dream. What shall come of it 1" "Here again the dream shall not have its fulfilment until the future, in the days of unrighteous kings. For in days to come, unrighteous and niggardly kings shall shew no honour to wise lords skilled in precedent, fertile in expedient, and able to get through business; nor shall appoint to the courts of law and i'ustioe aged councillors of wisdom and of learning in the law. Nay, they shall lonour the very young and foolish, and appoint such to preside in the courts. And these latter, ignorant alike of state-craft and of practical knowledge, shall not be able to bear the burthen of their honours or to govern, but because of their incompetence shall throw off the yoke of ofiSce. Whereon the aged and wise lords, albeit right able to cope with all difficulties, shall keep in mind how they were passed over, and shall decline to aid, saying: 'It is no business of ours ; we are outsiders ; let the boys of the inner circle see to it.' [338] Hence they shall stand aloof, and ruin shall assail those kings on every hand. It shall be even as when the yoke was laid on the young steers, who were not strong enough for the burthen, and not upon the team of sturdy and strong draughtoxen, who alone were able to do the work. Howbeit, you have nothing to fear therefrom. Tell me your fifth dream." "Methought, sir, I saw a horse with a mouth on either side, to which fodder was given on both sides, and it ate with both its mouths. This was myfifth dream. What shall come of it?" "This dream too shall have its fulfilment only in the future, in the days of unrighteous and foolish kings, who shall appoint unrighteous and covetous men to be judges. These base ones, fools, despising the good, shall take bribes from both sides as they sit in the seat of judgment, and shall be filled with this twofold corruption, even as the horse that ate fodder with two mouths at once. Howbeit, you have nothing to fear therefrom. Tell me your sixth dream." "Methought, sir, I saw people holding out a well-scoured golden bowl worth a hundred thousand pieces, and begging an old jackal to stale therein. And I saw the beast do so. This was my sixth dream. What shall come of it?" "This dream too shall only have its fulfilment in the future. For in the days to come, unrighteous kings, though sprung of a race of kings, mistrusting the scions of their old nobility, shall not honour them, but exalt in their stead the low-born whereby the nobles shall be brought low and the low-born raised ; to lordship. Then shall the great families be brought by very need to seek to live by dependence on the upstarts, and shall offer them their daughters in marriage. And the union of the noble maidens with the low-born shall be like unto the staling of the old jackal in the golden bowl. Howbeit, you have nothing to fear therefrom. Tell me your seventh dream." "A man was weaving rope, sir, and as he wove, he threw it down at his feet. Under his bench lay a hungry she-jackal, which kept eating the rope as he wove, but without the man knowing it. This is what I saw. This was my seventh dream. What shall come of it?"' "This dream too shall not have its fulfilment till the future. For in days to come, women shall lust after men and strong drink and finery and gadding abroad and after the joys of this world. In their wickedness and profligacy these women shall drink strong drink with their paramours they shall flaunt in ; garlands and perfumes and unguents and heedless of even the most pressing of ; their household duties, they shall keep watching for their paramours, even at crevices high up in the outer wall aye, they shall pound up the very seed-corn ; that should be sown on the morrow so as to provide good cheer — in all these ; ways shall they plunder the store won by the hard work of their husbands in field and byre, devouring the poor men's substance even as the hungry jackal under the bench ate up the rope of the rope-maker as he wove it. [339] Howbeit, you have nothing to fear therefrom. Tell me yom' eighth dream." ' Cf. the story of Ocnus in Pausanias x. 29, "Methought, sir, I saw at a palace gate a big pitcher which was full to the brim and stood amid a number of empty ones. And from the four cardinal points, and from the four intermediate points as well, there kept coming a constant stream of people of all the four castes, carrying water in pipkins and pouring it into the full pitcher. And the water overflowed and ran away. But none the less they still kept on pouring more and more water into the overflowing vessel, without a single man giving so much as a glance at the empty pitchers. This was my eighth dream. What shall come of it?" "This dream too shall not have its fulfilment until the future. For in days to come the world shall decay the kingdom shall grow weak, its kings shall grow ; poor and niggardly the foremost among them shall have no more than 100,000 ; pieces of money in his treasury. Then shall these kings in their need set the whole of the country-folk to work for them — for the kings' sake shall the toiling ; folk, leaving their own work, sow grain and pulse, and keep watch and reap and thresh and garner for the kings' sake shall they plant sugar-canes, make and drive ; sugar-mills, and boil down the molasses for the kings' sake shall they lay out ; flower-gardens and orchards, and gather in the fruits. And as they gather in all the divers kinds of produce they shall fill the royal garners to overflowing, not giving so much as a glance at their own empty bams at home. Thus it shall be like filling up the full pitcher, heedless of the quite-empty ones. Howbeit, you have nothing to fear therefrom. Tell me your ninth dream." "Methought, sir, I saw a deep pool with shelving banks all round and overgrown with the five kinds of lotuses. From every side two-footed creatures and four-footed creatures flocked thither to drink of its waters. The depths in the middle were muddy, but the water was clear and sparkling at the margin where the various creatures went down into the pool. This was my ninth dream. What shall come of it?" " This dream too shall not have its fulfilment till the future. For in days to come kings shall grow unrighteous they shall rule after their own will and ; pleasure, and shall not execute judgment according to righteousness. These kings shall hunger after riches and wax fat on bribes they shall not shew mercy, ; love and compassion toward their people, but be fierce and cruel, amassing wealth by crushing their subjects like sugar-canes in a mill and by taxing them even to the uttermost farthing. Unable to pay the oppressive tax, the people shall fly from village and town and the like, and take refuge upon the borders of the realm the heart of the land shall be a wilderness, while the borders shall ; teem with people, even as the water was muddy in the middle of the pool and clear at the margin. Howbeit, you have nothing to fear therefrom. [340] Tell me your tenth dream." "Methought, sir, I saw rice boiling in a pot without getting done. By not getting done, I mean that it looked as though it were sharply marked off and kept apart, so that the cooking went on in three distinct stages. For part was sodden, part hard and raw, and part just cooked to a nicety. This was my tenth dream. What shall come of it ?" "This dream too shall not have its fulfilment till the future. For in days to come kings shall grow unrighteous the people surrounding the .kings shall ; grow unrighteous too, as also shall brahmins and householders, townsmen, and countryfolk; yes, all people alike shall grow unrighteous, not excepting even sages and brahmins. Next, their very tutelary deities the spirits to whom they ofi'er sacrifice, the spirits of the trees, and the spirits of the air — shall become unrighteous also. The very winds that blow over the realms of these unrighteous kings shall grow cruel and lawless they shall shake the mansions of ; the skies and thereby kindle the anger of the spirits that dwell there, so that they will not suffer rain to fall or, if it does rain, it shall not fall on all the kingdom at once, nor shall the kindly shower fall on all tilled or sown lands alike to help them in their need. And, as in the kingdom at large, so in each several district and village and over each separate pool or lake, the rain shall not fall at one and the same time on its whole expanse; if it rain on the upper part, it shall not rain upon the lower; here the crops shall be spoiled by a heavy down- pour, there wither for very drought, and here again thrive apace with kindly showers to water them. So the crops sown within the confines of a single — — kingdom like the rice in the one pot shall have no uniform character. Howbeit, you have nothing to fear therefrom. Tell me your eleventh dream." "Methought, sir, I saw sour buttermilk bartered for precious sandal- wood, worth 100,000 pieces of money. This was my eleventh dream. What shall come of it?" "This dream too shall not have its fulfilment till the future in the days when my doctrine is waning. For in days to come many greedy and shameless Brethren shall arise, who for their belly's sake shall preach the very words in which I inveighed against greed! Because they have deserted by reason of their belly and have taken their stand on the side of the sectaries', they shall fail to make their preaching lead up to Nirvana. Nay, their only thought, as they preach, shall be by fine words and sweet voices to induce men to give them costly raiment and the like, and to be minded to give such gifts. Others again seated in the highways, at the street-corners, at the doors of kings' palaces, and so forth, shall stoop to preach for money, yea for mere coined kahapanas, half-kahapanas, padas, or masakas I^ And as they thus barter away for food or raiment or for kahapanas and half-kahapanas my doctrine the worth whereof is Nirvana, they shall be even as those who bartered away for sour buttermilk precious sandal-wood worth 100,000 pieces. [341] Howbeit, you have nothing to fear therefrom. Tell me your twelfth dream." "Methought, sir, I saw empty pumpkins sinking in the water. What shall come of it?" "This dream also shall not have its fulfilment till the future, in the days of unrighteous kings, when the world is perverted. For in those days shall kings shew favour not to the scions of the nobility, but to the low-bom only; and these latter shall become great lords, whilst the nobles sink into poverty. Alike in the royal presence, in the palace gates, in the council chamber, and in the courts of justice, the words of the low-born alone (whom the empty pumpkins typify) shall be stablished, as though they had sunk down till they rested on the bottom. So too in the assemblies of the Brotherhood, in the greater and lesser conclaves, and in enquiries regarding bowls, robes, lodging, and the like, the — counsel only of the wicked and the vile shall be considered to have saving power, not that of the modest Brethren. Thus everywhere it shall be as when the empty pumpkins sank. Howbeit, you have nothing to fear therefrom. Tell me your thirteenth dream.'' Hereupon the king said, "Methought, sir, I saw huge blocks of solid rock, as big as houses, floating like ships upon the waters. What shall come of it?" "This dream also shall not have its fulfilment before such times as those of which I have spoken. For in those days unrighteous kings shall shew honour to the low-born, who shall become great lords, whilst the nobles sink into poverty. Not to the nobles, but to the upstarts alone shall respect be paid. In the royal presence, in the council chamber, or in the courts of justice, the words of the nobles learned in the law (and it is they whom the solid rocks typify) shall drift idly by, and not sink deep into the hearts of men when they speak, the up- ; starts shall merely laugh them to scorn, saying, 'What is this these fellows are saying?' So too in the assemblies of the Brethren, as afore said, men shall not deem worthy of respect the excellent among the Brethren the words of such ; shall not sink deep, but drift idly by, — even as when the rocks floated upon the waters. Howbeit, you have nothing to fear therefrom. Tell me your fourteenth dream." "Methought, sir, I saw tiny frogs, no bigger than minute flowerets, swiftly pursuing huge black snakes, chopping them up like so many lotus-stalks and gobbling them up. What shall come of this?" ' Beading titthakaranam pakkhe, as conjectured by Fausboll. ' See Vinaya ii. 294 for the same list ; and see page 6 of Rhys Davids' " Ancient Coins and Measures of Ceylon " in Numismata Orientalia (Trubner). "This dream too shall not have its fulfilment till those days to come such as those of which I have spoken, when the world is decaying. For then shall men's passions be so strong, and their lusts so hot, that they shall be the thralls of the very youngest of their wives for the time being, at whose sole disposal shall be slaves and hired servants, oxen, buffalos and all cattle, gold and silver, and everything that is in the house. Should the poor husband ask where the money (say) or a robe is, at once he shall be told that it is where it is, that he should mind his own business, and not be so inquisitive as to what is, or is not, in her house. And therewithal in divers ways the wives with abuse and goading taunts shall establish their dominion over their husbands, as over slaves and bondservants. [342] Thus shall it be like as when the tiny frogs, no bigger than minute flowerets, gobbled up the big black snakes. Howbeit, you have nothing to fear therefrom. Tell me your fifteenth dream." "Methought, sir, I saw a village crow, in which dwelt the whole of the Ten Vices, escorted by a retinue of those birds which, because of their golden sheen, are called Royal Golden Mallards. What shall come of it?" "This dream too shall not have its fulfilment till the future, till the reign of weakling kings. In days to come kings shall arise who shall know nothing about elephants or other arts, and shall be cowards in the field. Fearing to be deposed and cast from their royal estate, they shall raise to power not their peers but their footmen, bath-attendants, barbers, and such like. Thus, shut out from royal favour and unable to support themselves, the nobles shall be reduced to dancing attendance on the upstarts, as when the crow had Royal Golden Swans for a retinue. Howbeit, you have nothing to fear therefrom. Tell me your sixteenth dream." "Heretofore, sir, it always used to be panthers that preyed on goats; but methought I saw goats chasing panthers and devouring them munch, munch, munch ! whilst at bare sight of the goats afar off^ terror-stricken wolves fled quaking with fear and hid themselves in their fastnesses in the thicket'. Such was my dream. What shall come of it?" "This dream too shall not have its fulfilment tiU the future, tiU the reign of unrighteous kings. In those days the low-born shall be raised to lordship and be made royal favourites, whilst the nobles shall sink into obscurity and distress. Gaining influence in the courts of law because of their favour with the king, these upstarts shall claim perforce the ancestral estates, the raiment, and all the property of the old nobility. And when these latter plead their rights before the courts, then shall the king's minions have them cudgelled and bastinadoed and taken by the throat and cast out with words of scorn, such as : 'Know your place, fools! What? do you dispute with us? The king shall know of your insolence, and we will have your hands and feet chopped ofi' and other correctives applied!' Hereupon the terrified nobles shall affirm that their own belongings really belong to the overbearing upstarts, and will tell the favourites to accept them. And they shall hie them home and there cower in an agony of fear. Likewise, evil Brethren shall harry at pleasure good and worthy Brethren, till these latter, finding none to help them, shall flee to the jungle. And this oppression of the nobles and of the good Brethren by the low-born and by the evil brethren, shall be like the scaring of wolves by goats. Howbeit, you have nothing to fear therefrom. For this dream too has reference to future times only. [343] It was not truth, it was not love for you, that prompted the brahmins to prophesy as they did. No, it was greed of gain, and the insight that is bred of covetousness, that shaped all their self-seeking utterances." Thus did the Master expound the import of these sixteen great dreams, adding,— "You, sire, are not the first to have these dreams; they were dreamed by kings of bygone days also and, then as now, the brahmins found in them a ; pretext for sacrifices; whereupon, at the instance of the wise and good, the Bodhisatta was consulted, and the dreams were expoimded by them of old time ' Here the Pali interpolates the irrelevant remark that " the word hi is nothing more than a particle," in just the same manner as they have now been expounded." And so saying, at the king's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin in the North country. When he came to years of discretion he renounced the world for a hermit's life ; he won the higher Knowledges and the Attainments, and dwelt in the Himalaya country in the bliss that comes from Insight. In those daj-s, in just the same manner, Bi'ahmadatta dreamed these dreams at Benares, and enquired of the brahmins concerning them. And the brahmins, then as now, set to work at sacrifices. Amongst them was a young bi-ahmin of learning and wisdom, a pupil of the king's chaplain, who addressed his master thus — "Master, you have taught me the Three : Vedas. Is there not therein a text that says 'The slaying of one creature giveth not life to another'?" "My son, this means money to us, a great, deal of money. You only seem anxious to spare the king's treasury !" "Do as you will, master," said the young brahmin; "as for me, to what end shall I tarry longer here with you 1 " And so saying, he left him, and betook himself to the royal pleasaunce. That selfsame day the Bodhisatta, knowing all this, thought to himself: — "If I visit to-day the haunts of men, I shall work the deliverance of a great multitude from their bondage." So, passing through the air, he alighted in the royal pleasaunce and seated himself, radiant as a statue of gold, upon the Ceremonial Stone. The young brahmin drew near and due obeisance seated himself by the Bodhisatta in all with friendliness. Sweet converse passed ; and the Bodhisatta asked whether the young brahmin thought the king ruled righteously. " Sir," answered the young man, "the king is righteous himself; but the brahmins make him side with evil. Being consulted by the king as to sixteen dreams which he had dreamed, the brahmins clutched at the opportunity for sacrifices [344] and set to work thereon. Oh, sir, would it not be a good thing that you should ofier to make known to the king the real import of his dreams and so deliver great numbers of creatures from their dread 1" "But, my son, I do not know the king, nor he me. Still, if he should come here and ask me, I will tell him.'' "I will bring the king, sir,'' said the young brahmin ; "if you will only be so good as to wait here a minute till I come back.'' And having gained the Bodhisatta's consent, he went before the king, and said that there had alighted in the royal pleasaunce an air-travelling ascetic, who said he would expound the king's dreams would not his majesty relate them to this ascetic ? When the king heard this, he repaired at once to the pleasaunce with a large retinue. Saluting the ascetic, he sat down by the holy man's c, J. 13 side,and asked whether it was true that he knew what would come of his dreams. "Certainly, sire," said the Bodhisatta; "but first let me hear the dreams as you dreamed them." " Readily, sir," answered the king and he began as follows : — Bulls first, and trees, and cows, and calves. Horse, dish, she-jackal, waterpot, A pond, raw rice, and sandal-wobd. And gourds that sank, and stones that swam, and so forth, ending up with And wolves in panic-fear of goats. And his majesty went on- to tell his dreams in just the same manner as that in which King Pasenadi had described them. [345] "Enough," said the Great Being; "you have nothing to fear or dread from all this." Having thus reassured the king, and having freed a great multitude from bondage, the Bodhisatta again took up his position in midair,whence he exhorted the king and established him in the Five Commandments, ending with these words: "Henceforth, O king, join not with the brahmins in slaughtering animals for sacrifice." His teaching ended, the Bodhisatta passed straight through the air to his own abode. And the king, remaining stedfast in the teaching he had heard, passed away after a life of alms-giving and other good works to fare according to his deserts. His lesson ended, the Master said, "You have nothing to fear from these dreams; away with the sacrifice!" Having had the sacrifice removed, and having saved the lives of a multitude of creatures, he shewed the connexion and identified the Birth by saying, "Ananda was the king of those days, Sariputta the young Brahmin, and I the ascetic." {Pali note. But after the passing of the Blessed One, the Editors of the Great Redaction put the three first lines into the Commentary, and making the lines from 'And gourds that sank' into one Stanza (therewith)', put the whole story into the First Book.) ' I am not at all sure that this is the correct translation of this diflficult and corrupt passage.

ILLiSA-JATAKA. "Both squint."- -This story was told by the Master while at Jetavana, about a miserly Lord High Treasurer. Hard by the city of Eajagaha, as we are told, was a town named Jagghery, and here dwelt a certain Lord High Treasurer, known as the Millionaire Miser, who was worth eighty crores! Not so much as the tiniest drop of oil that a blade of grass will take up, did he either give away or consume for his own enjoyment. So he made no use of all his wealth either for his family or for sages and brahmins it remained unenjoyed, : — like a pool haunted by demons. Now, it fell out on a day that the Master arose at dawn moved with a great compassion, and as he reviewed those ripe for conversion throughout the universe, he became aware that this Treasurer with his wife some four hundred miles away were destined to tread the Paths of Salvation. Now the day before, the Lord High Treasurer had gone his way to the palace to wait upon the king, and was on his homeward way when he saw a countrybumpkin, who was quite empty within, eating a cake stuffed with gruel. The sight awoke a craving within him But, arrived at his own house, [346] he — ! thought to himself, "If I say I should like a stuffed cake, a whole host of people will want to share my meal; and that means getting through ever so much of my rice and ghee and sugar. I mustn't say a word to a soul." So he walked about, wrestling with his craving. As hour after hour passed, he grew yellower and yellower, and the veins stood out like cords on his emaciated frame. Unable at last to bear it any longer, he went to his own room and lay down hugging his bed. But still not a word would he say to a soul for fear of wasting his substance ! Well, his wife came to him, and, stroking his back, said "What : is the matter, my husband?" "Nothing," said he. "Perhaps the king has been cross to you?" "No, he has not." "Have your children or servants done anything to annoy you?" "Nothing of that kind, either." "Well, then, have you a craving for anything?" But still not a word would he say, all because of his preposterous fear that he might waste his substance; but lay there speechless on his bed. "Speak, husband," said the wife; "tell me what you have a craving for." "Yes," said he with a gulp, "I have got a craving for one thing." "And what is that, my husband?" "I should like a stuffed cake to eat!" "Now why not have said so at once ? You're rich enough ! Pll cook cakes enough to feast the whole town of Jagghery." "Why trouble about them? They must work to earn their own meal." "Well then, I'll cook only enough for our street." "How rich you are !" "Then, I'll cook just enough for our own household." "How extravagant you are !" "Very good, I'll cook only enough for our children." "Why bother about them?" "Very good then, I'll only provide for our two selves." "Why should you be in it?" "Then, I'll cook just enough for you alone," said the wife. "Softly," said the Lord High Treasurer; "there are a lot of people on the watch for signs of cooking in this place. Pick out broken rice, being careful to leave the whole grain, and take a brazier and cooking-pots and just a very little milk and ghee and honey and molasses then up with you to the seventh story ; of the house and do the cooking up there. There I will sit alone and undisturbed to eat." Obedient to his wishes, the wife had all the necessary things carried up, climbed all the way up herself, sent the servants away, and despatched word to the Treasurer to come. Up he climbed, shutting and bolting door after door as he ascended, till at last he came to the seventh floor, the door of which he also shut fast. Then he sat down. His wife lit the fire in the brazier, put her pot on, and set about cooking the cakes. Now in the early morning, the Master had said to the Elder Great Moggallana,— "Moggallana, this Miser Millionaire in the town of Jagghery near [347J Eajagaha, wanting to eat cakes himself, is so afraid of letting others know, that he is having them cooked for him right up on the seventh story. Go thither convert the man to self-denial, and by transcendental power transport husband and wife, cakes, milk, ghee and all, here to Jetavana. This day I and the five hundred Brethren will stay at home, and I will make the cakes furnish them with a meal." Obedient to the Master's bidding, the Elder by supernatural power passed to the town of Jagghery, and rested in mid-air before the chamber-window, duly clad in his under and outer cloths, bright as a jewelled image. The unexpected sight of the Elder made the Lord High Treasurer quake with fear. Thought he to himself, "It was to escape such visitors that I climbed up here: and now there's one of them at the window !" And, failing to realise the comprehension of that which he must needs comprehend, he sputtered with rage, like sugar and salt thrown on the fire, as he burst out with "What will you get, sage, by your simply standing in mid-air? Why, you may pace up and down till you've made a path in the pathless air, and yet you'll still get nothing." The Elder began to pace to and fro in his place in the air ! "What wiU you get by pacing to and fro?" said the Treasurer! "You may sit cross-legged in meditation in the air, but still you'll get nothing." The Elder sat down with legs crossed! Then said the Treasurer, "What will you get by sitting there? You may come and stand on the window-sill but even that won't get you any- ; thing!" The Elder took his stand on the window-sill. "What will you get by standing on the window-sill? Why, you may belch smoke, and yet you'll still get nothing!" said the Treasurer. 'Then the Elder belched forth smoke till the whole palace was filled with it. The Treasurer's eyes began to smart as though pricked with needles and, for fear at last that his house might be set on fire, he ; checked himself from adding "You won't get anything even if you burst into flames." Thought he to himself, "This Elder is most persistent! He simply won't go away empty-handed ! I must have just one cake given him." So he said to his wife, "My dear, cook one little cake and give it to the sage to get rid of him." So she mixed quite a little dough in a crock. But the dough swelled and swelled till it filled the whole crock, and grew to be a great big cake! "What a lot you must have used " exclaimed the Treasurer at the sight. ! And he himself with the tip of a spoon took a very little of the dough, and put that in the oven to bake. But that tiny piece of dough grew larger than the first lump ; and, one after another, every piece of dough he took became ever so big ! Then he lost heart and said to his wife, "You give him a cake, dear." But, as soon as she took one cake from the basket, at once all the other cakes stuck fast to it. So she cried out to her husband that all the cakes had stuck together, and that she could not part them. "Oh, I'll soon part them," said he, but found he could not Then husband and wife both took hold of the mass of cakes at the comer and tried to get them apart. But tug as they might, they coxild make no more impression together than they did singly, on the mass. Now as the Treasurer was pulling away at the cakes, he burst into a perspiration, and his craving left him. Then said he to his wife, "I don't want the cakes ; [348] give them, basket and all, to this ascetic." And she approached the Elder with the basket in her hand. Then the Elder preached the truth to the pair, and proclaimed the excellence of the Three Gems. And, teaching that giving was true sacrifice, he made the fruits of charity and other good works to shine forth even as the fullmoon in the heavens. Won by the Elder's words, the Treasurer said, " Sir, come hither and sit on this couch to eat your cakes." "Lord High Treasurer," said the Elder, "the All- Wise Buddha with five hundred Brethren sits in the monastery waiting a meal of cakes. If such be your good pleasure, I would ask you to bring your wife and the cakes with you, and let us be going to the Master." "But where, sir, is the Master at the present time?" "Five and forty leagues away, in the monastery at Jetavana." "How are we to get all that way, sir, without losing a long time on the road?" "If it be your pleasure, Lord High Treasurer, I wiU transport you thither by my transcendental powers. The head of the staircase in your house shall remain where it is, but the bottom shall be at the main-gate of Jetavana. In this wise will I transport you to the Master in the time which it takes to go downstairs." "So be it, sir," said the Treasurer. Then the Elder, keeping the top of the staircase where it was, commanded, saying, —"Let the foot of the staircase be at the main-gate of Jetavana." And so it came to pass In this way did the Elder transport the Treasurer and his ! wife to Jetavana quicker than they could get down the stairs. Then husband and wife came before the Master and said meal-time had come. And the Master, passing into the Eefectory, sat down on the Buddha-seat prepared for him, with the Brotherhood gathered round. Then the Lord High Treasurer poured the Water of Donation over the hands of the Brotherhood with the Buddha at its head, whilst his wife placed a cake in the alms-bowl of the Blessed One. Of this he took what sufficed to support life, as also did the five hundred Brethren. Next the Treasurer went round offering milk mixed with ghee and honey and jagghery and the Master and the Brotherhood brought their meal ; to a close. Lastly the Treasurer and his wife ate their fill, but still there seemed no end to the cakes. Even when all the Brethren and the scrap-eaters throughout the monastery had all had a share, still there was no sign of the end approaching. So they told the Master, saying, " Sir, the supply of cakes grows no smaller." "Then throw them down by the great gate of the monastery." So they threw them away in a cave not far from the gateway and to this ; day a spot called The Crock-Cake,' is shown at the extremity of that cave. ' The Lord High Treasurer and his wife approached and stood before the Blessed One, who returned thanks ; and at the close of his words of thanks, the pair attained Fruition of the First Path of Salvation. Then, taking their leave of the Master, the two mounted the stairs at the great gate and found themselves in their own home once more. [349] Afterwards, the Lord High Treasurer lavished eighty crores of money solely on the Faith the Buddha taught. Next day the Perfect Buddha, returning to Jetavana after a round for alms in Savatthi, delivered a Buddha-discourse to the Brethren before retiring to the seclusion of the Perfumed Chamber. At evening, the Brethren gathered together in the Hall of Truth, and exclaimed, "How great is the power of the Elder Moggallana In a moment he converted a miser to charity, brought him with ! the cakes to Jetavana, set him before the Master, and stablished him in salvation. How great is the power of the Elder " As they sat talking thus of the ! goodness of the Elder, the Master entered, and, on enquiry, was told of the subject of their talk. "Brethren," said he, "a Brother who is the converter of a household, should approach that household without causing it annoyance or vexation, even as the bee when it sucks the nectar from the flower; in such wise should he draw nigh to declare the excellence of the Buddha." And in praise of the Elder Moggallana, he recited this stanza : Like bees, that harm no flower's scent or hue But, laden with its honey, fly away. So, sage, within thy village walk thy way'. Then, to set forth still more the Elder's goodness, he said, "This is not the first time. Brethren, that the miserly Treasurer has been converted by Moggallana. In other days too the Elder converted him, and taught him how deeds and their effects are linked together." So saying, he told this story of the past. This is verse 49 of the Dhammapada, Once on a time when Brahmadatta was reigning in Benares, there was a Treasurer, Illlsa by name, who was worth eighty crores, and had all the defects which fall to the lot of man. He was lame and crook-backed and had a squint ; he was an unconverted infidel, and a miser, never giving of his store to others, nor enjoying it himself ; his house was like a pool haunted by demons. Yet, for seven generations, his ancestors had been bountiful, giving freely of their best ; but, when he became Treasurer, he broke through the traditions of his house. Burning down the almonry and driving the poor with blows from his gates, he hoarded his wealth. One day, when he was returning from attendance on the king, he saw a yokel, who had joume3'ed far and was a-weary, seated on a bench, and filling a mug from a jar of rank spirits, and drinking it off, with a dainty morsel of stinking dried-fish as a relish. The sight made the Treasurer feel a thirst for spirits, but he thought to himself, [350] "If I drink, others will want to drink with me, and that means a ruinous expense." So he walked about, keeping his thirst under. But, as time wore on, he could do so no longer ; he grew as yellow as old cotton ; and the veins stood out on his sunken frame. On a day, retiring to his chamber, he lay down hugging his bed. His wife came to him, and rubbed his back, as she asked, " What has gone amiss with my lord ? (What follows is to be told in the words of the former story.) But, when she in her turn said, "Then I'll only brew liquor enough for you," he said, " If you make the brew in the house, there will be many on the watch ; and to send out for the spirits and sit and drink it here, is out of the question." So he produced one single penny, and sent a slave to fetch him a jar of spirits from the tavern. When the slave came back, he made him go from the town to the riverside and put the jar down in a remote thicket. " Now be off " said he, and ! made the slave wait some distance off, while he filled his cup and fell to. Now the Treasurer's father, who for his charity and other good works had been re-bora as Sakka in the Realm of Devas, was at that moment wondering whether his bounty was still kept up or not, and became aware of the stopping of his bounty, and of his son's behaviour. He saw how his son,breaking through the traditions of his house, had burnt the almonry to the ground, had driven the poor with blows from his gates, and how, in his miserliness, fearing to share with others, that son had stolen away to a thicket to drink by himself Moved by the sight, Sakka cried, " I will go to him and make my son see that deeds must have their consequences ; I will work his conversion, and make him charitable and worthy of re-birth in the Realm of Devas."So he came down to earth, and once more trod the wa,ys of men, putting on the semblance of the Treasurer Illlsa, with the latter's lameness, and crookback, and squint. In this guise, he entered the city of Rajagaha and made his way to the palace-gate, where he bade his coming be announced to the king. "Let him approach," said the king; and he entered and stood with due obeisance before his majesty. " What brings you here at this unusual hour, Lord High Treasurer ? " said the king. " I am come, Sire, because I have in my house eighty crores of treasure.Deign to have them carried to fill the royal treasury." "Nay, my Lord Treasurer; [351] the treasure within my palace is greater than this." " If you, sire, will not have it, I shall give it away to whom I will." " Do so by all means. Treasurer," said the king. " So be it, sire," said the pretended Illisa, as with due obeisance he departed from the presence to the Treasurer's house. The servants all gathered round him, but not one could tell that it was not their real master. Entering, he stood on the threshold and sent for the porter, to whom he gave orders that if anybody resembling himself should appear and claim to be master of the house they should soundly cudgel such a one and throw him out. Then, mounting the stairs to the upper story, he sat down on a gorgeous couch and sent for Illlsa's wife. When she came he said with a smile, " My dear, let us be bountiful." At these words, wife, children, and servants all thought, " It's a long time since he was this way minded. He must have been drinking to be so good-natured and generous to-day." And his wife said to him, " Be as bountiful as you please, my husband." "Send for the crier," said he, " and bid him proclaim by beat of drum all through the city that everyone who wants gold, silver, diamonds, pearls, and the like, is to come to the house of Illisa the Treasurer." His wife did as he bade, and a large crowd soon assembled at the door carrying baskets and sacks. Then Sakka bade the treasure-chambers be thrown open, and cried, " This is my gift to you ; take what you will and go your ways." And the crowd seized on the riches there stored, and piled them in heaps on the floor and filled the bags and vessels they had brought, and went off laden with the spoUs. Among them was a countiyman who yoked Illlsa's oxen to Illisa's carriage, filled it with the seven things of price, and journeyed out of the city along the highroad. As he went along, he drew near the thicket, and sang the Treasurer's praises in these words — "May you live to be a : hundred, my good lord Illisa ! What you have done for me this day will enable me to live without doing another stroke of work. Whose were these oxen] — yours. Whose was this carriage? yours. — Whose the wealth in the carriage? —yours again. It was no father or mother who gave me all this ; no, it came solely from you, my lord." These words filled the Lord High Treasurer with fear and trembling. " Why, the fellow is mentioning my name in his talk," said he to himself. " Can the king have been distributing my wealth to the people ? " [352] At the bare thought he bounded from the bush, and, recognizing his own oxen and cart, seized the oxen by the cord, crying, " Stop, fellow ; these oxen and this cart belong to me." Down leaped the man from the cart, angrily exclaiming, " You rascal ! Illlsa, the Lord High Treasurer, is giving away his wealth to all the city. What has come to you ? " And he sprang at the Treasurer and struck him on the back like a falling thunderbolt, and went off with the cart. Illisa picked himself up, trembling in every limb, wiped off the mud, and hurrying after his cart, seized hold of it. Again the countryman got down, and seizing Illlsa by the hair, doubled him up and thumped him about the head for some time ; then taking him by the throat, he flung him back the way he had come, and drove off. Sobered by this rough usage, Illisa hurried off' home. There, seeing folk making off with the treasure,he fell to laying hands on here a man and there a man, shrieking, "Hi! what's this? Is the king despoiling me ? " And every man he laid hands on knocked him down. Bruised and smarting, he sought to take refuge in his own house, when the porters stopped him with, " Holloa, you rascal ! Where might you be going ? And first thrashing him soundly with bamboos, they took their master by the throat and threw him out of doors. " There is none but the king left to see me righted," groaned Illisa, and betook himself to the palace. "Why, oh why, sire," he cried, "have you plundered me like this?" "Nay, it was not I, my Lord Treasurer,'' said the king. "Did you not yourself come and declare your intention of giving your wealth away, if I would not accept it ? And did you not then send the crier round and carry out your threat ? " " Oh sire, indeed it was not I that came to you on such an errand. Your majesty knows how near and close I am, and how I never give away so much as the tiniest drop of oil which a blade of grass will take up. May it please your majesty to send for him who has given my substance away, and to qiiestion him on the matter." Then the king sent for Sakka. And so exactly alike were the two that neither the king nor his court could tell which was the real Lord High Treasurer. Said the miser Illlsa, "Who, and what, sire, is this Treasurer? /am the Treasurer." " Well, really I can't say which is the real Illisa," said the king. " Is there anybody who can distinguish them for certain?" "Yes, sire, my wife." So the wife was sent for and asked which of the two was her husband. And she said Sakka was her husband and went to his side. [353] Then in turn Illlsa's children and servants were brought in and asked the same question and all with one accord declared Sakka was the ; real Lord High Treasurer. Here it ilashed across lUisa's mind that he had a wart on his head, hidden among his hair, the existence of which was known only to his barber. So, as a last resource, he asked that his barber might be sent for to identify him. Now at this time the Bodhisatta was his barber. Accordingly, the barber was sent for and asked if he could distinguish the real from the false "I could tell, sire," said he, lllisa. "if I might examine their heads." "Then look at both their heads," said the king. On the instant Sakka caused a wart to rise on his head After examining the two, the Bodhisatta reported that, as both alike had got warts on their heads, he couldn't for the life of him say which was the real man. And therewithal he uttered this stanza : Both squint both halt both men are himchbacks too ; ; And both have warts alike 1 cannot tell ! Which of the two the real Illlsa is. Hearing his last hope thus fail him, the Lord High Treasurer fell into a tremble ; and such was his intolerable anguish at the loss of his beloved riches, that down he fell in a swoon. Thereupon Sakka put forth his transcendental powers, and, rising in the air, addressed the king thence in these words " Not Illisa am I, : king, but Sakka." Then those around wiped Illisa's face and dashed water over him. Recovering, he rose to his feet and bowed to the ground before. Sakka, King of Devas. Then said Sakka, "Illisa, mine was the wealth, not thine; I am thy father, and thou art my son. In my lifetime I was bountiful toward the poor and rejoiced in doing good ; wherefore, I am advanced to this high estate and am become Sakka. But thou, walking not in my footsteps, art grown a niggard and a very miser; thou hast burnt my almonry to the ground, driven the poor from the gate, and hoarded thy riches. Thou hast no enjoyment thereof thyself, nor has any other human being [354] ; but thy store is become like a pool haunted by demons, whereat no man may slake his thirst. Albeit, if thou wilt rebuild mine almoni-y and show bounty to the poor, it shall be accounted to thee for righteousness. But, if thou wilt not, then will I strip thee of all that thou hast, and cleave thy head with the thunderbolt of Indra, and thou shalt die." At this threat Illisa, quaking for his life, cried out, " Henceforth I will be bountiful." And Sakka accepted his promise, and, still seated in mid-air, established his son in the Commandments and preached the Truth to him, departing thereafter to his own abode. And Illisa was diligent in almsgiving and other good works, and so assured his re-birth thereafter in heaven. "Brethren," said the Master, "this is not the first time that Moggallana has converted the miserly Treasurer in bygone days too the same man was con- ; verted by him." His lesson ended, he shewed the connexion and identified the Birth by saying, "This miserly Treasurer was the Illisa of those days, Moggallana was Sakka, King of Devas, Ananda was the king, and I myself the barber." [J}fote. Eespecting this story, see an article by the translator in the Journal of the Royal Asiatic Society for January 1892, entitled "The Lineage of the 'Proud King'."]

"Zfe gave the robbers time." This story was told by the Master while at Jetavana, about a certain Minister. He, 'tis said, ingratiated himself with the king, and, after collecting the royal revenue in a border-village, privily arranged with a band of robbers that he would march the men off into the jungle, leaving the village for the rascals to plunder, on condition that they gave him half the booty. Accordingly, at daybreak when the place was left unprotected, down came the robbers, who slew and ate the cattle, looted the village, and were oft" with their booty before he came back at evening with his followers. But it was a very short time before his knavery leaked out and came to the ears of the king. And the king sent for him, and, as his guilt was manifest, he was degraded and another headman put in his place. Then the king went to the Master at JetaVana and told him what had happened. "Sire," said the Blessed One, "the man has only shewn the same disposition now which he shewed in bygone days." Then at the king's request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, he appointed a certain Minister to be headman of a border-village ; and everything came to pass as in the above case. Now in those days the Bodhisatta was making the round of the border- villages in the way of trade, [355] and had taken up his abode in that very village. And when the headman was marching his men back at evening with drums a-beating, he exclaimed, " This scoundrel, who privily egged on the robbers to loot the village, has waited till they had inade off to the jungle again, and now back he comes with drums a-beating, — feigning a happy ignorance of anything wrong having happened." And, so saying, he uttered this stanza : He gave the robbers time to drive and slay The cattle, biu-n the houses, capture folk And then with drums a-beating, home he marched, —A son no more, for such a son is dead'. In such wise did the Bodhisatta condemn the headman. Not long after, the villany was detected, and the rascal was punished by the king as his wickedness deserved. ' The scholiast's explanation is, that a sou who is so lost to all decency and shame, ceases ipso facto to be a son, and that his mother is sonless even while her sou is still alive. "This is not the first time, sire," said the king, "that he has been of this disposition ; he was just the same in bygone days also." His lesson ended, the Master shewed the connexion and identified the Birth by saying, "The headman of to-day was also the headman of those days, and I myself the wise and good man who recited the stanza."

" You vaunted your prowess." — This story was told by the Master while at Jetavana, about a certain braggart among the Brethren. Tradition says that he vised to gather round him Brethren of all ages, and go about deluding everyone with lying boasts about his noble descent. "Ah, Brethren," he would say, "there's no family so noble as mine, no lineage so peerless. I am a scion of the highest of princely lines no man is my equal in birth or ancestral estate ; there is absolutely no end to the gold and silver and other treasures we possess. Our very slaves and menials are fed on rice and meat-stews, and are clad in the best Benares clotlj, with the choicest Benares perfumes to perfume themselves withal; whilst I, because I have joined the Brotherhood, [356] have to content myself with this vile fare and this vile garb." But another Brother, after enquiring into his family estate, exposed to the Brethren the emptiness of this pretension. So the Brethren met in the Hall of Truth, and talk began as to how that Brother, in spite of his vows to leave worldly things and cleave only to the saving Truth, was going about deluding the Brethren with his lying boasts. Whilst the fellow's sinfulness was being discussed, the Master entered and enquired what their topic was. And they told him. "This is not the first time. Brethren," said the Master, "that he has gone about boasting; in bygone days too he went about boasting and deluding people." 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 brahmin in a market-town in the North country, and when he was grown up he studied under a teacher of woi-ld-wide fame at Takkasila. There he learnt the Three Vedas and the Eighteen Branches of knowledge, and completed his education. And he became known as the sage Little Bowman. Leaving Takkasila, he came to the Andhra country in search of praetioal experience. Now, it happened that in this Birth the Bodhisatta was somewhat of a crooked little dwarf, and he thought to himself, " If I make my appearance before any king, he's sure to ask what a dwarf like me is good for ; why should I not use a tall broad fellow as my stalking-horse and earn my living in the shadow of his more imposing pei-souality?"So he betook himself to the weavers' quarter, uiiJ there espying a huge weaver named Bhimasena, saluted him, asking the man's name. " Bhimasena' is my name," said the weaver. " A.nd what makes a fine big man like you work at so sorry a trade?" "Because 1 can't get a living any other way." " Weave no more, friend. The whole continent can shew no such archer as I am but kings would scorn me because I am ; a dwarf. And so you, friend, must be the man to vaunt your prowess with the bow, and the king will take you into his pay [357] and make you ply your calling regularly. Meantime I shall be behind you to perform the duties that are laid upon you, and so shall earn my living in your shadow. In this manner we shall both of us thrive and prosper. Only do as I tell you." " Done with you," said the other. Accordingly, the Bodhisatta took the weaver with him to Benares, acting as a little page of the bow, and putting the other in the front; and when they were at the gates of the palace, he made him send word of his coming to the king. Being summoned into the royal presence, the pair entered together and bowing stood before the king. " What brings you here?" said the king. "1 am a mighty archer,'' said Bhimasena; "there is no archer like me in the whole continent.'' " What pay would you want to enter my service?" "A thousand pieces a fortnight, sire." "What is this man of yours?" " He's my little page, sire." " Very well, enter my service.'' So Bhimasena entered the king's service ; but it was the Bodhisatta who did all his work for him. Now in those days there was a tiger in a forest in Kasi which blocked a frequented high-road and had devoured many victims. When this was reported to the king, he sent for Bhimasena and asked whether he could catch the tiger. " How could I call myself an archer, sire, if I couldn't catch a tiger ? The king gave him largesse and sent him on the errand. And home to the Bodhisatta came Bhimasena with the news. " All right," said the Bodhisatta; "away you go, my friend." "But are you not coming too?" " No, I won't go ; but I'll tell you a little plan." " Please do, my friend." " Well don't you be rash and approach the tiger's lair alone. What you will do is to muster a strong band of countryfolk to march to the spot with a thousand or two thousand bows; when you know that the tiger is aroused, you bolt into the thicket and lie down flat on your face. The countryfolk will beat the tiger to death ; and as soon as he is quite dead, you bite off a creeper with your teeth, and draw near to the dead tiger, trailing the creeper in your hand. At the sight of the dead body of the brute, you will burst out with — Who has killed the ' tiger ? I meant to lead it [358] by a creeper, like an ox, to the king, and with this intent had The name means " one who has or leads a terrible army " it is the name of the ; ^ second Fandava. just stepped into the thicket to get a creeper. I must know who killed the tiger before I could get back with my creeper.' Then the countryfolk will be very frightened and bribe you heavily not to report them to the king you will be credited with slaying the tiger ; and the king too will give you lots of money." "Very good," said Bhimasena; and off he went and slew the tiger just as the Bodhisatta had told him. Having thus made the road safe for travellers, back he came with a large following to Benares, and said to the king, " I have killed the tiger, sire ; the forest is safe for travellers now." Well-pleased, the king loaded him with gifts. Another day, tidings came that a certain road was infested with a buffalo, and the king sent Bhimasena to kill it. Following the Bodhisatta's directions, he killed the buffalo in the same way as the tiger, and returned to the king, who once more gave him lots of money. He was a great lord now. Intoxicated by his new honours, he treated the Bodhisatta with contempt, and scorned to follow his advice, saying, " I can get on without yon. Do you think there's no man but yourself?" This and many other harsh things did he say to the Bodhisatta. Now, a few days later, a hostile king marched upon Benares and beleaguered it, sending a message to the king summoning him either to surrender his kingdom or to do battle. And the king of Benares ordered Bhimasena out to fight him. So Bhimasena was armed cap-a-pie in soldierly fashion and mounted on a war-elephant sheathed in complete armour. And the Bodhisatta, who was seriously alarmed that Bhimasena might get killed, armed himself cap El-pie also and seated himself modestly behind Bhimasena. Surrounded by a host, the elephant passed out of the gates of the city and arrived in the forefront of the battle. At the first notes of the martial drum Bhimasena fell a-quaking with fear. '' If you fall off now, you'll get killed,"said theBodhisatta,and accordingly fastened a cord round him, which he held tight, to prevent him from falling off the elephant. But the sight of the field of battle proved too much for Bhimasena, and the fear of death was so strong on him that he fouled the elephant's back. "Ah," said the Bodhisatta, "the present does not tally with the past. Then you affected the warrior ; now your prowess is confined to befouling the elephant you ride on." And so saying, he uttered this stanza : [359] You vaunted your prowess, and loud was your boast ; _ You swore you would vanquish the foe! But is it consistent, when faced with their host, To vent your emotion, sir, so? When the Bodhisatta had ended these taunts, he said, " But don't you my friend. Am not I here to protect you 1 " Then he made be afraid, Bhimasena get off the elephant and bade him wash himself and go home. "And now to win renown this day," said the Bodhisatta, raising his battle-cry as he dashed into the fight. Breaking through the king's camp, he dragged the king out and took him alive to Benares. In great joy at his prowess, his royal master loaded him with honours, and from that day forward all India was loud with the fame of the Sage Little Bowman. To Bhiraasena he gave largesse, and sent him back to his own home whilst he himself excelled in charity and all good works, and at ; his death passed away to fare according to his deserts. "Thus, Brethren,'' said the Master, "this is not the first time that £his Brother has been a braggart he was just the same in bygone days too." His ; lesson ended, the Master shewed the connexion and identified the Birth by saying, "This braggart Brother was the Bhimasena of those days, and I myself the Sage Little Bowman."

[360] " We drank." This story was told by the Master about the Elder Sagata, while he was dwelling in the Ghosita-park near Koisamb!. For, after spending the rainy season at Savatthi, the Master had come on an alms-pilgrimage to a market-town named Bhaddavatika, where cowherds and goatherds and farmers and wayfarers respectfully besought him not to go down to the Mango Ferry; "for,'' said they, "in the Mango Ferry, in the demesne of the naked ascetics, dwells a poisonous and deadly Naga, known as the Naga of the Mango Ferry, who might harm the Blessed One." Feigning not to hear them, though they repeated their warning thrice, the Blessed One held on his way. Whilst the Blessed One was dwelling near Bhaddavatika in a certain grove there, the Elder Sagata, a servant of the Buddha, who had won such supernatural powers as a worldling can possess, went to the demesne, piled a couch of leaves at the spot where the Naga-king dwelt, and sate himself down cross-legged thereon. Being unable to conceal his evil nature, the Naga raised a great smoke. So did the Elder. Then the Naga sent forth flames. So too did the Elder. But, whilst the Naga's flames did no harm to the Elder, the Elder's flames did do harm to the Naga, and so in a short time he mastered the Naga-king and established him in the Refuges and the Commandments, after which he repaired back to the Master. And the Master, after dwelling as long as it pleased him at Bhaddavatika, went on to Kosambl. Now the story of the Naga's conversion by Sagata, had got noised abroad all over the countryside, and the townsfolk of Kosambl went forth to meet the Blessed One and saluted him, after which they passed to the Elder Sagata and saluting him, said, " Tell us, sir, what you lack and we will furnish it." The Elder himself remained silent; but the followers of the Wicked Six' made answer as follows — "Sirs, to : those who have renounced the world, white spirits are as rare as they are acceptable. Do you think you could get the Elder some clear white spirit?" "To be sure we can," said the townsfolk, and invited the Master to take his meal with them next day. Then they went back to their own town and arranged that each in his own house should offer clear white spirit to the Elder, and accordingly they all laid in a store and invited the Elder in and plied him with the liquor, house by house. So deep were his potations that, on his way out of town, the Elder fell prostrate in the gateway and there lay hiccoughing nonsense. On his way back from his meal in the town, the Master came on the Elder lying in this state, and bidding the Brethren carry Sagata home, [361] passed on his way to the park. The Brethren laid the Elder down with his head at the Buddha's feet, but he turned round so that he came to lie with his feet towards the Buddha. Then the Master asked his question, "Brethren, does Sagata shew that respect towards me now that he formerly didi" "No, sir." "Tell me. Brethren, who it was that mastered the Naga-king of the Mango Ferry?" "It was Sagata, sir." "Think you that in his present state Sagata could master even a harmless water-snake?" "That he could not, sir." "Well now. Brethren, is it proper to drink that which, when drunk, steals away a man's senses?" "It is improper, sir." Now, after discoursing with the Brethren in dispraise of the Elder, the Blessed One laid it down as a precept that the drinking of intoxicants was an offence requiring confession and absolution after which he rose up and passed into his perfumed chamber. ; Assembling together in the Hall of Truth, the Brethren discussed the sin of spirit-drinking, saying, "What a great .sin is the drinking of spirits, sirs, seeing that it has blinded to the Buddha's excellence even one so wise and so gifted as Sagata." Entering the Hall of Truth at this point, the Master asked what topic they were discussing ; and they told him. "Brethren," said he, " this is not the first time that they who had renounced the world have lost their senses through drinking spirits the very same thing took place in bygone days." ; 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 northern brahmin-family in Kasi ; and when he grew up, he renounced the world for the hermit's life. He won the Higher Knowledges and the Attainments, and dwelt in the enjoyment of the bliss of Insighb in the Himalayas, with five hundred pupils around him. Once, when the rainy season had come, his pupils said to him, "Master, may we go to the haunts of men and bring back salt and vinegar?" "For my own part, sirs, I shall remain here; but you may go for your health's sake, and come back when the rainy season is over." " Very good," said they, and taking a respectful leave of their master, came to Benares, where they took up their abode in the royal pleasannce. On the morrow they went in quest of alms to a village just outside the city gates, where they had plenty to eat and next day they made their ; way into the city itself. The kindly citizens gave alms to them, and the king was soon informed that five hundred hermits from the Himalayas had ' See note on page 71, taken up their abode in the royal pleasaunce, and that they were ascetics of great austerity, subduing the iiesh, and of great virtue. Hearing this good character of them, the king went to the pleasaunce and graciously made them welcome [362] to stay there for four months. They promised that they would, and thenceforth were fed in the royal palace and lodged in the pleasaunce. But one day a drinking festival was held in the city, and the king gave the five hundred hermits a large supply of the best spirits, knowing that such things rarely come in the way of those who renounce the world and its vanities. The ascetics drank the liquor and went back to the pleasaunce. There, in drunken hilarity, some danced, some sang, whilst others, wearied of dancing and singing, kicked about their rice-hampers and other belongings, — after which they lay down to sleep. When they had slept off their drunkenness and awoke to see the traces of their revelry, they wept and lamented, saying, " We have done that which we ought not to have done. We have done this evil because we are away from our master." Forthwith, they quitted the pleasaunce and returned to the Himalayas. Laying aside their bowls and other belongings, they saluted their master and took their seats. " Well, my sons," said he, "were you comfortable amid the haunts of men, and were you spared weary journeyings in quest of alms? Did you dwell in unity one with another ? " Yes, master, we were comfortable ; but we drank forbidden drink, so that, losing our senses and forgetting ourselves, we both danced and sang." And by way of setting the matter forth, they composed and repeated this stanza : We drank, we danced, we sang, we wept; 'twas well That, when we drank the drink that steals away The senses, we were not transformed to apes. " This is what is sure to happen to those who are not living under a master's care,'' said the Bodhisatta, rebuking those ascetics ; and he exhorted them saying, "Henceforth, never do such a thing again." Living on with Insight unbroken, he became destined to re birth thereafter in the Brahma Realm. [363] His lesson ended, the Master identified the Birth (and henceforth we shall omit the words 'shewed the connexion'), by saying, — "My disciples were the band of hermits of those days, and I their teacher."

" No more to dwell." This story was told by the Master while at Jetavana, about a self-willed Brother. The incidents of this Birth, which took place in the days of the Buddha Kassapa, will be related in the Tenth Book in the Maha- Mittavindaka Jataka'. Then the Bodhisatta uttered this Stanza : No more to dwell in island palaces Of crystal, silver, or of sparkling gems, With flinty headgear thou'rt invested now; Nor shall its griding torture ever cease Till all thy sin be purged and life shall end. So saying, the Bodhisatta passed to his own abode among the Devas. And Mittavindaka, having donned that headgear, suffered grievous torment till his sin had been spent and he passed away to fare according to his deserts. His les.son ended, the Master identified the Birth, by saying, "This selfwilled Brother was the Mittavindaka of those days, and I myself the King of the Devas."

KALAKANNI-JATAKA. [364] "A friend is Ae."—This story was told by the Master while at Jetavana, about a friend of Anatha-pindika's. Tradition says that the two had made mud-pies together, and had gone to the same school but, as years went by, the friend, ; whose name was 'Curse,' sank into great distress and could not make a living anyhow. So he came to the rich man, who was kind to him, and paid him to look after all his property; and the poor friend was employed under Anathapindika and did all his business for him. After he had gone up to the rich man's it was a common thing to hear in the house— "Stand up. Curse," or "Sit down. Curse," or "Have your dinner, Curse." 1 No. 439. See No. 41, and Divyavadana, p. 603, &a. 0. J. 14 One day the Treasurer's friends and acquaintances called on him and said, "Lord Treasurer, don't let this sort of thing go on in your house. It's enough to scare an ogre to hear such ill-omened ohservations as 'Stand up, Curse,' or 'Sit down. Curse,' or 'Have your dinner. Curse.' The man is not your social equal he's a miserable wretch, dogged by misfortune. Why have anything to ; do with him ?" "Not so," replied Anatha-pindika; "a name only serves to denote a man, and the wise do not measure a man by his name nor is it proper to wax ; superstitious about mere sounds. Never will I throw over, for his mere name's sake, the friend with whom I made mud-pies as a child." And he rejected their advice. One day the great man departed to visit a village of which he was headman, leaving the other in charge of the house. Hearing of his departure certain robbers made up their mind to break into the house ; and, arming themselves to the teeth, they surrounded it in the night-time. But 'Curse 'had a suspicion that burglars might be expected, and was sitting up for them. And when he knew that they had come, he ran about as if to rouse his people, bidding one sound the conch, another beat the drum, till he had the whole house full of noise, as though be were rousing a whole army of servants. Said the robbers, "The house is not so empty as we were told the master must be at home." Flinging away their ; stones, clubs and other weapons, away they bolted for their lives. Next day great alarm was caused by the sight of all the discarded weapons lying round the house and Curse was lauded to the skies by such praises as this ; " If the : house had not been patrolled by one so wise .as this man, the robbers would have simply walked in at their own pleasure and have plundered the house. The Treasurer owes this stroke of good luck to his staunch friend." And the moment the merchant came back from his village they hastened to tell him the whole story. "Ah," said he, "this is the trusty guardian of my house whom you wanted me to get rid of. If I had taken your advice and got rid of him, I should be a beggar to-day. It's not the name but the heart within that makes the man." So saying he raised his wages. And thinking that here was a good story [365] to tell, off he went to the Master and gave him a complete account of it all, right through. "This is not the first time, sir," said the Master, "that a friend named Curse has saved his friend's wealth from robbers the like hap- ; pened in bygone days as well." Then, at Anatha-pindika's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a Treasurer of great renown and he had a friend whose ; name was Curse, and so on as in the foregoing story. When on his return from his zemindary the Bodhisatta heard what had happened he said to his friends, " If I had taken your advice and got rid of my tnisty friend, I should have been a beggar to-day.'' And he repeated this stanza : A friend is he that seven steps will go To help usi; twelve attest the comrade true. A fortnight or a month's tried loyalty Makes kindred, longer time a second self. —Then how shall I, who all these years have known My friend, be wise in driving Curse away? His lesson ended, the Master identiiied the Birth by saying, " Ananda was the Curse of those days, and I myself the Treasurer of Benares." ' See Grifath's " Old Indian Poetry," p. 27 ; and PSnini's rule, v. 2. 22,

ATTHASSADVAKA-JATAKA. [366] "Seek health."— Thia story was told by the Master while at Jetavana, about a boy who was sage in matters relating to spiritual welfare. When he was only seven years old, the boy, who was the son of a very wealthy Treasurer, manifested great intelligence and anxiety for his spiritual welfare and one day came to his ; father to ask what were the Paths leading to spiritual welfare. The father could not answer, but he thought to himself, "This is a very difficult question from ; highest heaven to nethermost hell there is none that can answer it, save only the All-knowing Buddha." So he took the child with him to Jetavana, with a quantity of perfumes and flowers and unguents. Arrived there, he did reverence to the Master, bowed down before him, and seating himself on one side, spoke as follows to the Blessed One: — "Sir, this boy of mine, who is intelligent and anxious for his spiritual welfare, has asked me what are the Paths leading to spiritual welfare; and as I did not know, I came to you. Vouchsafe, Blessed One, to resolve this question." "Lay-brother," said the Master, "this selfsame question was asked me by this very child in former times, and I answered it for him. He knew the answer in bygone days, but now he has forgotten because of change of birth." Then, at the father's request, he told this story of the past. Once on a time when Bralimadatta was reigning in Benares, the Bodliisatta was a very wealthy Treasurer ; and he had a son who, when only seven years old, manifested great intelligence and anxiety for his. spiritual welfare. One day the child came to his father to ask what were the Paths leading to spiritual welfare. -And his father answered him by repeating this stanza : Seek Health, the supreme good; be virtuous; Hearken to elders; from the scriptures learn; Conform to Truth; and burst Attachment's bonds. For chiefly these six Paths to Welfare lead. [367] In this wise did the Bodhisatta answer his son's question as to the Paths that lead to spiritual welfare; and the boy from that time forward followed those six rules. After a life spent in charity and other good works, the Bodhisatta passed away to fare thereafter according to his deserts. His lesson ended, the Master identified the Birth by saying, "This child was also the child of those days, and I myself the Lord Treasurer."

"As they who ate." This story was told by the Master while at Jetavana, about a concupiscent Brother. Tradition says there was a scion of a good family who gave his heart to the Buddha's doctrine and joined the Brotherhood. But one day as he was going his round for alms in Savatthi, he was there stirred to concupiscence by the sight of a beautifully dressed woman. Being brought by his teachers and directors before the Master, he admitted in answer to the enquiries of the Blessed One that the spirit of concupiscence had entered into him. Then said the Master, "Verily the five lusts of the senses are sweet in the hour of actual enjoyment. Brother; but this enjoyment of them (in that it entails the miseries of re-birth in hell and the other evil states) is like the eating of the fruit of the What-fruit tree. Very fair to view is the What-fruit, very fragrant and sweet ; but when eaten, it racks the inwards and brings death. In other days, through ignorance [368] of its evil nature, a multitude of men, seduced by the beauty, fragrance and sweetness of the fruit, ate thereof so that they died." So saying, he told this story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as the leader of a caravan. Once when journeying with five hundred carts from East to West, he came to the outskii-ts of a forest. Assembling his men, he said to them — " In this forest grow : trees that bear poisonous fruit. Let no man eat any unfamiliar fruit without first asking me." When they had traversed the forest, they came at the other border on a What-fruit tree with its boughs bending low with their burthen of fruit. In form, smell and taste, its trunk, boughs, leaves and fruit resembled a mango. Taking the tree, from its misleading appearance and so forth, to be a mango, some plucked the fruit and ate but others said, " Let us speak to our leader before we eat." And these latter, plucking the fruit, waited for him to come up. When he came, he ordered them to fling away the fruit they had plucked, and had an emetic administered to those who had already eaten. Of these latter, some recovered ; but such as had been the first to eat, died. The Bodhisatta reached his destination in safety, and sold his wares at a profit, after which he travelled home again. After a life spent in charity and other good works, he passed away to fare according to his deserts. It was when he had told this story, that the Master, as Buddha, uttered this stanza : As they who ate the What-fruit died, so Lusts, When ripe, slay him who knowing not the woe They breed hereafter, stoops to lustful deeds. Having thus shewn that the Lusts, which are so sweet in the hour of fruition, end by slaying their votaries, the Master preached the Four Truths, at the close [369] whereof the concupiscent Brother was converted and won the Fruit of the First Path. Of the rest of the Buddha's following some won the First, some the Second, and some the Third Path, whilst others again became Arahats. His lesson ended, the Master identified the Birth by saying, "My disciples were the people of the caravan in those days, and I their leader."

SILAViMAMSANA-JATAKA. "Naught can compare." This story was^told by the Master while at Jetavana, about a brahmin who put to the test his reputation for goodness. This Brother, who was maintained by the King of Kosala, had sought the Three Refuges he ; kept the Five Commandments, and was versed in the Three Vedas. "This is a good man," thought the King, and shewed him great honour. But that Brother thought to himself, "The King shews honour to me beyond other brahmins, and has manifested his great regard by making me his spiritual director. But is his favour due to my goodness or only to my birth, lineage, family, country and accomplishments? I must clear this up without delay." Accordingly, one day when he was leaving the palace, he took unbidden a coin from a treasurer's counter, and went his way. Such was the treasurer's veneration for the brahmin that he sat perfectly still and said not a word. Next day the brahmin took two coins but still the official made no remonstrance. The ; third day the brahmin took a whole handful of coins. "This is the third day," cried the treasurer, "that you have robbed his Majesty;" and he shouted out three times, "I have caught the thief who robs the treasury." In rushed a crowd of people from every side, crying, "Ah, you've long been posing as a model of goodness." And dealing him two or three blows, they led him before the King. In great sorrow the King said to him, "What led you, brahmin, to do so wicked a thing?" And he gave orders, saying, "Off with him to punishment." "I am no thief, sire," said the brahmin. "Then why did you take money from the treasury?" "Because you shewed me such great honour, sire, and because I made up my mind to find out whether that honour was paid to my birth and the like or only to my goodness. That was my motive, and now I know for certain (inasmuch as you order me off to punishment) that it was my goodness and not my birth and other advantages, that won me your majesty's favour. Goodness I know to be the chief and supreme good I know too that to goodness [370] I can ; never attain iu this life, whilst I remain a layman, living in the midst of sinful pleasures. Wherefore, this very day I would fain go to the Master at Jetavana and renounce the world for the Brotherhood. Grant me your leave, sire." The King consenting, the brahmin set out for Jetavana. His friends and relations in a body tried to turn him from his purpose, but, finding their efibrts of no avail, left him alone. He came to the Master and asked to be admitted to the Brotherhood. After admission to the lower and higher orders, he won by application spiritual insight and became an Arahat, whereon he drew near to the Master, saying, "Sir, my joining the Order has borne the Supreme Fruit," thereby— signifying that he had won Arahatship. Hearing of this, the Brethren, assembling in the Hall of Truth, spoke with one another of the virtues of the King's chaplain who tested his own reputation for goodness and who, leaving the King, had now risen to be an Arahat. Entering the Hall, the Master asked what the Brethren were discussing, and they told him. "Not without a precedent. Brethren," said he, "is the action of this brahmin in putting to the test his reputation for goodness and in working out his salvation after renouncing the world. The like was done by the wise and good of 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 was his chaplain, — a man given to charity and other good works, whose mind was set on righteousness, always keeping unbroken the Five Commandments. And the King honoured him beyond the other brahmins and everything came to pass as above. ; But, as the Bodhisatta was being brought in bonds before the King, he came where some snake-charmers were exhibiting a snake, which they laid hold of by the tail and the throat, and tied round their necks. Seeing this, the Bodhisatta begged the men to desist, for the snake might bite them and cut their lives short. " Brahmin," replied the snakecharmers, " this is a good and well-behaved cobra ; he's not wicked like you, who for your wickedness and misconduct are being hauled off in custody." Thought the Bodhisatta to himself, " Even cobras, if they do not bite or wound, are called 'good.' How much more must this be the case with those who have come to be human beings Verily it is just this goodness ! which is the most excellent thing in all the world, nor [371] does aught surpass it.'' Then he was brought before the King. "What is this, my friends?" said the King. "Here's a thief who has been robbing your majesty's treasury.'' "Away with him to execution." "Sire,'' said the brahmin, " I am no thief." " Then how came you to take the money ? " Hereon the Bodhisatta made answer precisely as above, ending as foUows: "This then is why I have come to the conclusion that it is goodness which is the highest and most excellent thing in all the world. But be that as it may, yet, seeing that the cobra, when it does not bite or wound, must simply be called 'good' and nothing more, for this reason too it is goodness alone which is the highest and most excellent of all things." Then in praise of goodness he uttered this stanza : Naught can compare with Goodness; all the world Can not its equal show. The cobra fell, If men account it 'good,' is saved from death. After preaching the truth to the King in this stanza, the Bodhisatta, abjuring all Lusts, and renouncing the world for the hermit's life, repaired to the Himalayas, where he attained to the five Knowledges and the eight Attainments, earning for himself the sure hope of re-birth thereafter in the Brahma Realm. His lesson ended, the Master identified the Birth by saying, "My disciple.s were the King's following in those days, and I myself the King's chaplain." [Note. Compare Nos. 290, 330, and 362 ; and see Peer's Etvdes sur le Jdtaka.']

" Whoso renounces." This story was told by the Master while at the Bamboogrove about a brahmin who was skilled in the prognostications [372] which can be drawn from pieces of cloth i. Tradition says that at Rajagaha dwelt a brahmin who was superstitious and held false views, not believing in the Three Gems. This brahmin was very rich and wealthy, abounding in substance and a female ; mouse gnawed a suit of clothes of his, which was lying by in a chest. One day after bathing himself all over, he called for this suit, and then was told of the mischief which the mouse had done. " If these clothes stop in the house," thought he to himself, "they'll bring ill-luck; such an ill-omened thing is sure to bring a curse. It is out of the question to give them to any of my children or servants ; for whosoever has them will bring misfortune on all around him. I must have them thrown away in a charnel-ground^; but how? I cannot hand them to servants; for they might covet and keep them, to the ruin of my house. My son must take them." So he called his son, and telling him the whole matter bade him take his charge on a stick, without touching the clothes with his hand, and fling them away in a charnel-ground. Then the son was to bathe himself all over and return. Now that morning at dawn of day the Master looking ^ Cf. Tevijja Sutta translated by Bhys Davids in "Buddhist Suttas," p. 197. ' An amaka-smdna was an open space or grove in which corpses were exposed for wild-beasts to eat, in order that the earth might not be defiled. Cf. the Parsee ' Towers of Silence.' round to see what persons could be led to the truth, became aware that the father and son were predestined to attain salvation. So he betook himself in the guise of a hunter on his way to hunt, to the chamel-ground, and sate down at the entrance, emitting the six-coloured rays that mark a Buddha. Soon there came to the spot the young brahmin, carefully carrying the clothes as his father had bidden him, on the end of his stick,—just as though he had a house-snake to carry. "What are you doing, young brahmin?" asked the Master. "My good Gotama^," was the reply, "this suit of clothes, having been gnawed by mice, is like ill-luck personified, and as deadly as though steeped in venom wherefore my father, fearing that a servant might covet and retain the clothes, has sent me with them. I promised that I would throw them away and bathe afterwards; and that's the errand that has brought me here." "Throw the suit away, then," said the Master; and the young brahmin did so. "They will just suit me," said the Master, as he picked up the fate-fraught clothes before the young man's very eyes, regardless of the latter's earnest warnings and repeated entreaties to him not to take them; and he departed in the direction of the Bamboo-grove. Home in all haste ran the young brahmin, to tell his father how the Sage Gotama had declared that the clothes would just suit him, and had persisted, in spite of all warnings to the contrary, in taking the suit away with him to the Bamboo-grove. "Those clothes," thought the brahmin to himself, "are bewitched and accursed. Even the sage Gotama cannot wear them without destruction befalUng him; and that would bring me into disrepute. 1 will give the Sage abundance of other garments and get him to throw that suit away." So with a large number of robes he started in company of his son for the Bamboo-grove. When he came upon the Master he stood respectfully on one side and spoke thus, — "Is it indeed true, as I hear, that you, my good Gotama, [373] picked up a suit of clothes in the chamel-ground?" "Quite true, brahmin." "My good Gotama, that suit is accursed if you make use of them, they will destroy you. If you ; stand in need of clothes, take these and throw away that suit." "Brahmin," replied the Master, "by open profession I have renounced the world, and am content with the rags that lie by the roadside or bathing-places, or are thrown away on dustheaps or in oharnel-grounds. Whereas you have held your superstitions in bygone days, as well as at the present time." So saying, at the brahmin's request, he told this story of the past. Once on a time there reigned in the city of Eajagaha, in the kingdom of Magadha, a righteous King of Magadha. In those days the Bodhisatta came to life again as a brahmin of the North-west. Growing up, he renounced the world for the hermit's life, won the Knowledges and the Attainments, and went to dwell in the Himalayas. On one occasion, returning from the Himalayas, and taking up his abode in the King's pleasaunce, he went on the second day into the city to collect alms. Seeing him, the King had him summoned into the palace and there provided with a seat and with food, — exacting a promise from him that he would take up his abode in the pleasaunce. So the Bodhisatta used to receive his food at the palace and dwell in the grounds, ' In Fall bho Gotama, —a form of familiar address. Brahmins are always represented as presuming to say hlw to the Buddha. Now in those days there dwelt in that city a brahmin known as Cloth-omens. And he had in a chest a suit of clothes which were gnawed by mice, and everything came to pass just as in the foregoing story. But when the son was on his way to the chamel-ground the Bodhisatta got there first and took his seat at the gate and, picking up the suit which the ; young brahmin threw away, he returned to the pleasaunce. When the son told this to the old brahmin, the latter exclaimed, "It will be the death of the King's ascetic " ; and entreated the Bodhisatta to throw that suit away, lest he should perish. But the ascetic replied, " Good enough for us are the rags that are flung away in charnel-grounds. We have no belief in superstitions about luck, which are not approved by Buddhas, Pacceka Buddhas, or Bodhisattas ; and therefore no wise man ought to be a believer in luck." Hearing the truth thus expounded, the brahmin forsook his errors and took refuge in the Bodhisatta. And the Bodhisatta, preserving his Insight unbroken, earned re-birth thereafter in the Brahma Realm. [374.] Having told this story, the Master, as Buddha, taught the Truth to the brahmin in this stanza : Whoso renounces omens, dreams and signs, That man, from superstition's errors freed, Shall triumph o'er the paired Depravities And o'er Attachments to the end of time. When the Master bad thus preached his doctrine to the brahmin in the form of this stanza, he proceeded further to preach the Pour Truths, at the close whereof that brahmin, with his son, attained to the First Path. The Master identiiied the Birth by saying, "The father and son of to-day were also the father and son of those days, and I myself the ascetic."

"Speak kindly." This story was told by the Master while at Savatthi, about the precept touching abusive language. The introductory story and the story of the past are the same as in the Nandivisala-jataka above'. But in this case [375] there is the difference that the Bodhisatta was an ox named Sarambha, and belonged to a brahmin of Takkasila in the kingdom • No. 28. of Gandhara. After telling the story of the past, the Master, as Buddha, uttered this stanza : Speak kindly, revile not your fellow; Love kindness; reviling breeds sorrow. _ When the Master had ended his lesson he identified the Birth by saying, "Ananda was the brahmin of those days, Uppalavanna his wife, and 1 Sarambha."

"How plausible." This story was told by the Master while at Jetavana about a knave. The details of his knavery will be related in the Uddala-jataka'. Once on a time when Brahmadatta was reigning in Benares, there lived hard by a certain little village a shifty rascal of an ascetic, of the class which wears long, matted hair. The squire of the place had a hermitage built in the forest for him to dwell in, and used to provide excellent fare for him in his own house. Taking the matted-haired rascal to be a model of goodness, and living as he did in fear of robbers, the squii-e brought a hundred pieces of gold to the hermitage and there buried them, bidding the ascetic keep watch over them. " No need to say that, sir, to a man who has renounced the world ; we hermits never covet other folks' ' goods." "It is well, sir," said the squire, who went off with full confidence in the other's protestations. Then the r'ascaily ascetic thought to himself, "there's enough here [376] to keep a man all his life long." Allowing a few days to elapse first, he removed the gold and buried it by the wayside, returning to dwell as before in his hermitage. Next day, after a meal of rice at the squire's house, the ascetic said, "It is now a long time, sir, since I began to be supported by you ; and to live long in one place is like living in the world, — which is fdrbidden to professed ascetics. Wherefore I must needs depart." And though the squire pressed him to stay, nothing could overcome this determination. ' No. 487. " Well, then, if it must be so, go your way, sir," said the squire ; and he escorted the ascetic to the outskii-ts before he left him. After going a little way the ascetic thought that it would be a good thing to cajole the squire ; so, putting a straw in his matted hair, back he turned again. "What brings you back?" asked the squire. "A straw from your roof, sir, had stuck in my hair and, as we hermits may not take anything ; which is not bestowed upon us, I have brought it back to you.'' "Throw it down, sir, and go your way," said the squire, who thought to himself, " Why, he won't take so much as a straw which does not belong to him ! What a sensitive nature " ! Highly delighted with the ascetic, the squire bade him farewell. Now at that time it chanced that the Bodhisatta, who was on his way to the border-district for trading purposes, had halted for the night at that village.Hearing what the ascetic said, the suspicion was aroused in his mind that the rascally ascetic must have robbed the squire of something ; and he asked the latter whether he had deposited anything in the ascetic's care. " Yes, — a hundred pieces of gold." " Well, just go and see if it's all safe.'' Away went the squire to the hermitage, and looked, and found his money gone. Running back to the Bodhisatta, he cried, " It's not there." "The thief is none other than that long-haired rascal of an ascetic,'' said the Bodhisatta; "let us pursue and catch him." So away they hastened in hot pursuit. When they caught the rascal they kicked and cuflFed him, till he discovered to them where he had hidden the money. When he procured the gold, the Bodhisatta, looking at it, scornfully remarked to the ascetic, " So a hundred pieces of gold didn't trouble your conscience so much as that straw!" And he rebuked him in^this stanza : How plausible the story that the rascal told ! How heedful of the straw How heedless of the gold ! ! [377] When the Bodhisatta had rebuked the fellow in this wise, he added, — " And now take care, you hypocrite, that you don't play such a trick again.'' When his life ended, the Bodhisatta passed away to fare thereafter according to his deserts. His lesson ended, the Master said, "Thus you see, Brethren, that this Brother was as knavish in the past as he is to-day." And he identified the Birth by saying, "This knavish Brother was the knavish ascetic of those days, and I the wise and good man."

" The man ungrateful." This story was told by the Master while at Jetavana, about Aiiatha-pindika. On the borders, so the tale goes, there lived a merchant, who was a correspondent and a friend of Anatha-pindika'a, but they had never met. There came a time when this merchant loaded five hundred carts with local produce and gave orders to the men in charge to go to the great merchant Anathapindika, and barter the wares in his correspondent's shop for their value, and bring back the goods received in exchange. So they came to Savatthi, and foimd Anatha-pindika. First making him a present, they told him their business. "You are welcome," said the great man, and ordered them to be lodged there and provided with money for their needs. After kindly enquiries after their master's health, he bartered their merchandise and gave them the goods in exchange. Then they went back to their own district, and reported what had happened. Shortly afterwards, Anatha-pindika similarly despatched five hundred carts with merchandise to the very district in which they dwelt ; and his people, when they had got there, went, present in hand, to call upon the border merchant. "Where do you come from?" said he. "From Savatthi," replied they; "from your correspondent, Anatha-pindika." "Anyone can call himself Anatha-pindika," said he with a sneer and taking their present, he bade them ; begone, giving them neither lodging nor douceur. So they bartered their goods for themselves and brought back the wares in exchange to Savatthi, with the story of the reception they had had. Now it chanced [378] that this border merchant despatched another caravan of five hundred carts to Savatthi and his people came with a present in their ; hands to wait upon Anatha-pindika. But, as soon as Anatha-pindika's people caught sight of them, they said, "Oh, we'll see, sir, that they are properly lodged, fed, and supplied with money for their needs." And they took the strangers outside the city and bade them unyoke their carts at a smtable spot, adding that rice and a douceur would come from Anatha-pindika's house. About the middle watch of the night, having collected a band of serving-men and slaves, they looted the whole caravan, carried off every garment the men had got, drove away their oxen, and took the wheels off the carts, leaving the latter but removing the wheels. Without so much as a shirt among the lot of them, the terrified strangers sped away and managed to reach their home on the border. Then Anatha-pindika's people told him the whole story. "This capital story," said he, "shall be my gift to the Master to-day;" and away he went and told it to the Master. "This is not the first time, sir," said the Master, "that this border merchant has shewn this disposition he was just the same in days gone by." Then, at ; Anatha-pindika's request, he told the following story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a very wealthy merchant in that city. And he too had as a correspondent a border merchant whom he had never seen and all came to pass as above. Being told by his people what they had done, he said, "This trouble is the result of their ingratitude for kindness shewn them." And he went on to instruct the assembled crowd in this stanza : The man ungrateful for a kindly deed. Thenceforth shall find no helper in his need. After this wise did the Bodhisatta teach the truth in this stanza. After a life spent in charity and other good works, he passed away to fare according to his deserts. [379] His lesson ended, the Master identified the Birth by saying, "The border merchant of to-day was the border merchant of those days also ; and I was the merchant of Benares."

"ITe bolts the die." This story was told by the Master while at Jetavana, about using things thoughtlessly. Tradition says that most of the Brethren of that day were in the habit of using robes and so forth, which were given them, in a thoughtless manner. And their thoughtless use of the Four Requisites as a rule barred their escape from the doom of re-birth in hell and the animal world. Knowing this, the Master set forth the lessons of virtue and shewed the danger of such thoughtless use of things, exhorting them to be careful in the use of the Four Requisites, and laying down this rule, "The thoughtful Brother has a definite object in view when he wears a robe, namely, to keep off the cold." After laying down similar rules for the other Requisites, he concluded by saying, "Such is the thoughtful use which should be made of the Four Requisites. Thoughtlessly to use them is like taking deadly poison ;and there were those in bygone days who through their thoughtlessness did inadvertently take poison, to their exceeding hurt in due season." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was bom into a well-to-do family, and when he grew up, he became a dice-player. With him used to play a sharper, who kept on playing while he was winning, but, when luck turned, broke up the game by putting one of the dice in his mouth and pretending it was lost, after which he would take himself off. [380] "Very good," said the Bodhisatta when he realised what was being done "we'll look into this." So he ; took some dice, anointed them at home with poison, dried them carefully, and then carried them with him to the sharper, whom he challenged to a game. The other was willing, the dice-board was got ready, and play began. No sooner did the sharper begin to lose than he popped one of the dice into his mouth. Observing him in the act, the Bodhisatta remarked, "Swallow away; you will not fail to find out what it really is in a little time." And he uttered this stanza of rebuke : He bolts the die quite boldly, — knowing not What burning poison thereon lurks unseen. —Aye, bolt it, sharper! Soon youll bum within. But while the Bodhisatta was talking away, the i)oison began to work on the sharper he grew faint, rolled his eyes, and bending double with pain ; fell to the ground. "Now," said the Bodhisatta, "I must save the rascal's life." So he mixed some simples and administered an emetic until vomiting ensued. Then he administered a draught of ghee with honey and sugar and other ingredients, and by this means made the fellow all right again. Then he exhorted him not to do such a thing again. After a life spent in charity and other good works, the Bodhisatta passed away to fare thereafter according to his deserts. His lesson ended, the Master said, "Brethren, the thoughtless use of things is like the thoughtless taking of deadly poison." So saying, he identified the Birth in these words, "I was myself the wise and good gambler of those days." {Pali Note. "No mention is made of the sharper, the reason being that, here as elsewhere, no mention is made of persons who are not spoken of at this date.")

[381] MAHASARA-JATAKA. " For war men crave." — This story was told by the Master while at Jetavana, about the venerable Ananda. Once the wives of the King of Kosala thought among themselves, as follows, " Very rare is the coming of a Buddha and very rare is birth in a human form with ; all one's faculties in perfection. Yet, though we have happened on a human form in a Buddha's lifetime, we cannot go at will to the Monastery to hear the truth from his own lips, to do obeisance, and to make offerings to him. We live here as in a box. Let us ask the King to send for a fitting Brother to come here and teach us the truth. Let us learn what we can from him, and be charitable and do good works, to the end that we may profit by oiu- having been born at this happy juncture." So they all went in a body to the King, and told him what was in their minds and the King gave his consent. ; Now it fell out on a day that the King was minded to take his pleasure in the royal pleasaunce, and gave orders that the grounds should be made ready for his coming. As the gardener was working away, he espied the Master seated at the foot of a tree. So he went to the King and said, "The pleasaunce is made ready, sire but the Blessed One is sitting there at the foot of a tree." ; "Very good," said the King, "we will go and hear the Master." Mounting his chariot of state, he went to the Master in the pleasaunce. Now there was then seated at the Master's feet, listening to his teaching, a lay-brother named Chattapani, who had entered the Third Path. On catching sight of this lay-brother, the King hesitated but, on reflection that ; this must be a virtuous man, or he would not be sitting by the Master for instruction, he approached and with a bow seated himself on one side of the Master. Out of reverence for the supreme Buddha, the lay-brother neither rose in the King's honour nor saluted his majesty; and this made the King very angry. Noticing the King's displeasure, the Master proceeded to extol the merits of that lay-brother, saying, "Sire, this lay-brother is master of all tradition he knows by heart the scriptures that have been handed down and ; ; he has set himself free from the bondage of passion." "Surely," thought the King, "he whose praises the Master is telling can be no ordinary person." And he said to him, "Let me know, lay-brother, if you are in need of anything.'' "Thank you," said the man. Then the King Ustened to the Master's teaching, and at its close rose up and ceremoniously withdrew. Another day, meeting that same lay-brother going after breakfast umbrella in hand to Jetavana, the King had him summoned to his pre.sence and said, "I hear, lay-brother, that you are a man of great learning. Now my wives are very anxious to hear and learn the truth I should be glad if you would teach ; them." "It is not meet, sire, that a layman [382] should ex'pound or teach the truth in the King's harem that is the prerogative of the Brethren." ; Eecognising the force of this remark, the King, after dismissing the layman, called his wives together and announced to them his intention of sending to the Master for one of the Brethren to come as their instructor in the doctrine. Which of the eighty chief disciples would they have ? After talking it over together, the ladies with one accord chose Ananda^ the Elder, sumamed the Treasurer of the Faith. So the King went to the Master and with a courteous greeting sat down by his side, after which he proceeded to state his wives' wish, and his own hope, that Ananda might be their teacher. The Master, having consented to send Ananda, the King's wives now began to be regularly taught by the Elder and to learn from him. One day the jewel out of the King's turban was missing. When the King heard of the loss he sent for his ministers and bade them seize everyone who had access to the precincts and find the jewel. So the Ministers searched everybody, women and all, for the missing jewel, till they had worried everybody almost out of their lives but no trace of it could they find. That day Ananda ; came to the palace, only to find the King's wives as dejected as they had hitherto been delighted when he taught them. "What has made you like this to-day?" asked the Elder. "Oh, sir," said they, "the King has lost the jewel out of his turban; and by his orders the ministers are worrying everybody, women and all, out of their lives, in order to find it. We can't say what may not happen to anyone of us; and that is why we are so sad." "Don't think • Anauda held 'advanced views on the woman question.' It was he who persuaded the reluctant Baddha into admitting women to the Order, as recorded in the Vinaya {S.B.E. XX, 320 et seqq.). any more about it," said the Elder cheerily, as he went to find the King. Taking the seat set for him, the Elder asked whether it was true tha,t his majesty had lost his jewel. "Quite true, sir," said the King. "And can it not be found!" "I have had all the inmates of the palaces worried out of their lives, and yet I can't find it." "There is one way, sire, to find it, without worrying people out of their lives." "What way is that, sir?" "By wisp-giving, sire." "Wisp-giving? What may that be, pray?" "Call together, sire, all the persons you suspect, and privately give each one of them separately a wisp of straw, or a lump of clay will do, saying, 'Take this and put it in such and such a place to-morrow at daybreak.' The man that took the jewel will put it in the straw or clay, and so bring it back. If it be brought back the very first day, well and good. If not, the same thing must be done on the second and third days. In this way, a large number of persons will escape worry, and you will get your jewel back." With these words the Elder departed. Following the above counsel, the King caused the straw and clay to be dealt out for three successive days; but yet the jewel was not recovered. [383] On the third day the Elder came again, and asked whether the jewel had been brought back. "No, sir,'* said the King. "Then, sire, you must have a large water-pot set in a retired corner of your courtyard, and you must have the pot filled with water and a screen put up before it. Then give orders that all who frequent the precincts, men and women alike, are to put ofi' their outergarments, and one by one wash their hands behind the screen and then come back." With this advice the Elder departed. And the King did as he bade. Thought the thief, "Ananda has seriously taken the matter in hand and, if ; he does not find the jewel, he'll not let things rest here. The time has really come to give the jewel up without more ado." So he secreted the jewel about his person, and going behind the screen, dropped it in the water before he went away. When everyone had gone, the pot was emptied, and the jewel found. "It's all owing to the Elder," exclaimed the King in his joy, "that I have got my jewel back, and that without worrying a host of people out of their lives." And all the persons about the precincts were equally grateful to Ananda for the trouble he had saved them from. The story how Ananda's marvellous powers had found the jewel, spread through all the city, till it reached the Brotherhood. Said the Brethren, "The great knowledge, learning, and cleverness of the Elder Ananda have been the means at once of recovering the lost jewel and of saving many persons from being worried out of their lives." And as they sate together in the Hall of Truth, singing the praises of Ananda, the Master entered and asked the subject of their conversation. Being told, he said, "Brethren, this is not the first time that what had been stolen has been found, nor is Ananda the only one who has brought about such a discovery. In bygone days too the wise and good discovered what had been stolen away, and also saved a host of people from trouble, shewing that the lost property had fallen into the hands of animals." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta, having perfected his education, became one of the King's ministers. One day the King with a large following went into his pleasaunce, and, after walking about the woods, felt a desire to disport himself in the water. So he went down into the royal tank and sent for his harem. The women of the harem, removing the jewels from their heads and necks and so forth, laid them aside with their upper garments in boxes under the charge of female slaves, and then went down into the water. Now, as the queen was taking off her jewels and ornaments, and laying them with her upper robe on a box, she was watched by a female monkey, which was hidden in the branches of a tree hard by. Conceiving a longing to wear the queen's pearl necklace, this monkey watched for the slave in charge to be off her guard. At first the girl kept looking all about her in order to keep the jewels [384] safe ; but as time wore on, she began to nod. As soon as the monkey saw this, quick as the wind she jumped down, and quick as the wind she was up the tree again, with the pearls round her own neck. Then, for fear the other monkeys should see it, she hid the string of pearls in a hole in the tree and sat on guard over her spoils as demurely as though nothing had happened. By and by the slave awoke, and, terrified at finding the jewels gone, saw nothing else to do but to scream out, "A man has run off with the queen's pearl necklace." Up ran the guards from every side, and hearing this story told it to the King. "Catch the thief," said his majesty ; and away went the guards searching high and low for the thief in the pleasaunce. Hearing the din, a poor superstitious rustic' took to his heels in alarm. "There he goes," cried the guards, catching sight of the runaway; and they followed hitn up till they caught him, and with blows demanded what he meant by stealing such precious jewels. Thought he, "If I deny the charge, I shall die with the beating I shall get from these ruffians. I'd better say I took it." So he confessed to the theft and was hauled off a prisoner to the King. "Did you take those precious jewels?" asked the King. "Yes, your majesty." "Where are they now?" "Please your majesty, I'm a poor man; I've never in ray life owned anything, even a bed or a chair, of any value, much less — a jewel. It was the Treasurer who made me take that valuable necklace and I took it and gave it to him. He knows all about it." Then the King sent for the Treasurer, and asked whether the rustic had passed the necklace on to him. "Yes, sire," was the answer. "Where is it then?" "I gave it to your majesty's Chaplain." Then the Chaplain was sent for, and interrogated in the same way. And he said he had given it to the Chief Musician, who in his turn said he had given it to a courtesan [385] as a present. But she, being brought before the King, utterly denied ever having received it. Whilst the five were thus being questioned, the sun set. "It's too late now," said the King; "we will look into this to-morrow." So he handed the five over to his ministers and went back into the city. Hereupon the Bodhisatta fell a-thinking. "These jewels," thought he, "were lost inside the grounds, whilst the rustic was outside. There was a strong guard at the gates, and it was impossible for anyone inside to get away 1 Or perhaps "a taxpaying ryot." J. 15 with the necklace. I do not see how anyone, whether inside or out, coiild have managed to secure it. The truth is this poor wretched fellow must have said he gave it to the Treasurer merely in order to save his own skin ; and the Treasurer must have said he gave it to the Chaplain, in the hope that he would get off if he could mix the Chaplain up in the matter. Further, the Chaplain must have said he gave it to the Chief Musician, because he thought the latter would make the time pass merrily in prison ; whilst the Chief Musician's object in implicating the courtesan, was simply to solace himself with her company during imprisonment. Not one of the whole five has anything to do with the theft. On the other hand, the grounds swarra with monkeys, and the necklace must have got into the hands of one of the female monkeys.'' When he had arrived at this conclusion, the Bodhisatta went to the King with the request that the suspects might be handed over to him and that he might be allowed to examine personally into the matter. "By all means, my wise friend," said the King; "examine into it." Then the Bodhisatta sent for his servants and told them wliere to lodge the five prisoners, saying, " Keep strict watch over them ; listen to everything they say, and report it all to me." And his servants did as he bade them. As the prisoners sat together, the Treasurer said to the rustic, "Tell me, you wretch, where you and I ever met before this day tell me ; when you gave me that necklace." "Worshipful sir,'' said the other, "it has never been mine to own aught so valuable even as a stool or bedstead that wasn't rickety. I thought that with your help I should get out of this trouble, and that's why I said what I did. Be not angry with me, my lord." Said the Chaplain [386] in his turn to the Treasurer, "How then came you to pass on to me what this fellow had never given to you?" "I only said so because I thought that if you and I, both high oflBcers of state,stand together, we can soon put the matter right." "Brahmin," now said the Chief Musician to the Chaplain, "when, pray, did you give the jewel to me?" "I only said I did," answered the Chaplain, "because I thought you would help to make the time pass more agreeably." Lastly the courtesan said, "Oh, you wretch of a musician, you know you never visited me, nor I you. So when could you have given me the necklace, as you say?" "Why be angry, my dear?" said the Musician, "we five have got to keep house together for a bit; so let us put a cheerful face on it and be happy together." This conversation being reported to the Bodhisatta by his agents, he felt convinced the five were all innocent of the robbery, and that a female monkey had taken the necklace. "And I must find a means to make her drop it," said he to himself. So he had a number of bead necklaces made. Next he had a number of monkeys caught and turned loose again, with strings of beads on their necks, wrists and ancles, Meantime, the guilty monkey kept sitting in the trees watching her treasure. Then the Bodhisatta ordered a number of men to carefully observe every monkey in the grounds, till they saw one wearing the missing pearl necklace, and then frighten her into dropping it. Tricked out in their new splendour, the other monkeys strutted about till they came to the real thief, before whom they flaunted their finery. !" Jealousy overcoming her prudence, she exclaimed, "They're only beads and put on her own necklace of real pearls. This was at once seen by the watchers, who promptly made her drop the necklace, which they picked up and brought to the Bodhisatta. He took it to the King, saying, "Here, sire, is the necklace.The five prisoners are innocent; it was a female monkey in the pleasaunce that took it." "How came you to find that out?" asked the King; "and how did you manage to get possession of it again?" Then the Bodhisatta told the whole story, and the King thanked [387] the Bodhisatta, saying, "You are the right man in the right place." And he uttered this stanza in praise of the Bodhisatta : For war men crave the hero's might, For counsel sage sobriety. Boon comrades for their jollity. But judgment when in parlous plight. Over and above these words of praise and gratitude, the King showered treasuresupon the Bodhisatta like a storm-cloud pouring rain from the heavens. After following the Bodhisatta's counsels through a long life spent in charity and good works, the King passed away to fare thereafter according to his deserts. His lesson ended, the Master, after extolling the Elder's merits, identified the Birth by saying, " Ananda was the King of those days and I his wise counsellor."

"Trust not the trusted." This story was told by the Master while at Jetavana, about taking things on trust. Tradition tells us that in those days the Brethren, for the most part, used to rest content if anything was given them by their mothers or fathers, brothers or sisters, or uncles or aunts, or other kinsfolk. Arguing that in their lay state they had as a matter of course received things from the same hands, they, as Brethren, likewise shewed no circumspection or caution before using food, clothing and other requisites which their relations gave them. Observing this the Master felt that he must read the Brethren a lesson. So he called them together, and said, "Brethren, no matter whether [388] the giver be a relation or not, let circumspection accompany use. The Brother who without circumspection uses the requisites which are given to him, may entail on himself a subsequent existence as an ogre or as a ghost. Use without circumspection is like unto taking poison ; and poison kills just the same, whether it be given by a relative or by a stranger. There were those who in bygone days actually did take poiison because it was offered by those near and dear to them, and thereby they met their end." So saying, he told the following story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was a very wealthy merchant. He had a herdsman who, when the corn was growing thick, drove his cows to the forest and kept them there at a shieling, bringing the produce from time to time to the merchant. Now hard by the shieling in the forest there dwelt a Hon ; and so afraid of the lion were the cows that they gave but little milk. So when the herdsman brought in his ghee one day, the merchant asked why there was so little of it. Then the herdsman told him the reason. "Well, has the lion formed an attachment to anything T' "Yes, master; he's fond of a doe." " Could you catch that doe ? " " Yes, master." " "Well, catch her, and rub her all over with poison and sugar, and let her dry. Keep her a day or two, and then turn her loose. Because of his affection for her, the lion will lick her all over with his tongue, and die. Take his hide with the claws and teeth and fat, and bring them back to me." So saying, he gave deadly poison to the herdsman and sent him off. With the aid of a net which he made, the herdsman caught the doe and carried out the Bodhisatta's orders. As soon as he saw the doe again, the lion, in his great love for her, licked her with his tongue so that he died. And the herdsman took the lion's hide and the rest, and brought them to the Bodhisatta, who said, "Affection for others should be eschewed. Mark how, for all his strength, the king of beasts, the lion, was led by his sinful love for a doe to poison himself by licking her and so to die." So saying, he uttered this stanza for the instruction of those gathered around : [389] Trust not the trusted, nor th' untrusted trust; Trust kills; through trust the lion bit the dust. Such was the lesson which the Bodhisatta taught to those around him. After a life spent in charity and other good works, he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "I was the merchant of those days." [Note. Of. Bohtlingk's "Indische Spruche," (1st ed.) Nos. 1465—7 and 4346.]

"Ifow scorched."— This story the Master told while at Patikarama near Vesali, about Sunakkhatta. For at that time Sunakkhatta, having become au adherent of the Master, was travelling about the country as a Brother with bowl and robes, when he was perverted to the tenets of Kora the Kshatriyai. So he returned to the Blessed Buddha his bowl and robes and reverted to a lay life by reason of Kora the Kshatriya, about the time wheu this latter had been re-born as the oflfspring of the Kalakaiijaka Asura. And he went about within the three walls of Vesali defaming the Master by affirming that there was nothing superhuman about the sage Gotama, who was not distinguished from other men by preaching a saving faith; that the sage Gotama had simply worked out a system which was the outcome of his own individual thought and study and that the ideal for ; the attainment of which his doctrine was preached, did not lead to the destruction of sorrow in those who followed it 2. Now the reverend Sariputta was on his round for alms when he heard Sunakkhatta's blasphemies and on his return from his round he reported this ; to the Blessed One. Said the Master, "Sunakkhatta is a hot-headed person, Sariputta, and spealo idle words. His hot-headedness has led him to talk like this and to deny the saving grace of my doctrine. Unwittingly, this foolish person is extolling me; I say unwittingly, for he has no knowledge [390] of my efficacy. In me, Sariputta, dwell the Six Knowledges, and herein am I more than human the Ten Powers are within me, and the Four Grounds of Confidence. I know the limits of the four types of earthly existence and the five states of possible re-birth after earthly death. This too is a superhuman qualify in me; and whoso denies it must retract his words, change his behef, and renounce his heresy, or he will without ado be cast into hell." Having thus magnified the superhuman nature and power which existed within him, the Master went on to say, " Sunakkhatta, I hear, Sariputta, took delight in the misguided self-mortifications of the asceticism of Kora the Kshatriya; and therefore it was that he could take no pleasure in me. Ninety-one seons ago I lived the higher life in all its four forms 3, examining into that false asceticism to discover whether the truth abode therein. An ascetic was I, the chief of ascetics; worn and emaciated was I, beyond all others; loathing of comfort had I, a loathing surpassing that of all others I dwelt apart, and unapproachable was my passion ; for soUtude." Then, at the Elder's request, he told this story of the past. Once on a time, ninety-one seons ago, the Bodhisatta set himself to examine into the false asceticism. So he became a recluse, according to the Naked Ascetics (Ajivikas),— unclothed and covered with dust, solitary and lonely, fleeing like a deer from the face of men; his food. was small ' See Hardy's Manual of Budhism, p. 330. " This is a quotation from the Majjhima Nikdya i. 68. ' i.e. as a learner, householder, religieux, and recluse. fish, cowdung, and other refuse ; and in order that his vigil might not be disturbed, he took iip his abode in a dread thicket in the jungle. In the snows of winter, he came forth by night from the sheltering thicket to the open air, returning with the sun-rise to his thicket again and, as he was ; wet with the driving snows by night, so in the day time he was drenched by the drizzle from the branches of the thicket. Thus day and night alike he endured the extremity of cold. In summer, he abode by day in the open air, and by night in the forest scorched by the blazing sun by day, and fanned by no cooling breezes by night, so that the sweat streamed from him. And there presented itself to his mind this stanza, which was new and never uttered before : Now scorched, now frore, lone in the lonesome woods, Beside no fire, but all afire within. Naked, the hermit wrestles for the Truth. [391] But when after a life spent in the rigours of this asceticism, the vision of hell rose before the Bodhisatta as he lay dying, he realised the worthlessness of all his austerities, and in that supreme moment broke away from his delusions, laid hold of the real truth, and was re-born in the Heaven of Devas. His lesson ended, the Master identified the Birth by saying, "I was the naked ascetic of those days." [ffote. For the 'story of the past' ? cf. Cariya, Pitaka, p. 102. For the introductory story see Sutta No. 12 of the Majjhima Nikaya.]

"iTow transient^' —This story was told by the Master as he lay on his deathbed, concerning Ananda's words, "O Blessed One, suffer not your end to be in this sorry little town." "When the Buddha was dwelling at Jetavana," thought the Master, "the Elder Sariputta', who was born in Nala village, died at Varaka in the month of Kattika, when the moon was at the full ; and in the selfsame month, when the 1 For the death of Sariputta, see Bigandet's 'Legend of the Burmese Buddha.' moon was on the wane, the great Moggallana died*.My two chief disciples being dead, I too will pass away, in Kusinara." So thought the Blessed One; and coming in his alms-pilgrimage to Kusinara, there upon the Northward bench between the twin Sal-trees he lay down never to rise again. Then said the Elder Ananda, "0 Blessed One, suffer not your end to be in this sorry little town, this rough little town in the jungle, this little suburban town. Shall not Rajagaha or some other large city be the death-place of the Buddha?" "Nay, Ananda,'' said the Master; "call not this a sorry little town, a little town in the jungle, a little suburban town. In bygone days, in the days of Sudassana's universal monarchy, it was in this town that I had my dwelling. It was then a mighty city encompassed by jewelled walls [392] twelve leagues round." Therewithal, at the Elder's request, he told this story of the past and uttered the Maha-Sudassana Sutta^. Then it was that Sudassana's queen Subhadda marked how, after coming down from the Palace of Truth, her lord was lying hard by on his right side on the couch prepared for him in the Palm-grove" which was all of gold and jewels, that couch from which he was not to rise again. And she said, " Eighty-four thousand cities, chief of which is the royal-city of KusavatT, own your sovereignty, sire. Set your heart on them." "Say not so, my queen," said Sudassana; "rather exhort me, saying, ' Keep your heart set on this town, and yearn not after those others '." "Why so, my lord?" " Because I shall die to-day," answered the king. In tears, wiping her streaming eyes, the queen managed to sob out the words the king bade Her say. Then she broke into weeping and lamentation; and the other women of the harem, to the number of eightyfour thousand, also wept and wailed; nor could any of the courtiers forbear, but all alike joined in one universal lament. " Peace " said the Bodhisatta ; ! and at his word their lamentation was stilled. Then, turning to the queen, he said, — " Weep not, my queen, nor wail. For, even down to a tiny seed of sesamum, there is no such thing as a compound thing which is permanent ; all are transient, all must break up." Then, for the queen's behoof, he uttered this stanza : How transient are all component things! Growth is their nature and decay: They are produced, they are dissolved again: And then is best, when they have sunk to rest*. ' For the death of Moggallana, see FausboU'B Dliammapada, p. 298, and Bigandet, op. cit. ' The 17th Sutta of the Digha Nikaya, translated by Ehys Davids in Vol. xi. of the S. B. E. ' See pp. 267 and 277 of Vol. xi. of the S. B. E. for this palm-grove. * This translation is borrowed from the Hibbert Lectures of Prof. Ehys Davids (2nd edition, p. 212), where a translation is given of the commentary on these " perhaps the most frequently quoted and most popular verses in Pah Buddhist books." [393] Thus did the great Sudassana lead his discourse up to ambrosial Nirvana as its goal. Moreover, to the rest of the multitude he gave the exhortation to be charitable, to obey the Oi<nimandmeuts, and to keep hallowed the fast days. The destiny he won was to be re-born thereafter in the Kealm of Devas. His lesson ended, the Master identified the Birth by saying, "The mother of Rahulai was the Queen Subhadda of those days; Eahula was the King's eldest son ; the disciples of the Buddha were his courtiers ; and I myself the great Sudassana." [^Note. For the evolution of this Jataka, see the Maka-parinibbana Sutta and the Maha-Sudassana Sutta, translated by Prof. Rhys Davids in his volume of "Buddhist Suttas."]

"As one with care." This story was told by the Master while dwelling in a forest near the town of Desaka in the Sumbha country, concerning the Janapada- Kalyani Sutta 2. For on that occasion the Blessed One said: "Just as if, — Brethren, a great crowd were to gather together, crying 'HaU to the Belle of the Land ! Hail to the Belle of the Land and just as if in like manner a greater ! ' crowd were to gather together, crying 'The Belle of the Land is singing and dancing' and then suppose there came a man fond of life, fearful of death, fond ; of pleasure, and averse to pain, and suppose such an one were addressed as follows, 'Hi, there you are to carry this pot of oil, which is full to the brim, ! betwixt the crowd and the Belle of the Land a man with a drawn sword will ; follow in your footsteps; and if you spill a single drop, he will cut oflF your head'; what think you, Brethren? Would that man, imder these circumstances, be careless, and take no pains in carrying that pot of oil?" "By no manner of means, sir." "This is au allegory [394], which I framed to make my ' This is the general style in the canon of the wife of Golama the Buddha. Cf. Oldenberg's Vinaya, Vol. i. page 82, and the translation In Sacred Books of the East, Vol. XIII. p. 208. It is not however correct to say that the Vinaya passage is " the only passage in the Pali Fitakas which mentions this lady." For she is mentioned in the Buddhavamsa (P. T. S. edition, page 65), and her name is there given as Bhaddakacca. ' It is not yet known where this Sutta occurs. A Pali summary of it has been left untranslated, as adding little or nothing to the above 'Introductory Story.' meaning clear, Brethren ; and here is its meaning : — The brimming pot of oil typifies a collected state of mind as regards things concerning the body, and the lesson to be learnt is that such mindfulness should be practised and perfected. Fail not in this. Brethren." So saying, the Master gave forth the Sutta concerning the Belle of the Land, with both text and interpretation. [395] Then, by way of application, the Blessed One went on to say, "A Brother desirous of practising right mindfulness concerning the body, should be as careful not to let his mindfulness drop, as the man in the allegory was not to let drop the pot of oil." When they had heard the Sutta and its meaning, the Brethren said: "It — was a hard task, sir, for the man to pass by with the pot of oil without gazing on the charms of the Belle of the Land." "Not hard at all, Brethren; it was quite an easy task, easy for the very good reason that he was escorted along by one who threatened him with a drawn sword. But it was a truly hard task for the wise and good of bygone days to preserve right mindfulness and to curb their passions so as not to look at celestial beauty in all its perfection. Still they triumphed, and passing on won a kingdom." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was the youngest of the King's hundred sons, and grew up to manhood. Now in those days there were Paoceka Buddhas who used to come to take their meals at the palace, and the Bodhisatta ministered to them. Thinking one day of the great number of brothers he had, the Bodhisatta asked himself whether there was any likelihood of his coming to the throne of his fathers in that city, and determined to ask the Paoceka Buddhas to tell him what should come to pass. Next day the Buddhas came, took the water-pot that was consecrated to holy uses, filtered the water, washed and dried their feet, and sate down to their meal. And as they sat, the Bodhisatta came and seating himself by them with a courteous salutation, put his question. And they answered and said, " Prince, you will never come to be king in this city. But in Gandhara, two thousand leagues away, there stands the city of Takkasila. If you can reach that city, in seven days you will become king there. But there is peril on the road thither, in journeying through a great forest. It is double the distance round the forest that it is to pass through it. Ogres have their dwelling therein, and ogresses make villages and houses arise by the wayside. Beneath a goodly canopy embroidered with stars overhead, their magic sets a costly couch shut in by fair curtains of wondrous dye. Arranged in celestial splendour the ogresses sit within their abodes, seducing wayfarers [396] with honied words. 'Weary you seem,' they say ; come hither, and eat and drink before you journey ' further on your way.' Those that come at their bidding are given seats and fired to lust by the charm of their wanton beauty. But scarce have they sinned, before the ogresses slay them and eat them while the warm blood is still flowing. And they ensnare men's senses, —captivating the sense of beauty with utter loveliness, the ear with sweet minstrelsy, the nostrils with heavenly odours, the taste with heavenly dainties of exquisite savour, and the touch with red-cushioned couches divinely soft. But if you can subdue your senses, and be strong in your resolve not to look upon them, then on the seventh day you will become king of the city of Takkasila." " Oh, sirs ; how could I look upon the ogresses after your advice to me?" So saying, the Bodhisatta besought the Pacceka Buddhas to give him something to keep him safe on his journey. Receiving from them a charmed thread and some charmed sand, he first bade farewell to the Pacceka Buddhas and to his father and mother ; and then, going to his own abode, he addressed his household as follows — " I am going to : Takkasila to make myself king there. You will stop behind here." But five of them answered, " Let us go too." " You may not come with me," answered the Bodhisatta " for I am ; told that the way is beset by ogresses who captivate men's senses, and destroy those who succumb to their charms. Great is the danger, but I will rely on myself and go." "If we go with you, prince, we. should not gaze upon their baleful charms. We too will go to Takkasila." " Then shew yourselves steadfast," said the Bodhisatta, and took those five with him on his journey. The ogresses sat waiting by the way in their villages. And one of the five, the loverof beauty, looked upon the ogresses, and being ensnared by their beauty, lagged, behind the rest. " Why are you dropping behind ? " asked the Bodhisatta. " My feet hurt me, prince. I'll just sit down for a bit in one of these pavilions, and then catch you up." " My good man, these are ogresses ; don't hanker after them." " Be that as it may, prince, I can't go any further." " Well, you will soon be shewn in your real colours," said the Bodhisatta, as he went on with the other four. Yielding to his senses, the lover of beauty drew near to the ogresses, who [397] tempted him to sin, and killed him then and there. Thereon they departed, and further along the road raised by magic arts a new pavilion, in which they sat singing to the music of divers instruments. And now the lover of music dropped behind and was eaten. Then the ogresses went on further and sat waiting in a bazaar stocked with all sweet scents and perfumes. And here the lover of sweet-smelling things fell behind. And when they had eaten him, they went on further and sat in a provision-booth where a profusion of heavenly viands of exquisite savour was oSered for sale. And here the gourmet fell behind. And when they had eaten him, they went on further, and sat on heavenly conches wrought by their magic arts. And here the lover of comfort fell behind. And him too they ate. Only the Bodhisatta was left now. And one of the ogresses followed him, promising herself that for all his stern resolution she would succeed in devouring him ere she turned back. Further on in the forest, woodmen and others, seeing the ogress, asked her who the man was that walked on ahead. He is my husband, good gentlemen." " "Hi, there !" said they to the Bodhisatta; "when you have got a sweet young wife, fair as the flowers, to leave her home and put her trust in you, why don't you walk with her instead of letting her trudge wearily behind you ? " " She is no wife of mine, but an ogress. She has eaten my five companions." "Alas ! good gentlemen," said she, "anger will drive men to say their very wives are ogresses and ghouls." Next, she simulated pregnancy and then the look of a woman who has boi-ne one child; and child on hip, she followed after the Bodhisatta. Evei-yone they met asked just the same questions about the pair, and the Bodhisatta gave just the same answer as he journeyed on. At last he came to Takkasila, where the ogress made the child disappear, and followed alone. At the gates of the city the Bodhisatta entered a Kest-house and sat down. Because of the Bodhisatta's efiicacy and power, she could'not enter too; so she arrayed herself in divine beauty and stood on the threshold. The King of Takkasila was at that moment passing by on his way to his pleasaunce, and was snared by her loveliness. "Go, find out,'' said he to an attendant, "whether she has a husband [398] with her or not." And when the messenger came and asked whether she had a husband with her, she said, " Yes, sir ; my husband is sitting within in the chamber.'' " She is no wife of mine,'' said the Bodhisatta. " She is an ogress and has eaten my five companions.'' And, as before, she said, " Alas ! good gentlemen, anger will drive men to say anything that comes into their heads." Then the man went back to the King and told him what each had said. "Treasure-trove is a royal perquisite," said the King. And he sent for the ogress and had her seated on the back of his elephant. After a solemn procession round the city, the King came back to his palace and had the ogress lodged in the apartments reserved for a queen-consort. After bathing and perfuming himself, the King ate his evening meal and then lay down on his royal bed. The ogress too prepared herself a meal, and donned all her splendour. And as she lay by the side of the delighted King, she turned on to her side and burst into tears. Being asked why she wept, she said, "Sire, you found me by the wayside, and the women of the harem are many. Dwelling here among enemies I shall feel crushed when they say ' Who knows who your father and mother are, or anything about your family? You were picked up by the wayside.' But if your majesty would give me power and authority over the whole kingdom, nobody would dare to annoy me with such taunts.'' " Sweetheart, I have no power over those that dwell throughout my kingdom ; I am not their lord and master. I have only jurisdiction over those who revolt or do iniquity'. So I cannot give you power and authority over the whole kingdom." "Then, sire, if you cannot give me authority over the kingdom or over the city, at least give me authority within the palace, that I may have rule here over those that dwell in the palace." Too deeply smitten with her charms to refuse, the King gave her authority over all within the palace and bade her have rule over them [399]. Contented, she waited till the King was asleep, and then making her way to the city of the ogres returned with the whole crew of ogres to the palace. And she herself slew the King and devoured him, skin, tendons and flesh, leaving only the bare bones. And the rest of the ogres entering the gate devoured everything as it came in their way, not leaving even a fowl or a dog alive. Next day when people came and found the gate shut, they beat on it with impatient cries, and effected an entrance, — only to find the whole palace strewn with bones. And they exclaimed, " So the man was right in saying she was not his wife but an ogres.s.In his unwisdom the King brought her home to be his wife, and doubtless she has assembled the other ogres, devoured everybody, and then made oflF." Now on that day the Bodhisatta, with the charmed sand on his head and the charmed thread twisted round his brow, was standing in the Rest house, sword in hand, waiting for the dawn. Those others, meantime, cleansed the palace, garnished the floors afresh, sprinkled perfumes on them, scattered flowers, hanging nosegays from the roof and festooning the walls with garlands, and burning incense in the place. Then they took counsel together, as follows : " The man that could so master his senses as not so much as to look at the ogress as she followed him in her divine beauty, is a noble and steadfast man, filled with wisdom. With such an one as king, it would he well with the whole kingdom. Let us make him our king." And all the courtiers and all the citizens of the kingdom were oneminded in the matter. So the Bodhisatta, being chosen king, was escorted into the capital and there decked in jewels and anointed king of Takkasila. Shunning the four evil paths, and following the ten paths of kingly duty, he ruled his kingdom in righteousness, and after a life spent in charity and other good works passed away to fare according to his deserts. ' Cf. Milinda-paiilio 359 for an exposition of the limited prerogative of kings. His story told, the Master, as Buddha, uttered this stanza : — [400] As one with care a pot of oil will bear, Full to the brim, that none may overflow, So he who forth to foreign lands doth fare O'er his own heart like governaunoe should shew. [401] When the Master had thus led up to the highest point of instruction, which is Arahatship, he identified the Birth by saying, "The Buddha's disciples were in those days the king's courtiers, and I the prince that won a kingdom."

NAMASIDDH I- JATAK A. ^•Seeing Quick dead."— This story was told by the Master while at Jetavana, about a Brother who thought luck. went by names. For we hear that a young man of good family, named 'Base,' had given his heart to the Faith, and joined the Brotherhood. [402] And the Brethren used to call to him, "Here, Brother Base !" and "Stay, Brother Base," till he resolved that, as 'Base' gave the idea of incarnate wickedness and ill-luck, he would change his name to one of better omen. Accordingly he asked his teachers and preceptors to give him a new name. But they said that a name only served to denote, and did not impute qualities; and they bade him rest content with the name he had. Time after time he renewed his request, till the whole Brotherhood knew what importance he attached to a mere name. And as they sat discussing the matter in the Hall of Truth, the Master entered and asked what it was they were speaking about. Being told, he said "This is not the first time this Brother has believed luck went by names he was equally dissatisfied with the name he bore in a former ; age." So saying he told this story of the past. Once on a time the Bodhisatta was a teacher of world-wide fame at Takkasila, and five hundred young brahmins learnt the Vedas from his lips. One of these young men was named Base. And from continually hearing his fellows say, " Go, Base " and " Come, Base," he longed to get rid of his name and to take one that had a less ill-omened ring about it. So he went to his master and asked that a new name of a respectable character might be given him. Said his master, "Go, my son, and travel through the land till you have found a name you fancy. Then come back and I will change your name for you.'' The young man did as he was bidden, and taking provisions for the journey wandered from village to village till he came to a certain town. Here a man named Quick had died, and the young brahmin seeing him borne to the cemetery asked what his name was. " Quick," was the reply. " What, can Quick be dead? " "Yes, Quick is dead; both Quick and Dead die just the same. A name only serves to mark who's who. You seem a fool." Hearing this he went on into the city, feeling neither satisfied nor dissatisfied with his own name. Now a slave-girl had been thrown down at the door of a house, while her master and mistress beat her with rope-ends because she had not brought home her wages. And the girl's name was Rich. [403] Seeing the girl being beaten, as he walked along the street, he asked the reason, iind was told in reply that it was because she had no wages to shew. "And what is the girl's name ? " " Rich," said they. " And cannot Rich make good a paltry day's pay ? " " Be she called Rich or Poor, the money's not forthcoming any the more. A name only serves to mark who's who. You seem a fool." More i-econciled to his own name, the young brahmin left the city and on the road found a man who had lost his way. Having learnt that he had lost his way, the young man asked what his name was. " Guide," was the reply. " And has Guide lost his way ? " " Guide or Misguide, you can lose your way just the same. A name only serves to mark who's who. You seem a fool." Quite reconciled now to his name, the young brahmin came back to his master. " Well, what name have you chosen?" asked the Bodhisatta. "Master," said he, "I find that death comes to 'Quick' and 'Dead' alike, that 'Rich' and Poor may be poor together, and that Guide ' ' ' ' and ' Misguide ' alike miss their way. I know now that a name serves only to tell who is who, and does not govern its owner's destiny. So I am satisfied with my own name, and do not want to change it for any other." Then the Bodhisatta uttered this stanza, combining what the young brahmin had done with the sights he had seen : Seeing Quick dead, Guide lost. Rich poor. Base learned content nor travelled more. His story told, the Master said " So you see. Brethren, that in former days as now this Brother imagined there was a great deal in a name." And he identified the Birth by saying, "This Brother who is discontented with his name was the discontented young brahmin of those days; the Buddha's disciples were the pupils; and I myself their master."

KUTAVAlSriJA-JATAKA. [404] " Wise rightly, Wisest wrcmgly" This story was told by the Master while at Jetavana, about a cheating merchant. There were two merchants in partnership at Savatthi, we are told, who travelled with their merchandise and came back with the proceeds. And the cheating merchant thought to himself, "My partner has been badly fed and badly lodged for so many days past that he will die of indigestion now he has got home again and can feast to his heart's content on dainties manifold. My plan is to divide what we have made into three portions, giving one to his orphans and keeping two for myself." And with this object he made some excuse day by day for putting off the division of the profits. Finding that it was in vain to press for a division, the honest partner went to the Master at the monastery, made his salutation, and was received kindly. "It is a very long time," said the Buddha, "since you came last to see me." And hereupon the merchant told the Master what had befallen him. "This is not the first time, lay-follower," said the Master, "that this man has been a cheating merchant; he was no less a cheat in times past. As he tries to defraud you now, so did he try to defraud the wise and good of other days." So saying, at the merchant's request, the Master told this story of the Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into a merchant's family and on name-day was named 'Wise.' When he grew up he entered into partnership with another merchant named 'Wisest,' and traded with him. And these two took five hundred waggons of merchandise from Benares to the country-districts, where they disposed of their wares, returning afterwards with the proceeds to the city. When the time for dividing came, Wisest said, "I must have a double share." "Why so?" asked Wise. "Because while you are only Wise, I am Wisest. And Wise ought to have only one sharp to Wisest's two." "But we both had an equal interest in the stock-in-trade and in the oxen and waggons. Why should you have two shares?" "Because I am Wisest." And so they talked away till they fell to quarrelling. "Ah!" thought Wisest, "I have a plan." And he made his father hide in [405] a hollow tree, enjoining the old man to say, when the two came, "Wisest should have a double portion." This arranged, he went to the Bodhisatta and proposed to him to refer the claim for a double share to the competent decision of the Tree-Sprite. Then he made his appeal in these words: "Lord Tree-Sprite, decide our cause!" Hereupon the father, who was hidden in the tree, in a changed voice asked them to state the case. The cheat addressed the tree as follows: "Lord, here stands Wise, and here stand I Wisest. We have been partners in trade. Declare what share each should receive." " Wise should receive one share, and Wisest two," was the response. Hearing this decision, the Bodhisatta resolved to find out whether it was indeed a Tree-Sprite or not. So he filled the hollow trunk with straw and set it on fire. And Wisest's father was half roasted by the rising flames and clambered up by clutching hold of a bough. Falling to the ground, he uttered this stanza :— Wise rightly, Wisest wrongly got his name; Through Wisest, I'm nigh roasted in the flame. Then the two merchants made an equal division and each took half, and at their deaths passed away to fare according to their deserts. "Thus you see," said the Master, "that your partner was as great a cheat in past times as now." Having ended his story, he identified the Birth by saying, "The cheating merchant of to-day was the cheating merchant in the story, and I the honest merchant named Wise."

"Fa/r better than a thousand fools." This story was told by the Master when at Jetavana, concerning the question of the unconverted. [406] (The incidents will be related in the Sarabhanga-jataka'.) On a certain occasion the Brethren met in the Hall of Truth and praised the wisdom of Sariputta, the Captain of the Faith, who had expounded the meaning of the Buddha's pithy saying. Entering the hall, the Master asked and was told what the Brethren were talking about. "This is not the first time, Brethren," said he, "that the meaning of a pithy saying of mine has been brought out by Sariputta. He did the like in times gone by." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Northern brahmin and perfected his education at Takkasila. Putting Lusts from him and renouncing the world for the hermit's life, he » No. 522. won the Five KTiowledges and the Bight Attainments, and dwelt in the Himalayas, where five hundred hermits gathered round him. One rainy season, his chief disciple went with half the hermits to the haunts of men to get salt and vinegar. And that was the time when the Bodhisatta should die. And his disciples, wishing to know his spiritual attainment, said to him, " What excellence have you won 1" "Won?" said he; "I have won N'othing^." So saying, he died, but was reborn in the Brahma Realm of Radiant Devas. (For Bodhisattas even though they may have attained to the highest state are never reborn in the Formless World, because they are incapable of passing beyond the Realm of Form.) Mistaking his meaning, his disciples concluded that he had failed to win any spiritual attainment. So they did not pay the customary honours at cremation. On his return the chief disciple learnt that the master was dead, and asked whether they had asked what he had won. "He said he had won nothing," said they. " So we did not pay him the usual honours at cremation." "You understood not his meaning," said that chief disciple. "Our master meant that he had attained to the insight called the insight into the Nothingness of Things." But though he explained this again and again to the disciples, they believed him not. Knowing their unbelief, the Bodhisatta cried, " Fools they do not ! believe my chief disciple. I will make this thing plain unto them." And he came from the Brahma Realm and by virtue of his mighty powers rested in mid-air above the hermitage and uttered this stanza in praise of the wisdom of the chief disciple : — [407] Par better than a thousand fools, though they Cry out a hundred years unceasingly. Is one who, hearing, straightway understands. Thus did the Great Being from mid-air proclaim the Truth and rebuke the band of hermits. Then he passed back to the Brahma Realm, and all those hermits too qualified themselves for rebirth in the same Realm. His lesson ended, the Master identified the Birth by saying, "Sariputta was the chief disciple of those days, and I Maha-Brahma." 1 One of the highest Attainments was the insight into the nothingness of things everything being a delusion. c. J. 16

"In guise of joy." This story was told by the Master while at Kundadhanavana near the city of Kimdiya about Suppavasa, a lay- sister, who was daughter to King Koliya. For at that time, she, who had carried a child seven years in her womb, was in the seventh day of her throes, and her pains were grievous. In spite of all her agony, she thought as follows : "All- Enlightened is the Blessed One who preaches the Truth to the end that such suffering may cease; righteous are the Elect of the Blessed One who so walk that such suffering may cease; blessed is Nirvana wherein such suffering doth cease." These three thoughts were her consolation in her pangs. And she sent her husband to the Buddha to tell her state and bear a greeting for her. Her message was given to the Blessed One, who said, [408] "May Suppavasa, daughter of the king of the Koliyas, grow strong and well again, and bear a healthy child." And at the word of the Blessed One, Suppavasa, daughter of the king of the Koliyas, became well and strong, and bore a healthy child. Finding on his return that his wife had been safely delivered, the husband marvelled greatly at the exalted powers of the Buddha. Now that her child was born, Suppavasa was eager to shew bounty for seven days to the Brotherhood with the Buddha at its head, and sent her husband back to invite them. Now it chanced that at that time the Brotherhood with the Buddha at its head had received an invitation from the layman who supported the Elder Moggallana the Great; but the Master, wishing to gratify Suppavasa's charitable desires, sent to the Elder to explain the matter, and with the Brotherhood accepted for seven days the hospitality of Suppavasa. On the seventh day she dressed up her little boy, whose name was Sivali, and made him bow before the Buddha and the Brotherhood. And when he was brought in due course to Sariputta, the Elder in all kindness greeted the infant, saying, "Well, Sivali, is all well with you?" "How could it be, sir?" said the infant. "Seven long years have I had to wallow in blood." Then in joy Suppavasa exclaimed, "My child, only seven days old, is actually !" discoursing on religion with the apostle Sariputta, the Captain of the Faith "Would you like another such a child?" asked the Master. "Yes, sir;'' said Suppavasa, "seven more, if I could have them like him." In solemn phrase the Master gave thanks for Suppavasa's hospitality and departed. At seven years of age the child Sivali gave his heart to the Faith and forsook the world to join the Brotherhood at twenty he was admitted a full ; Brother. Righteous was he and won the crown of righteousness which is Arahatship, and the earth shouted aloud for joy. So one day the assembled Brethren talked with one another in the Hall of Truth respecting the matter, saying, "The Elder Sivali, who is now so shining a light, was the child of many prayers; seven long years was he in the womb and seven days in birth. How great must have been the pains of mother and child ! Of what deeds were their pains the fruit?" Entering the hall, the Master asked the subject of their discourse. "Brethren," said he, "the righteous Sivali [409] was seven years in the womb and seven days in birth all because of his own past deeds. And similarly Suppavasa's seven years' pregnancy and seven days' travail resulted from her own past deeds." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was the child of the queen- consort, and grew up and was educated at Takkasila, and at his father's death became king and ruled righteously. Now in those days the King of Kosala came up with a great force against Benares and slew the king and bore off his queen to be his own wife. When the king was slain, his son made his escape through the sewer. Afterwards he collected a mighty force and came to Benares. Encamping hard by, he sent a message to the king to either surrender the kingdom or give battle. And the king sent back the answer that he would give battle. But the mother of the young prince, hearing of this, sent a message to her son, saying, "There is no need to do battle. Let every approach to the city on every side be invested and barred, till lack of firewood and water and food wears out the people. Then the city will fall into your hands without any fighting." Following his mother's advice, the prince for seven days invested the city with so close a blockade that the citizens on the seventh day cut off their king's head and brought it to the prince. Then he entered the city and made himself king, and when his life ended he passed away to fare according to his deserts. The result and consequence of his acts in blockading the city for those seven days was that for seven years he abode in the womb and was seven days in birth. But, inasmuch as he had fallen at the feet of the Buddha Padumuttara and had prayed with many gifts that the crown of Arahatship might be his; and, inasmuch as, in the days of the Buddha VipassI, he had offered up the same prayer, he and his townsfolk, with gifts of great price; [410] therefore, by his merit, he won the crown of Arahatship. And because Suppavasa sent the message bidding her son take the city by blockade, she was doomed to a seven years' pregnancy and to a seven days' travail. His story ended, the Master, as Buddha, repeated these verses : In guise of joy and blessings, sorrow comes And trouble, sluggards' hearts to overwhelm. And when he had taught this lesson, the Master identified the Birth by saying,"Sivali was the prince who in those days blockaded the city, and became king ; Suppavasa was his mother, and I his father, the king of Benares."

Far better than a hundred fools, though they Think hard a hundred years unceasingly. Is one who, hearing, straightway understands. [411] This story is in all respects analogous to the Parosahassa-Jataka (No. 99), with the sole difference that 'think hard' is read here.

"He that should prove." This story was told by the Master while at Jetavana, about a lay-brother who was a greengrocer in Savatthi and made a living by the sale of various roots and vegetables, and pumpkins and the like. Now he had a pretty daughter who was as good and virtuous as she was pretty, but was always laughing. And when she was asked in marriage by a family of his own station in life, he thought "She ought to be married, but she's always laughing; and a bad girl married into a strange family is her parents' shame. I must find out for certain whether she is a good girl or not." So one day he made his daughter take a basket and come with him to the forest to gather herbs. Then to try her, he took her by the hand with whispered words of love. Straightway the girl burst into tears and began to cry out that such a thing would be as monstrous as fire rising out of water, and she besought him to forbear. Then he told her that his only intent was to try her, and asked whether she was virtuous. And she declared that she was and that she had never looked on any man with eyes of love. Calming her fears and taking her back home, he made a feast and gave her in marriage. Then feehng that he ought to go and pay his respects to the Master, he took perfumes and garlands in his hand and went to Jetavana. His salutations done and offerings made, he seated himself near the Master, who observed that it was a long time since his last coming. Then the man told the Blessed One the whole story. "She has always been a good girl," said the Master. "You have put her to the test now just as you did in days gone by." Then at the greengrocer's request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares [412], the Bodhisatta was a Tree-Sprite in a forest.And a lay-follower who was a greengrocer of Benares had just the same doubts of his daughter, and all fell out as in the introductory story. And as her father took hold of her hand the weeping girl repeated these verses : He that should prove my buckler strong. My father, worketh me this wrong. Forlorn in thickest wood I cry; My helper proves my enemy. Then her father calmed her fears, and asked whether she was a virgin. And when she declared that she was, he brought her home and made a feast and gave the girl in marriage. His story ended, the Master preached the Four Truths, at the close whereof the greengrocer was established in the First Path of Salvation. Then the Master identified the Birth by saying, "The father and daughter of to-day were the father and daughter in the story, and I the Tree-Sprite who witnessed the scene." [Note. Cf. No. 217.]

"If wise, thou 'It loiter not." This story was told by the Master at Jetavana about Anatha-pindika. For we hear that Anatha-pindika was returning from the village of which he was headman, when he saw robbers on the road. " It won't do to loiter by the way," thought he; "I must hurry on to Savatthi." So he urged his oxen to speed [413] and got safely into Savatthi. Next day he went to the monastery and told the Master what had befallen him. " Sir," said the Master, "in other times too the wise and good espied robbers on the road and hastened without delay to their homes." Then at the merchant's request he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a rich merchant, who had been to a village to collect his dues and was on his homeward way when he saw robbers on the road. At once he urged his oxen to their topmost speed and reached home in safety. And as he sat on his couch of state after a rich repast, he exclaimed, " I have escaped from the robbers' hand to mine own house, where fear dwells not." And in his thankfulness he uttered this stanza : If wise, thou 'It loiter not 'mid enemies A night or two with such brings miseries. So, from the fulness of his heart, spake the Bodhisatta, and after a life of charity and other good deeds he passed away to fare according to his deserts. His story ended, the Master identified the Birth by saying, "I was the merchant of Benares of those days."

"From four to eight." This story was told by the Master while at Jetavana, concerning an unruty Brother. The incidents are the same as those in the previous story of Mittavindaka^, but belong to the days of the Buddha Kassapa. [414] Now at that time one of the damned who had put on the circlet and was suffering the tortures of hell, asked the- Bodhisatta "Lord, what sin have I committed?" The Bodhisatta detailed the man's evil deeds to him and uttered this stanza : Prom four to eight, to sixteen thence, and so To thirty-two insatiate greed doth go, — Still pressing on till insatiety Doth win the circlet's griding misery 2. So saying he went back to the Realm of Devas, but the other abode in hell till his sin had been purged from bim. Then he passed thence to fare accordins; to his deserts. His lesson ended, the Master identified the Birth by saying, "This unruly Brother was then Mittavindaka and I the Deva."

"Fear'st thou the wind." This story was told by the Master while at Jetavana, about a Brother who lived in a perpetual state of nervous alarm. We learn that he came of a good family in Savatthi, and was led to give up the world by hearing the Truth preached, and that he was always in fear of his life 1 No. 11. ^ Part of these lines occur in the Tanca Tantra 98. both by night and by day. The sough of the wind, the rustle of a fan, or the cry of bird or beast would inspire him with such abject terror that he would shriek and dash away. He never reflected that death was sure to come upon him though, had he practised meditation on the certainty of death, he would ; not have feared it. [415] For only they that do not so meditate fear death. Now his constant fear of dying became known to the Brethren, and one day they met in the Hall of Truth and fell to discussing his fearfulness and the propriety of every Brother's taking death as a theme for meditation. Entering the Hall, the Master asked, and was told, what they were discussing. So he sent for that Brother and asked him whether it was true he lived in fear of death. The Brother confessed that he did. "Be not angry, Brethren," said the Master, "with this Brother. The fear of death that fills his breast now was no less strong in bygone times." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a Tree-Sprite near the Himalayas. And in those days the king put his state elephant in the elephant-trainers' hands to be broken in to stand firm. And they tied the elephant up fast to a post, and with goads in their hands set about training the animal. Unable to bear the pain whilst he was being made to do their bidding, the elephant broke the post down, put the trainers to flight, and made off to the Himalayas. And the men, being unable to catch it, had to come back empty-handed. The elephant lived in the Himalayas in constant fear of death. A breath of wind sufficed to him with fear and to start him oflF at full speed, fill shaking his trunk to and fro. And it was with him as though he was still tied to the post to be trained. All happiness of mind and body gone, he wandered up and down in constant dread. Seeing this, the Tree-Sprite stood in the fork of his tree and uttered this stanza : Fear'st thou the wind that ceaselessly The rotten boughs doth rend alwayl Such fear will waste thee quite away! [416] Such were the Tree-Sprite's cheering words. And the elephant thenceforth feared no more. His lesson ended, the Master taught the Four Truths (at the close whereof the Brother entered the Paths), and identified the Birth by saying, "This Brother was the elephant of those days and I the Tree-Sprite."

"A happy life was mine." This story was told by the Master while at Jetavana, about a temptation by a fat girl. The incident will be related in the CuUa-Narada-Kassapa Jataka ' in the Thirteenth Book. On asking the Brother, the Master was told that it was true he was in love, and in love with the fat girl. "Brother," said the Master, "she is leading you astray. So too in times gone by she led you into evil, and you were only restored to happiness by the wise and good of those days." So saying, he told this story of the past. Once on a time when Bi'ahmadatta was reigning in Benares, those things came to pass which will be told in the CulIa-NaradarKassapa Jataka. But on this occasion the Bodhisatta at evening came with fruits to the hermitage, and, opening the door, said to his son, "Every other day you brought wood and victuals, and lit a fire. Why have you not done any of these things to-day, but sit sadly here pining away ? " " Father," said the young man, " while you were away gathering fruits, there came a woman who tried to lure me away with blandishments. But I would not go with her till I had your leave, and so left her sitting waiting for me. And now my wish is to depart." Finding that the young man was too much in love to be able to give her up, the Bodhisatta bade him go, saying " But when she wants meat [417] or fish or ghee or salt or rice or any such thing to eat, and sends you hurrying to and fro on her errands, then remember this hermitage and flee away back to me." So the other went off with the woman to the haunts of men; and when he was come to her house, she made him run about to fetch every single thing she wanted. " I might just as well be her slave as this," thought he, and promptly ran away back to his father, and saluting him, stood and repeated this stanza : A happy life was mine till that fell she, —That worrying, tiresome pitcher styled my wife Set me to run the errands of her whims. And the Bodhisatta commended the young man, and exhorted him to kindliness and mercy, setting forth the four forms of right feeling towards » No. 477. men and the modes of ensuring Insight. Nor was it long before the young man won the Knowledges and Attainments, and attained to right feeling towards his fellow-creatures, and with his father was re-born into the Brahma Eealm. His lesson ended, and the Four Truths preached (at the close whereof that Brother entered the First Path) the Master identified the Birth by saying, "The fat girl of to-day was also the fat girl of those days this young Brother was the ; son and I the father of those days." ;

[418] — "Prize skill." This story was told by the Master while at Jetavana, about a Brother who threw and hit a swan. We are told that this Brother, who came of a good family in Savatthi, had acquired great skill in hitting things with stones ; and that hearing the Truth preached one day he gave his heart to it and, giving up the world, was admitted to full Brotherhood. But neither in study nor practice did he excel as a Brother. One day, with a youthful Brother, he went to the river Aciravatli, and was standing on the bank after bathing, when he saw two white swans flying by. Said he to the younger Brother, "I'll hit the hinder swan in the eye and bring it down." "Bring it down indeed!" said the other; "you can't hit it." "Just you wait a moment. I'll hit it on the eye this side through the eye on the other." "Oh, nonsense." "Very well; you wait and see." Then he took a three-cornered stone in his hand and flung it after the swan. 'Whiz' went the stone through the air and the swan, suspecting danger, stopped to listen. At once the Brother seized a smooth round stone and as the resting swan was looking in another direction hit it full in the eye, so that the stone went in at one eye and came out at the other. And with a loud scream the swan fell to the groimd at their feet. "That is a highly improper action," said the other Brother, and brought him before the Master, with an account of what had happened. After rebuking the Brother, the Master said, "The same skill was his, Brethren, in past times as now." And he told this story of the Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was one of the King's courtiers. And the royal chaplain of those days was so talkative and longwinded that, when he once started, no ' The modem Eapti, in Oudh. one else could get a word in. So the King cast about for someoue to cut the chaplain short, and looked high and low for such an one. Now at that time there was a cripple in Benares who was a wonderful marksman with stones, and the boys used to put him on a little cart and [419] draw him to the gates of Benares, where there is a large branching banyan-tree covered witli leaves. There they would gather round and give him half-pence, saying Make an elephant,' or Make a horse.' ' ' And the cripple would throw stone after stone till he had cut the foliage into the shapes asked for. And the ground was covered with fallen leaves. On his way to his pleasaunce the King came to the spot, and all the boys scampered off in fear of the King, leaving the cripple there helpless. At the sight of the litter of leaves the King asked, as he rode by in his chariot, who had cut the leaves off. And he was told that the cripple had done it. Thinking that here might be a way to stop the chaplain's mouth, the King asked where the cripple was, and was shewn him sitting at the foot of the tree. Then the King had him brought to him and, motioning his retinue to stand apart, said to the cripple, " I have a very talkative chaplain. Do you think you could stop his talking?" "Yes, sire, — I had a peashooter if full of dry goat's dung," said the cripple. Then the King had him taken to the palace and set with a peashooter full of dry goat's dung behind a curtain with a slit in it, facing the chaplain's seat. When the brahmin came to wait upon the King and was seated on the seat prepared for him, his majesty started a conversation. And the chaplain forthwith monopolized the conversation, and no one else could get a word in. Hereon the cripple shot the pellets of goat's dung one by one, like flies, through the slit in the curtain right into the chaplain's gullet. And the brahmin swallowed the pellets down as they came, like so much oil, till all had disappeared. When the whole peashooter-full of pellets was lodged in the chaplain's stomach, they swelled to the size of half a peck ; and the King, knowing they were all gone, addressed the brahmin in these words: "Reverend sir, so talkative are you, that you have swallowed down a peashooter-full of goat's dung without noticing it. That's about as much as you will be able to take at a sitting. Now go home and take a dose of panick seed and water by way of emetic, and put yourself right again." From that day [420] the chaplain kept his mouth shut and sat .as silent during conversation as though his lips were sealed. "Well, my ears are indebted to the cripple for this. relief," said the King, and bestowed on him four villages, one in the North, one in the South, one in the West, and one in the East, producing a hundred thousand a year. The Bodhisatta drew near to the King and said, "In this world, sire, skill should be cultivated by the wise. Mere skill in aiming has brought this cripple all this prosperity." So saying he uttered this stanza : Prize skill, and note the marksman lame — Four villages reward his aim. His lesson ended, the Master identified the Birth by saying, "This Brother was the cripple of those days, Ananda the King, and I the wise courtier."

"Learn thou betimes." This story was told by the Master, while he was dwelling in the Gabled Chamber at the Great Grove near Vesali, about a Licchavi, a pious prince who had embraced the Truth. He had invited the Brotherhood with the Buddha at their head to his house, and there had shewn great bounty towards them. Now his wife was a very fat woman, almost bloated in appearance, and she was badly dressed. Thanking the King for his hospitality, the Master retiu-ned to the monastery and, after a discourse to the Brethren, retired to his perfumed chamber. Assembled in the Hall of Truth, the Brethren expressed their surprise that a man like this Licchavi prince should have such a fat badly-dressed woman for his wife, and be so fond of her. Entering the Hall and hearing what they were discussing, the Master said, "Brethren, as now, so in former times he was fond of a fat woman." Then, at their request, he told this story of the past. [421] Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was one of his courtiers. And a fat and badly-dressed country woman, who worked for hire, was passing near the courtyard of the palace, when pressing need for an occasion came upon her. Bending down with her raiment decently gathered round her, she accomplished her purpose, and was erect again in a trice. The King chanced to be looking out on to the courtyard through a window at the time and saw this. Thought he, "A woman who could manage this with so much decency must enjoy good health. She would be sure to be cleanly in her house and a son born into a cleanly house ; would be sure to grow up cleanly and virtuous. I will make her my queen-consort." And accordingly the King, first assuring himself that she was not another's, sent for her and made her his queen. And she becauie very near and dear to him. Not long afterwards a son was bom, and this son became an Universal Monarch. Observing her fortunes, the Bodhisatta took occasion to say to the King, "Sire, why should not care be taken duly to fulfil all proper observances, when this excellent woman by her modesty and decency in relieving nature won your majesty's favour and rose to such fortune?" And he went on to utter this stanza — ; Learn thou betimes, though headstrong folk there be ; The rustic pleased the King by modesty. Thus did the Great Being commend the virtues of those who devoted themselves to the study of proper observances. [422] His story ended, the Master identiiied the Birth by saying, "The husband and wife of to-day were also the husband and wife of those times, and I the wise courtier."

'•As fares his worshipper.'" This story was told by the Master when at Savatthi, about a very poor man. Now at Savatthi the Brotherhood with the Buddha at their head used to be entertained now by a single family, now by three or four families together. Or a body of people or a whole street would club together, or sometimes the whole city entertained them. But on the occasion now in question it was a street that was shewing the hospitality. And the inhabitants had arranged to provide rice-gruel followed by cakes. Now in that street there lived a very poor man, a hired labourer, who could not see how he could give the gruel, but resolved to give cakes. And he scraped out the red powder from empty husks and kneaded it with water into a round cake. This cake he wrapped in a leaf of swallow-wort, and baked it in the embers. When it was done, he made up his mind that none but the Buddha should have it, and accordingly took his stand immediately by the Master. No sooner had the word been given to offer cakes, than he stepped forward quicker than anyone else and put his cake in the Master's alms-bowl. And the Master declined all other cakes offered him and ate the poor man's cake. Forthwith the whole city talked of nothing but how the All-Enlightened One had not disdained to oat the poor man's bran-cake. And from porters to nobles and King, all classes flocked to the spot, saluted the Master, and crowded round the poor man, oflfering him food, or two to five huudred pieces of money if lie would make over to them the merit of his act. Thinking he had hetter ask the Master first, he went to him and stated his case. "Take what they offer," said the Master, "and impute your righteousness to all living creatures." So the man set to work to collect the offerings. Some gave twice as much as others, some four times as much, others eight times as much, and so on, till nine crores of gold were contrihuted. Returning thanks for the hospitality, the Master went back to the monastery and after instructing the Brethren and imparting his blessed teaching to them, retired to his perfumed chamber. In the evening the King sent for the poor man, and created him Lord Treasurer. Assembling in the Hall of Truth the Brethren spoke together of how the Master, not disdaining the poor man's bran-cake, had eaten it as though it were ambrosia, and how the poor man had been enriched [423] and made Lord Treasurer to his great good fortune. And when the Master entered the Hall and heard what they were talking of, he said, "Brethren, this is not the first time that I have not disdained to eat that poor man's cake of bran. I did the same when I was a Tree-sprite, and then too was the means of his being made Lord Treasurer." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a Tree-sprite dwelling in a castor-oil plant. And the villagers of those days were superstitious about gods. A festival came round and the villagers offered sacrifices to their respective Tree-sprites. Seeing this, a poor man shewed worship to the castor-oil tree. All the others had come with garlands, odours, perfumes, and cakes ; but the poor man had only a cake of husk-powder and water in a cocoanut shell for his tree. Standing before it, he thought within himself, "Tree-sprites are used to heavenly food, and my Tree-sprite will not eat this cake of husk-powder. Why then should I lose it outright 1 I will eat it myself." And he turned to go away, when the Bodhisatta from the fork of his tree exclaimed, "My good man, if you were a great lord you would bring me dainty manchets; but as you are a poor man, what shall I have to eat if not that cake ? Rob me not of my portion." And he uttered this stanza : As fares his worshipper, a Sprite must fare. Bring me the cake, nor rob me of my share. Then the man turned again, and, seeing the Bodhisatta, offered up his sacrifice. The Bodhisatta fed on the savour and said, "Why do you worship me?" "I am a poor man, my lord, and I worship you to be eased of my poverty." [424] "Have no more care for that. You have sacrificed to one who is grateful and mindful of kindly deeds. Round this tree, neck to neck, are buried pots of treasure. Go tell the King, and take the treasure away in waggons to the King's courtyard. There pile it in a heap, and the King shall be so well-pleased that he will make you Lord Treasurer," So saying, the Bodhisatta vanished from sight. The man did as he was bidden, and the King made him Lord Treasurer. Thus did the poor man by aid of the Bodhisatta come to great fortune; and when he died, he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "The poor man of to-day was also the poor man of those times, and I the Tree-sprite who dwelt in the castor-oil tree."

SABBASAMHABAKA-PANHA. " There is no All-embracing." —This All-embracing Question will be set out at length in the Ummagga-jataka'. This is the end of the All-embracing Question.

GADRABHA-PANHA. " Thou think'st thyself a swan." This Question as to the Ass will also be set out at length in the TJmmagga-jataka. This is the end of the Question as to the Ass.

AMARADEVi-PANHA. "Cakes and gruel." —This question too will be found in the same Jataka. This is the end of the Question of Queen Amara^. ^ Not yet edited it occurs at the end of the collection of Jatakas. ; ^ Amara was the wife of King Mahoaadha; cf. Milindapanho, page 205. The Bodhisatta was Mahosadha, cf. Jataka (text) i. p. 53.

" The drunken jackal." —This story was told by the Master while at the Bamboo-grove, about Devadatta. The Brethren had assembled [425] in the Hall of Truth and were telling how Devadatta had gone to Gayasisa with five hundred followers, whom he was leading into error by declaring that the Truth was manifest in him "and not in the ascetic Gotama" and how by his lies he was ; breaking up the Brotherhood; and how he kept two fast-days a week. And as they sate there talking of the wickedness of Devadatta, the Master entered and was told the subject of their conversation. "Brethren," said he, "Devadatta was as great a liar in past times as he is now." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Tree-sprite in a cemetery grove. In those days a festival was proclaimed in Benares, and the people resolved to sacrifice to the ogres. So they strewed fish and meat about courtyards, and streets, and other places, and set out great pots of strong drink. At midnight a jackal came into the town by the sewer, and regaled himself on the meat and liquor. Crawling into some bushes, he was fast asleep when morning dawned. Waking up and seeing it was broad daylight, he knew that he could not make his way back at that hour with safety. So he lay down quietly near the roadside where he could not be seen, till at last he saw a solitary brahmin on his way to rinse his mouth in the tank. Then the jackal thought to himself, "Brahmins are a greedy lot. I must so play on his greediness as to get him to carry me out of the city in his waist-cloth under his outer robe." So, with a human voice, he cried "Brahmin." "Who calls me?" said the brahmin, turning round. "I, brahmin." "What for?" "I have two hundred gold pieces, brahmin; and if you will hide me in your waist-cloth under your outer robe and so get me out of the city without my being seen, you shall have them all." Closing with the offer, the greedy brahmin hid the jackal and carried the beast a little way out of the city. "What place is this, brahmin?" said the jackal. "Oh, it's such and such a place," said the brahmin. "Go on a bit further," said the jackal and kept urging the brahmin on always a little further, till at last the cremation-park was reached. [426] "Put me down here," said the jackal; and the brahmin did so. "Spread your robe out on the ground, brahmin." And the greedy brahmin did so. "And now dig up this tree by the roots," said he, and while the brahmin was at work he walked on to the robe, and dunged and staled on it in five places,— the four corners and the middle. This done, he made off into the wood. Hereon the Bodhisatta, standing in the fork of the tree, uttered this stanza : The drunken jackal, brahmin, cheats thy trust Thou 'It find not here a hundred cowry-shells. Far less thy quest, two hundred coins of gold. And when he had repeated these verses, the Bodhisatta said to the brahmin, "Go now and wash your robe and bathe, and go about your business." So saying, he vanished from sight, and the brahmin did as he was bidden, and departed very mortified at having been so tricked. His lesson ended, the Master identified the Birth by saying, "Devadatta was the jackal of those days, and I the Tree-sprite."

" They twain in fishet's net." This story was told by the Master while at Jetavana, about two aged Elders. After a rainy-season spent in a forest in the country they resolved to seek out the Master, and got together provisions for their journey. But they kept putting off their departure day by day, till a month flew by. Then they provided a fresh supply of provisions, and procrastinated till a second month was gone, and a third. When their indolence and slu^shness had lost them three months, they set out and came to Jetavana. Laying aside their bowls and robes in the common-room, they came into the Master's presence. The Brethren remarked on the length of the time since the two had visited the Master, and asked the reason. Then [427] they told their story and all the Brotherhood came to know of the laziness of these indolent Brethren. Assembling in the Hall of Truth the Brethren talked together of this thing. And the Master entered and was told what they were discussing. Being asked whether they were really so indolent, those Brethren admitted their shortcoming. "Brethren," said he, "in former times, no less than now, they were indolent and loth to leave their abode." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, there lived in the river of Benares three fishes, named Over-thoughtful, Thoughtful, and Thoughtless. And they came down-stream from the wild country to where iiien dwelt. Hereupon Thoughtful said to the other two, "This is a dangerous and perilous neighbourhood, where fishermen catch fish with nets, basket-traps, and such like tackle. Let us be ofi" to the wild country again." But so lazy were the other two fishes, and so greedy, that they kept putting ofT their going from day to day, uiitU they had let three months slip by. Now fishermen cast their nets into the river; and Over-thoughtful and Thoughtless were swimming on ahead in quest of food when in their folly they blindly rushed into the net. Thoughtful, who was behind, observed the net, and saw the fate of the other two. "I must save these lazy fools from death," thought he. So first he dodged round the net, and splashed in the water in front of it like a fish that has broken through and gone up stream ; and then doubling back, he splashed about behind it, like a fish that has broken through and gone down stream. Seeing this, the fishermen thought the fish had broken the net and all got away ; so they pulled it in by one corner and the two fishes escaped from the net into the open water again. In this way they owed their lives to Thoughtful. His story told, the Master, as Buddha, recited this stanza : [428] They twain in fisher's nets are ta'en; Them Thoughtful saves and frees again. His lesson ended, and the Four Truths expounded (at the close whereof the aged Brethren gained fruition of the First Path), the Master identified the Birth by saying " These two Brethren were then Over- thoughtful and Thoughtless, : and I Thoughtful."

" T/ie greed-denoundng bird." ^This story was told by the Master while at Jetavana, about a Sister who gave a warning to others. For we are told that she came of a good Savatthi family, but that from the day of her entrance into the Order she failed of her duty and was filled with a gluttonous spirit she used to ; seek alms in quarters of the city unvisited by other Sisters. And dainty food was given her there. Now her gluttony made her afraid that other Sisters might go there too and take away from her part of the food. Casting about for a device to stop them from going and to keep everything to herself, she warned c. J. 17 the other Sisters that it was a dangerous quarter, troubled by a fierce elephant, a fierce horse, and a fierce dog. And she besought them not to go there for alms. Accordingly not a single Sister gave so much as a look in that direction. Now one day on her way through this district for alms, as she was hurrying into a house there, a fierce ram butted her with such violence as to break her leg. Up ran the people and set her leg and brought her on a litter to the convent of the Sisterhood. And all the Sisters tauntingly said her broken leg came of her going where she had warned them not to go. Not long after the Brotherhood came to hear of this and one day in the ; Hall of Truth [429] the Brethren spoke of how this sister had got her leg broken by a fierce ram in a quarter of the city against which she had warned the other Sisters and they condemned her conduct. ; Entering the Hall at this moment, the Master asked, and was told, what they were discussing. "As now. Brethren," said he, "so too in a past time she gave warnings which she did not follow herself; and then as now she came to harm." So saying, he told this story of the past. Once on a time when Brahmadatta viras reigning in Benares, the Bodhi- and growing up became king of the birds and came safcta was born a bird, to the Himalayas with thousands of birds in his train. During their stay in that place, a certain fierce bird used to go in quest of food along a highway where she found rice, beans, and other grain dropped by passing waggons. Casting about how best to keep the others from coming there too, she addressed them as follows : —"The highway is full of peril. Along it go elephants and horses, waggons drawn by fierce oxen, and such like dangerous things. And as it is impossible to take wing on the instant, don't go there at all." And because of her warning, the other birds dubbed her ' Warner '. Now one day when she was feeding along the highway she heard the sound of a carriage coming swiftly along the road, and turned her head to look at it. "Oh it's quite a long way oflF," thought she and went on as before. Up swift as the wind came the carriage, and before she could rise, the wheel had crushed her and whirled on its way. At the muster, the King marked her aljsence and ordered search to be made for her. And at last she was found cut in two on the highway and the news was brought to the king. "Through not following her own caution to the other birds she has been cut in two," said he, and uttered this stanza : The greed-denouncing bird, to greed a prey. The chariot wheels leave mangled on the way. [430] His lesson ended, the Master identified the Birth by saying, "The warning sister was the bird 'Warner of those times, and I the King of the ' ^ birds."

" Too much." This story was told by the Master while at Jetavana, about an unruly Brother whose own story will be given in the Ninth Book in the Gijjhajataka*. The Master rebuked him in these words: "As now, so in former days wert thou unruly, Brother, disregarding the counsels of the wise and good. Wherefore, by a javelin thou didst die." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was boi-n into an acrobat's family. When he grew up, he was a very wise and clever fellow. From another acrobat he learned the javelin dance, and with his master used to travel about exhibiting his skill. Now this master of his knew the four javelin dance but not the five; but one day when performing in a certain village, he, being in liquor, had five javelins set up in a row and gave out that he would dance through the lot. Said the Bodhisatta, " You can't manage all five javelins, master. Have one taken away. If you try the five, you will be run through by the fifth and die." "Then you don't know what I can do when I try,'' said the drunken fellow ; and paying no heed to the Bodhisatta's words, he danced through four of the javelins only to impale himself on the fifth like the Bassia flower on its stalk. And there he lay groaning. Said the Bodhisatta, "This calamity comes of your disregarding the counsels of the wise and good " ; and he uttered this stanza : [431] Too — — much though sore against my will you tried ; Clearing the four, upon the fifth you died. So saying, he lifted his master from off the javelin point and duly performed the last offices to his body. His story done, the Master identified the Birth by saying, "This unruly Brother was the master of those days, and I the pupil." ' No. 427.

"As died the partridge." This story was told by the Master while at Jetavana, about Kokalika, whose story will be found in the Thirteenth Book in the Takkariya Jataka^. Said the Master, " As now, Brethren, so likewise in former times, Kokalika's tongue has worked his destruction." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin in the North country. When he grew up, he received a complete education at Takkasila, and, renouncing Lusts, gave up the world to become a hermit. He won the Five Knowledges and the Eight Attainments, and all the recluses of the Himalayas to the number of five hundred assembled together and followed him as their master. Insight was his as he dwelt amid his disciples in the Himalayas. In those days there was an ascetic suffering from jaundice who was chopping wood with an axe. And a chattering Brother came and sat by him, and directed his work, bidding him give here a chop and there a chop, [432] till the jaundiced ascetic lost his temper. In a rage he cried, " Who are you to teach me how to chop wood?" and lifting up his keen-edged axe stretched the other dead with a single blow. And the Bodhisatta had the body buried. Now on an ant-hill hard by the hermitage there dwelt a partridge which early and late was always piping on the top of the ant-hill. Eecognising the note of a partridge, a sportsman killed the bird and took it off with him. Missing the bird's note, the Bodhisatta asked the hermits why they did not hear their neighbour the partridge now. Then they told him what had happened, and he linked the two events together in this stanza : As died the partridge for her clamorous cry. So prate and chatter doomed this fool to die. Having developed within himself the four Perfect States, the Bodhisatta thus became destined to rebirth in the Brahma Realm. No. 481. Kokalika was one of Devadatta's soMsmatjeg, Said the Master, " Brethren, as now, so likewise in former days Kokalika's tongue has worked his destruction." And at the close of this lesson he identified the Birth by saying, " Kokalika was the meddling ascetic of those days, my followers the band of hermits, and I their master."

" Tlie thoughtless man." This story the Master told while at Jetavaua, about the son of Over-Treasurer. This Over- Treasurer is said to have been a very rich man of Savatthi, and his wife became the mother of a righteous being from the realm of Brahma angels, who grew up as lovely as Brahma. [433] Now one day when the Kattika festival had been proclaimed in Savatthi, the whole citj' gave itself up to the festivities. His companions, sons of other rich men, had all got wives, but Over-Treasurer's son had lived so long in the Brahma Realm that he was purged from passion. His companions plotted together to get him too a sweetheart and make him keep the feast with them. So going to him they said, "Dear friend, it is the great feast of Kattika. Can't we get a sweetheart for you too, and have a good time together?" At last his friends picked out a charming girl and decked her out, and left her at his house, with directions to make her way to his chamber. But when she entered the room, not a look or a word did she get from the young merchant. Piqued at this slight to her beauty, she put forth all her graces and feminine blandishments, smiling meantime so as just to shew her pretty teeth. The sight of her teeth suggested bones, and his mind was fiUed with the idea of bones, till the girl's whole body seemed to him nothing but a chain of bones. Then he gave her money and bade her begone. But as she came out of the house a nobleman saw her in the street and gave her a present to accompany him home. At the end of seven days the festival was over, and the girl's mother, seeing her daughter did not come back, went to the young merchant's friends and asked where she was, and they in turn asked the young merchant. And he said he had paid her and sent her packing as soon as he saw her. Then the girl's mother insisted on having her daughter restored to her, and brought the young man before the king, who proceeded to examine into the matter. In answer to the king's questions, the young man admitted that the girl had been passed on to him, but said he had no knowledge of her whereabouts, and no means of producing her. Then said the king, " If he fails to produce the girl, execute him." So the young man was forthwith hauled off with his hands tied behind his back to be executed, and the whole city was in an uproar at the news. With hands laid on their breasts the people followed after him with lamentations, saying, " What means this, sir ? You suffer unjustly." Then thought the young man [434] " All this sorrow has befallen me because I was living a lay life. If I can only escape this danger, I will give up the world and join the Brotherhood of the great Gotama, the All-Enlightened One." Now the girl herself heard the uproar and asked what it meant. Being told, she ran swiftly out, crying, " Stand aside, sirs let me pass let the king's men ! ! see me." As soon as she had thus shewn herself, she was handed over to her mother by the king's men, who set the young man free and went their way. Surrounded by his friends, the son of Over-Treasurer went down to the river and bathed. Returning home, he breakfasted and let his parents know his resolve to give up the world. Then taking cloth for his ascetic's robe, and followed by a great crowd, he sought out the Master and with due salutation asked to be admitted to the Brotherhood. A novice first, and afterwards a full Brother, he meditated on the idea of Bondage till he gained Insight, and not long afterwards won Arahatship. Now one day in the Hall of Truth the assembled Brethren talked of his virtues, recalling how in the hour of danger he had recognized the excellence of the Truth, and, wisely resolving to give up the world for its sake, had won that highest fruit which is Arahatship. And as they talked, the Master entered, and, on his asking, was told what was the subject of their converse. Whereon he declared to them that, like the son of Over-Treasurer, the wise of former times, by taking thought in the hour of peril, had escaped death. So saying, ho told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta by change of existence was born a quail. Now in those days there was a quail-catcher who used to catch numbers of these birds in the forest and take them home to fatten. When they were fat, he used to sell them to people and so make a living. And one day he caught the Bodhi.satta and brought him home with a number of other quails. Thought the Bodhisatta to himself, " If I take the food and drink he gives me, I shall be sold ; whilst if I don't eat it, I shall get so thin, that people will notice it and pass me over, with the result that I shall be safe. This, then, is what I must do." So he fasted and fasted till he got so thin that he was nothing but skin and bone, and not a soul would have him at any price. Having disposed [435] of every one of his birds except the Bodhisatta, the bird-catcher took the Bodhisatta out of the cage and laid hira on the palm of his hand to see what ailed the bird. Watching when the man was off his guard, the Bodhisatta spread his wings and flew off to the fore^=t. Seeing him return, the otiier quails asked what had become of him so long, and where he had been. Then he told them he had been caught by a fowler, and, being asked how he had escaped, replied, that it was by a device he had thought of, namely, not to take either the food or the drink which the fowler supplied. So saying, he uttered this stanza : The thoughtless man no profit reaps. — But see Thought's fruit in me, from death and bondage free. In this manner did the Bodhisatta speak of what he had done. His lesson ended, the Master identified the Birth by saying, " I was the quail that escaped death in those days."

" IVo parents trained." This story was told by the Master while at Jetavana, about a Brother who used to be noisy at wrong seasons. He is said to have come of a good Savatthi family and to have given up the world for the Truth, but to have neglected his duties and despised instruction. He never took count of the hours for duties, for ministry or for reciting the texts. Throughout the three watches of the night, as well as the hours of waking, he was never quiet ; so — that the other Brethren could not get a wink of sleep. Accordingly, the Brethren in the Hall of Truth censured his conduct. Entering the Hall and learning on enquiry what they were talking about, the Master said, " Brethren, as now, so in past times, this Brother was noisy out of season, and for his unseasonable conduct was strangled." So saying he told this story of the past. [436] Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was bora into a northern brahmin family, and when he grew up, learned all knowledge and became a teacher of world-wide fame with five hundred young brahmins studying under him. Now these young brahmins had a cock who crowed betimes and roused them to their studies. And this cock died. So they looked all about for another, and one of their number, when picking up firewood in the cemetery-grove, saw a cock there which he brought home and kept in a coop. But, as this second cock had been bred in a cemetery, he had no knowledge of times and seasons, and used to crow casually, —at midnight as well as at daybreak. Boused by his crowing at midnight, the young brahmins fell to their studies ; by dawn they were tired out and could not for sleepiness keep their attention on and when he fell a-crowing in broad day they did not get a the subject ; chance of quiet for repeating their lesson.Ajid as it was the cock's crowing both at midnight and by day which had brought their studies to a standstill, they took the bird and wrung his neck. Then they told their teacher that they had killed thecock that crowed in and out of season. Said their teacher, for their edification, " It was his bad bringing up that brought this cock to his end." So saying, he littered this stanza : No parents trained, no teacher taught this bird : Both in and out of season was he heard. Such was the Bodhisatta's teaching on the matter; and when he had lived his allotted time on earth, he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth as follows, " This Brother was the cock of those times, who did not know when not to crow my disciples; were the young brahmins and I their teacher." ;

[437] BANDHANAMOKKHA-JATAKA. " Whilst folly's speech." This story was told by the Master while at Jetavana, about the brahmin-girl Ciiica, whose history will be given in the Twelfth Book in the Mahapaduma-jataka^. On this occasion the Master said, "Brethren, this is not the first time Cinca has laid false accusations against me. She did the like in other times." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into the chaplain's family, and on his father's death succeeded to the chaplaincy. Now the king promised to grant whatsoever boon his queen should ask of him, and she said, — " The boon I ask is an easy one henceforth you ; must not look on any other woman with eyes of love." At first he refused, but, wearied by her unceasing importunity, was obliged to give way at last. And from that day forward he never cast a glance of love at any one of his sixteen thousand nautch-girls. N"ow a disturbance arose on the borders of his kingdom, and after two or three engagements with the robbers, the troops thei-e sent a letter to the king saying that they were unable to carry the matter through. Then the king was anxious to go in person and assembled a mighty host. And he said to his wife, " Dear one, I go to the frontier, where battles will rage ending in victory or defeat. The camp is no place for a woman, and you must stay behind here." "I can't stop if you go, my lord," said she. But finding the king firm in his decision she made the following request instead, — " Every league, 1 No. 472. Cf. note, page 143. send a messenger to enquire how I fare." And the king promised to do so. Accordingly, when he marched out with his host, leaving the Bodhisatta in the city, the king sent back a messenger at the end of every league to let the queen know how he was, and to find ont how she fai'ed. Of each man as he came she asked what brought him back. And on receiving the answer that he was come to learn how she fared, the queen beckoned the messenger to her and sinned with him. Now the king journeyed two and thirty leagues and senttwo and thirty messengers [438], and the queen sinned with them all. And when he had pacified the frontier, to the great joy of the inhabitants, he started on his homeward journey, despatching a second series of thirty-two messengers. And the queen misbehaved with each one of these, as before. Halting his victorious army near the city, the king sent a letter to the Bodhisatta to prepare the city for his entry. The preparations in the city were done, and the Bodhisatta was preparing the palace for the king's arrival, when he came to the queen's apartments. The sight of his great beauty so moved the queen that she called tohim to satisfy her lust. But the Bodhisatta pleaded with her, urging the king's honour, and protesting that he shrank from all sin and would not do as she wished. " No thoughts of the king frightened sixtyfour of the king's messengers,'' said she; "and will you for the king's sake fear to do my will 1 " Said the Bodhisatta, " Had these messengers thought with me, they would not have acted thus. As for me that know the right, I will not commit this sin." "Don't talk nonsense,'' said she. "If you refuse, I will have your head chopped off." "So be it. Out ofi" my head in this or in a hundred thousand existences ; yet will I not do your bidding." "All right; I will see," said the queen menacingly. And retiring to her chamber, she scratched herself, put oil on her limbs, clad herself in dirty clothes and feigned to be ill. Then she sent for her slaves and bade them tell the king, when he should ask after her, that she was ill. Meantime the Bodhisatta had gone to meet the king, who, after marching round the city in solemn procession, entered his palace. Not seeing the queen, he asked where she was, and was told that she was ill. Entering the royal bed-chamber, the king caressed the queen and asked what ailed her. She was silent but when the king asked the third time, ; she looked at him and said, "Though my lord the king still lives, yet poor women like me have to own a master." " What do you mean 1 " The chaplain whom you left to watch over the city came here on pretence of seeing after the palace ; and because I would not yield to his will, [439] he beat me to his heart's content and went ofi"." Then the king fumed with rage, like the crackling of salt or sugar in the fire ; and he rushed from the chamber. Calling his servants, he bade them bind the chaplain with his liands behind him, like one condemned to death, and cut off his head at the place of execution. So away they hurried and bound the Bodhisatta. And the drum was beaten to announce the execution. Thought the Bodhisatta, " Doubtless that wicked queen has already poisoned the king's mind against me, and now must I save myself from this peril." So he said to his captors, " Bring me into the king's presence before you slay me." "Why so?" said they. "Because, as the king's servant, I have toiled greatly on the king's business, and know where great treasures are hidden which I have discovered. If I am not brought before the king, all this wealth will be lost. So lead me to him, and then do your duty." Accordingly, they brought him before the king, who asked why reverence had not restrained him from such wickedness. " Sire," answered the Bodhisatta, " I was born a brahmin, and have never taken the life so much as of an emmet or ant. I have never taken what was not my own, even to a blade of grass. Never have I looked with lustful eyes upon another man's wife. Not even in jest have I spoken falsely, and not a drop of strong drink have I ever drunk. Innocent am I, sire ; but that wicked woman took me lustfully by the hand, and, being rebuffed, threatened me, nor did she retire to her chamber before she had told me her secret evil-doing. For there were sixty-four messengers who came with letters from you to the queen. Send for these men and ask each whether he did as the queen bade him or not." Then the king had the sixty-four men bound and sent for the queen. And she confessed to having had guilty converse with the men. Then the king ordered off all the sixty-four to be beheaded. But at this point [440] the Bodhisatta cried out, "Nay, sire, the men are not to blame for they were constrained by the queen. ; "Wherefore pardon them. And as for the queen : —she is not to blame, for the passions of women are insatiate, and she does but act according to her inborn nature. Wherefore, pardon her also, O king." Upon this entreaty the king was merciful, and so the Bodhisatta saved the lives of the queen and the sixty-four men, and he gave them each a place to dwell in. Then the Bodhisatta came to the king and said, " Sire, the baseless accusations of folly put the wise in unmerited bonds, but the words of the wise released the foolish. Thus folly wrongfully binds, and wisdom sets free from bonds." So saying, he uttered this stanza : Whilst folly's speech doth bind unrighteously. At wisdom's word the justly bound go free. Wlieu he liad tauglit the king the Truth iii these verses, he exclaimed, " All this trouble sprang from my living a lay life. I must change my mode of life, and crave your permission, sire, to give up the world." And with the king's permission he gave up the world and quitted his tearful relations and his great wealth to become a recluse. His dwelling was in the Himalayas, and there he won the Higher Knowledges and the Attainments and became destined to rebirth in the Brahma Realm. His teaching ended, the Master identified the Birth by saying, " Ciiicsl was the wicked queen of those days, Ananda the king, and I his chaplain."

[441] KUSANALI-JATAKA. "Let great and small!' This story was told by the Master while at Jetavana, about Anatha-pindika's true friend. For his acquaintances and friends and relations came to him and tried hard to stop his intimacy with a certain man, saying that neither in birth nor wealth was he Anatha-pindika's equal. But the great merchant replied that friendship should not depend on equality or inequality of externals. And when he went oflF to his zemindary, he put this friend in charge of his wealth. Everything came to pass as in the Kalakanni-jataka'. But, when in this case Anatha-pindika related the danger his house had been in, the Master said, " Layman, a friend rightly so-called is never inferior. The standard is ability to befriend. A friend rightly so-called, though only equal or inferior to one's self, should be held a superior, for all such friends fail not to grapple with trouble which befalls one's self. It is your real friend that has now saved you your wealth. So in days gone by a like real friend saved a Sprite's mansion." Then at Anatha-pindika's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Sprite in the king's pleasaunce, and dwelt in a clump of kusa-grass. Now in the same grounds near the king's seat there grew a beautiful Wishing Tree (also called the Mukkhaka) with straight stem and spreading branches, which received great favour from the king. Here dwelt one who had been a mighty deva-king and had been reborn a Tree-sprite. And the Bodhisatta was on terms of intimate friendship with this Tree-sprite. Now the king's dwelling had only one pillar to support the roof 1 No. 83. and that pillar grew shaky. Being told of this, the king sent for carpenters and ordered them to put in a sound pillar and make it secure. So the carpenters [442] looked about for a tree that would do and, not finding one elsewhere, went to the pleasaunce and saw the Mukkhaka. Then away they went back to the king. "Well," said he, "have you found a tree that will do?" "Yes, sire," said they "but we don't like to ; fell it." "Why not?" said the king. Then they told him how they had in vain looked everywhere for a tree and did not dare to cut down the sacred tree. "Go and cut it down," said he, "and make the roof secure. I will look out for another tree." So they went away. And they took a sacrifice to the pleasaunce and offered it to the tree, saying among themselves that they would come and cut it down next day. Hearing their words, the Tree-sprite knew that her home would be destroyed on the morrow, and burst into tears as she clasped her children to her breast, not knowing whither to fly with them. Her friends, the sjjirits of the forest, came and asked what the matter was. But not one of them could devise how to stay the carpenters' hand, and all embraced her with tears and lamentations. At this moment up came the Bodhisatta to call upon the Tree-sprite and was told the news. "Have no fear,'' said the Bodhisatta cheerfully. "I will see that the tree is not cut down. Only wait and see what I will do when the carpenters come to-morrow." Next day when the men came, the Bodhisatta, assuming the shape of a chameleon, was at the tree before they were, and got in at the roots and worked his way up till he got out among the branches, making the tree look full of holes. Then the Bodhisatta rested among the boughs with his head rapidly moving to and fro. Up came the carpenters; and at sight of the chameleon their leader struck the tree with his hand, and exclaimed that the tree was rotten and that they didn't look carefully before making their offerings the day before. And off he went full of scorn for the great strong tree. In this way the Bodhisatta saved the Tree-sprite's home. And when all her friends [443] and acquaintances came to see her, she joyfully sang the praises of the Bodhisatta, as the saviour of her home, saying, "Sprites of the Trees, for all our mighty power we knew not what to do ; while a humble Kusa-sprite had wit to save my home for me. Truly we should choose our friends without considering whether they are superiors, equals, or inferiors, making no distinction of rank. For each according to his strength can help a friend in the hour of need." And she repeated this stanza about friendship and its duties : Let great and small and equals, all, Do each their best, if harm befal. And help a friend in evil plight. As I was helped by Kusa-sprite. Thus did she teach the assembled devas, adding these words, "Where- would escape from an evil plight must not merely consider fore, such as whether a man is an equal or a superior, but must make friends of the wise whatsoever their station in life." And she lived her life and with the Kusa-sprite finally passed away to fare according to her deserts. His lesson ended the Master identified the birth by saying, " Ananda was then the Tree-sprite, and I the Kusa-sprite."

[444] DUMMEDHA-JATAKA. "Exalted station breeds a fool great woe." This story was told by the Master while at the Bamboo-grove, about Devadatta. For the Brethren had met together in the Hall of Truth, and were talking of how the sight of the Buddha's perfections and all the distinctive signs of Buddhahood^ maddened Devadatta and how ; in his jealousy he could not bear to hear the praises of the Buddha's utter wisdom. Eutering the Hall, the Master asked what was the subject of their converse. And when they told him, he said, " Brethren, as now, so in former times Devadatta was maddened by hearing my praises." So saying, he told this story of the past. Once on a time when King Magadha was ruling in Rajagaha in Magadha, the Bodhisatta was born an elephant. He was white all over and graced with all the beauty of form described above'. And because of his beauty the king made bim his state elephant. One festal day the king adorned the city like a city of the devas and, mounted on the elephant in all its trappings, made a solemn procession round the city attended by a great retinue. And all along the route the people were moved by the sight of that peerless elephant to exclaim, " Oh what a stately gait what proportions what beauty what grace such a ! ! ! ! white elephant is worthy of an universal monarch.'' All this praise of his 1 See p. 2, and (e.g.) the Sela Sutta (No. 33 of the Sutta Nipata and No. 92 of the Majjhima Nikaya). ^ Apparently the reference is to p. 175, elephant awoke the king's jealousy and he resolved to have it cast over a precipice and killed. So he summoned the mahout and asked whether he called that a trained elephant. "Indeed he is well trained, sire," said the mahout. "No, he is very badly trained." [445] "If he is so well trained, "Sire, he is well trained." can you get him to climb to the summit of Mount Vepulla?" " Yes, sire." "Away with you, then," said the king. And he got down from the elephant, making the mahout mount instead, and went himself to the foot of the mountain, whilst the mahout rode on the elephant's back up to the top of Mount Vepulla. The king with his courtiers also climbed the mountain, and had the elephant halted at the brink of a precipice. "Now," said he to the man, "if he is so well trained as you say, make him stand on three legs." And the mahout on the elephant's back just touched the animal with his goad by way of sign and called to him, "Hi! my beauty, stand on three legs." "Now make him stand on his two fore-legs," said the king. And the Great Being raised his hind-legs and stood on his fore-legs alone. "Now on the hind-legs," said the king, and the obedient elephant raised his fore-legs till he stood on his hind-legs alone. "Now on one leg," said the king, and the elephant stood on one leg. Seeing that the elephant did not fall over the precipice, the king cried, "Now if you can, make him stand in the air." Then thought the mahout to himself, "All India cannot shew the match of this elephant for excellence of training. Surely the king must want to make him tumble over the precipice and meet his death." So he whispered in the elephant's ear, "My son, the king wants you to fall over and get killed. He is not worthy of you. If you have power to journey through the air, rise up with me upon your back and fly through tlie air to Benares." And the Great Being, endowed as he was with the marvellous ]iowers which flow from Merit, straightway rose u\> into the air. Then said the mahout, "Sire, this elephant, possessed as he is with the marvellous powers which flow from Merit, is too good for such a worthless fool as you none : but a wise and good king is worthy to be his master. When those who are so worthless as you get an elephant like this, they don't know his value, and so they lose their elephant, and all the rest of their glory and splendour." So saying the mahout, seated on the elephant's neck, recited this stanza : Exalted station breeds a fool great woe ; He proves his own and others' mortal foe. [446] "And now, goodbye," said he to the king as he ended this rebuke ; and rising in the air, he passed to Benares and halted in niid-a,ir over the royal courtyard. And there was a great stir in the city and all cried out, "Look at the state-elephant that has come through the air for our king and is hovering over the royal courtyard." And with all haste the news was conveyed to the king too, who came out and said, "If your coming is for my behoof, alight on the earth." And the Bodhisatta descended from the air. Then the mahout got down, and bowed before the king, and in answer to the king's enquiries told the whole stoi-y of their leaving Rajagaha. "It was very good of you," said the king, "to come here" and in his joy he had the city decorated and the ele])hant ; installed in his state-stable. Then h« divided his kingdom into three portions, and made over one to the Bodhisatta, one to the mahout, and one he kept himself. And his power grew from the day of the Bodhisatta's coming till all India owned his sovereign sway. As Emperor of India, he was charitable and did other good works till he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying " Devadatta was in those days the king of Magadha, Sariputta the king of Benares, Ananda the mahout, and I the elephant." [Note. Cf. Milinda-panho, 201.]

NANGALiSA-JATAKA. "For universal application.'" This story was told by the Master while at Jetavaua, about the Elder Laludayi who is said to have had a knack of always saying the wrong thing. He never knew the proper occasion for the several teachings. For instance, if it was a festival, he would croak out the gloomy texti, "Without the walls they lurk, and where four cross-roads meet." If it was a funeral, he would burst out with " Joy filled the hearts of gods and men," or with "Oh may you see [447] a hundred, nay a thousand such glad days!" Now one day the Brethren in the Hall of Truth commented on his singular infelicity of subject and his knack of always saying the wrong thing. As they sat talking, the Master entered, and, in answer to his question, was told the subject of their talk. " Brethren," said he, " this is not the first time that Laludayi's folly has made him say the wrong thing. He has always been as inept as now." So saying he told this story of the past. ' For this quotation see the Khuddaka Patha edited by Childers (J. E. A. S. 1870 p. 310). Once on a time when Brahmadatta was reigning in Benares, the Bodhisattawas born into a rich brahmin's family, and when he grew up, was versed in all knowledge and was a world-renowned professor with five hundred young brahmins to instruct. At the time of our story there was among the young brahmins one who always had foolish notions in his head and always said the wrong thing ; he was engaged with the rest in learning the scriptures as a pupil, but because of his folly could not master them. He was the devoted attendant of the Bodhisatta and ministered to him like a slave. Now one day after supper the Bodhisatta laid himself on his bed and there was washed and perfumed by the young brahmin on hands, feet and back. And as the youth turned to go away, the Bodhisatta said to him, "Prop up the feet of my bed before you go." And the young brahmin propped up the feet of the bed on one side all right, but could not find anything to prop it up with on the other side. Accordingly he used his leg as a prop and passed the night so. When the Bodhisatta got up in the morning and saw the young brahmin, he asked why he was sitting there. "Master," said the young man, "I could not find one of the bed supports ; so I've got my leg under to prop it up instead." Moved at these words, the Bodhisatta thought, "What devotion! And to think it should come from the veriest dullard of all my pupils. Yet how can I impart learning to him?" And the thought came to him that the best way was to question the young brahmin on his return from gathering firewood and leaves, as to something he had seen or done that day; and then to ask what it was like. [448] "For," thought the master, "this will lead him on to making comparisons and giving reasons, and the continuous practice of comparing and reasoning on his part will enable me to impart learning to him." Accordingly he sent for the young man and told him always on his return from picking up firewood and leaves to say what he had seen or eaten or drunk. And the young man promised he would. So one day having seen a snake when out with the other pupils picking up wood in the forest, he said, "Master, I saw a snake." "What did it look likel" "Oh, like the shaft of a plough." "That is a very good comparison. Snakes are like the shafts of ploughs," said the Bodhisatta, who began to have hopes that he might at last succeed with his pupil. Another day the young brahmin saw an elephant in the forest and told his master. "And what is an elephant like?" "Oh, like the shaft of a plough.'' His master said nothing, for he thought that, as the elephant's trunk and tusks bore a certain resemblance to the shaft of a plough, perhaps his pupil's stupidity made him speak thus generally (though he was thinking of the trunk in particular), because of his inability to go jnto accurate detail. A third day he was invited to eat sugar-cane, and duly told his master. "And what is a sugar-cane like?" "Oh, like the shaft of a plough." "That is scarcely a good comparison," thought his master, but said nothing. Another day, again, the pupils were invited to eat molasses with curds and milk, and this too was duly reported. "And what are curds and milk like?" "Oh, like the shaft of a plough." Then the master thought to himself, "This young man was perfectly right in saying a snake was like the shaft of a plough, and was more or less right, though not accurate, in saying an elephant and a sugar-cane had the same similitude. But milk and curds (which are always white in colour) take the shape of whatever vessel they are placed in [449] and here he missed ; the comparison entirely. This dullard will never learn." So saying he uttered this stanza : For universal application he Employs a term of limited import. Plough-shaft and curds to him alike unknown, — The fool asserts the two things are thp. wa.mR. His lesson ended, the Master identified the Birth by saying, " Laludayi was the dullard of those days, and I the professor of world-wide renown."

" Toil on, my brother." This story was told by the Master while at Jetavana, about a good brahmin belonging to a noble Savatthi family who gave his heart to the Truth, and, joining the Brotherhood, became constant in all duties. Blameless in his attendance on teachers scrupulous in the matter of foods and ; drinks zealous in the performance of the duties of the chapter-house, bath-house, ; and so forth perfectly pimctual in the observance of the fourteen major and of the ; eighty minor disciplines he used to sweep the monastery, the cells, the cloisters, ; and the path leading to their monastery, and gave water to thirsty folk. And because of his great goodness folk gave regularly five hundred meals a day to the Brethren ; and great gain and honour accrued to the monastery, the many prospering for the virtues of one. And one day in the Hall of Truth the Brethren fell to talking of how that Brother's goodness had brought them gain and honour, and filled many lives with joy. Entering the Hall, [450] the Master asked, and c. J. 18 was told, what their talk was about. " This is not the first time, Brethren," said he, "that this Brother has been regular in the fulfilment of duties. In days gone by five hundred hermits going out to gather fruits were supported on the fruits that his goodness provided." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin in the North, and, growing up, gave up the world and dwelt at the head of five hundred hermits at the foot of the mountains. In those days there came a great drought upon the Himalaya country, and everywhere the water was dried up, and sore distress fell upon all beasts. Seeing the poor creatures suffering from thirst, one of the hermits cut down a tree which he hollowed into a trough ; and this trough he filled with all the water he could find. In this way he gave the animals to drink. And they came in herds and drank and drank till the hermit had no time left to go and gather fruits for himself. Heed- own hunger, he worked away to quench the animals' thirst. less of his Thought they to themselves, "So wrapt up is this hermit in ministering to our wants that he leaves himself no time to go in quest of fruits. He must be very hungry. Let us agree that everyone of us who comes here to drink must bring such fruits as he can to the hermit." This they agreed to do, every animal that came bringing mangoes or jambus or bread-fruits or the like, till their offerings would have filled two hundred and fifty waggons and there was food for the whole five hundred hermits ; with abundance to spare. Seeing this, the Bodhisatta exclaimed, " Thus has one man's goodness been the means of supplying with food all these hermits. Truly, we should always be stedfast in right-doing." So saying, he uttered this stanza : Toil on, my brother ; still in hope stand fast Nor let thy courage flag and tire; Forget not him, who by his grievous fast^ Eeaped fruits beyond his heart's desire. [451] Such was the teaching of the Great Being to the band of hermits. His lesson ended, the Master identified the Birth by saying, "This Brother was the good hermit of those days, and I the hermits' master." 1 Cf. Vol. iv. 269 (text), and supra page 1.S3.

"If he 'mid strangers." —This story was told by the Master while at Jetavana, about a boastful Brother. The introductory story about him is like what has been already related'. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a rich Treasurer, and his wife bore him a son. And the selfsame day a female slave in his house gave birth to a boy, and the two children grew up together. And when the rich man's son was being taught to write, the young slave used to go with his young master's tablets and so learned at the same time to write himself! Next he learned two or three handicrafts, and grew up to be a fair-spoken and handsome young man and his name was Katahaka. Being employed as private ; secretary, he thought to himself, "I shall not always be kept at this work. The slightest fault and I shall be beaten, imprisoned, branded, On the border there lives a merchant, a friend of and fed on slave's fare. my master's. Why should I not go to him with a letter purporting to come from my master, and, passing myself off as my master's son, marry the merchant's daughter and live happily ever aftei-wards 1 So he wrote a letter, [452] saying, "The bearer of this is my son. It is meet that our houses should be united in marriage, and I would have you give your daughter to this my son and keep the young couple near you for the present. As soon as I can conveniently do so, I will come to you." This letter he sealed with his master's private seal, and came to the bordermerchant's with a well-filled purse, handsome dresses, and perfumes and the like. And with a bow he stood before the merchant. " Where do you come from 1 " said the merchant. " From Benares." " Who is your father?" " The Treasurer of Benares." "And what brings yon here?" "This letter will tell you,'' said Katahaka, handing it to him. The merchant read the letter and exclaimed, " This gives me new life.'' And in his joy he gave his daughter to Katahaka and set up the young couple, who lived in great style. But Katahaka gave himself airs, and used to find fault with the victuals and the clothes that were brought him, calling them " provincial." " These misguided provincials," he would say, " have ' No. 80, probably. no idea of dressing. And as for taste in scents and garlands, they've got none." Missing his slave, the Bodhisatta said, " I don't see Katahaka. Where has he gone ? Find him." And oflf went the Bodhisatta's people in quest of him, and searched far and wide till they found him. Then back they came, without Katahaka recognizing them, and told the Bodhisatta. " This will never do," said the Bodhisatta on hearing the news. "I will go and bring him back." So he asked the King's permission, and departed with a great following. And the tidings spread everywhere that the Treasurer was on his way to the borders. Hearing the news Katahaka fell to thinking of his course of action. He knew that he was the sole reason of the Treasurer's coming, and he saw that to run away now was to destroy all chance of returning. So he decided to go to meet the Treasurer, and conciliate him by acting as a slave towards him as in the old days. Acting on this plan, he made a point of proclaiming in [453] public on all occasions his disapprobation of the lamentable decay of respect towards parents which shewed itself in children's sitting down to meals with their parents, instead of waiting upon them. " When my parents take their meals," said Katahaka, " I hand the plates and dishes, bring the spittoon, and fetch their fans for them. Such is my invariable practice." And he explained carefully a slave's duty to his master, such as bringing the water and ministering to him when he retired. And having already schooled folk in general, he had said to his father-in-law shortly before the arrival of the Bodhisatta, " I hear that my father is coming to see you. You had better make ready to entertain him, while I will go and meet him on the road with a present." " Do so, my dear boy," said his father-in-law. So Katahaka took a magnificent present and went out with a large retinue to meet the Bodhisatta, to whom he handed the present with a low obeisance. The Bodhisatta took the present in a kindly way, and at breakfast time made his encampment and retired for the purposes of nature. Stopping his retinue, Katahaka took water and approached the Bodhisatta. Then the young man fell at the Bodhisatta's feet and cried, " Oh, sir, I will pay any sum you may require but do not expose me." ; " Fear no exposure at my hands," said the Bodhisatta, pleased at his dutiful conduct, and entered into the city, where he was feted with great magnificence. And Katahaka still acted as his slave. As the Treasurer sat at his ease, the border-merchant said, " My Lord, upon receipt of your letter I duly gave my daughter in marriage to your son." And the Treasurer made a suitable reply about ' his son ' in so kindly a way that the merchant was delighted beyond measure. But from * that time forth the Bodhisatta could not bear the sight of Katahaka. One day the Great Being sent for the merchant's daughter and said, " My dear, please look my head over.'' She did so, and he thanked her for her much-needed services, [454] adding, "And now tell me, my dear, whether my son is a reasonable man in weal and woe, and whether you manage to get on well with him." " My husband has only one fault. He will find fault with his food." " He has always had his faults, my dear ; but I will tell you how to stop his tongue. I will tell you a text which you must learn carefully and repeat to your husband when he finds fault again with his food." And he Katahaka taught her the lines and shortly afterwards set out for Benares. accompanied him part of the way, and took his leave after oflFering most valuable presents to the Treasurer. Dating from the departure of the Bodhisatta, Katahaka waxed prouder and prouder. One day his wife ordered a nice dinner, and began to help him to it with a spoon, but at the first mouthfiil Katahaka began to grumble. Thereon the merchant's daughter remembering her lesson, repeated the following stanza : If he 'mid strangers far from home talks big^, Back comes his visitor to spoil it all. — Come, eat your dinner then, Katahaka 2. • " Dear me,'' thought Katahaka, " the Treasurer must have informed her of my name, and have told her the whole story." And from that day forth he gave himself no more airs,>'but humbly ate what was set before him, and at his death passed away to fare according to his deserts. [455] His lesson ended, the Master identified the Birth by saying, "This bumptious Brother was the Katahaka of those days, and I the Treasurer of Benares."

" Our diverse fatu." This story was told by the Master while at Jetavana, about a brahmin retained by the King of Kosala because of his power of telling whether swords were lucky or not. We are told that when the king's smiths had forged a sword, this brahmin could by merely smelling it tell whether it was 1 Cf. Dpham Mahav. 3. 301. ^ The acholiast explains that the wife had no understanding of the meaning of the verse, but only repeated the words as she was taught them. That is to say, the gdtJia was not in the vernacular, but in a learned tongue intelligible to the educated Katahaka, but not to the woman, who repeated it parrot-fashion. a lucky one or not. And he made it a rule only to commend the work of those smiths who gave him presents, while he rejected the work of those who did not bribe him. Now a certain smith made a sword and put into the sheath with it some finely-ground pepper, and brought it in this state to the King, who at once handed it over to the brahmin to test. The brahmin unsheathed the blade and sniffed at it. The pepper got up his nose and made him sneeze, and that so violently that he slit his nose on the edge of the sword ^. This mishap of the brahmin came to the Brethren's ears, and one day they were talking about it in the Hall of Truth when the Master entered. On learning the subject of their talk, he said, " This is not the first time. Brethren, that this brahmin has slit his nose sniffing swords. The same fate befell him in former days." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, he had in his service a brahmin who professed to tell whether swords were lucky or not, and all came to pass as in the Introductory Story. And the king called in the surgeons and had him fitted with a false tip to his nose which was cunningly painted for all the world like a real noseand then the brahmin ; resumed his duties again about the king. Now Brahmadatta had no son, only a daughter and a nephew, whom he had brought up under his own eye. And when these two grew up, they fell in love with one another. So the king sent for his councillors and said to them, " My nephew is heir to the throne. If I give him my daughter to wife, he shall be anointed king." [456] But, on second thoughts, he decided that as in any case his nephew was like a son, he had better marry him to a foreign princess, and give his daughter to a prince of another royal house. For, he thought, this plan would give him more grandchildren and vest in his line the sceptres of two several kingdoms. And, after consulting with his councillors, he resolved to separate the two, and they were accordingly made to dwell apart from one another. Now they were sixteen years old and very much in love, and the young prince thought of nothing but how to carry off the princess from her father's palace. At last the plan struck him of sending for a wise woman, to whom he gave a pocketful of money. "And what's this for?" said she. Then he told her of his passion, and besought the wise woman to convey him to his dear princess. And she promised him success, and said that she would tell the king that his daughter was under the influence of witchcraft, but that, as the demon had possessed her so long that he was oflF his guard, she would take 1 Of. Rogers' " Buddhaghoeha's Parables," p. 149, where this Introductory Story is given. the princess one day in a carriage to the cemetery with a strong escort under arms, and there in a magic circle lay the princess on a bed with a dead man under it, and with a hundred and eight douches of scented water wash the demon out of her. "And when on this pretext I bring the princess to the cemetery," continued the wise woman, " mind that you just reach the cemetery before us in your carriage with an armed escort, taking some ground pepper with you. Arrived at the cemetery, you wUl leave your carriage at the entrance, and despatch your men to the cemetery grove, while you will yourself go to the top of the mound and lie down as though dead. Then I will come and set up a bed over you on which I will lay the princess. Then will come the time when you must sniff at the pepper till you sneeze two or three times, and [457] when you sneeze we will leave the princess and take to our heels. Thereon you and the princess must bathe all over, and you must take her home with you." " Capital," said the prince ; " a most excellent device." So away went the wise woman to the king, and he fell in with her idea, as did the princess when it was explained to her. When the day came, the old woman told the princess their errand, and said to the guards on the road in order to frighten them, "Listen. Under the bed that I shall set up, there will be a dead man ; and that dead man will sneeze. And mark well that, so soon as he has sneezed, he will come out from under the bed and seize on the first person he finds. So be prepared, all of you,'' Now the prince had already got to the place and got under the bed as had been arranged. Next the crone led off the princess and laiid her upon the bed, whispering to her not to be afraid. At once the prince sniffed at the pepper and fell a^sneezing. And scarce had he begun to sneeze before the wise woman left the princess and with a loud scream was off, quicker than any of them. Not a man stood his ground — one and all they threw ; away their arms and bolted for dear life. Hereon the prince came forth and bore off the princess to his home, as had been before arranged. And the old woman made her way to the king and told him what had happened. * " Well," thought the king, " I always intended her for him, and they've grown up together like ghee in rice-porridge." So he didn't fly into a passion, but in. course of time made his nephew king of the land, with his daughter as queen-consort. Now the new king kept on in his service the brahmin who professed to tell the temper of swords, and one day as he stood in the sun, the false tip to the brahmin's nose got loose and fell off. And there he stood, hanging his head for very shame. " Never mind, never mind," laughed the king. " Sneezing is good for some, but bad for others. One sneeze lost you your nose [458] ; whilst I have to thank a sneeze for both my throne and queen." So saying he uttered this stanza : Our diverse fates this moral show, — What brings me weal, may work you woe. So spake the king, and after a life spent in charity and other good works, he passed away to fare according to his deserts. In this wise did the Master teach the lesson that the world was wrong in thinking things were definitely and absolutely good or bad in all cases ahke. Lastly, he identified the Birth by saying, " The same man that now professes to understand whether swords are lucky or not, professed the same skill in those days ; and I was myself the prince who inherited his uncle's kingdom."

" You vaunt." This story was told by the Master once at Jetavana, about a boastful Brother. (The introductory story and the story of the past in this case are like those of Katahaka related above^.) Kalanduka was in this case the name pf the slave of the Treasurer of Benares. And when he had run away and was living in luxury with the daughter of the border-merchant, the Treasurer missed him and could not discover his whereabouts. So he sent a young pet parrot to search for the runaway. And off flew the parrot in quest of Kalanduka, and searched for him far and wide, till at last the bird came to the town where he dwelt. And just at that very time Kalanduka was enjoying himself on the river with his wife in a boat well-stocked with dainty fare and with flowers and perfumes. Now the nobles of that land at their water-parties make a point of taking milk with a pungent drug to drink, and so escape suffering from cold after their pastime on the water. [459] But when our Kalanduka tasted this milk, he hawked and spat it out ; and in so doing spat on the head of the merchant's daughter. At this moment up flew the parrot, and saw all this from the bough of a fig-tree on the bank. "Come, come, ' No. 125. slave Kalanduka," cried the bird; "remember who and what you are, and don't spit on the head of this young gentlewoman. Know your place, fellow." So saying, he uttered the following stanza : You vaunt your high descent, your high degi-ee. With lying tongue. Though but a bird, I know The truth. You'll soon be caught, you runaway. Scorn not the milk then, slave Kalanduka. Recognizing the parrot, Kalanduka grew afraid of being exposed, and exclaimed, " Ah good master, when did you arrive 1" ! Thought the parrot, "It is not friendliness, but a wish to wring my neck, that prompts this kindly interest." So he replied that he did not stand in need of Kalanduka's services, and flew off to Benares, where he told the Lord Treasurer everything he had seen. " The rascal ! " cried the Treasurer, and ordered Kalanduka to be hauled back to Benares where he had once more to put up with a slave's fare. His lesson ended, the Master identified the Birth by saying, " This Brother was Kalanduka in the story, and I the Treasurer of Benares."

" Where saintliness." This story was told by the Master while at Jetavana, about a hypocrite. When the Brother's hypocrisy was reported to him, the Master said, " This is not the first time he has shewn himself a hypocrite ; he was just the same in times gone by." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a rat, perfect in wisdom, and as big as a young boar. He had his dwelling in the forest and many hundreds of other rats owned his away. Now there was a roving jackal who espied this troop of rats and fell to scheming how to beguile and eat them. And he took up his stand near their home with his face to the sun, snuffing up the wind, and standing on one leg. Seeing this when out on his road in quest of food, the Bodhisatta conceived the jackal to be a saintly being, and went up and asked his name. " 'Godly' is my name," said the jackal. "Why do you stand only on one leg ? " " Because if I stood on all four at once, the earth could not bear my weight. That is why I stand on one leg only." " And why do you keep your mouth open 1 " " To take the air. I live on air ; it is my only food." " And why do you face the sun ? " " To worship him." " What uprightness " thought the Bodhisatta, and thenceforward he ! made a point of going, attended by the other rats, to pay his respects morning and evening to the saintly jackal. And when the rats were leaving, the jackal seized and devoured the hindermost one of them, wiped his lips, and looked as though nothing had happened. In consequence of this the rats grew fewer and fewer, till they noticed the gaps in their ranks, and wondering why this was so, asked the Bodhisatta the reason. He could not make it out, but suspecting the jackal, [461] resolved to put him to the test. So next day he let the other rats go out first and himself brought up the rear. The jackal made a spring on the Bodhisatta who, seeing him coming, faced round and cried, " So this is your saintliness, you hypocrite and rascal " And he repeated the following stanza ! : Where saintliness is but a cloak Whereby to cozen guileless folk And screen a villain's treachery, —The cat-like nature there we see^. • So saying, the king of the rats sprang at the jackal's throat and bit his windpipe asunder just under the jaw, so that he died. Back trooped the other rats and gobbled up the body of the jackal with a ' crunch, crunch, crunch ' ; —that is to say, the foremost of them did, for they say there was none left for the last-comers. And ever after the rats lived happily in peace and quiet. His lesson ended, the Master made the connection by saying, " This hypocritical Brother was the jackal of those days, and I the king of the rats." ^ Thoiigh the foregoing prose relates to a jackal, the stanza speaks of a cat, as does the MaJidbiidrata in its version of this story.

^''Twas greed."... This story was told by the Master while at Jetavana, about another hypocrite. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was King of the Rats and dwelt in the forest. Now a fire broke out in the forest, and a jackal who could not run away put his head against a tree [462] and let the flames sweep by him. The tire singed the hair off his body everywhere, and left him perfectly bald, except for a tuft like a scalp-knot^ where the crown of his head was pressed against the tree. Drinking one day in a rocky .pool, he caught sight of this top-knot reflected in the water. "At last I've got wherewithal to go to market," thought he. Coming in the course of his wanderings in the forest to the rats' cave, he said to himself, "I'll hoodwink those rats and devour themj" and with this intent he took up his stand hard by, just as in the foregoing story. On his way out in quest of food, the Bodhisatta observed the jackal and, crediting the beast with virtue and goodness, came to him and asked what his name was. "Bharadvaja", Votary of the Fire-God." "Why have you come here?" "In order to guard you and yours." "What will you do to guard us V "I know how to count on my fingers, and will count your numbers both morning and evening, so as to be sure that as many came home at night, as went out in the morning. That's how I'll guard you.'' "Then stay, uncle, and watch over us." And accordingly, as the rats were starting in the morning he set about counting them "One, two, three;" and so again when they came back at night. And every time he counted them, he seized and ate the hindmost. Everything came to pass as in the foregoing story, except that here the King of the Rats turned and said to the jackal, "It is not sanctity, ' The Buddhist Brother shaves his crown, except for a tuft of hair on the top, ' ' which is the analogue of the tonsure of Bomau Catholic priests. ^ Bharadvaja was the name of a clan of great Bishis, or religious teachers, to whom the sixth book of the Bigveda is ascribed. Bharadvaja, Votary of the Fire-God, but gluttony that has decked your crown with that top-knot." So saying, he uttered this stanza : 'Twaa greed, not virtue, furnished you this crest. Our dwindhng numbers fail to work out right; We've had enough, Fire- votary, of you. His lesson ended, the Master identified the Birth by saying, "This Brother was the jackal of those days, and I the King of the Rats."

KOSITA-JATAKA^ [463] ^^Tou may ail or eat." This story was told by the Master while at Jetavana, about a woman of Savatthi. She is said to have been the wicked wife of a good and virtuous brahmin, who was a lay-brother. Her nights she spent in gadding about ; whilst by day she did not a stroke of work, but made out to be ill and lay abed groaning. "What is the matter with you, my dear?" said her husband. "Wind troubles me." "What can I get for you ?" "Sweets, savouries, rich food, rice-gruel, boiled-rice, oil, and so forth." The obedient husband did as she wished, and toiled like a slave for her. She meantime kept- her bed while her husband was about the house ; but no sooner saw the door shut on him, than she was in the arms of her paramours. " My poor wife doesn't seem to get any better of the wind," thought the brahmin at last, and betook himself with offerings of perfumes, flowers, and the like, to the Master at Jetavana. His obeisance done, he stood before the Blessed One, who asked him why he had been absent so long. "Sir," said the brahmin, "I'm told my wife is troubled with the wind, and I toil away to keep her supplied with every conceivable dainty. And now she is stout and her complexion quite clear, but the wind is as troublesome as ever. It is through ministering to my wife that I have not had any time to come here, sir. Said the Master, who knew the wife's wickedness, "Ah! brahmin, the wise and good of days gone by taught you how to physio a woman suffering like your wife from so stubborn an ailment. But re-birth has confused your memory so that you forget." So saying, he told the following story of the past. Once upon a time when Brabmadatta was reigning in Benares, the Bodhisatta was born a brahmin in a very distinguished family. After perfecting See also No. 226. his educatiou at Takkasila, he became a teacher of world-wide fame in Benares. To him flocked as pupils the young nobles and brahmins from all the princely and wealthy families. Now a country brahmin, who had learned from the Bodhisatta the three Vedas, and the eighteen Sciences, and who stopped on in Benares to look after his estate, came two or three times every day to listen to the Bodhisatta's teachings. [464] And this brahmin had a wife who was a bad, wicked woman. And everything came to pass as above. When the brahmin explained how it was that he could not get away to listen to his master's teachings, the Bodhisatta, who knew that the brahmin's wife was only feigning sickness, thought to himself, "I will tell him what physic will cure the creature." So he said to the brahmin, "Get her no more dainties, my son, but collect the staliugs of cows and therein souse five kinds of fruit and so forth, and let the lot pickle in a new copper pot till the whole savours of the metal. Then take a rope or cord or stick and go to your wife, and tell her plainly she must either swallow the safe cure you have brought her, or else work for her food. (And here you will repeat certain lines which I will tell you.) If she refuses the remedy, then threaten to let her have a taste of the rope or stick, and to drag her about for a time by the hair, while you pummel her with your fists. You will find that at the mere threat she will be up and about her work." So off went the brahmin and brought his wife a mess prepared as the Bodhisatta had directed. "Who prescribed this?" said she. "The master,'' said her husband. "Take it away, I won't have it.'' "So you won't have it, eh?" said the young brahmin, taking up the rope-end " well then, you've either got to swallow down that safe cure or ; else to work for honest fare." So saying he uttered this stanza : You may ail or eat; which shall it be? For you can't do both, my Kosiya. [465] Terrified by this, the woman Kosiya realised from the moment the master interfered how impossible it was to deceive him, and, getting up, went about her work. And the consciousness that the master knew her wickedness made her repent, and become as good as she had formerly been wicked. (So ended the story, and the brahmin's wife, feeling that the All-enlightened Buddha knew what she was, stood in such awe of him that she sinned no more.) His lesson ended, the Master identified the Birth by saying, "The husband and wife of today were the husband and wife of the story, and I was the master,"

"If a friend." —This story was told by the Master while at the Bamboo-grove, about Devadatta. For at that time the Brethren were discussing in the Hall of Truth the ingratitude of Devadatta and his inability to recognise the Master's goodness, when the Master himself entered and on enquiry was told the subject of their talk. "Brethren," said he, "this is not the. first time that Devadatta has been ungrateful he was just as ungrateful in bygone days." So saying, he told ; this story of the past. [466] Once on a time, when a certain king of Magadha was reigning in Rajagaha, the Bodhisatta was his Treasurer, worth eighty crores, and known as the 'Millionaire.' In Benares there dwelt a Treasurer also worth eighty crores, who was named Piliya, and was a great friend of the Millionaire. For some reason or other Piliya of Benares got into diflSculties, and lost all his property, and was reduced to beggary. In his need he left Benares, and with his wife journeyed on foot to fiajagaha, to see the Millionaire, the last hope left him. And the Millionaire embraced his friend and treated him as an honoured guest, asking, in due course, the reason of the visit. "I am a ruined man," answered Piliya, "I have lost everything, and have come to ask you to help me." "With all my heart Have no fear on that score," said the Millionaire. ! He had his strong-room opened, and gave to Piliya forty crores. Also he divided into two equal parts the whole of his property, live stock and all, and bestowed on Piliya the just half of his entire fortune. Taking his wealth, Piliya went back to Benares, and there dwelt. Not long after a like calamity overtook the Millionaire, who, in his turn, lost every penny he had. Casting about whither to turn in the hour of need, he bethought him how he had befriended Piliya to the half of his possessions, and might go to him for assistance without fear of being thrown over. So he set out from Rajagaha with his wife, and came to Benares. At the entrance to the city he said to her, "Wife, it is not befitting for you to trudge along the streets with me. Wait here a little till I send a carriage with a servant to bring you into the city in proper state." So saying, he left her under shelter, and went on alone into the town, till he came to Piliya's house, where he bade himself be announced as the Millionaire from Rajagaha, come to see his friend. "Well, show him in," said Piliya; but at sight of the other's condition he neither rose to meet him, nor greeted him with words of welcome, but only demanded what brought him here. "To see you," was the reply. [467] "Where are you stopping?" "Nowhere, as yet. I left my wife under shelter and came straight to you." "There's no room here for you. Take a dole of rice, find somewhere to cook and eat it, and then begone and never come to visit me again." So saying, the rich man despatched a servant with orders to give. his unfortunate friend half-a-quartern of pollard to carry away tied up in the corner of his cloth ; —and this, though that very day he had had a thousand waggon-loads of the best rice threshed out and stored up in his overflowing granaries. Yes, the rascal, who had coolly taken four hundred millions, now doled out half-a-quartern of pollard to his benefactor Accordingly, ! the servant measured out the pollard in a basket, and brought it to the Bodhisatta, who argued within himself whether or no he should take it. And he thought, "This ingrate breaks off our friendship because I am a ruined man. Now, if I refuse his paltry gift, I shall be as bad as he. For the ignoble, who scorn a modest gift, oiitrage the first idea of friendship. Be it, therefore, mine to fulfil friendship so far as in me lies, by taking his gift of pollard." So he tied up the pollard in the corner of his cloth, and made his way back to where he had housed his wife. "What have you got, dear?" said she. "Our friend Piliya gives us this pollard, and washes his hands of us." "Oh, why did you take it? Is this a fit ,return for the forty crores ? "Don't cry, dear wife," said the Bodhisatta. "I took it simply because I wanted not to violate the principle of friendship. Why these tears?" So saying, he uttered this stanza : If a friend play.s the niggard's part, A simpleton is cut to th' heart; [468] His dole of pollard I will take, And not for this our friendship break. But still the wife kept on crying. Now, at that moment a farm-servant whom the Millionaire had given to Piliya was passing by and drew near on hearing the weeping of his former mistress. Recognising his master and mistress, he fell at their feet, and with tears and sobs asked the reason of their coming. And the Bodhisatta told him their story. "Keep up your spirits," said the man, cheerily; and, taking them to his own dwelling, there made ready perfumed baths, and a meal for them. Then he let the other slaves know that their old master and mistress had come, and after a few days marched them in a body to the King's palace, where they made quite a commotion. The King asked what the matter was, and they told him the whole story. So he sent forthwith for the two, and asked the Millionaire whether the report was true that he had given four hundred millions to Piliya. "Sir," said he, "when in his need my friend confided in me, and came to seek my aid, I gave him the half, not only of my money, but of my live stock and of everything that I possessed." "Is this sol" said the king to Piliya. "Yes, sire," said he. "And when, in his turn, your benefactor confided in you and sought you out, did you show him honour and hospitality?" Here Piliya was silent. "Did you have a half-quartern of pollard doled out into the corner of his cloth?" [469] Still Piliya was silent. Then the king took counsel with his ministers as to what should be done, and finally, as a judgment on Piliya, ordered them to go to Piliya's house and give the whole of Piliya's wealth to the Millionaire. "Nay, sire," said the Bodhisatta ; "I need not what is another's. Let me be given nothing beyond what I formerly gave him." Then the king ordered that the Bodhisatta should enjoy his own again; and the Bodhisatta, with a large retinue of servants, came back with his regained wealth to Rajagaha, where he put his affairs in order, and after a life spent in charity and other good works, passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "Devadatta was the Treasurer Piliya of those days, and I myself the Millionaire."

paScagabu-jataka. " Wise coimsek heeding." This story was told by the Master while at Jetavana about the Sutta concerning the Temptation by the Daughters of Mara^ at the Goat-herds' Banyan-tree. The Master quoted the Sutta, beginning with its opening words In all their dazzling beauty on they came, — Craving and Hate and Lust. Like cotton-down Before the wind, the Master made them fly. ' See pp. 78 and 79 of Volume i. of the text for the temptation. I have not been able to trace the Falobhana Sutta referred to. After he had recited the Sutta right through to the end, the Brethren met together in the Hall of Truth and spoke of how the Daughters of Mara drew near in all their myriad charms yet failed to seduce the AH- Enlightened One. For he did not as much as open his eyes to look upon them, so marvellous was he! Entering the hall, the Master asked, and was told, what they were discussing. "Brethren," said he, "it is no marvel that I did not so much as look upon the Daughters of Mara in this life when I have put sin from me and have won enlightenment. In former days when I was But in quest of Wisdom, when sin still dwelt within me, I found strength not to gaze even upon loveliness divine by way of lust in violation of virtue and by that continence I won a ; kingdom." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was the youngest of a hundred brothers, and his adventures are to be detailed here, as above [470] in the Takkasila-Jataka'. When the kingdom had been offered to the Bodhisatta by the people, and when he had accepted it and been anointed king, the people decorated the town like a city of the gods and the royal palace like the palace of Indra. Entering the city the Bodhisatta passed into the spacious hall of the palace and there seated himself in all his godlike beauty on his jewelled throne beneath the white umbrella of his Kingship. Round him in glittering splendour stood his ministers and brahmins and nobles, whilst sixteen thousand nautch girls, fair as the nymphs of heaven, sang and danced and made mvisic, till the palace was loud with sounds like the ocean when the storm bursts in thunder on its waters*. Gazing round on the pomp of his royal state, the Bodhisatta thought how, had he looked upon the charms of the ogresses, he would have perished miserably, nor ever have lived to see his present magnificence, which he owed to his following the counsels of the Pacceka Buddhas. And as these thoughts filled his heart, his emotion found vent in these verses Wise counsels heeding, firm in my resolve, With dauntless heart still holding on my course, I shunned the Sirens' dwellings and their snares. And found a great salvation in my need. [471] So ended the lesson which these verses taught. And the Great Being ruled his kingdom in righteousness, and abounded in charity and other good works till in the end he passed away to fare according to his deserts. His lesson ended, the Master identified the Birth by saying, "I was the prince of those days who went to Takkasila and won a kingdom." 1 Apparently the reference is to No. 96. For a like confusion of title see note, p. 112. '" Or 13 the meaning 'like the vault of heaven filled with thunder-clouds'? Cf. arnava in the Eigveda. C. J. 19

"Lo! in yovr stronghold." This story was told by the Master while at Jetavana, about a certain Brother who was given by the Master a subject for meditation, and, going to the borders, took up his abode in the forest near a hamlet. Here he hoped to pass the rainy season, but during the very first month his hut was burnt down whilst he was in the village seeking alms. Feeling the loss of its sheltering roof, he told his lay friends of his misfortune, and they readily undertook to build him another hut. But, in spite of their protestations, three months slipped away without its being rebuilt. Having no roof to shelter him, the Brother had no success in his meditation. Not even the dawn of the Light had been vouchsafed to him when at the close of the rainy season he went back to Jetavana and stood respectfully before the Master. In the course of talk the Master asked whether the Brother's meditation had been successful. Then that Brother related from the beginning the good and ill that had befallen him. Said the Master, " In days gone by, even brute beasts could discern between what was good and what bad for them and so quitted betimes, ere they proved dangerous, the habitations that had sheltered them in happier days. And if beasts wore so discerning, how could you fall so far short of them in wisdom ?" So saying, at that Brother's request, the Master told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a bird.When he came to years of discretion, good fortune attended him and he became king of the birds, taking up his abode with his subjects in a giant tree which stretched its leafy branches over the waters of a lake. And all these birds, [472] roosting in the boughs, dropped their dung into the waters below. Now that lake was the abode of Caiida, the Naga King, who was enraged by this fouling of his water and resolved to take vengeance on the birds and burn them out. So one night when they were all roosting along the branches, he set to work, and first he made the waters of the lake to boil, then he caused smoke to arise, and thirdly he made flames dart up as high as a palm-tree. Seeing the flames shooting up from the water, the Bodhisatta cried to the birds, "Water is used to quench flre; but here is the water itself on fire. This is no place for us; let us seek a home elsewhere.'' So saying, he uttered this stanza : Lo! in your stronghold stands the foe. And fire doth water burn; So from your tree make haste to go, Let trust to trembling turn. And hereupon the Bodhisatta flew off with such of the birds as followed his advice; but the disobedient birds, who stopped behind, all perished. His lesson ended, the Master preached the Four Truths (at the close whereof that Brother won Arahatship) and identified the Birth by saying, "The loyal and obedient birds of those days are now become my disciples, and I myself was then the king of the birds."

[473] JHANASODHANA-JATAKA. " With conscious." This story was told by the Master while at Jetavana, about the interpretation by Sariputta, Captain of the Faith, at the gate of Samkassa town, of a problem tersely propounded by the Master. And the following was the story of the past he then told. Once on a time when Brahmadatta was reigning in Benares,... &c the Bodhisatta, as he expired in his forest-home, exclaimed, "Neither conscious nor unconscious." And the recluses did not believe the interpretation which the Bodhisatta's chief disciple gave of the Master's words. Back came the Bodhisatta from the Radiant Realm, and from mid-air recited this stanza : With conscious, with unconscious, too. Dwells sorrow. Either ill eschew. Pure bliss, from all corruption free. Springs but from Insight's ecstasy. His lesson ended, the Bodhisatta praised his disciple and went back to the Brahma Realm. Then the rest of the recluses believed the chief disciple. His lesson taught, the Master identified the Birth by saying, "In those days Sariputta was the chief disciple, and I Maha-Brahma."

[474] CANDABHA-JATAKA. " Who sagely meditates."— This story too was told by the Master while at Jetavana about the interpretation of a problem by the Elder Sariputta at the gate of Samkassa. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta, as he expired in his forest-home, answered his disciples' enquiries with the words — "Moonlight and Sunlight." With these words he died and passed to the Radiant Realm. Now when the chief disciple interpreted the Master's words his fellows did not believe him. Then back came the Bodhisatta and from mid-air recited this stanza : Who sagely meditates on sun and moon. Shall win (when Reason unto Ecstasy Gives place) his after-lot in Eadiant Realms i. Such was the Bodhisatta's teaching, and, first praising his disciple, he went his way back to the Brahma Realm. His lesson ended, the Master identified the Birth by saying, "Sariputta was the chief disciple of those days, and I Maha-Brahma."

SUVANNAHAlftSA-JATAKA. "Contented he." —This story was told by the Master about a Sister named Fat Nanda. A lay-brother at Savatthi had offered the Sisterhood a supply of garhc, and, sending for his bailiff, had given orders that, if they should come, each Sister was to receive two or three handfuls. After that they made a practice [475] of coming 1 These technical lines imply that, by taking the Sun and Moon as his kavimatthana, or subject for meditation, a Buddhist, by attaining Jhana (or Insight) in the second (i.e. supra-rational) degree, can save himself from re-birth in a lower sphere of existence than the Abhassaraloka or Eadiant Realm of the corporeal Brahraa-world, to his house or field for their garlic. Now one holiday the supply of garlic in the house ran out, and the Sister Fat Nanda, coming with others to the house, was told, when she said she wanted some garlic, that there was none left in the house, it had all been used up out of hand, and that she must go to the field for it. So away to the field she went and carried off an excessive amount of garlic. The bailifi' grew angry and remarked what a greedy lot these Sisters were ! This piqued the more moderate Sisters ; and the Brethren too were piqued at the taunt when the Sisters repeated it to them, and they told the Blessed One. Rebuking the greed of Fat Nanda, the Master said, "Brethren, a greedy person is harsh and unkind even to the mother who bore him ; a greedy person cannot convert the unconverted, or make the converted grow in grace, or cause alms to come in, or save them when come in ; whereas the moderate person can do aU these things." In such wise did the Master point the moral, ending by saying, "Brethren, as Fat Nanda is greedy now, so she was greedy in times gone by." And thereupon he told the following story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a brahmin, and growing up was married to a bride of his own rank, who bore him three daughters named Nanda, Nanda-vati and Sundari-nanda. The Bodhisatta dying, they were taken in by neighbours and friends, whilst he was born again into the world as a golden mallard endowed with consciousness of its former existences. Growing up, the bird viewed its own magnificent size and golden plumage, and remembered that previously it had been a human being. Discovering that his wife and daughters were living on the charity of others, the mallard bethought him of his plumage like hammered and beaten gold and how by giving them a golden feather at a time he could enable his wife and daughters to live in comfort. So away he flew to where they dwelt and alighted on the top of the central beam of the roof. Seeing the Bodhisatta, [476] the wife and girls asked where he had come from; and he told them that he was their father who had died and been born a golden mallard, and that he had come to visit them and put an end to their miserable necessity of working for hire. "You shall have my feathers," said he, "one by one, and they will sell for enough to keep you all in ease and comfort." So saying, he gave them one of his feathers and departed. And from time to time he returned to give them another feather, and with the proceeds of their sale these brahmin-women grew prosperous and quite well-to-do. But one day the mother said to her daughters, "There's no trusting animals, my children. Who's to say your father might not go away one of these days and never come back again? Let us use our time and pluck him clean next time he comes, so as to make sure of all his feathers.'' Thinking this would pain him, the daughters refused. The mother in her greed called the golden mallard to her one day when he came, and then took him with both hands and plucked him. Now the Bodhisatta's feathers had this property that if they were plucked out against his wish, they ceased to be golden and became like a crane's feathers. And now the poor bird, though he stretched his wings, could not fly, and the woman flung him into a barrel and gave him food there. As time went on his feathers grew again (though they were plain white ones now), and he flew away to his own abode and never came back again. At the close of this story the Master said, "Thus you see, Brethren, how Fat Nanda was as greedy in times past as she is now. And her greed then lost her the gold in the same way as her greed now will lose her the garlic. Observe, moreover, how her greed has deprived the whole Sisterhood of their supply of garlic, and learn therefrom to be moderate in your desires and to be content with what is given you, however small that. may be." So saying, he uttered this stanza : Contented be, nor itch for further store. They seized the swan — ^but had its gold no more. So saying, the Master soundly rebuked the erring Sister and laid down the precept that any Sister who should eat garlic would have to do penance. Then, [477] making the connexion, he said, "Fat Nanda was the brahmin's wife of the story, her three sisters were the brahmin's three daughters, and I myself the golden mallard." \Note. The story occurs at pp. 258-9 of Vol. iv. of the Vinaya. Cf La povle aux oeufs d'or in La Fontaine (v. 13) &c.]

"Owe food to one cat." This story was told by the Master while at Jetavana, about the precept respecting Kana's mother. She was a lay-sister at Savatthi known only as Kana's mother, who had entered the Paths of Salvation and was of the Elect. Her daughter Kana' was married to a husband of the same caste in another village, and some errand or other made her go to see her mother. A few days went by, and her husband sent a messenger to say he wished her to come back. The girl asked her mother whether she should go, and the mother said she could not go back empty-handed after so long an absence, and set about making a cake. Just then up came a Brother going his round for alms, and the mother sat him down to the cake she had just baked. Away he went ' The name Kana means 'oUe-eyed'. and told another Brother, who came up just in time to got the second cake that was baked for the daughter to take home with her. He told a third, and the third told a fourth, and so each fresh cake was taken by a fresh comer. The result of this was that the daughter did not start on her way home, and the husband sent a second and a third messenger after her. And the message he sent by the third was that if his wife did not come back, he should get another wife. And each message had exactly the same result. So the husband took another wife, and at the news his former wife fell a-weeping. Knowing all this, the Master put on his robes early in the morning and went with his alms-bowl to the house of Kana's mother and sat down on the seat set for him. Then he asked why the daughter was crying, and, being told, spoke words of consolation to the mother, and arose and went back to the Monastery. Now the Brethren came to know how Kana had been stopped three times from going back to her husband owing to the action of the four Brothers and; one day they met in the Hall of Truth and began to talk about the matter. The Master came into the Hall [478] and asked what they were discussing, and they told him. "Brethren," said he, "think not this is the first time those four Brothers have brought sorrow on Kana's mother by eating of her store they did ; the like in days gone by too." So saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a stone-cutter, and growing up became expert in working stones. Now in the Kasi country there dwelt a very rich merchant who had amassed forty crores in gold. And when his wife died, so strong was her love of money that she was re-born a mouse and dwelt over the treasure. And one by one the whole family died, including the merchant himself. Likewise the village became deserted and forlorn. At the time of our story the Bodhisatta was quarrying and shaping stones on the site of this deserted village; and the mouse used often to see him as she ran about to find food. At last she fell in love with him; and, bethinking her how the secret of all her vast wealth would die with her, she conceived the idea of enjoying it with him. So one day she came to the Bodhisatta with a coin in her mouth. Seeing this, he spoke to her kindly, and said, "Mother, what has brought you here with this coin?" "It is for you to lay out for yourself, and to buy meat with for me as well, my son." Nowise loth, he took the money and spent a halfpenny of it on meat which he brought to the mouse, who departed and ate to her heart's content. And this went on, the mouse giving the Bodhisatta a coin every day, and he in return supplying her with meat. But it fell out one day that the mouse was caught by a cat. " Don't kill me,'' said the mouse. " "Why not 1 " said the cat. " I'm as hungry as can be, and really must kill you to allay the pangs." " First, tell me whether you're always hungry, or only hungry today." " Oh, every day finds me hungry again." "Well then, if this be so, I will find you always in meat; [479] only let me go." " Mind you do then," said the cat, and let the mouse go. As a consequence of this the mouse had to divide the supplies of meat she got from the Bodhisatta into two portions and gave one half to the cat, keeping the other for herself. Now, as luck would have it, the same mouse was caught another day by a second cat and had to purchase her release on the same terms. So now the daily food was divided into three portions. And when a third cat caught the mouse and a like arrangement had to be made, the supply was divided into four portions. And later a fourth cat caught her, and the food had to be divided among five, so that the mouse, reduced to such short commons, grew so thin as to be nothing but skin and bone. Remarking how emaciated his friend was getting, the Bodhisatta asked the reason. Then the mouse told him all that had befallen her. "Why didn't you tell me all this before?" said the Bodhisatta. "Cheer up, I'll help you out of your troubles." So he took a block of the purest crystal and scooped out a cavity in it and made the mouse get inside. "Now stop there," said he, "and don't faU to fiercely threaten and revile all who come near." So the mouse crept into the crystal cell and waited. Up came one of the cats and demanded his meat. "Away, vile grimalkin," said the mouse; "why should I supply you? go home and eat your kittens!" Infuriated at these words, and never suspecting the mouse to be inside the crystal, the cat sprang at the mouse to eat her up and so furious was its spring ; that it broke the walls of its chest and its eyes started from its head. So that cat died and its carcase tumbled down out of sight. And the like fate in turn befell all four cats. And ever after the grateful mouse brought the Bodhisatta two or three coins instead of one as before, and by degrees she thus gave him the whole of the hoard. In unbroken friendship the two lived together, tUl their lives ended and they passed away to fare according to their deserts. The story told, the Master, as Buddha, uttered this stanza :— [480] Give food to one cat, Number Two appears A third and fourth succeed in fruitful line; —Witness the four that by the crystal died. His lesson ended, the Master identified the Birth by saying, "These four Brethren were the four cats of those days, Kana's mother was the mouse, and I the stone-cutter." {Note. See Vinaya iv. 79 for the Introductory Story.]

" With matted hair." This story was told by the Master while at Jetavana, about a hypocrite. The incidents were like those above related'. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a lizard; and in a hut hard by a village on the borders there lived a rigid ascetic who had attained the Five Knowledges, and was treated with great respect by the villagers. In an ant-hill at the end of the walk whei-e the recluse paced up and down, dwelt the Bodhisatta, and twice or thrice each day he would go to the recluse and hear words of edification and holiness. Then with due obeisance to the good man, the Bodhisatta would depart to his own abode. After a certain time the ascetic bade farewell to the villager's and went away. In his stead there came another ascetic, a rascally fellow, to dwell in the hermitage. Assuming the holiness of the new-comer, the Bodhisatta acted towards him as to the first ascetic. One day an unexpected storm in the dry season brought out the ants on their hills^, and the lizards, coming abroad to eat them, were caught in great numbers [481] by the village folk; and some were served up with vinegar and sugar for the ascetic to eat. Pleased with so savoury a dish, he asked what it was, and learned that it was a dish of lizards. Hereon he reflected that he had a remarkably fine lizard as his neighbour, and resolved to dine ofi" him. Accordingly he made ready the pot for cooking and sauce to serve the lizard in, and sat at the door of his hut with a mallet hidden under his yellow robe, awaiting the Bodhisatta's coming, with a studied air of perfect peace. At evening the Bodhisatta came, and as he drew near, marked that the hermit did not seem quite the same, but had a look about him that boded no good. SnufiLng up the wind which was blowing towards him from the hermit's cell, tiie Bodhisatta smelt the smell of lizard's flesh, and at once realised how the taste of lizard had made the ascetic want to kill him with a mallet and eat him up. So he retired homeward without calling on the ascetic. Seeing that the Bodhisatta did not come, the ascetic judged that the lizard must have divined his plot, but marvelled how he could have discovered it. Determined that the lizard should not escape, he drew out the mallet and threw ' Apparently No. 128. Cf. No. 325. 2 Cf. p. 303. it, just hitting the tip of the lizard's tail. Quick as thought the Bodhisatta dashed into his fastness, and putting his head out by a different hole to that by which he had gone in, cried, " Rascally hypocrite, your garb of piety led me to trust you, but now I know your villainous nature. What has a thief like you to do with hermit's clothing ? " Thus upbraiding the false ascetic, the Bodhisatta recited this stanza : With matted hair and garb of skin Why ape th' ascetic's piety? A saint without, thy heart within Is choked with foul impurity'. [482] In this wise did the Bodhisatta expose the wicked ascetic, after which he retired into his ant-hill. And the wicked ascetic departed from that place. His lesson ended, the Master identified the Birth by saying, "The hypocrite was the wicked ascetic of those days, Sariputta the good ascetic who lived in the hermitage before him, and I myself the lizard."

^^His hlinding and her heating." — This story the Master told while at the Bamboo Grove, about Devadatta. We hear that the Brethren, meeting together in the Hall of Truth, spoke one with another, saying that even as a torch from a pyre, charred at both ends and bedunged in the middle, does not serve as wood either in forest-tree or village-hearth, so Devadatta by giving up the world to follow this saving faith had only achieved a twofold shortcoming and failure, seeing that he had missed the comforts of a lay life yet had fallen short of his vocation as a Brother. Entering the Hall, the Master asked and was told what the Brethren were talking of together. "Yes, Brethren," said he, "and so too in days gone by Devadatta came to just such another two-fold failure." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Tree-Sprite, and there was a certain village where ' Dhammapada v. 394. line-fishenneu dwelt in those days. And one of these fishermen taking his tackle went off with his little boy, and cast his hook into tlie most likely waters known to his fellow-fishermen. Now [483] a snag caught his hook and the fisherman could not pull it up. " What a fine fish ! thought he. " I'd better send my boy off home to my wife and tell her to get up a quarrel and keep the others at home, so that there'll be none to want to go shares in my prize.'' Accordingly he told the lad to run off home and tell his mother what a big fish he had hooked and how she was to engage the neighbours' attention. Then, fearing his line might break, he flung off his coat and dashed into the water to secure his prize. But as he groped about for the fish, he struck against the snag and put out both his eyes. Moreover a robber stole his clothes from the bank. In an agony of pain, with his hands pressed to his blinded eyes, he clambered out trembling in every limb and tried to find his clothes. Meantime his wife, to occupy the neighbours by a quarrel on purpose, had tricked herself out with a palm-leaf behind one ear, and had blacked one eye with soot from the saucepan. In this guise, nursing a dog, she came out to call on her neighbours. " Bless me, you've gone mad," said one woman to her. " Not mad at all," retorted the fisherman's wife "you abuse me without cause with your slanderous tongue. Come your ways with me to the zemindar and I'll have you fined eight pieces' for slander." So with angry words they went off to the zemindar. But when the matter was gone into, it was the fisherman's wife who was fined ; and she was tied up and beaten to make her pay the fine. Now when the Tree- Sprite saw how misfortune had befallen both the wife in the village and the husband in the forest, he stood in the fork of his tree and exclaimed, " Ah fisherman, both in the water and on land thy labour is in vain, and twofold is thy failure." So saying he uttered this stanza : His blinding, and her beating, clearly show A twofold failure and a twofold woe 2. [484] His lesson ended, the Master identified the Birth by saying, "Devadatta was the fisherman of those days, and I the Tree-Sprite." 1 The Pali word here, as in No. 137, is kahapana. But there it is shewn by the context to be a golden coin ; whereas here the poverty of the fisher-folk supports the view that the coin was of copper, as commonly. The fact seems to be that the word kahapana, like some other names of Indian coins, primarily indicated a weight of any coined metal, —whether gold, silver or copper. '' Cf. Dhammapada, page 147.

"In ceaseless dread." This story was told by the Master while at Jetavana, about a sagacious counsellor. The incidents will be related in the twelfth book in connection with the Bhaddasala-jatakai. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a crow. One day the King's chaplain went out from the city to the river, bathed there, and having perfumed and garlanded himself, donned his bravest array and came back to the city. On the archway of the city gate there sat two crows ; and one of them said to his mate, "I mean to foul this brahmin's head." "Oh, don't do any such thing," said the other ; " for this brahmin is a great man, and it is an evil thing to incur the hatred of the great. If you anger him, he may destroy the whole of our kind." " I really must," said the first. " Very well, you're sure to be found out," said the other, and flew quickly away. Just when the brahmin was under the battlements, down dropped the filth upon him as if the crow were dropping a festoon. The enraged brahmin forthwith conceived hatred against all crows. Now at this time it chanced that a female slave in charge of a granary spread the rice out in the sun at the granary door and was sitting there to watch it, when she fell asleep. Just then up came a shaggy goat and fell to eating the rice till the girl woke up and drove it away. Twice or three times the goat came back, as soon as she fell asleep, and ate the rice. [485] So when she had driven the creature away for the third time she bethought her that continued visits of the goat would consume half her store of rice and that steps must be taken to scare the animal away for good and so save her from so great a loss. So she took a lighted torch, and, sitting down, pretended to fall asleep as' usual. And when the goat was eating, she suddenly sprang up and hit its shaggy back with her torch. At once the goat's shaggy hide was all ablaze, and to ease its pain, it dashed into a hay-shed near the elephant's stable and rolled in the hay. So the shed caught fire and the flames spread to the stables. As these stables caught fire, the elephants began to sufier, and many of them were badly burnt beyond the skill of the elephant-doctors to cure. When this 1 No. 465. was reported to the King, he asked his chaplain whether he knew what would cure the elephants. "Certainly I do, sire,'' said the chaplain, and being pressed to explain, said his nostrum was crows' fat. Then the King ordered crows to be killed and their fat taken. And forthwith there was a great slaughter of crows, but never was any fat found on them, and so they went on killing till dead crows lay in heaps everywhere. And a great fear was upon all crows. Now in those days the Bodhisatta had his dwelling in a great cemeter)', at the head of eighty thousand crows. One of these brought tidings to him of the fear that was upon the crows. And the Bodhisatta, feeling that there was none but him who could essay the task, resolved to free his kinsfolk from their great dread. Reviewing the Ten Perfections, and selecting therefrom Kindness as his guide, he flew without stopping right up to the King's palace, and entering in at the open window alighted underneath the King's throne. Straightway a servant tried to catch the bird, but the King entering the chamber forbade him. Recovering himself in a moment, the Great Being, remembering Kindness, came forth from beneath the King's throne and spoke thus to the King; — "Sire, a king should remember the maxim that kings should not walk according to lust and other evil passions in ruling their kingdoms. Before taking action, it is meet first to examine and know the whole matter, and then only to do that which being done is salutary. If kings do that which being done is not salutary, they fill thousands with a great fear, even the fear of death. [486] And in prescribing crows' fat, your chaplain was prompted by revenge to lie ; for crows have no fat." By these words the King's heart was won, and he bade the Bodhisatta be set on a throne of gold and there anointed beneath the wings with the choicest oils and served in vessels of gold with the King's own meats and drink. Then when the Great Being was filled and at ease, the King said, " Sage, you say that crows have no fat. How comes it that they have none!" " In this wise," answered the Bodhisatta with a voice that filled the whole palace, and he proclaimed the Truth in this stanza : In ceaseless dread, with all mankind for foes, Their life is passed; and hence no fat have crows. This explanation given, the Great Being taught the King, saying, " Sire, kings should never act without examining and knowing the whole matter." Well pleased, the King laid his kingdom at the Bodhisatta's feet, but the Bodhisatta restored it to the King, whom he established in the Five Precepts, beseeching him to shield all living creatures from harm. And the King was moved by these words to grant immunity to all living creatures, and in particular he was unceasingly bountiful to crows. Every •day he had six bushels of rice cooked for them and delicately flavoured, and this was given to the crows. But to the Great Being there was given food such as the King alone ate. His lesson ended, the Master identified the Birth by saying, "Ananda was King of Benares in those days, and I myself the king of the crows.'

[487] ^^Bad company." This story was told by the Master while at the Bamboo-grove, about a traitorous Brother. The introductory incident is the same as that told in the Mahila-mukha-jataka^. Once on a time when Brahmadatta was reigning in Benares, the When he grew up he dwelt in a big burrow Bodhisatta was born an iguana. in the river bank with a following of many hundreds of other iguanas. Now the Bodhisatta had a son, a young iguana, who was great friends with a chameleon, whom he used to clip and embrace. This intimacy being reported to the iguana king, he sent for his young son and said that such friendship was misplaced, for chameleons were low creatures, and that if the intimacy was persisted in, calamity would befall the whole of the tribe of iguanas. And he enjoined his son to have no more to do with the chameleon. But the son continued in his intimacy. Again and again did the Bodhisatta speak with his son, but finding his words of no avail, and foreseeing danger to the iguanas from the chameleon, he had an outlet cut on one side of their burrow, so that there might be a means of escape in time of need. Now as time went on, the young iguana grew to a great size, whilst the chameleon never grew any bigger. And as these mountainous embraces of the young giant grew painful indeed, the chameleon foresaw 1 No. 26, that they would be the death of him if they went on a few days longer, and he resolved to combine with a hunter to destroy the whole tribe of iguanas. One day in the summer the ants came out after a thunder-storm', and [488] the iguanas darted hither and thither catching them and eating them. Now there came into the forest an iguana trapper with spade and dogs to dig out iguanas ; and the chameleon thought what a haul he would put in the trapper's way. So he went up to the man, and, lying down before him, asked why he was about in the forest. "To catch iguanas," was the reply. " Well, I know where there's a burrow of hundreds of them," said the chameleon; "bring fire and brushwood and follow me." And he brought the trapper to where the iguanas dwelt. "Now," said the chameleon, "put your fuel in there and smoke the iguanas out. Meantime let your dogs be all round and take a big stick in your hand. Then as the iguanas dash out, strike them down and make a pile of the slain." So saying, the treacherous chameleon withdrew to a spot hard by, where he lay down, with his head up, saying to himself, " This day I shall see the rout of my enemy.'' The trapper set to work to smoke the iguanas out; and fear for their lives drove them helter-skelter from their burrow. As they came out, the trapper knocked them on the head, and if he missed them, they fell a prey to his dogs. And so there was great slaughter among the iguanas. Realising that this was the chameleon's doing, the Bodhisatta cried, "One should never make friends of the wicked, for such bring sorrow in their train. A single wicked chameleon has proved the bane of all these iguanas." So saying, he escaped by the outlet he had provided, uttering this stauza: Bad company can never end in good. Through friendship with one sole chameleon The tribe of iguanas met their end. [489] His lesson ended, the Master identified the Birth by saying, "Devadatta was the chameleon of those days this traitorous Brother was the disobedient ; young iguana, the son of the Bodhisatta and I myself the king of the iguanas." ; 1 Makkhika may refer to the wings which the ants get in India at the beginning of the rainy season ; cf. p. 297.

"?%y tightening grip." This story was told by the Master while at the Bamboo-grove, about Devadatta's going about to kill him. For, hearing the Brethren talking together as to this in the Hall of Truth, the Master said that, as Devadatta acted now, so he acted in times gone by, yet failed to his own grievous hurt of his wicked purpose. 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 jackal, and dwelt in a charnel-grove with a great following of jackals of whom he was king. And at that time there was a festival held at Eajagaha, and a very wet festival it was, with everybody drinking hard. Now a parcel of rogues got hold of victual and drink in abundance, and putting on their best clothes sang and made merry over their fare. By midnight the meat was all gone, though the liquor still held out. Then on one asking for more meat and being told there was none left, said the fellow, " Victuals never lack while I am about. I'll off to the charnel-grove, kill a jackal prowling about to eat the corpses, and bring back some meat." So saying he snatched up a club and made his way out of the city by the sewer to the place, where he lay down, .club in hand, feigning to be dead. Just then, followed by the other jackals, the Bodhisatta came up and marked the pretended corpse. Suspecting the fraud, he determined to sift the matter. So he went round to the lee side and knew by the scent that the man was not really dead. Resolving to make the man look foolish before leaving him, the Bodhisatta stole near and took hold of the club with his teeth and tugged at it. The rascal did not leave go : not perceiving the Bodhisatta's approach, he [490] took a tighter grip. Hereon the Bodhisatta stepped back a pace or two and said, " My good man, if you had been dead, you would not have tightened your grip on your club when I was tugging at it, and so have betrayed yourself." So saying, he uttered this stanza : Thy tightening grip upon thy club doth show Thy rank imposture—thou'rt no corpse, I trow. Finding that he was discovered, the rogue sprang to his feet and flung his club at the Bodhisatta, but missed his aim. "Be off, you brute," said he, "I've missed you this time." Turning round, the Bodhisatta said, " True you have missed me, but be assured you will not miss the torments of the Great Hell and the sixteen Lesser Hells.'' Empty-handed, the rogue left the cemetery and, after bathing in a ditch, went back into the city by the way he had come. His lesson ended, the Master identified the Birth by saying, "Devadatta was the rogue of those times, and I the king of the jackals."

"Tour mangled corpse" This story was told by the Master while at the Bamboo-grove, about Dovadatta's efforts to pose as a Buddha at Gayasisa^. For when his spiritual Insight left him and he lost the honour and profit which once were his, he in his perplexity asked the Master to concede the Five Points. This being refused, he made a schism in the Brotherhood and departed to Gayaslsa with five hundred young Brethren, pupils of the Buddha's two chief disciples, but as yet Tmversed in the Law and the Rule. With this following he performed the acts of a separate Brotherhood gathered together within the same precincts. Knowing well the time when the knowledge of these young Brethren should ripen, the Master sent the two Elders to them. Seeing these, [491] Devadatta joyfully set to work expounding far into the night with (as he flattered himself) the masterly power of a Buddha. Then posing as a Buddha he said, "The assembly, reverend Sariputta, is still alert and sleepless. Will you be so good as to think of some religious discourse to address to the Brethren ? My back is aching with my labours, and I must rest it awhile." So saying he went away to lie down. Then those two chief disciples taught the Brethren, enlightening them as to the Fruitions and the Paths, till in the end they won them all over to go back to the Bamboo-grove. Finding the Monastery emptied of the Brethren, KokaUka went to Devadatta and told him how the two disciples had broken up his following and left the Monastery empty ; " and yet here you still lie asleep," said he. So saying he stripped off Devadatta's outer cloth and kicked him on the chest with as little compunction as if he were knocking a roof-peg into a mud- wall. The blood gushed out of Devadatta's mouth, and ever after he suffered from the effects of the blow 2. 1 See pp. 34 and 35 supra. ' The Vinaya account (CulUvagga vii. 4) omits the kicking, simply stating that Kokalika "awoke" Devadatta, and that, at the news of the defection, "warm Wood gushed out of Devadatta's mouth." In other accounts (Spenoe Hardy and Bigandet) it is stated that Devadatta died then and there. 0- J- 20 Said the Master to Sariputta, "What was Devadatta doing when you got there?" And Sariputta answered that, though posing as a Buddha, evil had. befallen him. Said the Master, "Even as now, Sariputta, so in former times too has Devadatta imitated me to his own hurt." Then, at the Elder's request, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was a maned lion and dwelt at Gold Den in the Himalayas. Bounding forth one day from his lair, he looked North and West, South and East, and roared aloud as he went in quest of prey. Slaying a large buffalo, he devoured the prime of the carcass, after which he went down to a pool, and having drunk his fill of crystal water turned to go towards his den. Now a hungry jackal, suddenly meeting the lion, and being unable to make his escape, threw himself at the lion's feet. Being asked what he wanted, the jackal replied, "Lord, let me be thy servant." "Very well," said the lion; "serve me and you shall feed on prime meat." So saying, he went with the jackal following to Gold Den. Thenceforth fell to the jackal, and he grew fat. the lion's leavings Lying one day in his den, the lion told the jackal to scan the valleys from the mountain top, to see whether there were any elephants or horses or buffalos about, or any other animals [492] of which he, the jackal, was fond. If any such were in sight, the jackal was to report and say with due obeisance, "Shine forth in thy might, Lord." Then the lion promised to kill and eat, giving a part to So the jackal used to climb the the jackal. heights, and whenever he espied below beasts to his taste, he would report it to the lion, and falling at his feet, say, "Shine forth in thy might, Lord." Hereon the lion would nimbly bound forth and slay the beast, even if it were a rutting elephant, and share the prime of the carcass with the jackal. Glutted with his meal, the jackal would then retire to his den and sleep. Now as time went on, the jackal grew bigger and bigger till he grew haughty. "Have not I too four legs?" he asked himself. "Why am I a pensioner day by day on others' bounty? Henceforth / will kill elephants and other beasts, for my own eating. The lion, king of beasts, only kills them because of the formula, 'Shine forth in thy might. Lord.' I'll make the lion call out to me, 'Shine forth in thy might, jackal,' and then I'll kill an elephant for myself." Accordingly he went to the lion, and pointing out that he had long lived on what the lion had killed, told his desire to eat an elephant of his own killing, ending with a request to the lion to let him, the jackal, couch in the lion's corner in Gold Den whilst the lion was to climb the mountain to look out for an elephant. The quarry found, he asked that the lion should come to him in the den and say, 'Shine forth in thy might, jackal.' He begged the lion not to grudge him this much. Said the lion, "Jackal, only lions can kill elephants, nor has the world ever seen a jackal able to cope with them. Give up this fancy, and continue to feed on what I kill." But say what the lion could, the jackal would not give way, and still pressed his request. So at last the lion gave way, and bidding the jackal couch in the den, climbed the peak and thence espied an elephant in rut. Returning to the mouth of the cave, he said, "Shine forth in thy might, jackal." Then from Gold Den the jackal [493] nimbly bounded forth, looked around him on all four sides, and, thrice raising its howl, sprang at the elephant, meaning to fasten on its head. But missing his aim, he alighted at the elephant's feet. The infuriated brute raised its right foot and crushed the jackal's head, trampling the bones into powder. Then pounding the carcass into a mass, and dunging upon it, the elephant dashed trumpeting into the forest. Seeing all this, tte Bodhisatta observed, "Now shine forth in thy might, jackal," and uttered this stanza : Your mangled corpse, your brains mashed into clay. Prove how you've shone forth in your might to-day. Thus spake the Bodhisatta, and living to a good old age he passed away in the fulness of time to fare acoox-ding to his deserts. His lesson ended, the Master identified the Birth by saying, "Devadatta was the jackal of those days, and I the lion."

" Vile Jataveda."—'iYas story was told by the Master while at Jetavana, touching the false austerity of the Ajivikas, or naked ascetics. Tradition tells us that behind Jetavana they used to practise false austerities i. A number of the Brethren seeing them there painfully squatting on their heels, swinging in the air like bats, reclining on thorns, scorching themselves with five fires, and so forth in ' See (e.g.) Majjhima Nikaya, pp. 77-8, for a catalogue of ascetic austerities, to which early Buddhiam was strongly opposed. their various false austerities, — were moved to ask the Blessed One whether any good resulted therefrom. "None whatsoever," answered the Master. |'In days gone by, the wise and good went into the forest with their birth-fire, thinking to profit by such austerities but, finding themselves no better for all their sacrifices ; to Fire and for all similar practices, straightway doused the birth-fire with water till it went out. By an act of Meditation the Knowledges and Attainments were gained and a title won to the Brahma Realm," So saying he told this story of the past. [494] Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was bom a brahmin in the North country, and on the day of his birth his parents lit a birth-fire. In his sixteenth year they addressed him thus, "Son, on the day of your birth we lit a birth-fire for you. Now therefore choose. If you wish to lead a family life, learn the Three Vedas ; but if you wish to attain to the Brahma Realm, take your fire with you into the forest and there tend it, so as to win Maha-Brahma's favour and hereafter to enter into the Brahma Realm.'' Telling his parents that a family life had no charms for him, he went into the forestand dwelt in a hermitage tending his fire. An ox was given him as a fee one day in a border- village, and when he had driven it home to his hermitage, the thought came to him to sacrifice a cow to the Lord of Fire. But finding that he had no salt, and feeling that the Lord of Fire could not eat his meat-oflfering without it, he resolved to go back and bring a supply from the village for the purpose. So he tied up the ox and set off again to the village. While he was gone, a band of hunters came up and, seeing the ox, killed it and cooked themselves a dinner. And what they did not eat they carried off, leaving only the tail and hide and the shanks. Finding only these sorry remains on his return, the brahmin exclaimed, "As this Lord of Fire cannot so much as look after his own, how shall he look after me ? It is a waste of time to serve him, bringing neither good nor profit." — Having thus lost all desire to worship Fire, he said "My Lord of Fire, if you cannot manage to protect yourself, how shall you protect me? The meat being gone, you must make shift to fare on this offal." So saying, he threw on the fire the tail and the rest of the robbers' leavings and uttered this stanza : i Vile Jataveda*, here's the tail for you; And think yourself in luck to get so much [495] ! The prime meat's gone; put up with tail to-day. 1 See No. 35, p. 90. So saying the Great Being put the fire out with water and departed to become a recluse. And he won the Knowledges and Attainments, and ensured his re-birth in the Brahma Kealm. His lesson ended, the Master identified the Birth by saying, " I was the ascetic who in those days quenched the fire."

"Mow many more ?" This story was told by the Master while at Jetavana, about hankering after the wife of one's mundane life. The incidents of the introductory story will be told in the Indriya-jataka^. The Master spoke thus to the Brother, "It is impossible to keep a guard over a woman no guard can keep a woman in the right path. You yourself found in ; former days that all your safeguards were unavailing ; and how can you now expect to have more success?" 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 parrot. A certain brahmin in the Kasi country was as a father to him and to his younger brother, treating them like his own children. Potthapada was the Bodhisatta's name, and Badha his brother's. Now the brahmin had a bold bad wife. And as he was leaving home on business, he said to the two brothers, "If your mother, my wife, is minded to be naughty, stop her." " We will, papa,'' said the Bodhisatta, " if we can; [496] but if we can't, we will hold our peace.'' Having thus entrusted his wife to the parrots' charge, the brahmin set out on his business. Every day thenceforth his wife misconducted herself; there was no end to the stream of her lovers in and out of the house. Moved by the sight, Badha said to the Bodhisatta, "Brother, the parting injunction of our father was to stop any misconduct on his wife's part, and now she does nothing but misconduct herself. Let us stop her." > No. 423. " Brother," said the Bodhisatta, "your words are the words of folly. You might carry a woman about in your arms and yet she would not be safe. So do not essay the impossible." And so saying he uttered this stanza : How many more shall midnight bring? Your plan Is idle. Naught but wifely love could curb Her lust ; and wifely love is lacking quite. And for the reasons thus given, the Bodhisatta did not allow his brother to speak to the brahmin's wife, who continued to gad about to her heart's content during her husband's absence. On his return, the brahmin asked Potthapada about his wife's conduct, and the Bodhisatta faithfully related all that had taken place. "Why, father," he said, "should you have anything more to do with so wicked a woman?" — And he added these words, "My father, now that I have reported my mother's wickedness, we can dwell here no longer." So saying, he bowed at the brahmin's feet and flew away with Badha to the forest. His lesson ended, the Master taught the Four Truths, at the close whereof the Brother who hankered after the wife of his mundane Ufe was estabhshed in the fruition of the first Path. "This husband and wife," said the Master, "were the brahmin and his wife of those days, Ananda was Eadha, and I myself Potthapada."

[497] KiKA-JATAKA. "Our throats are tired." This story was told by the Master while at Jetavana, about a number of aged Brethren. Whilst they were still of the world, they were rich and wealthy squires of Savatthi, all friends of one another ; and tradition tells us that while they were engaged in good works they heard the Master preach. At once they cried, "We are old ; what to us are house and home ? Let us join the Brotherhood, and following the Buddha's lovely doctrine make an end of sorrow." So they shared all their belongings amongst their children and families, and, leaving their tearful kindred, they came to ask the Master to receive them into the Brotherhood. But when admitted, they did not live the life of Brethren; and because of their age they failed to master the Truth*. As in their life as householders, so now too when they were Brethren they lived together, building themselves a cluster of neighbouring huts on the skirts of the Monastery. Even when they went in quest of alms, they generally made for their wives' and children's houses and ate there. In particular, all these old men were maintained by the bounty of the wife of one of their number, to whose house each brought what he had received and there ate it, with sauces and curries which she furnished. An illness having carried her ofl', the aged Brethren went their way back to the monastery, and falling on one another^s necks walked about bewailing the death of their benefactress, the giver of sauces. The noise of their lamentation brought the Brethren to the spot to know what ailed them. And the aged men told how their kind benefactress was dead, and that they wept because they had lost her and should never see her like again. Shocked at such impropriety, the Brethren talked together in the Hall of Truth about the cause of the old men's sorrow, and they told the Master too, on his entering the Hall and asking what they were discussing. "Ah, Brethren," said he, "in times past, also, this same woman's death made them go about weeping and wailing; in those days she was a crow and was drowned in the sea, and these were toiling hard to empty all the water out of the sea in order to get her out, when the wise of those days saved them." And so saying he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta Was a sea-sprite. Now a crow with his mate came down in quest of food to the sea-shore [498] where, just before, certain persons had been offering to the Nagas a sacrifice of milk, and rice, and fish, and meat and strong drink and the like. TJp came the crow and with his m:ate ate freely of the elements of the sacrifice, and drank a great deal of the spirits. So they both got very drunk. Then they wanted to disport themselves in the sea, and were trying to swim on the surf, when a wave swept the hencrow out to sea and a fish came and gobbled her up. "Oh, my poor wife is dead," cried the crow, bursting into tears and lamentations. Then a crowd of crows were drawn by his wailing to the spot to learn what ailed him. And when he told them how his wife had been carried out to sea, they all began with one voice to lament. Suddenly the thought struck them that they were stronger than the sea and that all they had to do was to empty it out and rescue their comrade So they set to work with their bills to empty the sea ! out by mouthfuls, betaking themselves to dry land to rest so soon as their throats were sore with the salt water. And so they toiled away till their mouths and jaws were dry and inflamed and their eyes bloodshot, and they were ready to drop for weariness. Then in despair they turned to one another and said that it was in vain they laboured to empty the sea, ' Buddhism combined reverence for age with mild contempt for aged novices who, after a mundane life, vouchsafed the selvage of their days and faculties to a creed only to be mastered by hard thinking and ardent zeal. for no sooner had they got rid of the water in one place than more flowed in, and there was all their work to do over again; they would never succeed in baling the water out of the sea. And, so saying, they uttered this stanza : Our throats are tired, our mouths are sore; The sea refiUeth evermore. Then all the crows fell to praising the beauty of her beak and eyes, her complexion, figure and sweet voice, saying that it was her excellencies that had provoked the sea to steal her from them. But [499] as they talked this nonsense, the sea-sprite made a bogey appear from the sea and so put them all to flight. In this wise they were saved. His lesson ended, the Master identified the Birth by saying, "The aged Brother's wife was the hen-crow of those days, and her husband the male crow the other aged Brethren were the rest of the crows, and I the sea-sprite."

"I count it not as pain." This story was told by the Master while at Jetavana, about a Brother who was passion-tost. Being questioned by the Master, he admitted his fraUty, explaining that he longed for the wife of his mundane life, "For, oh sir!" said he, "she is so sweet a woman that I cannot live without her." "Brother," said the Master, "she is harmful to you. She it was that in former days was the means whereby you were impaled on a stake ; and it was for bewailing her at your death that you were reborn in hell. Why then do you now long after her?" And so saying, he told the following story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Spirit of the Air. Now in Benares there was held the night-festival of Kattika ; the city was decorated like a city of the gods, and the whole people kept holiday. And a poor man had only a couple of coarse cloths which he had washed and pressed till they were in a hundred, nay, a thousand creases. But his wife said, "My husband, I want a safiBower-ooloured cloth to wear outside and one to wear underneath, as I go about at the festival hanging round your neck." "How are poor people like ua to get safflowers?" said he. "Put on your nice clean attire and come along." "If I can't have them dyed with safflower, I don't want to go at all," said his wife. "Get some other woman to go to the festival with you." "Now why torment me like this] How are we to get saflflowers?" "Where there's a will, there's a way," retorted the woman. "Are there no safflowers in the king's conservatories?" [500] "Wife," said he, "the king's conservatories are like a pool haunted by an ogre. There's no getting in there, with such a strong guard on the watch. Give over this fancy, and be content with what you've got." " But when it's night-time and dark," said she, " what's to stop a man's going where he pleases?" As she persisted in her entreaties, his love for her at last made him give way and promise she should have her wish. At the hazard of his own life, he sallied out of the city by night and got into the conservatories by breaking down the fence. The noise he made in breaking the fence roused the guard, who turned out to catch the thief. They soon caught him and with blows and curses put him in fetters. In the morning he was brought before the king, who promptly ordered him to be impaled alive. Off he was hauled, with his hands tied behind his back, and led out of the city to execution to the sound of the execution-drum, and was impaled alive. Intense were his agonies; and, to add to them, the crows settled on his head and pecked out his eyes with their dagger-like beaks. Yet, heedless of his pain, and thinking only of his wife, the man murmured to himself, "Alas, I shall miss going to the festival with you arrayed in saflBlower-coloured cloths, with your arms twined round my neck.'' So saying, he uttered this stanza : I count it not as pain that, here impaled, By crows I'm torn. My heartfelt pain is this, That my dear wife will not keep holiday Attired in raiment gay of ruddy dye. And as he was babbling thus about his wife, he died and was reborn in hell. His lesson ended, the Master identified the Birth by saying, "This husband and wife were the husband and wife of those days also, and I was the Spirit of the Air who made their story known."

[501] SIGALA-JATAKA. " Once bitten, twice shy." This story was told by the Master when at Jetavana, about subduing desires. We are told that some five hundred rich friends, sons of merchants of Savatthi, were led by listening to the Master's teachings to give their hearts to the Truth, and that joining the Brotherhood they lived in Jetavana in the part that Anathapindika paved with gold pieces laid side by side'. isTow in the middle of a certain night thoughts of lust took hold of them, and, ' in their distress, they set themselves to lay hold once again of the lusts they had renounced. In that hour the Master raised aloft the lamp of his omniscience to discover what manner of passion had hold of the Brethren in Jetavana, and, reading their hearts, perceived that lust and desire had sprung up within them. Like as a mother watches over her only child, or as a one-eyed man is careful of the one eye left him, even so watchful is the Master over his disciples ; at mom or even, at whatsoever hour their passions war against them, he will not let his faithful be overpowered but in that self-same hour subdues the raging lusts that beset them. Wherefore the thought came to him, "This is like as when thieves break into the city of an emperor ; I will unfold the Truth straightway to these Brethren, to the end that, subduing their lusts, I may raise them to Arahatship." So he came forth fronj his perfumed chamber, and in sweet tones called by name for the venerable Elder, Ananda, Treasurer of the Faith. And the Elder came and with due obeisance stood before the Master to know his pleasure. Then the Master bade him assemble together in his perfumed chamber all the Brethren who dwelt in that quarter of Jetavana. Tradition says that the Master's thought was that if he summoned only those five hundred Brethren, they would conclude that he was aware of their lustful mood, and would be debarred by their agitation from receiving the Truth ; accordingly he summoned all the Brethren who dwelt there. And the Elder took a key and went from cell to cell summoning the Brethren till all were assembled in the perfumed chamber. Then he made ready the Buddha-seat. In stately dignity like Mount Sineru resting on the solid earth, the Master seated himself on the Buddha-seat, making a glory shine round him of paired garlands upon garlands of six-coloured light, which divided and divided into masses of the size of a platter, of the size of a canopy, and of the size of a tower, until, like shafts of lightning, the rays reached to the heavens above. It was even as when the sun rises, stirring the ocean to the depths. With reverent obeisance and reverent hearts, the Brethren entered and took their seats around him, encompassing him as it were within an orange curtain. Then in tones as of Maha-Brahma the Master [502] said, "Brethren, a Brother should not harbour the three evil thoughts, lust, hatred and cruelty. Never let it be imagined that wicked desires are a trivial matter. For such desires are like an enemy and an enemy is no trivial matter, but, given opportunity, works ; only destruction. Even so a desire, though small at its first arising, has only to be allowed to grow, in order to work utter destruction. Desire is like poison in food, like the itch in the skin, like a viper, like the thunderbolt of Indra, ever to be shunned, ever to be feared. Whensoever desire arises, forthwith, without ' Or 'paved with orores.' See Vinaya, Cullav. vi. 4. 9, translated in S. B. E., Volume XX., page 188. Cf. also Jataka (text) i. 92. finding a moment's harbourage in the heart, it should be expelled by thought and reflection, like as a raindrop rolls at once off the leaf of the lotus. The wise of former times so hated even a slight desire that they crushed it out before it could grow larger." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was re-born into life as a jackal and dwelt in the forest by the river-side. Now an old elephant died by the banks of the Ganges, and the jackal, finding the carcass, congratulated himselfon lighting upon such a store of meat. was like biting a plough- First he bit the trunk, but that handle. "There's no eating here," said the jackal and took, a bite at a tusk. But that was like biting bones. Then he tried an ear, but that was like chewing the rim of a winnowing-basket. So he fell to on the stomach, but found it as tough as a grain-basket. The feet were no better, for they were like a mortar. Next he tried the tail, but that was like the pestle. "That won't do either," said the jackal; and having failed elsewhere to find a toothsome part, he tried the rear and found that like eating a soft cake. "At last," said he, "I've found the right place," and ate his way right into the belly, where he made a plenteous meal off the kidneys, heart and the rest, quenching his thirst with the blood. And when night came on, he lay down inside. As he lay there, the thought came into the jackal's mind, "This carcass is both meat and house to me, and wherefore should I leave iti" So there he stopped, and dwelt in the elephant's inwards, eating away. Time wore on till the summer sun and the summer winds dried and shrank the elephant's hide, [503] until the entrance by which the jackal had got in was closed and the interior was in utter darkness. Thus the jackal was, as it were, cut off from the world and confined in the interspace between the worlds. After the hide, the flesh dried upand the blood was exhausted. In a frenzy of despair, he rushed to and fro beating against his prison walls in the fruitless endeavour to escape. But as he bobbed up and down inside like a ball of rice in a boiling saucepan, soon a tempest broke and the downpour moistened the shell of the carcass and restored it to its former state, till light shone like a star through the way by which the jackal had got in. "Saved saved!" ! cried the jackal, and, backing into the elephant's head made a rush head-first at the outlet. He managed to get through, it is true, but only by leaving all his hair And first he ran, then he halted, and then sat on the way. down and surveyed his hairless body, now smooth as a palm-stem. "Ah !" he exclaimed, "this misfortune has befallen me because of my greed and my greed alone. Henceforth I will not be greedy nor ever again get into the carcass of an elephant." And his terror found expression in this stanza : Once bitten, twice shy. Ah, great was my fear! Of elephants' inwards henceforth I'll steer clear. And with these words the jackal made off, nor did he ever again so much as look either at that or at any other elephant's carcass. And thenceforth he was never greedy again. His lesson ended, the Master said, "Brethren, never let desires take root in the heart but pluck them out wheresoever they spring up." [504] Having preached the Four Truths (at the close whereof those five hundred Brethren won Arahatship and the rest won varying lesser degrees of salvation), the Master identified the Birth as follows: "I was myself the jackal of those days."

"If poison Iwk." This story was told about the Licchavi Prince Wicked of Vesali by the Master when he was living in the gabled house in the great forest near Vesali. In those days Vesali enjoyed marvellous prosperity. Atriple wall encompassed the city, each wall a league distant from the next, and there were three gates with watch-towers. In that city there were always seven thousand seven hundred and seven kings, to govern the kingdom, and a like number of viceroys, generals, and treasurers. Among the kings' sons was one known as Wicked Licchavi Prince, a fierce, passionate and cruel young man, always punishing, like an enraged viper. Such was his passionate nature that no one could say more than two or three words in his presence; and neither parents, kindred, nor friends could make him better. So at last his parents resolved to bring the ungovernable youth to the All- Wise Buddha, reaUsing that none but he could possibly tame their son's fierce spirit. So they brought him to the Master, whom, with due obeisance, they besought to read the youth a lecture. Then the Master addressed the prince and said: "Prince, human beings should not be passionate or cruel or ferocious. The fierce man is one who is harsh and unkind alike to the mother that bore him, to his father and child, to his brothers and sisters, and to his wife, friends and kindred; inspiring terror like a viper darting forward to bite, like a robber springing on his victim in the forest, like an ogre advancing to devour, — the fierce man straightway will be re-born after this life in hell or other place of punishment and even in this hfe, ; however much adorned he is, he looks ugly. Be his face beautiful as the orb of the moon at the full, yet is it loathly as a lotus scorched by flames, as a disc of gold overworn with filth. It is such rage that drives men to slay themselves with the sword, to take poison, to hang themselves, and to throw themselves from precipices and so it comes to pass that, meeting their death by reason of their ; own rage, they are re-bom into torment. So too they who injure others, are hated even in this life and shall for their sins pass at the body's death to hell and punishment and when once more they are bom as men, [505] disease and ; sickness of eye and ear and of every kind ever beset them from their birth onward. Wherefore let all men shew kindness and be doers of good, and then assuredly hell and punishment have no fears for them." Such was the power of this one lecture upon the prince that his pride was humbled forthwith ; his arrogance and selfishness passed from him, and his heart was turned to kindness and love. Nevermore did he revile or strike, but became gentle as a snake with drawn fangs, as a crab with broken claws, as a bull with broken horns. Marking this change of mood, the Brethren talked together in the Hall of Truth of how the Licchavi Prince Wicked, whom the ceaseless exhortations of his parents could not curb, had been subdued and humbled with a single exhortation by the All- Wise Buddha, and how this was like taming six rutting elephants at once. Well had it been said that, 'The elephant-tamer. Brethren, guides the elephant he is breaking in, making it to go to right or left, backward or forward, according to his will; in like manner the horse- tamer and the oxtamer with horses and oxen and so too the Blessed One, the All- wise Buddha, ; guides the man he would train aright, guides him whithersoever he wills along any of the eight directions, and makes his pupil discern shapes external to himself. — Such is the Buddha and He alone,'^ and so forth, down to the words, 'He that is hailed as chief of the trainers of men, supreme in bowing men to the yoke of Truth^.' "For, sirs," said the Brethren, "there is no trainer of men Hke unto the Supreme Buddha." And here the Master entered the Hall and questioned them as to what they were discussing. Then they told him, and he said, "Brethren, this is not the first time that a single exhortation of mine has conquered the prince ;the like happened before." And so saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benaires, the Bodhisatta came to life again as a brahmin in the North country, and when he grew up he first learned the Three Vedas and all learning, at Takkasila, and for some time lived a mundane life. But when his parents died he became a recluse, dwelling in the Himalayas, and attained the mystic Attainments and Knowledges. There he dwelt a long time, till need of salt and other necessaries of life brought him back to the paths of men, and he came to Benares, where he took up his quarters in the royal pleasaunce. Next day he dressed himself with care and pains, and in the best garb of an ascetic went in quest of alms to the city [506] and came to the king's gate. The king was sitting down and saw the Bodbisatta from the window and marked within himself how the hermit, wise in heart and soul, fixing his gaze immediately before him, moved on in lion-like majesty, as though at every ^ The quotation has not been traced in published texts, footstep he were depositing a purse of a thousand pieces. "If goodness dwell anywhere," thought the king, "it must be in this man's breast." So summoning a courtier, he bade him bring the hermit into the presence. And the courtier went up to the Bodhisatta and with due obeisance, took his alms-bowl from his hand. "How now, your excellency?" said the Bodhisatta. "The king sends for your reverence," replied the courtier. "My dwelling," said the Bodhisatta, "is in the Himalayas, and I have not the king's favour." So the courtier went back and reported this to the king. Bethinking him that he had no confidential adviser at the time, the king bade the Bodhisatta be brought, and the Bodhisatta consented to come. The king greeted him on his entrance with great courtesy and bade him be seated on a golden throne beneath a royal parasol. And the Bodhisatta was fed on dainty food which had been made ready for the king's own eating. Then the king asked where the ascetic lived and learned that his home was in the Himalayas. "And where are you going now 1 " In search, sire, of a habitation for the rainy season." " Why not take up your abode in my pleasaunce " suggested the king. Then, having gained the Bodhisatta's consent, and having eaten food himself, he went with his guest to the pleasaunce and there had a hermitage This dwelling was built with a cell for the day, and a cell for the night. provided with the eight requisites of an ascetic.Having thus installed the Bodhisatta, the king put him under the charge of the gardener and went back to the palace. So it came to pass 'that the Bodhisatta dwelt thenceforward in the king's pleasaunce, and twice or thrice every day the king came to visit him. Now the king had a fierce and passionate son who was known as Prince Wicked, who was beyond the control of his father and kinsfolk. Councillors, brahmins and citizens all pointed out to the young man the error of his ways, but in vain. He paid no heed to their counsels. And the king felt that the only hope of reclaiming his son lay with the virtuous ascetic. So as a last chance [507] he took the prince and handed him over to the Bodhisatta to deal with. Then the Bodhisatta walked with, the prince in the pleasaiince till they came to where a seedling Nimb tree, was growing, on which as yet grew but two leaves, one on one side, one on the other. "Taste a leaf of this little tree, prince," said the Bodhisatta, "and see what it is like.'' The young man did so but scarce had he put the leaf in his mouth, ; when he spat it out with an oath, and hawked and spat to get the taste out of his mouth. " What is the matter, prince 1 " asked the Bodhisatta. "Sir, to-day this tree only suggests a deadly poison; but, if left to grow, it will prove the death of many persons," said the prince, and forthwith plucked up and crushed in his hands the tiny growth, reciting these lines ; If poison lurk in the baby tree, What will the full growth prove to be? Then said the Bodhisatta to him, " Prince, dreading what the poisonous seedling might grow to, you have torn it up and rent it asunder. Even as you acted to the tree, so the people of this kingdom, dreading what a prince so fierce and passionate may become when king, will not place you on the throne but uproot you like this Nimb tree and drive you forth to exile. Wherefore take warning by the tree and henceforth shew mercy and abound in loving-kindness." From that hour the prince's mood was changed. He grew humble and meek, merciful and overflowing with kindness. Abiding by the Bodhisatta's counsel, [508] when at his father's death he came to be king, he abounded in charity and other good works, and in the end passed away to fare according to his deserts. His lesson ended, the Master said, "So, Brethren, this is not the first time that I have tamed Prince Wicked ; I did the same in days gone by." Then he identified the Birth by saying, "The Licchavi Prince Wicked of to-day was the Prince Wicked of the story, Ananda the king, and I the ascetic who exhorted the prince to goodness."

SANJiVA-JATAKA. "Befriend a villain." This story was told by the Master when at the Bamboogrove, about King Ajatasattu's adherence to false teachers i. For he believed in that rancorous foe of the Buddhas, the base and wicked Devadatta, and in his infatuation, wishing to do honour to Devadatta, expended a vast sum in erecting a monastery at Gayaslsa. And following Devadatta's wicked counsels, he slew ^ See Vindya, Cullav. vii. 3. 4- (translated in 8. B. E. xx. pp. 242 &e.). In the Sdmannaphala Sutta, the Digha Nikaya gives the incidents of this introductory story and makes the King confess to having killed his father (Vol. i. p. 85). the good and virtuous old King his father, who had entered on the Paths, thereby destroying his own chance of winning like goodness and virtue, and bringing great woe upon himself. Hearing that the earth had swallowed up Devadatta, he feared a like fate for himself. And such was the frenzy of his terror that he recked not of his kingdom's welfare, slept not upon his bed, but ranged abroad quaking in every limb, like a young elephant in an agony of pain. In fancy he saw the earth yawning for him, and the flames of hell darting forth ; he could see himself fastened down on a bed of burning metal with iron lances being thrust into his body. Like a wounded cock, not for one instant was he at peace. The desire came on him to see the All- Wise Buddha, to be reconciled to him, and to ask guidance of him but because of the magnitude of his transgressions he shrank from coming into the Buddha's presence. When the Kattika festival came round, and by night Bajagaha was illuminated and adorned like a city of the gods, the King, as he sat on high upon a throne of gold, saw Jivaka Komarabhacca sitting near. The idea flashed across his mind to go with Jivaka to the Buddha, but he felt he could not say outright that he would not go alone but wanted Jivaka to take him. No ; the better course would be, after praising the beauty of the night, [509] to propose sitting at the feet of some sage or brahmin, and to ask the courtiers what teacher can give the heart peace. Of course, they would severally praise their own masters ; but Jivaka would be sure to extol the All-Enlightened Buddha; and to the Buddha the King with Jivaka would go. So he burst into fivefold praises of the night, saying "How fair, sirs, is this clear cloudless night How beautiful How charming How dehghtful How ! ! ! ! lovely 1 ! What sage or brahmin shall we seek out, to see if haply he may give our hearts peace ? Then one minister recommended Parana Kassapa, another Makkhali Gosala, and others again Ajita Kesakambala, Kakudha Kaccayana, SaSjaya Belatthiputta, or Nigantha Nathaputta. All these names the King heard in silence, waiting for his chief minister, Jivaka, to speak. But Jivaka, suspecting that the King's real object was to make him speak, kept silence in order to make sure. At last the King said, " Well, my good Jivaka, why have you nothing to say ? At the word Jivaka arose from his seat, and with hands clasped in adoration towards the Blessed One, cried, " Sire, yonder in my mango-grove dweUs the All-Enlightened Buddha with thirteen hundred and fifty Brethren. This is the high fame that has arisen concerning him." And here he proceeded to recite the nine titles of honour ascribed to him, beginning with ' Venerable 2.' When he had further shewn how from his birth onwards the Buddha's powers had surpassed all the earlier presages and expectations, Jivaka said, " Unto him, the Blessed One, let the King repair, to hear the truth and to put questions." His object thxis attained, the King asked Jivaka to have the elephants got ready and went in royal state to Jivaka's mango-grove, where he found in the perfumed pavilion the Buddha amid the Brotherhood which was tranquil as the ocean in perfect repose. Look where he would, the King's eye saw only the endless ranks of the Brethren, exceeding in numbers any following he had ever seen. Pleased with the demeanour of the Brethren, the King bowed low and spoke words of praise. Then saluting the Buddha, he seated himself, and asked him -the question, 'What is the fruit of the religious life?' And the Blessed One gave utterance to the Samannaphala Sutta in two sections'. Glad at heart, the King made his peace with the Buddha at the close of the Sutta, and rising up departed with solemn obeisance. Soon after the King had gone, ' These exclamations are misprinted as verse iu the Pali text. It is curious that the order is somewhat transposed here, as compared with the opening words of the Samannaphala Sutta, 2 See p. 49 of Vol. i. of the Digha Nikaya for the list. " In the Digha Nikaya there is no division of the Sutta into two bhanavaras or sections, the Master addressed the Brethren and said, " Brethren, this King is uprooted had not this King slain in lust for dominion that righteous ruler his ather, he would have won the Arahat's clear vision of the Truth, ere he rose i510] from his seat. But for his sinful favouring of Devadatta he has missed the fruit of the first path 1." Next day the Brethren talked together of all this and said that Ajatasattu's crime of parricide, which was due to that wicked and sinful Devadatta whom he had favoured, had lost him salvation and that Devadatta had been the King's ; ruin. At this point the Master entered the Hall of Truth and asked the subject of their converse. Being told, the Master said, "This is not the first time. Brethren, that Ajatasattu has suffered for favouring the sinful like conduct in ; the past cost him his life." So saying, he told this story of the past. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into the family of a wealthy brahmin. Arriving at years of discretion, he went to study at Takkasila, where he received a complete education. In Benares as a teacher he enjoyed world-wide fame and had five hundred young brahmins as pupils. Among these was one named Safijlva, to whom the Bodhisatta taught the spell for raising the dead to life. But though the young man was taught this, he was not taught the counter charm. Proud of his new power, he went with his fellow-pupils to the forest wood-gathering, and there came on a dead tiger. " Now see me bring the tiger to life again," said he. " You can't," said they. " You look and you will see me do it." " Well, if you can, do so," said they and climbed up a tree forthwith. Then Sa&jlva repeated his charm and struck the dead tiger with a potsherd. Up started the tiger and quick as lightning sprang at Sanjiva and bit him on the throat, killing him outright. Dead fell the tiger then and there, and dead fell Sanjiva too at the same spot. So there the two lay dead side by side. The young brahmins took their wood and went back to their master to whom they told the story. " My dear pupils," said he, " mark herein how by reason of showing favour to the sinful and paying honour where it was not due, he has brought all this calamity upon himself." And so saying he uttered this stanza : [511] Befriend a villain, aid him in his need. And, like that tiger which Sanjiva^ raised To life, he straight devours you for your pains. ^ Unlike the preceding sentence, this last sentence does not occur in the Digha Nikaya. The interpolation is interesting as suggesting the license with which words were put into the Master's mouth by Buddhist authors. " The gloss suggests that sanjiviko (='of or belonging to Sanjiva') is an acrid pun on the meaning of Sanjivo, which means 'alive,'— the tiger having been restored to life by Sanjiva, whom it bereft of life by way of reward. C, J. 21 Such was the Bodhisatta's lesson to the young brahmins, and after a life of almsgiving and other good deeds he passed away to fare according to his deserts. His lesson ended the Master identified the Birth by saying, " Ajatasattu was the young brahmin of those days who brought the dead tiger to life, and I the world-famed teacher." END OP THE FIRST BOOK. Abhassaia., the celestial realm 291 — Dabba, the Mallian 21 Aoiravati, the river 102, 249 Desaka, a town 232 Aggalava, the teraple 47 Devaa, wars of 80 — Agni {see also Jataveda) 283, 308 Devadatta 14, 32, 34, 57, 67, 142, 144, Ajatasattu, King 67, 319—21 174, 255, 269, 286, 298, 304, 305, 319, Alavi, the town 47 320 Amara, Queen 254 Dhanapalaka, the elephant 57 Ambatittha 206 Form, realm of 241 Ambavana 14 Formless Bealm 241 Ananda, the Elder 32, 42, 48, 89, 222, Four Regents, the 81, 102 230, 314 „ a fish 83 Gamani, Prince 29 Anatha-pindika 1, 38, 92, 100, 101, 117, Gandhara 173, 218 * 120, 134, 209, 220, 245, Ganges 156, 315 267, 314 Garula 80, 81 „ the younger 38 Gayalsisa 34, 67, 255, 305, 319 Andhapura, a town 12 Gotama 44, 100, 216 Andhra, the country 203 Ghatikara, the potter 56 Angulimala, the Elder 139 Ghositarama 206 Anjanavaua 166 Anotatta, Lake 103 Himalayas 25, 93, 171, 207, 215, 241, 258, Anupiya, a town 32 260, 267, 274, 317 Aratl, Mara's daughter 288 Asura 80, 82, 229 a miser 198 Illlsa, Avici, the hell 104 Indra {see also Sakka) 28, 130, 171, 201, Badarika, the monastery 47 Bamboo-grove, the 35, 44, 57, 67, 174, Jambudipa 137 177, 215, 255, 269, 286, 298, 302, 304, Janaka, King 133 305, 319 Jataveda (=Agni) 90 Benares 4, 10, 19, 21, 22 et passim Jetavana 1, 9, 38, 172, 183, 314 et passim Bhaddavatika, a town 206 Jivaka-Komarabhacca 14, 16, 320 Bhaddiya, the Elder 82 Bhagu, the Elder 32 Kalakanjaka, the Asura 229 Bhimasena, a big weaver 204 Kalanduka, a slave 280 Brahma {see Maha-Brahma) Kana, a girl 294 Brahmadatta, King passim Kana-mata 294 „ Prince 126 Kapilani, a Then 150 Brahma-realm 8 et passim Kapilavatthu 85 Buddha, Gotama the 103, 172, 229, 230 et Kasi 4, 10, 19, 21, 24, 114, 129, 162, 204, passim 207, 295, 309 „ Kassapa the 16, 246 Kassapa, the Buddha 16, 246 Padumuttara the 38, 243 the Elder 36 „ Vipassi the 243 Katahaka, a slave 275, 280 Buddhas, Pacoeka 101, 103, 233, 289 Katthavahana, King 29 „ previous 16, 38, 90, 243, 246 Kattika, the festival 261, 312 Ketakavana 54 Canda, a Naga 290 Kharadiva, a doe 47 Captain of the Faith {see Sariputta) KimbUai^ the Elder 32 Ceti, the country of 121 Kings, the four great 81, 102 Chattapani, a lay-brother 223 Kokalika 260, 305 Cinca, the brahmin-girl 148, 264 Koliya, King 242 Cittahattha-Sariputta, the Elder 168 Kora, the kshatriya 229 Culla-Panthaka, the Elder 14, 16 Kosala 27, 38, 50, 91, 118, 129, 164, 172, Culla-Pindapatika-Tissa, the Elder 44 183, 184, 187, 213, 243, 277 Kosambi 47, 206 Batthapala, the Elder 44 Kosiya, a brahmin woman 285 Bohini, the river 181 Eumbhanda 81 Kundadhanavana 242 Sagata, the Elder 206 Kundiya, a city 242 Saketa, a city 166 Kusavati, a city 231 Sakka 77, 80, 81, 102, 171, 182, 198 Kusinara, a town 231 Samkassa, a town 73, 291, 292 Kutumbiyaputta-Tissa, the Elder 172 Samkhasetthi, a treasurer 286 Sanjaya, a gardener 45 Laludayi, the Elder 271 Safijiva, a brahmin 321 Licchavis, the 251, 816 Sarambha, an ox 2l7 Losaka-Tissa, the Elder 105, 111 Sariputta, the Elder 35, 48, 64, 92—4, 98, 106, 167, 229, 230, 240, 291, 305 Maoala, a hamlet 77 Savatthi 1, 2, 9, 12, 44, 69, 92, 106, 116, Magadha 35, 42, 49, 77, 88, 89, 98, 116, 135, 140, 161, 168, 183, 184, 185, 206, 216, 269, 286 212, 217, 239, 244, 246, 249, 257, 261, Magha, Prince 77 273, 284, 292, 294, 310, 314 Maha-Brahma 81, 241, 291, 292, 308, 314 Seri, a country 12 Mahamaya, Gotama's mother 166 Sindh 61, 63 Mahanama-Sabka, King 27 Sineru, Mt. 80, 101, 162, 176, 314 Maha-Panthaka, the Elder 15 Sivali, the Elder 242 Mahavana 251, 316 Six, the wicked 71, 73, 92, 207 MahiiQsasa, Prince 24 Subhadda, Queen 231 Mahosadha, King 254 Sudassana, King 231 Makhadeva, King 31 Sudatta (=Anathapindika) 1 Mallika, Queen 187 Suddhodana, Gotama's father 166 ManoBila, a region 103 Sumbha, a country 232 Mara 103 Sunakkhatta, a pervert 229 „ daughters of 288 Suppavasa, a lay-sister 242 Mithila, a city 31 Mittavindaka 109, 209, 246 Takkasila, a city 71,126, 137, 148, 173, 203, Moggallana, the Elder 35, 48, 94, 196, 217, 238, 287, 240, 248, 260, 285, 289, 231, 242, 305 317, 321 Tanha, Mara's daughter 288 Naga 81, 206, 290, 311 Tathagata 30 Nagamunda, Queen 27 Tavatimsa-devaloka 80 Nalagamaka, a village 230 Telavaha, a river 12 Nalakapana, a village 54 ThuUananda, a Sister 292 Naiapana 231 Tissa, the Elder Kutumbiyaputta- 172 Nanda, a brahmin woman 293 „ „ Losaka- 105, 111 Nidanakatha 30 Titan (see Asura) Nimi, King 31 North-country, the 193, 203, 207, 240, Udayi, the Elder Lai- 21 260, 268, 274, 317 Upali, the Elder 32, "38 North-west country, the 216 Uppalavanna, the Sister 47, 50, 164 TJttarasetthi, a youth 261 Pacoeka Buddhas 101, 103, 233, 289 Padumuttara, the Buddha 38, 243 Yaraka, a town 230 Pajjunna, the god 184 Vasabha-Khattiya, Queen 27 Pasenadi, King 88, 194 Velama, 101 Patikarama 229 Veluvana {see Bamboo-grove) Patimokkha, the 140 Yepacittiya, an Asura 82 Pavarana, the festival 73 Yesali 92, 229, 251, 316 Piliya, a treasurer 286 Yessavana, a deity 25, 182 Yideha, the country 81 Baga, Mara's daughter 288 Yidiidabha, Prince 27 Eahu, the Titan 65, 139 Yipassi, the Buddha 243 Eahula, the Elder 47 Yisakha, the lay-sister 38 Bajagaha 2, 14, 84, 35, 36, 88, 42, 44, 49, Vissakamma, the deity 171 77, 92, 195, 198, 216, 231, 269, 286, 304, 320 Tugandhara Mts. 18 OAUBBICQE : PmNIEP BY J. & 0, F. OLAy, AT TEB UNIVEBSIIY FBESS.