ဇာတက-အဋ္ဌကထာ (ဒု)

^^ Hot at top" etc. This is a story told by the Master while at Jetavana, about one who hankered after a lost wife. The Brother in question was asked by the Master if he really was lovesick. Yes, he said, so he was. " For whom?" was the next question. " For my late wife." " Brother," the Master said, " this same woman in former days was wicked, and made you eat the leavings of her paramour." Then he told this story of the past. Once upon a time, while Brahmadatta was reigning in Benares, the Bodhisatta was born as one of a family of poor acrobats, that lived by begging. So when he grew up, he was needy and squalid, and by begging he lived. There was at the time, in a certain village of Kasi, a brahmin whose wife was bad and wicked, and did wrong. [168] And it befel that the husband went abroad one day upon some matter, and her lover watching his time went to visit the house. After she had received him, he said, " I will eat a bit before I go." So she made ready the food, and served up rice hot with sauce and curry, and gave it him, bidding him eat : she herself stood at the door, watching for the brahmin's coming. And while the lover was eating, the Bodhisatta stood waiting for a morsel. At that moment the brahmin set his face for home. And his wife saw him drawing nigh, and ran in quickly — " Up, my man ! coming " and is she made her lover go down into the store-room. The husband came in ; she gave him a seat, and water for washing the hands ; and upon the cold rice that was left by the other she turned out some hot rice, and set it before him. He put his hand into the rice, and felt that it was hot above and cold below. "This must be some one else's leavings," thought he; and so he asked the woman about it in the words of the first stanza "Hot at top, and cold at bottom, not alike it seems to be; come, my lady, answer me ! I would ask you for the reason : Again and again he asked, but she, fearing lest her deed should be discovered, held her peace. Then a thought came into our tumbler's mind. " The man down in the store-room must be a lover, and this is the master of the house the wife says nothing, for fear that her deed be made : manifest. Soho I will declare the whole matter, and show the brahmin ! that a man is hidden in his larder ! " [169] And he told him the whole 118 The Jataka. Book II. matter : how that when he had gone out from his house, another had come in, and had done evil ; how he had eaten the first rice, and the wife had stood by the door to watch the road and how the other man had j been hidden in the store-room. And in so saying, he repeated the second stanza : "I am a tumbler, Sir: I came on begging here intent; He that you seek is hiding in the store-room, where he went!" By his top-knot he haled the man out of the store-room, and bade him take care not to do the like again ; and then he went away. The brahmin rebuked and beat them both, and gave them such a lesson that they were not likely to do the same again. Afterwards he passed away to fare accordinsr to his deserts. When the Master had ended his discourse, he declared the Truths, and identified the Birth — at the conclusion of the Truths the lovesick Brother : reached the Fruit of the First Path "Your late wife was then the brahmin's : lady; you, the lovesick Brother, were the brahmin himself; and I was the tumbler."

" The king of Bharu" etc. This story the Master told while staying at Jetavana, about the king of Kosala. Now we read that magnificent presents were made to the Blessed One and his company, and they were held in great respect, as it is written "At that time the : Blessed One was honoured and revered, respected, reverenced, highly esteemed, and received rich presents robes, food, lodgement, drugs and medicines, and provisions ; and the Brotherhood was honoured, etc. (as before) but the pilgrims ; of heterodox schools were not honoured, etc. (as before) ^" Well, the sectaries, finding that honour and gifts diminished, convened a secret meeting for deliberation. "Since the appearance of the Priest Gotama," they said, [170] "honour and gifts come no more to us, but he has got the best of both. What can be the reason of his good fortune?" Then one of them spoke as follows. "Priest Gotama has the best and chiefest place in all India to live in, and that is the reason of his success." Then the others said, " If this is the reason, we will make a rival settlement above Jetavana, and then we shall receive presents." This was the conclusion they came to. ^ This appears to be a regular formula; the Sanskrit equivalent occurs in DivydvadCma, p. 91. " But," thought they, " if we make our settlement unknown to the khig, the Brethren will prevent us. If he accepts a present, he will not be disinclined to break up their settlement. So we had best bribe him to give us a place for ours." So by the intervention of his courtiers, they offered an hundred thousand pieces to the king, with this message " Great King, we want to make a rival ; settlement in Jetavana. If the Brethren tell you they won't permit it, please do not give them any answer." To this the king agreed, because he wanted the bribe. After thus conciliating the king, the schismatics got an architect and put the work in hand. There was a good deal of noise about it. "What is all this great noise and tumult, Ananda?" the Master asked. " The noise," said he, " is some sectaries who are having a new settlement built." " That is not a fit place," he rejoined, " for them to settle. These sectaries are fond of noise there's no living with them." ; Then he called the Brotherhood together, and bade them go inform the king, and have the building put a stop to. The Brethren went and stood by the palace door. The king, as soon as he heard of their coming, knew they must be come about stopping the new settlement. But he had been bribed, and so he ordered his attendants to say the king was not at home. The Brethren went back and told the Master. The Master guessed that a bribe had been given, and sent his two chief disciples i. But the king, as soon as he heard of their coming, gave the same order as before ; and they too returned and told the Master. The Master said, " Doubtless the king is not able to stay at home to-day he must be out." ; Next forenoon, he dressed himself, took his bowl and robe, and with five hundred brethren walked to the door of the palace. The king heard them come; he descended from the upper story, and took from the Buddha his alms- bowl. Then he gave rice and gruel to him and his followers, and with a salutation sat down on one side. The Master began an exposition for the king's behoof, in these words. "Great King, other kings in by -gone days have taken bribes, and then by making virtuous people quarrel together have been dispossessed of their kingdom, and been utterly destroyed." And then, at his request, the Master told an old-world tale. [171] Once upon a time, king Bharu was reigning over the kingdom of Bharu. At the same time the Bodhisatta was Teacher of a troop of monks. He was an ascetic who had acquired the Five Supernatural Faculties and the Eight Attainments ; and he dwelt a long time in the region of Himalaya. He came down from Himalaya to buy salt and seasoning, followed by five hundred ascetics and they came by stages to the city of Bharu. ; He went a-begging through the city ; and then coming forth from it, he sat down by the northern gate, at the root of a banyan tree all covered with twigs and branches. There he made a meal, and there he took up his abode. Now when that band of hermits had dwelt there by the space of half a moon, there came another Teacher with another five hundred, who went seeking alms about the city, and then came out and sat beneath just such 1 Sariputta and Moggallana. 120 The Jataka. Book II. another banyan tree by the south gate, and ate, and dwelt there. And the two bands abode there so long as they would, and then returned again to Himalaya. When they had gone, the tree by the south gate withered away. Next time, they who had dwelt under it came first, and perceiving that their tree was withered, they first went on their rounds thi-oughout the city, seeking alms, and then passing out by the northern gate, they ate and abode under the banyan tree that was by that gate. And the other band, coming afterwards, went and then made ready their rounds in the city, their meal and would have dwelt by their own tree. " This is not your tree,'tis ours " they cried ! and they began to quarrel about the tree. ; The quarrel waxed great these said " Take not the place where we : dwelt aforetime " and those ! " This time are we first come do not you ; So crying aloud each that they were the owners of it, they all ! take it " went to the king's palace. The king ordained that they who had first dwelt there should hold it. [172] Then the others thought— "We will not allow ourselves to say that we have been beaten by these " They looked about them ! with divine vision \ and observing the body of a chariot fit for an emperor to use, they took it and offered it as a gift to the king, begging him to give them too possession of the tree. He took their gift, and ordained that both should dwell under the tree ; and so they were there all masters together. Then the other hermits fetched the jewelled wheels of the same chariot, and ofiered them to the king, praying him, " mighty king, make us to possess the ti-ee alone ! " And the king did so. Then the ascetics repented, and said: "To think that we, who have overcome the love of richesand the lust of the flesh, and have x-enounced the world, should fall by reason of a tree, and offer bribes for it to quarrelling This is ! no seemly thing." And they went away in all haste till they came to Himalaya. And all the spirits that dwelt in the realm of Bharu with one mind were angry with the king, and they brought up the sea, and for the space of three hundred leagues they made the kingdom of Bharu as though it were not. And so for the sake of the king of Bharu alone, all the inhabitants of the kingdom perished thus. When the Teacher had ended this tale, in his perfect wisdom, he uttered the following stanzas : "The king of Bharu, as old stories say, Made holy hermits quarrel on a day For the which sin it fell that he fell dead, And with him all his kingdom perished. 1 One of the Abhiunus or Supernatural Faculties ; see above. "Wherefore the wise do not approve at all When that desire into the heart doth fall. He that is free from guile, whose heart is pure, All that he says is ever true and sure^" [173] ^yhen the Master had ended this story, he added, "Great King, one should not be under the power of desire. Two religious persons ought not to quarrel together." Then he identified the Birth: "In those days, I was the leader of the sages." When the king had entertained the Buddha, and he had departed, the king sent some men and had the rival settlement destroyed, and the sectaries became homeless.

PUNNA-NADi-JATAKA. " That xohich can drink," etc. — This story the Master told while staying at Jetavana, about perfect wisdom. On one occasion, the Brethren were gathered in the Hall of Truth, talking of the Buddha's wisdom. " Friend, the Supreme Buddha's wisdom is gi-eat, and wide, cutting, and quick, sharp, penetrating, and full of resource." The Master came in, and asked what they talked of as they sat there together. They told him. " Not now only," said he, " is the Buddha wise and resourceful he was so ; in days of yore." And then he told them a story. Once on a time, while Brahmadatta was king of Benares, the Bodhisatta came into the world as the son of the court chaplain. When he grew lip, he studied at Takkasila and at his father's death he received ; the office of chaplain, and he was the king's counsellor in things human and divine. Afterwards the king opened his ear to breedbates, and in anger bade the Bodhisatta dwell before his face no more, and sent him away from Benares. So he took his wife and family with him, and abode in a certain village of Kasi. Afterward the king remembered his goodness, and said to himself: 1 In commenting upon this line, the Scholiast says : " And those who at that time spoke the truth, blaming king Bharu for taking a bribe, found standing room upon a thousand islands which are yet to be seen to-day about the island of Nalikera." 122 The Jdtaka. Book II. is not meet that I should send a messenger to fetch my teacher. " It I will compose a verse of poetry, [174] and write it upon a leaf; I will cause crow's flesh to be cooked and after I have tied up letter and meat ; in a white cloth, I will seal it with the king's seal, and send it to him. If he is wise, when he has read the letter and seen that it is crow's-meat, he will come ; if not, then he will not come." And so he wrote on the leaf this stanza : "That which can drink when rivers are in flood; That which the corn will cover out of sight That which forebodes a traveller on the road— wise one, eat! my riddle read aright^" This verse did the king write upon a leaf, and sent it to the Bodhisatta. He read the letter, and thinking — "The king wishes to see me" he repeated the second verse : — [175] " The king does not forget to send me crow Geese, herons, peacocks, — other birds there are: If he gives one, he'll give the rest, I know; If he sent none at all 'twere worser far 2." Then he caused his vehicle to be made ready, and went, and looked upon the king. And the king, being pleased, set him again in the place of the king's chaplain. This discoiu-se ended, the Master identified the Birth: — "Ananda was the king in those days, and I was his chaplain." Kdkapeyya, both in Skr. and in Pali, is proverbial for rivers at the flood. For Skr. see Panini, 2. 1. 33, where some coram, say deep,' some shallow.' The scholiast ' ' here says " They call rivers K. when a crow standing on the bank can stretch out its : neck and drink." Buddhaghosha, quoted by Bh. D. in note to Buddhist Suttas, S. B. E., p. 178, says the same. Kdkaguyha is corn tall enough to hide a crow see Pan. 3. 2. 5 ; and the Kapika's comment, with the scholiast's note here. —In the dictionarj' of Vacaspati, vol. 2, p. 1846, col. 1, it is said " When the crow cries Khare Khare, a traveller is coming." The schol. here says : " If people wish to know whether an absent friend is coming back, they say — Caw, crow, so-and-so coming and the crows caw, they if is ! if know that he will come." — This verse riddles on these three proverbs and beliefs. [For part of this note I am indebted to Prof. Cowell.] - I am not sure of the meaning of these obscure lines, but this is the best I can make of it. The schol. says " When he gets crow's flesh he remembers to send me some ; surely he will remember when he gets geese, etc." The phrase — " Geese, herons, peacocks," is a reminiscence of the verse quoted in No. 202, above. No. 215. 123

" The Tortoise needs must speak" ei!c.— This is a story told by the Master while staying in Jetavana, about Kokalika. The circumstances which gave rise to it will be set forth under the Mahatakkari Birth Here again the Master said "-. : " This is not the only time, Brethren, that Kokalika has been ruined by talking it was the same before." And then he told the story as follows. Once on a time Brahmadatta was king of Benares, and the Bodhisatta, being born to one of the king's court, grew up, and became the king's adviser in all things human and divine.But this king was very talkative; and when he talked there was no chance for any other to get in a word. [176] And the Bodhisatta, wishing to put a stop to his much talking, kept watching for an opportunity. Now there dwelt a Tortoise in a certain pond in the region of Himalaya. Two young wild Geese, searching for food, struck up an acquaintance with him ; and by and bye they grew close friends together. One day these two said to him : " Friend Tortoise, we have a lovely home in Himalaya, on a plateau of Mount Cittakuta, in a cave of gold ! Will you come with us 1" " Why," said he, " how can I get there 1 " " Oh, we will take you, if only you can keep your mouth shut, and say not a word to any body." " Yes, I can do that," says he ; " take me along " ! So they made the Tortoise hold a stick between his teeth ; and themselves taking hold so of the two ends, they sprang up into the air. The village children saw this, and exclaimed — "There are two geese " carrying a tortoise by a stick ! (By this time the geese flying swiftly had arrived at the space above the palace of the king, at Benares.) The Tortoise wanted to cry out 1 Fausb(|)ll, Five Jdtakas, p. 41 ; Dhanunapada, p. 418 ; cp. Benfey's Pantschatantra, i. 239 Babrius, ed. Lewis, i. 122 p. ; Phaedrus, ed. Orelli, 55, 128 ; Ehys Davids, ; Buddhist Birth Stories, viii. Jacobs, Indian Fairy Tales, pp. 100 and 245. ; ^ Takkdriya-jdtalca, No. 481. 124 The Jataka. Book 11. "Well, and if my friends do carry me, what is that to you, you caitiffs?" and he let go the stick from between his teeth, and falling into the open courtyard he sj^lit in two. What an uproar there was "A tortoise has ! fallen in the courtyard, and broken in two " they cried. The king, with ! the Bodhisatta, and all his court, came up to the place, and seeing the tortoise asked the Bodhisatta a question. " Wise Sir, what made this creature fall ? " Now's my time ! " thought he. " For a long while I have been wishing to admonish the king, and I have gone about seeking my opportunity. No doubt the truth is this : the tortoise and the geese became friendly ; the geese must have meant to carry him to Himalaya, and so made him hold a stick between his teeth, and then lifted him into the air ; then he must have heax'd some remark, and wanted to reply ; and not being able to keep his mouth shut he must have let himself go; [177] and so he must have fallen from the sky and thus come by his death." So thought he; and addressed the king: "O king, they that have too much tongue, that set no limit to their speaking, ever come to such misfortune ; as this " and he uttered the following verses : "The Tortoise needs must speak aloud. Although between his teeth A stick he bit : yet, spite of it. He spoke —and fell beneath. "And now, mighty master, mark it well. See thou speak wisely, see thou speak in season. To death the Tortoise fell He talked too much that was the reason." : " He is speaking of me ! " the king thought to himself; and asked the Bodhisatta if it was so. "Be it you, O great king, or be it another," replied he, "whosoever ; talks beyond measure comes by some misery of this kind " and so he made the thing manifest. And thenceforward the king abstained from talking, and became a man of few words. [178] This discourse ended, the Master identified the Birth : —"Kokalika was the tortoise then, the two famous Elders were the two wild geese, Ananda was the king, and I was his wise adviser." No. 216. 125

"'T'l's not the fire" etc. This story the Master told during a stay in Jetavana, about one who hankered after a former wife. The Master asked this Brother, "Is it true, Brother, what I hear, that you are lovesick?" "Yes, Sir." "For whom?" "For my late wife." Then the Master said to him: "This wife, Brother, has been the mischief to you. Long ago by her means you came near being spitted and roasted for food, but wise men saved your life." Then he told a tale of the past. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was his chaplain. Some fishermen drew out a Fish which had got caught in their net, and cast it upon hot sand, saying, " We will cook it in the embers, and eat." So they shai'pened a spit. And the Fish fell a- weeping over his mate, and said these two verses : "'Tis not the fire that burns me, nor the spit that hurts me sore: But the thought my mate may call me a faithless paramour. " 'Tis the flame of love that bm-ns me, and fills my heart with pain Not death is the due of loving; fishers, free me again!" [179] At that moment the Bodhisatta approached the river bank; and hearing the Fish's lament, he went up to the fishermen and made them set the Fish at liberty. This discourse ended, the Master declared the Truths and identified the Birth : at the conclusion of the Truths the lovesick Brother reached the Fruit of the First Path : " The wife was in those days the fish's mate, the lovesick Brother was the fish, and I myself was the chaplain." 126 The Jataka. Book II.

^^ All the world's on pleasure bent," etc. This story the Master told, while dwelling at Jetavana, about a greengrocer who was a lay-brother. The circumstances have been already given in the First Book*. Here again the Master asked him where he had been so long and he replied, " My ; daughter. Sir, is always smiling. After testing her, I gave her in marriage to a young gentleman. As this had to be done, I had no opportunity of paying you a visit." To this the Master answered, "Not now only is your daughter virtuous, but virtuous she was in days of yore and as you have tested her now, so ; you tested her in those days." And at the man's request he told an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was a tree-spirit. This same pious greengrocer took it into his head to test his daughter. He led her into the woods, [180J and seized her by the hand, making as though he had conceived a passion for her. And as she cried out in woe, he addressed her in the words of the first stanza : "All the world's on pleasure bent; Ah, my baby innocent! Now I've caught you, pray don't cry; As the town does, so do I." When she heard it, she answered, " Dear Father, I am a maid, and I know not the ways of sin : " and weeping she uttered the second stanza : "He that should keep me safe from all distress. The same betrays me in my loneliness My father, who should be my sure defence, Here in the forest offers violence." And the greengrocer, after testing his daughter thus, took her home, and gave her in marriage to a young man. Afterwards he passed away according to his deeds. When the Master had ended this discom-se, he declared the Truths and identified the Birth — — at the end of the Truths the greengrocer entered on the : Fruit of the First Path " In those days, father and daughter were the same as : now, and the tree-spirit that saw it all was I myself." 1 No. 102, Pannika- Jataka, where recurs the second stanza.

" Well planned indeed!" etc. — [181] This story the Master told while staying in Jetavana, about a dishonest trader. There were two traders of Savatthi, one pious and the other a cheat. These two joined partnership, and loaded five hundred waggons full of wares, journeying from east to west for trade and returned to Savatthi with large profits. ; The pious trader suggested to his jjartner that they should divide their stock. The rogue thought to himself, " This fellow has been roughing it for ever so long with bad food and lodging. Now he's at home again, he'll eat all sorts of dainties and die of a surfeit. Then I shall have all the stock for myself." What he said was, " Neither the stars nor the day are favourable to-morrow or the next ; day we'll see about it;" so he kept putting it oft". However, the pious trader pressed him, and the division was made. Then he went with scents and garlands to visit the Master ; and after a respectful obeisance, he sat on one side. The Master asked when he had returned. "Just a fortnight ago. Sir," said he. "Then why have you delayed to visit the Buddha?" The trader explained. Then the Master said, " It is not only now that your partner is a rogue he was ; just the same before;" and at his request told him an old-world tale. Once upon a time, while Brahraadatta was king of Benares, the Bodhisatta came into this world as the son of one in the king's court. When he grew up he was made a Lord Justice. At that time, two traders, one from a village and one of the town, were friends together. The villager deposited with the townsman five hundred ploughshares. The other sold these, and kept the price, and in the place where they were he scattered mouse dung. By and by came the villager, and asked for his ploughshare \ "The mice have eaten them up^!" said the cheat, and pointed out the mouse dung to him. ^ Here, in the last sentence but one, and in the verses the singular pJullam is used. It is possible thismay be a collective, but more likely that it barks back to a simpler and older version, where only one is spoken of. Eeaders cannot fail to have marked the fondness of the Jataka editor for round numbers, especially five hundred. - Things gnawed by mice or rats were unlucky; cp. vol. i. p. 372 (Pali), Tevijja- Sutta Mahusilam i (trans, in S. B. E., Buddhist Suttas, p. 196). The man here goes further than he need; if the mice had but nibbled the ploughshares perhaps he might throw them away. We may also have a reference to an old proverb, found both in Greek and Latin: "where mice eat iron" meant "nowhere." Herondas 3. 76 ovd' okov XaipTjs ol yuOs ofiolus TOP aidrjpov rpuiyovcTiv. Seneca, Apocolocyntosis chap. 7 (to Claudius in heaven) venisti hue ubi mures ferrum rodunt. 128 The Jataka. Book II. "Well, well, so be it," replied the other: "what can be done with things which the mice have eaten 1 Now at the time of bathing he took the other trader's son, and set him in a friend's house, in an inner chamber, bidding them not sviffer him to go out any whither. [182] And having washed himself he went to his friend's house. "Where is my sonl" asked the cheat. "Dear friend," he replied, "I took him with me and left him on the river side and when I was gone down into the water, there came ; a hawk, and seized your son in his extended claws, and flew up into the air. I beat the water, shouted, struggled —but could not make him let go." " Lies ! " cried the rogue. " No hawk could carry off a boy ! " Let be, dear friend : if things happen that should not, how can I help it 1 Your son has been carried off by a hawk, as I say." The other reviled him. "Ah, you scoundrel! you murdei'er Now ! I will go to the judge, and have you dragged before him " And he ! departed. The villager said, " As you please," and went to the court of justice. The rogue addressed the Bodhisatta thus : "My lord, this fellow took my son with him to bathe, and when I asked where he was, he answered, that a hawk had carried him off. " Judge my cause ! "Tell the truth," said the Bodhisatta, asking the other. " Indeed, my lord," he answered, " I took him with me, and a falcon has carried him off." " But where in the world are there hawks which carry off boys 1 " My lord," he answered, " I have a question to ask you. If hawks " cannot carry off boys into the air, can mice eat iron ploughshares 1 " What do you mean by that 1 " " My lord, I deposited in this man's house five hundred ploughshares. The man told me that the mice had devoured them, and showed me the droppings of the mice that had done it. My lord, if mice eat ploughshares, then hawks carry off boys : but if mice cannot do this, neither will hawks carry the boy off. This man says the mice ate my ploughshares. Give sentence whether they are eaten or no. [183] Judge my cause ! "He must have meant," thought the Bodhisatta, "to fight the trickster with his own weapons. —Well devised ! " said he, and then he uttered these two verses : " Well planned indeed The biter bit, ! The trickster tricked— a pretty hit! hawks can fly If mice eat ploughshares, With boys away into the sky No. 218. 129 " A rogue out-rogued with tit for tat Give back the plough, and after that Perhaps the man who lost the plough May give your son back to you now " ^ ! [184] Thus he that had lost his son received him again, and he received his ploughshare that had lost it ; and afterwards both passed away to fare according to their deeds. When this discourse was ended, the Master identified the Birth " The : cheat in both cases was the same, and so was the clever man I myself was the ; Lord Chief Justice."

" The gold is mine" etc. — This story the IMaster told at .Jetavana, about a brother who was downcast and discontent. This man could not concentrate his mind on any single object, but his life was all full of discontent and this was told to the Master. When asked by the ; Master if he really were discontented, he said yes asked why, he replied that it ; was through his passions. " O Brother " said the IVIaster, " this passion has ! l)een despised even by the lower animals; and can you, a priest of such a doctrine, yield to discontent arising from the passion that even brutes despise?" Then he told him an old-world tale. Once upon a time, when Brahmadatta reigned over Benares, the Bodhisatta came into the world as a Monkey, in the region of Himalaya. A wood ranger caught him, brought him home and gave him to the king. For a long time he dwelt with the king, serving him faithfully, and he learnt a great deal about the manners of the world of men. The king was 1 A like repartee is found iu North Ind. N. and Q. iii. 214 (T]ie Judgement of the Jackal) ; Swynnerton, Ind. Nights Entertainments, p. 142 {The Traveller and the Oilman) ; and a story of an oilman in Stumme's Tunische Marchen, vol. ii. - Folk-Lore Journal, iii. 253. J. n. 9 130 Tlie Jcitaha. Book II. pleased at his faithfulness. He sent for the woodranger, and bade him set the monkey free in the very place where he had been caught ; and so he did. All the monkey tribe gathered together upon the face of a huge rock, to see the Bodhisatta now that he had come back to them ; and they spoke pleasantly to him. " Sir, where have you been living this long time ? " " In the king's palace at Benares." " Then how did you get free 1 " The king made me his pet monkey, and being pleased with my tricks, he let me go." The monkeys went on — "You must know the manner of living in the world of men [185] tell : it us about too — we want to hear ! " Don't ask me the manner of men's living," quoth the Bodhisatta. " Do tell — we want to hear " they said again. ! "Mankind," said he, "both princes and Brahmans, cry out Mine — ^' ! mine ! They know not of the impermanence, by which the things that be ' are not. Hear now the way of these blind fools " and he spake these ; verses : "'The gold is mine, the precious gold!' so cry they, night and day: These foolish folk cast never a look upon the holy way. "There are two masters in the house; one has no beard to wear. But has long breasts, ears pierced with holes, and goes with plaited hair; His price is told in countless gold he plagues all people there." ; [186] On hearing this, all the monkeys cried out — "Stop, stop! we have heard what it is not meet to hear ! " and with both hands they stopped their ears tight. And they liked not the place, because they said, "In this place we heard a thing not seemly;" so they went elsewhere. And this rock went by the name of Garahitapitthi Rock, or the Rock of Blaming. When the Master had ended this discom'se, he declared the Truths and identified the Birth:— at the conclusion of the Truths this Brother reached the Fruit of the First Path:— "The Buddha's present followers were that troop of monkeys, and their chief was I myself." No. 220. 131

" You look as though,'^ etc. — This was told by the Master while staying at the Bamboo Grove, about attempts to murder him. On this occasion, as before, the Master said, " This is not the first time Devadatta has tried to murder me and has not even frightened me. He did the same before." And he told this story. Once upon a time reigned at Benares a king named Yasapani, the Glorious. His chief captain was named Kalaka, or Blackie. At that time the Bodhisatta was his chaplain, and had the name of Dhammaddhaja, the Banner of the Faith. There was also a man Chattapani, maker of ornaments to the king. The king was a good king. But his chief captain swallowed bribes in the judging of causes he was a backbiter he took ; ; bribes, and defrauded the rightful owners. On a day, one who had lost his suit was departing from the court, weeping and stretching out his arms, [187] when he fell in with the Bodhisatta as he was going to pay his service to the king. Falling at his feet, the man cried out, telling how he had been worsted in his cause : " Although such as you, my lord, instruct the king in the things of this world and the next, the Commander-in-Chief takes bribes, and defrauds rightful owners ! The Bodhisatta pitied him. " Come, my good fellow," says he, " I will judge your cause for you " and he proceeded to the court-house. ! A great company gathered together. The Bodhisatta reversed the sentence, and gave judgement for him that had the right. The spectators applauded. The sound was great. The king heard it, and asked "What sound is — this I hear 1 "My lord king," they answered, "it is a cause wrongly judged that has been judged aright by the wise Dhammaddhaja; that is why there is this shout of applause." The king was pleased and sent for the Bodhisatta. "They tell me," he began, "that you have judged a cause?" "Yes, great king, I have judged that which Kajaka did not judge aright." ^ Here we have the " Hero's Tasks " in a new form. 132 Tlie Jataha. Book II. " Be you judge from this day," said the king ; " it will be a joy for my ears, and prosperity for the world ! ' ' He was unwilling, but the king begged him — " In mercy to all creatures, sit you in judgement ! " and so the king won his consent. From that time Kalaka received no presents ; and losing his gains he spoke calumny of the Bodhisatta before the king, saying, " O mighty King, the wise Dhammaddhaja covets your kingdom ! " But the king would not believe ; and bade him say not so. "If you do not believe me," said Kalaka, "look out of the window at the time of his coming. Then you will see that he has got the whole city into his own hands." The king saw the crowd of those that were about him in his judgement hall. " There is his retinue," thought he. He gave way. " What are we to do. Captain ? " he asked. " My lord, he must be put to death." [188] " How can we put him to death without having found him out in some great wickedness ? "There is a way," said the other. "What way?" " Tell him to do what is impossible, and if he cannot, put him to death for that." " But what is impossible to him 1 " "My lord king," replied he, "it takes two years or twice two for a garden with good soil to bear fruit, being planted and tended. Send you for him, and say — We want a garden ' to disport ourselves in to-morrow. Make us a garden This he will not be able to do ! ' and we will slay ; him for that fault." The king addressed himself to the Bodhisatta. " Wise Sir, we have sported long enough in our old garden now we crave to sport in a new.; Make us a garden If you cannot make it, you must die." ! The Bodhisatta reasoned, " It must be that Kalaka has set the king against me, becau.se he gets no presents. — If I can," he said to the king, " O mighty king, I will see to it." And he went home. After a good meal he lay upon his bed, thinking. Sakka's palace grew hot'. Sakka reflecting pei'ceived the Bodhisatta's difficulty. He made haste to him, entered his chamber, and asked him — " Wise Sir, what think you on?" poised the while in mid-air. " Who are you 1 " asked the Bodhisatta. ^ This was supposed to happen when a good man was in straits. Some modern superstitions, turningupon the pity of a god for creatures in pain, may be seen in North Ind. N. and Q. iii. 285. As this " Hot oil is poured into a dog's ear and the : pain makes him yell. It is believed that his yells are heard by Raja Indra, who in pity stops the rain." No. 220. 133 " I am Sakka." " The king bids me make a garden : tliat is what I am thinking upon." " Wise Sir, do not trouble make you a garden like the groves : I will " of Nandana and Cittalata In what place shall I make it 1 ! "In such and such a place," he told him. Sakka made it, and returned to the city of the gods. Next day, the Bodhisatta beheld the garden there in very truth, and sought the king's presence. "O king, the garden is ready: go to " your sport ! The king came to the place, and beheld a garden girt with a fence of eighteen cubits, vermilion tinted, having gates and ponds, [189] beautiful with all manner of trees laden heavy with flowers and fruit! "The sage has done my bidding," said he to Kalaka "now what are we to : do?" " O mighty King " replied he, " if he can make a garden in one night, ! " can he not seize upon your kingdom 1- " Well, what are we to do ? " " We will make him perform another impossible thing." " What is that 1 " asked the king. " We will bid him make a lake possessed of the seven precious jewels ! The king agreed, and thus addressed the Bodhisatta : " Teacher, you have made a park. Make now a lake to match it, with the seven precious jewels. If you cannot make it, you shall not live ! " Very good, great King," answered the Bodhisatta, " I will make it if I can." Then Sakka made a lake of great splendour, having an hundred landing-places, a thousand inlets, covered over with lotus plants of five different colours, like the lake in Nandana. Next day, the Bodhisatta beheld this also, and told the king " See, : the lake is made " And the king saw it, and asked of Kalaka what was ! to be done. " Bid him, my lord, make a house to suit it," said he. "Make a house. Teacher," said the king to the Bodhisatta, "all of ivory, to suit with the park and the lake : if you do not make it, you must die ! Then Sakka made him a house likewise. The Bodhisatta beheld it next day, and told the king. When the king had seen it, he asked Kalaka again, what was to do. Kalaka told him to bid the Bodhisatta make a jewel to suit the house. The king said to him, " Wise Sir, make a jewel to suit with this ivory house I will go about looking at it by the ; light of the jewel if you cannot make one, you must die " : Then Sakka ! 134 The Jataka. Book II. made him a jewel too. Next day the Bodhisatta beheld it, and told the king. [190] When the king had seen it, he again asked Kalaka what was to be done. " Mighty king ! " answered he, " I think there is some sprite who does each thing that the Brahmin Dhammaddhaja wishes. Now bid him make something which even a divinity cannot make. Not even a deity can make a man with all four virtues therefore bid him make a keeper with ^ ; these four." So the king said, "Teacher, you have made a park, a lake, and a palace, and a jewel to give light. Now make me a keeper with four virtues, to watch the park; if you cannot, you must die." " So be it," answered he, "if it is possible, I will see to it."He went home, had a good meal, and lay down. When he awoke in the morning, he sat upon his bed, and thought thus. " What the great king Sakka can make by his power, that he has made. He cannot make a park-keeper with four virtues'. This being so, it is better to die forlorn in the woods, than to die at the hand of other men." So saying no word to any man, he went down from his dwelling and passed out of the city by the chief gate, and entered the woods, where he sat him down beneath a tree and reflected upon the religion of the good. Sakka perceived it ; and in the fashion of a forester he approached the Bodhisatta, saying, " Brahmin, you are young and tender : why sit you here in this wood, as though you had never seen pain before % " As he asked it, he repeated the first stanza : " You look as though yom- life must happy be ; Yet to the wild woods you would homeless go, Like some poor wretch whose life was misery, And pine beneath this tree in lonely woe." [191] To this the Bodhisatta made answer in the second stanza : " I look as though my life must happy be ; Yet to the wild woods I would homeless go. Like some poor wretch whose life was misery. And pine beneath this tree in lonely woe, Pondering the truth that all the saints do know." Then Sakka said, " If so, then why, Brahmin, are you sitting here? "The king," he made answer, "requires a park-keeper with four good qualities ; such an one cannot be found ; so I thought —Why perish by the hand of man] I will ofi" to the woods, and die a lonely death. So here I came, and here I sit." Then the other replied, "Brahmin, I am Sakka, king of the gods. By 1 Caturaiiga-samannagataih ; it is an odd coincidence that the Pythagoreans called the perfect man TeTpdyuivos, ' four-square ' (see the poem of Simonides, in Plat. Prot, 339 b). No. 220. 135 me was your park made, and those other things. A park-keeper possessed of four virtues cannot be made ; but in your country there is one Chattapani, who makes ornaments for the head, and he is such a man. If a park-keeper is wanted, go and make this workman the keeper." With these words Sakka departed to his city divine, after consoling him and bidding him fear no more. [192]The Bodhisatta went home, and having broken his fast, he repaired to the palace gates, and there in that spot hesaw Chattapani. He took him by the hand, and asked him " Is it true, as I hear, Chattapani, that you are endowed with the four virtues? " Who told you so 1 " asked the other. " Sakka, king of the gods." " Why did he tell you 1 " He recounted all, and told the reason. The other said, " Yes, I am endowed with the four virtues." The Bodhisatta taking him by the hand led him into the king's presence. " Here, mighty monarch, is Chattapani, endowed with four virtues. If there is need of a keeper for the park, make him keeper." "Is it true, as I hear," the king asked him, "that you have four " virtues 1 '* Yes, mighty king." " What are they ? " he asked. " I envy not, and drink no wine No strong desire, no wrath is mine," said he. " Why, Chattapaiii," cried the king, " did you say you have no envy 1 " "Yes, king, I have no envy." " What are the things you do not envy 1 " " Listen, my lord ! " said he ; and then he told how he felt no envy in the following lines' ; ^ The following is the comnieutary on these lines. The story is that of No. 120, where the first stanza of those which follow, is given. " This is the meaning. In former days, I was a king of Benares like this, and for a woman's sake I imprisoned a chaplain. The free are bound, when foUy has her say ; When wisdom speaks, the bond go free away. Just as in the Birth now spoken of, this Chattapani became king. The queen intrigued with sixty-four of the slaves. She tempted the Bodhisatta, and when he would not consent she tried to ruin him by speaking calumny of him then the king ; threw him into prison. The Bodhisatta was brought before him bound, and explained the real state of the case. Then he was set free himself and then he got the king ; to release all those slaves who had been imprisoned, and advised him to forgive both 136 The Jdtaka. Book II. "A chaplain once in bonds I threw — Which thing a woman made me do He built me up in holy lore; Since when I never envied more." [193] Then the king said, " Dear Chattapani, why do you abstain from strong drink 1" And the other answered in the following verse' : the queen and them. All the rest is to be understood exactly as explained above. It was in reference to this he said "A chaplain once in bonds I threw Which thing a woman made me do : He built me up in holy lore ; Since when I never envied more." But then I thought, 'I have avoided sixteen thousand women, and I cannot satisfy this one in theway of passion. Such is the anger of women, hard to satisfy. It is like being angry, saying, Why is it dirty ? when a worn garment is dirty ' ' it is like being angry, saying, Why does it become like this ? when after a meal ' ' some passes into the draught. I made a resolve that henceforth no envy should arise in me by way of passion, lest I should fail to become a saint. From that time I have been free from envy. This is the point of saying, Since iclicn I never envied ' ' more. ^ The scholiast tells the following story to illustrate this verse. " I was once," — says the speaker, " a king of Benares ; I could not live without strong drink and meat. Now in that city animals might not be slaughtered on the Sabbath (uposathadivasesu) ; so the cook had prepared some meat for ray Sabbath meal the day before (the 13th of the lunar fortnight). This, being badly kept, the dogs ate. The cook durst not come before the king on the Sabbath to serve his rich and varied repast in the upper chamber without meat, so he asked the queen's advice. " My lady, to-day I have no meat; and without it I dare not offer a meal to him, what am I to do?" Said she, " The king is very fond of my son. As he fondles him, he hardly knows whether he exists or not. [191] I will dress my son up, and give him into the king's hands, and while he plays with him you shall serve his dinner he will not notice." ; So she dressed up her darling son, and put him into the king's hands. As he was playing with the lad, the cook served the dinner. The king, mad with drink, and seeing no meat upon the dish, asked where the meat was. The answer was that no meat was to be had that day because there was no killing on the Sabbath. " Meat is hard to get for me, is it ? " he said ; and then he wrung his dear son's neck as he sat in his arms, and killed him threw him down before the cook, and told him to ; look sharp and cook it. The cook obeyed, and the king ate his own son's flesh. For dread of the king not a soul durst weep or wail or say a word. The king ate, and went to sleep. Next morning, having slept off his intoxication, he asked for his son. Then the queen fell weeping at his feet, and said, " Oh, sir, yesterday you killed your son and ate his flesh " The king wept and wailed for grief, and thought, " This is ! because of drinking strong drink " Then, seeing the mischief of diinking, I made a ! resolution that lest I should never become a saint, I would never touch this deadly liquor; taking dust, and rubbing it upon my mouth. From that time I have drunk no strong drink. This is the point of the lines, " Once I was drimkeji." No. 220. 137 " Once I was drunken, and I ate My own son's flesh upon my plate; Then, touched with sorrow and with pain, Swore never to touch drink again." [194] Then the king said, "But what, dear sir, makes you indiffex'ent, without love?" The man explained it in these words' : "King Kitavasa was my name; A mighty king was I My boy the Buddha's basin broke And so he had to die." [195] Said the king then, "What was it, good friend, that made you to be without anger?" And the other made the matter clear in these lines: "As Araka, for seven years I practised charity; And then for seven ages dwelt In Brahma's heaven on high." When Chattapani had thus explained his four attributes, the king made a sign to his attendants. And in an instant all the court, [196] priests and laymen and all, rose up, and cried out upon Kalaka — "Fie, bribe-swallowing thiefand scoundrel! You couldn't get your bribes, and so you would murder the wise man by speaking ill of him!" They seized hiui by hand and foot, and bundled him out of the palace and catching up whatever ; 1 The scholiast tells this story: "The meaning is, Once upon a time I was a king named Kitavasa, and a son was born to me. The fortune-tellers said that the boy would perish of lack of water. So he was named Dutthakumara. When he grew up, he was viceroy. The king kept his son close to him, before or behind and ; to break the prophecy had tanks made at the four city gates and here and there inside the city he made halls in the squares and crossways, and set water jars in them. ; One day the young man, dressed linely, went to the park by himself. On his way he saw a Pacceka-Buddha in the road, and many people spoke to him, praised him, did obeisance before him. [195] 'What! thought the prince, 'when such as I am passing ' by, do people show all this respect to yonder shavepate ? Angry, he dismounted ' from the elephant, and asked the Buddha if he had received his food. 'Yes,' was the reply. The prince took it from him, cast it on the ground, rice and bowl together, and crushed it to dust under his feet. The man is lost, verily ' said the Buddha, and ! ' looked into his face. am Prince Duttha, son of king Kitavasa said the prince ' I ! ' ' what harm will you do me, by looking angrily at me and opening your eyes ? The ' Buddha, having lost his food, rose up in the air and went off to a cave at the foot of Nauda, in Northern Himalaya. At that very moment the prince's evil-doing began to bear fruit, and he cried— 'I burn! I burn!' His body burst into flame, and he fell down in the road where he was all the water that there was near disappeared, the ; conduits dried up, then and there he perished, and passed into hell. The king heard it, and was overcome with grief. Then he thought — This grief is come upon me ' because my son was dear to me. If I had had no affection, I had had no pain. From this time forward I resolve that I will fix my affection on nothing, animate or inanimate.'" 138 The Jdtaka. Book II. they could get hold of, this a stone, and this a staff, they broke his head and did him to death : and dragging him by the feet they cast him upon a dunghill. Thenceforward the king ruled in righteousness, until he passed away according; to his deserts. This discourse ended, the Master identified the Birth — " Devadatta was : the Commander Kalaka, Sariputta was the artisan Chattapaui, and I was Dhammaddhaj a.

" If any man,^' etc. —This story the ]\Iaster told while staying at Jetavana, about Devadatta. It was occasioned by something that happened at Rajagaha. At one period the Captain of the Faith was living with five hundred brethren at the Bamboo Grove. And Devadatta, with a body of men wicked like himself, lived at Gayasisa. At that time the citizens of Rajagaha used to club together for the pm^DOse of almsgiving. A trader, who had come there on business, brought a magnificent perfumed yellow robe, asking that he might become one of them, and give this garment as his contribution. The townspeople brought plenty of gifts. All that was contributed by those who had clubbed together consisted of ready money. There was this garment left. The crowd which had come together said, " Here is this beautiful perfumed robe left over. Who shall have it Elder Sariputta, or Devadatta?" Some were in favour of Sariputta; others said, " Elder Sariputta will stay here a few days, [197] and then go travelling at his own sweet will but Devadatta always lives near oxu- city he is our refuge in ; ; good fortune or ill. Devadatta shall have it!" They made a division, and those who voted for Devadatta were in the majority. So to Devadatta they gave it. He had it cut in strips, and sewn together, and coloured like gold, and so he wore it upon him. At the same time, thirty Brethren went from Savatthi to salute the Master. After greetings had been exchanged, they told him all this affair, adding, " And so, sir, Devadatta wears this mark of the saint, which suits him ill enough." " Brethren," said the Master, " this is not the first time that Devadatta has put on the garb of a saint, a most unsuitable dress. He did the same before." And then he told them an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta came into this world as an Elephant in the Himalaya region. No. 221. 139 Lord of a herd that numbered eighty tliousand wild elephants, he dwelt in the forest land. A poor man that lived in Benares, seeing the workers of ivory in the ivory bazaar making bangles and manner of ivory trinkets, he asked all them would they buy an elephant's tusks, if he should get them. To which they answered, Yes. So he took a weapon, and clothing himself in a yellow robe, he put on the guise of a Pacceka-Buddha', with a covering band about his head. Taking his stand in the path of the elephants, he slew one of them with his weapon, and sold the tusks of it in Benares; and in this manner he made a living. After this he began always to slay the very last elephant in the Bodhisatta's troop. Day by day the elephants grew fewer and fewer. Then they went and asked the Bodhisatta how it was that their numbers dwindled. He perceived the reason. "Some man," thought he, "stands in the place where the elephants go, having made himself like a Pacceka-Buddha in appearance. Now can it be he that slays the elephants? I will find him out." So one day he sent the others on before him [198] and he followed after. The man saw the Bodhisatta, and made a rush at him with his weapon. The Bodhisatta turned and stood. "I him to the earth, and kill him!" thought he: and will beat stretched out his trunk, — when he saw the yellow robes which the man wore. "I ought to pay respect to those sacred robes!" said he. So drawing back his trunk, he cried "0 man! Is not that dress, the flag of sainthood, unsuitable to you? Why do you wear it?" and he repeated these lines : "If any man, yet fidl of sin, should dare To don the yellow robe, in whom no care For temperance is found, or love of truth, He is not worthy such a robe to wear. He who has spued out sin, who everywhere Is firm in virtue, and whose chiefest care Is to control his passions, and be true, He well deserves the yellow robe to wear." [199] With these words, the Bodhisatta rebuked the man, and bade him never come there again, else he should die for it. Thus he drove him away. After this discourse was ended, the Master identified the Birth "Devadatta : was the man who killed the elephants, and the head of the herd was I." 1 One -who has attained the knowledge needful for attaining Nirvana, but does not preach it to men.

CULA-NANDIYA-JATAKA^ "/ call to mind" etc. — This story the Master told whilst dwelling in the Bamboo Grove, about Devadatta. One day the brethren fell a-talking in the Hall of Truth " Friend, that : man Devadatta is harsh, cruel, and tyraiuiical, full of baneful devices against the Supreme Buddha. He flung a stone ^, he even used the aid of Nalagiri^; pity and compassion there is none in him for the Tathagata." The Master came in, and asked what they were talking about as they sat thei'e. They told him. Then he said, "This is not the first time. Brethren, that Devadatta has been harsh, cruel, merciless. He was so before." And he told them an old-world tale. Once upon a time, when Brahmadatta was king of Benai'es, the Bodhisatta became a Monkey named Nandiya, or Jolly; and dwelt in the Himalaya region and his youngest brother bore the name of Jollikin. They ; two headed a band of eighty thousand monkeys, and they had a blind mother in their home to care for. They left their mother in her lair in the bushes, and went amongst the trees to find sweet wild fruit of all kinds, which they sent back home to her. The messengers did not deliver it ; and, tormented with hunger, she became nothing but skin and bone. Said the Bodhisatta to her, " Mother, we send you plenty of sweet fruits then what makes you so : thin?" '' My son, I never get it " [200] ! The Bodhisatta pondered. " While I look after my herd, my mother will perish ! I will leave the herd, and look after my mother alone." So calling his brother, "Brother," said he, "do you tend the herd, and I will care for our mother." " Nay, brother," replied he, " what care I for ruling a herd 1 I too will care for only our mother !"So the two of them were of one mind, and leaving the herd, they brought their mother down out of Himalaya, and took up their abode in a banyan tree of the border-land, where they took care of her. 1 Questions of Milinda, iv. 4. 24 (trans, in S.B.E., xxxv. 287). - For the stone-throwing see Cullavagga vii. 3. 9; Hardy, Manual, p. 320. '^ A fierce elephant, let loose at Devadatta's request to kill the Buddha. See Cullavagga vii. 3. 11 f. [Vinarja Texts, S.B.E., iii. 247 f.); Milinda, iv. 4. 44 (where he is called Dhanapdlal;a, as siqjra vol. i. 57); Hardy, Manual, p. 320. No. 222. 141 Now a certain Brahmin, who lived at Takkasila, had received his education from a famous teacher, and afterward he took leave of him, saying that he would depart. This teacher had the power of divining from the signs on a man's body and thus he perceived that his pupil was harsh, ; cruel,and violent. "My son," said he, "you are harsh, and cruel, and violent. Such persons do not prosper at all seasons alike they come to ; dire woe and dire destruction. Be not harsh, nor do what you will afterwards repent." With this counsel, he let him go. The youth took leave of his teacher, and went his way to Benares. There he married and settled down ; and not being able to earn a livelihood by any other of his arts, he determined to live by his bow. So he work as a huntsman and left Benares to earn his living. set to ; Dwelling in a border village, he would range the woods girt with bow and quiver, and lived by sale of the flesh of all manner of beasts which he slew. One day, as he was returning homewards after having caught nothing at all in the forest, he observed a banyan tree standing on the verge of an open glade. "Perhaps," thought he, "there may be something here." And he turned his face towards the banyan tree. Now the two brothers had just fed their mother with fruits, and were sitting behind her in the tree, when they saw the man coming. "Even if he sees our mother," said they, "what will he dol" and they hid amongst the branches. Then this cruel man, as he came up to the tree and saw the mother monkey weak with age, and blind, thought to himself, "Why should I return empty-handed? I will shoot this she-monkey first !" [201] and lifted up his bow to shoot her. This the Bodhisatta saw, and said to his brother, " Jollikin, my dear, this man wants to shoot our mother ! I will save her life. When I am dead, do you take care of her." So saying, down he came out of the tree, and called out, "O man, don't shoot my mother ! she is blind, and weak for age. I will save her life; don't kill her, but kill me instead!" and when the other had promised, he sat down in a place within bowshot. The hunter pitilessly shot the Bodhisatta ; when he dropped, the man prepared his bow to shoot the mother monkey. Jollikin saw this, and thought to himself, "Yon hunter wants to shoot my mother. Even if she only lives a day, she will have received the gift of life; I will give my life for hers." Accordingly, down he came from the tree, and said, " O man, don't shoot my mother I give my life for hers. ! Shoot me take both us brothers, and spare our mother's life " The hunter consented, ! and Jollikin squatted down within bowshot. The hunter shot this one too, and killed him — "It will do for my children at home," thought he and he shot the mother too hung them all three on his carrying pole, and ; set his face homewards. At that moment a thunderbolt fell upon the house of this wicked man, and burnt up his wife and two children with the house : nothing was left but the roof and the bamboo uprights. A man met him at the entering in of the village, and told him of it. Sorrow and children overcame him down on the spot he for his wife : dropped his pole with the game, and his bow, threw off his garments, and naked he went homewards, wailing with hands outstretched. Then the bamboo uprights broke, and fell upon his head, and crushed it. The earth yawned, flame rose from hell. As he was being swallowed up in the earth, he thought upon his master's warning: [202] "Then this was the teaching that the Brahmin Parasariya gave me!" and lamenting he uttered these stanzas :— "I call to mind my teacher's words: so this was what he meant ! Be careful you should nothing do of which you might repent. "Whatever a man does, the same he in himself will find; The good man, good; and evil he that evil has designed; And so our deeds are all like seeds, and bring forth fruit in kind." Lamenting thus, he went down into the earth, and came to life in the depths of hell. When the IMaster had ended this discourse, by which he showed how in other days, as then, Devadatta had been harsh, cruel, and merciless, he identified the Birth in these words " In those days Devadatta was the hunter, Sariputta was : the famous teacher, Ananda was Jollikin, the noble Lady GotamI was the mother, and I was the monkey Jolly."

" Honour for honour" etc. — This story the Master told in Jetavana, about a landed proprietor. Tradition has it that once a landowner who was a citizen of Savatthi did business with a landowner from the country. [203] Tiiking his wife with him, he visited this man, his debtor ; but the debtor averred that he could not pay. The other, in anger, set out for home without having broken his fast. On the road, some people met him and seeing how famished the man was, gave him ; food, bidding him share it with his wife. No. 223. 143 When he got this, he grudged his wife a share. So addressing her he said, "Wife, this is a well-known hauut of thieves, so you had better go in front." Having thus got rid of her, he ate all the food, and then showed her the pot empty, saying— "Look here, wife! they gave me an empty pot!" She guessed that he had eaten it all up himself, and was much annoyed. As they both passed by the monastery in Jetavana, they thought they would go into the park and get a drink of water. There sat the Master, waiting on purpose to see them, like a hunter on the trail, seated under the shade of his perfumed cell. He gi-eeted them kindly, and said, " Lay Sister, is your husband kind and loving?" "I love him, sir," she replied, "but he does not love me; let alone other days, this very day he was given a pot of food on the way, and gave not a bit to me, but ate it all hunself." " Lay Sister, so it has always been you loving and kind, and he loveless but when by the help of the ; wise he learns your worth, he will do you all honour." Then, at her request, he told an old-world tale. On a time, while Brahmadatta was king in Benares, the Bodhisatta was the son of one of the king's court. On coming of age he became the king's adviser in things temporal and spiritual. It happened that the king was afraid of his son, lest he might injure him ; and sent him away. Taking his wife, the son departed from that city, and came to a village of Kasi, where he dwelt. By and by when the father died, his son hearing of it set out to go back to Benares " that I may receive the kingdom ; which is my birthright," said he. On his way one gave him a mess of pottage, saying, " Eat, and give to your wife also." But he gave her none, and did eat it all himself. [204] Thought she — " A cruel man this, indeed !" and she was full of sorrow. When he had come to Benares, and received his kingdom, he made her the queen consort; but thinking — "A little is enough for her," he showed her no other consideration or honour, not so much as to ask her how she did. "This queen," thought the Bodhisatta, "serves the king well, and loves him ; but the king spends not a tliought upon her. I will make him show her respect and honour." So he came to the queen, and made salutation, and stood aside, " What is it, dear sir ] " she asked. "Lady," he asked, "how can we serve you"? ought you not to give the old Fathers a piece of cloth or a dish of rice ? "Dear sir, what shall I give to I never receive anything myself; you? When I received, did I not give? But now the king gives me nothing at all let alone giving anything else, as he was going along : the road he received a bowl of rice, and never gave me a bit he ate it all — himself." " Well, madam, will you be able to say this in the king's presence?" "Yes," she i-eplied. 144 The Jataha. Book II. " Very well then. To-day, when I stand before the king, when I ask my question do you give the same answer : this very day will I make your goodness known." So the Bodhisatta went on before, and stood in the king's presence. And she too went and stood near the king. Then said the Bodhisatta, " Madam, you are very cruel. Ought you not to give the Fathers a piece of cloth or a dish of food 1 " And she made answer, " Good sir, I myself receive nothing from the king what : can I give to you ? " " Are you not the queen consort ?" quoth he. " Good sir," said she, " what boots the place of a queen consort, when no respect is paid ? What will the king give me now 1 When he received a dish of rice on the road, [205] he gave me none, but ate it all himself." And the Bodhisatta asked him, "Is it so, O king?" And the king assented. When the Bodhisatta saw that the king assented, "Then lady," quoth he, "why dwell here with the king after he has become unkindly? In the world, union without love is painful. While you dwell here, loveless union with the king will bring you sorrow. These folk honour him that honours, and when one honours not — as soon as you see it, you should go elsewhither ; they that dwell in the world are many," And he repeated the stanzas following : " Honour for honour, love for love is due Do good to him who does the same to you: Observance breeds observance but 'tis plain ; None need help him who will not help again. " Return neglect for negligence, nor stay To comfort him whose love is past away. The world is wide; and when the birds descry That trees have lost their fruit away they fly." Hearing this, the king gave his queen all honour ; and from that time forward they dwelt together in friendship and harmony. [206] "When the Master had ended this discourse, he declared the Truths, and identified the Birth : at the conclusion of the Truths the husband and wife entered on the Fruit of the First Path " The husband and wife are the same : in both cases, and the wise counsellor was I my.self No. 224. 145

KUMBHiLA-JATAKA. " Ape" etc. — This story the Master told at the Bamboo Grove, about Devadatta. " O Ape, these virtues four bring victory Truth, Wisdom, Self-control, and Piety. "Without these blessings is no victory Truth, Wisdom, Self-control, and Piety.''

" There is a man" etc. — This story the ]\Iaster told at Jetavana, about the king of Kosala. A very useful subordinate intrigued in the harem. Even though he knew the culprit, the king pocketed the affront, because the fellow was useful, and told the Master of it. The Master said, " Other kings in days long gone by have done the same;" and at his request, told the following story. Once upon a time, when Brahmadatta was king of Benares, a man of his court fell into an intrigue in the king's harem, and an attendant of this courtier did thesame thing in the courtier's house. The man could not endui'e to be thus aflronted.So he led the other before the king, saying, "My lord, [207] I have a servant who does all manner of work, and he has made me a cuckold what must I do with him 1 " and with the : question he uttered this first verse following : "There is a man within my house, a zealous servant too; He has betrayed my trust, O king Say what am I to do ? I J. II. 10 146 The-Jataka. Booh 11. On hearing this, the king uttered the second verse : " I too a zealous servant have and here he stands, indeed ; Good men, I trow, are rare enow so patience is my rede." : The courtier saw that these words of the king were aimed at him ; and for the future durst do no "wrong in the king's hoixse. And the servant likewise, having come to know that the matter had been told to the king, durst for the future do that thina: no more. This discourse ended, the Master identified the Birth — " I was the king of : Benares." And the courtier on this occasion found out that the king had told of him to the Master, and never did such a thing again.

[208] " There is a time," etc.—Astory told by the Master at Jetavana, about the king of Kosala. This king started to quell a border rising at a bad season of the year. The circumstances have been described already '. The Master as before told the king a story. Once on a time, the king of Benares having started for the field of war at an unseasonable time, set up a camp in his park. At that time an Owl entered a thicket of bamboos, and hid in it. There came a flock of Crows : "We will catch him," said they, " so soon as he shall come out." And they compassed it around. Out he came before his time, nor did he wait until and tried to make his escape. The crows the sun should set ; surrounded him, and pecked him with their beaks till he fell to the ground. The king asked the Bodhisatta " Tell me, wise six*, why are : the crows attacking this owl?" And the Bodhisatta made answer, "They that leave their dwelling before the right time, great king, fall into just such misery as this. Therefore before the time one should not leave one's 1 See no. 176, p. 51 above. No. 226. 147 dwelling place." And to make the matter clear, he nttered this pair of verses " There is a time for every thing who forth from home will go : One man or many, out of time, will surelj' meet some woe As did the Owl, unlucky fowl pecked dead by many a crow. ! " Who masters quite each I'ule and rite ; who others' weakness knows Like wise owls, he will happy be, and conquer all his foes." [209] When the king heard this, he turned back home again. This discourse ended, the Master identified the Birth : — " Ananda was then the king, and the wise courtier was I myself."

GtJTHA-PANA-JATAKA. " Well matched," etc. — This story the Master told while dwelling at Jetavana, about one of the Brethren. There stood at that time, about three-quarters ^ of a league from Jetavana, a market town, where a great deal of rice was distributed by ticket, and special meals were given. Here lived an inquisitive lout, who pestered the young men and novices who came to share in the distribution [210] "Who are for solid food ? who for drink ? who for moist food ? " And he made those who could not answer feel ashamed, and they dreaded him so much that to that village they would not go. One day, a brother came to the ticket-hall, with the question, "Any food for distribution in such-and-such a village, siri"' "Yes, friend," was the answer, "but there's a. lubber here asking questions; if you can't answer them, he abuses and reviles you. He is such a pest that nobody will go near the place." " Sir," said the other, "give me an order on the place, and I'll humble him, and make him modest, and so influence him that whenever he sees you after this, he'll feel inclined to run away." The brothers agreed, and gave the necessary order. The man walked to our village, and at the gate of it he put on his robe. The loafer spied him was at — him like a mad ram, with "Answer me a question, priest!" "Layman, let me go first about the village for my broth, and then come back with it to the waiting hall." When he returned with his meal, the man repeated his question. The brother answered, "Leave me to finish my broth, to sweep the room, and to fetch my ticket's worth of rice." So he fetched the rice; then placing his bowl in this very man's hands, he said, " Come, now I'll answer your question." 1 Gcivutaddhayojaudviattc. It may possibly mean 'an eightli.' 148 The Jdtaka. Book II. Then he led him outside the village, folded his outer robe, put it on his shoulder, and taking the bowl from the other, stood waiting for him to begin. The man said, " Priest, answer me one question." " Very well, so I will," said the brother and with one blow he felled him to the ground, bmised his eyes, beat him, dropped filth in his face, and went oflF, with these parting words to frighten him, " If ever again you ask a question of any Brother who comes to this village, ! I'll see about it After this, he took to his heels at the mere sight of a Brother. By and bye all this became known among the Brotherhood. One day they were talking about it in the Hall of Truth: "Friend, I hear that Brother So-and-so dropped filth in the face of that loafer, and left him!" The Master came in, and wanted to know what they were all talking about as they sat there. They told him. Said he, "Brethren, this is not the first time this brother attacked the man with dirt, but he did just the same before." Then he told them an old-world tale. [211] Once on a time, those citizens of the kingdoms of Aiiga and Magadha who were travelling from one land to the other, used to stay in a house on the marches of the two kingdoms, and there they drank liquor and ate the flesh of fishes, and early in the morning they yoked their carts and went away. At the time when they came, a certain dung-beetle, led by the odour of dung, came to the place where they had drunken, and saw some liquor shed upon the ground, and for thirst he drank it, and returned to his lump of dung intoxicated. When he climbed upon it the moist dung gave way a little. " The world cannot bear my weight " he bawled out. ! At that very instant a maddened Elephant came to the spot, and smelling the dung went back in disgust. The Beetle saw it. " Yon creature," he thought, " is afraid of me, and see how he runs away — I must fight with ! him " and so he challenged him in the first stanza ! : " Wellmatched for we are heroes both here let us issue try ! : Turn back, turn back, friend Elephant! Why would you fear and fly? Let Magadha and Anga see how great our bravery!" The Elephant listened, and heard the voice ; he turned back towards the Beetle, and said the second stanza, by way of rebuke : "Non pede, longinquave manu, non dentibus utar: Stercore, cui stercus cura, perisse decet." [212] And so, dropping a great piece of dung upon him, and making water, he killed him then and there; and scampered into the forest, trumpeting. Wlien this discourse was ended, the Master identified the Birth " In those : days, this lout was the dung-beetle, the Brother in question was the elephant, and I was the tree-sprite who saw it all from that clump of trees," No. 228. 149

KAMANiTA-JATAKA. ^' Three forts" etc. — This story the Master told at Jetavana about a brahmin named Kamanlta. The circumstances will be explained in the Twelfth Book, and the Kama- Jataka *. [The king of Benares had two sons.] And of these two sons the elder went to Benares, and became king the youngest was the viceroy. He : that was king was given over to the desire of riches, and the lust of the flesh, and greedy of gain. At the time, the Bodhisatta was Sakka, king of the gods. And as he looked out upon India, and observed that the king of was given it over to these lusts, he said to himself, " I will chastise that king, and make him ashamed." So taking the semblance of a young brahmin, he went to the king and looked at him. " What wants this young fellow ] " the king asked. Said he, " Great king, I see three towns, prosperous, fertile, having elephants, horses, chariots and infantry in plenty, full of ornaments of gold and fine gold. These may be taken with a very small army. I have come hither to offer to get them for you ! " When shall we go, young man 1 " asked the king. "To-morrow, Sire." " Then leave me now ; to-morrow early shall you go." " Good, my king hasten to prepare the army " : And so saying [213] ! Sakka went back again to his own place. Next day the king caused the drum to beat, and an army to be made ready and having summoned his courtiers, he thus bespoke them — ; : " Yesterday a young brahmin came and said that he would conquer for me three cities Uttarapaiicala, Indapatta, and Kekaka. Wherefore now we will go along with that man and conquer those cities. Summon him in " all haste ! " What place did you assign him, my lord, to dwell in ? " I gave him no place to dwell in," said the king. " But you gave him wherewith to pay for a lodging ? 1 No. 467. 150 The Jataha. Book II. " Nay, not even that." "Then how shall we find him ]" " Seek him in the streets of the city," said the king. They sought, but found him not. So they came before tlie king, and told him, " O king, we cannot see him." Great sorrow fell upon the king. " What glory has been snatched from me!" he groaned; his heart became hot, his blood became disordered, dysentery attacked him, the physicians could not cure him. After the space of three or four days, Sakka meditated, and was ware of his illness. Said he, " I will cure him : " and in the semblance of a brahmin he went and stood at his door. He caused it to be told the king, " A brahmin physician is come to cure you." On hearing it, the king answered, " All the great physicians of the court have not been able to cure me. Give him a fee, and let him go." Sakka listened, and made reply " I want not even money for : my lodging, nor will I take fee for my leechcraft. I will cure him : let the king see me !" "Then let him come in," said the king, on receiving this message. Then Sakka went in, and wishing victory to the king, sat on one side. "Are you going to cure me?" the king asked. He replied, " Even so, my lord." " Cure me, then " said the king. ! " Very good, Sire. Tell me the symptoms of your disease, and how it came about, —what you have eaten or drunken, to bring it on, or what you have heard or seen." " Dear friend, my disease was brought upon me by something that I heard." Then the other asked, What was it V [214] '« "Dear Sir, there came a young brahmin who offered to win and give me power over three cities and I gave him neither lodging, nor where- : withal to pay for one. He must have grown angry with me, and gone away to some other king. So when I bethought me how great glory had been snatched away from me, this disease came upon me cure, if you can, ; this which has come upon me for my covetousness." And to make the matter clear he uttered the first stanza : "Three forts, each builded high w^n a mount, I want to take, whose names I here recount ^ And there is one thing further that I need^ Cure me, brahmin, nie the slave of greed!" Then Sakka said, "0 king, by simples made with roots you cannot ^ The names of Paficala, Kuru, and Kekaka are given. No. 228. 151 be cured, but you must be cured with the simple of knowledge:" and he uttered the second verse as follows : [215] "There are, who cure the bite of a black snake; The wise can heal the wounds that goblins make. The slave of gi'eed no doctor can make whole What cure is there for the backsliding soul?" So spake the great Being to explain his meaning, and he added this yet beyond "0 king, what if you wei-e to get those three cities, then while : you reigned over these four cities, could you wear four pairs of robes at once, eat out of four golden dishes, lie on four state beds 1 O king, one ought not to be mastered by desire. Desire is the root of all evil when desire is increased, he that cherishes her is cast into the eight great hells, and the sixteen lowest hells, and into all kinds and manner of misei'y." So the great Being terrified the king with fear of hell and misery, and discoursed to him. And the king, by hearing his discourse, got rid of his heartbreak, and in a moment he became whole of his disease. [216] And Sakka after giving him instruction, and establishing him in virtue, went away to the world of gods. And the king thenceforward gave alms and did good, and he passed away to fare according to his deserts. When this discourse was ended, the Master identified the Birth " The : Brother who is a slave to his desires was at that time the king and I myself ; was Sakka."

"Zo, m>/ elephants," etc. This story the Master told at Jetavana, about a mendicant, with vagrant tastes. He traversed the whole of India for the jjurpose of arguing, and found no one to contradict him. At last he got as far as Savatthi, and asked was there any one there who could argue with him. The people said, " There is One who could argue with a thousand such all-wise, chief of men, the mighty Gotama, lord of the faith, who bears down all opposition, there is no adversary in all India who can dispute with Him. As the billows break upon the shore, so all arguments break against his feet, and are dashed to spray." Thus they described the qualities of the Buddha. 152 TJie JataJca. Book II. "Where is he now?" asked the mendicant. He was at Jetavana, they replied. " Now I'll get up a disputation with him !" said the mendicant. So attended by a large crowd he made his way to Jetavana. On seeing the gate towers of Jetavana^, which Prince Jeta had built at a cost of ninety millions of money, he asked whether that was the palace where the Priest Gotama lived. The gateway of it, they said. " If this be the gateway, what will the dwelling be like " he cried. ! "There's no end to the perfumed chambers!" the people said. "Who could argue with such a priest as this?" he asked; and hurried off at once. The crowd shouted for joy, and thronged into the park. "What brings you here before your time?" asked the Master. They told him what had happened. Said he, " This is not the first time, laymen, that he hurried away at the mere sight of the gateway of my dwelling. He did the same before." And at their request, he told an old-world tale. [217] Once upon a time, it befel that the Bodhisatta reigned king in Takkasila, of the realm of Gandhara, and Brahmadatta in Benares. Brahmadatta resolved to capture Takkasila wherefore with a great host ; he set forth, and took up a position not far from the city, and set his army in array " Here be the elephants, here the horses, the chariots hei'e, and : here the footmen thus do ye charge and hurl with your weapons as the : ; clouds pour forth rain, so pour ye forth a rain of arrows " and he uttered ! this pair of stanzas : "Lo, my elephants and horses, like the storm-cloud in the sky! Lo, my surging sea of chariots shooting arrow-spray on high Lo, my host of warriors, striking sword in hand, with blow and thrust, Closing in upon the city, till their foes shall bite the dust! "Rush against them — fall upon them! shout the war-cry — loudly sing! While the elejihants in concert raise a clamorous trumpeting! As the thunder and the lightning flash and rumble in the sky. So be now your voice uplifted in the loud long battle-cry!" [218] So cried the king. And he made his army march, and came before the gate of the city ; and when he saw the towers on the city gate, he asked whether was that the king's dwelling. " That," said the)', "is the gate tower." "If the gate tower be such as this, of what sort will the king's palace be?" he asked. And they replied, "Like to Vejayanta, the palace of Sakka ! " On hearing it, the king said, " With so glorious a king we shall never be able to fight "! And having seen no more than the tower set upon the city gate, he turned and fled away, and came again to Benares. This discourse ended, the Master identified the Birth:— "Our mendicant gadabout was then the king of Benares, and I was the king of Takkasila myself." ' The Jetavana monastery is represented on the Bhaihut Stupa (Cunningham, pi. Lvii) ; for the gandhahnfi, see pi. xxviii, fig. 3. : No. 230. 153

" Countless are my banners,'' ei!c.— [219] This story the Master told whilst living at Jetavana, about this same gadabout mendicant. At that time, the Master, with a large company round him, sitting on the beautifully adorned throne of the truth, upon a vermilion dais, was discoursing like a young lion roaring with a lion's roar. The mendicant, seeing the Buddha's form like the form of Brahma, his face like the glory of the full moon, and his forehead like a plate of gold, turned round where he had come, in the midst of the crowd, and ran off, saying, could overcome a man like this?" "Who The crowd went in chase, then came back and told the Master. He said, " Not only now has this mendicant fled at the mere sight of my golden face ; he did the same before." And he told an old-world tale. Once on a time, the Bodhisatta was king in Benares, and in Takkasila reigned a certain king of Gandhara. This king, desiring to capture Benares, went and compassed the city about with a complete army of four divisions.And taking his stand at the city gate, he looked upon his army, and said he, " Who shall be able to conquer so great an army as this ? " and describing his army, he uttered the first stanza : " Countless are my banners rival none they own : Flocks of crows can never stem the rolling sea Never can the storm-blast beat a mountain down : So, of all the living none can conquer me!" [220] Then the Bodhisatta disclosed his own glorious countenance, in fashion as the full moon ; and threatening him, thus spoke : "Fool, babble not vainly ! Now will I destroy your host, as a maddened elephant crushes a thicket of reeds ! " and he repeated the second stanza : " Fool ! and hast thou never yet a rival found ? Thou art hot with fever, if thou seekst to wound Solitary savage elephants like me As they crush a reed-stalk so will I crush thee!" When the king of Gandhara heard him threaten thus, [221] he looked up, and beholding his wide forehead like a plate of gold, for fear of being captured himself he turned and ran away, and came again even unto his own city. This discourse ended, the Master identified the Birth: "The vagrant gadabout was at that time the king of Gandhara, and the king of Benares was I myself."

" As wlien a pair of shoes," etc. —This story the Master told in the Bamboo Grove, about Devadatta. The Brethren gathered together in the Hall of Truth, and began to discuss the matter. "Friend, Devadatta having repudiated his teacher, and become the foe and adversary of the Tathagata, has come to utter destruction." The Master came in, and asked what they were talking about as they sat there. They told him. The Master said, " Brethren, this is not the first time that Devadatta has repudiated his teacher, and become my enemy, and come to utter destruction. The same thing happened before." Then he told them an old-world tale. Once on a time, while Bi'ahmadatta was king of Benares, the Bodhisatta was born as the son of an elephant trainer. When he grew up, he was taught all the art of managing the elephant. And there came a young villager from Kasi, and was taught of him. Now when the future Buddhas teach any, they do not give a niggardly dole of learning j but according to their own knowledge so teach they, keeping nothing back. So this youth learnt all the branches of knowledge from the Bodhisatta, without omission ; and when he had learnt, said he to his master : [222] " Master, I will go and serve the king." " Good, my son," said he : and he went before the king, and told him how that a pupil of his would serve the king. Said the king, " Good, let him serve me." "Then do you know what fee to give?" says the Bodhisatta. " A pupil of yours will not receive so much as you ; if you receive an hundred, he shall have fifty; if you receive two, to him shall one be given." So the Bodhisatta went home, and told all this to his pupil. " Master," said the youth, " all your knowledge do I know, piece for piece. If I shall have the like payment, I will serve the king ; but if not, then I will not serve him." And this the Bodhisatta told to the king. Said the king, " If the young man could do even as you — if he is able to show skill for skill with you, he shall receive the like." And the Bodhisatta told this to the pupil, and the pupil made answer, "Very good, I will." "Tomorrow," said the king, "do you make exhibition of your skill." "Good, I will; let proclamation be made by beat of drum." And the king caused it to be proclaimed, "To-morrow the master and the pupil will " No. 231. 155 make show together of their skill in managing the elephant. To-morrowlet all that wish to see gather together in the courtyard of the palace, and see it." "My pupil," thought the teacher to himself, "does not know all my resources." So he chose an elephant, and in one night he taught him to do all things awry. He taught him to back when bidden go forward, and to go on when told to back ; to lie down when bidden rise, and to I'ise when bidden lie down ; to drop when told to pick up, and to pick up when told to drop. Next day mounting his elephant he came to the palace yard. And his pupil also was there, mounted upon a beautiful elephant. There was a great concourse of people. They both showed all their skill. But the Bodhisatta made his elephant reverse oi-ders [223] " Go ; on " said he,! and it backed " Back " and ; it ! ran forward " Stand up "; and it lay ! down " Lie ; " and!it stood up " Pick it up ; " and the creature dropped ! it; " Drop it " and he picked it up. ! And the crowd cried, " Go to, you rascal do not raise your voice against your master ! You do not know ! your own measure, and you think you can match yourself against him ! and they assailed him with clods and staves, so that he gave up the ghost then and there. And the Bodhisatta came down from his elephant, and appi'oaching the king, addressed him thus "O mighty king ! for their own good men get them taught; but thei-e was one to whom his learning brought misery with it, like an ill-made shoe;" and he uttered these two stanzas : "As when a pair of shoes which one has Ijought For help and comfort cause but misery. Chafing the feet till they grow burning hot And making them to fester by and bye: "Even so an underbred ignoble man. Having learnt all that he can learn from you, By your own teaching proves your very bane^: The lowbred chiu-1 is like the ill-made shoe." [224] The king was delighted, and heaped honours upon the Bodhisatta. When this discourse was ended, the Master identified tliis Birth as follows : " Devadatta was the pupil, and I myself was the teacher." 1 The schol. would take tarn as for attdnam, "he hurts himself," not "thee," but this is hardly possible. The verses do not seem to fit the story very exactly. 156 The Jataka. Book II.

" Your oion idea^^ etc. This story the Master told while staying at Jetavana, about a young lady. She was the only daughter of a rich merchant of Savatthi. She noticed that in her father's house a great fuss was made over a fine bull, and asked her nurse what it meant. "Who is this, nurse, that is honoured so?" The nurse replied that it was a right ro}'al bull. Another day she was looking from an upper storey down the street, when lo, she spied a hunchback. [225] Thought she, " In the cow tribe, the leader has a hump. I suppose it's the same with men. That must be a right royal man, and I must go and be his humble follower." So she sent her maid to say that the merchant's daughter wished to join herself to him, and he was to wait for her in a certain spot. She collected her treasures together, and disguising hei'self, left the mansion and went off with the hunchback. By and bye all this became known in the town and among the Brotherhood. In the Hall of Truth, brothers discussed its bearings " Friend, there is a : merchant's daughter who has eloped with a hunchback!" The Master came in, and asked what they were all talking about together. They told him. He replied, " This is not the first time, Brethren, that she has fallen in love with a hunchback. She did the same before." And he told them an old-world tale. Once on a time, while Brahmadatta was king of Benares, the Bodhisatta was born of a rich man's family in a certain market town. When he came of age, he lived as a householder, and was blessed with sons and daughters, and for his son's wife he chose the daughter of a rich citizen of Benares, and fixed the day. Now the girl saw in her home honour and reverence ofi'ered to a bull. She asked of her nurse, "What is that? "^ A right royal bull," said she. ''• And afterward the girl saw a hunchback going through the street. " That must be a right royal man ! " thought she ; and taking with lier the best of her belongings in a bundle, she went ofi" with him. The Bodhisatta also, having a mind to fetch the girl home, set out for Benares with a great company ; and he travelled by the same road. The pair went along the road all night long. All night long the hunchback was overcome with thirst and at the sunrise, he was attacked by ; colic, and great pain came upon him. So he went ofi" the road, dizzy with pain, and fell down, like a broken lute-stick, huddled together ; the girl too sat down at his feet. The Bodhisatta observed her sitting at the hunchback's feet, and recognised her. Approaching, he talked with her, repeating the first stanza : [226] " Your own idea ! this foolish man can't move without a guide, This foolish hunchback ! 'tis not meet you should be by his side." No. 232. 157 And hearing his voice, the girl answered by the second stanza : " Ithought the crookback king of men, and loved him for his worth,^ Who, like a lute with broken strings, lies huddled on the earth." And when the Bodhisatta perceived that she had only followed him in disguise, he caused her to bathe, and adorned her, and took her into his carriage and went to his home. When this discourse was ended, the Master identified the Birth — " The girl : is the same in both cases ; and the merchant of Benares was I myself."

[227] " The barb is in your bad;'' eic— This story the Master told while dwelling in Jetavana, about a backsliding brothei-. He was brought into the Hall of Truth, and asked if he were really backsliding; to which he replied yes. When asked why, he replied "Because of the qviality of desire." The Master said, "Desire is like twy-barbed arrows for getting lodgement in the heart once there, they kill, as the barbed arrows ; killed the crocodile." Then he told them an old-world tale. Once upon a time, the Bodhisatta was king of Benares, and a good king he was. One day he entered his park, and came to the side of a lake. And those who were clever with dance and song began to dance and to sing. The fish and tortoises, eager to hear the sound of song, flocked together and went along beside the king. And the king, seeing a mass of fish as long as a palm trunk, asked his courtiers, " Now why do these fish follow me 1 " Said the courtiers, " They are coming to offer their services to tlieir lord." The king was pleased at this saying, that they were come to serve him, and ordered I'ice to be given to them regularly. At the time of feeding some of the fish came, and some did not; and rice was wasted. They told the king of it. "Henceforward," said the king, "at the time for 158 The Jataka. Book II. the giving of ricelet a drum be sounded and at the sound of the drum, ; when the fish flock together, give the food to them." From thenceforth the feeder caused a drum to sound, and when they flocked together gave rice to the fish. As they were gathered thus, eating the food, came a crocodile and ate some of the fish. The feeder told the king. The king listened. "When the crocodile is eating the fish," said he, "pierce him with a harpoon, and capture him." [228] " Good," the man said. And he went aboard a boat, and so soon as the crocodile was come to eat the fish, he pierced him with a harpoon. It went into his back. Mad with pain, the crocodile went off" with the harpoon. Perceiving that he was wounded, the feeder spake to him by this stanza : "The barb is in your back, go where you may. The beat of drum, calling my fish to feed. Brought you, pursuing, greedy, on the way Which brought you also to your direst need." When the crocodile got to his own place, he died. To explain this matter, the Master having become perfectly enlightened spake the second verse as follows : "So, when the world tempts any man to sin Who knows no law but his own will and wish. He perishes amid his friends and kin. Even as the Crocodile that ate the fish." [229] When this discourse was ended, the Master declared the Truths and identified the Birth — at the conclusion of the Truths, the backsliding Brother : reached the Fruit of the First Path " In those days I was the king of : Benares."

" No7v desire has gone" etc. — This story the Master told while staying at .Jetavana, about a young girl. Tradition tells us that a certain man at Savatthi, a servant of the Master's two chief disciples, had one beautiful and happy daughter. When she grew No. 234. 159 up, she married into a family as good as her own. The husband, without consulting anybody, used to enjoy himself elsewhere at his own sweet will. She took no notice of his disrespect but invited the two chief disciples, made them ; presents, and listened to their preaching, luitil she reached the Fruit of the First Path. After this she spent all her time in the enjoyment of the Path and the Fruit; at hist, thinking that as her husband did not want her, there was no need for her to remain in the household, she determi)ied to embrace the religious life. She informed her parents of her plan, carried it out, and became a saint. Her story became known amongst the Brotherhood and one day they were ; discussing it in the Hall of Truth. " Friend, the daughter of such and such a family strives to attain the highest good. Finding that her husband did not care for her, she made rich presents to the chief disciples, listened to their preaching, and gained the Fruit of the First Path; she took leave of her parents, became a religious, and then a saint. So, friend, the girl sought the highest good." While they were talking, the Master came in and asked what it was all about. They told him. He said, " This is not the first time. Brethren, that she seeks the highest she did so in olden days as well." And he told an old-world ; tale. Once on a time, when Brahmadatta was king in Benares, the Bodhisatta was living as an ascetic, in the Himalaya region and he had ; cultivated the Faculties and the Attainments. Then the king of Benares, observing how magnifical was the pomp of his son Prince Brahmadatta, was filled with suspicion, and banished his son from the realm. The youth with his wife Asitabhu made his way to Himalaya, [230] and took up his abode in a Init of leaves, with fish to eat, and all manner of wild fruits. He saw a woodland sprite, and became enamoured of her. " Her will I make my wife " said he, and nought recking of ! Asitabhu, he followed after her steps. His wife seeing that he followed after the sprite, was wroth. "The man cares nought for me," she thought " what have I to do with him 1 " So she came to the Bodhisatta, and did him reverence she learnt what she must needs do to be initiated, : and gazing at the mystic ol>ject, she developed the Faculties and the Attainments, bade the Bodliisatta farewell, and returning stood at the door of her hut of leaves. Now Brahmadatta followed the sprite, but saw not by what way she went ; and baulked of his desire he set his face again for the hut. Asitabhu saw him coming, and rose up in the air ; and poised upon a plane in the air of the colour of a precious stone, she said to him " My young lord ! 'tis through you that I have attained this ecstatic bliss ! " and she uttered the fii'st stanza : "Now desii'e has gone. Thanks to you, and found its ending Like a tusk, once sawn. None can make it one by mending." So saying, as he looked, she rose up and departed to another place. And when she had gone, he uttered the second stanza, lamenting — [231] : " Greed that knows no stay, Lust, the senses all confusing. Steals our good away. Even as now my wife I'm losing." And having made his moan in this stanza, he dwelt alone in the forest, and at his father's death he received the sovereignty. After this discourse was ended, the Master identified the Birth: — "These two people were then the prince and princess, and I was the hermit."

" Houses in the world are siveet" etc. —This story the Master told at Jetavana, about Roja the Mallian. We learn that this man, who was a lay friend of Ananda's, sent the Elder a message that he should come to him. The Elder took leave of the Master, and went. He served the Elder with all sorts of food, and sat down on one side, engaging him in a pleasant conversation. Then he offered the Elder a share of his house, tempting him by the five channels of desire. " Ananda, Sir, I have at home great store of live and dead stock. I will divide it and give you half let ; us live in one house together!" The Elder declared to him the suffering which is involved in desire ;then rose from his seat, and returned to the monastery. When the Master asked whether he had seen Eoja, he replied that he had. " What did he say to you ?" " Sir, Eoja invited me to return to the world then ; I explained to him the suffering involved in desires and the worldly life." The Master said, "Ananda, this is not the first time that Roja the Mallian has invited anchorites to return to the world; he did the same before;" and then, at his request, he told a story of the olden time. [232] Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was one of a family of bi-ahmins who lived in a certain market town. Coming to years, he took up the religious life, and dwelt for a long time amid the Himalayas. He went to Benares to purchase salt and seasoning, and abode in the king's grounds ; next day he entered Benares. No. 235. 161 Now a certain rich man of the place, pleased at his behaviour, took hira home, gave him to eat, and i-eceiving his promise to abide with him, caused him to dwell in the garden and attended to his wants. And they conceived a friendship each for the other. One day, the rich man, by reason of his love and friendship for the Bodhisatta, thought this within himself: "The life of an ascetic is unhappy. I will persuade my friend Vacchanakha to unfrock himself; I will part my wealth in two, and give half to him, and we both will dwell together." So one day, when the meal was done, he spake sweetly to his friend and said " Good Vacchanakha, unhappy is the hermit's life ; 'tis pleasant to live in a house. Come now, let us both together take our pleasure as we will." So saying, he uttered the first stanza : "Houses in the world are sweet. Full of food, and full of treasure; There you have your fill of meat Eating, drinking at your pleasure." The Bodhisatta on hearing him, thus replied: "Good Sir, from ignorance you have become greedy in desire, and call the householder's life good, and the life of the ascetic bad ; listen now, and I will tell you how bad is the householder's life ; " and he uttered the second stanza: [233] " He that hath houses peace can never know, He lies and cheats, he must deal many a blow On others' shoulders nought this fault can cure : Then who into a house would willing go?" With these words the great Buddha told the defects of a householder's life, and went into the garden again. When the Master had ended this discourse, he identified the Birth " Roja : the Mallian was the Benares merchant, and I was Vacchanakha the mendicant."

"*S'ee that twice-horn bird" etc.—1h.\^ story the Master told while staying in Jetavana, about a hypocrite. When he was brought before the Master, the Master said, " Brethren, he was a hypocrite of old just as he is now," and told the following story. J. II. 11 162 The Jataka. Booh II. [234] Once on a time, when Brahmadatta was king of Benares, the Bodhisatta became a Fish in a certain pond in the Himalaya region, and a great shoal went with him. Now a Crane desired to eat the fish. So in a place near the pond he drooped his head, and spread out his wings, and looked vacantly, vacantly at the fish, waiting till they were oflT their guard'. At the same moment the Bodhisatta with his shoal came to that place in search of food. And the shoal of fish on seeing the crane uttered the first stanza : "See that twice-born^ bird, how white Like a water-lily seeming; Wings outspread to left and right Oh, how pious! dreaming, dreaming!" Then the Bodhisatta looked, and uttered the second stanza ; "What he is ye do not know. Or you would not sing his praises. He is our most treacherous foe That is why no wing he raises." Thereupon the fish splashed in the water and drove the crane away. When this discour.se was ended, the Master identified the Birth : — " This hypocrite was the Crane, and I was the chief of the shoal of fish."

" Why are hearts cold" etc. — This story the Master told during a stay near Saketa, about a brahmin named Saketa. Both the circumstances that suggested the stoiy and the story itself have already been given in the First Book^. ^ "A crane's sleep " is an Indian proverb for trickery. "^ and from the egg. dijo is used of a bird as born in the egg It is also applied to Brahmins, and so conveys an additional notion of piety. 3 No. 68. No. 237. 163 [235]... And when the Tathagata had gone to the monastery, the Brother asked, "How, Sir, did the love begin?" and repeated the first stanza : " Why are hearts cold to one — Buddha, tell ! And love another so exceeding well?" The Master explained the nature of love by the second stanza : " Those love they who in other lives were dear, As siu-e as grows the lotus in the mere." After this discourse was ended, the Master identified the Birth " These : two people were the brahmin and his wife in the story and I was their son." ;

[236] " Tell me one luord,"' etc. — This story the Master told in Jetavana, about a certain landowner. We ai-e told that there was a landowner who lived at Savatthi. One day, his son sitting on his hip asked him what is called the " Door ^ " question. He replied, " That question requires a Buddha nobody else can answer it." ; So he took his son to Jetavana, and saluted the Master. " Sir," said he, " as my son sat on my hip, he asked me the question called the Door.' I didn't know the ' answer, so here I am to ask you to give it." Said the Master, " This is not the first time, layman, that the lad has been a seeker after the way to accomplish his ends, and asked wise men this question he did so before, and wise men in ; olden days gave him the answer; but by reason of the dimness caused by re-birth, he has forgotten it." And at his request the Master told a tale of the olden time. Once vipon a time, when Brahmadatta was reigning in Benares, the He grew up, Bodhisatta came into this woi-ld as a rich merchant's son. and when in course of time the father died, he took his father's place as a merchant. 1 This question referred to the means of entering on the Paths. 164 The Jdtaka. Book II. And his son, a young boy, sitting on his hip, asked him a question. "Father," said he, "tell me a thing in one word which embraces a wide range of meaning;" and he repeated the first stanza : " Tell me one word that all things comprehends By what, in short, can we attain our ends?" His father replied with the second : "One thing for all things precious that is skill: Add virtue and add patience, and you will Do good to friends and to your foes do ill." [237] Thus did the Bodhisatta answer his son's question. The son used the way which his father pointed out to accomplish his purposes, and by and bye he passed away to fare according to bis deserts. When this discourse was ended, the Master declared the Truths and identified the Birth: at the conclusion of the Truths father and son reached the Fruit of the First Path: "This man was then the son, and I whs the merchant of Benares myself"

" TF7ee?i / was in their cage" etc.—This story the Master told while dwelling in the Bamboo-grove, about Ajatasattu. Maha-Kosala, the king of Kosala's father, when he married his daughter to king Bimbisara, had given her a village in Kasi for bath-money. After Ajatasattu murdered Bimbisara, his father, the queen very soon died of love for him. Even after his mother's death, Ajatasattu still enjoyed the revenues of this village. But the king of Kosala determined that no parricide should have a village which was his by right of inheritance, and made war upon him. Sometimes the uncle got the best of it, and sometimes the nephew. And when Ajatasattu was victor, he raised his banner and marched through the country back to his capital in triumph but when he lost, all downcast he returned ; without letting any one know. It happened on a day that the Brethren sat talking about it in the Hall of — — Truth. "Friend" so one would say "Ajatasattu is delighted when he beats his uncle, and when he loses he is cast down." The Master, entering the Hall, asked what they were discussing this time [238] and they told him. He said, ; " Brethren, this is not the first time that the man has been happy when he conquered, and miserable when he did not." And he told them an old-world tale. No. 239. 165 Once upon a time, when Bvahmadatta was king of Benares, the Bodhisatta became a Green Frog. At the time people set wicker cages in all pits and holes of the rivers, to catch fish withal. In one cage were a large number of fish. And a Water-snake, eating fish, went into the trap himself. A number of the fish thronging together fell to biting him, until he was covered with blood. Seeing no help for it, in fear of his life he slipped out of the mouth of the cage, and lay down full of pain on the edge of the water. At the same moment, the Green Frog took a leap and fell into the mouth of the trap. The Snake, not knowing to whom he could appeal, asked the Frog that he saw there in the trap — "Friend Frog, are you pleased with the behaviour of yonder Fish?" and he uttered the first stanza : "When I was in their cage, the fish did bite Me, though a snake. Green Frog, does that seem right?" Then the Frog answered him, "Yes, friend Snake, it does: why not"? ifyou eat fish which get into your demesne, [239] the fish eat you when you get into theirs. In his own place, and district, and feeding ground no one is weak." So saying, he uttered the second stanza : " Men rob as long as they can compass it And when they cannot — why, the biter's bit ! The Bodhisatta having pronounced his opinion, all the fish observing the Snake's weakness, cried, "Let us seize our foe !" and came out of the cage, and did him to death then and there, and then departed. When the Master had ended this discourse, he identified the Birth " Ajatasattu was the Water-snake, and the Green Frog was I."

MAHAPINGALA-JATAKA\ " The Yelloio King'' etc. — This >st(jry the Master told at the Jetavana Park, about Devadatta the heretic. Devadatta for nine months had tried to compass the destruction of the future Buddha, and had sunk down into the earth by the gateway of Jetavana. 1 Fulk-Lore Journal, iii. 128. 166 The Jataka. Book II. Then they that dwelt at Jetavana and in all the country round about were delighted, saying, " Devadatta the enemy of Buddha has been swallowed up in the earth :the adversary is slain, and the Master has become perfectly enlightened!" [240] And hearing these words spoken many a time and oft, the people of all the continent of India, and all the goblins, and living creatures, and gods were delighted likewise. One day, all the brethren were talking together in the Hall of Truth, and thus would they say " Brother, since Devadatta : sank into the earth, what a number of people are glad, saying, Devadatta is swallowed up by the earth I" The Teacher entered, and asked, "What are ye all talking about here, brethren?" They told him. Then said he, "This is not the first time, brethren, that multitudes have rejoiced and laughed aloud at the death of Devadatta. Long ago they rejoiced and laughed as they do now." And he told them an old-world tale. Once upon a time reigned at Benares a wicked and unjust king named Maha-pingala, the Great Yellow King, who did sinfully after his own will and pleasure. With taxes and fines, and many mutilations and robberies, ' he crushed the folk as it were sugar-cane in a mill ; he was cruel, fierce, ferocious. For other people he had not a grain of pity at home he was ; harsh,and implacable towards his wives, bis sons and daughters, to his brahmin courtiers and the householders of the country. He was like a speck of dust that falls in the eye, like gravel in the broth, like a thorn sticking in the heel. Now the Bodhisatta was a son of king Maha-pingala. After this king had reigned for a long time, he died. When he died all the citizens of Benai'es were overjoyed and laughed a great laugh ; they burnt his body with a thousand cartloads of logs, and quenched the place of burning with thousands of jars of water, and consecrated the Bodhisatta to be king they caused a drum of rejoicing to beat about the streets, for joy that they had got them a righteous king. They raised flags and banners, and decked out the city ; was set a pavilion, and scattering parched at every door corn and flowers, they sat them down upon the decorated platforms under fine canopies, and did eat and drink. The Bodhisatta himself sat upon a fine divan [241] on a great raised dais, in great magnificence, with a white parasol stretched above him. The courtiers and householders, the citizens and the dooi"keepers stood ai'ovind their king. But one doorkeeper, standing not far from the king, was sighing and sobbing. "Good Porter," said the Bodhisatta, observing him, "all the people are making merry for joy that my father is dead, but you stand weeping. Come, was my father good and kind to you?" And with the question he uttered the first stanza : 1 -jaihghakahdpanddigahanena I take to mean ' the taking away of legs, money, etc' Vossi\)\y jamghd (taking it independently) may mean something like ' boot ' or ' stocks,' but I can find no authority for this. : ; ; No. 240. 167 " The Yellow King was cruel to all men Now he is dead, all freely breathe again. Was he, the yellow-eyed, so very dear? Or, Porter, why do you stand weeping here?" The man heard, and answered: "I am not weeping for sorrow that Pihgala is dead. My head would be glad enough. For King Pingala, every time he came down from the palace, or went up into it, would give me eight blows over the head with his fist, like the blows of a blacksmith's hammer. So when he goes down to the other world, he will deal eight blows on the head of Yama, the gatekeeper of hell, as though he were striking me. — Then the people there will cry He is too cruel for us and ! will send him up again. And I fear he will come and deal fisticufis on my head again, and that is why I weep." To explain the matter he uttered the second stanza: — [242] " The Yellow King was anything but dear It is his coming back again I fear. What if he beat the king of Death, and then The king of Death should send him back again?" Then said the Bodhisatta: "That king has been burnt with a thousand cartloads of wood; the place of his burning has been soaked with water from thousands of pitchers, and the ground has been dug up all round beings that have gone to the other world, except by force of fate', do not return to the same bodily shape as they had before; do not be afraid!" and to comfort him, he repeated the following stanza : "Thousands of loads of wood have burnt him quite. Thousands of pitchers quenched what still did burn The earth is dug about to left and right- Fear not— the king will never more return. After that, the porter took comfort. And the Bodhisatta ruled in righteousness; and after giving gifts and doing other good acts, he passed away to fare according to his deserts. When the Master had ended this discourse, he identified the Birth :- "Devadatta was Pingala and his son was I myself." ; 1 Reading anfiatra gativasd, ' except by the power of re-birth.'

" Even as the Jackal" etc. This story the Master told while staying in the Bamboo-grove, about Devadatta. Devadatta, having won favour in the eyes of Ajatasattu, yet could not make the repute and suppoi't which he received last any time. Ever since they saw the miracle^ done when Nalagiri was sent against him, the reputation and receipts of Devadatta began to fall off. [243] So one day, the Brethren were all talking about it in the Hall of Truth : "Friend, Devadatta managed to get reputation and support, yet could not keep it up. This happened in olden days in just the same way." And then he told them an old-world tale. Once upon a time, Brahmadatta was king of Benares, and the Bodhisatta was his chaplain ; and he had mastered the three Vedas and the eighteen branches of knowledge. He knew the spell entitled Of subduing ' the World.' (Now this spell is one which involves religious meditation.) One day, the Bodhisatta thought that he would recite this spell so he ; sat down in a place apart upon a flat stone, and there went through his reciting of it. It is said that this spell could be taught to no one without use of a special rite ; for which reason he recited it in the place just described. It so happened that a Jackal lying in a hole heard the spell at the time that he was reciting it, and got it by heart. We are told that this jackal in a previous existence had been some brahmin who had learnt the charm Of subduing the World.' ' The Bodhisatta ended his recitation, and rose up, saying—" Surely I have that spell by heart now." Then the Jackal arose out of his hole, and cried " Ho, brahmin I have learnt the spell better than you ! know it yourself " and ofi" he ran. The Bodhisatta set ofi" in chase, and ! followed some way, crying " Yon jackal will do a great mischief catch — him, catch him " But the jackal got clear off into the forest. ! The Jackal found a she-jackal, and gave her a little nip upon the body. " What is it, master 1 " she asked. " Do you know me," he asked, " or do you not?" "^I do not know you." He repeated the spell, and thus had 1 Folk-Lore Journal, iv. 60. 2 A great elephant was let loose for the purpose of destroying the Buddha, but only did him reverence Cullavagga, vii. 3. 11 {S. B. E., Vinaya Texts, iii. 247) Hardy, : ; Manual of Buddhism, p. 320; Milinda-panha iv. 4. 30 (trans, in S.B.E., i. 288). * Perhaps ujdnumi " I do know you." No. 241. 169 uuder his orders several hundreds of jackals, and gathered round him all the elephants and horses, lions and tigers, swine and deer, and all other fourfooted creatures [244] and their king he became, under the ; title of Sabbadatha, or Alltusk, and a she-jackal he made his consort. On the back of two elephants stood a lion, and on the lion's back sat Sabbadatha, the jackal king, along with his consort the she-jackal ; and great honour was paid to them. Now the Jackal was tempted by his great honour, and became puffed up with pride, and he resolved to capture the kingdom of Benares. So with all the foui'footed creatures in his train, he came to a place near to Benares. His host covered twelve leagues of ground. From his position there he sent a message to the king, "Give up your kingdom, or fight for it," The citizens of Benares, smitten with terror, shut close their gates and stayed within. Then the Bodhisatta drew near the king, and said to him, " Fear not, mighty king ! leave me the task of fighting with the jackal king, Sabbadatha. Except only me, no one him at all." is able to fight with Thus he gave heart to the king and the citizens. " I will ask him at once," he went on, " what he will do in order to take the city." So he mounted the tower over one of the gates, and cried out " Sabbadatha, — what will you do to get possession of this realm 1 " " I will cause the lions to roar, and with the roaring I will frighten " the multitude : thus will I take it ! "Oh, that's it," thought the Bodhisatta, and down he came from the tower. He made proclamation by beat of drum that all the dwellers in the great city of Benares, over all its twelve leagues, must stop up their ears with flour. The multitude heard the command they stopped up ; their own ears with flour, so that they could not hear each other speak : nay, they even did the same to their cats and other animals. Then the Bodhisatta went up a second time into the tower, and cried " out " Sabbadatha ! " What is it. Brahmin 1 " quoth he. " How will you take this realm 1 " he asked. " I will cause the lions to roar, and I will fi-ighten the people, and destroy them ; thus will I take it ! " he said. " You will not be able to make the lions roar ; these noble lions, with their tawny paws and shaggy manes, will never do the bidding of an old " jackal like you ! The jackal, stubborn with pride, [245] answered, " Not only will the other lions obey me, but I'll even make this one, upon whose back I sit, " roar alone ! " Very well," said the Bodhisatta, "do it if you can." So he tapped with his foot on the lion which he sat upon, to roar. 170 The Jataka. Book 11. And the lion resting his mouth upon the Elephant's temple, roai-ed thrice, without any manner of doubt. The elephants were terrified and dropped the Jackal down at their feet ; they trampled upon his head and crushed it to atoms. Then and there Sabbadatha perished. And the elephants, hearing the roar of the lion, were frightened to death, and wounding one another, they all perished there. The rest of the creatures, deer and swine, down to the hares and cats, perished then and there, all except the lions ; and these ran off and took to the woods. There was a heap of carcases covering the ground for twelve leagues. The Bodhisatta came down from the tower, and had the gates of the city thrown open. By beat of drum he caused proclamation to be made throughout the city : " Let all the people take the flour from out of their meat let them take " The people all ate ears, and they that desire meat, ! what meat they could fresh, and the rest they dried and preserved. It was at this time, according to tradition, that people first began to dry meat. The Master having finished this discourse, identified the Birth by the following verses, full of divine wisdom : "Even as the Jackal, stiff" with pride, Craved for a mighty host on every side, And all toothed creatures came Flocking around, until he won gi-eat fame " Even so the man who is supplied With a great host of men on every side, As great renown has he As had the Jackal in his so^Tanty." [246] " In those days Devadatta was the Jackal, Ananda was the king, and I was the chaplain."

''Foolish Dog" etc. This story the Master told whilst living in Jetavana, about a dog that used to be fed in the resting hall by the Ambala tower. It is said that from a puppy this dog had been kept there and fed by some water-carriers. In course of time it grew up there to be a big dog. Once a No. 242. 171 villager happened to see him and he bought him from the water-carriers for an ; upper garment and a rupee then, fastening him to a chain, led the dog away. ; The dog was led away, unresisting, making no sound, and followed and followed the new master, eating whatever was offered. " He's fond of me, no doubt," thought the man and let him free from the chain. No sooner did the dog find ; himself free, than off he went, and never stopped until he came back to the place he started from. Seeing him, the Brethren guessed what had happened and in the evening, ; when they were gathered in the Hall of Truth, they began talking about it. " Friend — here's the dog back again in our resting hall how clever he must ! have been, to get rid of his chain! No sooner free, than back he ran!" The blaster, entering, asked what they were all talking about as they sat together. They told him. He rejoined, " Brethren, this is not the first time our dog was clever at getting rid of his chain he was just the same before." And he told ; them an old-world tale. Once upon a time, when Brahmadatta was king of Beuares, the Bodhisatta was born in a rich family of the kingdom of Kasi ; and when he grew up, he set i;p a house of his own. There was a man in Benares who had a dog which had been fed on rice till it grew fat. [247] And a certain villager who had come to Benares saw the dog and to the owner ; he gave a fine garment and a piece of money for the dog, which he led off" bound by a strap. Arrived at the outskirts of a forest, he entered a hut, tied up the dog, and lay down to sleep. At that moment the Bodhisatta entered the forest on some errand, and beheld the dog made fast by a thong ; vvhereat he uttered the first stanza : " Foolish Dog why don't you bite ! Through that strap that holds you tight ? In a trice you would be free, Scampering oft" merrily ! On hearing this stanza, the Dog uttered the second : " Resolute — determined, I Wait my opportunity Cai'eful watch and ward I keep Till the people are asleep." So spake he ; and when the company were asleep, he gnawed through the strap, and returned to his master's house in great glee. [248] When this discourse was ended, the Master identified the Birth :- "The dogs are the same, and I was the wise man." 172 The Jataka. Book IL

" / had a pupil once" etc. — This story the Master told in the Bamboo-grove, about Devadatta. On this occasion the Brethren said to Devadatta: "Friend Devadatta, the Supreme Buddha is your teacher of him you learnt the Three Pitakas and how ; to produce the Four kinds of Ecstasy you really should not act the enemy to ; your own teacher!" Devadatta i-eplied: "Why, friends, Gotama the Ascetic — my teacher ? Not a bit was it not by my own power that I learnt the Three : Pitakas, and produced the Four Ecstasies?" He refused to acknowledge his The Brethren fell a- talking of this in the Hall of Truth. "Friend! Devadatta repudiates his teacher he has become an enemy of the Supreme Buddha ! and what a miserable fate has befallen him !" In came the Master, and enquired what they were all talking of together. They told him. "Ah, Brethren," said he, "this is not the first time that Devadatta has repudiated his teacher, and shown himself my enemy, and come to a miserable end. It was just the same before." And then he told the following story. Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a musician's family. His name was Master Guttila. When he grew up, he mastered all the branches of music, and under the name of Guttila the Musician he became the chief of his kind in all India. He married no wife, but maintained his blind parents'. At that time certain traders of Benares made a journey to Ujjeni for trade. A holiday was proclaimed ; they all clubbed together ; they procured scents and perfumes and ointments, and all manner of foods and meats. " Pay the hire," they cried, "and fetch a musician! " It happened that at the time a certain Miisila [249] was the chief musician in Ujjeni. Him they sent for, and made him their musician. Musila was a player on the lute and he tuned his lute up to the highest ; key, to play upon. But they knew the playing of Guttila the Musician, and his music seemed to them like scratching on a mat. So not one of them showed pleasure. When Musila saw that they expressed no pleasure, he said to himself " Too sharp, I suppose," and tuning his lute down to the middle tone, he played it so. Still they sat indifferent. Then thought he, " I suppose they know nothing about it " and making as though he ; 1 Guttila is one of the four men who " even in their earthly bodies attained to glory in the city of the gods." Milinda, iv. 8. 25 (trans, in S.B.E., ii. 145). No. 243. 173 too were ignorant, he played with the strings all loose. As before, they made no sign. Then Musila asked them, " Good merchants, why do yon " not like my playing 1 " What! are you playing? " cried they. " We imagined that you must be tuning up." "Why, do you know any better musician," he asked, "or are you too " ignorant to like my playing 1 Said the merchants, " We have heard the music of Guttila the Musician, at Benares ; and yours sounds like women crooning to soothe their babies." " Here, take your money back," said he, " I don't want it. Only when you go to Benares, please take me with you." They agreed, and took him back to Benares with them they pointed ; out the dwelling of Guttila, and departed every man to his own house. Musila entered the Bodhisatta's dwelling ; he saw his beautiful lute where it stood, tied up : he took it down, and played upon it. At this the old parents, who could not see him because they were blind, [250] cried out — " The mice are gnawing at the lute ! Shoo ! shoo ! the rats are biting the lute to pieces ! " , At once Musila put down the lute, and greeted the old folks. "Where do you come from?" asked they. He replied, " I come from Ujjeni to learn at the feet of the teacher." "Oh, all right," said they. He asked where the teacher was. " He is out, father but he will be back to-day," came the answer. ; Musila sat down and waited until he came ; then after some friendly words, he told his errand. Now the Bodhisatta was skilled in divining fi'om the lineaments of the body. He perceived that this was not a good man so ; he refused. "Go, my son, this art is not for you." Musila clasped the feet of the Bodhisatta's parents, to help his suit, and prayed them "Make him teach me!" Again and again his parents besought the Bodhisatta to do so until he could not stand it any longer, and did as he was ; asked. And Musila went along with the Bodhisatta into the king's palace. "Who is this, master " asked the king, on seeing him. "A pupil of mine, great king!" was the reply. By and bye he got the ear of the king. Now the Bodhisatta did not stint his knowledge, but taught his pupil everything which he knew himself. This done, he said, " Your knowledge is now perfect." Thought Musila, " I have now mastered my art. This city of Benares is the chief city in all India. My teacher is old ; here therefore must I 174 Tlie Jdtaka. Book II. stay." So he said to his teacher, "Sir, I would serve the king," "Good, my son," replied he, "I will tell the king of it." He came before the king, and said, " My pupil is wishful to serve your Highness. Fix what his fee shall be." The king answered, " His fee shall be the half of yours." And he came and told it to Musila. Musila said, " If I receive the same as you, I will serve; but if not, then I will not serve him." [251] " Why?" "Say do I not know all that you know]" : " Yes, you do." "Then why does he offer me the half?" The Bodhisatta informed the king what had passed. The king said, " If he is as perfect in his art as you, he shall receive the same as you do." This saying of the king the Bodhisatta told to his pupil. The pupil consented to the bargain ; and the king, being informed of this, replied — "Very good. What day will you compete together?" "Be it the seventh day from this, O king." The king sent for Musila. "I understand that you are ready to try issue with your master 1 " Yes, your Majesty," was the reply. The king would have dissuaded him. " Don't do it," said he, " there should be never rivalry between master and pupil." "Hold, O king!" cried he "yes, let there be a meeting between me and my teacher on the seventh day we shall know which of us is master ; of his art." So the king agreed and he sent the drum beating round the city with ; this notice " Oyez : on the seventh day Guttila the Teacher, and Musila ! the Pupil, will meet at the door of the royal palace, to show their skill. !" Let the people assemble from the city, and see their skill The Bodhisatta thought within himself, "This Musila is young and fresh, Iam old and my strength is gone. What an old man does will not prosper. If my pupil is beaten', there is no great credit in that. If he beats me, death in the woods is better than the shame which will be my portion." So to the woods he went, but he kept returning through fear ol death and going back to the wood thi-ough fear of shame. And in this way six days passed by. The grass died as he walked, and his feet wore away a path. At that time, Sakka's throne became hot. Sakka meditated, and perceived what had happened. " Guttila the Musician is suffering much sorrow in the forest by reason of his pupil. [252] I must help him !" So he went in haste and stood before the Bodhisatta. " Master," said he, " why have you taken to the woods ? " Who are you ? " asked the other. ^ Reading antevdsike. No. 243. 175 " I am Sakka." Then said the Bodhisatta, " I was in fear of being worsted by my pupil, O king of the gods; and therefore did I flee to the woods." And he repeated the first stanza ' : "T had a pupil once, who learnt of me The seven-stringed lute's melodious minstrelsy He now would fain his teacher's skill outdo. Kosiya^ I do thou my helper be ! " Fear not," said Sakka, " T am your defence and refuge " and he : repeated the second stanza : " Fear not, for I will help thee at thy need For honour is the teacher's rightful meed. Fear not thy pupil shall not rival thee, ! But thou shalt prove the better man indeed." " As you play, you shall break one of the strings of your lute, and play upon six; and the music shall be as good as before. Musila too shall break a string, and he shall not be able to make music with his lute ; then shall he be defeated. And when you see that he is defeated, you shall break the second string of your lute, and the third, even unto the seventh, and you shall go on playing with nothing but the body; and from the ends of the broken strings the sound shall go forth, and fill all the land of Benares for a space of twelve leagues." [253] With these words he gave the Bodhisatta three playing-dice, and went on: "When the sound of the lute has filled all the city, you must throw one of these dice into the air and three hundred nymphs shall descend and dance before you. While they dance throw up the second, and three hundred shall dance in front of your lute then the third, and then three hundred more shall come down ; and dance within the ai-ena. I too will come with them; go on, and fear not!" In the morning the Bodhisatta returned home. At the palace door a pavilion was set up, and a throne was set apart for the king. He came down from the palace, and took his seat iipon the divan in the gay pavilion. All around him were thousands of slaves, women beauteously apparelled, courtiers, brahmins, citizens. All the people of the town had come together. In the courtyard they were fixing the seats circle on circle, tier above The Bodhisatta, washed and anointed, had eaten tier. of all manner of finest meats and lute in hand he sat waiting in his ; appointed place. Sakka was there, invisible, poised in the air, surrounded 1 These stanzas, together with those which follow on page 255, and others, occur in the Vimdna-vatthu, no. 33 (p. 28 in the P. T. S. ed.), Guttila-vimdna. - A title of Indra; the word means an Owl (Skr. Kaiiqika) : it is one of the many Indian clan names that are also names of animals. by a great company. However, the Bodhisatta saw him. Mtisila too was there, and sat in his own seat. All around was a great concourse of people. First the two played each the same piece. When they played, both the same, the multitude was delighted, and gave abundant applause. Sakka spoke to the Bodhisatta, from his place in the air "Break one of : the strings " said he. ! Then the Bodhisatta brake the bee-string and the ; string, though broken, gave out a sound from its broken end it seemed ; like music divine. Musila too broke a string; but after that no sound came out of it. His teacher broke the second, and so on to the seventh string he played upon the body alone, and the sound continued, and : filled the town — the multitude in thousands waved and waved their : kerchiefs in the air, in thousands they shouted applause. [254] The Bodhisatta threw up one of the dice into the air, and three hundred nymphs descended and began to dance. And when he had thrown the second and third in the same manner, there were nine hundred nymphs adancing as Sakka had said. Then the king made a sign to the multitude up rose the multitude, and cried — " You made a great mistake in matching ; yourself against your teacher You know not your measure!' Thus they ! cried out against Musila ;and with stones and staves, and anything that came to hand, they beat and bruised him to death, and seizing him by the feet,they cast him upon a dustheap. The king in his delight showered gifts upon the Bodhisatta, and so did they of the city. Sakka likewise spake pleasantly to him, and said, " Wise Sir, I will send anon my charioteer Matali with a car drawn by a thousand thoroughbreds and you shall mount upon my divine car, drawn ; by a thousand steeds, and travel to heaven"; and he departed. When Sakka was returned, and sat upon his throne, made all of a precious stone, the daughters of the gods asked him, " Where have you been, O king'?" Sakka told them in full all that had happened, and praised the virtues and good parts of the Bodhisatta. Then said the daughters of the gods, "O king, we long to look upon this teacher ; fetch him hither!" Sakka summoned Matali. "The nymphs of heaven," said he, "desire to look upon Guttila the Musician. Go, seat him in my divine car, and bring him hither." The charioteer went and brought the Bodhisatta. Sakka gave him a friendly greeting. "The maidens of the gods," said he, "wish to hear your music, Mastei'." " We musicians, O great king," said he, " live by practice of our art. For a recompense I will play." " Play on, and I will recompense you." " I care for no other recompense but this. Let these daughters of the gods tell me what acts of virtue brought them here then will I play." [25.5] ; No. 243. 177 Then said the daughters of the gods, " Gladly will we tell you after of the virtues that we have practised ; but first do you play to us, Master." For the space of a week the Boclhisatta played to them, and his music surpassed the music of heaven. On the seventh day he asked the daughters of the gods of their virtuous lives, beginning from the first. One of them, in the time of the Buddha Kassapa, had given an upper garment to a certain Brother and having renewed existence as an attendant of Sakka, ; had become chief among the daughters of the gods, with a retinue of a thousand nymphs : of her the Bodhisatta asked — What did you do " in a previous existence, that has brought you The manner of his hei-e?" question and the gift she had given have been told in the Vimana story : they spoke as follows : " brilliant goddess, like the morning star. Shedding thy light of beauty near and far^. Whence springs this beauty ? whence this happiness ? Whence all the blessings that the heart can bless? I ask thee, goddess excellent in might, W^hence comes this all-pervading wondrous light ? When thou wert mortal woman, what didst thou To gain the glory that surrounds thee now?" " Chief among men and chief of women she Who gives an upper robe in charity. She that gives pleasant things is sure to win A home divine and ftiir to enter in. Behold this habitation, how divine ! As fruit of my good deeds this home is mine : A thousand nymphs stand ready at my call Fair nymphs —and I the fairest of them all. And therefore am I excellent in might Hence comes this all-pervading wondrous light!" [25G] Another had given flowers for worship to a Brother who craved an alms. Another had been asked for a scented wreath of five sprays for the shrine, and gave it. Another had given sweet fruits. Another had given fine essences. Another had given a scented five-spray to the shrine of the Buddlia Kassapa. Another had heard the discourse of Brethren or Sisters in wayfaring, or such as had taken up their abode in the house of some family. Another had stood in the water, and given water to a Brother who had eaten his meal on a boat. Another living in the world had done her duty by mother-in-law and father-in-law, never losing her temper. Another had divided even the share that she received, and so did eat, and was virtuous. Another, who had been a slave in some household, without anger and without pride had given away a share of lier own portion, and had been born again as an attendant upon the king of 1 These two lines occur in the Comm. to the Dhammapaila, p. 99. See also note on the First Stanza, above. J. 11. 12 178 The Jataka. Booh II. the gods. So also all those who are written in the story of Guttila- vimana, thirty and seven daughters of the gods, were asked by the Bodhisatta what each had done to come there, and they too told what they had done in the same way by verses. On hearing all this, the Bodhisatta exclaimed: '"Tis good for me, in sooth, truly 'tis very good for me, that I came here, and heard by how very small a merit great glory has been attained. Henceforward, when I return to the world of men, I will give all manner of gifts, and perform good deeds." And he uttered this aspiration : "O happy dawn !happy must I be 1^ O happy pilgi'image, whereby I see These daughters of the gods, divinely fair, [257] And hear their sweet discourse Henceforth I swear ! Full of sweet peace, and generosity. Of temperance, and truth my life shall be, Till I come there where no more sorrows are." Then after seven days had passed, the king of heaven laid his commands upon Matali the charioteer, and he seated Guttila in the chariot and sent him to Benares. And when he came to Benares, he told the people what he had seen with his own eyes in heaven. From that time the people resolved to do good deeds with all their might. When this discourse was ended, the Master identified the Birth : " In those days Devadatta was Musila, Amu-uddha was Sakka, Ananda was the king, and I was Guttila the Musician."

ViTICCHA-JATAKA. " What he sees" etc. — This story the Master told at Jetavana, about a turntail vagrant who wandered about the country. It is said that this man could not find any one to argue with him in all India ; till he came to Savatthi, and asked whether any one could dispute — — with him. Yes he was told the Supreme Buddha hearing which, he and a ; multitude with him repaired to Jetavana, and put a question to the Master, ' Vimuna-vatthu, p. 31. No. 244. 179 whilst he was discoursing in the midst of the four kinds of disciples. The Master answered his question, and then put one to him in return. This the man failed to answer, got up, and turned tail. The crowd sitting round exclaimed, "One word, Sir, vanquished the itinerant!" Said the Master, "Yes, Brethren, and just as I have vanquished him now with one word, so I did before." Then he told a story of olden days. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born a brahmin in the kingdom of Kasi. He grew up, and mastered his passions ; and embracing the religious life, [258] he dwelt a long time in the Himalayas. He came down from the highlands, and took up his abode near a considerable town, in a hut of leaves built beside a bend of the river Ganges. A certain pilgrim, who found no one that could answer him throughout all India, came to that town. " Is there anyone," asked he, " who can argue with me?" Yes, they said, and told him the power of the Bodhisatta. So, followed by a great multitude, he made his way to the place where the Bodhisatta dwelt, and after greeting him, took a seat. "Will you drink," he asked, "of the Ganges water, infused with wild wood odours'?" The pilgrim tried to catch him in his words. " What is Ganges 1 Ganges may be sand, Ganges may be water, Ganges may be the near bank, Ganges may be the far bank ! Said the Bodhisatta to the pilgrim, " Besides the sand, the water, the hither and the further bank, what other Ganges can you have]" The pilgrim had no answer for this; he rose up, and went away. When he had gone the Bodhisatta spake these verses by way of discourse to the assembled multitude : " What he sees, he will not have ; What he sees not he will crave. He may go a long way yet — What he wants he will not get. " Hecontemns what he has got Once 'tis gained, he wants it not. He craves everything always : Who craves nothing earns our praise." [259] When this discovirse was ended, the Master identified the Birth : " The vagrant is the same in both cases, and I myself was then the ascetic."

" Time all consumes" etc. This is a story told by the Master while he stayed near Ukkattha, in the Subhagavana Park, in connexion with the Chapter on the Succession of Causes. At that time, it is said, five hundred brahmins who had mastered the three Vedas, having embraced salvation, studied the Three Pitakas. These learnt, they became intoxicated with pride, thinking to themselves "The Supreme Buddha knows just the Three Pitakas, and we know them too. So what is the difference between usi" They discontinued their waiting upon the Buddha, and went about with an equal following of their own. One day the Master, when these men were seated before him, repeated the Chapter on the Succession of Causes, and adorned it with the Eight Stages of Knowledge. They did not understand a word. The thought came into their mind "Here we have been believing that there were none so wise as we, and of this we understand nothing. There is none so wise as the Buddhas O the : excellence of the Buddhas !" After this they were humbled, as quiet as serpents with their fangs extracted. When the Master had stayed as long as he wished in Ukkattha, he departed to Vesali and at Gotama's shrine he repeated the Chapiter on Gotama. ; There was a quaking of a thousand worlds ! Hearing this, these Brothers became saints. But however, after the Master had finished repeating the Chapter on the Succession of Causes, during his visit to Ukkattha [260] the Brethren discussed the whole aftair in the Hall of Truth. "How great is the power of the Buddhas, friend Why, these brahmin mendicants, who used to be so drunk with pride, ! have been humbled by the lesson on the Succession of Causes!" The Master entered and asked what their talk was about. They told him. He said, " Brethren, this is not the first time that I have humbled these men, who used to carry their heads so high with pride I did the same before." And then he told ; them a tale of the olden time. Once upon a time, when Brahmadatta reigned in Benares, the Bodhisatta was born a brahmin; who when he grew up, and mastered the Three Vedas, became a far-famed teacher, and instructed five hundred pupils in sacred verses. These five hundred, having given their best energy to their work, and perfected their learning, said within themselves, " We know as much as our teacher: there is no difference." Proud and stubborn, they would not come before their teacher's face, nor do their round of duty. One day, they saw their master seated beneath a jujube tree; and desiring to mock him, they tapped upon the tree with their fingers. "A worthless tree!" said they. No. 245. 181 The Bodhisatta observed that they were mocking him. "My pupils," he said, "I will ask you a question." They were delighted. "Speak on," said they, "we will answer." Their teacher asked the question by repeating the first stanza : "Time all cousumes, even time itself as well. Who is't consumes the all-consumer — tell ? ^ ! [261] The youths listened to the problem; but not one amongst them could answer it. Then said the Bodhisatta, "Do not imagine that this question is in the Three Vedas. You imagine that you know all that I know, and so you act like the jujube tree^. You don't know that I know a great deal which is unknown to you. Leave me now: I give you seven days —think over this question for so long." So they made salutation, and departed each to his own house. There for a week they pondered, yet they could make neither head nor tail of the problem. On the seventh day, they came to their teacher, and greeted him, sitting down. "Well, ye of auspicious speech, have you solved the question?" "No, we have not," said they. Again the Bodhisatta spoke in reproof, uttering the second stanza: "Heads grow on necks, and hair on heads will grow: How many heads have ears, I wish to know?" " Fools are ye," he went on, rebuking the youths : " ye have ears with holes in them, but not wisdom ; " and he solved the j)roblem. [262] They listened. "Ah," said they, "great are our Teachers !" and they craved his pardon, and quenching their pride they waited upon the Bodhisatta. When the Master had ended this discourse, he identified the Birth: "At that time these Brothers were the five hundred pupils; and I myself was their teacher." ^ Kdlagliaso, the ' consumer of time, ' is he who, by destroying the thirst for existence, so lives as not to be born again (Schohast's explanation). - The jujube fruit is often contrasted with the cocoa nut, as being only externally pleasing, see Hitop. i. 95. 182 The Jataka. Booh II.

TELOVADA- JATAKA " The wicked kills," etc. — This is a story which the Master told while staying his gabled chamber near Vesali, about Sihasenapati. ill It is said that this man, after he had fled to the Refuge, offered hospitality and then gave food with meat in it. The naked ascetics on hearing this were angry and displeased they wanted to do the Buddha a mischief; "The priest ; Gotama," sneered they, "with his eyes open, eats meat prej)ared on purpose for him." The Brethren discussed this matter in their Hall of Truth " Friend, : Nathaputta the Ascetic i goes about sneering, because, he says, 'Priest Gotama cats meat prepared on purpose for him, with his eyes open '." Hearing this, the Master rejoined: "This is not the first time. Brethren, that Nathaputta has been sneering at me for eating meat which was got ready for me on pui'pose he ; did just so in former times." And he told them an old-world tale. Once on a time, when Brahmadatta was king of Benares, the Bodhisatta was born a brahmin. When he came of age he embraced the religious life. He came down from Himalaya to get salt and seasoning, and next day walked the city, begging alms. A certain wealthy man designed to annoy the ascetic. So he brought him to his dwelling, and pointed out a seat, and then served him with fish. After the meal, the man sat on one side, and said, "This food was prepared on purpose for you, by killing living creatures. Not upon my head is this wrong, but upon yours ! " And he repeated the first stanza : " The wicked kills, and cooks, and gives to eat He is defiled with sin that takes such meat." [263] On hearing this, the Bodhisatta recited the second stanza : "The wicked may for gift slay wife or son. Yet, if the holy eat, no sin is done"-^." 1 He is one of the six tittldyas (Heretics), and generally called NdtcqnMa (which is probably the right spelling here). The naked ascetics were probably the Jains. ' ' - "...Those who take life are in fault, but not the persons who eat the flesh ; my priestshave permission to eat whatever food it is customary to eat in any place or country, so that it be done without the indulgence of the appetite, or evil desire." Hardy, Manual, p. 327. No. 246. 183 And the Bodhisatta with these words of instruction rose from his seat and departed. This discourse ended, the Master identified the Birth: "Nathaputta the Naked Ascetic was this wealthy man, and I was the ascetic."

"Surely this lad,^' etc. This story the Master told while dwelling in Jetavana, about the Elder Laludayi. One day, it is said, the two chief disciples were discussing a question. The Brethren who heard the discu.ssion praised the Elders. Elder Laludayi, who sat amongst the company, curled his lip with the thought "What is their knowledge compared with mine?" When the Brethren noticed this, they left him. The company broke up. The Brethren were talking about it in the Hall of Truth. "Friend, did you see how Laludayi curled his lip in scorn of the two chief disciples'?" On hearing which the Master said, " Brethren, in olden days, as now, Laludayi had no other answer but a cm'l of the lip." Then he told them an old-world tale. [264] Once upon a time, when king Brahmadatta was reigning in Benai-es, the Bodhisatta was his adviser in things spiritual and temporal. Now the king had a son, Padanjali by name, an idle lazy loafer. By and bye the king died. His obsequies over, the courtiers talked of consecrating his son Padanjali to be king. But the Bodhisatta said, " 'Tis a lazy fellow, an idle loafer, shall we take and consecrate him king 1 The courtiers held a trial. They sat the youth down before them, and made a wrong decision. They adjudged something to the wrong owner, " and asked him, " Young sir, do we decide rightly 1 The lad curled his lip. "He is a wise lad, I think," thought the Bodhisatta; "he must know that we have decided wrongly :" and he recited the first verse : "Surely the lad is wise beyond all men. He curls his lip he must see through us, then ! 184 The Jataka. Book II. Next day, as before, they arranged a trial, but this time judged it aright. Again they asked him what he thought of it. Again he curled his lip. Then the Bodhisatta perceived that he was a blind fool, and repeated the second verse : " Not right from wrong, nor bad from good he knows : He curls his lip but no more sense he shows." The courtiers became aware that the young man Padaiijali was a fool, and they made the Bodhisatta king. When the Master had ended this discom-se, he identified the Birth "Laludilyi : was Padaiijali, and I was the wise courtier."

[265] ''All have seen" etc. —This story the Master told whilst staying at Jetavana, on the Chapter about the Judas tree^. Four Brothers, approaching the Tathagata, asked him to explain the means by which ecstasy may be induced. This he explained. This done, they dispersed to the several places where they spent their nights and days. One of them, having learnt the Six Spheres of Touch, became a saint another did so after ; learning the Five Elements of Being, the third after learning the Four Principal Elements, the foiu-th after learning the Eighteen Constituents of Being. Each of them recounted to the Master the particular excellence which he had attained. A thought came into the mind of one of them and he asked the Master, "There ; is only one Nirvana for all these modes of meditation ; how is it that all of them lead to sainthood?" Then the Master asked, "Is not this like the people who saw the Judas tree?" As they requested him to tell them about it, he repeated a tale of bygone days. Once on a time Brahmadatta the king of Benares had four sons. On day they sent for the charioteer, and said to him, " We want to see a Judas tree ; show us one!" ' Kims H ka = Butca Frondosa. No. 248. 185 " Very well, I will," the charioteer replied. But he did not show it to theui all together. He took the eldest at once to tlie forest in the chariot, and showed him the tree at the time when the buds were just sprouting from the stem. To the second he showed it when the leaves were green, to the third at the time of blossoming, and to the fourth when it was bearing fruit. After this it happened that the four brothers were sitting together, and some one asked, "What sort of a tree is the Judas tree?" Then the first brother answered, "Like a bvirnt stump!" And the second cried, "Like a banyan tree!" And the third " Like a piece of meat'!" And the fourth said, "Like the acacia!" They were vexed at each other's answers, and ran to find their father. " My lord," they asked, " what sort of a tree is the Judas treel" " What did you say to that?" he asked. They told him the manner of their answers. Said the king, " All four of you have seen the tree. Only when the charioteer showed you the tree, you did not ask him What is the tree like at such ' a time]' [266] or 'at such another time?' You made no distinctions, and that is the reason of your mistake." And he repeated the first stanza : "All have seen the Judas tree What is your perplexity? No one asked the charioteer What its form the livelong year!" The Mastei', having explained the matter, then addressed the Brethren : " Now as the four brothers, because they did not make a distinction and ask, fell in doubt about the tree, so you have fallen in doubt about the right " and : in his perfect wisdom he uttered the second verse : " Wlio know the right with some deficiency Feel doubt, like those four brothers with the tree." When this discourse was ended, the Master identified the Birth : " At that time I was the king of Benares." 1 It has pink flowers. 186 The Jataka. Book II.

" Like my own son,'' etc. — This story the Master told whilst living in Jetavana, about a distinguished Elder. It is said that he had ordained a youth, whom he treated unkindly. The novice at last could stand it no longer, and returned to the world. Then the Elder tried to coax him. [267] "Look here, lad," said he, "your robe shall be your own, and your bowl too I have another bowl and robe which I'll give you. ; Join us again !" At first he refused, but at last after much asking he did so. From the day he joined the brotherhood the Elder maltreated him as before. Again the lad found it too much, and left the order. As the Elder begged him again several times to join, the lad I'eplied, " You can neither do with me nor without me let me alone I will not join !" ; The Brethren got talking about this in the Hall of Truth. "Friend," said they, " a sensitive lad that He knew the Elder too well to join us." The ! Master came in and asked what they were talking about. They told him. He rejoined, " Not only is the lad sensitive now. Brethren, but he was just the same of old ; when once he saw the faults of that man, he would not accept him again." And he told a story of the olden time. Once upon a time, in the i-eign of Brahmadatta king of Benares, the Bodhisatta was born into a landowner's family, and gained a living by selling corn.Another man, a snake-charmei", had trained a monkey, made him swallow an antidote, and making a snake play with tlie monkey he gained his livelihood in this way. A merrymaking had been proclaimed ; this man wished to make merry at the feast, and he entrusted the monkey to this merchant, bidding him not neglect it. Seven days after he came to the merchant, and asked for his monkey. The monkey heard his master's voice, and came out quickly from the grain shop. At once the man beat him over the back with a piece of bamboo then he took him off to the woods, tied him up and fell ; asleep. So soon as the monkey saw that he was asleep, he loosed his bonds, scampered off and climbed a mango tree. He ate a mango, and dropped the stone upon the snake-charmer's head. The man awoke, and looked up: there was the monkey. "I'll wheedle him!" he thought, "and when he comes down from the tree, I'll catch him " So to wheedle him, ! he repeated the first verse : " Likemy own son you shall be, Master in our family : [268] Come down, Nuncle^ from the tree Come and hurry home with me 1 1 sdlaka, lit. ' brother-in-law,' often used as a term of abuse. No. 249. 187 The monkey listened, and repeated the second verse : " You are laughing in yoiu' sleeve ! Have you quite forgot that beating? Here I am content to live (So good-bye) ripe mangoes eating." Up he arose, and was soon lost in the wood ; while the snake-charmer returned to his house in hicrh dudgeon. When this discourse was ended, the Master identified the Birth " Our novice : was the Monkey. The Elder was the snake-charmer, and I myself was the cornmerchaut."

"J hol^/ sage" etc. This story was told by the Master whilst living at Jetavana, about a hypocritical Brother. The Brotherhood found out his hypocrisy. In the Hall of Truth they were talking it over " Friend, Brother So-and-so, after embracing the Buddha's : religion, which leads to salvation, still practises hypocrisy." The Master on coming in [269] asked what they were discussing together. They told him. Said he, " Brethren, it is not the only time this Brother has been a hypocrite ; for a hypocrite he was before, when he shammed simply for the sake of warming himself at the fire." Then he told them an old-world tale. Once on a time, when Brahmadatta was king in Benares, the Bodhisatta was born one of a brahmin family. When he grew up, and his own son was of an age to run about, his wife died he took the child on his hip, ; and departed into the Himalayas, where he became an ascetic, and brought up his son to the same life, dwelling in a hut of leaves. It was the rainy season, and the heaven poured down its floods incessantly : a Monkey wandered about, tormented with the cold, chattering and rattling his teeth. The Bodhisatta fetched a great log, lit a fire, and lay down upon his pallet. His son sat by him, and chafed his feet. 188 The Jataka. Book II. Now the Monkey had found a dress belonging to some dead anchorite. He clad himself in the upper and lower garment, throwing the skin over one shoulder; he took the pole and waterpot, and in this sage's dress he came to the leaf-hut for the fire : and there he stood, in his borrowed plumes. The lad caught sight of him, and cried out to his father, " See, father there is an ascetic, trembling with cold Call him hither ! he shall warm ; himself." Thus addressing his father, he uttered the first stanza : " A holy sage stands shivering at om' gate, A sage, to peace and goodness consecrate. father bid the holy man come in. ! That all his cold and misery may abate." The Bodhisatta listened to his son ; he rose up, and looked ; then he knew it was a monkey, and repeated the second stanza : [270] " No holy sage is he : it is a vile And loaths(jme Monkey, greedy all to spoil That he can touch, who dwells among the trees ; Once let him in, our home he will defile." With these words, the Bodhisatta seized a firebrand, and scared away the monkey and he leaped up, and whether he liked the wood or whether ; he didn't, he never returned to that place any more. The Bodhisatta cultivated the Faculties and the Attainments, and to the young ascetic he explained the process of the mystic trance ; and he too let the Faculties and the Attainments spring up within him. And both of them, without a break in their ecstasy, became destined to Brahma's world. Thus did the Master discoiu-se by way of shewing how this man was not then only, but alwi\ys, a hypocrite. This ended, he declared the Truths, and identified the Birth : — at the conclusion of the Truths some reached the First Path, some the Second, and yet some the Third " The hypocritical Brother was the : Monkey, Rahula was the son, and I was the hermit myself."

about a [271] "#o archer;' e<c.— This story the Master told at Jetavana, his heart to the doctrine of the """T^^S.^^^^, living in S.vatthi, gave But one day, as he went his rounds Treasures and embraced the reUgious hfe. i he happened to see a woman dressed in gay apparel. Passion in Satth teachers, counselors , sprang piA his heiJt he became ; disconsolate. When his asked him the cause Seeing that he and Mends saw him thus, they at once Master said to one another, 'My friend, tjie oxi-ed to return to the world, they the sin of lust and the like, caifremove the sins of those who are tormented by enjoy the fruition of sanctity. and by declarinj the Truths, he brings them to Master tl^ey brought hin. Come,^et us lead him to the Master." So to the Said he "Why do you bring me this youth against his will, Brotheis^ ... ^ " Is this true," he asked, "that you are a backslider as tSd ii'n the reasom thev say ? " He assented. The Master asked the reason, and he recounted what " happened before that these women hid happened. Said he, O Brother, it has pure beings whose sins have been have cTused impurity to' spring up even in not vam men like you be defiled stayed by the piwer of ecstasy. Why should wSn de^filemeilt comes even't,) the pure? Even men of he l^^g^^^f how much more the unpurified J^f^ Sha 1 not the have fallen into dishonom- ! ; Mount Sineru also stir a heap of old leaves? [2/2] This wind that shakes Tin has troubled the enlightened Buddha himself, sitting on his throne and told them shall it not troublesuch an one as you?" and at their request he an old-world tale. king of Benares, the Once upon a time, when Brahmadatta was a great brahmin family, which had wealth Bodhisatta was born into millions of money. He grew up, and to the amount of eight hundred returned to Benares. There he received his education at Takkasila, and performed their obsequies. married a wife; and on his parents' death, he Buildha, the Law, tlie Order. 190 The Jdtaha. Booh III. Then, as he inspected his treasure, he reflected —-"The treasure is still here, but they who gathered it are here no more ! " He was overcome with grief, and the sweat poured from his body. He lived a long time at home, and gave much in alms ; he mastered his passions ; then he left his weeping friends, and went into the Himalayas, where he built a hut in a delightful spot, and lived upon the wild fruits and roots of the forest, which he found in his goings to and fro. Ere long he cultivated the Faculties and the Attainments, and lived awhile in the bliss of joyous meditation. Then a thought came to him. He would go amongst mankind, to buy salt and seasoning thus his body would grow strong, and he would ; wander about on foot, " All that shall give alms to a virtuous man like me," thought he, "and greet me with respect, shall fill the heavenly regions." So down he came from Himalaya, and by and bye, as he tramped onwards, he came to Benares at the time of the sun-setting. He looked about for a place to bide in, and spied the royal park. " Here," said he, " is a place fit for retirement; here will I dwell." So he entered the park, and sat at the foot of a tree, and spent the night in the joy of meditation. Next day in the forenoon, having seen to his bodily needs, and adjusted his matted hair, his skin and robes of bark, he took up his alms-bowl all his senses were quiet, his pride was calmed, be bore himself nobly, looking no more than a plough's length before him ; by the glory of his appearance, which was perfect in every way, [273] he drew upon him the eyes of the world. In this fashion he entered the city, and begged from door to door, till he came to the king's palace. Now the king was upon his terrace, walking to and fro. He spied the Bodhisatta through a window. He was pleased with his bearing " If," ; thought he, " there is such a thing as perfect quietude, it must be found in this man." So he sent one of his courtiers, bidding him fetch the ascetic. The man came up with a greeting, and took his alms-bowl, saying, "The king sends for you. Sir." "Noble friend," replied the Bodhisatta, "the king does not know me!" " Then, Sir, please remain here until I return." So he told the king what the beggar had said. Then said the king, " We have no confidential priest him " and at the same go, fetch ; : time he beckoned out of the window, calling to him "Here, come in, Sir ! The Bodhisatta gave up his alms-bowl to the courtier, and mounted upon the terrace. Then the king greeted him, and set him upon the king's couch, and offered him all the foods and meats prepared for himself. When he had eaten, he put a few questions to him and the answers which ; No. 251. 191 were given pleased him ever more and more, so that with a word of respect, he asked, "Good Sir, whei'e do you live 1 whence did you come hither"? " "I dwell in Himalaya, mighty king, and from Himalaya have I come." The king asked, « Why ] " In the rainy season, O king, we must seek a fixed abode." " Then," the king said, abide here in my royal park, you shall not '* lack for the four things needful ; I shall acquire the merit which leads to heaven." The promise was given ; and having broken his fast he went Avith the Bodhisatta into the grounds, and caused a hut of leaves to be built there. A covered walk he had made, aud prepared all the places for his living by night and by day. All the fui'niture and requisites for an anchorite's life he had brought, and bidding him be comfortable he gave him in chai-ge to the park-keeper. For twelve years after this, [274] the Bodhisatta had his dwelling in that place. Once it so happened that a frontier district rose in rebellion. The king desired to go himself to quell it. Calling his queen, he said " Lady, either you or I must stay behind." " Why do you say that, my lord 1 " she asked. " For the sake of the good ascetic." "I will not neglect him," said she. "Mine be it to attend upon the holy father; do you go away without anxiety." So the king departed ; and then the queen waited attentively upon the Bodhisatta. Now the king was gone at the fixed season the Bodhisatta came. ; When it pleased him, he would come to the palace, and take his meal there. One day, he tarried a long time. The queen had made ready all his food ; she bathed and adorned herself, and prepared a low seat ; with a clean robe thrown loosely over her, she reclined, waiting for the Bodhisatta to come. Now the Bodhisatta noted the time of day ; he took up his alms-bowl, and passing through the air, came up to the great window. She heard his bark robes rustle, and as she rose hastily, her yellow dr-ess slipped. The Bodhisatta let this unusual sight penetrate his .senses, and looked upon her with desire. Then the evil passion that had been calmed by the power of his ecstasy, rose as a cobra rises spreading his hood, from the basket in which he is kept he was like a milky tree struck by the : axe. As his passion gained force, his ecstatic calm gave way, his senses lost their purity he was as it were a crow with a broken wing. He ; could not sit down as before, and take his meal not though she begged ; him to be seated, could he take his seat. So the queen placed all the food together in his alms-bowl ; [275] but that day he could not do as he used 192 Tlie Jataka. Book III. to do after his meal, and go out of the window through the air ; taking the food, he went down by the great staircase, and so into the grove. When he came there, he could eat nothing. He set down the food at the foot of his bench, murmuring, " What a woman ! lovely hands, lovely feet! what a waist, what thighs!" and so forth. Thus he lay for seven days. The food all went bad, and was covei'ed with a cloud of black flies. Then the king returned, having reduced his frontier to order. The city was all decorated; he went round it in solemn procession, keeping it always on the right, and then proceeded to the palace. Next he entered the gi'ove, wishing to see the Bodhisatta. He noticed the dirt and rubbish about the hermitage, and thinking he must be gone, he pushed back the hut door, and stepped in. There lay the anchorite. " He must be ill," thought the king. So he had the putrid food thrown away, and the hut set in order, and then asked, "What is the matter, Sirl" " Sire, I am wounded " ! Then the king thought, " I suppose my enemies must have done this. They could not get a chance at me, so they determined to do a mischief to what I love." So he turned him over, looking for the wound; but no wound could he see. Then he asked, " Where's the place. Sir ] "No one has hurt me," replied the Bodhisatta, "only I have wounded my own heart." And he rose, and sat upon a seat, and repeated the following verses " No archer drew an arrow to his ear To deal this wound no feathered shaft is here ; Pkicked from a peacock's wing, and decked out fine By skilful fletchers — 'tis this heart of mine, : " Once cleansed from passion by my own firm will, And keen intelligence, which through desire Hath dealt the wound that bids me fair to kill, And burns through all the limbs of me like fire. [276] " I see no wound from which the blood might flow : My own heart's folly 'tis that pierces so." Thus did the Bodhisatta explain matters to the king by these three stanzas. Then he made the king retire from the hut, and induced the mystic trance and so he recovered his interrupted ecstasy. ; Then he left the hut, and sitting in the air, exhorted the king. After this he declared that he would go up to Himalaya. The king would have dissuaded him, but he said, " O king, see what humiliation has come upon me while I dwelt here ! I cannot live here." And although the king entreated him, he uprose in the air, and departed to Himalaya, where he abode his life long, and then went to Brahma's world. [277] When the Master had ended this discourse, he declared the Truths and identified the Birth :— at the conclusion of the Truths the backsliding Brother became a Saint, and some entered the First Path, some the Second, and some the Third : — " Ananda was the king, and I was the hermit."

" JVowI bethink me," e<c.— This story the Master told in Jetavana, about a passionate man. We learn that there was a Brother who was full of bitterness. No matter how little was said to him, he fell in a rage and spoke roughly; showing wrath, hatred, and mistrust. In the Hall of Truth the Brethren discussed the matter. "Friend, how angry and bitter is Brother So-and-so! He goes snapping about for all the world like salt in the fire. Though he has adopted this peaceful religion, yet he cannot even restrain his anger." The Master heard this and sent a brother to fetch the man in question. "Are you really as passionate as they say?" he asked. The man said he was. Then the Master added, "This is not the first time. Brethren, that this man has been passionate. He was just the same before;" and he told them an old-world tale. Once on a time, Brahmadatta the king of Benares had a son named Prince Brahmadatta. Now kings of former times, though there might be a famous teacher living in their own city, often used to send their sons to foreign countries afar off to complete their education, that by this means they might learn to quell their pride and highmindedness, and endure heat or cold, and be made acquainted with the ways of the world. So did this king. Calling his boy to him — now the lad was sixteen years old —he gave him one-soled sandals, a sunshade of leaves, and a thousand pieces of money, with these words : " Myson, get you to Takkasila, and study there." [278] The boy obeyed. He bade his parents farewell, and in due course arrived at Takkasila. There he enquired for the teacher's dwelling, and reached it at the time when the teacher had finished his lecture, and J. II. 13 194 The JdtaJca. Book III. was walking up and down at the door of the house. When the lad set eyes upon the teacher, he loosed his shoes, closed his sunshade, and with a respectful greeting stood still where he was. The teacher saw that he was weary, and welcomed the new-comer. The lad ate, and rested a little. Then he returned to the teacher, and stood respectfully by him. " Where have you come froml" he asked. " From Benares." " Whose son are you ? " I am the son of the king of Benares." " What brings you here ? " " I come to learn," replied the lad. "Well, have you brought a teacher's fee? or do you wish to attend on me in return for teaching you 1 " " I have brought a fee with me :" and with this he laid at the teacher's feet his purse of a thousand pieces. The resident pupils attend on their teacher by day, and at night they learn of him but they who bring a fee are treated like the eldest sons in : his house, and thus they learn. And this teacher, like the rest, gave schooling to the prince on every light and lucky day'. Thus the young prince was taught. Now one day, he went to bathe along with his teacher. There was an old woman, who had prepared some white seeds, and strewed them out before her there she sat, watching them. : The youth looked upon these white seeds, and desired to eat; he picked up a handful, and ate them. "Yon fellow must be hungry," thought she; but she said nothing, and sat silent. Next day the same thing happened at the same time. Again the woman said nothing to him. On the third day, he did it again; then the old dame cried out, saying, "The great Teacher is letting his pupils rob me!" and uplifting her arms she raised a lamentation. The Teacher turned back. [279] "What is it, mother?" he asked. "Master, I have been parching some seeds, and your pupil took a handful and ate them ! This he has done to-day, he did it yesterday, and he did it the day before! Surely he will eat me out of house and home!" "Don't cry, mother: I will see that you are paid." "Oh, I want no payment, master: only teach your pupil not to do it again." "See here, then, mother," said he; and he caused two lads to take the ^ There are four nakkhattas called laku, ' light ' ; there is another reading suhhanakkhattena, 'every fair day'. The meaning is by no means clear. No. 252. 195 young fellow by his two hands, and smote him thrice upon the back with a bamboo stick, bidding him take care not to do it again. The prince was very angry with his teacher. With a bloodshot glare, he eyed hira from his head to foot. The teacher observed how angry he was, and how he eyed him. The youth applied himself to his work, and finished his courses. But the offence he hid away in his heart, and determined to murder his teacher. When the time came for him to go away, he said to him, " my Teacher, when 1 receive the kingdom of Benares, I will send for you. Then come to me, I pray." And so he exacted a promise most affectionately. He returned to Benares, and visited his parents, and showed proof of what he had learnt. Said the king, "I have lived to see my son again, and while I yet live, 1 will see the magnificence of his rule." So he made his son king in his stead. When the prince enjoyed the splendour of royalty, he remembered his grudge, and anger rose within him. "I will be the death of that fellow!" he thought, and sent oflT a messenger to fetch his teacher. *' I shall never be able to appease him while he is young," thought the teacher; so he came not. But when the prince's time of rule was half over, he thought he could appease him then and he came, and stood at ; the king's door, and sent to say that the teacher from Takkasila had arrived. The king was glad, and caused the brahmin to be led in. Then his anger rose, and his eyes grew bloodshot. He beckoned to those about him. "Ha, the place which my teacher struck still hurts me to-day! He has come here with death written upon his forehead, [280] to die! To-day his life must end!" and he repeated the first two verses : " Now I bethink me, for a few poor seeds, in days of yore. You seized me by the arm, and beat me with a stick full sore. Brahmin, are you in love with death, and do you nothing fear For seizing me and beating me, that now you venture here?" Thus he threatened him with death. As he heard, the teacher uttered the third verse: "The gently born^ who uses blows ungentleness to quell This is right discipline, not wrath the wise all know it well." : 1 The Scholiast explains what gentle breeding means. ' ' It may be used of conduct, both in men and animals ; as " 'Tis gentle to respect old age, red Goose Go where you will : I set your husband loose:" 196 The Jdtaka. Book III. " And so, great king, understand this yourself. Know that this is no just cause for anger.Indeed, if you had not been taught this lesson by me, you would have gone on taking cakes and sweets, fruit, and the like, until you became covetous through these acts of theft; then by degrees you would have been lured on to house-breaking, highway robbery, and murder about the villages; the end would have been, that you would have been taken red-handed and haled before the king for a public enemy and a robber; and you would have come in fear of public punishment, when the king should say, 'Take this man, and punish him according to his crimes.' Whence could have come all this prosperity which you now enjoy 1 Is it not through me that you have attained to such magnificence?" Thus did his teacher talk over the king. [282] And the courtiers, who stood round, said when they heard his speech, "Of a truth, my lord, all your magnificence really belongs to your teacher!" At once the king recognised the goodness of his teacher, and said to him, " All my power I give to you, my teacher ! receive the kingdom ! But the other refused, saying, "No, my lord king; I have no wish for the kingdom." And the king sent to Takkasila for the teacher's wife and family; he gave them great power, and made him the royal priest; he treated him like a father, and obeyed his admonitions; and after bestowing gifts and doing good deeds he became destined for paradise. When the Master had ended this discourse, he declared the Truths: at the — conclusion of the Truths the passionate brother attained the Fruit of the Third Path, and many others entered on the First, or Second, or Third: "At that time the passionate Brother was the king but the Teacher was I myself." ; or of form, 'noble,' 'thoroughbred': as— [281] " Your mien shows breeding, and your clear calm eye You must have left some noble family. What made you wish to leave your home and wealth To be an anchorite for your soul's health?" and adds yet this other "Clad in a semblance of fair piety But all deceitful, boldly forth leapt he, A babbler of vain sayings, mean and base, Intemperate, the ruin of his race." (The last four lines occur in Sutta Nipata, verse 89.)

MANI-KANTHA-JATAKA \ " Rich food and drink," etc. —This story the Master told while he was dwelling at the shrine of Aggalava, near Alavi, about the rules for building cells. Some Brethren who lived in Alavl^ were begging^ from all quarters the materials for houses which they were getting made for themselves. They were for ever dinning and dunning " Give us a man, give us somebody to ; do servant's work," and so forth. Everybody was annoyed at this begging and solicitation. So much annoyed were they, that at sight of these Brethren they were startled and scared away. It happened that the reverend father Mahakassapa entered Alav!, and traversed the place in quest of alms. The people, as soon as they saw the Elder, ran away as before'*. After mealtime, having returned from his rounds, he summoned the brethren, and thus addressed them " Once Alavi was a capital : place for alms ; why is it so poor now?" They told him the reason. Now the Blessed One was at the time dwelling at the Aggalava shrine. To the Blessed One came the Elder, and told him all about it. The Master convened the Brethren touching this matter. [283] "I hear," said he, "that you are building houses and worrying everybody for help. Is this true?" They said it was. Then the Master rebuked them, adding these words: "Even in the serpent world, Brethren, full as it is of the seven precious stones, this kind of begging is distasteful to the seqients. How much more to men, from whom it is as hard to get a rupee as it is to skin a flint!" and he told an oldworld tale. Once upon a time, when Brahmadatta reigned in Benares, the Bodhisatta was born as a rich brahmin's son. When he was old enough to run about, his mother gave birth to another wise being. Both the brothers, when they grew up, were so deeply pained at their parents' death, that they became anchorites, and dwelt in leaf-huts which they made them at a bend of the Ganges river. The elder had his lodge by the upper Ganges, and the younger by the lower river. One day, a Serpent-King (his name was Manikantha, or Jewel-throat) left his dwelling-place, and taking the shape of a man, walked along the river bank until he came to the younger brother's hermitage. He greeted 1 I think this Jataka is represented on the Stupa of Bbarhut. In pi. xlii. 1 we see a man sitting before a hut, apparently conversing with a great five-headed cobra. The story is also told in the Vinaya Pitaka, Suttavihhahga, vi. 1. 3, 2 The introductory story occurs in the Vinaya, Suttavibhajiga, Samghddisesa, vi, 1. The sin was importunity. ^ Eeading saihydcikdya (as in Suttavihhahga). * Eeading patipajjisu. 198 The Jataka. Booh III. the owner, and sat down at one side. They conversed pleasantly together and such friends did they become, that there was no living apart for them. Often and often came Jewel-throat to visit the younger recluse, and sat talking and chatting ; and when he left, so much did he love the man, he put off his shape, and encircled the ascetic with snake's folds, and embraced him, with his great hood upon his head ; there he lay a little, till his affection was satisfied ; then he let go his friend's body, and bidding him farewell, returned to his own place. For fear of him, the hermit grew thin ; he became squalid, lost his colour, grew yellower and yellower, and the veins stood out upon his skin. It happened one day that he paid a visit to his brother. "Why, brother-," said he, " what makes you thin ? how did you lose your colour 1 why are you so yellow, and why do your veins stand out like this upon your skin 1 " The other told him all about it. "Come tell me," said the first, "do you like him to come or not 1" [284]. " No, I don't." " Well, what ornament does the Serpent-King wear when he visits you ? " A precious jewel ! " Very well. When he comes again, before he has time to sit down, ask him to give you the jewel. Then he will depart without embracing you in his snaky folds. Next day stand at your door, and ask him for it there; and on the third ask him just as he emerges from the river. He will never visit you again." The younger promised so to do, and returned to his hut. On the morrow, when the Serpent had come, as he stood there the hermit cried, " Give me your beautiful jewel " The Serpent hurried away without ! sitting On the day following, the hermit stood at his door, and down. called out as the Serpent came — "You would not give me your jewel yesterday now to-day you must " And the Serpent slipt off without ! ! entering the hut. On the third day, the man called out just as the Serpent was emerging from the water " This is the third day that I have asked you for it: come, give this jewel to me!" And the Serpent, speaking from his place in the water, refused, in the words of these two stanzas : "Eich food and drink in plenty I can have By means of this fine jewel which you crave: You ask too much; the genl I will not give; Nor visit you again while I shall live. "Like lads who wait with tempered sword in hand. You scare me as my jewel you demand. You ask too much — the gem I will not give. Nor ever visit you while I shall live!" No. 253. 199 [285] With these words, the King of the Serpents plunged beneath the water, and went to his own place, never to return. Then the ascetic, not seeing his beautiful Serpent-King again, became thinner and thinner still he grew more squalid, lost his colour worse than ; before,and grew more yellow, and the veins rose thicker on his skin ! The elder brother thought he would go and see how his brother was getting on. He paid him a visit, and found him yellower than he had been before. " Why, how is this ? worse than ever ! " said he. His brother i-eplied, "It is because I never see the lovely King of Serpents ! " This hermit," said the elder, on hearing his answer, " cannot live without his Serpent-King; " and he repeated the third verse : " Importune not aman whose love you prize, For begging makes you hateful in his eyes. The brahmin begged the Serpent's gem so sore He disappeared and never came back more." Then he counselled his brother not to grieve, and with this consolation,left him and returned to his own hermitage. And after that [286] the two brothers cultivated the Faculties and the Attainments, and became destined for the heaven of Brahma. The Master added, " Thus, Brethren, even in the world of serpents, where are the seven precious stones in plenty, begging is disliked by the serpents how : much more by men " And, after teaching them this lesson, he identified ! the Birth : — At that time, Ananda was the younger brother, but the elder was " I myself."

" Grass and the scum of gruel" eCc— This story the Master told at Jetavaua about the Elder Sariputta. It once fell out that the Buddha had been spending the rainy season in Savatthi, and afterwards had been on alms-pilgrimage. On his return, the inhabitants determined to welcome his home-coming and they made their gifts ; to the Buddha and his following. They posted the clerk who used to sound the 200 The Jdtaha. Book III. call for preaching, to distribute the Brethren amongst all comers, according to the number they wished to provide for. There was one poor old woman, who had prepared one portion. The Brethren were assigned, some to this giver, some to that. At sunrise, the poor woman came to the clerk, and said, "Give a Brother to me!" He answered, "I have already distributed them all ; but Elder Sariputta is still in the monastery, and you may give your portion to him." At this she was delighted, and waited by the gate of Jetavana until the Elder came out. She gave him greeting, took his bowl from his hand, and leading him to her house, offered him a seat. Many pious families heard a rumour that some old woman had got Sariputta to sit down at her door. Amongst those who heard it was king Pasenadi the Kosala. He at once sent her food of all sorts, together with a garment and a purse of a thousand pieces, with the request, "Let her who is entertaining the priest, put on this robe, and spend this money, and thus entertain the Elder." As the king did, so did Anatha-pindika, [287] the younger Anatha-pindika, the lay sister Visakha (a great lady), — all sent the same other families sent one : hundred, two hundred or so, as their means allowed. Thus in a single day the old woman got as much as a hundred thousand pieces of money. Our Elder drank the broth which she gave him, and ate her food, and the rice that she cooked; then he thanked her, and so edified her that she was converted. Then he returned to the monastery. In the Hall of Truth, the brethren discussed the Elder's goodness. " Friend, the Captain of the Faith has rescued an old housewife from poverty. He has been her mainstay. The food she offered he did not disdain to eat." The Master entered, and asked what they were talking of now as they sat together. They told him. And he said, " This is not the first time, Brethren, that Sarijjutta has been the refuge of this old woman nor the first time he did ; not disdain to eat the food she offered. He did the same before." And he told an old-world tale. It happened once upon a time, when Brahmadatta was king of Benares, that the Bodhisatta was born into a trader's family in the Northern province. Five hundred people of that country, horse-dealers, used to convey horses to Benares, and sell them there. Now a certain dealer took the road to Benares with five hundred horses for sale. On this road, not far off Benares, there is a town, where had formerly lived a rich merchant. A vast dwelling once was his but his family had gradually gone down in the world, and only one old woman was left, who lived in the family house. The dealer took up his lodging for a certain hire in that house, and kept his horses hard by. On that very day, as luck would have it, a thoroughbred mare of his foaled. He tai-ried two or three days, and then taking his horses with him went off to visit the king. Thereat the old woman asked him for the hire of the house. "All right, mother, I'll pay you," said he. [288] "When you pay me, my son," she said then, "give me this foal, and deduct its value from the hire." The dealer did as she asked and went his way. The woman loved the foal like a son and she fed him upon ; parched rice drippings, on broken meats, and grass. Some time after, the Bodhisatta, on his way with five hundred horses, No. 254. 201 took lodging in this house. But the horses scented this highbred foal, that fed on red rice-powder, and not one of them would enter the place. Then said the Bodhisatta to the dame, "There seems to be some horse in the place, mother?" "Oh, my son, the only horse there is a young foal which I keep here as tenderly as it were my son !" " Where is he, mother 1 " " Gone out to graze." " When will he return 1 " " Oh, he'll soon come back." The Bodhisatta kept the horses without, and sat down to wait until the foal should come in and soon the foal returned from his walk. When he ; set eyes on the fine foal with his belly full of rice powder, the Bodhisatta noted his marks, and thought he, "This is a priceless thoroughbred; I must buy him of the old woman." By this time the foal had entered the house and gone to his own stable. At once all the horses were able to go in too. There abode the Bodhisatta for a few days, and attended to his horses. Then as he made to go, " Mother," said he to the old woman, " let me buy this foal of you." " What are you saying " ! one mustn't sell one's own foster child ! " What do you give him to eat, mother 1 " "Rice boiled, and rice gruel, and parched rice; broken meats and gi'ass; and rice-broth to drink." " Well, mother, if I get him, I'll feed him on the daintiest of fare [289] when he stands, he shall have a cloth awning spread over him ; I will give him a carpet to stand on." " Will you, my son 1 Then take this child of mine, and go, and may he be happy " ! And the Bodhisatta paid a separate price for the foal's four feet, for his tail and for his head ; six purses of a thousand pieces of money he laid down, one for each ; and he caused the dame to robe herself in a new dress, and decked her with ornaments, and set her in front of the foal. And the foal opened his eyes, and looked upon his mother, and shed tears. She stroked his back, and said, "I have received the recompense for what I have done for thee go, my son " and then he departed. : ! Next day the Bodhisatta thought he would make trial of the foal, whether he knew his own power or no. So after preparing common food, he caused red rice gruel to be poured out, presented to him in a bucket. But this he could not swallow and refused to touch any such ; food. Then the Bodhisatta to test him, uttered the first verse : " Grass and the scinn of gruel you thought good In former times why don't you eat yom' food : i 202 The Jataka. Booh III. On hearing which, the Foal answered with the two other couplets following : "When people do not know one's birth and breed, Eice-scum is good enough to seiTe one's need. " But I am chief of steeds, as you are ware ; Therefore from you I will not take this fare." [290] Then answered the Bodhisatta, "I did this to try you; do not be angry"; and he cooked the fine food and offered it to him. When he came to the king's courtyard, he set the five hundred horses on one side, and on the other an embroidered awning, under which he laid a carpet, with a canopy of stuff over it and here he lodged the foal. ; The king coming to inspect the horses asked why this horse was housed apart. " king," was the reply, " if this horse be not kept apart, he will let loose these others." " Is he a beautiful horse ? " the king asked. "Yes, O king." "Then let me see his paces." The owner caparisoned him, and mounted on his back. Then he cleared the courtyard of men, and rode the horse about in it. The whole place appeared to be encircled with lines of horses, without a break ! Then said the Bodhisatta, "See my horse's speed, O king!" and let him have his head. Not a man could see him at all Then he fastened a red ! leaf upon the horse's flank and they saw just the leaf. And then he rode ; him over the surface of a pond in a certain garden of the city. Over he went, and not even the tips of his hoofs were wet. Again, he galloped over lotus leaves, [291] without even pushing one of them under watei-. When his master had thus showed off the steed's magnificent paces, he dismounted, clapped his hands, and held out one, palm upwards. The horse got upon and stood on the palm of his master's hand, with his it, four feet close together. And the Bodhisatta said, " O mighty king not ! even the whole circle of the ocean would be space enough for this horse to show off all his skill." The king was so pleased that he gave him the half of his kingdom : the horse he installed as his horse of state, sprinkling him with ceremonial watei*. Dear was he and precious to the king, and great honour was done him and his dwelling place was made like the ; chamber where the king dwelt, all beautiful the floor was sprinkled with : all the four manners of perfumes, the walls were hung with wreaths of flowers and frequent garlands up in the roof was an awning of cloth ; spangled with golden stars it was all like a lovely pavilion round about. ; A lamp of scented oil burnt always; and in the retiring closet was set a golden jar. His food was always fit for a king. And after he came there, the lordship over all India came into this king's hand. And the king did good deeds and almsgiving according to the Bodhisatta's admonition, and became destined for paradise. When the Master had ended this discourse, he declared the Truths, and identified the Birth (now at the conclusion of the Truths many entered the : First Path, or the Second, or the Third :) "At that time the old woman was the same, Sariputta was the thoroughbred, Ananda was the king, and the horsedealer was I myself."

" What time the bird" etc. —This story the Master told while dwelling at Jetavana, about a Brother who died of over-eating. [292] On his death, the bretln-en assembled in the Hall of Truth, and discussed his demerits on this fashion "Friend, Brother So-and-so was ignorant : how much he could safely eat. So he ate more than he could digest, and died in consequence." The Master entered, and asked what they talked of now as they sat together and they told him. ; " Brethren," he said, " this is not the first time oiu- friend died of surfeit ; the same has happened before." Then he told them an old-world tale. Once on a time, when king Brahmadatta reigned over Benares, the Bodhisatta became a Parrot, and dwelt in the Himalaya region. He was king over several thousands of his kind, who lived on the seaward side of the Himalayas ; and one son was his. When his son grew up to be strong, the father Parrot's eyes became weak. The truth is, that parrots fly with great swiftness ; wherefore when they be old it is the eye that weakens first. His son kept his parents in the nest, and would bring them food to feed them. It happened one day that our young Parrot went to the place where he found his food, and alighted upon a mountain-top. Thence he looked over the ocean, and beheld an island, in which was a mango gi'ove full of sweet golden fruit. So next day, at the time of the fetching of food, he rose in the air and flew to this grove of mangoes, where he sucked the mango juice, 204 The Jataka. Book III. and took of the fruit, and bore it home to his mother and father. As the Bodhisatta ate of it, he knew the taste. "My son," said he, "this is a mango of such and such an island," naming it. " Even so, father ! " replied the young Parrot. my son, have not length of life," he said. "Parrots that go thither, "Go not to that island again!" But the son obeyed him not, and went yet again. Then one day it befel that he went as usual, and drank much of the mango juice. With a mango in his beak [293] he was passing over the ocean, when he grew worn out with so long carrying, and sleep mastered him sleeping he flew on, and the fruit which he carried fell from out of ; his beak. And by degrees he left his path, and sinking down skimmed the sui-face of the water, till in the end he fell in. And then a fish caught and devoured him. When he should have returned, he returned not, and the Bodhisatta knew that he must have fallen into the water. Then his parents, receiving no sustenance, pined away and died. The Master, having told this tale, in his perfect wisdom, uttered the following stanzas : "What time the bird without excess did eat, He found the way, and brought his mother meat. " But once he ate too much, forgot the mean. He fell ; and afterward was no more seen. " So be not greedy modest be in all. ; To spare is safe greed goeth before a falP." ; ' The Scholiast adds the following lines : " Be moderate in eating wet or dry, And this thy hunger's need will satisfy. Who eats with care, whose belly is not great, Will be a holy hermit soon or late. [29i] — Four or five mouthfuls, then a drink is right Enough for any earnest eremite. A careful moderate eater has small pain, Slowly grows old, lives twice as long again." And these ' When sons bring meat to fathers in the wood, Like ointment to the eye, 'tis very good. Thus for bare life, with weariness forsj^ent, He nourished him upon such nourishment." When the Master had ended this discourse, he declared the Truths (at the conckision of which many persons entered the First Path, or the Second, or Third, or Fourth), and identified the Birth " At that time, the brother who : has over-eaten was the young Parrot, and the king of the Parrots was I myself."

''Some merchants,^' etc. This story the Master told while living at Jetavana, about some traders whose homo was at Savatthi. The tradition is that these men had acquired wares in Savatthi, which they loaded on carts. When the time came for them to set about their business, they gave an invitation to the Blessed One, and offered him rich alms they received ; the Refuges, were strengthened in the Precepts, and took their leave of the Master with these words, " Sir, we are going a long way. When we have parted with our wares, if we are fortunate and return in safety, we will come and wait upon you again." Then they set oft" on their journey. In a difficult part of their road they observed a disused well. There was no water in it that they could see, and they were athirst so they resolved to dig ; deeper. As they dug, [295] they came upon successive layers of minerals of all sorts, from iron to lapis lazuli. This find contented them ;they filled their waggons with these treasures, and got back safe to Savatthi. They stowed away the treasm-e which they had brought; and then bethought them, that having been so lucky they would give food to the brotherhood. So they invited the Blessed One, and made him presents; and when they had respectfully greeted him, and sat down on one side, they recounted how they had found their treasure. Said he, " You, good laymen, are content with yom* find, and accept your wealth and your livelihood with all moderation. But in other days there were men not content, immoderate, who refused to do as wise men advised them, and so lost their life." And he told at their request an old-world tale. Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born into the family of a business man ; and grew up to be a great merchant. At one time he had filled his waggons with goods, and in company with a large caravan he came to this very same wood and saw this very same well. No sooner had the traders seen it, than they wanted to drink, and began to dig, and as they dug they came upon a 206 The Jataka. Booh III. quantity of metal and gems. But though they got a great deal of treasure, they were discontented. " There must be another treasure here, better than this ! " they thought, and they dug and dug. Then said the Bodhisatta to them, " Merchants, greed is the root of destruction. Ye have won a great deal of wealth with this be ye content, ; and dig no more." But they digged yet the more notwithstanding. Now this well was haunted by serpents. The Serpent-king, incensed at the falling of clods and earth, slew them with the breath of his nostrils^, all saving the Bodhisatta, [296] and destroyed them ; and he came up from the serpent world, and put the oxen to the carts, filled them with jewels, and seating the Bodhisatta upon a fine waggon, he made certain young serpents drive the carts, and brought him to Benares. He led him into his house, set the treasure in order, and went away again to his own place in the serpent land. And the Bodhisatta spent his treasure, so that he made much stir throughout all India by his almsgiving, and, having undertaken the deeds of virtue, and kept the holy day, at the end of his life he came to paradise. The Master, after telling this tale, in his perfect wisdom, uttered the following lines : "Some merchants, wanting water, dug the groimd In an old well, and there a treasure found :— Tin, iron, copper, lead, silver and gold. Beryls and pearls and jewels manifold. "But not content, still more they did desire, And fiery serpents slew them all with fire. Dig if thou wilt, but dig not to excess; For too much digging is a wickedness. " Digging bestowed a treasure on these men But too much digging lost it all again." When the Master had finished this discourse, he identified the Birth " At : that time, Sariputta was the Serpent-king, and the master of the caravan was I myself" ^ Nasihavutena. Perhaps this throws light on the disease ahivdtarogo, p. 55 note. No. 257. 207

GAMANI-C ANDA- J ATAKA \ [297] "/i! is not a clever builder," etc. — This story the Master told while sojourning at Jetavana, about the praise of wisdom. In the Hall of Truth sat the Brethren, praising the wisdom of the Buddha: "The Blessed One has wisdom great and wide, wisdom witty and quick, wisdom sharp and penetrating. He excels this world and the woi'ld of gods in wisdom." The Master entered, and asked what they were talking of now as they sat there. They told him. He answered, " This is not the first time, Brethren, that the Blessed One has been wise he was the same before." And he told an ; old-world tale. Once upon a time, Brethren, when Janasandha was reigning in Benares, the Bodhisatta came to life as the son of his chief queen. His face was resplendent, wearing a look of auspicious beauty, like a golden mirror well polished. On the day of his naming they called him Adasa-mukha, Prince Mirror-face. Within the space of seven years his father caused him to be taught the Three Vedas, and all the duties of this world ; and then he died, when the lad was seven years old. The courtiers performed the king's obsequies with great pomp, and made the offerings for the dead and on ; the seventh day they gathered together in the palace court, and talked together. The prince was very young, they thought, and he could not be made king. Before they made him king, they would test him. So they prepared a court of justice, and set a divan. Then they came into the prince's presence, and said they, *' You must come, my lord, to the law-court." To this the prince agreed ; and with a great company he repaired thither and sat upon the dais. Now at the time when the king sat down for judgement, the courtiers had dressed up a monkey, in the garb of a man who is skilled in the lore which tells what are good sites for a building. They made him go upon two feet, and brought him into the judgement hall. 1 See Morris, Folk-Lore Journal, iii. 337 Tawney, Phil. Journ. xii. 112 119 ; — Academy, Aug. 6, 1887, no. 796. Problems to be solved are a common part of the machinery of fairy tales e.g. Grimm, no. 29, The Devil with the Three Golden Hairs, ; and the editors' notes. 208 Tlie Jdtaka. Book III. " My lord," said they, " in the time of the king your father this man was one who divined by magic as to desirable sites, and well did he know his art. [298] Down in the earth as deep as seven cubits he can see a fault. By his help there was a place chosen for the king's house let the ; king provide for him, and give him a post." The prince scanned him from head to foot. "This is no man, but a monkey," he thought ; " and monkeys can destroy what others have made, but of themselves can neither make anything nor carry out such a thing." And so he repeated the first stanza to his court : " It is not a clever builder, but an ape with a wrinkled face He can destroy what others make; that is the way of his race." " It must be so, my lord " said the courtiers, and took him away. ! But after a day or two they dressed this same creature in grand clothes, and brought him again to the judgement hall. "In the king your father's time, my lord, this was a judge who dealt justice. Him should you take to help you in the awarding of justice." The prince looked at him. Thought he, " A man with mind and reason is not so hairy as all that. This witless ape cannot dispense justice ;" and he repeated the second stanza : " There's no wit in this hairy creature he breeds no confidence; He knows nought, as my father taught: the animal has no sense!" [299] " So it must be, my lord " said the courtiers, and led him away. ! Yet once again did they dress up the very same monkey, and bring him to the hall of judgement, " Sire," said they, " in the time of the king your father this man did his duty to father and mother, and paid respect Him you should keep with you." to old age in his family. Again the prince looked at him, and thought "Monkeys are fickle of — mind such a thing they cannot do." ; And then he repeated the third stanza : " One thing Dasaratha^ has taught me no help such a creature would send : To father or mother, to sister or brother, or any who call him friend ! "So must it be, my lord !" answered they, and took him away again. And they said amongst themselves, " 'Tis a wise prince he will be able ; to rule"; [300] and they made the Bodhisatta king; and throughout the city by beat of drum they made proclamation, saying, " The edicts of king Mirror- face ! From that time the Bodhisatta reigned righteously; and his wisdom was noised abroad throughout all India. To show forth the matter of ^ Pasaratba is another name for his father (Schol.). No. 257. 209 this wisdom of his, these fourteen problems were brought to him to decide : "An ox, a lad, a horse, a basket-knight, A squire, a light-o'-love, and a young dame, A snake, a deer, a partridge, and a sprite, A snake, ascetics, a young priest I name." This happened as we shall now explain. When the Bodhisatta was inaugurated king, a certain servant of king Janasandha, named Gamanicanda, thus considered within himself: " This kingdom is glorious if it be governed by aid of those who are of an age with the king. Now I am old, and I cannot wait upon a young prince : so I will get me a living by farming in the countiy." So he departed from the city a distance of three leagues, and abode in a certain village. But he had no oxen for farming. And so, after rain had fallen, he begged the loan of two oxen from a friend ; all day long he ploughed with them, and then he gave them grass to eat, and went to the owner's house to give them back again. At the moment it happened that the owner sat at meat with his wife ; and the oxen entered the house, quite at home. As they entered, the ma.ster was raising his plate, and the wife putting hers down. Seeing that they did not invite him to share the meal, Gamani-canda departed without formally making over the oxen. During the night, thieves broke into the cow-pen, and stole the oxen away. Early on the morrow, the owner of these oxen entered the cow-shed, but cattle there were none he perceived that they had been stolen away ; by thieves. " I'll make Gamani pay for it " thought he, and to Ganiaiii ! he went. [301] " I say, return me my oxen " cried he. ! " Are not they in their stall ? " " Now did you return them to me?" "No, I didn't." " Here's the king's officer " : come along ! Now this people have a custom that they ])ick up a bit of stone or a ))Otshei-d, and say — " Here's the king's officer ; come along ! " If any man refuses to go, he is punished. So when Gamani heard the word " officer," he went along. So they went together towards the king's court. On the way, they came to a village where dwelt a friend of Gamani's. Said he to the other, " I say, I'm very hungry. Wait hei-e till I go in and get me something to eat " and he entered his friend's house. ! But his friend was not at home. The wife said, " Sir, there is nothing cooked. Wait but a moment I will cook at ; once and set before you." She climbed a ladder to the grain store, and in her haste she fell to the J. II. 14 210 Tlie Jataka. Booh III. ground. And as she was seven months gone with child, a miscarriage followed. At that moment, in came the husband, and saw what had happened. " You have struck my wife," cried he, " and brought her labour upon her untimely! Here's a king's officer for you — come along!" and he carried him off. After this they went on, the two of them, with Gamani between. As they went, there was a horse at a village gate ; and the groom could not stop it, but it ran along with them. The horsekeeper called out to Gamani " Uncle' Candagaraani, hit the horse with something, and head him back ! " Gamani picked up a stone, and threw it at the horse. The stone struck his foot, and broke it like the stalk of a castor-oil plant. Then the man cried, " Oh, you've broken ray horse's leg Here's a king's officer for ! you ! and he laid hold of him. " Gamani was thus three men's prisonei*. As they led him along, he thought " These people will denounce me to the king [302] I can't pay : ; for the oxen ; much less the fine for causing an untimely birth and then ; where shall I get the price of the horse 1 I were better dead." So, as they went along, he saw a wood hard by the road, and in it a hill with a precipice on one side of it. In the shadow of it were two basket-makers, father and son, weaving a mat. Said Gamani, "I say, I want to retire for a moment: wait here, while I go aside"; and with these words he climbed the hill, and threw himself down the precipice. He fell upon the back of the elder basket-maker, and killed him on the spot. Gamani got up, and stood still. " Ah, you villain ! you've murdered my father " cried the younger ! basket-maker; "here's the king's officer!" He seized Gamani's hands, and came out of the thicket. "What's this?" asked the others. " The villain has murdered my father " ! So on they went, the four of them, with Gamani in the middle. They came to the gate of another village. The headman was there, who hailed Gamani " Uncle' Canda, whither away 1 : " To see the king," says Gamani. " Oh indeed, to see the king. I want to send him a message ; will you take it?" " Yes, that I will." "Well— I am usually handsome, rich, honoured, and healthy but now ; I am miserable and have the jaundice too. Ask the king why this is. 1 It is worth noting that this term of affection means a mother's brother. No. 257. 211 He is a wise man, so they say ; he will tell you, and you can bring me his message again." To this the other agreed. At another village a light-o'-love called out to him — " Whither bound, Uncle' Candal" " To see the king," says he. "They say the king is a wise man; take him a message from me," says the woman. [303] " Aforetime I used to make great gains now I ; don't get the worth of a betel-nut, and nobody courts me. Ask the king how this may be, and then you can tell me." At a third village, there was a young woman who told Gamani, " I can live neither with my husband nor with my own femily. Ask the king how this is, and then tell me." A little further on there was a snake living in an ant-hill near the road. He saw Gamani, and called out, " Whither away, Cauda 1 " To see the king." " The king is wise ; take him a message from me. When I go out to get my food, I leave this ant-hill faint and famishing, and yet I fill the entrance hole with my body, and I get out with difficulty, dragging myself along. But when I come in again, I feel satisfied, and fat, yet I pass quickly through the hole without touching the sides. How is this? ask the king, and bring me his answer." And further on a deer saw him, and said —-" I can't eat grass anywhere but underneath this tree. Ask the king the reason." And again a partridge said, " When I sit at the foot of this ant-heap, and utter my note, I can make it prettily but nowhere else. Ask the king why." And ; again, [304] a tree spirit saw him, and said, " Whither away, Cauda 1 " To the king." " The king's a wise man, they say. In former times I was highly honoured ; now I don't receive so much as a handful of twigs. Ask the king what the reason is." And further on again he was seen by a serpent-king, who spoke to him thus : " The king is said to be a wise man : then ask him this question. Heretofore the water in this pool has been clear as crystal. Why is it that now it has become turbid, with scum all over it 1 " Further on, not far from a town, certain ascetics who dwelt in a park saw him, and said, in the same way, " They say the king is wise. Of yore there were in this park sweet fruits in plenty, now they have grown tasteless and dry. Ask him what the reason is." Further on again, he was accosted by some brahmin students who were in a hall at the gate of a town. They said to him, ' See note, p. 210. 212 The Jataka. Book III. " Where are you going, Canda, eh ? "To the king," says Canda. " Then take a message for us. Till now, whatever passage we learnt was bright and clear now ; it does not stay with us, it is not understood, but all is darkness, — it is like water in a leaky jar. Ask the king what the reason is." Gamani-canda came before the king with his fourteen questions. When the king saw him, he recognised him. " This is my father's servant, who used to dandle me in his arras. Where has he been living all this time?" And "Canda," said he, "where have you been living all this time 1 [305] We have seen nothing of you for a long while ; what brings you here 1 " Oh, my loi'd, when my lord the late king went to heaven, I departed into the country and kept myself by farming. Then this man summoned me for a suit regarding his cattle, and here he has brought me." " If you had not been brought hei'e, you had never come ; but I'm glad that you were brought anyhow. Now I can see you. Where is that man ? " Here, my lord." " It is you that summoned our friend Cauda ? "Yes, my lord." "Why?" " He refuses to give back my pair of oxen " ! "Is this so, Canda?" " Hear my story too, my lord ! " said Cauda ; and told him the whole. When he had heard the tale, the king accosted the owner of the oxen. " Did you see the oxen," said he, " entering the stall 1 " " No, my lord," the man I'eplied. "Why, man, did you never hear my name? They call me king Mirror-face. Speak out honestly." " I saw them, my lord ! " said he. "Now, Cauda," said the "you failed to return the oxen, and king, therefore you are his debtor for them. But this man, in saying that he had not seen them, told a direct lie. Therefore you with your own hands shall pluck his eyes out, and you shall yourself pay him twenty-four pieces of money as the price of the oxen." Then they led the owner of the oxen out of doors. " If I lose my eyes, what do I care for the money ? " thought he. And he fell at Camani's feet, and besought him — "O master Cauda, keep those twenty -four pieces, and take these too ! " and he gave him other pieces, and ran away. The second man said, " My lord, this fellow struck my wife, [306] and No. 257. 213 made lier miscarry." "Is this true, Canda?" asked the king. Canda begged for a hearing, and told the whole story. " Did you really strike her, and cause her to miscarry 1 " asked the king. "No, my lord I did no such thing." ! " Now, can you " to the other — " can you heal the miscarriage which " he has caused 1 "No, my lord, I cannot." " Now, what do you want to do 1 " " I ought to have a son, my lord." " Now then, Canda —you take the man's wife to your house ; and when a son shall be born to you, hand him over to the husband." Then this man also fell at Canda's feet, crying, " Don't break up my home, master " threw down some money, and made off. ! The third man then accused Cauda of laming his horse's foot. Canda as before told what had happened. Then the king asked the owner, "Did you really bid Canda strike the horse, and turn him back 1" " No, my lord, I did not." But on being pressed, he admitted that he had said so. "This man," said the king, "has told a direct lie, in saying that he did not tell you to head back the horse. You may tear out his tongue ; and then pay him a thousand pieces for the horse's price, which I will give you." But the fellow even gave him another sum of money, and departed. Then the basket-maker's son said, '* This fellow is a murderer, and he killed my father ! "Is it so, Cauda?" asked the king. "Hear me, my lord," said Cauda, and told him about it. " Now, what do you want 1 " asked the king. "My lord, I must have ray father." [307] " Cauda," said the king, " this man must have a father. But you cannot bring him back from the dead. Then take his mother to your house, and do you be a father to him." " Oh, master " cried the man, " don't break up my dead ! father's home ! " He gave Gamani a sum of money, and hurried away. Thus Gamani won his suit, and in great delight he said to the king, " My lord, I have several questions for you from several persons may ; " I tell you them 1 "Say on," said the king. So Gamani told them all in reverse order, beginning with the young brahmins. The king answered them in turn. To the first question, he answered: "In the place where they lived there used to be a crowing cock that knew the time. When they heard his ci'ow, they used to rise up, and repeat their texts, until the sun rose, and thus they did not forget 214 The Jdtaka. Booh III. what they learnt. But now there is a cock that crows out of season ; he crows at dead of night, or in broad day. When he crows in the depth of night, up they rise, but they are too sleepy to repeat the text. When he ci'ows in broad day, they rise up, but they have not the chance to repeat their texts. Thus it is, that whatever they learn, they soon forget." To the second question, he answered " Formerly these men used to do : all the duties of the ascetic, and they induced the mystic trance. Now they have neglected the ascetic's duties, and they do what they ought not to do ; the fruits which grow in the park they give to their attendants they live in a sinful way, exchanging their alms'. This is why this fruit does not grow sweet. [308] If they once more with one consent do their duty as ascetics, again the fruit will grow sweet for them. Those hermits know not the wisdom of kings them to live the ascetic life." ; tell He heard the third question, and answered, " Those serpent chiefs quarrel one with another, and that is why the water becomes turbid. If they make friends as before, the water will be clear again." After hearing the fourth, "The tree-spirit," said he, " ixsed formerly to protect men passing through the wood, and therefore she received many offerings. Now she gives them no protection, and so she receives no offerings. If she protects them as before, she will receive choice offerings again. She knows not that there ai-e kings in the world. Tell her, then, to guard the men who go up into that wood." And on hearing the fifth, " Under the ant-hill where the partridge finds himself able to utter a pleasant cry is a crock of treasure; dig it up and get it." To the sixth he answered, "On the tree under which the deer found he could eat grass, is a great honeycomb. He craves the grass on which this honey has dropped, and so he can eat no other. You get the honeycomb, send the best of it to me, and eat the rest yourself." Then on hearing tlie seventh, " Under the snake's ant-heajD lies a large treasure-crock, and there he lives guai'ding it. So when he goes out, from greed for this treasure his body sticks fast ; but after he has fed, his desire for the treasure prevents his body from sticking, and he goes in quickly and easily. Dig up the treasure, and keep it." Then he replied to the eighth question, " Between the villages where dwell the young woman's husband and her parents [309] lives a lover of hers in a certain house. She remembers him, and her desire is toward him ; therefore she cannot stay in her husband's house, but says she will go and see her parents, and on the way she stays a few days with her lover. When she has been at home a few days, again she remembers him, and saying she will return to her husband, she goes again to her lover. Go, tell her there are kings in the land ; say, she must dwell with her husband, 1 Some staying at home, while others beg for all, to save trouble. See p. 57, note 1. and if she will not, let her have a care, the king will cause her to be He heard the ninth, and to this he said, "The seized, and she shall die." woman used formerly to take a price from the hand of one, and not to go with another until she was off with him', and that is how she used to receive much. Now she has changed her manner, and without leave of the first she goes with the last, so that she receives nothing, and none seek after her. If she keeps to her old custom, it will be as it was before. Tell her that she should keep to that." On hearing the tenth, he "That village headman used once to deal justice indifferently, so replied, that men were pleased and delighted with him and in their delight they ; gave him many a present. This is what made him handsome, rich, and honoured. Now he loves to take bribes, and his judgement is not fair; so he is poor and miserable, and jaundiced. If lie jvidges once again with righteousness, he will be again as he was before. He knows not that there are kings in the laud. Tell him that he must use justice in giving judgement," And Gamani-canda told all these messages, as they were told to him. And the king having resolved all these questions by his wisdom, like Buddha omniscient, [310] gave rich presents to Gamani-canda ; and the village where Cauda dwelt he gave to him, as a brahmin's gift, and let him go. Cauda went out of the city, and told the king's answer to the brahmin youths, and the ascetics, to the serpent and to the tree-spirit ; he took the treasure from the place where the partridge sat, and from the tree beneath which the deer did eat, he took the honeycomb, and sent honey to the king ; he broke into the snake's ant-hill, and gathered the treasure out of it; and to the young woman, and the light-o'-love, and the village headman he said even as the king had told him. Then he returned to his own village, and dwelt there so long as he lived, and afterwai'd passed away to fare according to his deserts. And king Mirror-face also gave alms, and wrought goodness, and finally after his death went to swell the hosts of heaven. When the Master had ended this discourse, to show that not now only is the Blessed One wise, but wise he was befoi'e, he declared the Truths, and identified the Birth (now at the conclusion of the Truths many persons entered on the : First Path, or the Second, or the Third, or the Fourth :) " At that time Ananda was Gamani-Canda but king Mirror-face was I myself." ; ' Literally, " until she had made him enjoy his money's worth," ajirdpetvd.

" Wherever sun and moon^'' etc. This story the Master told during a stay at Jetavaua, about a backshding brother. We are told that this brother, in traversing Silvatthi for his alms, saw a finely dressed woman and fell in love with her. Then the Brethren led him to the Hall of Truth, and informed the Master that he was a backslider. The Master asked whether it were true; and was answered, yes, it was. [311] " Brother," said the Master, " when will you ever satisfy this lust, even while you are a householder? Such lust is as deej) as the ocean, nothing can satisfy it. In former days there have been supreme monarchs, who attended by their retinue of men held sway over the four great continents encircled by two thousand isles, ruling even in the heaven of the four great kings, even when they were kings of the gods in the Heaven of the Thirty Three, even in the abode of the Thirty Six Sakkas,— even these failed to satisfy their lust, and died before they could do so; when will you be able to satisfy itl" And he told an old-world tale. Long ago, in the early ages of the world, there lived a king named Mahasammata, and he had a son Roja, who had a son Vararoja, who had a son Kalyana, who had a son Varakalyana, and Varakalyana had a son named Uposatha, and Uposatha had a son Mandhata. Mandhata was endowed with the Seven Precious Things and the Four Supernatural Powers; and he was a great monarch. When he clenched his left hand, and then touched it with his right, there fell a rain of seven kinds of jewels, knee-deep, as though a celestial rain-cloud had ai'isen in the sky ; so wondrous a man was he. Eighty-four thousand years he was a prince, the same number he took some share in ruling the kingdom, and even so many years he ruled as supreme king his life lasted for countless ages. ; One day, he could not satisfy some desire, so he showed signs of discontent. " Why are you cast down, my lord % " the courtiei-s asked him. " When the power of my merit is considered, what is this kingdom 1 Which place seems worth desiring ] " " Heaven, my lord." 1 See Divyavadana, p. 210; Thibetan Tales, p. 1—20, Kirig Mandhdtar. This king is named as one of the four persons who have attained in their earthly bodies to glory in the city of the gods; Milinda, iv. 8. 25 (ii. p. 145 in the trans., S.B. E.). No. 258. 217 So rolling along the Wheel of Empire, with his suite [312] he went to the heaven of the four great kings. The four kings, with a great throng of gods, came to meet him in state, bearing celestial flowers and perfumes and having escorted him into their heaven, gave him rule over it. There he reigned in state, and a long time went by. But not there either could he satisfy his craving ; and so he began to look sick with discontent. "Why, mighty king," said the four monarchs, "are you unsatisfied?" And the king replied, " What place is more lovely than this heaven " 1 They answered, " My lord, we are like servants. The Heaven of the Thirty-three is more lovely than this !" Mandhata set the Wheel of Empire a-rolling, and with his court all round him turned his face to the Heaven of the Thirty-three. And Sakka, king of the Gods, bearing celestial flowers and perfumes, in the midst of a great throng of gods, came to meet him in state, and taking charge of him showed him the way he should go. At the time when the king was marching amidst the throng of gods, his eldest son took the Wheel of Empire, and descending to the paths of men, came to his own city. Sakka led Mandhata into the Heaven of the Thirty-three, and gave him the half of his own kingdom. After that the two of them ruled together. Time went on, until Sakka had lived for sixty times an hundred thousand years, and thirty millions of years, then was born on earth again; another Sakka grew up, and he too reigned, and lived his life, and was born on earth. In this way six and thirty Sakkas followed one after another. StillMandhata reigned with his crowd of courtiers round him. As time went on, the force of his passion and desire grew stronger and stronger. " What is half a realm to me?" said he in his heart; "I will kill Sakka, and reign alone " But kill Sakka he could not. This desire and greed ! of his was the root of his misfortune. The power of his life began to wane; old age seized upon him; [313] but a human body does not disintegrate in heaven. So from heaven he fell, and descended in a park. The gardener made known his coming to the royal family they came and ; appointed him a resting-place in the park ; there lay the king in lassitude and weariness. The courtiers asked him, " My lord, what word shall we take from you 1 " " Take from me," quoth he, " this message to the people : Mandhata, king of kings, having ruled supreme over the four quarters of the globe, with all the two thousand islands round about, for a long time having reigned over the people of the four great kings, having been king of Heaven during the lifetime of six and thirty Sakkas, now lies dead." With these words he died, and went to fare according to his deserts. 218 The Jdtaka. Book III This tale ended, the Master became perfectly enlightened and uttered the following stanzas : "Wherever sun and moon their courses run All are IVIandhata's servants, every one Where'er earth's quarters see the light of day. There king Mandhata holds imperial sway. " Not though a rain of coins fall from the sky i Could anything be found to satisfy. Pain is desire, and sorrow is unrest He that knows this is wise, and he is blest. "Where longing is, there pleasure takes him wings, Even though desire be set on heavenly things. Disciples of the Very Buddha try To crush out all desire eternally." [314] When the Master had ended this discourse, he declared the Four Truths, and identified the Birth :— at the conclusion of the Truths the backsliding Brother and many others attained to the Fruit of the First Path: "At that time, I was the great king Mandhata."

TlRlTA-VACCHA-JATAKA. " When all alone" etc. This story the Master told whilst living at Jetavana, about the gift of a thousand garments, how the reverend Ananda received five hundred garments from the women of the household of the king of Kosala, and five hundred from the king himself. The circumstances have been described above, in the Sigala Birth, of the Second Book"'^. Once on a time, while Brahmadatta was king of Benares, the Bodhisatta was born as the son of a brahmin in Kasi. On his nameday they called him Master Tiritavaccha. In due time he grew up, and studied at Takkasila. He married and settled down, but his parents' death so distressed him [315] that he became an ascetic, and lived in a woodland dwelling, feeding upon the roots and fruits of the forest. 1 See Dhamviapada, verses 186 and 187, which are the last two of these stanzas. ^ No. 152, page 4, where however there is no word of this incident; it really occurs in No. 156, p. 17 of this volume. No. 259. 219 Whilst he lived there, arose a disturbance on the frontiers of Benares. The king repaired thither, but was worsted in the fight fearing for his ; life, he mounted an elephant, and fled away covertly through the forest. In the morning, Tirltavaccha had gone abroad to gather wild fruit, and meanwhile the king came upon his hut. "A hermit's hut!" quoth he; down he came from his elephant, weary with wind and sun, and athirst he looked about for a waterpot, but none could he find. At the end of the covered walk he spied a well, but he could see no rope and bucket for the drawing of water. His thirst was too great to bear he took off" the ; girth which passed under the elephant's belly, made it fast on the edge, and let himself down into the well. But it was too short so he tied on ; to the end of it his lower garment, and let himself down again. Still he could not reach the water. He could just touch it with his feet he was : very thirsty ! "If I can but quench my thirst," thought he, " death itself will be sweet!" So down he dropped, and drank his fill; but he could not get up again, so he remained standing there in the well. And the elephant, so well trained was he, stood still, waiting for the king. In the evening, the Bodhisatta returned, laden with wild fruits, and espied the elephant. " I suppose," thought he, " the king is come ; but nothing is to be seen save the armed elephant. What's to do 1 " And he approached the elephant, which stood and waited for him. He went to the edge of the well, and saw the king at the bottom. '• Fear nothing, O king " he called out ; then he placed a ladder, and helped the king out ! he chafed the king's body, and anointed him with oil ; after which he gave him of the fruits to eat [31G], and loosed the elephant's armour. Two or three days the king rested there ; then he went away, after making the Bodhisatta promise to pay him a visit. The royal forces were encamped hard by the city and when the king ; was perceived coming, they flocked around him. After a month and half a month, the Bodhisatta returned to Benai'es, and settled in the park. Next day he came to the palace to ask for food. The king had opened a great window, and stood looking out into the courtyard and so seeing the Bodhisatta, and recognising him, he ; descended and gave him greeting he led him to a dais, and set him upon ; the throne under a white umbrella his own food the king gave him to ; eat, Then he took him to the garden, and caused a and ate himself of it. covered walk and a dwelling to be made for him, and furnished him with all the necessaries of an ascetic then giving him in charge of a ; gardener, he bade farewell, and departed. After this, the Bodhisatta took his food in the king's dwelling great was the respect and honour paid to : him. But the courtiers could not endure it. " If a soldier," said they, "were to receive such honour, how would he behaved" They betook 220 The Jdtaka. Book III. thein to the viceroy : " My lord, our king is making too much of an ascetic ! What can he have seen in the man ? You speak with the king about it." The viceroy consented, and they all went together before the king. And the viceroy greeted the king, and uttered the first stanza ; " There is no wit in him that I can see He is no kinsman, nor a friend of thee Why should this hermit with three bits of wood', Tirltavaccha, have such splendid food?" [317] The king listened.Then he said, addressing his son, " My son, you remember how once I went to the marches, and how I was conquered in war, and came not back for a few days?" "I remember," said he. " This man saved my life," said the king and he told him all that ; had happened. " Well, my son, now that this my preserver is with me, I cannot requite him for what he has done, not even were I to give him my kingdom." And he recited the two stanzas following: " When all alone, in a grim thirsty wood. He, and no other, tried to do me good In my distress he lent a hel2)ing hand Half-dead he drew me up and made me stand. " By his sole dicing I returned again Out of death's jaws back to the world f)f men. To recompense such kindness is but fair; Give a rich offering, nor stint his share." [318] So spake the king, as though he were causing the moon to rise up in the sky; and as the virtue of the Bodhisatta was declared, so was declared his own virtue everywhere ; and his takings increased, and the honour shown to him. After that neither his viceroy nor his courtiers nor any one else durst say anything against him to the king. The king abode in the Bodhisatta's admonition and he gave alms and did good, ; and at the last went to swell the hosts of heaven. And the Bodhisatta, having cultivated the Perfections and the Attainments, became destined to the world of Brahma. Then the Master added, "Wise men of old gave help too;" and having thus concluded his discourse, he identified the Birth as follows "Ananda was the : king, and I was the hermit." ' To hang his waterpot upon.

DtJTA- J ATARAX " I'ing, the Belly's messenger" etc. This story the Master told while staying at Jetavana, about a Brother who was addicted to covetousness. The circumstances will be given at large under the Kilka^ Birth, in Book the Ninth. Here again the Master told the Brother, [319] "You wei'e greedy before, Brother, as you are now and in olden days for your greed you had your head cleft with ; a sword." Then he told an old-world story. Once on a time, when Brahmadatta was king over Benares, the Bodhisatta was born as his son. He grew up, and finished his education at Takkasila. On his father's death, he inherited the kingdom, and he was very dainty in his eating accordingly he earned the name of King Dainty. ; There was so much extravagance about his eating, that on one dish he spent an hundred thousand pieces. When he ate, he ate not within doors; but as he wished to confer merit^ upon many })eople by showing them the costly array of his meals, he caused a j^avilion adorned with jewels to be set up at the and at the time of eating, he had this dooi", decorated, and there he sat upon a royal dais made all of gold, under a white parasol with princesses all around him, and ate the food of an hundred delicate flavours from a dish which cost an hundred thousand pieces of money. Now a certain greedy man saw the king's manner of eating, and desired to have a taste. Unable to master his craving, he girt up his loins tight, and ran up to the king, calling out loudly — "Messenger! messenger! O king" with his hands held up. (At that time and in that nation, if a man called out "Messenger!" no one would stay him; and so it was that the multitude divided and gave him way to pass.) The man ran up swiftly, and catching a piece of rice from the king's dish, he put it in his mouth.The swordsman drew his sword, to cleave the man's head. But the king stayed him. "Smite not," said he; then — to the man, "fear nothing, eat on!" He washed his hands, and sat down. ' See Morris, Folk-lore Journal, iv. 54. - There is no such heading in Book IX. There is a Kaka-Jataka in Book VI. no. 395, where the Introd. Story is not given, but said to be " the same as before." 2 The Tahiiud says that one should always run to meet the kings of Israel and even gentile kings. 222 The Jataka. Book III. [320] After the meal, the king caused his own drinking water and betel nut to be given to the man, and then said "Now my man, you had tidings, you said. What are your tidings?" " O king, I am a messenger from Lust and the Belly. Says Lust to me. Go! and sent me here as her messenger;" and with these words he spake the first two stanzas : "0 king, the Belly's messenger you see: O lord of chariots, do not angry be For Belly's sake men very far will go. Even to ask a favour of a foe. "0 king, the Belly's messenger you see; O lord of chariots, do not angry be! The Belly holds beneath his puissant sway All men upon the earth both night and day." When this the king heard, he said, "That is true; Belly-messengers are these; urged by lust they go to and fro, and lust makes them go. How prettily this man has put it!" he was pleased with him, and uttered the third stanza: "Brahmin, a thousand red kine I present To thee; thereto the bull, for complement. One messenger may to another give; For Belly's messengers are all that live." So said the king; and continued, " I have heard something I never heard before, or thought of, said by this great man." And so pleased was he, that he showered honours upon him. [321] When the Master had ended this discourse, he declared the Truths and identified the Birth — at the conclusion of the Truths the greedy Brother reached : the Fruit of the Third Path, and many others entered the other Paths: "The greedy man is the same in both stories, and I was King Dainty."

" Cut, and cut, and cut again," etc. This story the Master told at Jetavana, about some Brethren who made offering of garlands under Ananda's tree. The circumstances will be given in the Kaliiiga-bodhi Birth i. This was called 1 No. 479. ; ; ; No. 261. 223 Anaiida's tree, because Ananda planted it. All India heard tell how the Elder had planted this tree by the gate of Jetavana. Some Brethren who lived in the country thought they would make offerings before Ananda's tree. They journeyed to Jetavana, did their devoirs to the Master, and next day wended their way to Savatthi, to the Lotus Street but not ; a garland could they get. So they told Ananda, how they had wished to make an offering to the tree, but that not a garland was to be had in all the Lotus Street. The Elder promised to fetch some so he went off to the Lotus Street, and re- ; tm'ned with many handfuls of blue lotus, which he gave them. With these they made their offering to the tree. When the Brethren got wind of this, they began discussing the Elder's merits in the Hall of Truth " Friend, some brothers of little merit from the : country could not get a single nosegay in the Lotus Bazaar but the Elder went ; and fetched them some." The Master entered, and asked what they were talking of as they sat there; and they told him. Said he, [322] "Brethren, this is not the first tmie that the clever tongue has gained a garland for clever speaking it was the same before." And he told them an old-woi'ld tale. Once on a time, when Brahmadatta reigned in Benares, the Bodhisatta was a rich merchant's son. In the town was a tank, in which the lotus flowered. A man who had lost his nose looked after the tank. It happened one day that they proclaimed holiday in Benares ; and the three sons of this rich man thought that they would put wreaths upon them, and go a merrymaking. "We'll flatter up the old lacknose fellow, and then we'll beg some flowers of him." So at the time when he used to pluck the lotus flowers, to the tank they went, and waited. And one of them uttered the first stanza : "Cut, and cut, and cut again. Hair and whiskers grow amain And your nose will grow like the.se. Give me just one lotus, please ! But the man was angry, and gave none. Then the second said the second stanza : " In the autumn seeds are sown Which ere long are fully grown May your nose sprout up like these. Give me just one lotus, please ! Again the man was angry, and gave no lotus. Then the third of them repeated the third stanza : " Babbling fools to think that they ! Can get a lotus in this way. Say tliey yes, or say they no. Noses cut no more will grow. See, I ask you honestly : Give a lotus, sir, to me ! [323] On hearing this the lake keeper said, "The other two lied, but you have spoken the truth. You deserve to have some lotuses." So he gave him a great bunch of lotus, and went back to his lake. When the Master had ended this discourse, he identified the Birth : " The boy who got the lotus was I myself,"

hand" etc. This story the Master told at Jetavana, about a back- ''A soft sliding Brother.They brought him to the Hall of Truth, and the Master asked him if he were really a backslider? He replied, yes, he was. Then said the Master, " O Brethren !It is impossible to keep women from going after their desires. In olden days, even wise men could not guard their own daughters; while they stood holding their fathers' hand, without their fathers' knowing, they went away wrong-doing with a paramour"; and he told them an old-world tale. Once upon a time, while king Brahmadatta reigned in Benares, the Bodhisatta was born as the son of his Queen Consort. Growing up, he was educated at Takkasila, and on his father's death he became king in his stead, and reigned righteously. There dwelt with him a daughter and a nephew, both together in his house. One day as he sat with his court, he said, " When I am dead my nephew will be king, [324] and my daughter will be his chief queen." Afterwards, when they were grown \x\), he was sitting again amidst his court ; and he said to them, " I will bx'ing home some other man's daughter for my nephew, and my own daughter will I marry into another king's family. In this way I shidl have many relations." The courtiers agreed. Then the king assigned to the nephew a house outside the palace, and forbade his coming to tlie palace. No. 262. 225 But these two were in love with each other. Thought the youth, " How shall I get the king's daughter outside the house — Ah, I have it." ? He gave a present to the nurse. " What am I to do for this, master ? " she asked. " Well, mother, I want to get a chance of bringing the princess out of doors." " I will talk it over with the princess," said she, "and then tell you." " Very good, mother," he replied. To the princess she came. "Let me pick the insects out of your head," said she. She sat the princess upon a low stool, and herself sitting on a higher one, she put the pi'incess's head upon her lap, and in looking for the The princess understood. She insects, she scratched the princess's head. thought, " She has scratched me with my cousin the prince's nail, not her own. — Mother," asked she, "have you been with the prince?" " Yes, my daughter." " And what did he say? " " He asked how he could find a way of getting you out of doors." " If he is wise, he will know," said the princess ; and she recited the first stanza, bidding the old woman learn it and repeat it to the pi-ince : " A soft hand, and a well-trained elephant, And a black rain-cloud, gives you what you want." The woman learnt it, and returned to the prince. " Well, mother, what did the princess say 1 " he asked. " Nothing, [325] but only sent you this stanza," replied she ; and she repeated it. The prince took it in, and dismissed her. The prince understood exactly what was meant. He found a beautiful and soft-handed page lad, and prepared him. He bribed the keeper of a state elephant, and having trained the elephant to be impassive, he bided his time. Then, one fast-day of the dark fortnight, just after the middle watch, rain fell from a thick black cloud. "This is the day the princess meant," thought he ; he mounted the elephant, and placed the lad of the soft hands on its back, and set out. Opposite the palace he fastened the elephant to the great wall of an open courtyard, and stood before a window getting drenched. Now the king watched his daughter, and let her rest nowhere but upon a little bed, in his presence. She thought to herself, "To-day the prince will come ! " and lay down without going to sleep. "Father," said she, "I want to bathe." " Come along, my daughter," said the king. Holding her hands, he led her to the window ; he lifted her, and placed her on a lotus ornament outside it, holding her by one hand. As she bathed herself, she held out a J. II. 15 226 The Jcitaka. Book III. hand to the prince. He loosed off the bangles from her arm, and fastened them on the arm of his page boy then he lifted the lad, and placed him ; upon the lotus beside the princess. [326] She took his hand, and placed it in her father's, who took it, and let go his daughter's hand. Then she loosed the oi-naments fi-om her other arm, and fastened them on the other hand of the lad, which she placed in her father's, and went away with the prince. The king thought the lad to be his own daughter and ; when the bathing was over, he put him to sleep in the royal bedchamber, shut to the dooi-, and set his seal on it ; then setting a guard, he retired to his own chamber, and lay down to rest. When the daylight came, he opened the door, and there he saw this lad. " What's this 1 " cried he. The lad told how she was fled along with the prince. The king was cast down. " Not even if one goes along and holds hands," thoiight the king, "can one guard a woman. Thus women it is impossible to guard ; " and he uttered these other two stanzas : " Though soft of speech, like rivers hard to fill, Insatiate, nought can satisfy their will Down, down they sink a man should flee afar : From women, when he knows what kind they are. "Whomso they serve for gold or for desire. They burn him up like fuel in the fire\" [327] So saying, the great Being added, "I must support my nephew;" so with great honour he gave his daughter to this very man, and made him viceroy. And the nephew at his uncle's death became king himself. Wlien the Master had ended this discourse, he declared the Truths and identified the Birth : — at the conclusion of the Truths, —the backsliding Brother was firmly established in the Fruit of the First Path : " In those days, I was the king." 1 The following verses are given by the commentator "Where women rule, the seeing lose their sight, The strong grow weak, the mighty have no might. Where women rule, virtue and wisdom fly Eeckless the prisoners in durance lie. Like highway robbers, all they steal away From their poor victims, careless come what may Keflection, virtue, truth, and reasoning Self-sacrifice, — and goodness everything. As tire burns fuel, for each careless wight They burn fame, glory, learning, wit, and might." The word for fire is the archaic jutaveda, used already in no. 35. See note in vol. i. p. 90. No. 263. 227

[328] "Not throiigh the sea" etc. This story the Master told at Jetavana, also about a backsliding Brother. The Master had him brought into the Hall of Truth, and asked if it were true that he was a backslider. Yes, said he, it was. "Women," said the Master, "in olden days made even believing souls to sin." Then he told a story. Once on a time Brahmadatta, the king of Benares, was cliildless. He said to his queen, " Let us offer prayer for a son."They offered prayer. After a long time, the Bodhisatta came down from the world of Brahma, and was conceived by this queen. So soon as he was born, he was bathed, and given to a serving woman to nurse. As he took the breast, ho ci'ied. He was given to another but while a woman held him, he would not be ; quiet. So he was given to a man servant and as soon as the man took ; him, he was quiet. After that men used to carry him about. When they suckled him, they would milk the breast for him, or they gave him the breast from behind a screen. Even when he grew older, they could not show him a woman. The king caused to be made for him a separate place for sitting or what not, and a separate room for meditation, all by himself. When the lad was sixteen years old, the king thought thus within himself." Other son have I none, and this one enjoys no pleasures. He will not even wish for the kingdom. What's the good of such a son ? And there was a certain dancing girl, clever at dance and song and music, young, able to gain ascendancy over any man she came across. She approached the king, and asked what he was thinking about the ; king told her what it was. [329] " Let be, my lord," said she : " I will allure him, I will make him love me." " Well, if you can allure my son, who has never had any dealings whatsoever with women, he shall be king, and you shall be his chief queen ! " Leave that to me, my lord," said she ; " and don't be anxious." So she came to the people of the guard, and said, "At dawn of day I will go to the sleeping place of the prince, and outside the room where he meditates apart I will sing. If he is angry, you must tell me, and I will go away but if he listens, speak my praises." This they agreed to do. 228 The Jdtaha. Booh III. So in the morning time she took her stand in that place, and sang with a voice of honey, so that the music was as sweet as the song, and the song as sweet as the music. The prince lay listening. Next day, he commanded that she should stand near and sing. The next day, he commanded her to stand in the private chamber, and the next, in his own presence and so by and bye desire arose in him he went the way of the ; ; world, and knew the joy of love. " I will not let another have this woman," he resolved and taking his sword, he ran amuck through the ; street, chasing the people. The king had him captured, and banished him from the city along with the girl. Together they journeyed to the jungle, away down the Ganges. There, with the river on one side and the sea on the other, they made a hut, and there they lived. She sat indoors, and cooked the roots and bulbs ; the Bodhisatta brought wild fruits from the forest. One day, when he was away in search of fruits, a hermit from an island in the sea, who was going his rounds to get food, saw smoke as he passed through the air, and alighted beside this hut. " Sit down until it is cooked," said the woman then her woman's ; charms seduced his soul, and brought it down from his mystic trance, making a breach in his purity. And he, like a crow with bi-oken wing, [330] unable to leave her, sat there the whole day till he saw the Bodhisatta coming, and then ran off quickly in the direction of the sea. " This must be an enemy," thought he, and drawing his sword set off in chase. But the ascetic, making as though he would rise in the air, fell down into the sea. Then thought the Bodhisatta, " Yon man is doubtless an ascetic who came hither through the air ; and now that his trance is broken, he has fallen into the sea. I must go help him." And standing on the shore he uttered these vei'ses : "Not through the sea, but by your magic power, You journeyed hither at an earlier hour; Now by a woman's evil company You have been made to plunge beneath the sea. "Full of seductive wiles, deceitful all. They tempt the most pure-hearted to his fall. Down down they sink a man should flee afar : From women, when he knows what kind they are. "Whomso they serve, for gold or for desire, They burn him up like fuel in the fire^" 1 The Scholiast gives the following lines in his note Hallucination, sorrow, and disease, Mirage, distress (and solid bonds are these), The snare of death, deep-seated in the mind Who trusts in these is vilest of his kind. No. 263. 229 When the ascetic heard these words which the Bodhisatta spake, he stood up ill the midst of the sea, and resuming his interrupted trance, he rose through the air, and went away to his dwelling place. Thought the Bodhisatta, "Yon ascetic, with so great a burden, goes through the air like a fleck of cotton. [331] Why should not I like him cultivate the trance, and pass thi'ough the air 1 " So he returned to his hut, and led the woman among mankind again ; then he told her to be gone, and himself went into the jungle, where he built him a hut in a pleasant spot, and became an ascetic; he prepax'ed for the mystic trance, cultivated the Faculties and the Attainments, and became destined for the world of Brahma. When this discourse was ended, the Master declared the Truths (now at the : conclusion of the Truths the backsliding Brother became established in the Fruit of the First Path :) "At that time," said he, " I was myself the youth that had never had anything to do with women."