ဇာတက-အဋ္ဌကထာ (ဒု)

MAHA-PANADA-JATAKA\ '^'Twas king Panada" etc. —This story the Master told when he was settled on the bank of the Cianges, about the miraculous power of Elder Bhaddaji. On one occasion, when the Master had passed the rains at Savatthi, he thought he would show kindness to a young gentleman named Bhaddaji. So with all the Brethren who were with him, he made his way to the city of Bhaddiya, and stayed three months in Jatiya Grove, waiting until the young man should mature and perfect his knowledge. Now young Bhaddaji was a magnificent person, the only son of a rich merchant in Bhaddiya, with a fortune of eight hundred millions. He had three houses for the three seasons, in each of which he stayed four months and after spending this period in one of them, he ; used to migrate with all his kith and kin to another in the greatest pomp. On these occasions all the town was a-flutter to see the young man's magnificence and between these houses used to be erected seats in circles on circles and tiers above tiers. When the Master had been there three months, he informed the townsj^eople that he intended to leave. Begging him to wait until the morrow, the townsfolk on the following day collected magnificent gifts for the Buddha and his attendant Brethren and set up a pavilion in the midst of the town, decorating it and ; laying out seats then they announced that the hour had come. ; The Master * Cp. Bivydvaddna, p. 57. with his company went and took their seats there. Everybody gave generously to them. After the meal was over, the Master in a voice sweet as honey returned thanks to them. At this moment, young Bhaddaji was passing from one of his residences to another. [332] But that day not a soul came to see his splendour only his own ; peoj^le were about him. So he asked his people how it was. Usually all the city was in a flutter to see him pass from house to house circles on circles and ; tiers above tiers the seats were built but just then there was nobody but his ; own followers ! What could be the reason ? The reply was, " I\Iy lord, the Supreme Buddha has been spending three months near the town, and this day he leaves. He has just finished his meal, and is holding a discourse. All the town is there listening to his words." " Oh, very well, we will go and hear him too," said the young man. So, in a blaze of ornaments, with his crowd of followers about him, he went and stood on the skirt of the crowd as he heard the discourse, he threw oft* all his sins, and ; attained to high fruition and sainthood. The Master, addressing the merchant of Bhaddiya, said, " Sir, your son, in all his splendour, while hearing my discourse has become a saint; this very day he should either embrace the religious life, or enter Nirvana." "Sir," replied he, "I do not wish my son to enter Nirvana. Admit him to the religious order this done, come with him to my house to-morrow." ; The Blessed One accepted this invitation; he took the young gentleman to the monastery, admitted him to the brotherhood, and afterward to the lesser and greater orders. For a week the youth's parents showed generous hospitality to him. After remaining these seven days, the Master went on alms-pilgi'image, taking the young man with him, and arrived at a village called Koti. The villagers of Koti gave generously to the Buddha and his followers. At the end of this meal, the Master began to express his thanks. While this was being done, the young gentleman went outside the village, and by a landing-place of the Ganges he sat down under a tree, and plunged in a trance, thinking that he would rise as soon as the Master should come. When the Elders of greatest age approached, he did not rise, but he rose as soon as the Master came. The unconverted folk were angry because he behaved as though he were a Brother of old standing, not rising up even when he saw the eldest Brethren approach. The villagers constructed rafts. This done, [333] the Master asked where Bhaddaji was. "There he is. Sir." "Come, Bhaddaji, come aboard my raft." The Eldei' rose, and followed him to his raft. When they were in mid-river, the Master asked him a question. "Bhaddaji, where is the palace you lived in when Great Panada was king?" " Here, under the water," was the reply. The unconverted said one to the other, " Elder Bhaddaji is showing that he is a saint " ! Then the Master bade him disperse the doubt of his fellow-students. In a moment, the Elder, with a bow to his Master, moving by his mysterious power, took the whole pile of the palace on his finger, and rose in the air bearing the palace with him (it covered a space of twenty-five leagues) then he made a ; hole in it and showed himself to the present inhabitants of the palace below, and tossed the building above the water first one league, then two, then three. Then those who had been his kinsfolk in this former existence, who had now become fish or tortoises, water-snakes or frogs, because they loved the palace so much, and had come to life in the very same place, wriggled out of it when it I'ose up, and tumbled over and over into the water again. When the Master saw this, he said, "Bhaddaji, your relations are in trouble." At his Master's words the Elder let the palace go, and it sank to the place where it had been before. The Master passed to the further side of the Ganges. Then they prepared 1 For an explanation of this phrase, aiinam vydkaroti, see Mahdvagga i. v. 19 with the translators' note (S.B. E., Vinaya Texts ii. p. 10). No. 264. 231 him a seat just on the river bank. On the seat prepared for the Buddha, he sat, like the sun fresh risen pouring forth his rays. Then the Brethren asked him when it was that Elder Bhaddaji had lived in that palace. The Master answered, " In the days of king Great Panada," and went on to tell them an oldworld tale. Once upon a time, a certain Suruci was king of Mithila, which is a town in the kingdom of Videha. He had a son, named Suruci likewise, and he again had a son, the Great Panada. They obtained possession of that mansion. They obtained it by a deed done in a former existence. A father and son made a hut of leaves with canes and branches of the figtree, as a dwelling for a Paccekabuddha. The rest of the story will be told in the Suruci Birth, Book XIV.^ [334] The Master, having finished telling this story, in his perfect wisdom uttered these stanzas here following : '"Twas king Panada who this palace had, A thousand bowshots high, in breadth sixteen, A thousand bowshots high, in banners clad An hundred storeys, all of emerald green. " Six thousand men of music to and fro In seven companies did dance withal As Bhaddaji has said, 'twas even so I, Sakka, was your slave, at beck and call." [335] At that moment the unconverted people became resolved of their doubt. When the Master had ended this discourse, he identified the Birth: " Bhaddaji was the Great Panada, and I was Sakka."

" Whe7i many a bow," etc.— This story the Master told in Jetavana, about a Brother who "had lost all energy. The Master asked, was it true that this Brother had lost his energy. Yes, he replied. "Why," asked he, "have you slackened your energy, after embracing this doctrine of salvation ? In days of yore, wise men were energetic even in matters which do not lead to salvation;" and so saying he told an old-world tale. 1 No. 489. 232 The Jdtaka. Book III. Once on a time, while Brahmadatta was king of Benares, the Bodhisatta was born into the family of a forester. When he grew up, he took the lead of a band of five hundred foresters, and lived in a village at the entrance to the forest. He used to hire himself out to guide men through it. Now one day a man of Benares, a merchant's son, arrived at that village with a caravan of five hundred waggons. Sending for the Bodhisatta, he offered him a thousand pieces to be his guide through the forest. He agreed, and received the money from the merchant's hand ; and as he took it, he mentally devoted his life to the merchant's service. Then he guided him into the forest. In the midst of the forest, up rose five hundred robbers. As for the rest of the company, no sooner did they see these robbers, than they grovelled upon their belly the head forester alone, shouting and leaping : and dealing blows, put to flight all the five hundred robbers, and led the merchant across the wood in safety. Once across the forest, the merchant encamped his caravan ; [336] he gave the chief forester choice meats of every kind, and himself having broken his fast, sat pleasantly by him, and talked with him thus " Tell me," said he, " how it was that even when : five hundred robbers, with arms in their hands, were spread all around, you felt not even any fear in your heart 1 " And he uttered the first stanza "When many a Iww the shaft at speed let fly Hands grasping blades of tempered steel were nigh When Death had marshalled all his dread array Why, 'mid such terror, felt you no dismay?" On hearing this the forester repeated the two verses following : "When many a bow the shaft at speed let fly Hands grasping blades of tempered steel were nigh— When Death had marshalled all his dread array I felt a great and mighty joy this day. "And this my joy gave me the victory; I was resolved to die, if need should be He must contemn his life, who would fulfil Heroic deeds and be a hero still." [337] Thus did he send forth his words like a shower of arrows and ; having explained how he had done heroically through being free from the desire to live, he parted from the young merchant, and returned to his own village; where after giving alms and doing good he passed away to fare according to his deserts. When the Master had ended this discourse, he declared the Truths, and identified the Birth :— at the conclusion of the Truths the disheartened Brother attanied to .Sainthood : -"At that time I was the chief of the foresters." No. 266. 233

" He for whose sake," etc. —This story the Master told at Jetavana, about a certain land-owner. At Savatthi, we learn, a handsome woman saw this man, who was also handsome, and fell in love. The passion within her was like a fire burning her body through and through. She lost her senses, both of body and of mind she cared nothing for food she only lay down hugging the frame of the ; bedstead. Her friends and handmaidens asked her what troubled her at heart that she lay hugging the bedstead what was the matter, they wished to know. The ; first few times she answered nothing but as they continued pressing her, she ; told them what it was. " Don't worry," said they, " we'll bring him to you ;" and they went and had a talk with the man. At first he refused, but by their much asking he at last consented. They got his promise to come at a certain hour on a fixed day, and told the woman. She prepared her chamber, and dressed herself in her finery, and sat on the bed waiting until he came. He sat down beside her. Then a thought came into her mind. [338] " If I accept his addresses at once, and make myself cheap, my pride will be humbled. To let him have his will the very first day he comes would be out of place. I will be capricious to-day, and afterwards I will give way." So no sooner had he touched her, and begun to dally, she caught his hands, and spoke roughly to him, bidding him go away, as she did not want him. He shrank back angrily, and went ofi' home. When the women found out what she had done, and that the man had gone they reproached her. " Here you are," they said, " in love with somebody, ofi:', and lie down refusing to take nourishment we had great difficulty in persuading ; the man, but at last we bring him; and then you'll have nothing to say to him " She told them why it was, and they went off', warning her that she ! would get talked about. The man never even came to look at her again. When she found she had lost him, she would take no nourishment, and soon died. When the man heard of her death, he took a quantity of flowers, scents, and perfumes, and went to Jetavana, where he saluted the Master and sat on one side. The Master asked him, " How is it, lay brother, that we never see you here?" He told him the whole story, adding that he had avoided waiting on the Buddha all this time for shame. Said the Master, " Layman, on this occasion the woman sent for you through her passion, and then would have nothing to do with you and sent you away angry and just so in olden days, she fell in ; love with wise persons, sent for them, and when they came refused to have anything to do with them, and thus plagued them and sent them to the rightabout." Then at his request the IMaster told an old-world tale. Once upon a time, when Brahmadatta was king of Benai*es, the Bodhisatta was a Sindh horse, and they called him Swift-as-the- Wind and he was the king's horse of ceremony. The grooms used to take him to bathe in the Ganges. There a certain she-ass saw him, and fell in love. 234 Tlie Jdtaka. Book III. Trembling with passion, [339] she neither ate grass nor drank water ; but pined away and became thin, until she was nothing but skin and bone. Then a foal of hers, seeing her pining away, said, "Why do you eat no grass, mother, and drink no water ; and why do you pine away, and lietrembling in this place or that? What is the matter?" She would not say; but after he had asked again and again, she told him the matter. Tlien her foal comforted her, saying, " Mother, do not be troubled ; I will bring him to you." So when Swift-as-the-Wind went down to bathe, the foal said, approaching him, " Sir, my mother is in love with you : she takes no food, and she is pining away to death. Give her life !" " Good, my lad, I will," said the horse. " When my bath is over, the grooms let me go awhile to exercise on the river bank. Do you bring your mother to that place." So the foal fetched his mother, and turned her loose in the place ; then he hid himself hard by. The groom let Swift-as-the-Wind go for a run ; he spied the she-ass, and came vip to her. Now when the horse came up and began to sniff at her, thought the make myself cheap, and let him have his way as soon ass to herself, " If I as he hascome here, my honour and pride will perish. I must make as though I did not wish it." So she gave him a kick on the lower jaw, and scampered away. It broke his jaw, and half killed him. " What does she matter to me ? " thought Swift-as-the-Wind ; [340] he felt ashamed and made off. Then the ass repented, and lay down on the spot in grief. And her son the foal came up, and asked her a question in the following lines "He for whose sake you thin and yellow grew. And would not eat a bite, That dear beloved one is come to you Why do you take to flight?" Hearing her son's voice, the ass repeated the second verse " If at the very first, when by her side He stands, without delay A woman yields, all humbled is her pride Therefore I ran away." In these words she explained the feminine nature to her son. No. 266. 235 The Master, in his perfect wisdom, repeated the third stanza " If she refuse a suitor nobly born Who by her side would stay, As Kundali momnied Windswift, she must mom-n For many a long day." When this discourse was ended, the Master declared the Truths and identified the Birth — at the conclusion of the Truths, this land-owner entered on the : Fruit of the First Path " This woman was the she-ass, and I was Swift-as-the- : Wind."

K AKKATA-JATAKA '. " Gold-claioed creature" etc. — [341] This story the Master told while dwelling at Jetavana, about a certain woman. We are told that a certain land-owner of Savatthi, with his wife, was on a journey into the country for the purpose of collecting debts, when he fell among robbers. Now the wife was very beautiful and charming. The robber chief was so taken by her that he purposed killing the husband to get her. But the woman was good and virtuous, a devoted wife. She fell at the robber's feet, crying, " My lord, if you kill my husband for love of me, I will take poison, or stop my breath, and kill myself too With you I will not go. Do not kill ! my husband uselessly !" In this way she begged him oft". They both got back safe to Savatthi. Then it occurred to them as they passed the monastery in Jetavana, that they would visit it and salute the Master. So to the perfumed cell they went, and after salutation sat down on one side. The Master asked them where they had been. "To collect our debts," they replied. "Did your journey pass oft' without mishap?" he asked next. "We were captiu-ed by robbers on the way," said the husband, "and the chief wanted to murder me; but my wife here begged me oft", and I owe my life to her." Then said the Master, " You are not the only one, layman, whose life she has saved. In days of yore she saved the lives of other wise men." And then at his request the Master told an old-world tale. Once on a time, when Brahmadatta was king of Benares, there was a great lake in Himalaya, wherein was a great golden Crab. Because he lived there, the place was known as the Crab Tarn. The Crab was very large, as big round as a threshing floor; it would catch elephants, and kill 1 Cf. Morris in Contemp. Rev. 1881, vol. 39, p. 742 ; Cunningham, StttjJa of Bharhut, pi. XXV. 2 (frontispiece to this volume). 236 Tlie Jdtaka. Book III. and eat them ; and from fear of it [342] the elephants dux'st not go down and bi-owse there. Now the Bodhisatta was conceived by the mate of an elephant, the leader of a herd, living hard by this Crab Tarn. The mother, in order to be safe till her delivery, sought another place on a mountain, and there she was delivered of a son ; who in due time grew to years of wisdom, and was great and mighty, and prospered, and he was like a purple mountain of collyrium. He chose another elephant for his mate, and he resolved to catch this Crab. So with his mate and his mother, he sought out the elephant herd, and finding his father, proposed to go and catch the Crab. " You will not be able to do that, my son," said he. But he begged the father again and again to give him leave, until at last he said, "Well, you may try." So the young Elephant collected all the elephants beside the Crab Tarn, and led them close by the lake. "Does the Crab catch them when they go down, or while they are feeding, or when they come up again 1 They replied, " When the beasts come up again." "Well then," said he, "do you all go down to the lake and eat whatever you see, and come up first; I will follow last behind you." And so they did. Then the Crab, seeing the Bodhisatta coming up last, caught his feet tight in his claw, like a smith who seizes a lump of iron in a huge pair of tongs. The Bodhisatta's mate did not leave him, but stood there close by him. The Bodhisatta. pulled at the Crab, but could not make him budge. Then the Crab pulled, and drew him towards himself. At this in deadly fear the Elephant roared and roared hearing which all the other ; elephants, in deadly terror, ran off trumpeting, and dropping excrement. Even his mate could not stand, but began to make ofi". [343] Then to tell her how he was held a prisoner, he uttered the first stanza, hoping to stay her from her Eight "Gold-clawed^ creature with projecting eyes, Tarn- bred, hairless, clad in bony shell. He has caught me! hear my woful cries! Mate ! don't leave me — for you love me well ! Then his mate turned round, and repeated the second stanza to his comfort "Leave you? never! never will I go Noble husband, with your years threescore. All four quarters of the earth can show None so dear as thou hast been of yore." 1 Sihgi means either horned or gold,' and the scholiast gives both interpreta ' ' ' tions. As the word suggested both to the writer, I use a word which expresses both iu English. In this way she encouraged him ; and saying, " Noble sir, now I will talk to the Crab a while to make him let you go," she addressed the Crab in the third stanza : [344] " Of all the crabs that in the sea, Ganges, or Nerbudda be, You are best and chief, I know: Hear me — let my husband go!" As she spoke thus, the Crab's fancy was smitten with the sound of the female voice, and forgetting all fear he loosed his claws from the Elephant's leg, and suspected nothing of what he would do when he was set free. Then the Elephant lifted his foot, and stepped upon the Crab's back and ; at once his e)'es started out. The Elephant shouted the joy-cry. Up ran the other elephants all, pulled the Crab along and set him upon the ground, and trampled him to mincemeat. His two claws broken from his body lay apart. And this Crab Tarn, being near the Ganges, when there was a flood in the Ganges, was filled with Ganges water when the water ; subsided it ran from the lake into the Ganges. Then these two claws were lifted and floated along the Ganges. One of them reached the sea, the other was found by the ten royal brothers while playing in the water, and they took it and made of it the little drum called Anaka. The Titans found that which reached the sea, and made it into the drum called Alambara. These afterwards being worsted in battle with Sakka, ran off" Then Sakka caused it to be kept for his own and left it behind. use; and it is of this they say, "There is thunder like the Alambara " cloud ! When this discourse was ended, the Master declared the Truths, and identified the Birth — at the conclusion of the Truths both husband and wife attained the : Fruit of the First Path — [345] " In those days, this lay sister was the she- : elephant, and I myself was her mate."

" Best of all," etc. — This story the Master told whilst dwelling in the country near Dakkliinagiri, about a gardener's son. After the rains, the Master left Jetavana, and went on alms-pilgrimage in the 1 This is the same story as No. 46 (vol. i. of the translation, p. 118) it is briefer, : and the verses are not the same. See Folk-Lore Journal, iii. 251; Cunningham, Bharhut, XLV. 5 (frontispiece to vol. i.). 238 TJie Jataka. Book III. district about Dakkhinagiri. A layman invited the Buddha and his company, and made them sit down in his grounds till he gave them of rice and cakes. Then he said, " If any of the holy Fathei's care to see over the grounds, they might go along with the gardener ;" and he ordered the gardener to supply them with any fruit they might fancy. By and bye they came upon a bare spot. " What is the reason," they asked, "that this spot is bare and treeless ?" "The reason is," answered the gardener, "that a certain gardener's son, who had to water the saplings, thought he had better give them water in proportion to the length of the roots so he pulled ; them all up to see, and watered them accordingly. The result was that the place became bare." The Brethren returned, and told this to their Master. Said he, " Not now only has the lad destroyed a plantation he did just the same before ;" and then ; he told them an old-world tale. Once upon a time, when a king named Vissasena was reigning over Benares, proclamation was made of a holiday. The park keeper thought he would go and keep holiday so calling the monkeys that lived in the ; park, he said "This park is a great blessing to you. I want to take a week's holiday. Will you water the saplings on the seventh day 1 " " Oh, yes," said they ; he gave them the watering-skins, and went his way. The monkeys drew water, and began to water the roots. The eldest monkey cried out " Wait, now It's hard to get water : ! always. We must husband it. Let us pull up the plants, [346] and notice the length of their roots ; if they have long roots, they need plenty of water; but short ones need but a little." "True, true," they agreed; then some of them pulled up the plants ; then others put them in again, and watered them. The Bodhisatta at the time was a young gentleman living in Benares. Something or other took him to this park, and he saw what the monkeys were doing. " Who bids you do that " asked he. " Our chief," they replied. " If that is the wisdom of the chief, what must the rest of you be like ! " said he ; and to explain the matter, he uttered the first stanza : " Best of all the troop is this : What intelligence is his ! If he was chosen as the best. What sort of creatiu-es are the rest ! Hearing this remark, the monkeys rejoined with the second stanza "Brahmin, you know not what you say Blaming us in such a way If the root we do not know, How can we tell the trees that grow?" No. 268. 239 To which the Bodhisatta replied by the third, as follows " Monkeys, I have no blame for you, Nor those who range the woodland through. The monarch is a fool, to say 'Please tend my trees while I'm away.'" [347] When this discourse was ended, the Master identified the Birth " The : lad who destroyed the park was the monkey chief, and I was the wise man."

" Those who are dowered," etc. — This story the Master told while living in Jetavana about one Sujata, a daughter-in-law of Anatha-pindika, daughter of the great merchant Dhanaiijaya, and youngest sister of Visakha. We are told that she entered the house of Anatha-pindika full of haughtiness, thinking how great a family she had come from, and she was obstinate, violent, passionate, and cruel refused to do her part towards her new father and mother, ; or her husband and went about the house with harsh words and hard blows ; for everyone. One day, the Master and five hundred brothers visited Anatha-pindika's house, and took their seats. The great merchant sat beside the Blessed One, hearkening to his discourse. At the same time Sujata happened to be scolding the servants. The Master ceased speaking, and asked what that noise was. The merchant explained that it was his rude daughter-in-law that she did not behave })roperly ; towards her husband or his parents, she gave no alms, and had no good points faithless and unbelieving, she went about the house scolding day and night. The Master bade send for her. The woman came, and after saluting the Master, she stood on one side. Then the Master addressed her thus : " Sujata, there are seven kinds of wife a man may have of which sort are ; you ? " She replied, " Sir, you speak too shortly for me to understand please ; explain." "Well," said the Master, "listen attentively," and he uttered the following verses : "One is bad-hearted, nor compassionates The good loves others, but her lord she hates. ; Destroying all that her lord's wealth obtains^, This wife the title of Destroyer gains. 1 It is not clear whether imdhena kita.tsa is ' the thing bought by his wealth,' or the 'person'; probably both. 240 The Jataha. Booh III. " Whate'er the husband gets for her by trade, Or skilled profession, or the farmer's spade, [348] She tries to filch a little out of it. For such a wife the title Thief is fit. "Careless of duty, lazy, passionate, Greedy, foul-mouthed, and full of wrath and hate, Tyrannical to all her underlings All this the title High and Mighty brings. "Who evermore compassionates the good. Cares for her hvisband as a mother would. Guards all the wealth her husband may obtain This wife the title Motherly will gain. "She who respects her husband in the way Young sisters reverence to elders pay. Modest, obedient to her husband's will. The Sisterly is this wife's title still. " She whom her husband's sight will always please As friend that friend after long absence sees. High-bred and virtuous, giving up her life To him — this one is called the Friendly wife. "Calm when abused, afraid of violence. No passion, full of dogged patience, True-hearted, bending to her husband's will. Slave is the title given to her still." [349] " These, Sujata, are the seven wives a man may have. Three of these, the Destructive wife, the Dishonest wife, and Madam High and Mighty are reborn in hell the other four in the Fifth Heaven. ; "They who are called Destroyer in this life. The High and Mighty, or the Thievish wife, Being angry, wicked, disrespectful, go Out of the body into hell below. "They who are called the Friendly in this life. Motherly, Sisterly, or Slavish wife, By virtue and their long self-mastery Pass into heaven when their bodies die." Whilst the Master was explaining these seven kinds of wives, Sujata attained to the Fruit of the First Path and when the Master asked to which class she ; belonged, she answered, "I am a slave. Sir!" and respectfully saluting the Buddha, gained pardon of him. Thus by one admonition the Master tamed the shrew and after the meal, ; when he had declared their duties amidst the Brotherhood, he entered his scented chamber. Now the Brethren gathered together in the Hall of Truth, and sang the Master's praises. "Friend, by a single admonition the Master has tamed a shrew, and raised her to Fruition of the First Path " The Master entered, and ! asked what they were talking of as they sat together. They told him. Said he, "Brethren, this is not the first time that I have tamed Sujata by a single admonition." And he proceeded to tell an old-world tale. Once upon a time, while Brahmadatta reigned over Benares, the Bodhisatta was born as the son of his Queen Consoi't. When he grew up N'o. 269. 241 he received his education at Takkasila, and after the death of his father, hecame king and ruled in righteousness. His mother was a passionate woman, cruel, harsh, shrewish, illtongued. The son wished to admonish his mother but he felt he must; not do anything so disrespectful so he kept on the look-out for a chance ; of dropping a hint. One day he went down into the grounds, and his mother went with him. [350] A blue jay screeched on the I'oad. At this all the courtiei's stopped their ears, crying " What a harsh voice, what a shriek — don't make that noise ! " ! While the Bodhisatta was walking through the park with his mother, and a company of players, a cuckoo, perched amid the thick leaves of a saP tree, sang with a sweet note. All the bystanders were delighted at her voice ; clasping their hands, and stretching them out, they besought her — " Oh, what a soft voice, what a kind voice, what a gentle voice ! sing away, birdie, sing away !" and there they stood, stretching their necks, eagerly listening. The Bodhisatta, noting these two things, thought that here was a chance to drop a hint to the queen-mother. "Mother," said he, "when they heard the jay's cry on the road, every body stopped their ears, and called out — Don't make that noise don't make that noise and stopped up ! ! their ears: for hai'sh sounds are liked by no body." And he repeated the following stanzas : "Those who are dowered with a lovely hue. Though ne'er so fair and l>eautiful to view. Yet if they have a voice all harsh to hear Neither in this world nor the next are dear. " There is a bird that you may often see Ill-favoured, black, and speckled though it be. Yet its soft voice is pleasant to the ear How many creatures hold the cuckoo dear! "Therefore your voice should gentle be and sweet. Wise-speaking, not puffed up with self-conceit. And such a voice how sweet the sound of it ! Explains the meaning of the Holy Writ'^." When the Bodhisatta had thus admonished his mother with these three verses, he won her over to his way of thinking; and ever afterwards she followed a right course of living. And he having by one word made his mother a self-denying woman afterwai'ds passed away to fare according to his deeds. 1 Shorea Rohusta. - The last stanza comes from Dhammapada, v. 363, not (juotetl word for word, but adapted to the context. J. II. 16 242 The Jataha. Book III. [351] When the Master had ended thi.s discourse, he thus identified the Birth " Sujata was the mother of the king of Benares, and I was the king him- : self."

" The owl is King" etc. — This story the Master told while living at Jetavana, about a quarrel between Crows and Owls. At the period in question, the Crows used to eat Owls during the day, and at night, the Owls flew about, nipping off the heads of the Crows as they slept, and thus killing them. There was a certain brother who lived in a cell on the outskirts of Jetavana. When the time came for sweeping, there used to be a quantity of crows' heads to throw away, which had dropt from the tree, enough to fill seven or eight pottles. He told this to the brethren. In the Hall of Truth the Brethren began to talk about it. "Friend, Brother So-and-so finds ever so many crows' heads to throw away every day in the place where he lives !" [352] The Master came in, and asked what they were talking about as they sat together. They told him. They went on to ask how long it was since the Crows and Owls fell a-quarrelling. The Master replied, " Since the time of the first age of the world " and then he told them an old-world tale. ; Once upon a time, the people who lived in the first cycle of the world gathered together, and took for their king a certain man, handsome, The quadrupeds also gathered, auspicious, commanding, altogether pei-fect. and chose for king the Lion; and the fish in the ocean chose them a fish called Ananda. Then all the birds in the Himalayas assembled upon a flat rock, crying, "Among men there is a king, and among the beasts, and the fish have one too; but amongst us birds king there is none. We should not live in anarchy; we too should choose a king. Fix on some one fit to be set in ! the king's place They searched about for such a bird, and chose the Owl; "Here is the bird we like," said they. And a bird made proclamation three times to all that there would be a vote taken on this matter. After patiently hearing this announcement twice, on the third time up rose a Crow, and cried out, " Stay now ! If that is what he looks like wlien he is being consecrated king, what will he look like when he is angry ? If he only looks at us in anger, we shall be scattered like sesame seeds thrown on a hot No. 270. 243 I don't want to make this fellow king " and enlarging upon this he ! plate. uttered the first stanza : — [353] " The owl is king, you say, o'er all bird-kind With your permission, may I speak my mind?" The Birds repeated the second, granting him leave to speak : " You have our leave, Sir, so it be good and right For other birds are young, and wise, and bright." Thus permitted, he repeated the tliird : " I like not (with all deference be it said) To have the Owl anointed as our Head. Look at his ftxcc if this good himiour be, ! What will he do when he looks angrily?" Then he flew up into the air, cawing out " I don't like it! I don't like it!" The Owl rose and pursued him. Thenceforward those two nursed enmity one towards another. And the birds chose a golden Goose for their king, and dispei-sed. [354] When the Master had ended this discourse, he declared the Truths and identified tlie Birth: — "At that time, the wild Goose chosen for king was I myself."

" This well a forest-anclwrite" etc. — This story the Master told whilst dwelling at Isipatana, about a Jackal that fouled a well. We learn that a Jackal used to foul a well where the Brethren used to draw water, and then used to make off. One day the novices pelted him with clods of earth, and made it uncomfortable for him. After that he never came to look at the place again. The Brethren heard of this and began to discuss it in the Hall of Truth. "Friend, the jackal that used to foul our well has never come near it since the novices chased him away with clods " The Mastei- came in, and asked what ! they were talking about now as they sat together. They told him. Then he replied, "Brethren, this is not the first time that this jackal fouled a well. He did the same before;" and then he told an old-world tale. 244 The Jdtaka. Book III. Once on a time, in this place near Benares called Isipatana was that very well.At that time the Bodhisatta was born of a good family. When he grew up he embraced the religious life, and with a body of followers dwelt at Isipatana. A certain Jackal fouled the well as has been described, and took to his heels. One day, the ascetics surrounded him, and having caught him someliow, they led him before the Bodhisatta. He addressed the Jackal in the lines of the first stanza : "This well a forest-anchorite has made Who long has lived a hermit in the glade. And after all his trouble and his toil Why did you try, my friend, the well to spoil?" [355] On hearing this, the Jackal repeated the second stanza : "This is the law of all the Jackal race. To foul when they have drunk in any place: My sires and grandsires always did the same; So there is no just reason for your blame." Then the Bodhisatta replied with the third : " If this is 'law' in jackal polity I wonder what their 'lawlessness' can be! I hope that I have seen the last of you, Your actions, lawful and unlawful too." Thus the Great Being admonished him, and said, " Do not go there again." Thenceforward he did not even pau.se to look at it. When the Master had ended this discourse he declared the Truths and identified the Birth : " The Jackal that fouled the well is the same in both cases ; and I was the chief of the ascetic band."

" What time the nearness" etc. — [356] This .story the Master told whilst living at Jetavana, about Kokfilikai. The circumstances of this story will be given in the Thirteenth Book, and the Takkariya-jataka^. Here again Kokalika said, " I will take Sariputta and Moggalliina with me." So having left Kokalika's country, he travelled to Jetavana, greeted the Master, and went on to the 1 Kokalika was a follower of Devadatta. - No. 481 No. 272. 245 Elders. He said, " Friends, the citizens of Kokalika's country summon you. Let us go thither!" "Go yourself, friend, we won't," was the answer. After this refusal he went away by himself. The Brethren got talking about this in the Hall of Truth. " Friend Kokrdika can't live either with Sariputta and Moggallana, or without them He ! can't put up with their room or their company!" The Master came in, and enquired what they were all talking about together. They told him. He said, " In olden days, just as now, Kokalika couldn't live with Sariputta and Moggallana, or without them." And he told a story. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was a tree-spirit living in a wood. Not far from his abode lived another tree-spirit, in a great monarch of the forest. In the same forest dwelt a lion and a tiger. Foi- fear of tliem no one durst till the earth, or cut down a tree, no one coukl even pause to look at it. And the lion and tiger used to kill and eat all manner of creatures; and what remained after eating, they left on the spot and departed, so that the forest was full of foul decaying stench. The other spirit, being foolish and knowing neither reason nor unreason, one day bespoke thus the Bodliisatta : " Good friend, the forest is full of foul stench all because of this lion and this tiger. I will drive them away." Said he, " Good friend, it is just these two creatures [357] that protect our homes. Once they are driven off, our homes will be made desolate. If men see not the lion and the tiger tracks, they will cut all the forest down, make it all one open space, and till the land. Please do not do this thing ! " and then he uttered the first two stanzas : "What time the nearness of a bosom friend Threatens your peace to end. If you are wise, guard your supremacy Like the apple of your eye. " But when your bosom friend does more increase The measure of your peace. Let your friend's life in everything right tlu'ough Be dear as yours to you." When the Bodhisatta had thus explained the matter, the foolish sprite notwithstanding did not lay it to heart, but one day assumed an awful shape, and drove away the lion and tiger. The people, no longer seeing the footmarks of these, divined that the lion and tiger must have gone to another wood, and cut down one side of this wood. Then the sprite came up to the Bodhisatta [358] and said to him, " Ah, friend, I did not do as you said, but drove the creatures away; and now men have found out that they are gone, and they are cutting down the wood What is to be done 1 " The reply was, that they were ! 246 The Jataka. Book III. gone to live in such and such a wood ; the sprite must go and fetch them back. This the sprite did ; and, standing in front of them, repeated the third stanza, with a respectful salute : "Come back, Tigers! to the wood again, And let it not be levelled with the plain For, without you, the axe will lay it low; You, without it, for ever homeless go." This request they refused, saying, " Go away we will not come." ! The sprite returned to the forest alone. And the men after a very few days cut down all the wood, made fields, and brought them under cultivation. When the Master had ended this discourse, he declared the Truths and identified the Birth: — "Kokalika was then the foolish Sprite, Sariputta the Lion, Moggallana the Tiger, and the wise Sprite was I myself."

[359] " Quis pateram extcndem," etc. — This story the Master told during a stay in Jetavana, how a quarrel was made up between two magnates of the king's court in Kosala^. The circumstances have been told in the Second Book. Brahmadatta quondam Benari regnante, Bodisatta sacerdotali genere regno Kasensi natus, postquam ad puberem aetatem pervenit, in urbe Takkasila studiis se dedit, et mox, cum lubidines tandem compressisset, solitarius homo in agro Himavanto pi'ope ripam Gangae frondibus ramisque arborvmi mapale contexit ubi habitaret, Facultates Potentiasque magicas foveret, gaudium perpetuae cogitationis perciperet. Tum quidem hoc modo nato ita mens erat placida placataque ut ad summam patientiam unus pervenerit. 1 Compare Nos. 154, 165. No. 273. 247 Quern in limine casae sedentem visitabat Siiuius quidam impudentissimus pessimusque, inque aureni eius semen emittere solebat, neque tamen eum commovere poterat, sed sedebat porro summa animi tranquillitate Bodisatta. Accidit quondam ut ex aqua Testudo egressa somnum ore aperto captaret, in sole apricans. Quam cum vidisset Si- mius ille impudens, nee mora, pene in os inserto incepit futuere. Continuo Testudo experrecta os velut cistellam conclusit dentibnsque comprendit id quod insertum erat. Simius cum nequiret nimium dolorem mulcere 'quo eam,' inquit, ' cui persuadeam ut hoc dolore me liberet ? Fore ut liberaretur ratus si ad Bodisattam pervenisset, Testudine ambabus manibus sublata ad Bodisattam pergit : qui ludos fecit Simium versibus his: [360] "quis pateram exteudensi nostram mendicat ad aulam? uude veiiis? precilms quae, precor, esca datast?" Quibus auditis Simius respondit "quod tetigisse nefas, tetigi sum simius aniens: : eripe me ! ereptus mox nemora alta petam." Oontinuo pergit Bodisatta, Simium allocutus : " Cassapa testudo genus est : Condannus at ille Cassapa Condannum mitte fututa precor''^." [361] His verbis valde delectata Testudo Simium omisit : qui Bodisattae dicta salute, se in fugam dedit, neque umquam postea eum locum ne oculis quidem usurpavit. Testudo quoque cum salutem dixisset abiit, at Bodisatta, defixo in contemplatione perpetua auimo, tandem in eum locum, cuius dominus Brahma deus, pervenit. When this discourse was ended, the Master declared the Truths and identified the Birth : " The two magnates were the Monkey and Tortoise, and I was the hermit." 1 The tortoise looked like a begging bowl. 2 A curious verse, as bearing on the laws of marriage. Kassapa means belonging ' to the Tortoise clan' (for which see e.g. Muir, Sanskrit Texts, i. 438), The scholiast's note is: "The Tortoises are of the Kassapa clan, monkeys of the Kondafifia " — Skr. Kaundimja, "between which two clans there is intermarriage (dvdhavivuluisambandho); now that it is consummated, let go."

LOLA-JATAKA'. " Who is this tufted crane,^'' etc. — This story the Master told in Jetavana about a greedy Brother. He too was brought to the Audience Hall, when the Master said — " It is not only now that he is greedy greedy he was before, and his ; greed lost him his life; and by his means wise men of old were driven out of house and home." Then he told a story. Once upon a time, when Brahmadatta was king of Benares, a rich merchant's cook of that town hung up a nest-basket in the kitchen to win merit by it. The Bodhisatta at that time was a Pigeon ; and he came and lived in it. Now a greedy Crow as he flew over the kitchen was attracted by the fish which lay about in great variety. He fell a-hungering after it. "How in the world can I get somel" [362] thought he. Then his eye fell upon the Bodhisatta. "I have it!" thinks he, "I'll make this creature my cat's-paw." And this is how he carried out his resolve. When the Pigeon went out to seek his day's food, behind him, following, following, came the Crow. "What do you want with me, Mr Crow?" says the Pigeon. "You and I don't feed alike." "All, but I like you," says the Crow. "Let me be your humble servant, and feed with you." The Pigeon agreed. But when they went feeding together, the Crow only pretended to eat with him ; ever and anon he would turn back, peck to bits some lump of cow-dung, and get a worm or two. When he had had his bellyful, up he flies — " Hullo, Mr Pigeon ! what a time you take over your meal ! You never know where to draw the line. Come, let's be going back before it is too late." And so they did. When they got back together, the Cook, seeing that their Pigeon had brought a friend, hung up another basket. In this way things went on for four or five days. Then a great purchase of fish came to the rich man's kitchen. How the Crow longed 1 The same story occurs in vol. i. p. 112 (no. 42). It has been also translated and slightly shortenedby the writer, in Jacobs' Indian Fairy Tales, page 222. The two birds and the nest-basket seem to be figured on the Bharbut Stupa (Cunningham, pi. XLV. 7). No. 274. 249 for some ! There he lay, from early morn, groaning and making a great noise. In the morning, says the Pigeon to the Crow : " Come along, old fellow, — breakfast " ! *' You can go," says he, " I have such a fit of indigestion ! " A Crow with indigestion 1 Nonsense ! " says the Pigeon. " Even a lamji-wick hardly stays any time in your stomach ; and anything else you digest in a trice, as soon as you eat it. Now you do what I tell you. [363] Don't behave in this way just for seeing a little fish !" " Why, Sir, what are you saying ? I tell you I have a bad pain " inside ! "All right, all right," says the Pigeon; "only do take care." And away he flew. The Cook got all the dishes ready, and then stood at the kitchen door, mopping the sweat off him. " Now's my time " thinks Mr Crow, and ! alights on a dish with some dainty food in it. Click The cook heard the ! noise, and looked round. Ah ! in a twinkling he caught the Crow, and plucked off all his feathers, except one tuft on the top of his head ; then he powdered ginger and cinnamon, and mixt it up with buttermilk, and rubbed it in well all over the bird's body. "That's for spoiling my master's dinner, and making me throw it away ! " said he, and threw him into his basket. Oh, how it hurt By and by, in came the Pigeon from his hunt. The first thing he saw was our Crow, making a great to-do. What fun he did make of him, to be sure He dropt into poetry, as follows ! : "Who is this tufted crane ^ I see Where she has no right to be ? Come out my friend the Ci'ow is near. ! Who will do you harm, I fear !" [364] To this the Crow answered with another verse : " No tufted crane am I no, no — ! Nothing but a greedy Crow. I would not do as I was told So I'm plucked, as you behold." And the Pigeon rejoined with a third : "You'll come to grief again, I know^ It is your nature to do so. If people make a dish of meat, 'Tis not for little birds to eat." 1 The epithet "whose grandfather is the cloud (lit. swift one) " is added. I hope the reader will pardon its omission it is unmanageable. ; The scholiast explains it by the curious superstition — Cranes are conceived at the sound of thunder. Hence : thunder is called their father, and the thundercloud their grandfather. 250 The Jdtaka. Booh III. Then the Pigeon flew away, saying "I can't live with this creature." And the Crow lay there groaning until he died. When the Master had ended tbi.s 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 " The greedy Brother in those days was the : greedy Crow and I was the Pigeon." ;

[365] " Who is this pretty Crane" etc. — This story the Master told at Jetavana about some greedy Brother. The two stories are just the same as the last. And these are the verses : " Who is this pretty Crane, and why Does he in my Crow's basket lie? An angry bird, my friend the Crow ! This is his nest, Pd have you know!" " Do you not know me, friend, indeed ? Together we were used to feed ! I would not do as I was told. So now Pm plucked, as you behold." "You'll come to grief again, I know It is your nature to do so. When people make a dish of meat 'Tis not for little birds to eat." As before, the Bodhisatta said — " can't I live here any more," and flew away some whither. When this discourse was ended, the Master declared the Truths and identified the Birth : at the conclusion of the Truths, the greedy Brother attained the Fruit of the Third Path:— "The greedy Brother was the Crow, and I was the Pigeon."

KURUDH AMM A-J ATAKA \ "Knowing thy faith" cCc— This story the Master told whilst dwelling in Jetavana, about a Brother that killed a wild goose. [36G] Two Brothers, great friends, who came from Savatthi, and had embraced the religious life, after taking the higher orders used generally to go about together. One day they came to Aciravati. After a bath, they stood on the sand, basking in the sunlight and talking pleasantly together. At this moment two wild geese flew over their heads. One of the young fellows picked up a stone. " I'm going to hit that goose bird in the eye!" says he. "You can't," says the other. "That I can," says the first, "and not only that— I can hit either this eye or that eye, as I please." "Not you!" says the other. "Look here, then!" says the first; and picking up a three-cornered stone, threw it after the bird. The bird turned its head on hearing the pebble whizz through the air. Then the other, seizing a round pebble, threw it so that it hit the near eye and came out of the other. The goose with a loud cry turned over and over and fell at their very feet. The Brothers who were standing about saw what had occurred, and ran up, reproaching him. "AVhat a shame," said they, "that you, who have embraced such a doctrine as ours, should take the life of a living creature!" They made him go before the Tathagata with them. "Is what they say true?" asked the Master. "Have you really taken the life of a living creature T' "Yes, Sir," rephed the Brother. "Brother," sixid he, "how is it that you have done this thing, after embracing so great salvation ? Wise men of old, before the Buddha appeared, though they lived in the world, and the worldly life is impure, felt remorse about mere trifles; but you, who have embraced this great doctrine, have no scruples. A Brother ought to hold himself in control in deed, word, and thought." Then he told a story. Once upon a time, when Dhanahjaya was king of ludapatta City, in the Kuru kingdom, the Bodhisatta was born as a son of his Queen Consort. By and bye he grew up, and was educated at Takkasila. His father made him Viceroy, [367] and afterwards on his father's death he became king, and grew in the Kuru righteousness, keeping the ten royal duties. The Kuru righteousness means the Five Virtues these the Bod- ; hisatta observed, and kept pure; as did the Bodhisatta, even so did queenmother, queen-consort, younger brother, viceroy, family priest, brahmin, driver, courtier, charioteer, ti-easurer, master of the granaries, noble, porter, courtesan, slave-girl — all did the same. King, mother, consort, viceroy, chaplain too. Driver and charioteer and treasiu-er. And he that governed the king's granaries. Porter, and coiu'tesan, eleven in all. Observed the rules of Kuru righteousness. 1 Of. Cariya-Pitaka, i. 3; Dhammipada, p. 416.— In this story the kiug appears as a raiu-maker, and on certain occasions dresses like the gods. Thus all these did observe the Five Virtues, aud kept them untarnished. The king built six Almonries, one at each of the four city gates, one in the midst of the city, and one at his own door ; daily he distributed 600,000 pieces of money in alms, by which he stirred up the whole of India. All India was overspread by his love and delight in charity. At this period there was in the city of Dantapura, in the kingdom of Kaliiiga, a kingnamed King Kalinga. In his realms the rain fell nut, and because of the drought there was a famine in the land. The people thought that lack of food might produce a pestilence ; and there was fear of drought, and fear of famine —these three fears were ever present before them. The people wandered about destitute hither and thither, leading their children by the hand. All the people in the kingdom gathered together, and came to Dantapura and there at the king's door they made ; outcry. As the king stood, by the window, he heard the noise, and asked why the people were making all that noise. [368] " Oh, was the reply, " three fears have seized upon all your Sire," kingdom there falls no rain, the crops fail, there is a famine. The : people, starving, diseased, and destitute, are wandering about with their little ones by the hand. Make rain for us, O king " ! Said the king, "What used former monarchs to do, if it would not rain?" "Former monarchs, O king, if it would not rain, used to give alms, to keep the holy day, to make vows of virtue, and to lie down seven days in their chamber on a grass pallet : then the ruin would fall." " Very good," the king said ; and even so did he. Still even so there came no rain. The king said to his court, " As you bade me, so I have done ; but there is no rain. What am I to do?" " O king, in the city of Indapatta, there is a state elephant, named Afijana-vasabho, the Black Bull. It belongs to Dhanaiijaya, the Kuru king. This let us fetch ; then the rain will come." " But how can we do that ? The king and his army are not easy to overcome." " O king, there is no need to fight him. The king is fond of giving, he loves giving : were he but asked, he would even cut off his head in all itsmagnificence, or tear out his gracious eyes, or give up his very kingdom. There will be no need even to plead for the elephant. He will give it without fail," " But who is able to ask him ? " said the king, " The Brahmins, great king " ! The king summoned eight Brahmins from a Brahmin village, and with all honour and respect sent them to ask for the elephant. They took No. 276. 253 money for their journey, and donned travelling garb, and without restiug past one night in a place, travelled quickly until after a few days they took their meal at the almshall in the city gate. When they had satisfied their bodily wants, they asked, " When does the king come to the Almonry?" The answer was, [3G9] " On three days in the fortnight —fourteenth, fifteenth, and eighth ; but to-morrow is the full moon, so he will come to-morrow also." So early the next morning, the brahmins went, and entered by the eastern gate. The Bodhisatta also, washed and anointed, all adorned and rarely arrayed, mounted upon a fine elephant richly caparisoned, came with a great company to the Almshall at the eastern gate. There he dismounted, and gave food to seven or eight people with his own hand. " In this manner give," said he, and mounting his elephant departed to the south gate. At the eastei-n gate the brahmins had had no chance, owing to the force of the royal guard ; so they proceeded to the south, and watched when the king should come. When the king i"eached a rising ground not far from the gate, they raised their hands, and hailed the king victorious. The king guided his animal with the sharp goad to the place where they were. " Well, Brahmins, what is your wish 1 " asked he. Then the brahmins declared the virtues of the Bodhisatta in the first stanza : " Knowing thy faith and virtue. Lord, we come For this beast's sake our wealth we spent at horned [370] To this the Bodhisatta made answer, " Brahmins, if all your wealth has been exhausted in getting this elephant, never mind — I give him to you with all his splendour." Thus comforting them, he ie))eated these two verses : "Whether or no ye serve for livery. Whatever creature shall come here to me. As my preceptors taught me long ago. All that come here shall always welcome be. " This elephant to you for gift I bring : 'Tis a king's portion, worthy of a king ! Take him, with all his trappings, golden chain, Driver and all, and go your ways again." [371] Thus spake the great Being, mounted u]ion his elephant's back; then, dismounting, he said to them —" If there is a spot on him unadorned, I will adorn it and then give him to you." Thrice he went about the creature, turning towards the right, and examined him ; but he found no spot on him without adornment. Then he put the trunk into the brahmins' 1 i.e. we spent all we had on food, trusting that you would give us the elephant when we asked for it. 254 Tlie Jataka. Book III. hands ;he besprinkled him with scented water from a fine golden vase, and made him over to them. The brahmins accepted the elephant with liis belongings, and seating themselves upon his back rode to Dantapura, and handed him over to their king. But although the elephant was come, no rain fell yet. Then the king asked again " What can be the reason 1 They said, " Dhananjaya, the Kuru King, observes the Kuru righteousness; therefore in his realms it rains every ten or fifteen days. That is the power of the king's goodness. If in this animal there is any good, how little it must be!" Then said the king, "Take this elephant, caparisoned as he is, with all his belongings, and give it back to the king. Write upon a golden plate the Kuru righteousness which he observes, and bring it hither." With these words he despatched the brahmins and courtiers. These came before the king, and restored his elephant, saying, " My lord, evenwhen your elephant came, [372] no rain fell in our conntry. They say that you observe the Kuru righteousness. Our king is wishful himself to observe it ; and he has sent us, bidding us write it upon a golden " plate, and bring it to him. Tell us this righteousness ! " Friends," says the king, " indeed I did once observe this righteous- ness ; but now I am in doubt about this very point. This righteousness does not bless my heart now : therefore I cannot give it you." Why, you may ask, did not virtue bless the king any longer ? Well, every third year, in the month of Kattika^ the kings used to hold a festival, called the Kattika Feast. While keeping this feast, the kings used to deck themselves out in great magnificence, and dress up like gods; they stood in the presence of a goblin named Oittaraja, the King of Many Colours, and they would shoot to the four points of the compass arrows wreathed in flowers, and painted in divers colours. This king then, in keeping the feast, stood on the bank of a lake, in the presence of Cittai'aja, and shot arrows to the four quarters. They could see whither three of the arrows went ; but the fourth, which was shot over the water, this they saw not.Thought the king, "Perchance the arrow which I have shot has fallen upon some fish " As this doubt arose, the sin of life-taking ! made a flaw in his virtue; that is why his virtue did not bless him as before. This the king told them and added, " Friends, I am in doubt about myself, ; whether or no I do observe the Kuru righteousness but my mother keeps ; it well. You can get it from her." " But, O king," said they, " you had no intent to take life. Without the intent of the heart there is no taking of life. Give us the Kuru righteousness which you have kept ! ' October — November. No. 276. 255 " Write, then," said he. And he caused them to write upon the plate of gold " Slay not the living ; take not what is not given ; [373] walk not evilly in lust; speak no lies; drink no strong drink." Then he added, " Still, it does not bless me ; you had better learn it from my mother." The messengers saluted the king, and visited the Queen-mother. " Lady," said they, " they say you keep the Kuru righteousness : pass it on to us ! Said the Queen-mother, "My sons, indeed I did once keep this righteousness, but now I liave my doubts. This righteousness does not make me happy, so I cannot give it to you." Now we are told that she had two sons, the elder being king and the younger viceroy. A certain king sent to the Bodhisatta perfumes of fine sandal wood worth an hundred thousand pieces, and a golden neckband worth an hundred thousand. And he, thinking to do his mother honour, sent the whole to her. Thought she "I do not perfume myself with sandal- wood, I do not wear necklets. I will give them to my sons' wives." Then the thought occurred to her —-"My elder son's wife is my lady; she is the chief queen: to her will I give the gold necklet ; but the wife of the younger is a poor creature, — to her I will give the sandal perfume." And so to the one she gave the necklet, and the perfume gave she to the other. Afterward she bethought her, "I keep the Kuru righteousness; whether they be poor or whether they be not poor is no matter. It is not seemly that I should pay court to the eldei\ Perchance by not doing this I have made a flaw in my virtue " And she ! began to doubt ; that is why she spoke as she did. The messengers said, " When it is in your hands, a thing is given even as you will. you have scruples about a thing so small as that, what If other sin would you ever do? Virtue is not broken by a thing of that kind. [374] Give us the Kuru righteousness " And from her also they ! received it, and wrote it upon the golden plate. "All the same, my sons," said the Queen-mother, "I am not happy in this righteousness. But my daughter-in-law observes it well. Ask her for it." So they took their leave respectfully, and asked the daughter in the same way as before. And, as before, she replied, " I cannot, for I keep it myself no longer ! " —Now one day as she sat at the lattice, looking down she saw the king making a solemn procession about the city and behind ; him on the elephant's back sat the viceroy. She fell in love with him, and thought, " What if I were to strike up a friendship with him, and his brother were to die, and then he were to become king, and take me to wife!" Then it flashed across her mind — "I who keep the Kuru righteousness, who am married to a husband, I have looked with love 256 The Jataka. Booh III. upon another man! Here is a flaw in my virtue !" Remorse seized upon her. This she told the messengers. Then tliey said, " Sin is not the mere uprising of a thought. If you feel remorse for so small a thing as this, what transgression could you ever commit? Not by such a small matter is virtue broken; give us this righteousness ! " And she likewise told it to them, and they wi*ote it upon a golden plate. But she said, " However, my sons, my virtue is not perfect. But the vicei'oy observes these rules well go ye and receive ; them from him." Then again they repaired to the viceroy, and as before asked him for the Kiiru righteousness. — Now the viceroy used to go and pay his devoirs to the king at evening ; and when they came to the palace courtyard, in his car, if he wished to eat with the king, and spend the night there, he would throw his reins and goad upon the yoke; and that was a sign for the people to depart; and next morning early they would come again, and stand awaiting the vicei'oy's departure. And the charioteer [375] would attend the car, and come again with it early in the morning, and wait by the king's door. But if the viceroy would depart at the same time, he left the reins and goad there in the chariot, and went in to wait upon the king. Then the people, taking it for a sign that he would presently depart, stood waiting there at the palace door. One day he did thus, and went in to wait upon the king. But as he was within, it began to rain; and the king, remarking this, would not let him go away, so he took his meal, and slept there. But a great crowd of people stood expecting him to come out, and there they stayed all night in the wet. Next day the viceroy came out, and seeing the crowd standing there drenched, thought he " I, who — keep the Kuru righteousness, have put all this crowd to discomfort Surely here is a flaw in my virtue " and he was seized with remorse. ! So he said to the messengers " Now doubt has come upon me if indeed I do ; ; keep this righteousness ; therefore I cannot give it to you " and he told them the matter. " But," said they, " you never had the wish to plague those people. What is not intended is not counted to one's score. If you feel remorse for so small a thing, in what would you ever transgress?" So they received from him too the knowledge of this righteousness, and wrote it on their golden plate. "However," said he, "this righteousness is not perfected in me. But my chaplain keeps it well; go, ask him for it." Then again they went on to the chaplain. Now the chaplain one day had been going to wait upon the king. On the road he saw a chariot, sent to the king by another king, coloured like theyoung sun. " Whose chariot ? " he asked. " Sent for the king," they said. Then he thought, " I am an old man if the king were to give ; me that chariot, how nice it would be to ride about in it " When he ! came befoi-e the king, and stood by after greeting him with the prayer for prosperity, [376] they showed the chariot to the king. "That is a most beautiful car," said the king; "give it to my teacher." But the chaplain did not like taking it; no, not though he was begged again and again. Why was this? Because the thought came into his mind "I, who — practise the Kuru righteousness, have coveted another's goods. Surely this is a flaw in my virtue " So he told!the story to these messengers, adding, " My sons, I am in doubt about the Kuru righteousness ; this righteousness does not bless me now ; therefore I cannot teach it to you." But the messengers said, "Not by mere uprising of covetise is virtue broken. If you feel a scruple in so small a matter, what real transgression would you ever do 1 " And from him also they received the righteousness, and wrote it on their golden plate. " Still, this goodness does not bless me now," said he; "but the royal driver' carefully practises it. Go and ask him." So they found the royal driver, and asked him. Now the driver one day was measviring a field. Tying a cord to a stick, he gave one end to the owner of the field to hold, and took the other himself. The stick tied to the end of the cord which he held came to a crab's lurk-hole. Thought he, "If I put the stick in the hole, the crab in the hole will be hurt : put it on the other side, the king's property if I will lose ; and if I put it on this side, the farmer will lose. What's to be donel" Then he thought again— "The crab ought to be in his hole but ; if he were, he would show himself;" so he put the stick in the hole. The crab made a click! inside. Then he thought, "The stick must have struck upon the crab, and it must have killed him I observe the Kuru righteous- ! ness, and now [377] So he told them this, and here's a flaw in it!" added, "So now I have my doubts about it, and I cannot give it to you," Said the messengers, "You had no wish to kill the crab. What is done without intent is you feel a scruple not counted to the score ; if about so small a matter, what real transgression would you ever do?" And they took the righteousness from his lips likewise, and wrote it on their golden plate. " However," said he, " though this does not bless me, the charioteer practises it carefully ; go and ask him." So they took their leave, and sought out the charioteer. Now the charioteer one day drove the king into his park in the car. There the king took his pleasure during the day, and at evening returned, and entered the chariot. But before he could get back to the city, at the time of sunset a storm cloud arose. The charioteer, fearing the king might get wet, touched up the team with the goad : the steeds sped swiftly home. 1 Some difference there must be between rajjugdhakaamacco and sdratthi (the same words occur in Dhp. p. 416). I would suggest that the former is the more important, and may answer to the Greek vapai^dTTjs, Skr. savyesthar. J. II. 17 Ever since, going to the park or coming from it, from that spot they went at speed. Why was this ? Because they thoiight there must be some danger at this spot, and that was why the charioteer had touched them with the goad. And the charioteer thought, " If the king is wet or dry, 'tis no fault of mine but I have given a touch of the goad out of season to these well- ; trained steeds, and so they run at speed again and again till they are tired, all by my doing. And I observe the Kuru righteousness Surely there's ! a flaw in it now " This he told the messengers, and said, " For this ! cause I am in doubt about it, and I cannot give it to you." " But," said they, "you did not mean to tire the horses, and what is done without meaning is not set down to the score. If you feel a scruple about so small a matter, what real transgression could you ever commit ?" And they learnt the righteousness from him also, [378] and wrote it down upon their golden plate. But the charioteer sent them in search of a certain wealthy man, saying, "Even though this righteousness does not bless me, he keeps it cai'efully." So to this rich man they came, and asked him. Now he one day had gone to his paddy field, and seeing a head of rice bursting the husk, went about to tie it up with a wisp of rice and taking a handful of it, he tied ; the head to a post. Then it occurred to him " From this field I have yet to give the king his due, and I have taken a handful of rice from an untithed field !I, who observe the rules of Kuru righteousness Surely ! I must have broken them " And this matter he told to the messengers, ! saying, "Now I am in doubt about this x'ighteousness, and so I cannot give it to you." "But," said they, "you had no thought of thieving; without this one cannot be proclaimed' guilty of theft. If you feel scruples in such a small matter,when will you ever take what belongs to another man 1 " And from him too they received the righteousness, and wrote it down on their golden plate. He added, "Still, though I am not happy in this matter, the Master of the Royal Granaries keeps these rules well. Go, ask him for them." So they betook them to the Master of the Granaries. Now this man, as he sat one day at the door of the granary, causing the rice of the king's tax to be measured, took a grain from the heap which was not yet measured, and put it down for a marker. At that moment rain began to fall. The official counted up the markers, so many, and then swept them all together and dropt them upon the heap which had been measured. Then he ran in quickly and sat in the gate-house. " Did I throw the markers on the measured heap or the unmeasured 1 " he wondered; and the thought came into his mind [379] "If I threw them— on what was already measured, the king's property has been increased, ^ I.e. in the saingha (natti is a ' resolution '). No. 276. 259 and the owners have lost ; I keep the Kuru righteousness ; and now here's a flaw ! So he told this to the messengers, adding that therefore he had " his doubts about it, and could not give it to them. But the messengers said, "You had no thought of theft, and without this no one can be declared guilty of dishonesty. If you feel scruples iu a small matter like when would you ever steal any thing belonging to another ? " And this, from him too they received the righteousness, and wrote it on their golden plate. "But," added he, "although this virtue is not perfect in me, there is the gatekeeper, who observes it well go and get it from him." So they : went off and asked the gatekeeper. Now it so happened that one day, at the time for closing the city gate, he cried aloud three times. And a certain poor man, who had gone into the woodland a-gathering sticks and leaves with his youngest sister, hearing the sound came running up with her. Says the door keeper " What ! don't you know that the king is in the city 1 Don't you know that the gate of this town is shut betimes ? Is that why you go out into the woods, making love?" Said the other, "No, master, it is not my wife, but my sister."Then the porter thought, "How unseemly to address a sister as a wifeAnd I keep the rules of the Kurus surely I must have ! ; broken them now !" This he told the messengers, adding, "In this way I have my doubts whether I really keep the Kuru righteousness, and so I cannot give it to you." But they said, "You said it because you thought so; [380] this does not break your virtue. If you feel remor.se on so slight a cause, how could you ever tell a lie with intent?" And so they took down those virtues from him too, and wrote them on their golden plate. Then he said, "But though this virtue does not bless me, there is a courtesan who keeps it well; go and ask her." And so they did. She refused as the others had done, for the following reason, Sakka, king of the gods, designed to try her goodness; so putting on the shape of a youth, he gave her a thousand pieces, saying, " I will come by and bye." Then he returned to heaven, and did not visit her for three years. And she, for much as a piece of betel from honour's sake, for three years took not so another man. By degrees she got poor; and then she thought "The man who gave me a thousand pieces has not come these three years and ; now I have grown poor. I cannot keep body and soul together. Now I must go tell the Chief Justices, and get my wage as before." So to the court she came, and said, " There was a man three years ago gave me a thousand pieces, and never came back whether he be dead I know not. ; I cannot keep body and soul together; what am I to do, my lordT' Said he, "If he does not come for three years, what can you do? Earn your wage as before." As soon as she left the court, after this award, there came a man who offered her a thousand. As she held out her hands to take it, Sakka showed himself. Said she, " Here is the man who gave me 260 The Jdtaka. Booh III. a thousand pieces three years ago must not take your money ; " and : I she drew back her hand. Then Sakka caused his own proper shape to be seen, and hovered in the air, shining like the sun fresh risen, and gathered all the city together.Sakka, in the midst of the crowd, [381] said, "To test her goodness I gave her a thousand pieces three years ago. Be like her, and like her keep your honour " and with this monition, he filled ; her dwelling with jewels of seven kinds, and saying, " Henceforth be vigilant," he comforted her, and went away to heaven. So for this cause she refused, saying, " Because before I had earned one wage I held out my hand for another, therefore my virtue is not perfect, and so I cannot give it to you." To this the messengers replied, "Merely to hold out the hand is not a breach " of virtue : that virtue of youi-s is the highest perfection ! And from her, as from the rest, they received the rules of virtue, and wrote them on their golden plate. They took it with them to Dantapura, and told the king how they had fared. Then their king practised the Kuru precepts, and fulfilled the Five Vii'tues. And then in all the realm of Kaliiiga the rain fell; the three feai's were allayed ; the land became prosperous and fertile. The Bodhisatta all his life long gave alms and did good, and then with his subjects went to fill the heavens. When the Teacher had ended this discourse, he declared the Truths, and explained the Birth-tale. At the conclusion of the Truths, some entered the First Path, some the Second, some entered the Third, and some became saints. And the Birth-tale is thus explained : " Uppalavanna was the courtesan, Punna the porter, and the driver was Kuccana; Kolita, the measurer; The rich man, Silriputta; he who drove The chariot, Anuruddha; and the priest Was Kassapa the Elder; he that was The Viceroy, now is Nandapandita Rahula's mother was the queen-consort. The Queen-mother was Maya and the King ; Was Bodhisatta. Thus the Birth is clear."

[382] ^'Here in the hills," etc. —This story was told by the Master when at the Bamboo-grove, about attempted murder. The circumstances explain themselves. : ; : No. 277. 261 Oiiue oil a time, when Brahmadatta was king of Benares, the Bodhisatta became a Pigeon, and with a large flock of pigeons he lived amidst the woodland in a cave of the hills. There was an ascetic, a virtuous man, who had built him a hut near a frontier village not far from the place where the pigeons were, and there in a cave of the hills he lived. Him the Bodhisatta visited from time to time, and heard from him things worth hearing. After living there a long time, the ascetic went away; and there came a sham ascetic, and lived there. The Bodhi.satta, attended by his flock of pigeons, visited him and greeted him respectfully they spent the day in ; hopping about the hermit's abode, and picking up food before the cave, and returned home in the evening. There the sham ascetic lived for more than fifty years. One day the villagers gave him some pigeon's flesh which they had cooked. He was taken with the flavour, and asked what it was. "Pigeon," said they. Thought he, "There come flocks of pigeons to my hermitage I must kill some of them to eat." ; So he got rice and ghee, milk and cummin and pepper, and put it by all ready in a corner of his robe he hid a staflT, and sat down at the ; hut door watching for the pigeons' coming. The Bodhisatta came, with his flock, and spied out what wicked thing thissham ascetic would be at. " Yon wicked ascetic sitting there goes under false pretences Perhaps he has been feeding on some of our kind ! ; " I'll find him out ! So he alighted to leeward, and scented him. [38.3] " Yes," said he, "the man wants to kill us and eat us; we must not go near him;" and away he flew with his flock. On seeing that he kept aloof, the hermit thought, " I will speak words of honey to him, and make friends, and then kill and eat him ! " and he uttered the two first stanzas : " Here in the hills, for one and fifty years, feathered fowl the birds would visit me. ! Nothing suspecting, knowing nought of fears, In sweet security " These very children of the eggs now seem To fly suspicious to another hill. Have they forgotten all their old esteem ? Are they the same birds still ? [384] Then the Bodhisatta stept back and repeated the third " We are no fools, and we know you We are the same, and you are too You have designs against our weal. So, heretic, this fear we feel." "They have found me out !" thought the false ascetic. He threw his 262 The Jatcika. Book III. staff at the bird, but missed him. "Get away !" said he — "I've missed you!" "You have missed us," said the Bodhisatta, "but you shall not miss the four hells ! If you stay here, I'll call the villagers and make them catch you for a thief. Run off, quick!" Thus he threatened the man, and flew away. The hermit could live there no longer. The Teacher having ended this discourse, identified the Birth "At that : time Devadatta was the ascetic the fu-st ascetic, the good one, was Sariputta ; and the chief of the Pigeons was I myself."

[385] " Why do you patiently^'' etc. This story the Master told at Jetavaua, about a certain impertinent monkey. At Savatthi, we are told, was a tame monkey in a certain family and it ran into the elephant's stable, and perching ; on the back of a virtuous elephant, voided excrement, and began to walk up and down. The elephant, being both virtuous and patient, did nothing. But one day in this elephant's place stood a wicked young one. The monkey thought it was the same, and climbed upon its back. The elephant seized him in his trunk, and dashing him to the ground, trod him to pieces. This became known in the meeting of the Brotherhood and one day they all began to talk about it. ; " Brother, have you heard how the impertinent monkey mistook a bad elephant for a good one, and climbed on his back, and how he lost his life for it ? " In came the Master, and asked, " Brethren, what are you talking of as you sit here?" and when they told him, "This is not the first time," said he, "that this impertinent monkey behaved so he did the same before " and he told ; : them an old-world tale. Once on a time, when Brahmadatta was king of Benares, the Bodhisatta was born in the Himalaya region as a Buffalo. He grew up strong and big, and ranged the hills and mountains, peaks and caves, tortuous woods a many. Once, as he went, he saw a pleasant tree, and took his food, standing under it. ^ Jutaka Mala, no. 33 (Mahisa) ; Cariyd-Pitaka, ii. 5. No. 278. 263 Then an impertinent monkey came down out of the tree, and getting on his back, voided excrement; then he took hold of one of the Buffalo's hoi-ns, and swung down from it by his tail, disporting himself. The Bodhisatta, being full of patience, kindliness, and mercy, took no notice at all of his misconduct. This the monkey did again and again. But one day, the spirit that belonged to that tree, standing upon the "My lord Buffiilo, why do you put up tree-trunk, asked him, saying, [386] with the rudeness of this bad Monkey 1 Put a stop to him !" and enlarging upon this theme he repeated the first two verses as follows : "Why do you patiently endure each freak This mischievous and selfish ape may wreak 1 " Crush underfoot, transfix him with your horn ! Stop him or even children will show scorn." The Bodhisatta, on hearing this, replied, "If, Tree-sjn-ite, I cannot endure this monkey's ill-treatment without abusing his birth, lineage, and powers, how can my wish ever come to fulfilment 1 But the monkey will do the same to any other, thinking him to be like me. And if he does it to any fierce Buffalos, they will destroy him indeed. When some other has killed him, I shall be delivered both from pain and from bloodguiltiness." And saying this he repeated the third verse " If he treats others as he now treats me, They will destroy him ; then I shall be free." A few days after, the Bodhisatta went elsewhither, and another went and stood in his place. The wicked Monkey, Buff'alo, a savage beast, [387] thinking it upon his back and did as to be the old one, climbed before. The Buffalo shook him off' upon the ground, and drove his horn into the Monkey's heart, and trampled him to mincemeat under his hoofs. When the Master had ended this teaching, he declared the Truths, and identified the Birth " At that time the bad buffalo was he who now is the bad : elephant, the bad monkey was the same, but the virtuous noble Buffalo was I myself." 264 The Jataka. Book III.

"As the youth upon his imy" etc. This story the Master told in Jetavaiia, about Panduka and Lohita. Of the Six Heretics, two Mettiya and Bhummaja— — lived hard by Rajagaha two, Assaji and Punabbasu, near Kitagiri, and at ; Jetavana near Savatthi the two others, Panduka and Lohita. They questioned matters laid down in the doctrine whoever were their friends and intimates, ; they would encourage, saying, " You are no worse than these, brother, in birth, lineage, or character if you give up your opinions, they will have much the ; better of you," and by saying this land of thing they xn-evented their giving up their opinions, and thus strifes and quarrels and contentions arose. The Brethren told this to the Blessed One. The Blessed One assembled the Brethren for that cause, to make explanation and causing Panduka and Lohita to be ; summoned, addressed them " Ls it true. Brethren, that you really yourselves : question certain matters, and prevent people from giving up their opinions ? " Yes," they replied. " Then," said he, " your behaviour is like that of the Man and the Crane ;" and he told them an old-world tale. Once on a time, when Brahniadatta was reigning in Benares, the Bodhisatta was born to a certain family in a Kasi village. When he grew up, instead of earning a livelihood by farming or trade, [388] he gathered five hundred robbers, and became their chief, and lived by highway robbery and housebreaking. Now it so happened that a landowner had given a thousand pieces of money to some one, and died before receiving it back again. Some time after, his wife lay on her deathbed, and addressing her son, said, " Son, your father gave a thousand pieces of money to a man, and died without getting it back ; if I die too, he will not give it to you. Go, while I yet live, get him to fetch it and give it back." So the son went, and got the money. The mother died ; but she loved her son so much, that she suddenly reappeared' as a jackal on the road by which he was coming. At that time, the robber chief with his band lay by the road in wait to 2:»lunder travellers. And when her son had got to the entrance of the wood, the Jackal returned again and again, and sought to stay him ; saying, " My son, don't enter the wood there are robbers there, who will slay ! thee and take thy money ! 1 The word implies a creature not born in the natural way, but taking shape without the need of parents. No. 279. 265 But the man understood not what she meant. " 111 luck ! " said he, " here's a jackal trying to stop my way ! " he said ; and he drove her off with sticks and clods, and into the wood he went. And a crane flew towards the robbers, crying out — " Here's a man ' with a thousand pieces in his hand ! Kill him, and take them " The young fellow did not know what it was doing, so he thought, " Good luck ! now there is a good omen for me " He saluted here's a lucky bird ! ! respectfully, crying, "Give voice, give voice, my lord " ! The Bodhisatta, who knew the meaning of all sounds, observed what these two did, and thought " Yon jackal must be the man's mother : so ; she tries to stop him, and tell him that he will be killed and robbed but ; the crane must be some adversary, and that is why it says Kill him, and ' take the money and the man does not know what is happening, [389] ; ' and drives off his mother, who wishes his welfare, while the crane, who wishes him ill, he worships, under the belief that it is a well-wisher. The man is a fool." (Now the Bodhisattas, even though they are great beings, sometimes take the goods of others by being born as wicked men this they say ; comes from a fault in the horoscope.) So the young man went on, and by and bye fell in with the robbers. The Bodhisatta caught him, and " Where do you live " said he. '? " In Benares." " Where have you been 1 " There was a thousand pieces due to me in a certain village ; and that is where I have been." "Did you get it?" "Yes, I did." " Who sent youl" " Master, my father is dead, and my mother is ill ; it was she sent me, because she thought I should not get it if she were dead." "And do you know what has happened to your mother now?" "No, master." " She died after you left ; and so much did she love you, that she at once became a jackal, and kept trying to stop you for fear you should get killed. She it was that you scared away. But the crane was an enemy, who came and told us to kill you, and take your money. You are such a fool that you thought your mother was an illwisher, when she wished you well, and thought the crane was a wellwisher when it wished ill to you. He did you no good, but your mother was very good to you. Keep your money, and be off " And he let him go. ! 266 The Jdtaka. Booh III. When the Master had finished this discourse, he repeated the following stanzas "As the youth upon his way- Thought the jackal of the wood Was a foe, his path to stay, While she tried to do him good : That false crane his true friend deeming Which to ruin him was scheming "Such another, who is here, Has his friends misunderstood ; They can never win his ear Who advise him for his good. [390] "He believes when others praise Awful terrors prophesying : As the youth of olden days Loved the crane above him flying i." When the Master had enlarged upon this theme, he identified the Birth: "At that time the robber chief was I myself."

"iVo douht the king^' etc. — This story the Master told in Jetavana, about one who destroyed pottles. At Savatthi, we learn, a certain courtier invited the Buddha and his company, and made them sit in his park. [391] As he was distributing to them, during the meal, he said, "Let those who wish to walk about the park, do so." The Brothers walked about the park. At that time the gardener climbed up a tree which had leaves upon it, and said, taking hold of some of the large leaves, "This will do for fiowers, this one for fruit," and making them into pottles he dropt them to the foot of the tree. His little son destroyed each as soon as it fell. The Brothers told this to the Master. "Brothers," said the Master, "this is not the first time that this lad has destroyed pottles he did it before." And he told them an old-world tale. : The scholiast adds the foUowiug lines : The friend who robs another without ceasing ; He that protests, protests incessantly The friend who flatters for the sake of pleasing The boon companion in debauchery ; These four the wise as enemies should fear, And keep aloof, if there be danger near. ! — No. 280. 267 Once upon a time, when Brahmadatta was king of Benares, the Bodhisattawas born in a certain family of Benares. When he grew up, and was living in the world as a householder, it happened that for some reason he went into a park, where a number of monkeys lived. The gardener was throwing down his pottles as we have described, and the chief of the monkeys was destroying them as they fell. The Bodhisatta, addressing him, said, "As the gardener drops his pottles, the monkey thinks he is trying to please liim by tearing them up'," and repeated the tirst stanza : "No doubt the king of beasts is clever In pottle-making; he would never Destroy what's made with so much pother, Unless he meant to make another." On hearing this the Monkey repeated the second stanza ; " Neither my father nor my mother Nor I myself could make another. "What others make, we tear to pieces The proper way of monkeys, this is!" [392] And the Bodhisatta responded with the third : "If this is proper monkey natui'e, What's the improper way of such a creature Be off it does not matter whether You're proper or improper both together ! and with these words of blame he departed. When the Master had ended this discourse, he identitied the Birth: "At that time the monkey was the boy who has been destroying the pottles ; but the wise man was I myself."

" There grows a tree" etc. This story the Master told in Jetavana, about the Elder Saripixtta giving mango juice to the Sister Bimbadevi. When the Supreme Buddha inaugurated the universal reigu of religion, whilst living in a room at Vesali, the chief wife of the Gotama with five hundred of the Sakiya clan asked fpr initiation, and received initiation and full orders. Afterwards the five 1 Should we read, "... Katukamo ti iiiafnle" ti? : 268 The Jdtaka. Book III. hundred Sisters became saints on hearing the preaching of Nandaka. But when the Master was living near Savatthi, the mother of Rahula thought to herself, "My husband on embracing the religious life has become omniscient; my son too has become a religious, and lives with him. What am I to do in the midst of the house? I will enter on this life, and go to Savatthi, and I will live looking upon the Supreme Buddha and my son continually." So she betook herself to a nunnery, and entered the order, and went and lived in a cell at Savatthi, in company of her teachers and preceptors, beholding the Master and her beloved son. The novice Rahula came and saw his mother. One day, the Sister was afflicted with flatulence; [393] and when her son came to see her, she could not get to see him, but some others came and told him she was ill. Then he went in, and asked his mother, "What ought you to take?" "Son," said she, "at home this pain used to be cured by mango juice flavoured with sugar; but now we live by begging, and where can we get it?" Said the novice, "I'll get it for you," and departed. Now the preceptor of his reverence Rahula was the Captain of the Faith, his teacher was the gi'eat Moggallana, his uncle was the Elder Ananda, and his father was the Supreme Buddha thus he had great luck. However, he went to no other save only to his preceptor and after greeting him, stood before him with a sad look. "Why do you seem sad, Rahula?" asked the Elder. "Sir," he replied, "my mother is ill with flatulence." "AVhat must she take?" "Mango juice and sugar does her good." "All right, I'll get some; don't trouble about it." So next day he took the lad to Savatthi, and seating him in a waiting-room, went up to the palace. The king of Kosala bade the Elder be seated. At that very moment the gardener brought a basket of sweet mangoes ripe for food. The king removed the skin, sprinkled sugar, crushed them up himself, and filled the Elder's bowl for him. The Elder returned to the place of waiting and gave them to the novice, bidding him give them to his mother and so he did. No sooner had the Sister eaten, ; than her pain was cured. The king also sent messengers, saying, "The Elder did not sit here to eat the mango juice. Go and find out whether he gave it to any one." The messenger went along with the elder, and found out, and then returned to tell the king. Thought the king "If the Master should return to a : worldly life, he would be an universal monarch the novice Rahula would be his ; treasure the Crown Prince i, the holy Sister would be his treasure the Empress, and all the universe would belong to them. I must go and attend upon them. Now they are living close by there is no time to be lost." So from that day he continually gave mango syrup to the Sister. It became known among the Brothers how the Elder gave mango syrup to the holy Sister. [394] And one day they fell a-talking in the Hall of Truth "Friend, I hear that the Elder Sariputta comforted Sister Bimbadevi with mango syrup." The Master came in and asked, "What are you talking about now?" When they told him "This is not the first time. Brothers, that Rahula's mother was comforted with mango syrup by the Elder; the same happened before;" and he told them an old-world tale. Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family living in a village of Kasi. When he grew up, he was educated at Takkasila, settled down into family life, and on the death of his parents embraced the religious life. After that he remained in the region of Himalaya, cultivating the Faculties and the Attainments. A body of sages gathered round him, and he became their teacher. ^ Two of the seven ratanas, or Treasures of the Empire of an universal monarch. No. 281. 269 At the end of a long time time he came down from the hills to get salt and seasoning, and in the course of his wanderings arrived at Benares, where he took up his abode in a park. And at the glory of the virtue of this company of holy men the palace of Sakka shook. Sakka reflected, and perceived what it was. Thought he, "I will do an injury to their dwelling; then their stay will be disturbed; they will be too much distressed to have tianquillity of mind. Then I shall be comfortable again." As he bethought him how to do it, he hit upon a plan. " I will enter the chamber of the chief queen, just at the middle watch of the night, and hovering in the air, I will say — 'Lady, if you eat a midmost mango', you will con- who shall become a universal monarch.' She will tell the ceive a son^, king, and he will send to the oi'chard for a mango fruit I will cause : all the fruit to disappear. They will tell the king that there is none, and when he asks who eats it, they will say 'The ascetics'." So just in the middle watch, he appeared in the queen's chamber, and hovering in the air, revealed his godhead, and conversing with her, repeated the first two stanzas : — [395] " There grows a tree, with fruit divine thereon Men clepe it Middlemost and if one be : With child, and eat of it, she shall anon Bear one to hold the whole wide earth in fee. " Lady,you are a mighty Queen indeed The King, your husband, holds you lief and dear. Bid him procure the mango for your need. And he the Midmost fruit will bring you here." These stanzas did Sakka recite to the queen ; and then bidding her be careful, and make no delay, but tell the matter to the king herself, he encouraged her, and went back to his own place. Next day, the queen lay down, as though ill, giving instructions to her maidens. The king sat upon his throne, under the white umbrella, and looked on at the dancing. Not seeing his queen, he asked a handmaid where she was. " The queen is sick," replied the girl. So the king went to see her and sitting by her side, stroked her back, ; " and asked, "What is the matter, lady 1 "Nothing," said she, "but that I have a craving for something." " What is it you want, lady ? " he asked again. " A middle mango, my lord." " Where is there such a thing as a middle mango ? ^ The phrase is meant to be enigmatical. It is explained below. - The idea of conception by eating of fruit and in other abnormal ways is fully discussed in The T.epend of Perseus, E. S. Hartland, vol. i. chaps. 4 — 6, 270 The JCitaka. Book III. "I don't know what a middle mango is ; but I know that 1 shall die if I don't get one." " All right, we will get you one ; don't trouble about it." So the king consoled her, and went away. He took his seat upon the royal divan, and sent for his courtiers. [396] "My queen has a great craving for a middle mango. What is to be done 1 " said he. Some one told hira, " A middle mango is one which grows between two others. Send to your park, and find a mango growing between two others ; pluck its finiit and let us give it to the queen." So the king sent men to do after this manner. But Sakka by his power made all the fruit disappear, as though it had been eaten. The men who came for the mangoes searched the whole park through, and not a mango could they find so back they went to the king, ; and told him that mangoes there were none. " Who is it eats the mangoes ] " asked the king. "The ascetics, my lord." " Give the ascetics a drubbing, and bundle them out of the park ! " he commanded. The people heard and obeyed Sakka's wish was fulfilled. : The queen lay on and on, longing for the mango. The king could not think what to do. He gathered his courtiers and his brahmins, and asked them, " Do you know what a middle mango is 1 " Said the brahmins : " My lord, a middle mango is the portion of the gods. It grows in Himalaya, in the Golden Cave. So we have heard by immemorial tradition." " Well, who can go and get it 1 " "A human being cannot go we must send a young parrot." ; At that time thei'e was a fine young parrot in the king's family, as big as the nave of the wheel in the princes' carriage, strong, clever, and full of sharp devices. This parrot the king sent for, and thus addressed him, " Dear parrot, I have done a great deal for you : you live in a golden cage ; you have sweet grain to eat on a golden dish ; you have sugared water to drink. There's something I want you to do for me." " Speak on, my lord," said the parrot. " Son, my queen has a craving for a middle mango ; this mango grows inHimalaya, in the Golden Mountain it is the gods' portion, [397] no ; human being can go thithei-. You must bring the fruit back from thence." " Very good, my king, I will," said the parrot. Then the king gave him sweetened gi'ain to eat, on a golden plate, and sugar-water to di'ink and anointed him beneath the wings with oil an hundred times refined ; then he took him in both hands, and standing at a window, let hira fly aw^ay. No. 281. 271 The parrot, on the king's errand, flew along in the air, beyond the ways of men, till he came to some parrots which dwelt in the first hillregion of Himalaya. "Where is the middle mango?" he asked them; "tell me the place." "We know not," said they, "but the parrots in the second range of hills will know." The parrot listened, and flew away to the second range. After that he went on to the third, fourth, fifth, and sixth. There too the parrots said, "We do not know, but those in the seventh range will know." So he went on there, and asked where the middle mango tree grew. " In such and such a place, on the Golden Hill," they said. "I have come for the fruit of it," said he, "guide me thither, and procure the fruit for me." " That is the portion of the king Vessavana. It is impossible to get near it. The whole from the roots upwards is encircled with tree seven iron nets it is guarded by thousands of millions of Kumbhanda ; goblins if they see any one, he's done foi-. ; The place is like the fire of the dissolution and the fire of hell. Do not ask such a thing ! "If you will not go with me, then describe the place to me," said he. So they told him to go by such and such a way. He listened carefully to their instructions. He did not show himself by day but at dead of ; night, when the goblins were asleep, he approached the tree, and began softly to climb on one of its roots, when clink ! went the iron net [398] — the goblins awoke — saw the parrot, and seized him, crying, "Thief ! Then they discussed what was to be done with him. Says one, " I'll throw him into my mouth, and swallow him ! Says another, " I'll crush him and knead him in my hands and scatter " him in bits ! Says a third, "I'll split him in two, and cook him on the coals and eat him ! The parrot heard them deliberating. Without any fear he addressed them, " I say. Goblins, whose men are you ? " " We belong to king Vessavana." " Well,you have one king for your master, and I have another for mine. The king of Benares sent me here to fetch a fruit of the middle mango tree. Then and there I gave my life to my king, and here I am. He who loses his life for parents or master is born at once in heaven. Therefore I shall pass at once from this animal form to the world of the gods ! " and he repeated the third stanza : "Whatever be the place which they attain Who, by heroic self-forgetfulness. Strive with all zeal a master's end to gain To that same place I soon shall win access." 272 The Jataka. Book III. After this fashion did he discovirse, repeating this stanza. The goblins listened, and were pleased in their heart. " This is a righteous creature," said they, "we must not kill him — let him go!" So they let him go, and said, " I say, Parrot, you're free ! Go unharmed out of our ! hands " [399] "Do not let me return empty-handed," said the parrot: "give me a " fruit off the tree ! "Parrot," they said, "it is not our business to give you fruit off this ti-ee. All the fruit on this tree is marked. If there is one fruit wrong we shall lose our lives. If Vessavana is angry and looks but once, a thou.sand goblins are broken up and scattered like parched i^eas hopping about on a hot plate. So we cannot give you any. But we will tell you a place where you can get some." " I care not who gives it," said the parrot, "but the fruit I must have. Tell me where I may get it." " In one of the tortuous paths of the Golden Mountain lives an ascetic, by name Jotirasa, who watches the sacred fii'e in a leaf-thatched hut, called Kaiicana-patti or Goldleaf, a favouinte of Yessavana ; and Vessavana sends him constantly four fruits from the tree ; go to him." The parrot took his leave, he gave him and came to the ascetic ; greeting, and sat down on one side. The ascetic asked him, "Where have you come from?" "From the king of Benares." " Why are you come 1 " Master, our Queen has a great craving for the fruit of the middle mango, and that is why I am come. Howbeit the goblins would not give me any themselves, but sent me to you." " Sit down, then, and you shall have one," said the ascetic. Then came the four which Vessavana used to send. The ascetic ate two of them, gave the paiTot one to eat, and when this was eaten he hung the fourth by a string, and made it fast around the parrot's neck, and let him go "Off with you, now !" said he. The parrot flew back and gave it to the Queen. She ate it, and satisfied her craving, but still all the same she had no son. [400] When the Master had ended this discourse, he identified the Birth in these words: "At that time Rahula's mother was the Queen, Ananda was the parrot, Sariputta was the ascetic who gave the mango fruit, but the ascetic who lived in the park was I myself." No. 282. 273

"'Tis best that yoih should tnow," etc. — This tale the Master told at Jetavaua, about a courtier of the king of Kosala. This man was very useful to the king, we are told, and did everything that had to be done. Because he was very useful, the king did him great honovu'. The othei's were jealous, and concocted a slander, and calumniated him. The king believed their saying, and without enquiring into his guilt, bound him in chains, though virtuous and innocent, and cast him into prison. There he dwelt all alone but by reason of his virtue, ; he had peace of mind, and with mind at peace he understood the conditions of existence, and attained the fruition of the First Path. By and bye the king found that he was guiltless, and broke his chains and gave him honour more than befoi-e. The man wished to pay his respects to the Master; and taking flowers and perfumes, he went to the monastery, and did reverence to the Buddha, and sat respectfully aside. The Master talked graciously with him. " We have heard that ill fortune befel you," said he. "Yes, sir, but I made my ill fortune into good; and as I sat in prison, I produced the fruition of the First Path." "Good friend," said the Master, "you are not the only one who has turned evil into good; for wise men in the olden time turned evil into good as you did." And he told an old-world tale. Once on a time, when Brahmadatta was king of Benares, the Bodliisatta was born as the son of his Queen Consort. He grew up and was educated at Takkasila and on his father's death he became king, and ; kept the ten royal rules he gave alms, practised virtue, [401] and ob- : served the sacred day. Now one of his courtiers intrigued among the king's wives. The servants noticed it, and told the king that so and so was carrying on an intrigue. The king found out the very truth of the matter, and sent for him. " Never show yourself before me again," said he, and banished him. The man went off to the court of a neighbouring king, and then all happened as described above in the Mahasilava Birth \ Here too this king thrice tested him, and believing the word of the courtier came with a great army before Benares with intent to take it. When this was known to the chief warriors of the king of Benares, five hundred in number, they said to the king, "Such and such a king has come here, wasting the country, with intent to take Benares — here, let us go and capture him ! " I want no kingdom that must be kept by doing harm," said the king. " Do nothing at all." 1 No. 51 (vol. i. p. 129 of this translation). J. II. 18 : 274 The Jdtaka. Booh III. The marauding king surrounded the city. Again the courtiers approached the king, and said, " My lord, be advised —let us capture him " ! " Nothing can be done," said the king. " Open the city gates." Then, surrounded by his court, he sate down in state upon the great dais. The marauder entered the town, felling the men at the four gates and ascended the terrace.There he took prisoner the king with all his court, threw chains upon them and cast them into prison. The king, as he sat in prison, pitied the marauder, and an ecstasy of pity was stirred in him. By reason of this pity, the other king felt great torment in his body he burnt all through as though with a twofold flame ; and smitten with great pain, he asked what the matter was. They replied, "You have cast a righteous king into prison, that is why this is come upon you." He went and craved pardon of the Bodhisatta, and restored his kingdom, saying, " Your kingdom be your own. [402] Henceforward leave your enemies for me to deal with." He punished the evil counsellor, and returned to his own city. The Bodhisatta sat in state upon his high dais, in festal array, with his court around him ;and addressing them repeated the first two stanzas "'Tis best that you should know, the better part Is evermore the better thing to do. By treating one with kindliness of heart, I saved an hundred men from death their due. "Therefore to all the world 1 bid you show The grace of kindliness and friendship dear; And then alone to heaven you shall not go. people of the Kjisi country, hear!" Thus the great Being praised virtue in the way of pitying the great multitude ; and leaving the white umbrella in the great city of Benares, twelve leagues in extent, retired to Himalaya, and embraced the religious life. [403] The Master, in his perfect wisdom, repeated the third stanza "These are the words that I, king Kamsa, said, the great ruler of Benares town. my bow, I laid my quiver down. I laid And my self-mastery I perfected." When the Master had ended this discourse, he identified the Birth: "At that time Ananda was the marauding king, but the king of Benares was I myself." No. 283. 275

vaddhaki-sukara-jataka' " The best, the best yoih ahvays" etc.— This st^ry the Master told in Jetavana about the Elder Dhanuggahatissa. ]\Iahakosala, the father of king Pasenadi, when he married his daughter, the Lady Kosala, to king Bimbisara, gave a village of Kasi, producing a revenue of a hundred thousand, for bath and perfume money. When Ajatasattu murdered the king his father, the lady Kosala died of grief. Then thought king Pasenadi, " Ajatasattu has killed his father, my sister has died from sympathy with her husband's misfortune I will not give ; the Ktisi town to the parricide." So he refused to give it to Ajatasattu. About this village there was war betwixt these two from time to time. Ajatasattu was fierce and strong, and Pasenadi was a very old man, so he was beaten again and again, and the people of Mahakosala were generally conquered. Then the king asked his courtiers, " We are constantly being beaten what is to be done 1 ; " My lord," said they, " the reverend fathers are skilled in incantations. We must hear the word of the Brothers who dwell in the Jetavana monastery." Then the king despatched couriers, bidding them listen to the converse of the Brothers at a suitable time. Now at the time there were two old Elders living in a leaf-hut close to the monastery, whose names were Elder Utta and Elder Dhanuggahatissa. [404] Dhanuggahatissa had slept through the first and second watch of the night and awaking in the last watch, he broke some sticks, lit a ; fire, and sitting down said, "Utta, my friend I" "What is it, friend Tissa?" "Are you not asleep?" "Now we are awake, what's to do?" "Get up, now, and sit by me." So he did, and began to talk to him. "That stupid, pot-bellied Kosala never has a jar full of boiled rice without letting it spoil how to plan a ; war he knows not a bit. He is always being beaten and forced to pay." " But what should he do?" Now just then the couriers stood listening to their talk. The Elder Dhanuggahatissa discussed the nature of war. " War, Sir," said he, " consists of three kinds : the lotus army, the wheel army, and the waggon army^. If those who wish to capture Ajatasattu will post garrisons in two hillforts right away in the hills, and pretend that they are weak, and watch till they get him among the hills, and bar his passage, leap out from the two forts and take him in front and in the rear, and shout aloud, they will quickly have him like a landed fish, like a frog in the fist and so they will be able to secure him." All ; this the couriers told their king. The king caused the drum to be beaten for the attack, arranged his army waggon-wise, took Ajatasattu alive his daughter, ; Princess Vajira he gave in marriage to his sister's son, and dismissed her with the Kasi village for her bath-money. This event became known among the Brotherhood. One day, they were all talking about it in the Hall of Truth " Friend, I hear that the king of Kosala ; conquered Ajatasattu through the instructions of Dhanuggahatissa." The Master 1 See Morris, Folk-lore Journal, iv. 48. 2 These are technical terms in Sanskrit also {padniavyiiho, gakata°, cakra°) see ; Manu 7. 188, 7. 187, and B. E. diet. s.v. The 'wheel' explains itself: the 'waggon' was a wedge-shaped phalanx the lotus,' as noted by Biihler (trans, of Manu in ; ' S. B. E. page 246), is "equally extended on all sides and perfectly circular, the centre being occupied by the king." 276 The Jdtaha. Book III. came in " What do you sit here talking about now, Brothers " asked he. They ; ? told him. He said, " This is not the first time that Dhanuggahatissa was clever in discussing war " and he told them an old-world tale. : [405] Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a tree-spirit. At that time there were some carpenters settled in a village near Benares. One of them, on going into the forest to get wood, found a young boar fallen in a pit, which he took home and kept. He grew big, with curved tusks, and was a well-mannered creature. Because the carpenter kept him, he went by the name of Carpenter's Boar. When the carpenter was chopping up a tree, the boar used to turn the tree over with his snout, and with his teeth fetch hatchet and adze, chisel and mallet, and pull along the measuring line by the end. The carpenter was afraid somebody might eat him up so he took him and ; let him go in the forest. The Boar ran into the forest, looking for a safe and pleasant place to live in; and at last he espied a great cave up in a mountain side, with plenty of bulbs, and roots, and fruits, a pleasant living-place. Some hundreds of other boars saw him and approached him. Said he to them, " You are just what I am looking for, and here I have found you. This seems a nice place ; and here I mean to live now with you." "A nice place it certainly is," said they, "bvit dangerous." "Ah," said he, "as soon as I saw you, I wondered how it was that those who dwell in so plentiful a place could be so meagre in flesh and blood. What is it you are afraid of ? " There is a tiger comes in the morning, and every one he sees he seizes and carries off." " Does this always happen, or only now and then 1 " Always." " " How many tigers are there 1 " Only one." " What — one alone too many for all of you ! " "Yes, Sir." " I'll catch him, if you only do what I tell you. Where does this tiger " live 1 " On that hill yonder." So at night he drilled the Boars and prepared them for war ; explaining to them the science. [406] " War is of three kinds —the lotus army, the wheel army, and the waggon army : " and he arranged them after the lotus pattern. He knew the place of vantage ; so, says he, " Here we must set our battle." The motheis and their suckling brood he placed N'o. 283. 277 in the middle ; around these he put the sows that had no young around ; these, the little boars ; around these, those which were rather young around these, all whose tusks were gi-own ; around these, the boars fit for battle, strong and powerful,by tens and by twenties thus he placed them ; in serried ranks. Before his own position he had a round hole dug; behind it, a pit getting gradually deeper and deeper, shaped like a winnowing basket^ As he moved about amongst them, followed by sixty or seventy Boars, bidding them be of good courage, the dawn broke. The Tiger awoke. " Time now " thought he. He trotted up till he ! caught sight of them then stopped still upon the plateau, glaring at the ; crowd of Boars. " Glare back " cried the Carpenter's Boar, with a signal ! to the rest. They all glared. The Tiger opened his mouth, and drew a long breath: the Boars all did the same. The Tiger relieved himself: so did the Boars. Thus whatever the Tiger did, the Boars did after him. "Why, what's this!" the Tiger wondered. "They used to take to their heels as soon as they saw me— indeed, they were too much frightened even to run. Now so far from running, they actually stand up against me Whatever I do, they mimic. There's a fellow yonder on a com- ! manding position he it is who has organised the rabble. Well, I don't : see how to get the better of them." And he turned away and went back to his lair. Now there was a sham hermit, who used to get a share of the Tiger's prey. This time the Tiger retvirned empty-handed. Noticing this, the hermit repeated the following stanza. [407] " The best, the best you always brought before When you went hunting after the wild boar. Now empty-handed you consume with grief. To-day where is the strength you had of yore ? At this address, the Tiger repeated another stanza "Once they would hurry-scurry all about To tind their holes, a panic-stricken rout. But now they grunt in serried ranks compact : Invincible, they stand and face me out." "Oh, don't be afraid of them!" urged the hermit. "One roar and one leap will frighten them out of their wits, and send them pell-mell." The Tiger yielded to this insistence. Plucking up his courage, he went back and stood vipon the plateau. Carpenter's Boar stood between the two pits. " See Master here's ! the scoundrel again ! " cried the Boars. " Oh, don't be afraid," said he, "we have him now." 1 The winnowing basket has low walls on three sides, two of them sloping towards the open end. See a picture in Grierson, Bihar Peasant Life, 118. ! 278 The Jdtaka. Book III. With a roar the Tiger leapt upon Carpenter's Boar. At the very instant he sprang, [408] the Boar dodged and dropped straight into the round hole. The Tiger could not stop, but tumbled over and over and fell all of a heap in the jaws of the other pit, where it got very narrow. Up jumps the Boar out of his hole, and quick as lightning ran his tusk into the Tiger's thighs, tore him about the kidneys, buried his fangs in the creature's sweet flesh, and his head.wounded Then he tosses him out of the pit, crying aloud " Here's your enemy for you ! They who came first had tiger to eat but they who came after went ; about suifling at the others' mouths, and asking what tiger's flesh tasted like! But the Boars were still uneasy. "What's the matter nowl" asked our Hog, who had noticed their movements. "Master," said they, "it's all very well to kill one tiger, but the sham " hermit can bring ten tigers more ! " " Who is he ? " A wicked ascetic." " The tiger I have killed ; do you suppose a man can hurt me ? Come along, and we'll get hold of him." So they all set forth. Now the man had been wondering why the Tiger was so long in coming. Could the Boars have caught him ? he thought. At last he started to meet him on the way ; and as he went, there came the Boars He snatched up his belongings, and ofi" he ran. The Boars tore after him. He threw away his encumbrances, and with all speed climbed up a fig-tree. " Now, Master, it's all up ! " cried the herd. " The man has climbed a tree ! " What tree ] " their leader asked. They replied, "A fig-tree." ''Oh, very well," said the leader. "The sows must bi-ing water, the young ones dig about the tree, the tuskers tear at the roots, and the rest surround it and watch." They did their several tasks as he bade them he meanwhile charged full at a great thick root, [409] 'twas like an axeblow; and with this one blow he felled the tree to the ground. The Boars who were waiting for the man, knocked him down, tore him to pieces, gnawed the bones clean in a moment Now they perched Carpenter's Boar on the tree-trunk. They filled the dead man's shell with water, and sprinkled the Boar to consecrate him for their king a young sow they consecrated to be his Consort. ; This, the saying goes, is the origin of the custom still observed. When people make a king now-a-days, he is placed on a fine chair of fig-wood, and sprinkled out of three shells. A sprite that dwelt in that forest beheld this marvel. Appearing ! iVo. 283. 279 before the Boars in a cleft of his tree-trunk, he repeated the third stanza ; " Honour to all the tribes assembled be A wondrous luiion I myself did see How tuskers once a tiger overcame By federal strength and tusked unity ! After this discourse the Master identified the Birth: "Dhanuggaha the Elder was the Carpenter's Boar, and I was the tree-sprite."

" Whatever riches they toho strive,'' etc. — This story the Master told about a brahmin who stole good luck. [410] The circumstances of this birth-tale are given above in the Khadiranga Birth i. As before, the heretical spirit that lived in the gate tower of Anathapindika's house, doing penance, brought four and fifty crores of gold and filled the" store-rooms, and became a friend of the great man. He led her before the Master. The Master discoursed to her. She heard, and entered on the stream of conversion. Thenceforward the great man's honour was great as before. Now there was living in Savatthi a brahmin, versed in lucky marks, who thought on this wise. "Anathapindika was poor, and then became famous. What if I make as though I went to see him, and steal his luck?" So to the house he went, and was welcomed hospitably. After exchanging civilities, the host asked why he had come. The brahmin was looking about to see where the man's luck lay. Now Anathapindika had a white cock, white as a scoured shell, which he kept in a golden cage,' and in the comb of this cock lay the great man's luck. The brahmin looked about and spied where the luck lay. " Noble sir," said he, "I teach magic charms to five hundred young fellows. We are plagued by a cock that crows at the wrong time. Your cock crows at the right time. For him I have come will you give him to mel" "Yes," said the other: ; and at the instant the word was uttered, the luck left the cockscomb, and settled in a jewel put away in the pillow. The brahmin observed that the luck had gone into this jewel, and asked for it too. As soon as the owner agreed to give it, the luck left the jewel, and settled in a club for self-defence which lay upon the pillow. The brahmin saw it and asked again. "Take it, and take your leave," said the owner and in an instant the luck left the club, and settled on ; the head of the owner's chief wife, who was named the Lady Puuiialakkhana. The thievish brahmin thought, when he saw this, "This is an inalienable article which I cannot ask for." Then he told the great man, "Noble sir," said he, "I came to your house to steal your luck. The luck was in the comb of your 1 No. 40, vol. i. page 100. 280 The Jcltaka. Book III. cock. But when you gave me the cock, the kick passed into this jewel when ; you gave me the jewel it passed into your stick; when you gave the stick to me, it went out of it [411] and passed into the head of the Lady Puuilalakkhana. Surely this^is inalienable, I can never get it. It is impossible to steal your luck — keep it, then " and rising from his seat, he departed. Anathapindika deter- ! mined to tell the Master; so he came to the monastery, and after respectfully greeting him, sat on one side, and told the Buddha all about it. The Master listened, and said, "Goodman, now-a-days the luck of one man does not go to another. But formerly the luck belonging to those of small wit went to the wise " and he told him an old-world tale. ; Once on a time, when Brahmadatta reigned in Benares, the Bodhisatta was born into a Brahmin family in the realm of Kasi. On growing up, he was educated at Takkasila, and lived among his family but when his parents died, much distressed he retired to the life of a recluse in Himalaya, and there he cultivated the Faculties and the Attainments. A long time passed, and he came down to inhabited parts for salt and savouring, and took up his quarters in the gardens of the king of Benares. Next day, on his begging rounds, he came to the door of an elephant-trainer. This man took a fancy to his ways and manners, fed him, and gave him lodging in his own grounds, waiting upon him continually. Now it happened just then that a man whose business it was to gather firewood failed to get back to town from the woods in time. He lay down for the night in a temple, placing a bundle of sticks under his head for a pillow. At this temple there were a number of cocks quite free, which had perched close by on a tree. Towards morning, one of them, who was roosting high, let fall a dropping on the back of a bird below. " Who dropt that on me? " cried this one. " I did," cried the first. "And why?" "Didn't think," said the other; and then did it again. Hereupon they both began to abuse each other, crying " What power have — you? what power have you?" At last the lower one said, "Anybody who kills me, and eats my flesh roasted on the coals, [412] gets a thousand pieces of money in the morning " And the one above answered ! " Pooh, pooh, don't boast about a little thing like that ! Anybody who eats my fleshy parts will become king ; if he eats my outside, he'll become commandei'-in-chief or chief queen, according as he's man or woman; if he eats the flesh by my bones, he'll get the post of royal Treasurer, if he be a householder ; or, if a holy man, will become the " king's favourite ! The stick-picker heard all this, and pondered, "Now if I become king, there'll be no need of a thousand pieces of money." Quietly he climbed the tree, caught the topmost cock and killed him : he fastened him in a fold of his dress, saying to himself — " Now I'll be king ! " As soon as the gates were opened, in he walked. He plucked the fowl, and cleaned it,and gave it to his wife, bidding her make the meat nice for eating. She got ready the meat with some rice, and set it before him, bidding her lord eat. " Goodwife," said he, " there's great virtue in this meat. By eating it I shall become king, and you my queen ! " So they took the meat and rice down to the Ganges bank, intending to bathe before eating it. Then, putting meat and rice down upon the bank, in they went to bathe. Just then a breeze stirred up the water, which washed away the meat. Down the river it floated, till it came in sight of an elephanttrainer, a great personage, who was giving his elephants a bath lower down. "What have we here"?" said he, and picked it up. "It's fowl and rice, my lord," was the reply. He bade wrap it up, and seal it, and sent it home to his wife, with a message to open it for him when he returned. The stick-picker also ran off, with his belly puffed out with sand and water which he had swallowed. Now a certain ascetic, who had divine vision, the favourite chaplain of the elephant-trainer, was thinking to himself, " My patron friend does not leave his post with the elephants. When will he attain promotion ? " As he thus pondered, he saw this man by his divine insight, and pex-ceived what was a-doing. He went on before, and sat iu the patron's house. When the master returned, [413] he greeted him respectfully and sat down on one side. Then, sending for the parcel, he ordered food and water to be brought for the ascetic. The ascetic did not accept the food which was offered him; but said, "I will divide this food." The master gave him leave. Then separating the meat into portions, he gave to the elephant-trainer the fleshy parts, the outside to his wife, and took the flesh about the bones for his own share. After the meal was over, he said, " On the third day from this you will become king. Take care what you do ! " and away he went. On the third day a neighbouring king came and beleaguered Benares. The king told his elephant-trainer to dress in the royal robes, bidding him go mount his elephant and fight. He himself put on a disguise, and mingled with the ranks swift came an arrow, and pierced him, so that ; he perished then and there. The trainer, learning that the king was dead, sent for a great quantity of money, and beat the drum, proclaiming, " Let those who want money, advance, and fight!" The warrior host in a twinkling slew the hostile king. After the king's obsequies the courtiers deliberated who was to be 282 The Jataka. Book III. made king. Said they, " While our king was yet alive, he put his royal robes upon the elephant-trainer. This very man has fought and won the kingdom. To him the kingdom shall be given " And they consecrated ! him king, and his wife they made the chief queen. The Bodhisatta became his confidant. After this discourse the Master, in his perfect wisdom, gave utterance to the two stanzas following : "Whatever riches they who strive amain Without the aid of luck can ever gain, All that, by favour of the goddess Luck, Both skilled and unskilled equally obtain. "All the world over many meet our sight. Not only good, but creatures different quite, Whose lot it is fruition to possess Of wealth in store which is not theirs by right." [414] After this the Master added, "Good sir, these beings have no other resource but their merit won in previous births this enables you ; to obtain treasui-es in places whei'e there is no mine." Then he recited the following scripture^. "There is a treasury of all good things Which both to gods and men their wishes brings. Fine looks, voice, figure, form, and sovranty With all its pomp, lies in that treasury. Lordship and government, imperial bliss. The crown of heaven, within that treasure is. All human happiness, the joys of heaven. Nirvana's self, from out that store is given. True ties of friendship, wisdom's liberty. Firm self-control, lies in that treasury. Salvation, understanding, training fit To make Pacceka Buddhas come from it. Thus hath this merit a virtue magical ; The wise and stedfast praise it one and all." [415] Lastly the Fowl i-epeated the third stanza, explaining the treasures in which lay the luck of Anathapindika. "A fowl, a gem, a club, a wife All these with lucky marks were rife. For all these treasures, be it known, A good and sinless man did own." Then he identified the Birth : " Elder Auanda was the King, and the family priest was the Very Buddha." 1 Khud. Patha, p. 14. No. 285. 283

MANIStJKARA- J ATAK A \ " To hell shall go he" etc. —This story the Master told at Jetavana, aliout the murder of Sundarl. At that time we learu that the Bodhisatta was honoured and respected. The cii'cumstances were the same as in the Kandhaka^ this is an ; abstract of them. The brotherhood of the Blessed One had received gain and honour like five rivers pouring in a mighty flood the heretics, finding that gain ; and honour came to them no longer, becoming dim like fireflies at sunrise, they collected together, and took counsel " Ever since the priest Gotama appeared, : our gain and glory has gone from us. Not a soul ever knows that we exist. Who will help us to bring reproach on Gotama, and prevent him from getting all this 1 " Tlien an idea occurred to them. " Sundari will make us able to do it." So when one day Sundarl visited the heretics' grove, they gave her greeting, but said nothing more. She addressed them again and again, but received no answer. " Has anything annoyed the holy fathers ? " she asked. " Why, sister," said they, "do not you see how the priest Gotama annoys us, depriving us of alms and laonour ? " " What can I do about it ? " she said. " You, sister, are fair and lovely. You can bring disgrace upon Gotama, and your words will influence a great many, [416] and you can thus restore our gains and good repute." She agreed, and took her leave. After this she used to take flowers and scents and perfumes, camphor, condiments and fruits, and at evening tinae, when a great crowd had entered the city after hearing the Master's discourse, she would set her face towards Jetavana. If any asked where she was going, she would say, " To the Pi'iest Gotama I live witli him in one perfumed chamber." ; Then she spent the night in a heretical settlement, and in the morning entered the road which led from Jetavana into the city. If any asked her where she was going, she replied, " I have been with the priest Gotama in one perfumed chamber, and he made love to me." After the lapse of some days they liired some ruftians to kill Sundarl before Gotarna's chamber and throw her body into the dust-heap. And so they did. Then the heretics made a hue and cry after Sundarl, and informed the king. He asked where their suspicions pointed. They answered that she had gone the last few days to Jetavana, but what happened afterwards they did not know. He sent them to search for her. Acting on this permission, they took his own servants, and went to Jetavana, where they hunted about till they found her in the dust-heap. Calling for a litter, they brought the body into the town, and told the king that the discii)les of Gotama had killed Sundarl, and thrown her in the dust-heap, in order to cloak the sin of their Master. The king bade them scour the city. All through the streets they went, crying, " Come and see what has been done by the priests of the Sakya prince " and ! came back to the palace door. The king had placed the body of Sundari upon a platform, and had it watched in the cemetery. All the populace, excejjt the holy disciples, went about inside the town, outside the town, in the parks and in the woods, abusing the Brethren, and crying out, " Come and see what the priests of the Sakya prince have done " The Brethren told all this to the ! Buddha. Said the Master, " Well, go and reprove these people in these words 1 Of. Morris, Folk-lore Journal, iv. .58. - This story is given in Uddnam, iv. 8 (p. iS). Khandhakam seems to mean the Vinaya (Childers s. v., J. P. T. S. 1888 s. v.), but I cannot find the story there. 284 The Jataka. Book III. "To hell shall go he that delights in lies, And he who having done a thing, denies : [417] Both these, when death has carried them away, As men of evil deeds elsewhere shall rise i." The king directed some men to find out whether Sundari had been killed by anybody else. Now the ruffians had drunk the blood-money, and were quarrelling together. Said one to another, " You killed Sundari with one blow, and then threw her in the dust-heap, and here you are, buying liquor with the blood-money " " All right, all right," said the king's messengers and they ! ; caught the ruffians and dragged them before the king. "Did you kill her?" asked the king. They said, yes, they did. " Who bade you 1 " " The heretics, my lord." The king had the heretics summoned. " Lift up Sundari," said he, " and carry her round the city, crying as you go This woman Sundari wanted : ' to bring disgrace upon the priest Gotama we had her murdered the guilt is ; ; not Gotama's, nor his disciples' the guilt is ours " They did so. A multitude ; ! ' of the unconverted believed, and the heretics were kept out of mischief by receiving the punishment for murder. Thenceforward the Buddha's reputation grew greater and greater. And then one day they began to gossip in the Hall of Truth " Friend, the heretics thought to blacken the Buddha, and they only : blackened themselves ever since, our gains and glory have increased " The : ! Master came in, and asked what they were talking about ? They told him. "Brethren," said he, "it is impossible to make the Buddha impure. Trying to stain the Buddha, is like trying to stain a gem of the first water. In bygone ages people have wished to stain a fine jewel, and no matter how they tried, they failed to do it." And he told them an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a Brahmin family. When he grew up, perceiving the suffering that arises from desire, he went away, and traversed three ranges of Himalaya, where he became a hermit, and lived in a hut of leaves. Near his hut was a crystal cave, in which lived thirty Boars. Near the cave a Lion used to range. [418] His shadow used to be I'eflected in the crystal. The Boars used to see this reflection, and terror made them lean and thin-blooded. Thought they, " We see the reflection because this crystal is clear. We will make it dirty and discolour it." So they got some mud from a pool close by, and rubbed and rubbed the crystal with it. But the crystal, being constantly polished by the boars' bristles, got brighter than ever. They did not know how to manage it so they determined to ask the ; hermit how they might sully the crystal. To him therefore they came, and after respectful greeting, they sat down beside him, and gave utterance to these two verses : "Seven summers we have been Thirty in a crystal grot. Now we are keen to dull the sheen But dull it we can not. 1 Dhaminaimda, v. 306 ; Sutta Nipdta, v. 661. No. 285. 285 "Though we try with all our might To obscvu'e its brilliancy, Still more bright shines forth the light, What can the reason be ? The Bodhisatta listened. Then he repeated the third stanza " 'Tis precious crystal, spotless, bright, and pure ; No glass its brilliancy for ever sm-e. Nothing on earth its brightness can impair. Boars, you had best betake yourselves elsewhere." And so they did, on hearing this answer. The Bodhisatta lost himself in rapturous ecstasy, and became destined to Brahma's world. After this discourse was ended, the Master identified the Birth : " At that time, I was the hermit."

SALUKA-JATAKA' [419] "Envy not what Celery eats" etc. — This story the Master told in Jetavana, about the temptation springing from a fat girl. The circumstances will be explained in the CuUanaradakassapa^ story. So the Master asked this brother whether it was true he had fallen in love. Yes, he said. "With whom?" the Master asked. "With a ftit girl." "That woman, brother," said the Master, " is your bane long ago, as now, you became food for the crowd ; through your desire to marry her." Then at the request of the brethren he told an old-world tale. Once upon a time, when Bi-ahmadatta reigned in Benares, the Bodhisatta was an ox named Big Redcoat, and he had a young brother called Little Redcoat. Both of them worked for a family in some village. 1 Compare No. 30, Vol. i. p. 75, and No. 477 ; parallels are quoted by Benfey, Pancatantra pref. pp. 228, 229. Jilsop's fable of the Calf and the Ox will occur to the reader. See also Rhys Davids' note to his translation of No. 30. •' No. 477. 286 The Jataka. Booh III. There was in this family a grown-up girl, who was asked in marriage by another family. Now in the first family a pig called Saluka or Celery', was being fatted, on purpose to serve for a feast on the wedding-day it ; used to sleep in a sty^. One day, Little Redcoat said to his brother, " Brother, we work for this family, and we help them to get their living. Yet they only give us grass and straw, while they feed yon pig with I'ice porridge, and let it sleep in a sty ; and what can it do for them ? " Brother," said Big Redcoat, " don't covet his porridge. They want to make a feast of him on our young lady's wedding-day, that's why they are fattening him vip. Wait a few days, and you'll see him dragged out of his sty, killed, chopped into bits, and eaten up by the visitors." So saying, he composed the first two stanzas : [420] " Envy not what Celery eats ; Deadly is the food he gets. Be content and eat your chaff It means long life on your behalf " By and bye the guest will come. With his gossips all and some. All chopt up poor Celery With his big flat snout will lie." A few days after, the wedding guests came, and Saluka was killed and made a meal of. Both oxen, seeing what became of him, thought their own chaff was the best. The Master, in his perfect wisdom, repeated the third stanza by way of explanation : " When they saw the flat-snout lie All chopt up, poor Celery, Said the oxen. Best by half Surely is our humble ! chaft' When the Master had finished this discourse, he declared the Truths, and identified the Birth — at the conclusion of the Truths, the Brother in question : attained the fruition of the First Path "At that time, the stout girl was the : same, the lovesick brother was Saluka, Ananda was Little Redcoat, and I was Big Redcoat myself" 1 Lit. edible lotus root. 2 Hetthamafica, 'perhaps the platform outside the house under the eaves, a favourite resort.' Cp. Ehys Davids, Buddhist Birth Stories, p. 277. No. 287. 287

" lie that hath madness" e^c— This story the Master told at Jetavana, about a fellow-priest of the Elder Saripiitta. [421] This brother came and greeted the Elder, and sitting on one side, he asked him to tell the way in which one could get gain, and how he could get dress and the like. The Elder replied, " Friend, there are four qualities which make a man successful in getting gain. He must get rid of modesty from his heart, must resign his orders, must seem to be mad even if he is not he must speak slander ; he must behave like a dancer ; he must use unkind words everywhere." Thus he explained how a man gets a great deal. The brother objected to this method, and went away. The Elder went to his Master, and told him about it. The Master said, " This is not the first time that this brother spoke in dispraise of gain; he did tlie same before;" and then, at the request of the Elder, he told an old-world tale. Once upon a time, when Brabmadatta was king of Benares, the Bodhisatta was born in a Brahmin family. When he grew up to the age of sixteen years, he had already mastered the three Vedas and the eigliteen accomplishments and he became a far-famed teacher, who educated a ; body of five hundred young men. One young man, a youth of virtuous life, approached his teacher one day with the question, " How is it these people get gain ? The teacher answered, " My son, there are four qualities which procure gain for those people " and he repeated the first stanza :—- ; " He that hath madness, he that slanders well, That hath an actor's tricks, ill tales doth tell. Such is the man that wins prosperity Where all are fools : let this your maxim be." [422] The pupil, on hearing his master's words, expressed his disapproval of gain-getting in the two following stanzas : "Shame upon him that gain or glory wins By dire destruction and by wicked sins. "With bowl in hand a homeless life I'll lead Rather than live in wickedness and greed." [423] Thus did the youth praise the quality of the religious life ; and straight became a hermit, and craved alms with righteousness, cultivating the Attainments, until he became destined to Brahma's world. When the Master had ended this discourse he thus identified the Birth: "At that time the brother who disapproved of gain was the young man, but his teacher was I myself."

macch-uddana-jataka'. " Who coxdd believe the story" etc. —This story the Master told at Jetavana about a dishonest nierchant. The circumstances have been told above. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in the family of a landed proprietor. When he grew up, he became a wealthy man. He had a young brother. Afterwards their father died. They determined to arrange some business of their father's. This took them to a village, where they were paid a thousand pieces of money. On their way back, as they waited on a river-bank for the boat, they ate a meal out of a leaf-pottle. The Bodhisatta threw what he left into the Ganges for the fishes, giving the merit to the river-spirit. The spirit accepted this with gratification, which inci-eased her divine power, and on thinking over this increase of her power, became aware what had happened. The Bodhisatta [424] laid his upper garment upon the sand, and there he lay down and went to sleep. Now the young brother was of a rather thievish nature. He wanted to filch the money from the Bodhisatta and keep it himself; so he packed a parcel of gravel to look like the parcel of money, and put them both away. When they had got aboard, and were come to mid-river, the younger stumbled against the side of the boat, and dropt overboard the parcel of gravel, as he thought, but really the money. " Brother, the money's overboard ! " he cried. " What's to be done 1 " " What can we do ? What's gone is gone. Never mind about it," replied the other. But the river-spirit thought how pleased she had been with the merit she had received, and how her divine power had been increased, and resolved to take care of his property. So by her power she made a big-mouthed fish swallow the parcel, and took care of it herself. When the thief got home, he chuckled over the trick he had served his brother, and undid the remaining parcel. There was nothing but gravel to be seen ! His heart dried up ; he fell on his bed, and clutched the bedstead. 1 Folk-lore Journal, iii. 364. No. 288. 289 Now some fishermen just then cast their nets for a draught. By power of the river- spii'it, this fish fell into the net. The fishers took it to town to sell. People asked what the price was. "A thousand pieces and seven annas," said the fishermen. Everybody made fun of them. "We have seen a fish oflfered for a thousand pieces ! " they laiighed. The fishers brought their fish to the Bodhisatta's door, and asked him to buy it. "What's the price?" he asked. "You may have it for seven annas," they said. " What did you ask other people for it 1 " " From other people we asked a thousand rupees and seven annas ; but you may have it for seven annas," they said. He paid seven annas for it, and sent it to his wife. She cut it open, and there was the pai-cel of money [42.5] She called the Bodhisatta. ! He gave a look, and recognising his mark, knew it for his own. Thought he, " These fishers asked other people the price of a thousand rupees and seven annas, but because the thousand rupees were mine, they let me have it for seven annas only ! If a man does not understand the meaning of this, nothing will ever make him believe : " and then he repeated the first stanza : "Who could believe the story, were he told. That fishes for a thousand should be sold? They're seven pence to me how I could wish : To buy a whole string of this kind of fish ! When he had said this, he wondered how it was that he had I'ecovered his money. At the moment the river-spii-it hovered invisibly in the air, and declared " I am the Spirit of the Ganges. You gave the remains of your meal to the fishes, and let me have the merit. Therefore I have taken care of your property ; " and she repeated a stanza : "You fed the fish, and gave a gift to me. This I remember, and your piety." [426] Then the spirit told about the mean trick which the younger brother had played. Then she added, " There he lies, with his heart dried up within him. There is no prosperity for the cheat. But I have brought you your own, and I warn you not to lose it. Don't give it to your young thief of a brother, but keep it all yourself." Then she repeated the third stanza : "There's no good fortune for the wicked heart, And in the sprites' respect he has no part; Who cheats his brother of paternal wealth And works out evil deeds by craft and stealth." J. II. 19 Thus spoke the spirit, not wishing that the treacherous villain should receive the money. But the Bodhisatta said, " That is impossible," and all the same sent the brother five hundred. After this discourse, the Master declared the Truths — at the conclusion : of which the merchant entered upon the fruition of the first path — and identified : the Birth " At that time the younger brother was the dishonest merchant, but : the elder was I myself."

" We live in one house" etc. —This story the Master told in Jetavana, about the venerable Ananda's taking a valuable article. The circumstances will be explained in the Junha Birth, in the Eleventh Book^. [427] Now once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of his Queen Consort. He grew up, and was educated at Takkasila and became king on his father's death. ; There was a family priest of his father's who had been removed from his post, and being very poor lived in an old house. One night it happened that the king was walking about the city in disguise, to exploreit. Some thieves, their work done, had been drinking in a wine-shop, and were carrying some more liquor home in a jar. They spied him there in the street, and crying — " Halloo, who are you ? " they knocked him down, and took his upper I'obe ; then, they picked up their jar, and off they went, scaring him the while. The brahmin chanced at the time to be in the street ob- aforesaid serving the constellations. He saw how the king had fallen into unfriendly hands, and called to his wife quickly she came, asking what it was. Said ; he", "Wife, our king has got into the hands of his enemies!" "Why, 1 No. 456. ^ sa is a mistake for so. No. 289. 291 your reverence," said she, "what dealings have you with the king? His brahmins will see to it." This the king heard, and, going on a little, called out to the rascals, " I'm a poor man, masters —take my robe and let me go!" As he said this again and again, they let him go out of pity. He took note of the place they lived in, and turned back again. Said the brahmin to his wife, "Wife, our king has got away from the hands of his enemies !" The king heard this as before; and entered his palace. When dawn came, the king summoned his brahmins, and asked them a question. " Have you been taking observations ? " Yes, my lord." "Was it lucky or unlucky?" " Lucky, my lord." " No eclipse " ? " No, my lord, none." Said the king, " Go and fetch me the brahmin from such and such a house," giving them directions. So they fetched the old chaplain, and the king proceeded to question him. [428] "Did you take observations last night, master?" "Yes, my lord, I did." " Was there any eclipse ? " "Yes, my lord last night you fell into the hands of your enemies, : and in a moment you got free again." The king said, "That is the kind of man a star-gazer ought to be." He dismissed the other brahmins he told the old one that he was pleased ; with him, and bade him ask a boon. The man asked leave to consult with his family, and the king allowed him. The man summoned wife and son, daughter-in-law and maidservant, and laid the matter before them. " The king has granted me a boon ; " what .shall I ask ? Said the wife, " Get me a hundred milch kine." The son, named Chatta, said, " For me, a chariot drawn by fine lilywhite thoroughbreds." Then the daughter-in-law, " For me, all manner of trinkets, earrings set with gems, and so forth ! And the maidservant {whose name was Punna), " For me, a pestle and mortar, and a winnowing basket." The brahmin himself wanted to have the revenue of a village as his boon. So when he returned to the king, and the king wanted to know whether his wife had been asked, the brahmin replied, " Yes, my lord 292 The JdtaJca. Book III. king ; but those who are asked are not all of one mind"; and he repeated a couple of stanzas : "We live in one house, king, But we don't all want the same thing. My wife's wish a hundred kine ; A prosperous village is mine ; The student's of course is a carriage and horses, Our girl wants an earring fine. While poor little Punna, the maid, Wants pestle and mortar, she said ! "All right," said the king, "they shall all have what they want"; and repeated the remaining lines : — [429] "Give a hundred kine to the wife, To the goodman a village for life. And a jewelled earring to the daughter : A carriage and pair be the student's share, And the maid gets her pestle and mortar i." Thus the king gave the brahmin what he wished, and great honour besides ; and bidding him thenceforward busy himself about the king's business, he kept the brahmin in attendance upon himself. When the Master had ended this discourse, he identified the Birth : "At that time the Brahmin was Ananda, but the king was I myself."

SILA- ViMAMSA- J ATAKA ". " Virtue ?!s lovely" etc. — This story the Master told at Jetavana, about a brahmin who put his reputation to the test. The circumstances which gave rise to it, and the story itself, are both given in the Silavimamsa Birth-tale, in the First Book. Here, as before When Brahmadatta was king of Benares, his chaplain resolved to test his own reputation for virtue, and on two days abstracted a coin from the 1 I hope the indulgent reader will pardon the rime. 2 Compare Nos. 86, 290, 305, 330, 3G2. No. 290. 293 Treasurer's counter. On the third day they dragged him to the king, and accused him of theft. On the way he noticed some snake-charmers making a snake dance. The king asked him what he had done such a thing for. The brahmin replied, " To try my reputation for virtue " and went on : "Virtue is lovely — so the people deem Virtue in allthe world is held supreme. Behold ! this deadly suake they do uot slay, For he is good,' they say. ' [430] " Here I proclaim how virtue is all-blest And lovely in the world whereof possest : Ho that is virtuous evermore is said Perfection's path to tread. " To kinsfolk dear, he shines among his friends And when his union with the body ends, He that to pi-actise virtue has been fain In heaven is born again." Having thus in three stanzas declared the beauty of virtue aiid discoursed to them, the Bodhisatta went on — "Great king, a great deal has been given to you by my family, my father's property, my mother's, and what I have gained myself : there is no end to it. But I took these coins from the treasury to try my own value. Now I see how worthless in this world is birth and lineage, blood and family, and how much the 1 will embrace the religious life ; allow me to do so ! best is virtue. After many entreaties, the king at last consented. He left the world, and retired to Himalaya, where he took to the religious life, and cultivated the Faculties and the Attainments until he came to Brahma's world. When the Master had ended this discourse, he identified the Birth "At that : time the Brahman chax^lain who tried his reputation for virtue was I myself"

[431] ".4 ne'er-do-well did 07ice" e^c— This story the Master told at Jetavana, about a nephew of Anathapindika. This person had squandered an inheritance of forty crores of gold. Then he visited his uncle, who gave him a thousand, and bade him trade with it. The man squandered this, and then came again and ; 294 The Jataka. Book III. ouce more he was given five hundred. Having squandered this hke the rest, next time his uncle gave him two coarse garments and when he had worn these out, ; and once more applied, his i;ncle had him taken by the neck and tm"ned out of doors. The fellow was helpless, and fell down by a side- wall and died. They dragged him outside and threw him down there. Anathapindika went and told the Buddha what had happened to his nephew. Said the Master, " How could you expect to satisfy the man whom I long ago failed to satisfy, even when I gave him the Wishing Cup?" and at his request, he proceeded to tell him an oldworld tale. Once upon a time, vs^hen Brahmadatta was reigning in Benares, the Bodhisatta was born as a rich merchant's son ; and after his father's death, took his place. In his house was buried a treasure of four hundred million. He had an only son.The Bodhisatta gave alms and did good until he died, and then hecame to life again as Sakka, king of the gods. His son proceeded to make a pavilion across the road, and sat down w^ith many friends round him, to drink. He paid a thousand {deces to runners and tumblers, singers and dancers, and passed his time in drinking, gluttony, and debauchery he wandered about, asking only for song, music, ; and dancing, devoted to his boon-companions, sunk in sloth. So in a short time he squandered all his treasure of four hundred millions, [432] all his property, goods, and furniture, and got so poor and miserable that he had to go about clad in rags. Sakka, as he meditated, became aware how poor he was. Overcome with love for his son, he gave him a Wishing Cup, with these words : " Son, take care not to break this cup. So long as you keep it, your wealth will never come to an end. So take good care of it ! " and then he returned to heaven. After that the man did nothing but drink out of it. One day, he was drunk, and threw the cup into the aii', catching it as it fell. But once he missed it. Down it fell upon the earth, and smashed ! Then he got poor again, and went about in rags, begging, bowl in hand, till at last he lay down by a wall, and died. When the Master had finished this tale, he went on : "A ne'er-do-well did once a Bowl acquire, A Bowl that gave him all his heart's desire. And of this Bowl so long as he took care, His fortunes were all fair. "When, proud and drunken, in a careless hour. He broke the Bowl that gave him all this power, Naked, poor fool in rags and tatters, he ! Fell in great misery. No. 291. 295 "Not otherwise whoso great fortune owes, But in the enjoying it no measure knows, Is scorched anon, even as the knave — poor soul! That broke his Wishing Bowl." Eepeatiug these stanzas in his perfect wisdom, he identified the Birth "At : that time Anathai)indika's nephew was the rascal who broke the Lucky Cup, but I myself was Sakka."

SUPATTA-JATAKA' [433] ''Here, in Benares city,'^ eCc— This story the Master told in Jetavana, about a meal of rice mixed with new ghee, with red fish to flavour it, which was given by Elder Sariputta to Bimbadevl. The circumstances are like those given above in the Abbhantara Birth- tale Here too the holy Sister had a pain in the '^. stomach. The excellent Rahula told the Elder. He seated Rahula in his waiting-room, and went to the king to get the rice, red fish and new ghee. The lad gave it to the holy sister, his mother. No sooner had she eaten than the pain subsided. The king sent messengers to make enquiries, and after that always sent her that kind of food. One day they began to talk about it in the Hall of Truth: "Eriend, the Captain of the Faith satisfied the Sister with such and such food." The Master came in, and asked what they were talking about they told him. Said he, "This is not the first time. Brother, that Sariputta has given Rahula's mother what she wanted he did the same before." So saying, ; he told an old-world tale. Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta was born as a Crow. He grew up, and became chief of eighty thousand crows, a Crow king, by name, Supatta, or Fairwing ; and his chief mate went by the name of Suphassa or Softie, his chief Captain was called Sumukho —Prettybeak. With his eighty thousand subjects, he dwelt hard by Benares. One day he and his mate in search of food passed over the king's kitchen. The king's cook had been preparing a host of dishes, of all sorts of fish, and he had uncovered the dishes for a moment, to cool them. Queen Crow smelt the odour of the food, and longed for a bit. But that day she said nothing. 1 Folk-lore Journal, 3. 360. 2 No. 281, above. However the next day, when King Crow proposed that they should go a-feeding, she said, " Go by yourself : there's something I want very " much ! " What is it ? " asked he. " I want some of the king's food to eat [434] and as I can't get it, I ; am going to die." The Crow sat down to think. Prettybeak approached him and asked if anything had displeased King Crow told him what it was. "Oh, him. that'll be all right," said the Captain and added, to console them both, ; " you stay where you are to-day, and I'll fetch the meat." So he gathered the Crows together, and told them the matter. " Now come, and let's get it" said he ; and off they all flew together to Benares. ! He posted them in companies here and there, near the kitchen to watch; and he, with eight champions, sat on the kitchen roof. While waiting for the king's food to be served, he gave his directions to these : " When the food is taken up, I'll make the man drop the dishes. Once that is done there's an end of me. So four of you must fill your mouths with the rice, and four with the fish, and feed our royal pair with them ; and if they ask where I am, say I'm coming." Well, the cook got his various dishes all ready, hung them on a balancepole, and went off towards the king's rooms. As he passed through the court, Crow Captain with a signal to his followers flew and settled the upon the carrier's chest, struck him with extended claws, with his beak, sharp as a spear-point, pecked the end of the man's nose, and with his two feet stopped up his jaws. The king was walking up and down upon an upper floor, when looking out of a large window he saw what the crow was doing. He hailed the carrier: " — Hullo you, down with the dishes and catch the crow!" so the man dropt the dishes and caught the crow tight. "Come here !" cried the king. Then the crows ate all they wanted, [435] and picked up the rest as they had been told, and carried it off. Next all the others flocked up, and ate what remained. The eight champions gave it to their king and queen to eat. The craving of Softie was appeased. The servant who was carrying the dinner brought his crow to the king. "O Crow!" said he, "you have shown no respect for me! you have broken my servitor's nose ! you have smashed my dishes you have! recklessly thrown away your life ! What made you do such things ? " Answered the Crow, " O great king Our king lives near Benares, ! and I am captain of his forces. His wife (whose name is Softie) conceived a great longing, and wanted a taste of your food. Our king told me what she craved. At once I devoted my life. Now I have sent her the food ; No. 292. 297 my desire is accomplished. This is the reason why I acted as I did." And to explain the matter, he said " Here in Benares city, great king, There dwells a king of Crows that hight Fairwing; Who was attended by a following Of eighty thousand Crows. " Softie, his mate, had one o'ermastering wish She craved a supper of the king's own fish. Fresh caught, cooked in his kitchen, such a dish As to kings' tables goes. "You now behold me as their messenger; It was my royal master sent me here; And for that I my monarch do revere I wounded that man's nose." [436] When the king heard this, he said, "We do great honour to men, and yet cannot make friends of them. Even though we make presents of such things as a whole village, we can find no one willing to give his life for us. But this creature, crow as he is, sacrifices life for his king. He is very noble, sweet-speaking, and good." He was so pleased with the crow's good qualities that he did him the honour of giving him a white umbrella. But the crow saluted the king with this, his own gift, and descanted upon the virtues of Fairwing. The king sent for him, and heard his teaching, and sent them both food of the same sort as he ate himself • and for the rest of the crows he had cooked each day a large measure of rice. He himself walked according to the monition of the Bodhisatta, and protecting all creatures, practised virtue. The admonitions of Fairwing the crow were remembered for seven hundi-ed years. When the Master had ended this discourse, he identified the Birth: "At that time the king was Ananda, the Captain was Sariputta, but Supatta was I myself."

"Dovm synitten loith a direful illness" etc. This story the Master told at Jetavaua about a certain man. We learn that there lived at Savatthi a man tormented by jaundice, given up by the doctors as a hopeless case. His wife and 298 The Jdtaka. Booh III. son wondered who could be found to cure him. The man thought, "If I can only get rid of this disease, I will take to the religioiis life." Now it happened that some days after he took something that did him good, and got well. Then he went to Jetavana, and asked admission into the Order. He received the lesser and greater orders from the Master, and before long attained to sainthood. One day after this the brethren were talking together in the Hall of Truth "Friend, So and so had jaundice, and vowed that if he got well he would embrace the religious life he did so, and now he has attained sainthood." The Master ; came in, and asked what they talked about, sitting there together. [437] They told him. Then he said: "Brothers, this is not the only man who has done so. Long ago wise men, recovering from sickness, embraced a religious life, and secvired their own advantage." And he told an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in a Brahmin family. He grew up, and began to amass wealth but he fell sick of the jaundice. : Even the physicians could do nothing for him, and his vi'ife and family were in despair. He resolved that if he ever got well, he would embrace the religious life ; and having taken something that did him good, he did get well, whereupon he went away to Himalaya and became a religious. He cultivated the Faculties and the Attainments, and dwelt in ecstatic happiness. "All this time," thought he, "I have been without this great happiness !" and he breathed out this aspiration : "Down .smitten with a direful illness, I In utter torment and affliction lie, My body quickly withers, like a flower Laid in the sun upon the dust to dry. "The noble seems ignoble, and pure the impure seems. He that is blind, all beautiful a sink of foulness deems. "Shame on that sickly body, shame, I say, Loathsome, impure, and full of foul decay When fools are indolent, they fail to win New birth in heaven, and wander from the way." [438] Thus did the Great Being describe in various ways the nature of impurity and constant disease, and being disgusted with the body and all its parts, cultivated all his life the four excellent conditions of life, till he went to Brahma's woi-ld. When the Master had ended this discourse, he proclaimed the Truths, and identified the Birth Path, and so forth —— many wei'e they who attained the fruition of the First "At that time myself was the ascetic." I No. 294. 299

JAMBU-KHADAK A- J ATAKA \ " Who is it sits" etc. This story the Master told at the Bamboo-grove, about Devadatta and Kokalika. At the time when Devadatta began to lose his gettings and his repute, Kokalika went from house to house, saying, "Elder Devadatta is born of the line of the First Great King, of the royal stock of Okkaka^, by an uninterrupted noble descent, versed in all the scriptm-cs, full of ecstatic sanctity, sweet of speech, a preacher of the law. Give to the Elder, help him!" In these words he praised up Devadatta. On the other hand, Devadatta praised up Kokalika, in such words as these: "Kokalika comes from a northern brahmin family he follows the religious life he is learned in doctrine, ; ; a preacher of the law. Give to Kokalika, help him!" So they went about, praising each other, and getting fed in difierent houses. One day the brothers began to talk about it in the Hall of Truth. "Friend, Devadatta and Kokalika go about praising each other for virtues which they haven't got, and so getting food." The Master came in, and asked what they were talking about as they sat there. They told him. Said he, "Bretliren, this is not the first time that these men have got food by praising each other. Long ago they did the same," and he told them an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became a tree- sprite in a certain rose-apple grove. [439] A Crow perched upon a branch of his tree, and began to eat the fruit. Then came a Jackal, and looked up and spied the Crow. Thought he, " If I ! flatter this creature, perhaps I shall get some of the fruit to eat " So in flattery he repeated the first stanza : " Who is it sits in a rose-apple tree Sweet singer whose voice trickles gently to me 1 ! Like a young peacock she coos with soft grace. And ever sits still in her place." The Crow, in his praise, responded with the second : "He that is noble in breeding and birth Can praise others' breeding, knows what they are worth. Like a young tiger thou seemest to be: Come, eat, Sir, what I give to thee!" With these words she shook the branch and made some fruit drop. ^ Compare No. 295, and .(Esop's fable of the Fox and the Crow. ^ A fabulous king, the same as Ikshvaku. See reff. in J. P. T. S. 1888, p. 17. 300 The Jataka. Book III. Then the spirit of the tree, beholding these two eating, after flattering each other, repeated the third stanza : "Liars foregather, I very well know. Here, for example, a carrion Crow, And corpse-eating Jackal, with puerile clatter Proceed one another to flatter!" After repeating this stanza, the tree-sprite, assuming a fearful shape, scared them both away. When the Master had ended this discourse, he summed up the Birth-tale; "At that time the Jackal was Devadatta, the Crow was Kokalika, but the Spirit of the Tree was I myself."

ANTA-JATAKA^ '^ Like to a bull," etc. — [440] This is another story told by the Master in the same place and about the same people. The circumstances are the same as before. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became the spiiit of a castor-oil-tree which stood in the approach to a certain village. An old ox died in a certain village and they dragged ; the carcase out and threw it down in the grove of these trees by the village gate. A Jackal came and began to eat its flesh. Then came a Crow, and perched upon the tree. When she saw the Jackal, she cast about whether by flattery she could not get some of this carcase to eat. And so she repeated the first stanza : "Like to a bull your body seems to be, Like to a lion your activity. king of beasts all glory be to thee ! Please don't forget to leave a bit for me." 1 Folk-Lore Journal, 3. 363. Compare No. 294. No. 295. 301 On hearing this the Jackal repeated the second : "They that of gentle birth and breeding be Know how to praise the gentle worthily, O Crow, whose neck is like the peacock's neck. ! Come down from off" the tree and take a peck The Tree-spirit, on seeing this, repeated the third "The lowest of all beasts the Jackal is, The Crow is lowest of all birds y-wis, The Castor-oil of trees the lowest tree : ! And now these lowest things are here all three [441] When the Master had ended this discourse he identified the Birth: " At that time Devadatta was the Jackal, Kokrdika was the Crow, but the Treespirit was I myself.

SAMUDDA-JATAKA\ "Over the salt sea wave," etc.— This story the Master told at Jetavana, about Elder Upananda. This man was a great eater and drinker; there was no satisfying him even with cartloads of provisions. During the rainy season he would pass his time at two or three different settlements, leaving his shoes in one, his walking-stick in another, and his water-jar in a third, and one he lived in himself. When he visited a country monastery, and saw the brothers with their requisites all ready, he began to talk about the four classes of contented ascetics^; laid hold of their garments, and made them pick up rags from the dust-heap; made them take earthen bowls, and give him any bowls that he fancied and their metal bowls then he filled a cart with them, and carried ; them off to Jetavana. One day people began to talk in the Hall of Truth. " Friend, Upananda of the Sakka clan, a great eater, a greedy fellow, has been preaching religion to other people, and here he comes with a cartful of priests' property !" The Master came in, and wanted to know what they were talking of as they sat there. They told him. "Brethren," said he, "Upananda has gone wrong before by talking about this contentment. But a man ought first of all to become modest in his desires, before praising the good behaviour of other people. "Yourself first stablish in propriety, Then teach the wise should not self-seeking be." ; 1 Folk-Lore Journal, 3. 328, 2 See Childers, p. 56 b. The recluse who is contented with the robes presented to him, with the food, with the bedding, and he who delights in meditation. 302 The Jataha. Book III. Pointing out this verse from the Dhammapada^, and blaming Upananda, he went on, "This is not the first time, Brethren, that Upananda has been greedy. Long ago, he thought even the water in the ocean ought to be saved." And he told an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became a Sea-spirit. Now it so happened that a Water- crow was passing over the sea. He went flying about, and trying to check the shoals of fish and flocks of birds, crying, " Don't drink too much of the sea-water ! be careful of it !" [442] On seeing him, the Sea-spirit repeated the first stanza "Over the salt sea wave who flies? Who checks the shoals of fish, and tries The monsters of the deep to stay Lest all the sea be drunk away?" The Water-crow heard this, and answered with the second stanza "A drinker never satisfied So people call me the world wide. To drink the sea I fain would try. And drain the lord of rivers dry." On hearing which the Sea-spirit repeated the third : "The ocean ever ebbs away. And fills again the selfsame day. Who ever knew the sea to fail? To drink it up can none avail ! With these words the spirit assumed a terrible shape and frightened the Water-crow away. When the Master had ended this discourse, he identified the Birth : " At that time, Upananda was the Water-crow, but the Spirit was I myself"

" bird, that fliest,^^ etc. — This story the Master told at Jetavana, about a man who pined for his former wife. The circumstances which called it forth are 2 explained in the Puppharatta Birth-tale s, and the tale of the past in the Indriya Birth-tale*. 1 Verse 158. ^ Eeading kathitam. 3 No. 147 above, vol. i. page 312. * No. 423. No. 297. 303 So the man was impaled alive. As he hung thei'e, he looked up and saw a crow flying through the air and, novight recking of the bitter ; pain, he hailed the crow, to send a message to his dear wife, repeating these verses following : " bird, that fliest in the sky ! O winged bird, that fliest high ! Tell my wife, with thighs so fair : Long will seem the time to her. " She knows not sword and spear are set Full wroth and angry she will fret. That is my torment and my fear, And not that I am hanging here. " My lotus-mail I have put by. And jewels in my pillow lie. And soft Benares cloth beside. With wealth let her be satisfied." [444] With these lamentations, he died. When the Master had ended this discourse, he declared the Truths, and identified the Birth (now at the conclusion of the Truths, the lovesick brother attained the fruition of the First Path) " The wife then was the wife now : but ; the spirit who saw this, was I myself"

UDUMBARA-JATAK A \ " Ripe are the — figs" etc. This story the Master told at Jetavana, about a certain Brother, who had made a hermitage to live in at a certain village on the frontier. This delightful dwelling stood upon a flat rock a little well-swept ; spot, with enough water to make it pleasant, a village close at hand to go your rounds in, and friendly people to give food. A Brother on his rounds arrived at this place. The Elder who lived in it did the duties of host to the new arrival, and next day took him along with him for his rounds. The people gave him food, and invited him to visit them again next day. After the new-comer had thus fared a few days, he meditated by what means he could oust the other [445] and get hold of the hermitage. Once when he had come- to wait upon the Elder, he asked, " Have you ever visited the Buddha, friend ? " " Why no. Sir ; there's 1 Folk-Lore Journal, 3. 255. - Eeading dgantvd (which is surely right). 304 The JdtaJca. Book III. no one here to look after my hut, or I should have gone before." " Oh, I'll look after it while you are gone to visit the Buddha," said the new-comer ; and so the owner went, after laying injunctions upon the villagers to take care of the holy Brother until his return. The new-comer proceeded to backbite his host, and hinted to the villagers all sorts of faults in him. The other visited his Master, and returned but the new-comer refused him harbourage. He found a place to ; abide in, and next day went on his rounds in the village. But the villagers would not do their duty by him. He was much discouraged, and went back to Jetavana, where he told the Brethren all about it. They began to discuss the matter in their Hall of Truth "Friend, Brother So-and-so has turned Brother : So-and-so out of his hermitage, and taken it for himself " The Master came in, ! and wanted to know what they were discussing as they sat there. They told him. Said he, " Brethren, this is not the first time that this man turned the other out of his dwelling " and he told them an old-world tale. ; Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta became a Ti'ee-spirit in the woods. At that time during the rainy season rain used to pour down seven days on a stretch. A certain small red-faced Monkey lived in a rock-cave sheltered from the rain. One day he was sitting at the mouth of it, in the dry, quite happy. As he sat there, a big black-faced Monkey, wet tlirough, perishing with cold, spied him. " How can I get that fellow out, and live in his hole ? " he wondered. and making Puffing out his belly, as though he had eaten a good meal, he stopped in front of the other, and repeated the first stanza : " Ripe are the figs, the banyans good. And ready for the Monkey's food. Come along with me and eat ! Why should you for hunger fret ? [446] Redface believed all this, and longed to have all this fruit to eat. So he went off, and hunted here, and hunted there, but no fruit could he find. Then he came back again and there was Blackface sitting inside ; his cave ! He determined to outwit him ; so stopping in front he repeated the second stanza "Happy he who honour pays To his elders full of days ; Just as happy I feel now After all that fruit, I vow ! The big monkey listened, and repeated the third " When Greek meets Greek, then comes the tug of war A monkey scents a monkey's tricks afar. Even a young one were too sharp by half ; But old birds never can be caught with chaff." The other made off". When the Master ended this discourse, he summed up the birth-tale " At : that time the owner of the hut was the little ruonkey, the interloper was the big black monkey, but the Tree-spirit was I myself."

KOMAYA-PUTTA- JATAKA \ [447] xiforetime you were used" etc. ''' — This story the Master told in Pubbarama, about some Brethren who were rude and rough in their manners. These Brethren, who lived on the floor below that where the Master was, talked of what they had seen and heard, and were quarrelsome and abusive. The Master called Mahamoggallana to him, and bade him go startle them. The Elder rose in the air, and just touched the foundation of the house with his great toe. It shook to the furthest edge of ocean The Brothers were frightened to death, ! and came and stood outside. Their rough behaviour became known among the Brethren. One day they got to talking about it in the Hall of Truth. "Friend, there are some Brethren who have retired to this house of salvation, who are rough and rude they do not see the impermanence, sorrow and unreality of the ; world, nor do their duty." The Master came in, and asked what they were discussing as they sat there. They told him. " This is not the first time, Brethren," said he, " that they have been rough and rude. They were the same before." And he told them an old-world tale. Once upon a time, when Brahmadatta reigned king in Benares, the Bodhisatta was born as a brahmin's son in a village. They named him Komayaputta. By and bye he went out and embraced the religious life in the region of Himalaya. There were some frivolous ascetics who had made a hermitage in that region, and there they lived. But they did not take the means to induce religious ecstasy. They fetched the fruits from the woods, to eat ; then they spent the time laughing and joking together. Thej had a monkey, rude-mannered like themselves, which gave them endless amusement by his grimaces and antics. Long they lived in this place, till they had to go amongst men again to get salt and condiments. After they went away, the Bodhisatta lived in their dwelling-place. The monkey played his pranks for him as he had done for the others. The Bodhisatta snapt his fingei'S at him, and gave him a lecture, saying, " One who lives with well-trained ascetics [448] 1 Folk-Lore Journal, 3. 254. J. II. 20 306 The Jdtaka. Book III. ought to behave properly, ought to be well-advised in his actions, and devoted to meditation." After that, the monkey was always virtuous and well-behaved. After this, the Bodhisatta moved away. The other ascetics returned with their salt and condiments. But the monkey no longer played his pranks for them. "What's this, my friend 1" they asked. " Why don't you make sport, as you used to do ? " One of them repeated the first stanza " Aforetime you were used to play Where in this hut we hermits stay. O monkey as a monkey do ! When you are good we love not you." On hearing this, the Monkey repeated the second stanza "All perfect wisdom by the word Of wise Komaya I have heard. Think me not now as I was late Now 'tis my love to meditate." Hereupon the anchorite I'epeated the third : " If seedupon the rock you sow, Though rain should fall, it will not grow. You may hear perfect wisdom still But meditate you never will." [449] When the Master had ended this discourse, he declared the Truths, and identified the Birth " At that time these Brothers were the frivolous : anchorites, but Komayaputta was I myself."

VAKA-JATAKA' [449] " The woJfwho takes" etc. — This story the Master told at Jetavana, about old friendship. The circumstances were the same in detail as in the Vinaya'; this is an abstract of them. The reverend Upasena, a two-years' man, visited 1 Mahdvagga, i. 31. 3 foil, (trans, in S. B. E., i. p. 175) ; Folk-Lore Journal, 3. 359 ; Morris, Contemp. Rev. xxix. 739. the Master along with a first year's man who hved in the same monastery ; the Master rebuked him, and he retired. Having acquired spiritual insight, and attained to sainthood, having got contentment and kindred virtues, having undertaken the Thirteen Practices of a Recluse, and taught them to his fellows, while the Blessed One was secluded for three months, he with his brethren, having accepted the blame first given for wrong speech and nonconformity, received in the second instance approval, in the woi'ds, " Henceforth, let any brothers visit me when they will, provided they follow the Thirteen Practices of a Recluse." Thus encouraged, he returned and told it to the Brethren. After that, the brothers followed these practices before coming to visit the Master then, when ; he had come out from his seclusion, they would throw away their old rags and put on clean garments. As the Master with all the body of the Brethren went round to inspect the rooms, [450] he noticed these rags lying about, and asked what they were. When they told him, he said, " Brethren, the practice undertaken by these brothers is short-lived, like the wolf's holy day service"; and he told them an old-world tale. Once upon a time, when Brahmadatta reigned king in Benares, the Bodhisatta came to life as Sakka, king of the gods. At that time a Wolf lived on a rock by the Ganges bank. The winter floods came up and surrounded the I'ock. There he lay upon the rock, with no food and no way of getting it. The water rose and rose, and the wolf pondered " No : food here, and no way to get it. Here I lie, with nothing to do. I may as well keep a sabbath feast." Thus resolved to keep a sabbath, as he lay he solemnly resolved to keep the religious precepts. Sakka in his meditations perceived the wolf's weak resolve. Thought he, "I'll plague that wolf"; and taking the shape of a wild goat, he stood near, and let the wolf see him. '* I'll keep Sabbath another day ! " thought the Wolf, as he spied him ; up he got, and leapt at the creature. But the goat jumped about so that the Wolf could not catch him. When our Wolf saw that he could not catch him, he came to a standstill, and went back, thinking to himself as he lay down again, " Well, my Sabbath is not broken after all." Then Sakka, by his divine power, hovered above in the air said he, ; " What have such as you, all unstable, to do with keeping a Sabbath? You didn't know that I was Sakka, and wanted a meal of goat's-flesh " and ! thus plaguing and rebuking him, he returned to the world of the gods. "The wolf, who takes live creatures for his food, And makes a meal upon their flesh and blood. Once undertook a holy vow to pay, — Made up his mind to keep the Sabbath day. "When Sakka learnt what he resolved to do. He made himself a goat to outward view. Then the blood-bibber leaped to seize his prey. His vow forgot, his virtue cast away. [451] "Even so some persons in this world of ours, That make resolves which are beyond their powers, Swerve from their purpose, as the wolf did here As soon as he beheld the goat appear." When the Master had ended this discourse, he identified the Birth as follows : " At that time I myself was Sakka." END OF THE THIRD BOOK. *^* This Index contains all names of persons and places, real or legendary (except such as in the Stories of the Past are manifestly invented) all names of literary ; documents quoted in the text; and the parallels or illustrations given in the notes; but it does not include the names of previous translators of any of the stories. Aciravati, river 65, 251 193, 194, 195, 197, 200, 203, 205, 207, Aesop referred to 76, 285, 299 218, 219, 221, 223, 224, 227, 232, 233, Aggalava, shrine of 197 235, 238, 240, 242, 244, 245, 246, 248, Ajatasattu, a king 164, 165, 168, 275 261, 262, 264, 265, 267, 268,269, 271, Alavi, a place 197 273, 274, 276, 280, 284, 285, 287, 288, Ambala tower 170 290, 292, 294, 296, 297, 298, 299, 300, 302, 304, 305, 307 Ananda 4, 13, 17, 18, 21, 22, 26, 28, 34, Bhaddaji, Elder 229, 230, 231 36, 45, 52, 56, 63, 64, 65, 66, 67, 85, Bhaddiya, city 229, 230 89, 94, 119, 122, 124, 142, 160, 170, Bhaggava 56 178, 193, 199, 203, 215, 218, 220, 223, Bharhut Stupa 60, 106, 152, 197, 235, 237, 268, 272, 274, 282, 286, 290, 292, 297 Ananda, a tish 242 Bharu, king, city, kingdom 119, 121 Anatha-pindika 200, 239, 279, 280, 282, Bhummaja, a heretic 264 293, 294, 295 Bimbii, Sister 267, 268, 295 ,, the younger 200 Bimbisara, a king 164, 275 Ahga, kingdom of 148 Bodhisatta 1, 2, 5, 6, 8, 10, 11, 12, 16, 17, Anotatta, lake 63 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, Anuruddha 64, 87, 178, 260 32, 33, 34, 36, 37, 38, 39, 40, 41, 43, Araka 43, 137 44, 45, 46, 47, 48, 49, 50, 52, 53, 55, Assaji, a heretic 264 56, 57, 58, 59, 60, 62, 64, 66, 67, 68, Atharva Veda referred to 101 74, 75, 76. 79, 81, 82, 83, 84, 85, 86, 88, 90, 92, 93, 94, 96, 97, 98, 99, 101, 102, 103, 105, 106, 110, 111, 113, 114, Babrius referred to 123 115, 117, 119, 121, 122, 123, 124, 125, Bamboo Grove (Veluvana) 26, 48, 67, 85, 126, 127, 128, 129, 130, 131, 132, 133, 106, 113, 131, 138, 140, 145, 154, 168, 134, 135, 138, 139, 140, 141, 143, 144, 172, 260, 299 146, 149, 152, 153, 154, 155, 156, 157, Benares 1, 3, 5, 8, 10, 11, 13, 19, 21, 23, 159, 160, 161, 162, 163, 165, 166, 167, 24, 28, 32, 33, 34, 35, 36, 39, 41, 44, 168, 169, 170, 171, 172,173,174,175, 46, 47, 48, 50, 51, 52, 53, 55, 57, 59, 177, 178, 179, 180, 181, 182, 183, 186, 60, 62, 64, 66, 67, 68, 69, 70, 75, 76, 187, 188, 189, 190, 191, 192, 197, 200, 79, 80, 81, 83, 84, 85, 86, 87, 88, 92, 201, 202, 203, 205, 206, 207, 208,209, 93, 94, 96, 97, 99, 101, 103, 104, 105, 218, 219, 220, 221, 223, 224, 227, 228, 106, 111, 113, 114, 115, 117, 121, 123, 229, 232, 233, 236, 238, 239, 240, 241, 125, 126, 127, 129, 131, 138, 139, 140, 244, 245, 246, 247, 248, 250, 251, 253, 141, 143, 145, 146, 149, 152, 153, 154, 260, 261, 262, 263, 264, 265, 267, 268, 156, 157, 158, 159, 160, 162, 163, 164, 273, 274, 276, 280, 282, 284, 285, 287, 165, 166, 168, 169, 171,172, 178, 179, 288, 289, 290, 293, 294, 297, 298, 299, 180, 182, 183, 184, 186, 187, 189, 190, 300, 302, 304, 305, 307 310 Index. Book of the Knight de la Tour Landry Garula xx, 10, 11 referred to 92 Gayaslsa 26, 138 Bower MS. referred to 100 Gesta Eomanorum referred to 92 Brahma 29, 30, 31, 37, 39, 42, 43, 45, 48, Gotama 118, 151, 152, 172, 180, 182, 267, 51, 62, 92, 98, 153, 188, 193, 199, 220, 283, 284 229, 247, 285, 287, 293, 298 GotamI 142 Brahmadatta 1, 2, 3, 5, 8, 10, 11, 19, 21, Grimm referred to 69, 207 23, 28, 34, 36, 39, 41, 44, 46, 47, 48, Guttila, the musician 172, 178 50, 51, 53, 55, 57, 59, 60, 64, 66, 68, 70, 75, 76, 79, 81, 85, 88, 92, 93, 94, Herodotus quoted 15 96, 97, 99, 101, 103, 105, 106, 111, Herondas quoted 127 113, 114, 115, 117, 121, 123, 125, 126, Hesiod quoted 15 127, 129, 138, 140, 143, 145, 152, 154, Himalaya 5, 8, 24, 28, 36, 38, 39, 43, 45, 156, 159, 160, 162, 163, 165, 168, 171, 47, 50, 51, 53, 59, 63, 70, 71, 75, 92, 172, 179, 180, 182, 183, 184, 186, 187, 97, 110, 111, 119, 120, 123, 124, 129, 189, 193, 197, 200, 203, 205, 218, 221, 137, 138, 140, 159, 160, 162, 168, 179, 223, 224, 227, 232, 233, 235, 240, 245, 182, 187, 190, 191, 192, 193, 203, 235, 246, 248, 261, 262, 264, 267, 268, 273, 246, 262, 268, 270, 271, 274, 280, 284, 276, 280, 284, 285, 287, 288, 290, 292, 293, 298, 305 294, 298, 299, 300, 302, 304, 305, 307 Hitopadesa referred to 181 Buddha 11, 31, 37, 51, 53, 54, 56, 57, 58, 59, 64, 77, 91, 92, 97, 101, 103, 121, Indapatta, a city 149, 251, 252 127, 130, 137, 140, 151, 153, 161, 166, India, saepissime 172, 178, 180, 182, ls9, 199, 207, 218, Indian Nights' Entertainments quoted 129 229, 230, 238, 251, 266, 267, 268, 273, Isipatana, a place near Benares 243, 244 280, 282, 283, 284, 303, 304 Buddhaghosha referred to 122 Jains, the 182 Buddha Kassapa 177 Janapadakalyani 63, 64 Buddhas, Seven 102 Janapandba, a legendary king 207, 209 Jataka-Mala referred to 44, 262 Cariya-pitaka referred to 110, 251, 262 Jatakas referred to in the text ^atapatha-brahmana referred to 12 Abbhantara 295 Ceylon 89 Cullanaradakassapa 285 Cifica 85, 112 (Daddara, not by name 75) Cittakuta, Mount 74, 123 Gijjha 28 Cittalata, a grove 133 ludriya 79 Cittaraja, a goblin 254 „ 302 Cullavagga quoted or referred to 11, 17, Junha 290 26, 75, 100, 103, 110, 140, 168 Kaka 221 (Kalaya-mutthi, not by name 146) Daddara, Mount 6, 46 Kaliiiga-bodhi 222 Dakkhinagiri, a place 237, 238 Kama 149 Dandak'a 23, 24, 26 Kliadiraiiga 279 Dantapura, city 252, 260 Mahabodhi 53 Dasaratha, a name 208 Mahasara 17 Devadatta 26, 27, 28, 42, 48, 49, 68, 85, Mahasilava 273 87, 103, 104, 106, 107, 110, 112, 113, Maha-ummagga 43, 53, 80 114, 131, 138, 139, 140, 142, 145, 154, Mahilamukha 67 155, 165, 166, 167, 168, 170, 172, 178, (Nakula, not by name 246) 262, 299, 300, 301 Nahguttha 29 Dhammapada (or its Commentary) referred (Pannika, not by name 126) to 3, 65, 66, 115, 123, 177, 218, 241, Puppharatta 302 251, 257, 284, 302 Saketa 57 Dhanarijaya, a merchant 239 ,, (not by name) 162 ,, a legendary king 251, 252, Sama 34 254 Saihvara 13 Dhanuggahatissa, Elder 275, 279 Sigilla 218 Divyavadana referred to 118, 216, 229 Silavimanisa 292 Suruci 231 Gagga 12 Takkariya 123 Gandhara 32, 152, 153 244 Ganges 101, 105, 111, 179, 197, 229, 230, Tesakuna 1 233, 237, 246, 281, 288, 289, 307 Uddala 47 Ganges, the heavenly 45 Ummadantl 81 Garahitapitthi Eock 130 Ummagga, see Maha-ummagga Index. 311 Jatakas referred to in the text {cont.) Jatakas translated in this book [cont.) Uraga 36 Kosiya 146 ,, (not by name) 246 Kumbhila 145 Jatakas translated in this book: Kundaka-kucchi-sindliava 199 Abbhantara 267 Kuru-dhamma 251 Adiccupatthana 50 Kuruiiga-miga 106 Alina-citta 13 Kuta-vanija 127 Anabhirati 68 Labha-garaha 287 Anta 300 Lola 248 Araka 42 Maccha 125 Macchuddana 288 Arama-diisa 237 Maha-panada 229 Asadisa 60 Maba-piiigala 165 Asitabhu 158 Mahisa 262 Assaka 108 Makkata 47 Baka 161 Mandhatu 216 Bandhanagara 97 Mani-cora 85 Bhadra-ghata 293 Mani-kantha 197 Bharu 118 Mani-sukara 283 Catumatta 73 Mit'tamitta 91 Culanandij'a 140 Mora 23 Culla-paduma 81 Mudu-i)ani 224 Culla-palobhana 227 Mula-pariyaya 180 Daddara 45 Nakula 36 Dadhivahana 69 Nanaccbanda 290 Dhammadhaja 131 Pabbatupatthara 88 Dubhiya-makkata 48 Padanjali 183 Duddada 59 Paduma 222 Duta 221 Palayi 151 Dutiya-palayi 153 Punua-nadi 121 Ekapada 163 Puta'-bhatta 142 Gagga 11 Puta-dusaka 266 Gahapati 94 Eadha 92 Gamani-canda 207 Eajovada 1 Gaiigeyya 104 Eomaka 260 Garahita 129 Eucira 250 Gijjha 34 Euhaka 79 Giridanta 67 Sabba-datha 168 Guna 17 Sadhu-slla 96 Giitha-pana 147 Saketa 162 Guttila 172 Sakunagghi 40 Harita-mata 164 Salaka 186 Indasamanagotta 28 Saluka 285 Jambu-khadaka 299 Sariigama-vacara 63 Jarudapana 205 Samiddhi 39 Kacchapa 55 Samkappa 189 123 Samudda 301 246 Santhava 29 Kakantaka 43 Sata-dhamma 57 Kakkara 112 Satapatta 264 Kakkata 235 Seggu 126 Kalaya-mutthi 51 Seyya 273 Kalyana-dhamma 44 Sigala 4 Kamanita 149 Siha-camma 76 Kamavilapa 302 Siha-kotthiika 75 Kandagalaka 113 Silanisamsa 77 Kapi 187 Sila-vimamsa 292 Kasava 138 Siri 279 Kaya-vicchinda 297 Siri-kalakanni 80 Kelisila 98 Somadatta 115 Khandha-vatta 100 Suhanu 21 Khanti-vannana 145 Sujata 239 Khurappa 231 Suka 203 Kimsukopama 184 Siikara 7 Komayaputta 305 Sumsumara 110 Jatakas referred to in this book {cont.) : Khuddaka Patba quoted 280 Sunakba 170 Kitagiri, a place 264 Supatta 295 Kitavasa, King 137 Suslma 31 Kokalika 45, 46, 75, 76, 77, 123, 124, 244, Telovada 182 245, 246, 299, 300, 301 Tila-mutthi 193 Kolita, a man 260 Tinduka 53 Komaya 306 Tirita-vaceha 218 Kondafina clan 247 Ucchittha-bbatta 117 Kosala 1, 2, 3, 4, 9, 16, 17, 51, 88, 89, Udapana-diisaka 243 97, 118, 145, 146, 164, 200, 218, 246, Udumbara 303 268, 273, 275 Uliika 242 Kosala, a princess 275 Upabana 154 Kosiya ('owl'), name of a clan 175 Upasalba 37 Koti, a village 230 Uraga 9 Kuccaua, a man 260 Vaccba-nakha 160 Kukkurovada referred to 40 Vaddbaki-siikara 275 Kuru, a city 150 Vaka 306 ,, kingdom 251 Valabassa 89 Valodaka 65 Lakuntaka, Elder 98, 100 Vatagga-sindbava 233 Laludayi, Elder, see Udayi. Vikannaka 157 Licebavi 4, 7 Vina-tbuna 156 Lohita, a heretic 264 Viuilaka 26 Viraka 103 Magadba 38, 148 Viticcha 178 Mabakassapa 64, 197 Vyaggba 244 Mabakosala, King 164, 275 Jatiya grove 229 Mabamaya 17, 34, 98 Jeta, prince 152 Mahanama the Sakya 54 Jetavana 7, 11, 13, 17, 21, 23, 28, 29, Mabasona 21 31, 36, 37, 40, 42, 44, 45, 47, 50, Mabavagga referred to 230, 306 51, 55, 59, 60, 63, 64, 65, 68, 69, Mabavana 4 73, 75, 76, 77, 79, 88, 89, 92, 94, Mabavastu referred to 60, 62, 110, 112 96, 97, 98, 103, 104, 108, 112, 117, MaUians, the 65, 160 118, 119, 121, 123, 125, 126, 127, Mallika 2, 3 129, 138, 142, 145, 146, 147, 149, Manosila 63 151, 152, 153, 156, 157, 158, 160, Manu quoted 275 161, 163, 165, 170, 178, 183, 184, Mara 41, 167 186, 187, 193, 199, 200, 203, 205, Matali, charioteer of Sakka 176, 178 207, 216, 218, 221, 222, 223, 224, Matbura, carving at, identified as a Ja- 227, 231, 233, 235, 237, 242, 244, taka scene 90 246, 248, 250, 251, 262, 264, 266, Maya 260 267, 273, 275, 283, 285, 287, 288, Mettiya, a heretic 264 290, 292, 293, 295, 297, 298, 301, Milinda referred to 140, 168, 172, 216 302, 303, 306 Mithila, a town 27, 231 Jumna 105 Moggallana 4, 7, 26, 64, 74, 107, 119, 183, 244, 245, 246, 268, 305 Kalinga, a kingdom 252, 260 Kalyani, river in Ceylon 90 Nagadipa, island off Ceylon 90 Kamanita, a brabmin 149 Nalagiri, elephant 140, 168 Kamsa, King 274 Nalikera, island of 121 Kapila 63 Naiida 63, 64, 65 Kasi 11, 39, 47, 48, 50, 59, 70, 71, 92, ,, a place 137 94, 101, 103, 108, 115, 117, 121, 143, Nandaka's preaching 268 154, 164, 171, 179, 218, 246, 264, Nandana, a grove 133 268, 275, 280 Nandapandita, a man 260 Kassapa 13 Nataputta'l82 Buddba 77, 177 Natbaputta 182, 183 tbe Elder 260 Nerbudda, tbe 237 ,, the tortoise clan 247 New Testament referred to 77 Kattika, a montb 254 Nirvana 17, 26, 78, 91, 139, 184, 230, 282 „ feast 254 North Indian Notes and Queries quoted Kekaka, a city 149, 150 80, 72, 129, 132 Khandbakatn 283 Kbema 24 Okkaka, a mythical king 299 Index. 313 Pacceka-buddha 57, 137, 139, 231, 282 Sakya clan (Sakiya, Sakka) 11, 267, 283, 301 Pali words explained Samiddhi 39 agatigatam 1 Samyutta Nikaya referred to 100 ahivataroga 55, 206 Sanchi Tope 60, Addenda p. xx alambara drum 237 Sariputta 4, 7, 17, 26, 27, 34, 36, 64, 74, anaka drum 237 78, 103, 107, 110, 112, 119, 138, 142, anfiam vyakaroti 230 183, 199, 200, 203, 244, 245, 246, 260, asura (fallen angel) 99 262, 267, '268, 272, 287, 295, '297 caturaiigasamannagatam 131 Satadhamma 57 citta-pasada 59 Savatthi 9, 31, 44, 52, 55, 59, 65, 68, 91, dija, 'twice-born,' of birds and brah- 104, 127, 138, 142, 151, 156, 158, 163, mins 162 178, 189, 199, 205, 216, 223, 229, 233, gandhakuti 152 235, 251, 262, 264, 266, 268, 297 gandhapaiicangulikarii 72 Senaka 54 gavutaddhayojauamatte 147 Seneca quoted 127 hetthamailca 286 Sihasenapati 182 -jariighakahapanadigahanena 166 Simonides referred to 134 jataveda, 'fire' 226 Sineru, Mount 189 kakaguyha 122 Sirlsavatthu, a goblin town 89 kakapeyya 122, 302 Subhagavana Park 180 kalaghasa 181 Suddhodhana 34, 98 kiihsuka tree 184 Suhanu 22 lakara, laiikara 78 Sujata, a lady 239, 240, 242 nakkhatta 194 Sundarl, a woman murdered by the nasikavata 206 heretics 283, 284 fiatti 258 Susima 32, 33, 34 peta (ghost) 99 Sutta Nipata referred to 196, 284 rajjugahakaamacca 257 Suttavibhaiiga referred to 197 salaka, a term of abuse 186 saratthi 257 Takkasila 2, 27, 32, 36, 47, 50, 59, 60, 68, tinduka tree 53 96, 121, 141, 152, 153, 189, 193, 195, tittiiiya 182 196, 218, 221, 224, 241,251,273, 280, Panada, a legendary king 230, 231 290 Pancatantra referred to 79, 81, 83, 123, 285 Talmud referred to 221 Panduka, a heretic 264 Tapoda Park 39 Panini referred to 122 Tathagata 60, 140, 154, 163, 184, 251 Parasariya, a brahmin teacher 142 Tevijja-Sutta referred to 127 Pasenadi, King 11, 200, 275 Therlgatha referred to 55 Phaedrus referred to 123 Tibetan Tales referred to 80, 81, 216 Pitakas, the Three 172, 180 Tunisische Marchen referred to 129 Plato referred to 134 Potali, city of 108 Udana quoted 283 Pubbarama 305 Udayi, a foohsh Elder 115, 116, 183, 184 Punabbasu, a heretic 264 Ukkattba, a place 180 Punna, a man 260 Upananda, Elder 301, 302 Puiiiialakkhana, Lady 279, 280 Upasalha 37, 38 Pythagoreans compared 134 Upasena, a Brother 306 Uppalavanna, a woman 260 Questions of Milinda referred to 140, 168, Utta, Elder 275 172, 216 Uttaraparicala, a city 149, 150 Eaghuvarhsa quoted 32 Vacaspati's Dictionary quoted 122 Bahula 46, 48, 75, 98, 188, 268, 295 Vajira, princess 275 Eahula's mother 87, 98, 260, 268, 272, Vedas, the Three 30, 32, 33, 34, 60, 68, 295 69, 168, 180, 181, 287 Eajagaha 38, 39, 138, 264 Vejayanta, Sakka's palace 152 Koja the Mallian 160, 161 Veluvana, see Bamboo Grove Vesali, a place 4, 180 Saketa, a place 162 Vessavana, 12, 271, 272 ,, a name 162 Videha, kingdom of 27, 28, 231 Sakka 63, 70, 87, 99, 100, 132, 133, 134, Vimana-vatthu referred to 175, 177, 178 135, 149, 150, 151, 152, 174, 175, 176, Vinaya mentioned 306 177, 216, 217, 231, 259, 260, 269, 294, Visakha, a lady 200, 239 295, 307, 308 Sakunovada-sutta 40 Yama, gatekeeper of hell 167 J. II. 21 Accomplishments, Eighteen 60, 287 Discrepancy between verses and story 127, Air, passing through the, a supernatm'al 155 power of ascetics 70, 71, 191, 192, Disease tricked by escaping through a 229 hole in the wall 55 Alms for alms 57, 214 'Door' question, the 163 Alms-halls 83, 84, 252, 253 Dove's-foot nymphs 63 Alms, how not to give 31 Drum made of a crab's claw 237 Alms-pilgrimage 230, 237 Archer's garb 61 Earning a living. Twenty-one unlawful Army, its four parts 66 ways 57 ,, modes of drawing up 275 Ecstasies, Four 172 Ascetics, four classes of contented 301 Eighteen Accomplishments 60, 287 „ Thirteen Practices of 307 Eighteen Constituents of Being 184 Ascetic, sham 47, 139, 188, 261, 278 Eight Stages of Knowledge 180 Astrology 16, 127, 291 Elements of Being, Five 184 Attainments, see Faculties and 287 ,, Four Principal 184 Elephant Festivals 32, 33, 34 Bath-money, a queen's allowance 164, 275 manual 32, 33, 34 Being, Five Elements of 184 of State 16 ,, Eighteen Constituents of 184 with thorn in its foot 14 ,, Birth : immediate re-incarnation due to Eleven Blessings, 9, 42 keen desire, and brought about with- Emendations suggested 1, 104, 167, 168, out parents 264 174, 194, 197, 267, 290, 302, 303 Birth-fire 30 Excellences, the four 29, 37, 39, 42, 43, Blessings, Eleven 9, 42 48, 92, 102 Bodliisatta peculiar from his birth 228 Existence, three stages of 56 ,, tempted and sins 228, 265 Bonds, what are the real 228 Faculties and Attainments, the 31, 36, 38, Buddha, attempts to injure 85, 106, 110, 39, 45, 50, 62, 92, 98, 108, 120, 159, 131, 140, 165, 166, 168, 172 188, 190, 199, 220, 229, 246, 268, 280, ,, imitating of 103, 113 293, 298 Fate written upon the forehead 84, 195 Captain of the Faith 7, 64, 112, 138, 200, Festivals 32, 254 268, 295 Fire lit at birth 30 Carpenters, village of 14 their tools and ; , sacred 30 , mode of work 14 Five Elements of Being 184 Chinese funeral custom 25 Five Pleasures of Sense 41 City guards 98 Five Precepts, see Precepts Clan, tortoise 247 Five-spray garlands 72, 177 Commander-in-chief 13 Five Virtues 44, 251, 252, 260 Constituents of Being, Eighteen 184 Flying horse 90 Conception by eating fruit alluded to 269 Forehead, fate written upon 84, 195 ,, ceremonies done at 1 Four Ecstasies 172 Coronation :fig-wood chair and three Four Excellences, see Excellences shells used in the ceremony 278 Four Great Kings 61, 62, 217 Cranes conceived at the sound of thunder Four Principal Elements 184 249 Four Supernatural Powers 216 'Crane's sleep,' proverb for trickery 162 Four Virtues, a man with 134, 145 Four worlds of misery 98, 262 Disciples, four classes of 7 Friends, which should be avoided 266 Index, 315 Gifts, rules about 18 Northern brahmin 57, 299 Goblins 12, 89, 103, 271 Nymphs 63, 175, 177 Grain, measuring of 258 Grateful Beasts, new form of 35 Ordination 230, 298 Great Eenunciation 60 Owl clan 175 Hall of Truth 9, 21, 31, 44, 46, 48, 64, Palace of Sakka 132, 269 91, 112, 121, 140, 148, 154, 156, 157, Paths, the 9, 17, 21, 26, 31, 34, 36, 38, 159, 164, 166, 168, 171, 182, 183, 186, 39, 42, 56, 58, 65, 69, 77, 78, 80, 187, 193, 200, 203, 207, 216, 223, 224, 85, 91, 94, 95, 97, 98, 100, 110, 227, 240, 242, 243, 245, 268, 275, 295, 118, 125, 126, 130, 144, 158, 159, 298, 299, 301, 304, 305 163, 164, 188, 193, 196, 203, 205, Headman, village 94 215, 218, 222, 226, 229, 230, 232, Heaven, by what deeds won 177 f. 250, 260, 268, 286, 290, 298, 303 ,, of the Four Great Kings 217 Precepts, Five 4, 13, 25, 205 ,, Brahma's, saepe Precious Things, the Seven 216 Hells, the Four 98, 262 Problems in folk-tales 207, 209 Hereditary rights 32 Processions 16 Heretics 31, 118, 119, 182, 264, 283 Hero's Tasks, new form of 131 Rain -maker 252 Refuges, Three 4, 17, 44, 205 Imitating the Buddha, 103, 113 Release 9 Immortality won by eating a Golden Renunciation, Great 60 Peacock 25 Riddles 122, 130, 225, 269 Inscriptions, upon golden plates 24, 255 ff. Robes for Buddhist priests, rules about Insight 268 18 Royal Virtues, ten 1, 273 Jains, the 182 Russian unpublished vai-iant 110 Japanese variant 110 Jewel of serpent 197 ff. Seven Precious Things 216 Judas tree 184, 185 Seven Treasures of Empire 268 Judgements given 212 f. Similes 155, 166, 191, 220, 229, 236, 284 Sin of the Bodhisatta 228, 265 Kalevala quoted 1 Snake-charmer 186 King as rain-maker 252 Snakes' breath poisonous 55, 206; Breeds Kings dress like the gods 252 of snakes 101 Charms against 101 ; ' King's othcer 209 ' Guardians of treasure 214; Jewels in Knowledge, Eight Stages of 180 their heads 197 ff. Kuru righteousness 251 ff. Sneezing, an omen 11 ff. Spells 23, 101, 168 Life-token 111, cp. 279 Spirit of hill 82; river 288, 289; sea 78, Lotus army 275 302; tree 105, 113, 148, 211, 245, Luck 44, 127, 265, 279, 282, 291 263, 276, 278, 299, 300, 301, 304, Lucky days 194 305; woodland 159 ,, speech 44, 265 State elephant 16 Succession of Causes, chapter on 180 Magic razor- axe 70 Sun, adjured 23, 24 ,, milk-bowl 70 Supernatural power 229 ,, drum 70 „ Powers, the Four 216 ,, gem 70 ,, powers gained by eating certain Tax-gatherer 13 birds 280 Ten Royal Virtues 1, 273 Marriage rule 247 Thirty-three Archangels 25, 62, 63, 64, Master of the Ceremonies 32 216, 217 Meat-eating 182 Thirty-six, the 216 Merit, how conferred 221, 288, 289 Three Refuges, see Refuges 'Messenger' 221 Three stages of existence 56 Metre in the text of the Jatakas 23, 24 Three Treasures 78, 102, 189 Mice and rats, their gnawing unlucky 127 Tlirone of Sakka grows hot 87, 132, 174 Miracles of saints 77 Thunder, proverb concerning 237 Moderation 204 ,, cranes conceived at the sound Music, technicalities of 172, 173, 175, 176 of 249 Tortoise clan 247 Naked ascetics 182, 183 Touch, six spheres of 184 Name-day 218 Trance, mystic 188, 192 Treasure guarded by snakes 211 Village headman 94 Treasurer of the faith 18, 64 Virtues, Five 251, 252, 260 Treasures of Empire, the seven 268 Ten 1, 273 Truths, the 9, 17, 21, 26, 34, 36, 39, 42, 56, 58, 69, 78, 80, 85, 91, 94, 95, Waggon army 275 97, 98, 100, 110, 118, 125, 126, 130, Water, not to be defiled 15 144, 158, 159, 164, 188, 189, 193, Waxing and waning period 42 196, 203, 205, 215, 218, 222, 226, Wheel army 275 229, 232, 243, 244, 247, 250, 260, Wheel of Empire 217 263, 286, 290, 298, 303, 306 Wickedness, Four Ways of 1 Twenty-one unlawful ways of earning a Winnowing basket 277 living 57 Wishing Cup 294 Wives, seven kinds of 239, 240 Umbrella, white 274 Women, Buddhist opinion of 226, 228, ' Uncle = mother's brother, term of affec- ' 234 tion 210 Writing upon a leaf 122 ,, on a golden plate 24 Verses and story, discrepancy between 127, 155 Yellowstone throne of Sakka 63 cambbidge: printed by j. and c. f. clay, at the university press. \X 1 1012 01062 0476 DATEDUE gaylord