ဇာတက-အဋ္ဌကထာ (တ)

The story of this Birth will be set forth in full in the Kunala Birth K

VANARA- JATAK A '. [133] "ffave I from water" etc. — This story was told by the Master, when dwelling in the Bamboo Grove, concerning the going about of Devadatta to kill the Buddha. The incident that led to the story has been already given in detail. 1 No. 523, Vol. V. 2 See no. 208, Vol. ii. 88 The Jataka. Book IV. Once upon a time when Brahmadatta reigned in Benares, the Bodhisatta came to life as a young monkey in the Himalaya region. And when fully grown he lived on the banks of the Ganges. Now a certain female crocodile in the Ganges conceived a longing for the flesh of the Bodhisatta's heart, and told it to her husband. He thought, " I will kill the Bodhisatta by plunging him in the water and will take his heart's flesh and give it to my wife." So he said to the Bodhisatta, " Come, my friend, we will go and eat wild fruits on a certain island." " How shall I get there 1 " he said. " I will put you on my back and bring you there," answered the crocodile. Innocent of the crocodile's purpose he jumped on his back and sat there. The crocodile after swimming a little way began to dive. Then " the monkey said, " Why, Sir, do you plunge me into the water 1 "I am going to kill you," said the crocodile, "and give your heart's flesh to my wife." " Foolish fellow," said he, " do you suppose my heart is inside me? *' Then where have you put it 1 " Do you not see it hanging there on yonder fig-tree 1 " I see it," said the crocodile. " But will you give it meV " Yes, I will," said the monkey. Then the crocodile — so foolish was he — took him and swam to the foot of the fig-tree on the river bank. The Bodhisatta springing from the crocodile's back perched on the fig-tree and repeated these stanzas Have I from water, fish, to dry land passed Only to fall into thy power at last? Of bread fruit and rose apples I am sick, And rather figs than yonder mangoes pick. He that to great occasion fails to rise 'Neath foeman's feet in sorrow prostrate lies : [134] One prompt a crisis in his fate to know Needs never dread oppression from his foe. Thus did the Bodhisatta in these four stanzas tell how to succeed in worldly affairs, and forthwith disappeared in the thicket of trees. The Master, having brought his lesson to an end, identified the Birth : "At that time Devadatta was the crocodile, and I myself was the monkey." No. 343. 89

"Long I held" etc. This .story was told by the Master at Jetavana, concerning a heron that lived in the house of the king of Kosala. She carried messages, they say, for the king, and had two young ones. The king sent this bird with a letter to some other king. When she was gone away, the boys in the royal family squeezed the young birds to death in their hands. The mother bird came back and missing her young ones, asked who had killed her ofl'spring. They said, " So and So." And at thi,s time there was a fierce and savage tiger kept in the palace, fastened by a strong chain. Now these boys came to see the tiger and the heron went with them, thinking, " Even as my young ones were killed by them, just so will I deal with these boys," and she took hold of them and threw them down at the foot of the tiger. The tiger with a growl crunched them up. The bird said, " Now is the wish of my heart fulfilled," and flying up into the air made straight for the Himalayas. On hearing what had happened they started a discussion in the Hall of Truth, saying, [135] "Sirs, a heron, it is said, in the king's palace threw down before a tiger the boys who killed her young ones, and when she had thus brought about their death, she made off"." The Master came and inquired what it was the Brethren were discussing and said, "Not now only. Brethren, but formerly also did she bring about the death of those who killed her young ones." And herewith he related a legend of the past. Once upon a time the Bodhisatta at Benares ruled his kingdom with, justice and equity. A certain heron in his house carried messages for him. And so on just as before. But the special point here is that in this case the bird, having let the tiger kill the boys, thought, " I can no longer remain here. I will take my departure, but though I am going away I will not leave without telling the king, but as soon as I have told him I will be off." And so she drew nigh and saluted the king, and standing a little way off said, " My lord, it was through your carelessness that the boys killed my young ones, and under the influence of passion I in revenge caused their death. Now I can no longer live here." And uttering the first stanza she said : Long I held this house as mine, Honour great I did receive. It is due to act of thine I am now compelled to leave. The king on hearing this repeated the second stanza : Should one to retaliate, Wrong with equal wrong repay. Then his anger should abate So, good heron, prithee stay. 90 The Jataha. Booh IV. [136] Hearing this the bird spoke the thii'd stanza Wronged can with wrong-doer ne'er As of old "be made at one : Novight, king, can keep me here, Lo ! from henceforth I am gone. The king, on hearing this, spoke the foui-th stanza Should they wise, not foohsh be, With the wronged wrong-doer may Live in peace and harmony: So, good heron, prithee, stay. The bird said, " As things are, I cannot stay, my lord," and saluting the king she flew up into the air and made straight for the Himalayas. The ]\Iaster, his lesson ended, thus identified the Birth " The heron in the : former tale was the heron in this, but the king of Benares was myself."

[137] " She that did thy mangoes eat," etc. — This story was told by the ^Master while at Jetavana, concerning an elder who kept watch over mango fruit. When he was old, they say, he became an ascetic and built him a hut of leaves in a mango orchard on the outskirts of Jetavana, and not only himself continually ate the ripe fruit that fell from the mango trees, but also gave some to his kinsfolk. When he had set out on his round of alms-begging, some thieves knocked down his mangoes, and ate some and went off with others. At this moment the four daughters of a rich merchant, after bathing in the river Aciravati, in wandering about strayed into the mango orchard. When the old man returned and found them there, he charged them with having eaten his mangoes. " Sir," they said, " we have but just come ; we have not eaten your mangoes." "Then take an oath," he said. " We will, Sir," they said, and took an oath. The old man having thus put them to shame, by making them take an oath, let them go. The Brethren, hearing of his action, raised a discussion in the Hall of Truth, how that an old man exacted an oath from the daughters of a merchant, who entered the mango orchard where he himself lived, and after putting them to shame by administering an oath to them, let them go. When the Master came and on inquiring what was the topic they sat in council to discuss, heard what it was, he said, " Not now only, Brethren, but formerly also this old man, when he kept watch over mangoes, made certain daughters of a rich merchant take an oath, and after thus putting them to shame let them go." And so saying he told a story of the past. No. 344. 91 Once upon a time when Brahmadatta was reigning in Beuares, the Bodhisatta became Sakka. At that time a knavish ascetic built a hermitage of leaves in a mango orchard on a river bank near Benares, and keeping watch over the mangoes, ate the ripe fruit that fell from the mango trees and also gave some to his kinsfolk, and dwelt there gaining his livelihood by various false practices. At this time Sakka, king of heaven, thought " Who, I wonder, in this world of men support their parents, pay honour to the aged members of their family, give alms, keep the moi'al law and observe fast days ] Which of them after adopting the religious life, continually devote themselves to the duties befitting priests, and which of them again are guilty of misconduct? " And exploring the world he spied this wicked ascetic keeping watch over his mangoes [138] and said, "This false ascetic, abandoning his duties as a priest, such as the process by which religious ecstasy may be induced and the like, is continually watching a mango orchard. I will frighten him soundly." So when he was gone into the village for alms, Sakka by his supernatural power knocked down the mangoes, and made as if they had been plundered by thieves. At this moment four daughters of a merchant of Benares entered the orchard, and the false ascetic on seeing them stopped them and said, "You have eaten my mangoes." They said, "Sir, we have but just come. We have not eaten them." "Then take an oath," he said. "But in that case may we go?" they asked. "Certainly, you may." "Very well. Sir," they said, and the eldest of them sware an oath, uttering the first stanza : She that did thy mangoes eat, As her lord shall own some churl, That with dye grey hairs would cheat And his locks with tongs would curl. The ascetic said, "Stand thou on one side," and he made the second daughter of the mei'chant take an oath, and she repeated the second stanza Let the maid that robbed thy tree Vainly for a husband sigh, Past her teens though she may be And on thirty verging nigh. And after she had taken an oath and stood on one side, the third maiden uttered the third stanza : [139] She that thy ripe mangoes ate Weary path shall tread alone, And at trysting place too late Grieve to find her lover G;one. When she had taken an oath and stood aside, the fourth maiden uttered the fourth stanza : She that did thy tree despoil Gaily dressed, with wreath on head. And bedewed with sandal oil Still shall seek a virgin bed. The ascetic said, "This is a solemn oath you have taken; others must have eaten the mangoes. Do ye therefore now be gone." And so saying, he sent them away. Sakka then presented himself in a terrible form, and drove away the false ascetic from the place. The Master, having ended his lesson, identified the Birth "At that time this : false ascetic was the old man who watched mangoes. The four merchant's daughters played the same part then as now. But Sakka was myself."

"Should a Jiame sioeep" etc. This story was told by the Master at Jetavana, concerning a slothful Brother. He was, it was said, of gentle birth and lived at Savatthi. And after giving a hearty assent to the doctrine and taking orders, he became slothful, and as regards rehearsal of the Law, catechizing, enlightened devotion and the round of priestly duties, he did not fully enter into them, being overcome by his besetting sins, and was always to be found at public loungingplaces. The Brethren discussed his sloth in the Hall of Truth, saying, "Such an one, Sirs, after taking orders in so excellent a faith that leads to Salvation, is continually slothful and indolent, and overcome by his besetting sins." [140] When the Master came and inquired what the Brethren were assembled to discuss, on being told what it was, he said, "Not now only, Brethren, but formerly too was he slothful." And so saying he told an old-world tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta became his valued minister.The king of Benares was of a slothful disposition, and the Bodhisatta went about considering some means to rouse the king. Now one day the king went to his garden, accompanied by his minister, and while wandering about there he espied a slothful tortoise. Lazy creatures like these, they say, though they are in motion a whole day, move only just an inch or two. The king on seeing it asked, saying, " Friend, what is its namel" The Bodhisatta answered, "The creature is called a tortoise, great king; and is so lazy that though it is in motion all day, it only moves just an inch or two." And addressing it he said, "Ho Sir Tortoise, yours is a ! slow motion. Supposing a conflagration arose in the forest, what would you do?" And herewith he spoke the first stanza: Should a flame sweep through the grove, Leaving blackened path behind, How, Sir Waddler, slow to move. Way of safety couldst thou find ? The tortoise on hearing this repeated the second stanza : Holes on every side abound, Chinks there be in every tree, Here a refuge will be found Or an end of us 'twill be. [141] On hearing this the Bodhisatta gave utterance to two stanzas : Whoso doth hurry when he ought to rest, And tarries long when utmost speed is best. Destroys the slender fabric of his weal, As withered leaf is crushed beneath the heel. But they who wait betimes nor haste too soon, Fulfil their piu-pose, as her orb the moon. The king, hearing the words of the Bodhisatta, thenceforth was no longer indolent. The Master, having ended his lesson, identified the Birth: "At that time the slothful Brother was the tortoise, and I myself was the wise councillor."

" Thou that of late," etc. This story the Master while at Jetavana told concerning the Feast of Friendship. In the house of Anathapindika, they say, five hundred Brethren were constantly fed. [142] The house was continually like a place of refreshment for the assembly of the Brethren, bright with the sheen of their yellow robes and blown upon with saintly odours. So one day the king in making a solemn procession round the city caught sight of the assembly of the Brethren in the Treasurer's house, and thinking, "I too will grant a perpetual alms to the assembly of saints," he went to the monastery and after greeting the Master he instituted perpetual alms for five hundred Brethren. Thenceforth there is a perpetual giving of alms in the king's house, even choice food of rice with the perfume of the rain upon it, but there are none to give it with their own hands, with marks of affection and love, but the king's ministers dispense the food, and the Brethren do not care to sit down and eat it, but taking the various dainty foods, they go each to the house of his own retainers, and giving them the food, themselves eat whatever is set before them, whether coarse or dainty. Now one day much wild fruit was brought to the king. The king said, "Give it to the Order of the Brethren." They went to the refectory and came and told the king, "There is not a single Brother there." "What, is it not time yet?" said the king. "Yes it is time," they said, "but the Brethren take the food in your house, and then go to the abode of their trusty servitors, and give the food to theiu, and themselves eat whatsoever is served up to them, whether it be coarse or dainty." The king said, "Om- food is dainty. Why in the world do they abstain from ours and eat some other food " And thinking, "I will inquire of the Master," he ? went to the monastery and asked him. The Master said, "The best food is that which is given in love. Owing to the absence of those who by giving in love establish friendly feeling, the Brethren take the food and eat it in some friendly place of their own. There is no flavour, Sire, equal to that of love. That which is given without love, though it be composed of the four sweet things, is not worth so much as wild rice given with love. Wise men of old, when sickness arose amongst them, though the king with his five families of leeches provided remedies, if the sickness were not thus assuaged, repaired to their intimate friends and by eating broth of wild rice and millet, without salt, or even leaves without salt, sprinkled with water only, were healed of their sickness." And with these words at their request he told them a story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family in the kingdom of Kasi, [143] and they called him young Kappa. When he came of age, he acquired all the arts at Takkasila and afterwai-ds adopted the religious life. At this time an ascetic named Kesava attended by five hundred other ascetics became the teacher of a band of disciples and abode in the Himalayas. The Bodhisatta came to him and becoming the senior of the five hundred pupils, dwelt there and shewed a friendly feeling and affection for Kesava. And they became very intimate one with another. By and bye Kesava accompanied by these ascetics went to Benares to procure salt and vinegar and lodged in the king's garden. Next day he went into the city and came to the palace door. When the king saw the band of holy men, he invited them in and fed them in his own house, and exacting the usual promise from them, he lodged them in his garden. So when the rainy season was over, Kesava took leave of the king. The king said, " Holy Sir, you are an old man. Do you now dwell near us, and send No. 346. 95 the young ascetics to the Himalayas." He agreed and sent them with the head disciple to the Himalayas and himself was left quite alone. Kafipa went to the Himalayas and dwelt there with the ascetics. Kesava was unhappy at being deprived of the society of Kappa, and in his desire to see him got no sleep, and in consequence of losing his sleep, his food was not properly digested. A bloody flux set in, followed by severe pains. The king with his five families of leeches watched over the ascetic, but his sickness abated not. The ascetic asked the king, "Do you, Sire, wish for me to die or to " recover 1 " To recover, Sir," he answered. "Then send me to the Himalayas," he said. " Agreed," said the king, and sent to a minister named Narada, and bade him go with some foresters and take the holy man to the Himalayas. Narada took him there and returned home. But by the mere sight of Kappa, Kesava's mental disorder ceased and his unhappiness subsided. [144] So Kappa gave him broth made of millet and wild rice together with leaves sprinkled with water, without salt and spices, and at that very instant tbe dysentery was assuaged. The king again sent Narada saying, " Go and learn tidings of the ascetic Kesava." He came and finding him recovered said, "Reverend Sii-, the king of Benares treating you with his five families of leeches could not heal your sickness. How did Kappa treat you? " And herewith he uttered the first stanza: Thou that of late with lord of men didst dwell, A king prepared to grant thy heart's desire. What is the charm of Kappa's hermit cell That blessed Kesava should here retire I Kesava on hearing this repeated the second stanza All here is charming e'en the very trees : Narada, my fancy take. And Kappa's words that never fail to please A grateful echo in my heart awake. After these words he said : " Kappa by way of pleasing me gave me to drink broth made of millet and wild rice mixed with leaves sprinkled with water, and without salt and spices, and therewith was my bodily sickness stayed and I was healed." Narada, hearing this, repeated the third stanza Thou that but now the purest rice didst eat Boiled with a dainty flavouring of meat. How canst thou relish such insipid fare And millet and wild rice with hermits share ? [145] On hearing this Kesava uttered the fourth stanza ; The food may coarse or dainty prove, May scanty be or much abound, Yet if the meal is blest with love, Love the best sauce by far is found. Narada on hearing his words returned to the king and told him, "Kesava says thus and thus." The Master, having ended his lesson, identified the Birth : "At that time the king was Auanda, Narada was Sariputta, Kesava was Bakabrahma^, Kappa was myself."

AYAKUTA-JATAKA." " Why in mid air," etc. — This story the Master, while dwelling at Jetavana, told concerning the duty of doing good to men. The incident that led to the story will be set forth in the Mahakanha Birth ^. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as the son of his chief queeu. And when he was of age, he was instructed in all the arts and on the death of his father was established in his kingdom and governed it righteously. At that time men were devoted to the worship of the gods [146] and made religious offerings to them by the slaughter of many goats, rams and the like. The Bodhisatta proclaimed by beat of drum, "No living creature is to be put to death." The Yakkhas were enraged against the Bodhisatta at losing their offerings, and calling together an assembly of their kind in the Himalayas, they sent forth a certain savage Yakkha to slay the Bodhisatta. He took a huge blazing mass of iron as big as the dome of a 1 See no. 405. ^ See R. Morris, Folk-Lore Journal, iii. 336. 3 No. 469, Vol. iv. house, and thinking to strike a deadly blow, immediately after the mid watch, came and stood at the bed's head of the Bodhisatta. At that instant the throne of Sakka manifested signs of heat. After considering the matter the god discovered the cause, and grasping his thunderbolt in his hand he came and stood over the Yakkha. The Bodhisatta on seeing the Yakkha thought, "Why in the world is he standing here? Is it to protect me, or from a desire to slay me?" And as he talked with him he repeated the first stanza : Why in mid air, O Yakklia, dost thou stand With yon huge bolt of iron in thy hand ? Art thou to guard me from all harm intent. Or here to-day for my destruction sent ? Now the Bodhisatta saw only the Yakkha. He did not see Sakka. The Yakkha through fear of Sakka durst not strike the Bodhisatta. On hearing the words of the Bodhisatta the Yakkha said, "Great king, I am not stationed here to guard you I came minded to smite you with this ; blazing mass of iron, but through fear of Sakka I dare not strike you." And to explain his meaning he uttered the second stanza : As messenger of Rakkhasas, lo here! To compass thy destruction I appear. But all in vain the fiery bolt I wield Against the head that Indra's self would shield. On hearing this the Bodhisatta repeated two more stanzas : If Indra, Suja's lord, in heaven that reigns. Great king of gods, mycause to champion deigns, [147] With hideous howl though goblins rend the sky, No demon brood has power to terrify. Let mud-sprite devils gibber as they may. They are not equal to so stern a fray. Thus did Sakka put the Yakkha to flight. And exhorting the Great Being, he said, " Great king, fear not. Henceforth we will protect you. Be not afraid." And so saying he returned straight to his own place of abode. The Master here ended his lesson and identified the Birth: "At that time Anuruddha was Sakka, and I myself was the king of Benares." J. III. 98 The Jataka. Book IV.

" This do2ibt, my father" etc. — This story the Master told when dwelling at Jetavana, concerning the seduction of a youth by a certain coarse girl. The incident that led up to the story will be set forth in the CuUanaradakassapa Birth 1. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin household. And when he grew up and was learned in all the arts at Takkasila, his wife died and he adopted the religious lifeand went with his son to dwell in the Himalayas. There leaving his son in a hermitage, he went forth to gather all kinds of fruit. At that time as some brigands were harrying a border village, and were going off with their jDrisoners, a certain damsel fled for refuge to this hermitage [148] and by her seductions corrupted the virtue of the youth. She said to him, "Oome, let us begone." "Let my father first return," he said, "and after I have seen him, I will go with you." "Well, when you have seen him, come to me," she said. And going out she sat herself down in the middle of the road. The young ascetic, when his fetlier had come, spoke the first stanza : This doubt, my father, solve for me, I pray; If to some village from this wood I stray. Men of what school of morals, or what sect Shall I most wisely for my friends affect ? Then his father, by way of warning him, repeated three stanzas One that can gain thy confidence and love, Can trust thy word, and with thee patient prove. In thought and word and deed will ne'er oflfend Take to thy heart and cling to him as friend. To men capricious as the monkey-kind And found unstable, be not thou inclined. Though to some desert lone thy lot should be confined. [149] On hearing this the young ascetic said, "Dear father, how shall I find a man possessed of these virtues 1 I will not go. With you only will T live." And so saying he turned back. Then his father taught him the 1 No. 477, Vol. iv. preparatory rites to induce mystic meditation. And both father and son, without falling away from religious ecstasy, became destined to birth in the Brahma-world. The Master, his lesson ended, thus identified the Birth: "At that time the youth and the maiden were the same as in the later story. The ascetic was myself."

S ANDHIBHEDA-J ATAKA '. ''Nought in common" etc. This story the Master, dwelling at Jetavana, told concerning the moral precept on slander. Ouce upon a time the Master hearing that the Six"^ Priests collect slanderous tales, called them to him and asked, "Is it true, Brothers, that you collect slanderous tales of such of your brethren as are inclined to quarrelling and strife and dispiitation, and that quarrels therefore, that would not otherwise arise, spring up and when they so arise have a tendency to grow 1 " " It is true," they said. Then he reproved those brethren and said, "Brothers, backbiting speech is like to a blow with a sharp sword. A fii-m friendship is quickly broken up by slander and people that listen thereto become liable to be estranged from their fi-iends, as was the case with the lion and the bull." And so saying he told an old legend of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as his son, and after acquiring all the arts at Takkasila, on his father's death, he ruled his kingdom righteously. At that time a certain neatherd, who was tending cattle in their sheds in the forest, came home and inadvertently left behind him a cow that was in calf. Between this cow and a lioness sprang up a firm friendship. The ^ See no. 361 infra, Tibetan Tales, xxxiii. p. 325, ' The Jackal as Calumniator,' and Benfey's Introduction to the Panchatantra. - See Vol. i. no. 28, p. 71. 100 The Jdtaka. Book IV. two animals became fast friends and went about together. So after a time the cow brought forth a calf and the lioness a cub. These two young creatures also by the force of family ties became fast friends and wandered about together. [150J Then a certain forester, after observing their affection, took such wares as are produced in the forest and went to Benares and presented them to the king. And when the king asked him, " Friend, have you seen any unusual marvel in the forest?" he made answer, "I saw nothing else that was wonderful, my lord, but I did see a lion and a bull wandering about together, very friendly one towards another." "Should a third animal appear," said the king, "there will certainly be mischief Come and tell me, if you see the pair joined by a third animal." " Certainly, my lord," he answered. Now when the forester had left for Benares, a jackal ministered to the lion and the bull. When he returned to the forest and saw this he said, " I will tell the king that a third animal has appeared," and departed for the city. Now the jackal thought, " There is no meat that I have not eaten except the flesh of lions and bulls. By setting these two at variance, I will get theii" flesh to eat." And he said, " This is the way he speaks of you," and thus dividing them one from another, he soon brought about a quarrel and reduced them to a dying condition. But the forester came and told the king, " My lord, a third animal has turned up." "What is it?" said the king. "A jackal, my lord." Said the king, "He will cause them to quarrel, and will bring about their death. We shall find them dead when we arrive." And so saying, he mounted upon his chariot and travelling on the road pointed out by the forester, he arrived just as the two animals had by their quarrel destroyed one anothei*. The jackal highly delighted was eating, now the flesh of the lion, and now that of the bull. The king when he saw that they were both dead, stood just as he was upon his chariot, and addressing his charioteer gave utterance to these verses [151] Nought in common had this pair. Neither wives nor food did share ; Yet behold how slanderous word, Keen as any two-edged sword. Did devise with cunning art Friends of old to keep apart. Thus did bull and lion fall Prey to meanest beast of all So will all bed-fellows be With this pair in misery, If they lend a willing ear To the slanderer's whispered sneer. But they thrive exceeding well, E'en as those in heaven that dwell. Who to slander ne'er attend Slander parting friend from friend. [152] The king spoke these verses, and bidding them gather together the mane, skin, claws, and teeth of the lion, returned straight to his own city. The Master, having ended his lesson, thus identified the Birth : "At that time I myself was the king."

This Question will be found in the Ummagga Jataka. BOOK V. PANCANIPATA

[153] "Stript of all thejoi/s of life," etc. This .story the Master, while dwelling at Jetavana, told concerning a councillor who was guilty of misconduct in the harem of the king of Kosala. The incident that gave rise to the story has been given in fvxll before i. Here too the Bodhisatta became king in Benares. The wicked councillor called in the king of Kosala and got Mm to seize upon the kingdom of Kasi, and to throw the Bodhisatta into prison. The king of Benares developed ecstatic meditation and sat cross-legged in the air. A fierce heat sprang up in the body of the marauding king, and he drew nigh to the king of Benares and repeated the first stanza : Stript of all the joys of life. Jewelled earrings, horse and car, Robbed of child and loving wife. Nought thy pleasure seems to mar. [154] On hearing him the Bodhisatta recited these verses : Pleasures soon make haste to leave us. Pleasures soon must all forego. Sorrow has no power to grieve us, Joy itself soon turns to woe. Moons with new-born orb appearing Wax awhile, to wane and die, Suns with warmth all nature cheering. Haste to set in yonder sky. Change is this world's law I .see, Sorrow has no pangs for me. ' See no. 282, Vol. ii. and no. 303 supra. No. 351. 103 Thus now did the Great Being expound the Truth to the usurper king, and bringing his conduct to the test, repeated these stanzas' : The idle sensual layman I detest, The false ascetic is a rogue confest. A bad king will a case unheard decide; Wrath in the sage can ne'er be justified. The warrior prince a well-weighed verdict gives, Of righteous judge the fame for ever lives. [155] The king of Kosala having thus gained the forgiveness of the Bodhisatta and given him back his kingdom, departed to his own country. The Master, having ended his discourse, thus identified the Bii'th : "At that time Ananda was the king of Kosala, and I myself was the king of Benares."

" 1F% haste to bring," etc. — This story the Master, while dwelling at Jetavana, told concerning a landowner who had lost his father. On the death of his father, they say, he went about lamenting, quite unable to shake off his grief. The Master perceived in the man a capacity to attain to the Fruit of Salvation, and when he went his rounds in Savatthi for alms, accompanied by an attendant priest, he came to his house and sitting down on the seat prepared for him he bowed to his host, who was also seated, and said, "Lay Brother, art thou grieving?" and on his replying, "Yes, Reverend Sir, I am," he said, "Friend, sages of old hearkened to the words of Wisdom, and when they lost a father, they did not grieve." And at the request of his host he told a story of the olden time. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life in the house of a landowner. And they called him young Sujata. When he was grown up, his grandsire died. Then his father from the day of the old man's death was filled with sorrow, and taking his bones from the place of cremation he ei-ected an earth-mound in his pleasui'e-garden, and depositing the remains there, whenever he visited 1 These stanzas occur also in no. 332 supnt. 104 The Jdtaka. Booh V. the place, adorned the tope with flowers and studiously lamented, neither bathing nor anointing himself nor eating. Neither did he attend to his business. The Bodhisatta, on observing this, thought, " My father ever since the death of my grandfather goes about overwhelmed with grief. And no one, I am sure, except myself has power to console him. I will find a way to deliver him from his sorrow." [156] So seeing a dead ox lying outside the city, he brought grass and water and placing them before it said, "Eat and drink, eat and drink." All that passed by on seeing this said, "Friend Sujata, are you mad? Do you ofier grass and water to a dead ox?" But he answered not a word. So they went to his father and said, " Your son has become mad. He is giving grass and water to a dead ox." On hearing this the landowner ceased to grieve for his father, and began to grieve for his son. And he went in haste and cried, "My dear Sujata, are you not in your sober senses? Why do you offer grass and water to the carcase of an ox?" And hereupon he spoke two stanzas : Why haste to bring thy new-mown grass so sweet. And cry to lifeless beast, 'Arise and eat'? No food may raise to life an ox that's dead, Thy words are idle and of folly bred. Then the Bodhisatta uttered two stanzas : Methinks this beast may come to life again, Both head and tail and its four feet remain. But of my grandsire head and limbs are gone : No fool weeps o'er his grave, but thou alone. On hearing this the father of tlie Bodhisatta thought: "My son [157] is wise.He knows the right thing to be done both for this world and for the next. He did this to console me." And he said, "My dear and wise son Sujata, it is known to me that all existing things are impermanent. Henceforth I will not grieve. Such a son as this must be every one that would remove a father's grief." And singing the praises of his son he said : As ghee-fed flame that blazes out amain Is quenched with water, so he quenched my pain. With sorrow's shaft my heart was wounded sore. He healed the wound and did my life restore. The barb extracted, full of peace and joy, I cease to grieve and hearken to my boy. Thus kindly souls wean mortals from their grief, As wise Sujata brought his sire relief. The IMaster having ended his discourse revealed the Truths and identified the Birth — — At the conclusion of the Truths the landowner attained fruition of : the First Path "At that time I myself was Sujata." : No. 353. 105

'''•'Though thoio art noio" etc. This story the Master, while living in the Bhesakala grove near Sumsumaragiri (Mount Crocodile) in the country of the Bhaggas, told concerning young prince Bodhi. This prince was the son of Udena, and at this time dwelt in Suriisumaragiri. Now he summoned a very skilful artisan, and got him to build him a palace called Kokanada, and to make it unlike that of any other king. [158] And afterwards he thought, "This artisan may build a similai' palace for some othei' king." And from a feeling of envy he plucked out his eyes. This circumstance became known in the assembly of the Brethren. Then they raised a discussion in the Hall of Truth, saying, "Sirs, young prince Bodhi had the eyes of such and such an artisan put out. Surely he is a harsh, cruel, and violent man." The Master came and asked what was the topic the Brethren were debating as they sat together, and hearing what it was he said, "Not now only, but formerly too such was his nature, and of old in like manner he put out the eyes of a thousand warriors and, after slaying them, he offered up their flesh as a religious sacrifice." And so saying he told them a story of past times. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta became a world-renowned teacher at Takkasila, and youths of the warrior and brahmin castes came from all India, to be taught the arts by him. The son of the king of Benares too, prince Brahmadatta, was taught the three Vedas by him. Now he was by nature harsh, cruel, and violent. The Bodhisatta, by his power of divination knowing his character, said, " My friend, you are harsh, cruel, and violent, and verily power that is attained by a man of violence is shortlived when his power : is gone from him, he is like a ship that is wrecked at sea. He reaches no sure haven. Therefore be not of such a character." And by way of admonition he repeated two stanzas : Though thou art now with peace and plenty blest. Such happy fate may shoi't-lived prove to be: Should riches perish, be not sore distrest. Like storm-tost sailor wrecked far out at sea. Each one shall fare according to his deed, And reap the harvest as he sows the seed, Whether of goodly herb, or maybe noxious weed. [159] Then he bade his teacher farewell and returned to Benares, and after exhibiting his proficiency in the arts to his father, he was established in the viceroy alty and on his father's death he succeeded to the kingdom. His family priest, Pingiya by name, was a harsh and cruel man. Beinggreedy of fame, he thought, " What if I were to cause all the rulers of 106 The Jdtaka. Book V. India to be seized by this king, and if he should thus become sole monarch and I become sole priest?" And he got the king to hearken to his words. And the king marched forth with a great army and invested the city of a certain king and took him prisoner. And by similar means he gained the sovereignty of all India, and with a thousand kings in his train, he went to seize upon the kingdom of Takkasila. The Bodhisatta repaired the walls of the city and made it imjjregnable to its enemies. And the king of Benares had a canopy set up over him and a curtain thrown round about him, at the foot of a big banyan tree on the banks of the Ganges. And having a couch spread for him, he took up his quarters there. Fighting in the plains of India he had taken captive a thousand kings, but failing in his attack on Takkasila, he asked his priest, " Master, though we have come hither with a host of captive kings, we cannot take Takkasila. What now are we to do ? " " Great king," he answered, " put out the eyes of the thousand kings [160] and ripping open their bellies let us take their flesh and the five sweet substances and make an offering to the guardian deity of this banyan. And surrounding the tree with a rimmed circumference let us fill it with bloodfive inches deep. And so shall the victory soon be ours." The king readily assented and concealing mighty wrestlers behind the curtain, he summoned each king separately, and when the wrestlers had squeezed them in their arms till they had reduced them to a state of insensibility, he had their eyes put out, and after they were dead, he took the flesh and caused the carcases to be carried away by the Ganges. Then he made the ofiering, as described above, and had the drum beaten and went forth to battle. Then came a certain Yakkha fi-om his watch-tower and tore out the right eye of the king. Severe pain set in, and maddened by the agony he sufiered, he went and lay down at full length upon the couch prepared for him at the foot of the banyan tree. At this moment a vulture took a sharp-pointed bone, and perched on the top of the tree, in eating the flesh it let drop the bone, and the sharp point falling as with ironspikes on the king's left eye, destroyed that eye too. At this moment he recalled the words of the Bodhisatta and said, " Our teacher when he said These mortals experience results corresponding to their ' deeds, even as fruit corresponds with the seed,' spoke, I suppose, with all this before his mind's eye." And in his lamentation he addressed Piiagiya in two stanzas : Ah now at last I recognize the truth ! The Master taught me in my heedless youth 'Sin not,' he cried, 'or else the evil deed To thine own punishment may one day lead.' No. 353. 107 Beneath this tree's trim boughs and quivering shade Libation due of sandal oil was made. 'Twas here I slew a thousand kings, and lo The pangs they suft'ered then, I now must undergo. [161] Thus lamenting, he called to mind his queen-consort, and repeated this stanza : O Ubbari, my queen of swarthy hue. Lithe as a shoot of fair moringa tree. That dost thy limbs with sandal oil bedew. How should I live, bereft of sight o1 thee ? Yea death itself than this less grievous far would be! While he was still murmuring these words, he died and was born again in hell. The priest so ambitious of power could not save him, nor could he save himself by his own power, and as soon as he died, his army broke up and fled. The Master, having ended his lesson, thus identified the Birth: "At tliat time the young prince Bodhi was the marauding king, Devadatta was Pingiya, and I myself was the world-famed teacher."

[162] ''Mail quits his mortal frame," etc. This story the Master, while dwelling at Jetavana, told concerning a landowner whose son had died. The iutrodiictory story is just the same as that of the man who lost both his wife and father. Here too the Master in the same way went to the man's house, and after saluting him as he was seated, asked him sayiug, "Pray, Sir, are you grieving?" And on his replying, "Yes, Reverend Sir, ever since my son's death I grieve," he said, "Sir, verily that which is subject to dissolution is dissolved, and that which is subject to destruction is destroyed i, and this happens not to one man only, nor in one village merely, but in coimtless spheres, and in the three modes of existence, there is no creature that is not subject to death, nor is there any existing thing that is capable of abiding in the same condition. All beings are subject to 1 Compare the story of Epictetus as given by Bacon, Advancement of Learning, i. 8. The philosopher one day saw a woman weeping for a broken pitcher, and next day saw another woman weeping over her dead son. Whereupon he said, " Heri vidi fragilem frangi, hodie ridi mortalem niori.'^ 108 The Jataka. Booh V. death, and all compounds are subject to dissolution. But sages of old, when they lost a son, said, 'That which is subject to destruction is destroyed,' and grieved not." And hereupon at the man's request he related a story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin household, in a village outside the gates of Benares, and rearing a family he supported them by field labour. He had two children, a son and a daughter. When the son was grown up, the father brought a wife home for him from a family of equal rank with his own. Thus with a female slave they composed a household of six the Bodhisatta and his wife, the son and daughter, the daughter-in-law and the female slave. They lived happily and affectionately together. The Bodhisatta thus admonished the other five ; "According as ye have received, give alms, observe holy days, keep the moral law, dwell on the thought of death, be mindful of your mortal state. For in the case of beings like ourselves, death is certain, life uncertain : all existing things are transitory and subject to decay. Therefore take heed to your ways day and night." They readily accepted his teaching and dwelt earnestly on the thought of death. Now one day the Bodhisatta went with his son to plough his field. [163] The son gathered together the rubbish and set fire to it. Not far from where he was, lived a snake in an anthill. The smoke hurt the snake's eyes. Coming out from his hole in a rage, it thought, "This is all due to that fellow," and fastening upon him with its four teeth it bit him. The youth fell down dead. The Bodhisatta on seeing him fall, left his oxen and came to him, and finding that he was dead, he took him up and laid him at the foot of a certain tree, and covering him up with a cloak, he neither wept nor lamented. He said, " That which is subject to dissolution is dissolved, and that which is subject to death is dead. All compound existences are transitory and liable to death." And recognizing the transitory nature of things he went on with his ploughing. Seeing a neighbour pass close by the field, he asked, "Friend, are you going home?" And on his answering "Yes," he said, "Please then to go to our house and say to the mistress, 'You are not to-day as formerly to bring food for two, but to bring it for one only. And hitherto the female slave alone has brought the food, but to-day all four of you are to put on clean garments, and to come with perfumes and flowers in your hands.' "All right," he said, and went and spoke these very words to the brahmin's wife. She asked, "By whom. Sir, was this message givenl" "By the brahmin, lady," he replied. No. 354. 109 Then she understood that her son was dead. But she did not so much as tremble. Thus showing perfect self-control, and wearing white garments and with perfumes and flowers in her hand, she bade them bring food, and accompanied the other members of the family to the field. But no one of them all either shed a tear or made lamentation. The Bodhisatta, still sitting in the shade where the youth lay, ate his food. And when his meal was finished, they all took up fire-wood and lifting the body on to the funeral pile, tliey made ofieriugs of perfumes and flowers, and then set fire to it. But not a single tear was shed by any one. All were dwelling on the thought of death. Such was the efficacy of their virtue that the throne of Sakka manifested signs of heat. [164] Sakka said, "Who, I wonder, is anxious to bring me down from my throne?" And on reflection he discovered that the heat was due to the force of virtue existing in these people, and being highly pleased he said, "I must go to them and utter a loud cry of exultation like the roaring of a lion, and immediately afterwards fill their dwelling place with the seven treasures." And going there in haste he stood by the side of the funeral pyre and said, "What are you doing?" "We are burning the body of a man, my lord." "It is no man that you are burning," he said. "Methinks you are roasting the flesh of some beast that you have slain." "Not so, my lord," they said. "It is merely the body of a man that we are burning." Then he said, "It must have been some enemy." The Bodhisatta said, "It is our own true son, and no enemy," "Then he could not have been dear as a son to you." "He was vexy dear, my lord." " Then why do you not weep?" Then the Bodhisatta, to explain the reason why he did not weep, uttered the first stanza: Man quits his mortal frame, when joy in life is past, E'en as a snake is wont its worn out slough to cast. No friend's lament can touch the ashes of the dead: Why should I grieve? He fares the way he had to tread. [165] Sakka on hearing the words of the Bodhisatta, asked the brahmin's wife, "How, lady, did the dead man stand to you?" "I sheltered him ten months in my womb, and suckled him at my breast, and directed the movements of his hands and feet, and he was my grown up son, my lord." "Granted, lady, that a father from the nature of a man may not weep, a mothei-'s heart surely is tender. Why then do you not weep?" And to explain why she did not weep, she uttered a couple of stanzas : no The Jcitaka. Book V. Uncalled he hither came, unbidden soon to go; E'en as he came, he went. What canse is here for woe? No friend's lament can touch the ashes of the dead Why should I grieve ? He fares the way he had to tread. On hearing the words of the brahmin's wife, Sakka asked the sister: "Lady, what was the dead man to you?" "He was my bi'other, my lord." "Lady, sisters surely are loving towards their brothers. Why do yon not weep?" But she to explain the reason why she did not weep, repeated a couple of stanzas : Though I should fast and weep, how would it profit me? My kith and kin alas! would more unhappy be. [166] No friend's lament can touch the ashes of the dead Why should I grieve? He fares the way he had to tread. Sakka on hearing the words of the sister, asked his wife: "Lady, what was he to you?" "He was my husband, my lord." "Women surely, when a husband dies, as widows are helpless. Why do you not weep?" But she to explain the reason why she did not weep, uttered two stanzas : As children cry in vain to grasp the moon above. So mortals idly mourn the loss of those they love. No friend's lament can touch the ashes of the dead: Why should I grieve? He fares the way he had to tread. [167] Sakka on hearing the words of the wife, asked the handmaid, saying, "Woman, what was he to you?" "He was my master, my lord." "No doubt you must have been abused and beaten and oppressed by him and therefore, thinking he is happily dead, you weep not." "Speak not so, my lord. This does not suit his case. My young master was full of long-suffering and love and pity for me, and was as a foster child to me." "Then why do you not weep?" And she to exjjlain why she did not weep, uttered a couple of stanzas : A broken pot of earth, ah who can piece again ! \ So too to mourn the dead is nought but labour vain. No friend's lament can touch the ashes of the dead: Why should I grieve ? He fares the way he had to tread. Sakka after hearing what they all had to say, was greatly pleased and said, "Ye have carefully dwelt on the thought of death. Henceforth ye are not to labour with your own hands. I am Sakka, king of heaven. I will create the seven treasures in countless abundance in your house. [168] Ye are to give alms, to keep the moral law, to observe holy days, and to take heed to your ways." And thus admonishing them, he filled their house with countless wealth, and so parted from them. The Master having finished his exposition of the Law, declared the Truths and identified the Birth : —At the conclusion of the Trutlis the landowner attained the fruit of the First Path "At that time Khujjuttara was the female : slave,Uppalavanna the daughter, Rilhula the son, Khema the uiotliei-, and I myself was the brahmin."

" While others weep" etc. — This story the Master, dwelling at Jetavana, told concerning a minister of the king of Kosala. The introductory story is identical with one already given. But in this case the king after bestowing great honour on a minister who served him well, gave ear to ceitain mischief-makers and had him seized and thrown into prison. While he was lying there, he entered upon the First Path. The king, becoming aware of his great merit, released him. He took a scented garland and coming into the presence of the Master, saluted him and sat down. Then the Master asked if some evil had not befallen him. "Yes, Eeverend Sii'," he answered, "but through evil good has come to me. I have entered on the First Path." "Verily,'' said the Master, "not you only, but sages of old got good out of evil." And herewith at his request he told a story of the past. Once upon a time when Brahmadatta was reigning in Benai-es, the Bodhisatta was born to him as the son of his queen-consort. And they called him prince Ghata. He afterwards acquired a knowledge of the arts at Takkasila and ruled his kingdom righteously. Now a certain minister misconducted himself in the royal harem. The king, after witnessing the offence with his own eyes, banished him from 112 The Jataka. Book V. his kingdom. At that time a king named Yanka ruled in Savatthi. The minister went to him and entering his service, just as in the former story ^, gained the king's ear and got him to seize on the kingdom of Benares. After gaining possession of the kingdom, he had the Bodhisatta bound in chains and threw him into prison. The Bodhisatta entered on an ecstatic meditation [169] and sat cross-legged in the air. A burning heat sprang np in the body of Yanka. He came and beheld the countenance of the Bodhisatta radiant with the beauty of a full-blown lotus, like to a golden mirror, and in the form of a question repeated the first stanza : While others weep and wail, their cheeks with tears bestained. Why still with smiling face, has Ghata ne'er complained? Then the Bodhisatta, to explain why he did not grieve, recited the remaining stanzas : To change the past all sorrow is but vain, It has no blessing for a future state Why should I, Yanka, of my woes complain? Grief is no helpmeet fit with us to mate. One that is sick with sorrow pines away, His food insipid and distasteful grows. Pierced as with arrows, to his grief a prey. He sinks a laughing-stock to all his foes. Whether my home be on dry land or sea, Be it in village, or some forest drear. No sorrow ever shall come nigh to me, A soul converted can have nought to fear. But he that lacks completion in himself And is with lust of things of sense a-fire. Not the whole world, with all its sordid pelf, Can e'er suffice for such a man's desire. [170] Yaiika therefore, after hearing these four stanzas, asked forgiveness of the Bodhisatta, and restored him to his kingdom and went his way. But the Bodhisatta handed over the kingdom to his ministers, and retreating to the Himalayas became an ascetic, and without any break in his ecstatic meditation was destined to birth in the world of Brahma, The Master, having ended his lesson, identified the Birth : "At that time Ananda was king Yanka, and I myself was king Ghata." Compare No. 303 supra.

" Whi/ in forest," etc. — This was a story told by the Master while dwelling at Jetavana, concerning the Captain of the Faith (Sariimtta). That elder, they say, when wicked folk came to him, such as hunters, fishermen and the like, laid down the moral law to them, and any others that he might see from time to time, saying, "Receive ye the law." Through respect for the elder, they could not disobey his words and accepted the law, but failed to keep it, and still followed each after his own business. The elder took counsel with his fellowpriests and said, "Sirs, these men receive the law from me, but keep it not." [171] They answered, "Holy Sir, you preach the law to them against their wishes, and as they dare not disobey what you tell them, they accept it. Henceforth lay not down the law to such as these." The elder was offended. On hearing of the incident they started a discussion in the Hall of Truth, how that the elder Sariputta preached the law to any that he happened to see. The Master came and inquired what was the topic that the Brethren were debating in their assembly, and on hearing what it was, he said, "Not now only. Brethren, but formerly also he preached the law to any men he might chance to see, even though they did not ask for it." And herewith he told a story of the past. Once upon a time when Brahmadatta reigned in Benares, the Bodhisatta was born and grew up in a brahmin household, and became the chief piipil of a world-famed teacher at Takkasila. At that time this teacher preached the moi"al law to any one that he might see, fishermen and the like, even if they did not want it, repeatedly bidding them receive the law. But though they received it, they kept it The teacher spoke of it to his not. disciples. His disciples said, "Holy Sir, you preach to them against their wishes, and therefore they break the law. Henceforth preach only to those who wish to hear you, and not to those who do not wish." The teacher was filled with regret, but even so he still laid down the law to all whom he happened to see. Now one day some people came from a certain village and invited the teacher to partake of the cakes offered to bi-ahmins. He summoned his disciple named Karandiya and said, "My dear son, I am not going, but you are to go there with these five hundred disciples, and receive the cakes, and bring the portion that falls to my share." So he sent him. The disciple went, and as he was returning, he spied on the road a cave, and the thought struck him, "Our master lays down the law, without being asked, to all that he sees. Henceforth I will cause him to preach only to those that wish to hear him." [172] And while the other disciples were comfortably seated, J. III. 8 114 The Jataka. Book V. he arose and picking up a huge stone, flung it into the cave, and again and again repeated the action. Then the disciples stood up and said, "Sir, what are you doing?" Karandiya said not a word. And they went in haste and told their master. The master came and in conversing with Karandiya repeated the first stanza : Why in forest all alone Seizing oft a mighty stone, Didst thou hurl it with a will. Mountain cave as 'twere to fill? On heai'ing his words, Karandiya to rouse his master uttered the second stanza: I would make this sea-girt land Smooth as palm of human hand: Thus I level knoll and hill And with stones each hollow fill. The brahmin, on hearing this, repeated the third stanza: Ne'er a one of mortal birth Has the power to level earth. Scarce Karandiya can hope With a single cave to cope. [173] The disciple, on heai'ing this, spoke the fourth stanza: If a man of mortal birth Has no power to level earth, Heretics may well refuse. Brahmin, to adopt thy views. On hearing this the teacher made an appropriate reply. For he now recognized that other men might differ from him, and thinking, " I will no longer act thus," he uttered the fifth stanza : Friend Karandiya, in short For my good thou dost exhort: Earth can never levelled be. Neither can all men agree. Thus did the teacher sing the praises of his disciple. And he, after he had thus admonished his teacher, conducted him home. [174] The Master, having ended this lesson, identified the Birth: "At that time Sariputta was the brahmin, and I myself was the disciple Karandiya." No. 357. 115

LATUKIKA- J ATAK A \ " Elephant of sixty years,^^ etc. — This was a story told by the Master while dwelling in the Bamboo Grove, concerning Devadatta. One day they raised a discussion in the Hall of Truth, saying, "Sirs, Devadatta is harsh, cruel, and violent. He has not an atom of pity for mortals." AVhen the Master came, he inquired what was the topic the Brethren were assembled to discuss, and on hearing what it was, he said, " Brethren, not now only, but formerly also he was pitiless." And herewith he told a story of the past. Once upon a time when Brahmadatta was I'eigning in Benares, the Bodhisatta came to life as a young elephant, and growing up a fine comely beast, he became the leader of the herd, with a following of eighty thousand elephants, and dwelt in the Himalayas. At that time a quail laid her eggs in the feeding-ground of the elephants. When the eggs were ready to be hatched, the young birds broke the shells and came out. Before their wings had grown, and when they were still unable to fly, the Great Being with his following of eighty thousand elephants, in ranging about for food, came to this spot. On seeing them the quail thought, "This royal elephant will trample on my young ones and kill them. Lo ! I will implore his righteous protection for the defence of my brood." Then she raised her two wings and standing before him repeated the first stanza : Elephant of sixty years. Forest lord amongst thy peers, I am but a puny bird. Thou a leader of the herd With my wings I homage pay, Spare my little ones, I pray. [175] The Great Being said, "O quail, be not troubled. I will protect thy ofispring." And standing over the young birds, while the eighty thousand elephants passed by, he thus addressed the quail " Behind us : comes a solitary rogue elephant. He will not do our bidding. When he comes, do thou entreat him too, and so insure the safety of thy offspring." And with these words he made off". And the quail went forth to meet the other elephant, and with both wings uplifted, making respectful salutation, she spoke the second stanza : ^ For this story see Benfey's Introduction to the Pancliatantra. 116 The Jataha. Book V. Roaming over hill and dale Cherishing thy lonely way, Thee, O forest king, I hail. And with wings my homage pay. I am but a wretched quail. Spare my tender brood to slay. On. hearing her words, the elephant spoke the third stanza : I will slay thy young ones, quail; What can thy poor help avail? My left foot can crush with ease Many thousand birds like these. [176] And so saying, with his foot he crushed the young bii'ds to atoms, and staling over them washed them away in a flood of water, and went off loudly trumpeting. The quail sat down on the bough of a tree and said, " Then be off with you and trumpet away. You shall very soon see what I will do. You little know what a difference there is between strength of body and strength of mind. Well! I will teach you this lesson." And thus threatening him she repeated the fourth stanza : Power abused is not all gain. Power is often folly's bane. Beast that didst my young ones kill, I will work thee mischief still. And so saying, shortly afterwards she did a good tui'n to a crow, and when the crow, who was highly pleased, asked, "What can I do for you?" the quail said, " There is nothing else. Sir, to be done, but I shall expect you to strike with your beak and to peck out the eyes of this rogue elephant." The crow readily assented, and the quail then did a service to a blue fly, and when the fly asked, " What can I do for you 1 " she said, " When the eyes of this rogue elephant have been put out by the crow, then I want you to let fall a nit upon them." The fly agreed, and then the quail did a kindness to a frog, and when the frog asked what it was to do, she said, " When this rogue elephant becomes blind, and shall be searching for water to drink, then take your stand and utter a croak on the top of a mountain, and when he has climbed to the top, come down and croak again at the bottom of the pi'ecipice. This much I shall look for at your bands." After hearing what the quail said, the frog readily assented, [l'^^] So one day the crow with its beak pecked out both the eyes of the elephant, and the fly dropped its eggs upon them, and the elephant being eaten up with maggots was maddened by the pain, and overcome with thirst wandered about seeking for water to drink. At this moment the frog standing on the top of a mountain uttered a croak. Thought the elephant, " There must be water there," and climbed up the mountain. Then the frog descended, and standing at the bottom croaked again. The elephant thovight, " There will be water there," and No. 357. , 117 moved forward towards the precipice, and rolling over fell to the bottom of the mountain and was killed. When the quail knew that the elephant was dead, she said, " I have seen the back of mine enemy," and in a high state of delight strutted over his body, and passed away to fare according to her deeds. The Master said, " Brethren, one ought not to incur the hostility of anyone. These four creatures, by combining together, brought about the destruction of this elephant, strong as he was. A quail with crow, blue fly and frog allied Once proved the issue of a deadly feud. Through them king elephant untimely died Therefore all quarrelling should be eschewed." Uttering this stanza inspired by Perfect Wisdom, he thus identified the Birth "At that time Devadatta was the rogue elephant, and I myself was the : leader of the herd of elephants."

''MahdpatdpaJs vrretched queen^' eic— This story the Master, when dwelling in the Bamboo Grove, told concerning the going about of Devadatta to slay the Bodhisatta. In all other Births Devadatta failed to excite so much as an atom of fear in the Bodhisatta, [178] but in the Culladhammapala Birth, when the Bodhisatta was only seven months old, he had his hands and feet and head cut off and his body encircled with sword cuts, as it were with a garland. In the Daddara^ Birth he killed him by twisting his neck, and roasted his flesh in an oven and ate it. In the Khantivadi Birth he had him scourged with two •^ thousand strokes of a whip, and ordered his hands and feet and ears and nose to be cut oft', and then had him seized by the hair of his head and dragged along, and when he was stretched at full length on his back, he kicked him in the belly and made off", and that very day the Bodhisatta died. But both in the Cullanandaka and the Vevatiyakapi^ Births he merely had him put to death. Thus did Devadatta for a long time go about to slay him, and continued to do so, even after he became a Buddha. !So one day they raised a discussion in the Hall of 1 This does not occur in either of the two Daddara-jatakas, no. 172, vol. ii. and no. 304 supra. ^ No. 313 supra. 3 These two jatakas do not seem to have been identified. 118 The Jataha. Book V. Truth, saying, " Sirs, Devadatta is continually forming plots to slay the Buddhas. Being minded to kill the Supreme Buddha, he suborned archers to shoot him, he threw down a rock ui:)on him, and let loose the elephant Nalagiri on him." When the Master came and inquired what subject the Brethren were assembled to discuss, on hearing what it was he said, " Brethren, not now only, but formerly too he went about to kill me, but now he fails to excite a particle of fear in me, though formerly when I was prince Dhammapala he brought about my death, though I was his own son, by encircling my body with sword cuts, as it were with a garland." And so saying, he related a story of the past. Once upon a time when Mahapatapa was reigning in Benares, the Bodhisatta came to life as the son of his queen-consort Oanda and they named him Dhammapala. When he was seven months old, his mother had him bathed in scented water and richly dressed and sat playing with him. The king came to the place of her abode. And as she was playing with the boy, being filled with a mother's love for her child, she omitted to rise up on seeing the king. He thought, "Even now this woman is filled with pride on account of her boy, and does not value me a straw, but as the boy grows up, she will think, 'I have a man for my son,' and will take no notice of me. I will have him put to death at once." So he returned home, and sitting on his throne summoned the executioner into his presence, with all the instruments of his ofiice. [179] The man put on his yellow robe and wearing a crimson wreath laid his axe upon his shoulder, and carrying a block and a bowl in his hands, came and stood before the king, and saluting him said, "What is your pleasure, Sire 1 " Go to the royal closet of the queen, and bring hither Dhammapala," said the king. But the queen knew that the king had left her in a rage, and laid the Bodhisatta on her bosom and sat weeping. The executioner came and giving her a blow in the back snatched the boy out of her arms and took him to the king and said, "What is your pleasure. Sire?" The king had a board brought and put down before him, and said, " Lay him down on it." The man did so. But queen Oanda came and stood just behind her son, weeping. Again the executioner said, " What is your pleasure, Sire?" " Cut ofi" Dhammapala's hands," said the king. Queen Oanda said, " Great king, my boy is only a child, seven months old. He knows nothing. The fault is not his. If there be any fault, it is mine. Therefoi'e bid my hands to be cut ofi"." And to make her meaning clear, she uttered the first stanza: Mahapatapa's wretched queen, 'Tis I alone toblame have been. Bid Dhammapala, Sire, go free. And off with hands of luckless me. No. 358. 119 The king looked at the executioner. " What is your pleasure, Sire ? " " Without further delay, off with his hands," said the king. At this moment the executioner took a sharp axe, and lopped off the boy's two hands, as if they had been young bamboo shoots. [180] The boy, when his hands were cut off, neither wept nor lamented, but moved by patience and charity bore it with resignation. But the queen Cauda put the tips of his fingers in her lap and stained with blood went about lamenting. Again the executioner asked, " What is your pleasure, Sire ? " " Off with his feet," said the king. On hearing this, Cauda uttered the second stanza : Mahapatapa's wretched queen, 'Tis I alone toblame have been. Bid Dhammapala, Sire, go free. And off with feet of luckless me. But the king gave a sign to the executioner, and he cut off both his feet. Queen Canda put his feet also in her lap, and stained with blood, lamented and said, "My lord Mahapatapa, his feet and hands are cut off. A mother is bound to support her children. I will work for wages and support my son. Give him to me." The executioner said, "Sire, is the king's pleasure fulfilled^ Is my service finished'?" "Not yet," said the king. "What then is your pleasure, Sire?" "Off with his head," said the king. Then Canda repeated the third stanza: Mahapatapa's wretched queen, 'Tis I alone to blame have been. Bid Dhammapala, Sire, go free. And off with head of luckless me. And with these words she offered her own head. Again the executioner asked, "What is your pleasure. Sire?" "Off with his head," said the king. So he cut off his head and asked, "Is the king's pleasure fulfilled?" "Not yet," said the king. "What further am I to do, Sire?" "Catching him with the edge of the sword," said the king, "encircle him with sword cuts as it were with a garland." Then he threw the body of the boy up into the air, and catching it with the edge of his sword, encircled him with sword cuts, as it were with a garland, and scattered the bits on the dais. Canda placed the flesh of the Bodhisatta in her lap, and as she sat on the dais lamenting, she repeated these stanzas : [181] No friendly councillors advise the king, 'Slay not the heir that from thy loins did spring': No loving kinsmen vu-ge the tender plea, 'Slay not the boy that owes his life to thee.' Moreover after speaking these two stanzas queen Cauda, pressing both her hands upon her heart, repeated the third stanza ; 120 The Jataka. Booh V. Thou, Dhammapala, wert by right of birth The lord of earth Thy arms, once bathed in oil of sandal wood, Lie steeped in blood. My fitful breath alas ! is choked with sighs And broken cries. While she was thus lamenting, her heart broke, as a bamboo snaps, when the grove is on fire, and she fell dead on the spot. The king too being unable to remain on his throne fell down on the dais. An abyss was cleft asunder in the ground, and straightway he fell into it. Then the solid earth, though many myriads more than two hundred thousand leagues in thickness, being unable to bear with his wickedness, clave asunder and opened a chasm. A flame arose out of the Avici hell, and seizing upon him, wrapped him about, as with a royal woollen garment, [182] and plunged him into Avici. His ministers performed the funeral rites of Canda and the Bodhisatta. The Master, having brought this discourse to an end, identified the Birth "At that time Devadatta was the king, Mahapajapati was Canda, and I myself was prince Dhammapala."

SUVANNAMIGA- JATAKA \ "0 Golden-foot," This was a story told by the Master while in residence at Jetavana, about a maiden of gentle birth in Savatthi. She was, they say, the daughter in the household of a servitor of the two chief disciples at Savatthi, and was a faithful believer, fondly attached to Buddha, the Law, and the Church, abounding in good works, wise unto salvation, and devoted to almsgiving and such like deeds of piety. Another family in Savatthi of equal rank but of heretical views chose her in marriage. Then her parents said, "Our daughter is a faithful believer, devoted to the Three Treasures, given to alms and other good works, but you hold heretical views. And as you will not allow her to give alms, or to hear the Truth, or to visit the monastery, or to keep the moral law, or to observe holy days, as she pleases, we will not give her to you in marriage. Choose ye a maiden from a family of heretical views like yourselves." When their offer was rejected, they said, "Let your daughter when she comes to our house do everything of this kind, as she pleases. We will not prevent her. Only grant us this boon." "Take her then," they answered. So they celebrated the marriage ^ Compare Tibetan Tales, xli : The Gazelle and the Hunter. festivity at an auspicious season and led her home. She i^roved faithful in the discharge of her duties, and a devoted wife, and rendered due service to her father-in-law and mother-in-law. One day she said to her husband, "I wish, my lord, to give alms to our family priests." "Very well, mydear, give them just what you please." So one day she invited these priests, and making a great entertainment, she fed them with choice food, and taking a seat apart from them she said, " Holy Sirs, this family is heretical and unbelieving. They are ignorant of the value of the Three Treasures. Well then, Sirs, until this family understands the value of the Three Treasures, do you continue to receive yom* food here." The priests assented and continually ate their meals there. Again she addressed her husband, [18.3] "Sir, the priests constantly come here. Why do you not see them ? " On hearing this he said, " Very well, I will see them." On the morrow she told him when the priests had finished their meal. He came and sat respectfully on one side, conversing affably with the priests. Then the Captain of the Faith preached the Law to him. He was so charmed with the exposition of the faith, and the deportment of the priests, that from that day forward he prepared mats for the elders to sit on, and strained water for them, and during the meal listened to the exposition of the faith. By and bye his heretical views gave way. So one day the elder in expounding the faith declared the Truths to the man and his wife, and when the sermon was ended, they were both established in the fruition of the First Path. Thenceforth all of them, from his parents down to the hired servants, gave uy> their heretical views, and became devoted to the Buddha, his Law, and the Church. So one day this young girl said to her husband, "What, Sir, have I to do with the household life? I wish to adopt the religious life." "Very well, my dear," he said, "I too will become an ascetic." And he conducted her with great pomp to a sisterhood, and had her admitted as a novice, and himself too went to the Master and begged to be ordained. The Master admitted him first to deacon's and afterwards to priest's orders. They both received clear spiritual vision, and shortly attained to Sainthood. One day they raised a discussion in the Hall of Truth, saying, "Sirs, a certain woman by reason of her own faith and that of her husband became a novice. And both of them having adopted the religious life, and gained clear spiritual vision, attained to Sainthood." The Master, when he came, inquired what was the topic the Brethren were sitting in council to discuss, and on heai-ing what it was, he said, "Brethren, not now only, did she set her husband free from the bonds of passion. Formerly too she freed even sages of old from the bonds of death." And with these words he held his peace, but being pressed by them he related a story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a young stag, and grew up a beautiful and graceful creature, of His fore and hind feet were the colour of gold. covered, as it were, with a preparation of lac.[184] His horns were like a silver wreath, his eyes resembled round jewels, and his mouth was like a ball of crimson wool. The doe that was his mate was also a handsome creatui-e, and they livedhappily and harmoniously together. Eight myriads of dappled deer followed in the train of the Bodhisatta. While they wex'e thus living there, a certain hunter set a snare in the deer drives. So one day the Bodhisatta, while leading his herd, entangled his foot in the snare, and thinking to break the noose he tugged at it and cut the skin of his foot. Again he tugged it, and hurt the flesh, and a third time and injured the tendon. And the noose penetrated to the very bone. Not 122 The Jataka. Book V. being able to break the snare, the stag was so alarmed with the fear of death that he uttered a succession of cries. On hearing it the herd of deer fled in a panic. But the doe, as she fled, lookiug amongst the deer, missed the Bodhisatta, and thought, " This panic must cei'tainly have something to do with my lord," and flying in haste to him, with many tears and lamentations she said, "My lord, you are very strong. Why can you not get the better of the snare 1 Put forth your strength and break it." And thus stirring him up to make an efibrt, she uttered the first stanza : Golden-foot, no eflfort spare To loose thyself from thonged snare. How could I joy, bereft of thee. To range amidst the woodland free? [185] The Bodhisatta, on hearing this, responded in a second stanza: 1 spare no eflfort, but in vain. My liberty I cannot gain. The more I struggle to get loose. The sharper bites the thonged noose. Then the doe said: "My lord, fear not. By my own power will I entreat the hunter, and by giving up my own life I will gain yours in exchange." And thus comfoi'ting the Great Being, she continued to embrace the blood-stained Bodhisatta. But the hunter approached, with sword and spear in hand, like to the destroying flame at the beginning of On seeing him, the doe said, "My lord, the hunter is coming. a cycle. By my own power I will rescue you. Be not afraid." And thus comforting the stag, she went to meet the hunter, and standing at a respectful distance, she saluted him and said, "My lord, my husband is of the colour of gold, and endued with all the virtues, the king of eight myriads of deer." And thus singing the praises of the Bodhisatta, she begged for her own death, if only the king of the herd might remain intact, and she repeated the third stanza : Let on the earth a leafy bed. Hunter, where we may fall, be spread : And drawing from its sheath thy sword. Slay me and afterwards my lord. The hunter, on hearing this, was struck with amazement and said, "Even human beings give not up their lives for their king; much less the beasts. What can this mean? This creature speaks with a sweet voice in the language of men. [186] This day will I grant life to her and to her mate." And greatly charmed with her, the hunter uttered the fourth stanza : A beast that speaks with voice of men, Ne'er came before within my ken. Rest thou in peace, my gentle deer, And cease, O Golden-foot, to fear. No. 359. 123 The doe seeing the Bodhisatta set at his ease, was highly delighted and returning thanks to the hunter, repeated the fifth stanza : As I to-day rejoice to see This mighty beast at liberty, So, hunter, that didst loose the gin, Eejoice with all thy kith and kin. And the Bodhisatta thought, " This hunter has granted life to me and and to eight myriads of deer. He has been my refuge, and I this doe, ought to be a refuge to him." [187] And in his character of one supremely virtuous he thought, "One ought to make a proper return to one's benefactor," and he gave the hunter a magic jewel which he had found in their feeding ground and said " Friend, henceforth take not the : life of any creature, but with this jewel set up a household and maintain a wife and children, and give alms and do other good works." And thus admonishing him, the stag disappeared in the forest. The Master here ended his lesson and identified the Birth "At that time : Channa^ was the hunter, this female novice was the doe, and I myself was the royal stag."

SUSSONDI- J ATAKA ^ ^^ I scent the fragrance" etc. This story the Master, while living at Jetavana, told concerning a backsliding Brother. The Master asked if it were true that he longed for the world, and what he had seen to make him regret having taken orders. The Brother answered, "It was all owing to the charms of a woman." The Master said, "Verily, Brother, there is no possibility of being on one's guard against womenfolk. Sages of old, though they took the precaution to dwell in the abode of the Garudas, failed to be on their guard against them." And being lu'ged by him, the Master related a story of the past. ^ A Brother who was suspended for siding with heretics. 2 Compare No. 327 suiora. Once upon a time king Tamba reigned in Benares, and his queenconsort named Sussondl was a woman of surpassing beauty. At that time the Bodhisatta came to life as a young Garuda. Now the Naga island was then known as Seruma island, and the Bodhisatta lived on this island in the abode of the Garudas. And he went to Benares, disguised as a youth, and played at dice with king Tamba. Remarking his beauty they said to Sussondl, "Such and such a youth plays at dice with our king." She longed to see him, and one day she adorned herself and repaired to the dice-chamber. [188] There taking her stand amongst the attendants, she fixed her gaze on the youth. He too gazed on the queen, and the pair fell in love with one another. The Garuda king by an act of supernatural power stirred up a storm m the city. The people, through fear of the house falling, fled out of the palace. By his power he caused it to be dark, and carrying off the queen with him in the air, he made his way to his own abode in Naga island. But no one knew of the coming or going of Sussondl. The Garuda took his pleasure with her, and still came to play at dice with the king. Now the king had a minstrel named Sagga, and not knowing where the queen had gone, the king addressed the minstrel and said, " Go now and explore every land and sea, and discover what has become of the queen." And so saying he bade him begone. He took what was necessary for his journey, and beginning the search from the city gate, at last came to Bharukaccha. At that time certain merchants of Bharukaccha were setting sail for the Golden Land. He approached them and said, *' I am a minstrel. If you remit my passage money, I will act as your minstrel. Take me with you." They agreed to do so, and putting him on board weighed anchor. When the ship was fairly off, they called him and bade him make music for them. He said, " I would make music, but if 1 do, the fish will be so excited that your vessel will be wrecked." "If a mere mortal," they said, "make music, there will be no excitement on the part of the fish. Play to us." "Then do not be angry with me," he said, and tuning his lute and keeping perfect harmony between the words of his song and the accompaniment of the lute string, he made music for them. The fish were maddened at the sound and splashed about. And a certain sea monster leaping up fell upon the ship and broke it in two. Sagga lying on a plank was carried along by the wind till he reached a banyan tree in the Naga island, where the Garuda king lived. Now queen Sussondl, whenever the Garuda king went to play at dice, came down from her place of abode, [189] and as she was wandering on the edge of the shore, she saw and recognized the minstrel Sagga, and asked him how he got there. He told her the whole story. And she comforted him and said, "Do not be afraid," and embracing him in her arms, she carried him to her abode and laid him on a couch. And when he was greatly revived, she fed him with heavenly No. 360. 125 food, bathed him in heavenly scented-water, arrayed him in heavenly raiment, and adorned him with flowers of heavenly perfume, and made him recline upon a heavenly couch. Thus did she watch over him, and whenever the Garuda king returned, she hid her lover, and so soon as the king was gone, under the influence of passion she took her pleasure with him. At the end of a month and a half from that time some merchants, who dwelt at Benares, landed at the foot of the banyan tree in this island, to get fire-wood and water. The minstrel went on board ship with them, and on reaching Benares, as soon as he saw the king, while he was playing at dice, Sagga took his lute, and making music recited the first stanza : I scent the fragrance of the timira grove, I hear the moaning of the weary sea: Tamba, I am tormented with my love, For fair Sussondl dwells afar from me. On hearing this the Garuda king uttered the second stanza : How didst thou cross the stormy main, And Seruma in safety gain? How didst thou, Sagga, tell me, pray, To fair Sussondl win thy way? [190] Then Sagga repeated three stanzas: With trading-folk from Bharukaccha land My ship was wrecked by monsters of the sea; I on a plank did safely gain the strand. When an anointed queen with gentle hand Upbore me tenderly upon her knee. As though to her a true son I might be. She food and raiment brought, and as I lay With love-lorn eyes hung o'er my couch all day. Know, Tamba, well; this word is sooth I say. The Garuda, while the minstrel thus spake, was filled with regrets and said "Though I dwelt in the abode of the Garudas, I failed to guard her : safely. What is this wicked woman to me?" So he brought her back and presented her to the king and departed. And thenceforth he came not there any more. The Master, his lesson ended, declared the Truths and identified the Birth — : At the conclusion of the Truths the worldly-minded Brother attained fruition of the First Path — "At that time Auauda was the king of Benares, and I myself : was the Garuda king."

VANNAROH A- J ATAK A ^ [191] "/s it thus, Sudatha," e^c— This story the Master, while dwelling at Jetavana, told concerning the two chief disciples. On a certain occasion the two chief elders resolved during the rainy season to devote themselves to solitude. So they bade the Master farewell and leaving the company of the Brethren they went forth from Jetavana, carrying their bowl and robes with their own hands, and lived in a forest near a border village. And a certain man, who waited on the elders and lived upon their broken victuals, dwelt apart in the same place. On seeing how happily these elders lived together, he thought "I wonder if it is : possible to set them at variance." So he drew nigh to Sariputta and said, "Can it be. Reverend Sir, that there is some quarrel between you and the venerable chief elder Moggallaua?" "Why so, Sir?" he asked. "He ever. Holy Sir, speaks in your dispraise and says, 'When I am gone, what is Sariputta worth compared with me in caste, lineage, family and country, or in the power of attainments in the sacred volumes?' " The elder smiled and said, "Be off, sirrah !" Another day he drew nigh to the chief elder Moggallana, and said the same thing. He too smiled and said, " Be oft', sirrah !" Moggallana went to Sariputta and asked, "Has this fellow, who lives on our leavings, said aught to you?" "Yes, friend, he has." "And he said exactly the same thing to me. We must drive him away." "Very well, friend, drive him away." The elder said, "You are not to come here," and snapping his fingers at him, he drove him away. The two elders lived happily together, and returning to the Master, made obeisance to him and sat down. The Master spoke kindly to them and asked if they had kept their Retreat pleasantly. They said, "A certain beggar wished to set us at variance, but failing in the attempt he ran away." The Master said, "Verily, Sariputta, not now only, but formerly also, he thought to set you at variance, but failing in the attempt he ran away." And hereupon at his request he related a story of bygone days. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was a tree-god in a forest. [192] At that time a lion and a tiwer lived in a mountain-cave in that forest. A jackal was in attendance on them, and living on their broken meats began to wax gross of body. And one day he was struck with the thought, "I have never yet eaten the flesh of a lion or a tiger. I must set these two animals by the ears, and when in consequence of their quan'el they have come by their death, I will eat their flesh." So he drew nigh to the lion and said, "Is there any quarrel. Sir, between you and the tiger?" "Why so, Sir?" "Your Reverence," he said, "he ever speaks in your dispraise and says, 'When I ^ Compare no. 349 supra, Tibetan Tales, xxxiii: The Jackal as Caluvmiator, and Benfey's Introduction to the Panchata)itra. No, 361. 127 am gone, this lion will never attain to the sixteenth part of ray personal beauty, nor of my stature and girth, nor of my natural strength and power.' " Then the lion said to him, " Off with you. He will never speak thus of me." Then the jackal drew nigh to the tiger also, and spoke after the same manner. On hearing him, the tiger hastened to the lion, and asked, "Friend, is it true, that you said so and so of me?" And he spoke the first stanza : Is it thus ^Sudatha speaks of me? "In grace of form and pedigree, In might and prowess in the field, ^Subahu still to me must yield." On hearing this Sudatha repeated the four remaining stanzas : Is it thus Subahu speaks of me? "In grace of form and pedigree. In might and prowess in the field, Sudatha still to me must yield." If such iujm-ious words are thine, No more shalt thou be friend of mine. The man that lends a ready ear To any gossip he may hear, Soon picks a quarrel with a friend, And love in bitter hate will end. No friend suspects without a cause. Or carefully looks out for flaws [193] But on his friend in trust will rest As child uj^on its mother's breast, And ne'er will by a stranger's word Be parted from his bosom's lord. When the qualities of a friend had been thus set forth in these four stanzas, the tiger said, "The fault is mine," and begged pardon of the lion. And they continued to live happily together in the same place. But the jackal departed and fled elsewhere. The Master, having brought his lesson to an end, identified the Birth "At : that time the jackal was the beggar who lived on broken meats, the lion was Sariputta, the tiger Moggallilna, and the deity that dwelt in that forest and saw the whole thing with his own eyes was I myself" 1 Sudatha (strong-tooth) is the lion, Subahu (strong-arm) the tiger.

SiLAVIMAMSA-JATAKAi. " Virhie and learning" etc. — This story the Master, while residing at Jetavana, told concerning a brahmin who would test the power of virtue. The king, they say, owing to his reputation for virtue, regarded him with special honour, beyond what was paid to other brahmins. He thought, " Can it be that the king regards me with special honour, because I am endowed with virtue, or as one devoted to the acquisition of learning ? I will just test the comparative importance of virtue and learning." So one day he abstracted a coin from the royal treasury board. The treasurer, such was his respect for him, did not say a word It occurred a second time, and the treasurer said nothing. But on the third occasion he had him arrested as one who lived by robbery, and brought him before the king. And when the king asked what his oflFence was, he charged him with stealing the king's property. [194] " Is this true, brahmin ? " said the king. " I am not in the habit of stealing your property, Sire," he said, " but I had my doubts as to the relative importance of virtue and learning, and in testing which was the greater of the two, I thrice abstracted a coin, and then I was given into custody and brought before you. Now that I know the greater efficacy of virtue compared with learning, I no longer wish to live a layman's life. I will become an ascetic." On obtaining leave to do so, without so much as looking back on his house door, he went straight to Jetavana and begged the Master to ordain him. The Master granted him both deacon's and priest's orders. And he had been no long time in orders, before he attained to spiritual insight and reached the highest fruition. The incident was discussed in the Hall of Truth, how that a certain brahmin, after proving the power of virtue, took orders and obtaining spiritual insight reached Sainthood. When the Master came and inquired of the Brethren what was the nature of the topic they were sitting to discuss, on hearing what it was, he said, " Not this man now only, but sages of old also put virtue to the proof, and by becoming ascetics worked out their own salvation." And herewith he told a story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family. And when he came of age, he acquired every liberal art at Takkasila, and on his return to Benares he went to see the king. The king offei-ed him the post of family priest, and as he kept the five moral precepts, the king looked upon him with respect as a virtuous man. " Can it be," he thought, " that the king regards me with respect as a virtuous man, or as one devoted to the acquisition of learning 1 " And the whole story corresponds exactly with the modern instance, but in this case the brahmin said, " Now I know the great im- 1 Compare nos. 86, vol. i., 290, vol. ii., 305, 330, vol. iii., and L. Feer, Journal Asiat., 1875. No. 362. 129 portance of virtue compared with learning." And hereupon he spoke these five stanzas Virtue and learning I was fain to test Henceforth I doubt not virtue is the best. Virtue excels vain gifts of form and birtli, Apart from virtue learning has no worth. A prince or peasant, if to sin enslaved, In neither world from misery is saved. Men of liigh caste with those of base degree, If virtuous here, in heaven will equal be. [195] Not birth, nor lore, nor friendship aught avails, Pure virtue only future bliss entails. Thus did the Great Being sing the praises of virtue, and having gained the consent of the king, that very day he betook himself to the Himalaya region, and adopting the religious life of an ascetic he developed the Faculties and Attainments, and became destined to birth in the Brahmaworld. The Master here ended this lesson and identified the Birth " At that time it : was I myself that put virtue to the test and adopted the religious life of an ascetic."

[196] " Who spite of honour" etc. — This story the Master, when dwelling at Jetavana, told concerning a rich merchant, a friend of Anathapindika, who lived in a border province. Both the introductory story and the story of the past are related in full in the concluding Birth of the ninth division of the first booki, but in this version when the merchant of Benares was told that the followers of the foreign merchant were mulcted of all their propei'ty and, after losing everything they possessed, had to take to flight, he said, " Because they failed to do what they ought for the strangers who came to them, they find no one ready to do them a good turn." And so saying he repeated these verses : Who spite of honour, while he plays the part Of humble servant, loathes thee in his heart, Poor in good works and rich in words alone Ah ! such a friend thou surely wouldst not own. 1 No. 90, vol. i. J. III. 9 130 The Jdtaha. Book V. Be thou in deed to every i:)roinise true, Refuse to promise what thou canst not do Wise men on empty braggarts look askew. No friend suspects a quarrel without cause, For ever watching to discover flaws : But he that trustful on a friend can rest, As little child upon its mother's breast. Will ne'er by any stranger's deed or word, Be separated from his bosom's lord. Who draws the yoke of human friendship well, Of bliss increased and honoured life can tell : But one that tastes the joys of calm rejjose, Drinking sweet draughts of Truth he only knows Escape from bonds of sin and all his woes. [197] Thus did the Great Being, disgusted by coming into contact with evil associates, through the power of solitude, bring his teaching to a climax and lead men to the eternal Nirvana. The Master, his lesson ended, thus identified the Birth: "At that time I myself was the merchant of Benares."

This Question about a fii-e-fly will be set forth in full in the Mahaummagga.

"Zo.' here we lie" etc. This story the Master, whilst living at Jetavaua, told concerning an aged priest. The story has been already related in full in the Salaka Birth i. In this version also the old man after ordaining a village lad abuses and strikes him. The lad escaped and returned to the world. [198] The old man once more admitted him to orders, and acted j ust as before. The youth, after he had for the third time returned to the world, on being again solicited to come back, would not so much as look the old man in the face. The matter was talked over in the Hall of Ti'uth, how that a certain elder could live neither with his novice nor without him, while the boy after seeing the old man's fault of temper, being a sensitive youth, would not even look at him. The Master came 1 See No. 2-19, vol. ii. No. 365. • 131 and asked what was the subject of discussion. When they told him, he said, "Not now only, Brethren, hut formerly also this same youth was a sensitive novice, who after observing the elder's faults would not so much as look at him." And so saying he told a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was born in a corn-factor's family. And when he was grown up, he got his living by selling corn. Now a certain snake-charmer caught a monkey and trained him to play with a snake. And when a festival was proclaimed at Benares, he left the monkey with the corn-merchant and roamed about for seven days, making sport with the snake. The merchant meanwhile fed the monkey with food both hard and soft. On the seventh day the snake-charmer got drunk at the festival merry-making, and came back and struck the monkey three times with a piece of bamboo, and then taking him with him to a garden, The monkey got loose from his chain, and he tied him np and fell asleep. climbing up a mango tree, sat there eating the fruit. The snake-charmer on waking up saw the monkey perched on the tree and thought, "I must catch him by wheedling him." And in talking with him he repeated the first stanza : Lo ! here we lie, my pretty one, Like gambler by the dice undone. Let fall some mangoes well we know, : Our living to thy tricks we owe. The monkey, on hearing this, uttered the remaining verses : Thy praises, friend, unmeaning sound A pretty monkey ne'er was found. [199] Who in the stores, when drunk, I pray. Did starve and beat me sore to-day? When I, snake-charmer, call to mind The bed of pain where I reclined. Though I should some day be a king. No prayer from me this boon should wring. Thy cruelty remembering. But if a man is known to live Content at home, is apt to give. And springs of gentle race, the wise With such should form the closest ties. With these words the monkey was lost in a crowd of fellow-monkeys'. The Master here ended his lesson and identified the Birth: "At that time the old man was the snake-charmer, the novice was the monkey, and I myself was the corn-merchant." 1 Another reading gives, "was lost iu a thicket of trees".

GUMBIYA-JATAKA \ [200] '^Poison like honey," etc. — This story was told by the Master while dwelling at Jetavana, about a Brother who regretted taking orders. The Master asked him if it were true that he regretted it. "It is true, Holy Sir," he said. "What have you seen to cause this feeling?" asked the Master. When the Brother replied, " It was owing to the charms of a woman," the Master said, "These five qualities of desire are like the honey sprinkled over with deadly poison, and left in the road by one CTumbika." And hereupon at the request of the Brother he told a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta came to life in a merchant's household. And when he was grown up, he set out from Benares with merchandise on five hundred carts for trading purposes. On reaching the high road, at the entrance of a forest, he called together all the members of his caravan and said, "Lo! on this road are leaves, flowers, fruit and the like, that ai'e poisonous. In eating see that you take no strange food, without first asking me about it: for demons set in the road baskets of fresh rice and various sweet wild fruits, and sprinkle poison over them. Be sure not to eat of them without my consent." And after uttering this warning, he proceeded on his journey. Then a certain Yakkha, named Gumbiya, strewed leaves on a spot in the middle of the forest, and dropping some pieces of honey, covered them with deadly poison, and himself wandered all about the road, pretending to tap the trees, as if he were looking for honey. In their ignorance men thought, "This honey must have been left here as a meritorious act," and then through eating it, they met their death. And the demons came and devoured their flesh. The men also belonging to the Bodhisatta's caravan, some of them being naturally greedy, at the sight of these dainties, could not restrain themselves, and partook of them. But those that were wise said, "We will consult the Bodhisatta before we eat," and stood holding it in their hands.And when he saw what they had in their hands, he made them throw it away. And those that had already eaten the whole of it died. But to those who had eaten only half of it, he administered an emetic, and after they had vomited, [201] he gave them the four sweet things, and so by his supernatural power they recovered. The Bodhisatta ^ Compare No. 85, vol. i. No. 366. 133 arrived in safety at the place he wished to reach, and after disposing of his wares, he returned to his own house. Poison like honey in look, taste, and smell, Was laid by Gumbiya with purpose fell All who as honey ate the noxious food. Through their own greed did perish in the wood. But they who wisely from the bait abstained, Were free from torture and at peace remained. So lust, like poison-bait, for man is laid His heart's desire has oft to death betrayed. But who, though frail, besetting sins forego, Escape from bonds of suffering and woe. The Master, after delivering these verses inspired by Perfect Wisdom, revealed the Truths and identified the Birth — [202] At the conclusion of the : Truths the backsliding Brother attained the fruit of the First Path: "At that time I myself was that merchant."

" — Wlw got his friend" etc. This was a story told by the Master, whilst living in the Bamboo Grove, in reference to a saying that Devadatta could not even inspire alarm. When Brahraadatta was reigning in Benares, the Bodhisatta was born in the family of a village householder, and when he was young he played with other boys at the foot of a banyan tree, at the entrance of the village. A poor old doctor at that time wlio had no practice strayed out of the village to this spot, and saw a snake asleep in the fork of a tx-ee, with its head tucked in. He thought, " There is nothing to be got in the village. I will cajole these boys and make the snake bite them, and then I shall get somewhat for curing them." So he said to the Bodhisatta, "If you were to see a young hedgehog, would you seize it?" "Yes, I would," said he. [203] " See, here is one lying iu the fork of this tree," said the old man. The Bodhisatta, not knowing it was a snake, climbed up the tree and seized it by the neck, but when he found it was a snake, he did not allow it to turn upon him, but getting a good grip of it, he hastily flung it from him. It fell on the neck of the old doctor, and coiling round him, it bit him so severely that its teeth met in his flesh and the old man fell down ' dead on the spot, and the snake made its escape. People gathered together about him, and the Great Being, in expounding the Law to the assembled multitude, repeated these verses : Who got his friend to seize A deadly snake, as hedgehog, if you please, By the snake's bite was killed As one that evil to his neighbour willed. He that to strike is fain The man that never striketh back again. Is struck and lieth low, E'en as this knave sore hurt by deadly blow. So dust that should be thrown Against the wind, back in one's face is blown ; And ill designed to one That holy is, and has no evil done, On the fool's pate at last Kecoils, like dust when thrown against the blast. The Master here ended his lesson and identified the Birth : " At that time the poor old doctor was Devadatta, the wise youth was myself."

[204] " Fallen into hand of foes" etc. — This story the Master, whilst dwelling at Jetavana, told concerning the Perfection of Wisdom. It was then the Master said, " Not now only, Bz'ethren, but formerly also the Tathagata proved himself wise and full of resources." And herewith he related an old legend of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was born in the household of a village proprietor. The whole story runs on exactly like that of the previous birth. But in this version when the doctor was dead, his village neighbours said, " These youths have 1 ReailiiiK harakard nikhdditvd, cf. the Sanskrit katakatd. No. 368. 135 caused the man's death. We will bring thein before the king." And they bound them in fetters and led theni to Benares. The Bodhisatta in the course of his journey admonished the other lads and said to them : " Do not be afraid. Even when you are brought into the presence of the king, show yourselves fearless and happy in your mind. The king will first of all talk with us, and afterwards I shall know what to do." They readily acquiesced in what he said, and acted accordingly. When the king found them calm and happy, he said, "These poor wretches have been bound in chains and brought here as murderers, and although they have come to such misery, they are without fear and even happy. I will ask them the reason why they are not troubled." And he repeated the first stanza : Fallen into hand of foes And with bamboo fetters bound, How can ye conceal your woes, And with smiling face be found ? On hearing this the Bodhisatta uttered the I'emaining verses : There is no good however slight, That man from groans and mourning e'er will gain ; His adversaries feel delight. When they behold a foe o'ercome with pain. [205] But enemies with grief are filled When with bold front he goes to meet his fate, And blenches not, as one well-skilled All things with judgment to discriminate. Be it by muttered spell or charm. By lavish gifts, or help of powerful kin. That he may best escape from harm, A man should strive some vantage ground to win. But should he fail to reach success, With others' aid or by himself alone. He should not grieve but acquiesce; Fate is too strong, his utmost he has done. [206] The king on hearing the Bodhisatta's exposition of the law, investigated the matter, and discovering the innocence of the boys, he had their fetters removed, and bestowed much honour on the Great Being, and made him his temporal and spiritual adviser and his valued minister. He also conferred honour on the other youths and appointed them to various offices. When the Master had brought this lesson to an end, he identified the Birth "At that time Ananda was the king of Benares, the inferior clergy were the other youths, and I myself was the wise youth." 136 The Jataha. Book V.

MITTAVINDA-JATAKA^ " What loas the evil" etc. This story the Master whilst living at Jetavana told concerning an unruly Brother. The incident that led to the story will be found in the Mahamittavinda Birth. Now this Mittavindaka, when cast into the sea, showed himself very covetous, and going on to still greater excess came to the place of torment inhabited by beings doomed to hell. And he made his way into the Ussada hell, taking it to be a city, and there he got a wheel as sharp as a razor fixed upon his head. Then the Bodhisatta in the shape of a god went on a mission to Ussada. On seeing him, Mittavindaka repeated the form of a question first stanza in the : What was the evil wrought by me, Thus to provoke the curse of heaven, That my poor head should ever be With circling wheel of torture riven ? [207] The Bodhisatta, on hearing this, uttei'ed the second stanza Forsaking homes of joy and bliss. That decked with pearls, with crystal this, And halls of gold and silver sheen, What brought thee to this gloomy scene? Then Mittavindaka replied in a third stanza : "Far fuller joys I there shall gain Thau any these poor worlds can show." This was the thought that proved my bane And brought me to this scene of woe. The Bodhisatta then repeated the remaining stanzas : From four to eight, to sixteen thence, and so To thirty-two insatiate greed doth grow. Thus on and on thou, greedy soul, wert led Till doomed to wear this wheel upon thy head. So all, pursuing covetous desire. Insatiate still, yet more and more require : The broadening path of appetite they tread. And, like thee, bear this wheel upon their head. ' See Nos. 41, 82, 104, vol. i., and Divyuvaddna, p. 603. But while Mittavindaka was still speaking, the wheel fell upon him and crushed him, so that he could say no more. But the divine being returned straight to his celestial abode. [208] The Master, his lesson ended, identified the Birth " At that time the : unruly Brother was Mittavindaka, and I myself was the divine being."

" The goose said to the Judas tree," etc. This was a story told by the Master, whilst residing at Jetavana, concerning the rebuke of sin. The incident that led to the story will be set forth in the Paiiiia Birth. But on this occasion the Master addressing the Brethren said, "Brothers, sin ought to be regai'ded with suspicion. Though it be as small as a banyan shoot, it may i)rove fatal. Sages of old too suspected whatever was open to suspicion." And with this he related a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta came to life as a golden gosling, and when he came to be a fullgrown goose, he lived in a golden cave, in the Cittakuta mountain in the Himalaya region, and used to go constantly and eat the wild paddy that grew on a natural lake. On the way by which he went to and fro was a big Judas tree. Both in going and returning, he would always stop and rest there. So a friendship sprang up between him and the divinity that dwelt in that tree. By and bye a certain fowl, after eating the ripe fruit of a banyan, came and perched on the Judas tree, and dropi)ed its excrement into the fork of it. Thence there sprang up a young banyan, which grew to the height of four inches and was bright with red shoots and greenery. The royal goose, on seeing this, addressed the guardian deity of the ti-ee and said, "My good friend, every tree on which a banyan shoot springs up is destroyed by its growth. Do not suffer this to grow, or it will destroy your place of abode. Go back at once, and root it up and throw it away. One ought to suspect that which justifies suspicion." And thus conversing with tlie tree-sprite the goose uttered the first stanza : 138 The Jcitaka. Book V. [209] The goose said to the Judas tree, ' A banyan shoot is threatening thee What thou dost in thy bosom rear Will rend thee limb from limb, I fear.' On hearing this the tree-god, not heeding his words, repeated the second stanza : Well ! let it grow, and should I be A refuge to the banyan tree, And tend it with a parent's love. It will to me a blessing prove. Then the goose uttered the third stanza : It is a cursed shoot, I fear. Thou dost within thy bosom rear. I say goodbye and off I flee, This growth alas misliketh me. ! With these words the royal goose spread out his wings and made straight for mount Cittakuta. Thenceforth he came not back any more. By and bye the banyan shoot grew up. This tree also had its guardian deity. And in its growth, it broke down the Judas tree, and with a branch the abode of the tree-god also fell. At this moment reflecting on the words of the royal goose, the tree-god thought, [210] "The king of the geese foresaw this danger in the future and warned me of it, but I did not hearken unto his words." And thus lamenting, he uttered the fourth stanza A spectre grim like Meru's height Has brought me to a fearful plight; Scorning the words friend goosey said, I now am overwhelmed with dread. Thus did the banyan, as it grew up, break down all the Judas tree and reduce it to a mere stump, and the dwelling place of the tree-god wholly disappeared. Wise men abhor the parasitic thing That chokes the form to which it loves to cling. The wise, suspecting danger fi'om the weed. Destroy the root before it comes to seed. This was the fifth stanza, inspired by Perfect Wisdom. The Master here, his lesson ended, revealed the Truths and identified the Birth:— At the uunclusion of the Truths five hundred Brethren attained Sainthood : — "At that time I myself was the golden goose." No. 371. 139

DlGHITIKOSALA-J ATARAX [211] " Thoio art within m9/ poioer," e^c— This story the Master, whilst dwelling at Jetavana, told concerning some quarrelsome folk from Kosambi. When they came to Jetavana, the Master addressed them at the time of their reconciliation and said, "Brethren, ye are my lawful sons in tlie faith, begotten by the words of my mouth. Children ought not to trample under foot the counsel given them by their father, but ye follow not my admonition. Sages of old, when the men who had slain their parents and seized upon their kingdom fell into their hands in the forest, did not put them to death, though they were confirmed rebels, but they said, 'We will not trample on the counsel given us by our parents'." And hereupon he related a story of the past. In this Birth both the incident that led up to the story and the story itself will be fully set forth in the Saiighabhedaka Birth. Now prince Dighavu, having found the king of Benares lying on his side in the foi'est, seized him by his top-knot and said, "Now will I cut into fourteen pieces the marauder who slew my father and mother." And at the very moment when he was brandishing his sword, he recalled the advice given him by his parents and he thought, "Though I should my own life, I will not trample under foot their counsel. I will sacrifice content myself with frightening him." And he uttered the first stanza : Thou art within my power, king. As prone thou liest here What stratagem hast thou to bring Deliverance from thy fear '. Then the king uttered the second stanza: Within thy power, my friend, I lie All helpless on the ground, Nor know I any means whereby Deliverance may be found. [212] Then the Bodhisatta repeated the remaining verses : Good deeds and words alone, not wealth, O king, In hour of death can any comfort bring. ^ " This man abused me, that struck me a blow, A third o'ercame and I'obbed me long ago." All such as harbour feelings of this kind, To mitigate their wrath are ne'er inclined. " He did abuse and buffet me of yore, He overcame me and oppressed me sore." 1 Compare No. 428 infra, Dhnmmapada, Comment., p. lOi, and Mahdvagga, x. 2. - Dliammapada v. 3 5. — They who such thoughts refuse to entertain, Appease their wrath and live at one again. Not hate, but love alone makes hate to cease: This is the everlasting law of peace. After these words the Bodhisatta said, "I will not do thee a wrong, Sire. But do thou slay me." And he placed his sword in the king's hand. The king too said, "Neither will I wrong thee." And he sware an oath, and went with him to the city, and presented him to his councillors and said, "This, Sirs, is prince Dighavu, the son of the king of Kosala. He has spared my life. him any harm." And so saying [213] I may not do he gave him his daughter in marriage, and established him in the kingdom that had belonged to his father. Thenceforth the two kings reigned happily and harmoniously together. The Master here ended his lesson and identitied the Birth: "The father and mother of those days are now members of the royal household, and prince Dighavu was myself."

MIG APOTAK A-J ATA K A. "To sorrow for the dead" etc. This story the Master, whilst dwelling at Jetavana, told about a certain elder. It is said that he admitted a youth to orders, and that this novice, after ministering to him zealously, by and bye fell sick and died. The old man overcome with grief at the youth's death went about loudly lamenting. The Brethren, failing to console him, raised a discussion in the Hall of Truth, saying, "A certain old man on the death of his novice goes about lamenting. By dwelling on the thought of death, he will surely become a castaway." When the Master came, he inquired of the Brethren what was the subject they had met to discuss, and on hearing what it was he said, "Not now only, but foi'uierly also, the old man went about lamenting, when this youth died." And with this he related a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was born in the form of Sakka. At that time a man, who lived in the kingdom of Kasi, came into the Himalaya region, and adopting the life of an ascetic lived on wild fruits. One day he found in the forest a young deer that had lost its dam. He took it home to his hei'mitage, and fed and cherished it. The young deer grew up a handsome and comely beast, and the ascetic took care of it and ti*eated it as his own child. One day the young deer died of indigestion from a surfeit of grass. The ascetic went about lamenting and said, "My child is dead." Then Sakka, king of heaven, exploring the world, saw that ascetic, [214] and thinking to alarm him, he came and took his stand in the air and uttered the first stanza : To sorrow for the dead doth ill become The lone ascetic, free from ties of home. The ascetic no sooner heard this than he uttered the second stanza : Should man with beast consort, Sakka, grief For a lost playmate finds in tears relief. Then Sakka repeated two stanzas : Such as to weep are fain may still lament the dead, Weep not, sage, 'tis vain to weep the wise have said. Ifby our tears we might prevail against the grave, Thus would we all unite our dearest ones to save. While Sakka was thus speaking, the ascetic recognising that it was useless to weep, and singing the praises of Sakka, repeated three stanzas' : [215] As ghee-fed flame that blazes out amain Is quenclied with water, so he quenched my pain. With sorrow's shaft my heart was wounded sore : He healed my wound and did my life restore. The barb extracted, full of joy and peace, At Sakka's words I from my sorrow cease. After thus admonishing the ascetic, Sakka departed to his own place of abode. The Master here ended his lesson and identified the Birth " At that time : the old man was the ascetic, the novice was the deer, and I myself was Sakka." 1 These stanzas are to be found in No. 352 supra, and in No. 410 infra.

MUSIKA- JATAKA. " People cry ' 'Where is she gone,' " etc. — This story the Master, whilst residing in the Bamboo Grove, told about Ajatasattu. The incident that led to the story has been already fully told in the Thusa Birth i. Here too the Master observed the king at the same moment playing with his boy and also listening to the Law. And knowing as he did that danger to the king will arise through his son, he said, " Sire, kings of old suspected what was open to suspicion, and kept their heirs in confinement, saying, Let them bear rule, after our bodies have been ' burned on the funeral pyre.' " And with this he told a story of the past. Once upon a time iu the reign of Brahmadatta, king of Benares, the Bodhisatta was born in a brahmin family, and became a world-famed teachei-. The son of the king of Benares, prince Yava by name, after applying himself diligently to acquire all the liberal arts from him, being now anxious to depart, bade him good-bye. The teacher, knowing by his power of divination that danger would befall the prince through his son, considered how he might remove this danger from him, and began to look about him for an apt illustration. [216] Now he had at this time a horse, and a sore place appeared on its foot. And in order to give proper attention to the sore the horse was kept to the stable. Now close by was a well. And a mouse used to venture out of its hole and nibble the sore place on the horse's foot. The horse could not stop it, and one day being unable to bear the pain, when the mouse came to bite him, he struck it dead with his hoof and kicked it into the well. The grooms not seeing the mouse said, " On other days the mouse came and bit the sore place, but now it is not to be seen. What has become of it?" The Bodhisatta witnessed the whole thing and said, " Others from not knowing ask, Where is the moused' But I ' alone know that tlie mouse has been killed by the horse, and dropped into the well." And making this very fact an illustration, he composed the first stanza and gave it to the young prince. Looking about for another illustration, he saw that same horse, when the boil was healed, go out and make his way to a barley field to get some barley to eat, and thrust his head through a hole in the fence, and taking this as an illustration he composed a second stanza and gave it to the ' No. 338 supra. No. 373. 143 prince. But the third stanza he composed by his own mother-wit and gave this also to him. And he said, " My friend, when you are established in the kingdom, as you go in the evening to the bathing tank, walk as far as the front of the staircase, repeating the first stanza, and as you enter the palace in which you dwell, walk to the foot of the stairs, repeating the second stanza, and as you go thence to the top of the stairs, repeat the third stanza." And with these woi-ds he dismissed him. The young prince returned home and acted as viceroy, and on his father's death he became king. An only son was born to him, and when he was sixteen years old he was eager to be king. And being minded to kill his father, he said to his retainers, " My father is still young. When I come to look upon his funeral pyre I shall be a worn-out old man. What good will it be for me to come to the throne then'?" " My lord," they said, "it is out of the question for you to go to the frontier and play the I'ebel. You must find some way or other to slay your father, and to seize upon his kingdom." [217] He readily agreed, and went in the evening, and took his sword and stood in the king's palace near the bathing tank, prepai'ed to kill his father. The king in the evening sent a female slave called. Musika, saying, "Go and cleanse the surface of the tank. I shall take a bath." She went there and while she was cleaning the bath she caught sight of the prince. Fearing that what he was about might be revealed, he cut her in two with his sword and threw the body into the tank. The king came to bathe. Everybody said, " To-day the slave Musika does not return. Where and whither is she gone 1 " The king went to the edge of the tank, repeating the first stanza : People cry, 'Where is she gone? Musika, where hast thou fled 1 This is known to me alone : In the well she lieth dead. Thought the prince, " My father has found out what I have done." And being panic-stricken he tied and told eveiything to his attendants. After the lapse of seven or eight days, they again addressed him and said, " My lord, if the king knew he would not be silent. What he said must have been a mei'e guess. Put him to death." So one day he stood sword in hand at the foot of the stairs, and wlien the king came he was looking about for an opportunity to strike him. The king came repeating the second stanza Like a beast of burden still Thou dost turn and turn about. Thou that Musika i didst kill. Fain wouldst Yava^ eat, I doubt. 1 Musika means mouse, Yava barley. 144 The Jataka. Book V. [218] Thought the pi-ince, "My father has seen me," and fled in terror. But at the end of a fortnight he thought, "I will kill the king by a blow from a shovel." So he took a spoon-shaped instrument with a long handle and stood poising it. The king climbed to the top of the stair, repeating the third stanza : Thou art but a weakling fool, Like a baby with its toy, Grasping this long spoon-like tool, I will slay thee, wretched boy. That day being unable to escape, he grovelled at the king's feet and said, "Sire, spare my life." The king after rating him had him bound in chains and cast into prison. And sitting on a magnificent royal seat shaded by a white parasol, he said, "Our teacher, a far-famed brahmin foresaw this danger to us, and gave us these three stanzas." And being highly delighted, in the intensity of his joy he gave forth the rest of the verses I am not free by dwelling in the sky. Nor by some act of filial piety. Nay when my life was sought by this my sou. Escape from death through power of verse was won. Knowledge of every kind be apt to learn. And what it all may signify discern : Though thou shouldst use it not, the time will be When what thou hearest may advantage thee. [219] By and bye on the death of the king the young prince was established on the throne. The Master here brought his lesson to a close, and identified the Birth : "At that time the far-famed teacher was myself."

CULLADHANUGGAHA-JATAKA\ ''Since thou hast gained," e^c— This story was told by the Master whilst living at Jetavana, about the temptation of a Brother by the wife of his unregeuerate days. When the Brother confessed that it was owing to the wife 1 See Morris, Folk-Lore Journal, ii. 371, and Tibetan Tales, xii., Susroni. Compai-e also No. •425 infra. that he had left, that he regretted having taken orders, the Master said, "Not now only. Brother, did this woman do you a mischief. Formerly too it was owing to her that your head was cut off." And at the request of the Brethren he related a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was reborn as Sakka. At that time a certain young brahmin of Benares acquired all the liberal arts at Takkasila, and having attained to proficiency in archery, he was known as the clever Little Archer. Then his master thought, "This youth has acquired skill equal to my own," and he gave him his daughter to wife. He took her and wishing to return to Benares be set out on the road. Half way on his journey, an elephant laid waste a certain place, and no man dared to ascend to that spot. The clever Little Archer, though the people tried to stop him, [220] took his wife and climbed up to the entrance of the forest. Then when he was in the midst of the wood, the elephant rose up to attack him. The Archer wounded him in the forehead with an arrow, which piercing hiiii through and thi'ough came out at the back of his head, and the elephant fell down dead on the spot. The clever Archer after making this place secure, went on further to another wood. And there fifty robbers were infesting the road. Up to this spot too, though men tried to stop him, he climbed till he found the regular place, where the robbers killed the deer and roasted and ate the venison, close to the road. The robbers, seeing him approach with his gaily attired wife, made a great eflfort to capture him. The robber chief, being skilled in reading a man's character, just gave one look at him, and recognizing him as a distinguished hero, did not sufier them to rise up against him, though he was single-handed. The clever Archer sent his wife to these robbers, saying, "Go and bid them give us a spit of meat, and bring it to me." So she went and said, "Give me a spit of meat." The robber chief said, "He is a noble fellow," and bade them give it her. The robbers said, "What is he to eat our roast meat?" ! And they gave her a piece of raw meat. The Archer, having a good opinion of himself, was wroth with the robbers for offering him raw meat. The robbers said, "What! is he the only man, and are we merely women?" And thus threatening him, they rose up against him. The Archer wounded and struck to the ground fifty robbers save one with the same number of arrows. He had no arrow left to wound the robber chief. There had been full fifty arrows in his quiver. With one of them he had wounded the elephant, and with the rest the fifty robbers save one. So he knocked down the robber chief, and sitting on his chest bade his wife bring him his sword in her hand to cut off his head. At that very moment she conceived a passion for the robber chief [221] and placed the hilt of the J. III. 10 146 The Jataha. Book V. sword in his hand and the sheath in that of her husband. The robber grasping the hilt drew out the sword, and cut off the head of the Archer. After slaying her husband he took the woman with him, and as they journeyed together he inquired of her origin. "I am the daughter," she said, "of a world-famed professor at Takkasila." " How did he get you for his wife? " he said. "My father," she said, "was so pleased at his having acquired from him an art equal to his own, that he gave me to him to wife. And because I fell in love with you, I let you kill my lawful husband." Thought the robber chief, "This woman now has killed her lawful husband. As soon as she sees some other man, she will treat me too after the same sort. I must get rid of her." And as he went on his way, he saw their path cut off by what was usually a poor little shallow stream, but which was now flooded, and he said, " My deax', there is a savage crocodile in this river. What are we to do ? "My lord," she said, "take all the ornaments I wear, and make them into a bundle in your upper robe, and carry them to the further side of the river, and then come back and take me across." " Very well," he said, and took all her adornments, and going down to the stream, like one in great haste, he gained the other bank, and left her and fled. On seeing this she cried, " My lord, you go as if you were leaving me. Why do you do this? Come back and take me with you." And addressing him she uttered the first stanza : Since thou hast gained the other side. With all my goods in bundle tied. Return as quickly as may be And carry me across with thee. The robber, on hearing her, as he stood on the further bank, repeated the second stanza' : Thy fancy, lady, ever roves From well-tried faith to lighter loves, [222] Me too thou wouldst ere long betray, Should I not hence flee far away. But when the robber said, "I will go further hence: you stop where you are," she screamed aloud, and he fled with all her adornments. Such was the fate that overtook the poor fool through excess of passion. And being quite helpless she drew nigh to a clump of cassia plants and sat there weeping. At that moment Sakka, looking down upon the woi'ld, saw her smitten with desire and weeping for the loss of both husband and lover. 1 This stanza occurs in No. 318 supra, with which this story may be compared. No. 374. 147 And thinking he would go and rebuke her and put her to shame, he took with him Matali and Pancasikha', and went and stood on the bank of the river and said, " Matali, do you become a fish, Pailcasikha, you change into a bird, and I will become a jackal. And taking a piece of meat in my mouth, I will go and place myself in front of this woman, and when you see me thei'e, you, Matali, are to leap up out of the water, and fall before me, and when I shall drop the piece of meat I have taken in my mouth, and shall spring up to seize the fish, at that moment, you, Pailcasikha, are to pounce upon the piece of meat, and to fly up into the aii', and you, Matali, ai'e to fall into the water." Thus did Sakka instruct them. And they said, "Good, my lord." Matali was changed into a fish, Paiicasikha into a bird, and Sakka became a jackal. And taking a piece of meat in his mouth, he went and placed himself in front of the woman. The fish leaping up out of the water fell The jackal dropping the piece of meat he befoi^e the jackal. held in his mouth, sprang up to catch the fish. The fish jumped up and fell into the water, and the bird seized the piece of meat and flew up into the air. The jackal thus lost both fish and meat and sat sulkily looking towards the clump of cassia. The woman seeing this said, " Through being too covetous, he got neither flesh nor fish," [223] and, as if she saw the point of the trick, she laughed heartily. The jackal, on hearing this, uttered the third stanza: Who makes the cassia thicket ring With laughter, though none dance or sing. Or clap their hands, good time to keep ? Fair one, laugh not, when thou shouldst weep. On hearing this, she repeated the fourth stanza O silly jackal, thou must wish Thou hadst not lost both flesh and fish. Poor fool ! well mayst thou grieve to see What comes of thy stupidity. Then the jackal repeated the fifth stanza : Another's faults are plainly seen, 'Tis hard to see one's own, I ween. Methinks thou too must count the cost. When spouse and lover both are lost. [224] On hearing his words she spoke this stanza : King jackal, 'tis just as you say. So 1 will hie me far away. And seek another wedded love And strive a faithful wife to prove. 1 His charioteer and a gandharva. Then Sakka, king of heaven, hearing the words of this vicious and unchaste woman, repeated the final stanza : He that would steal a pot of clay Would steal a brass one any day : So she who was her husband's bane Will be as bad or worse again. Thus did Sakka put her to shame and brought her to repent, and then returned to his own abode. The Master here ended his lesson and revealed the Truths, and identified the Birth : —the conclusion of the Truths the backsliding Brother attained the A.t fruit of the First Path " At that time the backsliding Brother was the Archer, : the wife he had left was that woman, and I myself was Sakka, king of heaven."

kapota-jataka\ " I feel quite well^^^ etc. — This story the Master, whilst dwelling at Jetavana, told concerning a greedy Brother. This story of the greedy Brother has already been fully told in divers ways. In this case the Master asked him if he were greedy and on his confessing that it was so, said, " Not now only, but formerly also. Brother, you were greedy, and through greed came by your death." And herewith he told a story of the past. [225] Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta came to life as a young pigeon and lived in a wicker cage, in the kitchen of a rich merchant of Benares. Now a crow hankering after fish and flesh made friends with this pigeon, and lived in the same place. One day he caught sight of a lot of fish and meat and thought, " I'll have this to eat," and lay loudly groaning in the cage. And when the pigeon said, " Come, my friend, let us sally out for our food," he refused to go, saying, "I am laid up with a fit of indigestion. Do you go." And when the pigeon was gone, he said, " My troublesome enemy is ofi*. ^ Compare No. 42, vol. i., No. 274, vol. ii. No. 375. 149 I will now eat fish and meat to my heart's content." And so thinking, he repeated the first stanza : quite well and at my ease, I feel Since Mr Pigeon off is gone. My cravings I will now appease Potherbs aud meat should strengthen one. So when the cook who was roasting the fish and meat came out of the kitchen, wiping away streams of sweat from his person, the crow hopped out of his basket and hid himself in a basin of spices. The basin gave forth a 'click' sound, and the cook came in haste, and seizing the crow pulled out his feathers. And grinding some moist ginger and white mustard he pounded it with a rotten date, and smeared him all over with it, and rubbing it on with a potsherd [226] he wounded the bird. Then he fastened the potsherd on his neck with a string, and threw him back into the basket, and went off". When the pigeon came back and saw liim he said, "Who is this crane lying in my friend's basket? He is a hot-tempered fellow and will come and kill this stranger." And thus jesting, he spoke the second stanza : 'Child of the Clouds,' ^ with tufted crest. Why didst thou steal my poor friend's nest? Come here, Sir Crane. My friend the crow Has a hot temper, you must know. The crow, on hearing this, uttered the third stanza Well mayst thou laugh at such a sight. For I am in a sorry plight. The cook has plucked and basted me With rotten dates and spicery. The pigeon, still making sport of him, repeated the fourth stanza : Bathed and anointed well, I think. Thou hast thy fill of food and drink. Thy neck so bright with jewel sheen, Hast thou, friend, to Benares been 1 Then the crow repeated the fifth stanza : Let not my friend or bitterest foe On visit to Benares go. They plucked me bare and as a jest Have tied a potsherd on my breast. [227] The pigeon hearing this repeated the final stanza These evil habits to outgrow Is hard with such a nature, crow. Birds should be careful to avoid The food they see by man enjoyed. 1 Cranes are conceived at the sound of thunder-clouds. Cf Meghadtlta 9. After thus repi'oving him, the pigeon no longer dwelt there, but spread his wings and flew elsewhere. But the crow died then and there. The Master here ended his lesson and revealed the Truths and identified the Birth : At the conclusion of the Truths the greedy Brother attained fruition of the Second Path : "At that time the crow was the greedy Brother, the pigeon was myself." BOOK VI.— CHANIPATA.

[228] "iVe'er be angry, etc." The Master told this tale while dwelling at Jetavana, about a ferryman. This man, they say, was foolish and ignorant he : knew not the qualities of the Three Jewels and of all excellent beings he was : hasty, rough and violent. A certain country Brother, wishing to wait on the Buddha, came one evening to the ferry on the AciravatI and said to the ferryman "Lay-brother, I wish to cross, let me have your boat." "Sir, it is too late, stay here." "Lay-brother, I cannot stay here, take ixie across." The ferryman said angrily, "Come then. Sir Priest," and took him into the boat: but he steered badly and made the boat ship water, so that the Brother's robe was wet, and it was dark before he put him on the farther bank. When the Brother reached the monastery, he could not wait on the Buddha that day. Next day he went to the Master, saluted and sat on one side. The Master gave greeting and asked when he had come. "Yesterday." "Then wh}^ do you not wait on me till to-day?" When he heard his reason, the Master said, "Not now only, but of old also that man was rough and he annoyed wise men of old, as he did you." And when : asked he told an old-world tale. Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was born in a brahmin family. When he grew up, he was educated in all the arts at Takkasila [229], and became an ascetic. After living long on wild fruits in the Himalaya, he came to Benares for salt and vinegar he stayed in the royal gai'den and next day went into the city to : beg. The king saw him in the palace-yard and being pleased with his deportment caused him to be brought in and fed then he took a promise : and made him dwell in the garden and he came daily to pay respect. The : Bodhisatta said to him, "O great king, a king should I'ule his kingdom with righteousness, eschewing the four evil courses, being zealous and full 152 The Jataka. Booh VI. of patience and kindness and compassion," and with such daily exliortation he spoke two stanzas Ne'er be angry, prince of warriors; ne'er be angry, lord of earth: Anger ne'er requite with anger: thus a king is worship-worth. In the village, in the forest, on the sea or on the shore. Ne'er be angry, prince of warriors 'tis my counsel evermore. : So the Bodhisatta spoke these stanzas to the king every day. The king was pleased with him and offered him a village whose revenixe was a hundred thousand pieces but he refused. In this way the Bodhisatta lived : for twelve years. Then he thought, " I have stayed too long, I will take a journey thi'ough the country and return here": so without telling the king and only saying to the gardener, "Friend, I weary, I will journey in the country and return, pray do you tell the king," [230] he went away and came to a ferry on the Ganges. There a foolish ferryman named Avariyapita lived: he understood neither the merits of good men nor his own gain and loss: when folk would cross the Ganges, he first took them across and then asked for his fare; when they gave him none, he quarrelled with them, getting much abuse and blows but little gain, so blind a fool was he. Concerning him, the Master in his Perfect Wisdom spoke the third stanza The father of Avariya, His boat's on Ganges wave He ferries first the folk across. And then his fare he'll crave: And that is why he earns but strife, A thriftless, luckless, knave The Bodhisatta came to this ferryman and said, "Friend, take me to the other bank." He said, "Priest, what fare will you pay meV "Friend, I will tell you how to increase your wealth, your welfare, and your virtue." The ferryman thought, "He will certainly give me something," so he took him across and then said, "Pay me the fare." The Bodhisatta said, "Very well, friend," and so telling him first how to increase his wealth, he spoke this stanza: Ask your fare before the crossing, never on the further shore Different minds have folk you ferry, different after and before. [231] The ferryman thought, "This will be only his admonition to me, now he will give me something else": but the Bodhisatta said, "Friend, you have there the way to increase wealth, now hear the way to increase welfare and virtue," so he spoke a stanza of admonition: In the village, in the forest, on the sea, and on the shore. Ne'er be angry, my good boatman; 'tis my counsel evermore. No. 376. 153 So having told him the way to increase welfare and virtue, he said, "There you have the way to increase welfare, and the way to increase virtue." Then that stupid one, not reckoning his admonition as anything, you give me as my fare?" "Yes, friend." "I said, "Priest, is that what have no use for me it, something else." "Friend, except that 1 have give nothing else." "Then why did you go on my boati" he said, and threw the ascetic down on the bank, sitting on his chest and striking his mouth. The Master said: "So you see that when the ascetic gave this admonition to the king he got the boon of a village, and when he gave the same admonition to a stupid ferryman he got a blow in the mouth: therefore when one gives this admonition it must be given to suitable people, not to unsuitable," and so in his Perfect Wisdom he then spoke a stanza For counsel good the king bestowed the revenue of a town The boatman for the same advice has knocked the giver down. As the man was striking the priest, his wife came with his rice, and seeing the ascetic, she said, "Husband, this is an ascetic of the king's court, do not strike him." He was angry, and saying, "You forbid me to strike this false priest!" he sprang up and struck her down. The plate of rice felland broke, and the fruit of her womb miscarried. The people gathered round him and [232] crying, " Murdering rascal " they bound him ! and brought him to the king. The king tried him and caused him to be punished. The Master in his Perfect Wisdom explaining the matter spoke the last stanza : The rice was spilt, his wife was struck, child killed before its birth. To him, like fine gold to a beast, counsel was nothing worth. When the Master had ended his lesson, he declared the Truths after the : Truths the brother was established in the fruit of the first path and identified : the Birth " At that time the ferryman was the ferryman of to-day, the king : was Ananda, the ascetic was myself."

"Frie7id, be not angrij" etc. — The Master told this tale at Jetavana, ot a deceitful Brother. The occasion of the story will appear in the Uddala^ Birth. 1 No. 487, vol. iv. Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was a far-famed teacher and taught the sacred texts to five hundred pupils. The senior of them, Setaketu by name, was born of a brahmin family from the north, and was very proud on account of his caste. One day he went out of the town with other pupils, and when coming in again he saw a [233] candala. "Who are you]" he said. "I am a candala." He feared the wind after striking the candala's body might touch his own body, so he cried, "Curse you, you ill-omened caiidala, get to leeward," and went quickly to windwax'd, but the candala was too quick for him and stood to windward of him. Then he abused and reviled him the more, "Curse you, ill-omened one." The candala asked, "Who are you?" "I am a brahmin student." "Very well, if you are, you will be able to answer me "Yes." "If you can't, I will put you between my a question." feet." The brahmin, feeling confident, said, "Proceed." The candala, making the company understand the case, asked the question, "Young brahmin, what are the quarters'?" "The quarters are four, the East and the rest." The candala said, "I am not asking about that kind of quarter : and you, ignorant even of this, loathe the wind that has struck my body," so he took him by the shoulder and forcing him down put him between his feet. The other pupils told their teacher of the affair. He asked, "Young Setaketu, have you been put between a candala's feet?" "Yes, teacher: the son of a slave put me between his feet, saying, 'He doesn't know even the quarters'; but now I shall know what to do to him," and so he reviled the candala angrily. The teacher admonished him: "Young Setaketu, be not angiy with him, he is wise; he was asking about another kind of quarter, not this : what you have not seen, or heard, or understood is far more than what you have": and he spoke two stanzas by way of admonition: Friend, be not angry, anger is not good : Wisdom is more than you have seen or heard : [234] By 'quarter' parents may be understood. And teacher is denoted by the word. The hoitseholder who gives food, clothes and drink. Whose doors are open, he a quarter is ' ' : And 'quarter' in the highest sense, we think. Is that last state where misery shall be bliss i. [235] So the Bodhisatta explained the quarters to the young brahmin : but he thinking, "I was put between a candala's feet," left that place and going to Takkasila learned all the arts from a far-famed teacher. With that teacher's permission he left Takkasila, and wandered learning all practical arts. Coming to a frontier village he found five hundred ascetics 1 This rests on fanciful pirns on the names of the four quarters. No. 377. 155 dwelling near it and was ordained by them. All their arts, texts and practices he learnt, and they accompanied him to Benares. Next day he went to the palace-yard begging. The king, pleased with the ascetics' deportment, gave them food in the palace and lodging in his garden. One day he said, sending them food, "I will salute your reverences this evening in the garden." Setaketu went to the garden and collecting the ascetics, said, "Sirs, the king is coming to-day; now by once conciliating kings a man may live happily all the years of his life, so now some of you do the swinging penance, some lie on thorn-beds, some endui-e the five fires, some practise the mortification by squatting, some the act of diving, some repeat texts," and after these orders he set himself at the door of the hut on a chair with a head-rest, put a book with a brilliant-coloured wrapping on a painted stand, and explained texts as they wei-e inquired about by four or five intelligent pupils. At that moment the king arrived [236] and seeing them doing these false penances he was delighted he came up to Setaketu, : saluted him and sat on one side then talking to his family priest he : spoke the third stanza : With uucleansed teeth, and goatskin garb and hair All matted, muttering holy words in peace : Surely no human means to good they spare. They know the Truth, and they have won Release. The priest heard this and spoke the fourth stanza : A learned sage may do deeds, illking : A learned sage may fail to follow right A thousand Vedas will not safety bring, Failing just works, or save from evil plight. When the king heard this, he took away his favour from the ascetics. Setaketu thought : "This king took a liking to the ascetics, but this priest has destroyed it as if he had cut it with an axe: I must talk to him": so talking to him he spoke the fifth stanza [237] " A learned sage may do deeds, ill king : A learned sage may fail to follow right" You say then Vedas are a useless thing : : Just works with self-restraint are requisite. The priest hearing this, spoke the sixth stanza : Nay, Vedas are not useless utterly : Though works with self-restraint true doctrine is Study of Vedas lifts man's name on high, But 'tis by conduct that he reaches Bliss. So the priest refuted Setaketu's doctrine. He made them all laymen, gave them shields and weapons, and appointed them to be attendants on the 156 The Jataka. Book VI. king as Superior Officers: and hence they say comes the race of Superior Officers. After the lesson the Master identified the Birth " At that time Setaketu was : the cheating priest, the candala was Sariputta, and the King's priest was myself."