ဇာတက-အဋ္ဌကထာ (တ)

S ATTUBH ASTA- JATAKA \ " Thou art confused,^' e^c— The Master told this when staying in Jetavana, concerning the Perfection of Wisdom. The occasion of the story will appear in the Ummagga-Birth^. Once upon a time a king called Janaka was reigning in Benares, At that time the Bodhisatta was born in a brahmin family, and they called his name young Senaka. When he grew up he learned all the arts at Takkasila, and returning to Benares saw the king. The king set him in the place of minister and gave him great glory. [342] He taught the king things temporal and spiritual. Being a pleasant preacher of the law he established the king in the five precepts, in alms-giving, in keeping the fasts, in the ten ways of right action, and so established him in the path of virtue. Throughout the kingdom it was as it were the time of the appearing of the Buddhas. On the fortnightly fast the king, the viceroys and others would all assemble and decorate the place of meeting. The Bodhisatta taught the law in a decorated room in the middle of a deer-skincouch with the power of a Buddha, and his word was like the preaching of Buddhas. Then a certain old brahmin begging for money-alms got a thousand pieces, left them in a brahmin family and went to seek alms again. When he had gone, that family spent all his pieces. He came back and would have his pieces brought him. The brahmin, being unable to give them to him, gave him his daughter to wife. The other brahmin took her and made his dwelling in a brahmin village not far from Benares. Because of her youth his wife was unsatisfied in desires and sinned with another young brahmin. There are sixteen things that cannot be satisfied : and what are these sixteen ] The sea is not satisfied with all rivers, nor 1 See Folk-lore Journal, iv. 175, Tibetan Tales, viii. * No. 546, vol. vi. No. 402. 211 the tire with fuel, nor a king with his kingdom, nor a fool with sins, nor a woman with three things, intercourse, adornment and child-bearing, nor a brahmin with sacred texts, nor a sage with ecstatic meditation, nor a sekha' with honour, nor one free from desire with penance, nor the energetic man with energy, nor the talker with talk, nor the politic man with the council, nor the believer with serving the church, nor the liberal man with giving away, nor the learned with hearing the law, nor the four congregations with seeing the Buddha. So this brahmin woman [343], being unsatisfied with intercourse, wished to put her husband away and do her sin with boldness. So one day in her evil purpose she lay down. When he said, " How is it, wife " she answered, "Brahmin, I cannot do the work of your house, get me a maid." " Wife, I have no money, what shall I give to get her?" "Seek for money by begging for alms and so get her." "Then, wife, get ready something for my journey." She filled a skin-bag with baked meal and unbaked meal, and gave them to him. The brahmin, going through villages, towns and cities, got seven hundred pieces, and thinking, " This money is enough to buy slaves, male and female," he was returning to his own villageat a certain place convenient for water he ; opened his sack, and eating some meal he went down to drink water without tying the mouth. Then a black snake in a hollow tree, smelling the meal, entered the bag and lay down in a coil eating the meal. The brahmin came, and without looking inside fastened the sack and putting it on his shoulder went his way. Then a spirit living in a tree, sitting in a hollow of the trunk, said to him on the way, " Brahmin, if you stop on the way you will die, if you go home to-day your wife will die," and vanished. He looked, but not seeing the spirit was afraid and troubled with the fear of death, and so came to the gate of Benares weeping and lamenting. It was the fast on the fifteenth day, the day of the Bodhisatta's preaching, seated on the decorated seat of the law, and a multitude with perfumes and flowers and the like in their hands came in troops to hear the preaching. The brahmin said, "Where are ye going?" and was told, "0 brahmin, to-day wise Senaka preaches the law with sweet voice and the power of a Buddha do you not know 1 " He thought, " They say he is a wise : preacher, and I am troubled with the fear of death wise men [344] are : able to take away even great sorrow it is right for me too to go there : and hear the law." So he went with them, and when the assembly and the king among them had sat down round about the Bodhisatta, he stood at the outside, not far from the seat of the law, with his mealsack on his shoulder, afraid with the fear of death. The Bodhisatta preached as if he were bringing down the river of heaven or showering ambrosia. The multitude became well pleased, and making applause listened to the ' A holy man who has not attained sainthood. ^ Brethren, Sisters, laymen and laywomen. 212 TJie Jataha. Book VII. preaching. Wise men have far sight. At that moment the Bodhisatta, opening his eyes gracious with the five graces, surveyed the assembly on every side and, seeing that brahmin, thought, "This great assembly has become well pleased and listens to the law, making applause, but that one brahmin is ill pleased and weeps there must be some sorrow within him : to cause his tears as if touching rust with acid, or making a drop of : water roll from a lotus leaf, I will teach him the law, making him free from sorrow and well pleased in mind." So he called him, "Brahmin, I am wise Senaka, now will I make thee free from sorrow, speak boldly," and so talking with him he spoke the first stanza : Thou art confused in thought, disturbed in sense, Tears streaming from thine eyes are evidence ; What hast thou lost, or what dost wish to gain By coming hither? Give me answer plain. [345] Then the brahmin, declaring his cause of sorrow, spoke the second stanza : If I go home my wife it is must die, If I go not, theyakkha said, 'tis I ; That is the thought that pierces cruelly Explain the matter, Senaka, to me. The Bodhisatta, hearing the brahmin's words, spread the net of knowledge as if throwing a net in the sea, thinking, "There ai-e many causes of death to beings in this world some die sunk in the sea, or seized therein : by ravenous fish, some falling in the Ganges, or seized by crocodiles, some falling from a tree or pierced by a thorn, some struck by weapons of divers kinds, some by eating poison or hanging or falling from a precipice or by extreme cold or attacked by diseases of divers kinds, so they die now : among so many causes of death from which cause shall this brahmin die if he stays on the road to-day, or his wife if he goes home'?" As he considered, he saw the sack on the brahmin's shoulder and thought, "There must be a snake who has gone into that sack, and entering he must have gone in from the smell of the meal when the brahmin at his breakfast had eaten some meal and gone to drink water without fastening the sack's mouth : the brahmin coming back after drinking water must have gone on after fastening and taking up the sack without seeing that the snake had entered : [346] if he stays on the road, he will say at evening when he rests, ' I will eat some meal,' and opening the sack will put in his hand : then the snake will bite him in the hand and destroy his life : this will be the cause of his death if he stays on the road : but if he goes home the sack will come into his wife's hand; she will say, ' I will look at the ware within,' and opening the sack put in her hand, then the snake will bite her and destroy her life, and this will be the cause of her death if he goes home to-day." This he knew by his knowledge of expedients. Then this No. 402. 213 came into his mind, " The snake must be a black snake, brave and fearless ; when the sack strikes against the brahmin's broadside, he shows no motion or quivei'ing he shows no sign of his being there amidst sxich an assem- ; bly therefore he must be a black snake, brave and fearless " from his : : knowledge of expedients he knew this as if he was seeing with a divine eye. So as if he had been a man who had stood by and seen the snake enter the sack, deciding by his knowledge of expedients, the Bodhisatta answering the brahmin's question in the royal assembly spoke the third stanza : First with many a doubt I deal, Now my tongue the truth declares Brahmin, in your bag of meal A snake has entered unawares. [347] So saying, he asked, " O bi-ahmin, is there any meal in that sack of yours 1 " " There is, O sage." " Did you eat some meal to-day at your breakfast time?" "Yes, O sage." "Where were you sitting]" " In a wood, at the root of a When you ate the meal, and went to tree." " drink water, did you fasten the sack's mouth or nof?" "I did not, O sage." " When you drank water and came back, did you fasten the sack after looking in?" "I fastened it without looking in, O sage." "O brahmin, when you went to drink water, I think the snake entered the sack owing to the smell of the meal without your knowledge : such is the case : put down your sack, set it in the midst of the therefore assembly and opening the mouth, stand back and taking a stick beat the sack with it : then when you see a black snake coming out with its hood spread and hissing, you will have no doubt : " so he spoke the fourth stanza : Take a stick and beat the sack. Dumb and double-tongued is he Cease your mind with doubts to rack ; Ope the sack, the snake you'll see. The brahmin, hearing the Great Being's words, did so, though alarmed and frightened. The snake came out of the sack when his hood was struck with the stick, and stood looking at the crowd. [348] The Master, explaining the matter, spoke the fifth stanza : Frightened, 'midst the assembled rout, String of meal-sack he untied Angry crept a serpent out, Hood erect, in all his pride. When the snake came out with hood erect, there was a forecast of the Bodhisatta as the omniscient Buddha. The multitude began waving cloths and snapping fingers in thousands, the showers of the seven precious stones were as showers from a thick cloud, cries of good were raised in hundreds of thousands, ' ' 214 The Jdtaka. Book VII. and the noise was like the splitting of the earth. This answering of such a question with the power of a Buddha is not the power of birth, nor the power of men rich in gifts and high family of what is it the power then ? Of knowledge : the man of knowledge makes spiritual insight to increase, opens the door of the noble Paths, enters the great and endless nirvana and masters the perfection of disciple-hood, pacceka-buddha-hood, and perfect buddha-hood knowledge is the : best among the qualities that bring the great and endless nirvana, the rest are the attendants of knowledge and so it is said : : 'Wisdom is best,' the good confess, Like the moon in starry skies; Virtue, fortune, righteousness. Are the handmaids of the wise. When the question had been so answered by the Bodhisatta, a certain snake-charmer made a mouth-band for the snake, caught him and let him loose in the forest.The brahmin, coming up to the king, saluted him and made obeisance, and praising him spoke half a stanza : Great, king Janaka, thy gain, Seeing Senaka the wise. [349] After pr-aising the king, he took seven hundred pieces from the bag and praising the Bodhisatta, he spoke a stanza and a half wishing to give a gift in delight : Dread thy wisdom; veils are vain, Brahmin, to thy piercing eyes. These seven hundred pieces, see. Take them all, I give them thee; 'Tis to thee Iowe my life, And the welfare of my wife. Hearing this, the Bodhisatta spoke the eighth stanza : For reciting poetry Wise men can't accept a wage; Eather let us give to thee, Ere thou take the homeward stage. So saying, the Bodhisatta made a full thousand pieces to be given to the brahmin, and asked him, " By whom were you sent to beg for money ?" "By my wife, O sage." [350] "Is your wife old or young?" "Young, O sage." " Then she is doing sin with another, and sent you away thinking to do so in security : if you take these pieces home, she will give to her lover the pieces won by your labour : therefore you should not go home straight, but only after leaving the pieces outside the town at the root of a tree or somewhere " so he sent him away. : He, coming near the village, left his pieces at the root of a tree, and came home in the evening. His wife at that moment was seated with her lover. The brahmin stood at the door and said, "Wife." She recognised liis voice, and putting out the light opened the door when the brahmin came in, she took the other and put : him at the door then coming back and not seeing anything in the sack : she asked, "Brahmin, what alms have you got on your journey?" "A thousand pieces." " Where is it ? " " It is left at such and such a place : never mind, we will get it to-morrow." She went and told her lover. He went and took it as if it were his own treasure. Next day the brahmin went, and not seeing the pieces came to the Bodhisatta, who said, " What is the matter, brahmin?" "I don't see the pieces, O sage." "Did you tell your wife ? " " Yes, O sage." Knowing that the wife had told her lover, the Bodhisatta asked, " Brahmin, is there a brahmin who is a friend of your wife's?" "There O sage." "Is there one who is a is, friend of yours?" "Yes, O sage." Then the Great Being caused seven days' expenses to be given him and said, " Go, do you two invite and entertain the day fourteen brahmins, seven for yourself and seven first for your wife from next day onwards take one less each day, till on : the seventh day you invite one brahmin and your wife one then if you : notice that the brahmin your wife asks on the seventh day has come every time, tell me." [351] The brahmin did so, and told the Bodhisatta, " O sage, I have observed the brahmin who is always our guest." The Bodhisatta sent men with him to bring that other brahmin, and asked him, " Did you take a thousand pieces belonging to this brahmin from the root of such and such a tree?" "I did not, O sage." "You do not know that I am the wise Senaka ; I will make you fetch those pieces." He was afraid and confessed, saying, " I took them." " What did you do ? ""I put them in such and such a place, O sage." The Bodhisatta asked the first brahmin, you keep your wife or take " Brahmin, will another?" "Let me keep her, O sage."The Bodhisatta sent men to fetch the pieces and the wife, and gave the brahmin the pieces from the thief's hand; he punished the other, removing him from the city, punished also the wife, and gave great honour to the brahmin, making him dwell near himself. After the lesson, the Master declared the Truths, and identified the Birth :— At the end of the Truths, many attained the fruition of the First Path:— "At that time the brahmin was Ananda, the spirit Sariputta, the assembly was the church of Buddha, and wise Senaka was myself." 216 The Jdtaka. Bool VII.

'' AUhisena, many beggars" etc. —The Master told this when dwelling in the shrine called Aggalava near Alavi, concerning the regulations for the building of cells 1. The occasion was told in the Maiiikantha Birth ^ above. The Master addressed the Brethren, saying, "Brethren, formerly [352] before Buddha was born in the world, priests of other religions, even though offered their choice by kings, never asked for alms, holding that begging from others was not agreeable or pleasant," and so he told the tale of old time. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin household in a certain village, and they called his name young Atthisena. When he grew iip, he learned all the arts at Takkasila, and afterwards seeing the misery of desires he took the religious life, and reaching the higher Faculties and Attainments, he dwelt long in the Himalaya : then coming down among men to get salt and vinegar, he reached Benares, and after staying in a garden he came begging next day to the king's court. The king, being pleased with his bearing and manner, sent for him, and set him on a seat on the terrace, giving him good food : then receiving his thanks he was pleased, and exacting a promise made the Bodhisatta dwell in the royal garden, and went to wait on him two or three times each day. One day, being pleased with his preaching of the law, he gave him a choice, saying, "Tell me whatever you desire, beginning from my kingdom." The Bodhisatta did not say, " Give me so and so." Others ask for whatever they desire, saying, ' Give me this,' and the king gives it, if not attached to it. One day the king thought, " Other suitors and mendicants ask me to give them so and so ; but the noble Atthisena, ever since I offered him a choice, asks for nothing: he is wise and skilful in device: I will ask him." So one day after the early meal he sat on one side, and asking him as to the cause of other men's making suits and his own making none, he spoke the first stanza : Atthisena, many beggars, though they're strangers utterly. Throng to me with their petitions why hast thou no suit to me ? : ^ See above, p. 52. » No. 253, vol. ii. No. 403. 217 [353] Hearing him the Bodhisatta spoke the second stanza : Neither suitor, nor rejector of a suit, can pleasant be : That's the reason, be not angry, why I have no suit to thee. Hearing his words the king spoke three stanzas : He who Hves by sueing, and has not at proper season sued, Makes another fall from merit, fails to gain a livelihood. He who lives by sueing, and has aye at proper season sued, Makes another man win merit, gains himself a livelihood. Men of wisdom are not angry when they see the suitors throng Speak, my holy friend ; the boon thou askest never can be wrong. [354] So the Bodhisatta, even though given the choice of the kingdom, made no suit. When the king's wish had been so expressed, the Bodhisatta to show him the priests' way said, "O great king, these suits are preferred by men of worldly desires and householders, not by priests : from their ordination priests must have a pure life unlike a householder : " and so showing the priests' way, he spoke the sixth stanza : Sages never make petitions, worthy laymen ought to know : Silent stands the noble suitor sages make petition so. : [355] The king hearing the Bodhisatta's words said, "Sir, if a wise attendant of his own knowledge gives what ought to be given to his friend, so I give to you such and such a thing," and so he spoke the seventh stanza : Brahmin, I offer thee a thousand kine, Red kine, and eke the leader of the herd Hearing but now those generous deeds of thine, I too in turn to generous deeds am stirred. When he said this, the Bodhisatta refused, saying, " Great king, I took the religious life free from defilement : I have no need of cows." The king abode by his admonition ; doing alms and other good works he became destined for heaven, and not falling away from his meditation, was born in the Brahma world. After the lesson, the Master declared the Truths and identified the Birth After the Truths many were established in the fruition of the First Path "At : — : that time the king was Ananda, Atthisena was myself."

KAPI-JATAKA\ "Let not the wise man" etc. The Master told this tale while dwelling in Jetavana, concerning Devadatta being swallowed up by the earth. Finding that the Brethren were talking about this in the Hall of Truth, he said, " Devadatta has not been destroyed with his company now for the first time he was destroyed : before," and he told an old tale. Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was born in the womb of a monkey, and lived in the king's garden with a retinue of five hundred monkeys. [356] Devadatta was also born in the womb of a monkey, and lived there also with a retinue of five hundred monkeys. Then one day when the king's family priest had gone to the garden, bathed and adorned himself, one tricky monkey going ahead of him sat above the gateway arch of the garden, and let excrement fall on the priest's head as he went out. When the priest looked up, he The priest turned back, saying in threat to let it fall again in his mouth. the monkeys, "Very well, I shall know how to deal with you," and went away after washing. They told the Bodhisatta that he had been angry and threatened the monkeys. He made announcement to the thousand monkeys, "It is not well to dwell near the habitation of the angry; let the whole troop of monkeys flee and go elsewhere." A disobedient monkey took his own retinue and did not flee, saying, "I will see about it afterwards." The Bodhisatta took his own retinue and went to the forest. One day a female slave pounding rice had put some rice out in the sun and a goat was eating it getting a blow with a torch and running away : on fire, he was rubbing himself on the wall of a grass-hut near an elephantstable. The fire caught the gi-ass-hut and from it the elephant-stable ; in it the elephants' backs were burnt, and the elephant doctors were attending the elephants. The family priest was always going about watching for an opportunity of catching the monkeys. He was sitting in attendance on the king, and the king said, " Sir, many of our elephants have been injured, and the elephant doctors do not know how to cure them do you know ; any remedy?" "I do, great king." "What is it?" "Monkey's fat, great king." " How shall we get it ] " " There are many monkeys in the garden." The king said, " Kill monkeys in the garden and get their fat." The archers went and killed five hundred monkeys with arrows. One old ^ Cf. Kdkajutaka, no. 140, vol. i. and Tibetan Tales, xliii. No. 405. 219 monkey fled although wounded by an arrow, and though he did not fall on the spot [357], fell when he came to the Bodhisatta's place of abode. The monkeys said, " He has died when he reached our place of abode," and told the Bodhisatta that he was dead from a wound he had got. He came and sat down among the assembly of monkeys, and spoke these stanzas by way of exhorting the monkeys with the exhortation of the wise, which is " Men dwelling near their enemies perish in this way " : Let not the wise man dwell where dwells his foe : One night, two nights, so near will bring him woe. A fool's a foe to all who trust his word : One monkey brought distress on all the herd. A foolish chief, wise in his own conceit. Comes ever, like this monkey, to defeat. A strong fool is not good to guard the herd, Curse to his kindred, like the decoy-bird. One strong and wise is good the herd to guard, Like Indra to the Gods, his kin's reward. Who virtue, wisdom, learning, doth possess. His deeds himself and other men will bless. Therefore virtue, knowledge, learning, and himself let him regard. Either be a lonely Saint or o'er the flock keep watch and ward. [358] So the Bodhisatta, becoming king of monkeys, explained the way of learning the Discipline. After the lesson, the Master identified the Birth: "At that time the disobedient monkey was Devadatta, his troop was Devadatta's company and the wise king was myself."

BAKA-BRAHMA-JATAKA^ in Jetavana, ''SevenUj and hoo," etc.—HhQ Master told this tale while dwelling ihis concerning the brahma'- Baka. In him a false doctrine arose, namely, perpetual, permanent, eternal, unchangmg: apart from it present existence is there is no salvation or release at all." In a former birth this brahma had once 1 Cf. Hardy, Manual of Budhism, p. 348. 2 A brahma means an angel in one of the Brahma-loka heavens, three of which are mentioned below. 220 The Jataka. Booh VII. practised meditation, so he was born in the Vehapphala heaven. Having spent there an existence of five hundred kalpas, he was born in the Subhakinna heaven after sixty-four kalpas there he passed and was born in the Abhassara heaven, where existence is for eight kalpas. It was there that this false doctrine arose in him. He forgot that he had passed from higher Brahmaloka heavens and had been born in that heaven, and perceiving neither of these things had taken up the false doctrine. The Lord, understanding his reflections, [359] as easily as a strong man can extend his bent arm or bend his extended arm, disappearing from Jetavana, appeared in that Brahmaloka. The brahma, seeing the Lord, said, "Come hither, my lord; welcome, my lord; it is a long time, my lord, since thou hast taken this opportunity, even for coming hither this world, ; my lord, is perpetual, it is permanent, it is eternal, it is absolute, it is unchanging this world is not born, it decays not, it dies not, it passes not away, ; it is not born again apart from this world there is no other salvation beyond." : When this was said, the Lord said to Baka the brahma, "Baka the brahma has come to ignorance, he has come to ignorance, when he will say that a thing which is not permanent is permanent, and so on, and that there is no other salvation apart from this when there is another salvation." Hearing this the brahma thought, "This one presses me hard, finding out exactly what I say," and as a timid thief, after receiving a few blows, says, "Am I the only thief? so and so and so and so are thieves too," showing his associates ; so he, in fear of the Lord's questioning, showing that others were his associates, sj)oke the first stanza : Seventy and two, Gotama, are we Righteous and great, from birth and age we're free : Our heaven is wisdom's home, there's nought above : And many others will this view approve. Hearing his words, the Master spoke the second stanza : [360] Short your existence in this world 'tis wrong, : Baka, to think existence here is long : A hundred thousand aeons past and gone All your existence well to me is known. Hearing this, Baka spoke the third stanza : Of wisdom infinite, Lord, am I : Birth, age, and sorrow, all beneath me lie : What should I do with good works, long ago? Yet tell me something. Lord, that I should know. Then the Lord, relating and showing him things of past time, spoke four stanzas : To many a man of old thou gavest drink For thirst and parching drought ready to sink : That virtuous deed of thine so long ago Remembering, as if waked from sleep, I know. [361] By Eni's bank thou sett'st the people free When chained and held in close captivity That virtiious deed of thine so long ago Remembering, as if waked from sleep, I know. By Ganges' stream the man thou didst set free. Whose boat was seized by naga, cruelly Lusting for flesh, and save him mightily That virtuous deed of thine, so long ago Remembering, as if waked from sleep, I know. No. 406. 221 And I was Kappa, thy disciple true, Thy wisdom and thy virtues all I knew : And now those deeds of thine so long ago Remembering, as if waked from sleep, I know. [363] Hearing his own deeds from the Master's discourse, Baka gave thanks and spoke this last stanza : Thou knowest every life that hath been mine Buddha thou art, all wisdom sure is thine : And sure thy glorious majesty and state Even this Brahma world illuminate. So the Master, making known his quality as Buddha and expounding the Law, shewed forth the Truths. At the end the thoughts of ten thousand biahmas were freed from attachments and sins. So the Lord became the refuge of many brahmas, and going back from Brahmaloka to Jetavana preached the law in the way described and identified the Birth: "At that time Baka the brahma was the ascetic Kesava, Kappa the disciple was myself."

" Villages full sixteen thousand" etc. — The Master told this when dwelling in Jetavana, concerning the precept on the storing up of medicines *. The occasion however arose in Rajagaha. When the venerable Pilindiyavaccha went to the king's dwelling to set free the park-keeper's family-, he made the palace all of gold hy magic power and the people in their delight brought to that elder the five : kinds of medicine. He gave them away to the congregation of Brethren. So the congregation abounded in medicines, [364] and as they received the medicines, they filled pots and jars and bags in this way and laid them aside. People seeing this murmured, saying, " Those greedy priests are hoarding in their houses." The Master, hearing this thing, declared the precept, " Whatever medicines for sick brethren [sc. are received, must be used within seven days]," and said, " Brethren, wise men of old, before the Buddha appeared, ordained in heresy and keeping only the five precepts, used to chide those who laid aside even salt and sugar for the next day but you, though ordained in such a rule of ; salvation, make a hoard for the second and the third day," and so he told the tale of old. Once upon a time the Bodhisatta was the king's son of the Gandhara kingdom at his father's death he became king and ruled with righteousness ; ' Mahdvagga vi. 15. 10. ' See Mahdvagga vi. 15. 1 — . In the Central Region, in the kingdom of Videha a king named Videha was i-uling at the time. These two kings had never seen each other, but they were friends and had great trust the one in the other. At that time men were long-lived : their life was for thirty thousand years. Then once, on the fast day of the full moon, the king of Gandhara had taken the vow of the commands', and on the dais in the middle of a royal throne pi'epared for him, looking through an open window on the eastern quarter, he sat giving to his ministers a discourse on the substance of the law. At that moment Rahu was covering the moon's orb which was full and spreading over the sky. The moon's light vanished. The ministers, not seeing the moon's brightness, told the king that the moon was seized by Rahu. The king, observing the moon, thought, That moon has lost its *' light, being marred by some trouble from outside now my royal retinue ; is a trouble, and it is not meet that I should lose my light like the moon seized by Rahu: I will leave my kingdom like the moon's orb shining in a clear sky and become an ascetic: why should I admonish another? I will go about, detached from kin and people, admonishing myself alone that is : meet for me." So he said, " As ye please [365] so do," and gave over the kingdom to his ministers. When he gave up his kingdom in the two kingdoms of Kashmir and Gandhara, he took the religious life, and attaining the transcendental faculty he passed the rains in the Himalaya region devoted to the delight of meditation. The king of Videha, having asked of merchants, "Is it well with my friend]" heard that he had taken the religious life, and thought, "When my friend has taken the religious life, what should I do with a kingdom ? " So he gave up the rule in his city of Mithila, seven leagues in extent, and his kingdom of Videha, thi-ee hundred leagues in extent, with sixteen thousand villages, storehouses filled, and sixteen thousand dancing girls, and without thinking of his sons and daughters he went to the Himalaya region and took the religious life. There he lived on fruits only, dwelling in a state of quietude. Both of them following this quiet life afterwards met, but did not recognise each other : yet they lived together in this quiet life in friendliness. The ascetic of Videha waited upon the ascetic of Gandhara. On a day of full moon as they were sitting at the root of a tree and talking on things relating to the law, Rahu covered the moon's orb as it was shining in the sky. The ascetic of Videha looked up, saying, " Why is the moon's light destroyed 1 " And seeing that it was seized by Rahu, he asked, " Master, why has he covered the moon and made it dark 1 " " Scholar, that is the moon's one trouble, Rahu by name he hinders it from shining I, seeing ; : the moon's orb struck by Rahu, thought, There is the moon's pure orb ' become dark by trouble from outside; now this kingdom is a trouble to 1 A vow to keep the five moral precepts. " No. 406. 223 me : I will take the religious life so that the kingdom does not make me dark as Rahu does the moon's orb and so taking the moon's orb seized ' : by Rahu as my theme, I forsook ray great kingdom and took the religious life." Gandharal" [366] "Yes, I was." "Master, were you king of " Master, I was the king Videha in the kingdom of Videha and city of Mithila were we not friends though we never saw each other]" "What : was your theme V "I heard that you had taken the religious life and thinking, Surely he has seen the good of that life,' I took you as my ' theme, and leaving my kingdom took the religious life." From that time they were exceedingly intimate and friendly, and lived on fruits only. After a long time's dwelling there they came down from Himfilaya for salt and vinegar, and came to a frontier village. The people, being pleased with their deportment, gave them alms and taking a promise made for them houses for the night and the like in the forest, and made them dwell there, and built by the road a room for taking their meals in a pleasant watered spot. They, after going their rounds for alms in the frontier village, sat and ate the alms in that hut of leaves and then went to their dwelling-house. The people who gave them food one day put salt on a leaf and gave it them, another day gave them saltless food. One day they gave them a great deal of salt in a leaf basket. The ascetic of Videha took the salt, and coming gave enough to the Bodhisatta at the meal time and took to himself the proper measure then putting up the rest in a leaf : basket he put it in a roll of grass, saying, " This will do for a saltless day." Then one day when saltless food was received, the man of Videha, giving the alms-food to the man of Gandhara, took the salt from the roll of grass and said, " Master, take salt." " The people gave no salt to-day, where have you got it ? " " Master, the people gave much salt one day before : then I kept what was over, saying, ' This will do for a saltless day.' Then the Bodhisatta chid him, saying, "O foolish man, you forsook the kingdom of Videha, three hundred leagiies in extent, took the religious life and attained freedom from attachments, and now you get a desire for salt and sugar." And so admonishing him he spoke the first stanza : [367] Villages full sixteen thousand with their wealth you threw away. Treasuries with wealth in plenty and you're hoarding here to-day : ! Videha, being thus chidden, did not endure the chiding but became estranged, saying, " Master, you see not your own fault, though you see mine ; did you not leave your kingdom and become religious, saying, 'Why should I admonish another? I will admonish myself alone': why then are you now admonishing meV So he spoke the second stanza : Candahar and all its province, all its wealth, you threw away. Giving no more royal orders and you're ordering me to-day : ! 224 The Jataka. Book VII. Hearing him the Bodhisatta spoke the third stanza : I'm speaking, for I hate unrighteousness It is righteousness : Kighteousness when I am speaking, sin on me leaves no impress. The ascetic of Videha, hearing the Bodhisatta's words, said, " Master, it is not meet for one to speak after annoying and angering another, even though he speaks to the point : [368] you are speaking very harshly to me, as if shaving me with blunt steel," and so he spoke the fourth stanza : Whatsoever words, if spoken, would to others cause offence. Wise men leave those words unspoken, though of mighty consequence. Then the Bodhisatta spoke the fifth stanza : Let my hearer scatter chaflf, or let him take oflfence or not. Righteousness when I am speaking, sin on me can leave no spot. Having so said, he went on, " I will not work with you, O Ananda^, as a potter with raw clay only I will speak chiding again and again what : ; is truth, that will abide." And so being steadfast in conduct suitable to that admonition of the Blessed One, as a potter among his vessels, after beating them often, takes not the raw clay, but takes the baked vessel only, so preaching and chiding again and again he takes a man like a good vessel, and preaching to show him this, he spoke this pair of stanzas : Were not wisdom and good conduct trained in some men's lives to grow. Many would go wandering idly like the blinded buffalo. But since some are wisely trained in moral conduct fair to grow. Thus it is that discij^lined in paths of virtue others go. [369] Hearing this, the Videha ascetic said, "Mastex-, from this time admonish me; I spoke to you with peevish natural temper, pardon me," and so paying respect he gained the Bodhisatta's pardon. So they dwelt together in peace and went again to Himalaya. Then the Bodhisatta told the Videha ascetic how to attain to mystic meditation. He did so and reached the higher Faculties and Attainments. So both, never leaving off meditation, became destined for the Brahma world. After the lesson, the Master identified the Birth : " At that time the Videha ascetic was Ananda, the Gandhara king was myself." 1 The ascetic is addressed by this name, as if his future re-birth as Ananda was foreseen.

M AH AKAPI- JATAK A \ " You made yourself," etc. —The Master told this while dwelling in Jetavana, concerning good works towards one's relatives. The occasion will appear in the Bhaddasala Birth-. They began talking in the Hall of Truth, saying, "The supreme Buddha does good works towards his relatives." [370] When the Master had asked and been told their theme, he said, " Brethren, this is not the first time a Tathagata has done good works towards his relatives," and so he told a tale of old time. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born of a monkey's womb. When he grew up and attained stature and stoutness, he was sti'ong and vigorous, and lived in the Himalaya with a retinue of eighty thousand monkeys. Near the Ganges bank there was a mango tree (others say it was a banyan), with branches and forks, having a deep shade and thick leaves, like a mountaintop. Its sweet fruits, of divine fragrance and flavour, were as large as waterpots from one branch the fruits fell on the ground, from one into : the Ganges water, from two into the main trunk of the tree. The Bodhisatta, while eating the fruit with a troop of monkeys, thought, "Someday danger will come upon us owing to the fruit of this tree falling on the water " and so, not to leave one fruit on the branch which grew over the ; water, he made them eat or throw down the flowers at their season from the time they were of the size of a chick-pea. But notwithstanding, one ripe fruit, unseen by the eighty thousand monkeys, hidden by an ant's nest, fell into the river, and stuck in the net above the king of Benares, who was bathing for amusement with a net above him and another below. When the king had amused himself all day and was going away in the evening, the fishermen, who were drawing the net, saw the fruit and not knowing what it was, shewed it to the king. The king asked, " What is this fruit f "We do not know, sire." "Who will knowl" "The foresters, sire." He had the foresters called, and learning from them that it was a mango, he cut it with a knife, and first making the foresters eat of it, he ate of it himself [371] and had some of it given to his seraglio and his ministers. The flavour of the ripe mango remained pervading the king's whole body. Possessed by desire of the flavour, he asked the foi-esters where that tree stood, and hearing that it was on a river bank in the 1 This story is figured in Cunuingham's Stupa of Bharhut, plate xxxiii, fig. 4 (explained by Mr Tawney in Proc. As. Soc. of Bengal for Aug. 1891). Cf. Jdtakamdhl, no. 27 (The Great. Mon'key). - No. 444, vol. iv. J. III. 15 Himalaya quarter, he had many rafts joined together and sailed upstream by the route shewn by the foresters. The exact account of days is not given. In diie course they came to the place, and the foresters said to the king, "Sire, there is the tree." The king stopped the rafts and went on foot with a great retinue, and having a bed prepared at the foot of the tree, he lay down after eating the mango fruit and enjoying the various excellent flavoui's. At each side they set a guard and made a fire. When the men had fallen asleep, the Bodhisatta came at midnight with his retinue. Eighty thousand monkeys moving from branch to branch ate the mangoes. The king, waking and seeing the herd of monkeys, roused his men and calling his archers said, " Surround these monkeys that eat the mangoes so that they may not escape, and shoot them tomorrow we will eat man- : goes with monkey's flesh." The archers obeyed, saying, "Very well," and surrounding the tree stood with arrows ready. The monkeys seeing them and fearing death, as they could not escape, came to the Bodhisatta and said, "Sire, the archers stand round the tree, saying, 'We will shoot those vagrant monkeys:' what are we to do?" and so stood shivering. The Bodhisatta said, "Do not fear, I will give you life ;" and so comforting the herd of monkeys, he ascended a branch that rose up straight, went along another branch that stretched towards the Ganges, and springing from the end of it, he passed a hundred bow-lengths and lighted on a bush on the bank \ Coming down, he marked the distance, saying, "That will be the distance I have come :" [372] and cutting a bamboo shoot at the root and stripping it, he said, "So much will be fastened to the tree, and so much will stay in the air," and so reckoned the two lengths, forgetting the part fastened on his own waist. Taking the shoot he fastened one end of it to the tree on the Ganges bank and the other to his own waist, and then cleared the space of a hundred bow-lengths with the speed of a cloud torn by the wind. From not reckoning the part fastened to his waist, he failed to reach the tree : so seizing a branch fii-mly with both hands he gave signal to the troop of monkeys, " Go quickly with good luck, treading on my back along the bamboo shoot." The eighty thousand monkeys escaped thus, after saluting the Bodhisatta and getting his leave. Devadatta was then a monkey and among that herd he said, " This is a chance for me to see the last of my : enemy," so climbing up a branch he made a spring and fell on the Bodhisatta's back. The Bodhisatta's heart broke and great pain came on him. Devadatta having caiised that maddening pain went away: and the Bodhisatta was alone. The king being awake saw all that was done by the monkeys and the Bodhisatta: and he lay down thinking, "This animal, not reckoning his own life, has caused the safety of his troop." When day broke, being pleased with the Bodhisatta, he thought, " It is not right to 1 From the figure on the Bharhut Stupa, it appears that he jumped across the Ganges. No. 407. 227 destroy this king of the monkeys: I will bring him down by some means and take care of him :" so turning the raft down the Ganges and building a platform there, he made the Bodhisatta come down gently, and had him clothed with a yellow robe on his back and washed in Ganges water, made him drink sugared water, and had his body cleansed and anointed with oil refined a thousand times ; then he put an oiled skin on a bed and making him lie there, he set himself on a low seat, and spoke the first stanza : [373] You made yoiu'self a bridge for them to pass in safety through What are you then to them, monkey, and what are they to you 1 Hearing him, the Bodhisatta instructing the king spoke the other stanzas : Victorious king, I guard the herd, I am their lord and chief, When they were filled with fear of thee and stricken sore with grief I leapt a hundred times the length of bow outstretched that lies. When I had bound a bamboo-shoot firmly around my thighs I reached the tree like thunder-cloud sped by the temi^est's blast I lost my strength, but reached a bough with hands I held it fast. : And as I hung extended there held fast by shoot and bough. My monkeys passed across my back and are in safety now. Therefore I fear no pain of death, bonds do not give me pain, The happiness of those was won o'er whom 1 used to reign. A parable for thee, king, if thou the truth would'st read : The happiness of kingdom and of army and of steed And city must be dear to thee, if thou would'st rule indeed. [374] The Bodhisatta, thus instructing and teaching the king, died. The king, calling his ministers, gave orders that the monkey-king should have obsequies like a king, and he sent to the seraglio, saying, "Come to the cemetery, as retinue for the monkey-king, with i*ed garments, and dishevelled hair, and torches in your hands."[375] The ministers made a funeral pile with a hundred waggon loads of timber. Having prepared the Bodhisatta's obsequies in a royal manner, they took his skull, and came to the king. The kins: caused a shrine to be built at the Bodhisatta's to be burnt there and offerings of incense burial-place, torches and flowers to be made he had the skull inlaid with gold, and put in ; front raised on a spear-point honoviring it with incense and flowers, he : put it at the king's gate when he came to Benares, and having the whole city decked out he paid honour to it for seven days. Then taking it as a relic and raising a shrine, he honoured it with incense and garlands all his life and established in the Bodhisatta's teaching he did alms and ; other good deeds, and ruling his kingdom righteously became destined for heaven. After the lesson, the Master declared the Truths and identified the Birth : " At that time the king was Ananda, the monkey's retinue the assembly, and the monkey-king myself"

KUMBH AK ARA- JATAKA. "J mango in a forest" etc. The Master told this when dwelling in Jetavana, concerning rebuke of sin. The occasion will appear in the Paniya Birth i. At that time in Savatthi five hundred friends, who had become ascetics, dwelling in the House of the Golden Pavement, had lustful thoughts at midnight. The Master regards his disciples three times a night and three times a day, six times every night and day, as a jay guards her egg, or a yak-cow her tail, or a mother her beloved son, or a one-eyed man his eye so in the very instant he re- ; bukes a sin which is beginning. He was observing Jetavana on that midnight and knowing the Brethren's conduct of their thoughts, he considered, " This sin among these brethren if it grows will destroy the cause of Sainthood. I will this moment rebuke their sin and show them Sainthood" so leaving the perfumed : chamber he called Ananda [376], and bidding him collect all the brethren dwelling in the place, he got them together and sat down on the seat prepared for Buddha. He said, " Brethren, it is not right to live in the power of sinful thoughts a sin if ; it grows brings great ruin like an enemy a Brother ought to rebuke even a little : sin wise men of old seeing even a very slight cause, rebuked a sinful thought : that had begun and so brought about paccekabuddha-hood" and so he told an : old tale. Once upon a time when Brahraadatta was reigning in Benares, the Bodhisatta was born in a potter's family in a suburb of Benares when : he grew up he became a householder, had a son and daughter, and supported his wife and children by his potter's handicraft. At that time in the Kaliiiga kingdom, in the city of Dantapura, the king named Karandu, going to his garden with a great retinue, saw at the garden-gate a mango tree laden with sweet fruit he stretched out his hand from his seat on : the elephant and seized a bunch of mangoes then entering the garden he : sat on the royal seat and ate a mango, giving some to those worthy of favours. From the time when the king took one, ministers, brahmins, and householders, thinking that others should also do so, tO(»k down and ate mangoes from that tree. Coming again and again they climbed the tree, and beating it with clubs and breaking the bi-anches down and off, they ate the fruit, not leaving even the unripe. The king amused himself in the garden for the day, and at evening as he came by on the royal elephant he dismounted on seeing the tree, and going to its root he looked up and thought, " In the morning this tree stood beautiful with its burden of fruit and the gazers could not be satisfied : now it stands not beautiful with its fruit broken down and off." Again looking from another place 1 No. 4.59, vol. iv. No. 408. 229 he saw another mango tree barren, and thought, "This mango tree stands beautiful in its barrenness like a bare mountain of jewels ; the other from its fruitfulness [377] fell into that misfortune: the householder's life is like a fruitful tree, the religious life like a barren tree the wealthy have fear, : the poor have no fear : I too would be like the barren tree." So taking the fruit-tree as his subject, he stood at the root ; and considering the three 1 properties and perfecting spiritual insight, he attained paccekabuddha-hood, and reflecting, "The envelop of the womb is now fallen from me, re-birth in the three existences is ended, the filth of transmigration is cleansed, the ocean of tears dried up, the wall of bones broken down, there is no more re-birth for me," he stood as if adorned with every ornament. Then his ministers said, " You stand too long, great king." " I am not a king, I am a paccekabuddha." " Paccekabuddhas are not like you, O king." " Then what are they like ? " " Their hair and beards are shaved, they are dressed in yellow robes, they are not attached to family or tribe, they are like clouds torn by wind or the moon's orb freed from Rahu, and they dwell on Himalaya in the Nandamida cave : such, O king, are the paccekabuddhas." At that moment the king threw up his hand and touched his head, and instantly the marks of a householder disappeared, and the marks of a priest came into view : Three robes, bowl, razor, needles, strainer, zone, A pious Brother those eight marks should own, the requisites, as they are called, of a priest became attached to his body. Standing in the air he preached to the multitude, and then went through the sky to the mountain cave Nandamiila in the Upper HimJilaya. In the kingdom of Candahar in the city Takkasila, the king named Naggaji on a terrace, in the middle of a royal couch, saw a woman who had put a jewelled bracelet on each hand and was grinding perfume as she sat near he thought, "These jewelled bracelets do not rub or jingle when separ- : ate," and so sat watching. Then she, putting the bracelet from the right hand [378] on the left hand and collecting perfume with the right, began to grind it. The bracelet on the left hand rubbing against the other made a noise. The king observed that these two bracelets made a sound when rubbing against each other, and he thought, " That bracelet when separate touched nothing, itnow touches the second and makes a noise just so : when separate do not touch or make a noise, when they living beings become two or three they rub against each other and make a din now I : rule the inhabitants in the two kingdoms of Cashmere and Candahar, and I too ought to dwell like the single bracelet ruling myself and not ruling another " : so making the rubbing of the bracelets his topic, seated as he 1 Impermaneuce, suffering, unieality. was, he realised the three properties, attained spiritual insight, and gained paccekabuddha-hood. The rest as before. In the kingdom of Videha, in the city of Mithila, the king, named Nimi, after breakfast, surrounded by his ministers, stood looking down at the street through an open window of the palace. A hawk, having taken some meat from the meat-market, was flying up into the air. Some vultures or other birds, surrounding the hawk on each side, went on pecking it with their beaks, striking it with their wings and beating it with their feet, for the sake of the meat.Not enduring to be killed, the hawk dropt the flesh, another bii'd took itthe rest leaving the hawk fell on the : other when he relinquished it, a third took it and they pecked him also : : in the same way. The king seeing those birds thought, " Whoever took the flesh, sorrow befel him whoever relinquished it, happiness befel him : : whoever takes the five pleasures of sense, sorrow befals him, happiness the other man these are common to many : now I have sixteen thousand : women I ought to live in happiness leaving the five pleasures of sense, : as the hawk relinquishing the morsel of flesh." Considering this wisely, [379] standing as he was, he realised the three properties, attained spiritual insight, and reached the wisdom of paccekabuddha-hood. The rest as before. In the kingdom of Uttarapancala, in the city of Kampilla, the king, named Dummukha, after breakfast, with all his ornaments and surrounded by his ministers, stood looking down on the palace-yard from an open window. At the instant they opened the door of a cow-pen the bulls : coming from the pen set upon one cow in lust and one great bull with : sharp horns seeing another bull coming, possessed by the jealousy of lust, struck him in the thigh with his sharp horns. By the force of the blow his entrails came out, and so he died. The king seeing this thought, "Living beings from the state of beasts upwards reach sorrow from the power of lust this bull through lust has reached death other beings also : : are disturbed by lust I ought to abandon the lusts that disturb those : beings:" and so standing as he was he realised the three properties, attained spiritual insight and reached the wisdom of paccekabuddhahood. The rest as before. Then one day those four paccekabuddhas, considering that it was time for their rounds, left the Nandamiila cave, having cleansed their teeth by chewing betel in the lake Anotatta, and having attended to their needs in Manosila, they took the bowl and robe, and by magic flying in the air, and treading on clouds of the five colours, they alighted not far from a suburb of Benares. In a convenient spot they put on the robes, took the bowl, and entering the suburb they went the rounds for alms till they caine to the Bodhisatta's house-door. The Bodhisatta seeing them was delighted and making them enter his house he made them sit on a seat prepared, he : : No. 408. 231 gave them water of respect and served them with excellent food, hard and soft. Then sitting on one side he saluted the eldest of them, saying, " Sir, your religious life appears very beautiful your senses are very calm, your : complexion is very clear what topic of thought [380] made you take to : the religious life and ordination 1 " and as he asked the eldest of them, so also he came up to the others and asked them. Then those four saying, " I was so and so, king of such and such a city in such and such a kingdom " and so on, in that way each told the causes of his retiring from the world and spoke one stanza each in order : A mango in a forest did I see Full-grown, and dark, fruitful exceedingly And for its fruit men did the mango break, 'Twas this inclined my heart the bowl to take. A bracelet, polished by a hand renowned, A woman wore on each wrist without sound One touched the other and a noise did wake: 'Twas this inclined my heart the bowl to take. Birds in a flock a bird unfriended tore. Who all alone a lump of carrion bore: The bird was smitten for the carrion's sake 'Twas this inclined my heart the bowl to take. A bull in pride among his fellows paced High rose his back, with strength and beauty graced From lust he died a horn his wound did make : 'Twas this inclined my heart the bowl to take. The Bodhisatta, hearing each stanza, said, " Good, sir your topic is : suitable," and socommended each paccekabuddha and having listened to : the discourse delivered by those four, he became disinclined to a householder's life. When the paccekabuddhas went forth, after breakfast seated at his ease, he called his wife and said, " Wife, those four paccekabuddhas left kingdoms to be Brethren and now live without sin, without hindrance, in the bliss of the i-eligious life : while I make a livelihood by earnings: what have I to do with a householder's life? do you take the children and stay in the house " : and he spoke two stanzas : Kalinga's king Karandu, Gandhara's Naggaji, Paricala's rulerDummukha, Videha's great Nimi, Have left their thrones and live the life of Brothers sinlessly. Here their godlike forms they show Each one like a blazing fire: Bhaggavi, I too will go, Leaving all that men desire. [382] Hearing his words she said, "Husband, ever since I heai'd the discourse of the paccekabuddhas I too have no content in the house," and she spoke a stanza : 232 The Jdtaka. Book VII. 'Tis the appointed time, I know Better teacliers may not be Bhaggava, I too will go, Like a bird from hand set free. The Bodhisatta hearing her words was silent. She was deceiving the Bodhisatta, and was anxious to take the religious life before him so she said, : "Husband, I am going to the water-tank, do you look after the children," and taking a pot as if she had been going there, she went away and coming to the ascetics outside the town she was ordained by them. The Bodhisatta finding that she did not return attended to the children himself. Afterwards when they grew up a little and could understand for themselves, in order to teach them [383], when cooking rice he would cook one day a little hard and raw, one day a little underdone, one day well-cooked, one day sodden, one day without salt, another with too much. The children said, " Father, the rice to-day is not boiled, to-day it is sodden, to-day well cooked to-day it is without salt, to-day it has too much salt." The : Bodhisatta said, " Yes, dears," and thought, " These children now know what is raw and what is cooked, what has salt and what has none they : will be able to live in their own way I ought to become ordained." : Then showing them to their kinsfolk he was ordained to the religious life, and dwelt outside the city. Then one day the female ascetic begging in Benares saw him and saluted him, saying, " Sir, I believe you killed the children." The Bodhisatta said, "I don't kill children: when they could understand for themselves I became ordained you were careless of them : and pleased yourself by being ordained" and so he spoke the last stanza : ; Having seen they could distinguish salt from saltless, boiled from raw, I became a Brother: leave me, we can follow each the law. So exhorting the female ascetic he took leave of her. She taking the exliortation saluted the Bodhisatta and went to a place that pleased her. After that day they never saw each other. The Bodhisatta reaching supernatural knowledge became destined to the Brahma heaven. After the lesson, the Master declared the Truths, and identified the Birth : — After the Truths live hundred Brothers were established in Sainthood: "At — that time the daughter was Uppalavanna, the son was Eahula, the female ascetic Rahula's mother, and the ascetic was myself."

[384] "/ cwried for the king,'^ etc. The Master told this when dweUiiig in the Ghosita forest near Kosambi, concerning BhaddavatiRa, king Udena's sheelephant. Now the way in which this elephant was adorned and the royal lineage of Udena will be set forth in the Matanga^ Birth. One day this elephant going out of the city in the morning saw the Buddha surrounded by a multitude of saints, in the incomparable majesty of a Buddha, entei'ing the city for alms, and falling at the Tathagata's feet, with lamentation she prayed to him, saying, "Lord who knowest all, saviour of the whole world, when I was young and able to do woi'k, Udena, the rightful king, loved me, saying, My life and kingdom and ' queen are all due to her,' and gave me great honour, adorning me with all ornaments ; he had my stall smeared with perfumed eartli, and coloured hangings put round it, and a lamp lit with perfumed oil, and a dish of incense set there, he had a golden pot set on my dunghill, and made me stand on a coloured carpet, and gave me royal food of many choice flavours but now when 1 am old and : cannot do work, he has cut oft' all that honour ; unprotected and destitute I live by eating ketaka fruit in the forest ; I have no other refuge make Udena : think on my merits and restore me again my old honour, Lord." The Master said, " Go thou, I will speak to the king and get thy old honour restored," and he went to the door of the king's dwelling. The king made Buddha enter, and gave great entertainment in the palace to the assembly of brethren following Buddha. When the meal was over, the Master gave thanks to the king and asked, "0 king, where is Bhaddavatika?" "Lord, I know not." "O king, after giving honom* to servtints, it is not right to take it away in their old age, it is right to be grateful and thankful; Bhaddavatika is now old, she is worn with age and unprotected, and she lives by eating ketaka fruit in the wood it is not meet for : you to leave her unprotected in her old age": so telling Bhaddavatika's merits and saying, " Restore all her former honours," [385] he departed. The king did so. It was spread over the whole city that the former honour was restored because the Buddha had told her merits. This became known in the assembly of the Brethren, and the Brethren discussed it in their meeting. The Master, coming and hearing that this was their subject, said, " Brethren, this is not the first time that the Buddha has by telling her merits got her former honours restored" and he told the tale of old. : Once upon a time there was a king named Dalhadliamma reigning in Benares. At that time the Bodhisatta was born in a minister's family, and when he grew up he served the king. He received much honour from the king, and stood in the place of the most valued minister. The king had a certain she-elephant^, endowed with might and very strong. She went a hundred leagues in one day, she did the duties of messenger 1 No. 497, vol. iv. 2 Morris. Journ. Pali Text Soc. for 1887, p. 150 : but possibly the word means she-camel. 234 The Jataka. Booh VII. for the king, and in battle she fought and crushed the enemy. The king said, " She is very sei'viceable to me," gave her all ornaments and caused all honour to be given her such as Udena gave to Bhaddavatika. Then when she was weak from age the king took away all her honour. From that time she was unprotected and lived by eating grass and leaves in the forest. Then one day when the vessels in the king's court were not sufficient, the king sent for a potter, and said, " The vessels are not sufficient." " O king, I have no oxen to yoke in carts to bring cow-dung (for baking clay)." The king hearing this tale said, "Where is our she-elephant " ] "O king, she is wandering at her own will." The king gave her to the potter, saying, " Henceforth do thou yoke her and bring cow-dung." The potter said, "Good, O king," and did so. Then one day she, coming out of the city, saw the Bodhisatta coming in, and falling at his feet, she said, lamenting: "Lord, the king in my youth considered me very serviceable and gave me great honour : [386] now that I am old, he has cut it all away and takes no thought of me ; I am unprotected and live by eating grass and leaves in the foi'est ; in this misery he has now given me to a potter to yoke in a cart ; except thee I have no refuge : thou knowest my services to the king ; restore me now the honour I have lost": and she spoke three stanzas : I carried for the king of old : was he not satisfied 1 With weapons at my breast I faced the fight with mighty stride. My feats in battle done of old does not the king forget. And such good services I did for couriers as are set 1 Helpless and kinless now am I surely my death is near, : To serve a potter when I'm come as his dung-carrier. [387] The Bodhisattii, hearing her tale, comforted her, saying, "Grieve not, I will tell the king and restore thy honour " : so entering the city, he went morning meal and took up the talk, saying, to the king after his "Great king, did not a she-elephant, named so and so, enter battle at such and such places with weapons bound on her breast, and on such a day with a writing on her neck did she not go a hundred leagvies on a message? Thou gavest her great honour: where is she now ? " " I gave her to a potter for carrying dung." Then the Bodhisatta said, "Is it right, great king, for thee to give her to a potter to be yoked in a cart 1 And for admonition he spoke four stanzas : By selfish hopes men regulate the honours that they pay : As you the elephant, they throw the outworn slave away. Good deeds and services received whenever men forget. Ruin pursues the business still on which their hearts are set. Good deeds and services received if men do not forget, Success attends the business still on which their hearts are set. No. 409. 235 To all the multitude around this blessed truth I tell : Be grateful all, and for reward you long in heaven shall dwell. [388] With this beginning the Bodhisatta gave instruction to all gathered there. Hearing this the king gave the old elephant her former houoiir, and established in tlie Bodhisatta's instruction gave alms and did works of merit and became destined for heaven. After the lesson, the Master identified the Birth: — "At that time the sheelephant was Bhaddavatika, the king Anauda, the minister was I myself."

'^ Deep in the wood" etc. — The Master told this while dwelling at Jetavana, about a certain old Brother. The story was that this Brothei- ordained a novice, who waited on him but soon died of a fatal disease. The old man went about weeping and wailing for his death. Seeing him, the Brethi-en began to talk in the Hall of Truth, "Sirs, this old Brother goes about weeping and wailing for the novice's death :he must surely have neglected the meditation on death." The Master came, and hearing the subject of their talk, he said, " Brethren, this is not the first time this man is weeping for the other's death," and so he told the old tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was Sakka. A certain wealthy brahmin, living in Benares, left the world, and became an ascetic in the Himalaya, [389] living by picking up roots and fruits in the forest. One day, searching for wild fruits, he saw an elephant-calf, and took it to his hermitage he made as : if it were his own son, calling it Somadatta, and tended it with food of grass and leaves. The elephant grew up to be great but one day he took : much food and fell sick of a surfeit. The ascetic took him inside the hermitage, and went to get wild fruits : but before he came back the young elephant died. Coming back with his fniits, the ascetic thought, "On other days my child comes to meet me, but not to-day what is the matter with ; him 1 " So he lamented and spoke the first stanza : Deep in the wood he'd meet me but to-day : No elephant I see : where does he stray ? 236 The Jdtaka. Book VII. With this lament, he saw the elephant lying at the end of the covered walk and takiiig him round the neck he spoke the second stanza in lamentation : 'Tis he that lies in death cut down as a tender shoot is shred ; Low on the ground he lies alas, my elephant is dead. : At the instant, Sakka, surveying the world, thought, " This ascetic left wife and child for religion, now he is lamenting the young elephant whom he called his son, I will rouse him and make him think," and so coming to the hermitage he stood in the air and spoke the third stanza :— [390] To sorrow for the dead doth ill become The lone ascetic, freed from ties of home. Hearing this, the ascetic spoke the fourth stanza : Should man with beast consort, Sakka, grief For a lost playmate finds in tears relief. Sakka uttered two stanzas, admonishing him : Such as to weep are fain may still lament the dead, Weep not, O sage, 'tis vain to weep, the wise have said. If by our tears we might prevail against the grave, Thus would we all unite our dearest ones to save. Hearing Sakka's words, the ascetic took thought and comfort, dried his tears, and uttered the remaining stanzas in praise of Sakka : 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 my wound and did my life restore. [391] The barb extracted, full of joy and peace. At Sakka's words I from my sorrow cease. These were given above'. After admonishing the ascetic, Sakka went to his own place. The Master, after the lesson, identified the Birth "At that time the young : elephant was the novice, the ascetic the old Brother, Sakka was I myself" 1 See supra, p. 214.

"Heretofore the hairs," ei!(\— The Master told this tale while dwelling in Jetavana, about the Great Renunciation. The Brethren were sitting in the Hall of Truth, praising the Buddha's renunciation. The Master, finding that this was their topic, said, "Brethren, it is not strange that I should now make the Great Renunciation and retirement from the world, I who have for many hundred thousand ages exercised perfection of old also 1 gave up the reign over the : kingdom of Kasi, three hundred leagues in extent, and made the renunciation," and so he told the old tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was conceived in the womb of his priest's chief wife. On the day of his birth, the king also had a son born. On the naming day they called the Great Being SusTma-Kumara, and the king's son Brahmadatta- Kumara. The king, seeing the two were born on the same day, had the Bodhisatta given to the nurse and brought up together with his own son. They both grew up fair, like sons of gods ; [392] they both learned all sciences at Takkasila and came home again. The prince became viceroy, eating, drinking, and living along with the Bodhisatta : at his father's death he became king, giving great honour to the Bodhisatta and making him his priest one day he adorned the city, and decked like Sakka, king : of gods, he went round the city in procession, seated on the shoulder of a royal elephant in his pride, equal to Eravana', with the Bodhisatta behind on the elephant's back. The queen-mother, looking out from the royal window to see her son, saw the priest behind him as he came back from the procession she fell in love with him and entering her chamber : thought, " If I cannot win him, I shall die here " : so she left her food and lay there. The king, not seeing her, asked after her when he heard she : was ill, he went to her, and asked with respect what ailed her. She would not tell for shame. He sat on the royal throne, and sent his own chief queen to find what ailed his mother. She went and asked, stroking the queen -mother's back. Women do not hide secrets from women and the : secret was told. The queen went and told the king. He said, " Well, go and comfort her 1 will make the priest king, and make her his chief : queen." She went and comforted her. The king sent for the priest and told him the matter, " Friend, save my mother's life : thou shalt be 1 Sakka's elephant. 238 The Jataka. Book VII. king, she thy chief queen, I viceroy." The priest said, " It cannot be " : but being asked again he consented : and the king made the priest king, the queen-mother chief queen, and himself viceroy. They lived all in harmony together, but the Bodhisatta pined amid a householder's life : he left desires and leaned to a religious life : careless of the pleasures of sense he stood and sat and lay alone, like a man bound in jail or a cock in a cage. [393] The chief queen thought, "The king avoids me, he stands and sits and lies alone; he is young and fresh, I am old and have grey hairs : what if I were to tell him a story that he has one grey hair, make him believe it and seek my company 1 " One day, as if cleaning the king's head, she said, " Your majesty is getting old, there is a grey hair on your head." "Pull it out and put it in my hand." She pulled a hair out, but threw it away and put into his hand one of her own grey hairs. When he saw it, fear of death made the sweat start from his forehead, though it was like a plate of gold. He admonished himself, saying, " Suslma, you have become old in your youth ; all this time sunk in the mud of desire, like a village pig wallowing in filth and mire, you cannot leave it : quit desires, and become an ascetic in the Himalaya : it is high time for the religious life," and with this thought, he uttered the first stanza : Heretofore the hairs were dark Clustering about my brow ; White to-day Suslma, mark : ! Time for religion now ! So the Bodhisatta praised the religious life but the queen saw she : had caused him to leave her instead of loving her, and in fear, wishing to keep him from the religious life by praising his body, she uttered two stanzas : [374] Mine, not thine, the silvered hair ; Mine the head from which it came : For thy good the lie I dare One such fault forbear to blame ! Thou art young, and fair to see. Like a tender plant in spring ! Keep thy kingdom, smile on me ! Seek not now what age will bring ! But the Bodhisatta said, " Lady, you tell of what must come as age : ripens, these dark hairs must turn and become pale like betel I see the : change and breaking up of body that comes in years, in the ripening of age, to royal maids and all the rest, though they are tender as a wreath of blue lotus-flowers, fair as gold, and drunken with the pride of their glorious youth : such, lady, is the dreary end of living beings," and, moreover, showing the truth with the charm of a Buddha, he uttered two stanzas : : No. 411. 239 [395] I have marked the youthful maid, Swaying Hke the tender stalk, Tn her pride of form arrayed Men are witched where'er she walk. 'Tis the same one I have scanned (Eighty, ninety, years have passed). Quivering, palsied, staflf in hand, Bent like rafter-tree at last. In this stanza the Great Being showed the misery of beauty, and now declared his discontent with the householder's life : [396] Such the thoughts I ponder o'er; Lonely nights the thoughts allow: Layman's life I love no more Time for religion now Delight in layman's life is a weak stay The "wise man cuts it off and goes his way. Renouncing joys of sense and all their sway. Thus declaring both the delight and misery of desires, he showed the truth with all a Buddha's charm, he sent for his friend and made him take the kingdom again he left his majesty and power amid the loud : lamentations of kinsmen and friends ; he became an ascetic sage in the Himalaya, and entering on the ecstasy of meditation, became destined for the world of Brahma. [397] After the lesson, the Master declared the Truths, and giving the drink of ambrosia to many, he identified the Birth " At that time the chief queen was : the mother of Rahula, the king was Ananda, and king Susima was I myself."

KOTISIMBALI- JATAK A \ "7 bore with me," etc. The Master told this tale while dwelling in Jetavana, concerning rebuke of sin. The incident leading to the tale will appear in the Paiiiia'^ Birth. On this occasion the Master, perceiving that five hundred Brethren were overcome by thoughts of desire in the House of the Golden Pavement, ' Compare No. 370, supra. 2 Not known. 240 The Jataka. Book VII. gathered the assembly and said, " Brethren, it is right to distrust where distrust is proper sins surround a man as banyans and such plants grow up around a ; tree in this way of old a spirit dwelling in the top of a cotton-tree saw a bird : voiding the banyan seeds it had eaten among the branches of the cotton-tree, and became terrified lest her abode should thereby come to destruction :" and so he told a tale of old. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was a tree-spirit dwelling in the top of a cotton-tree. A king of the rocs assumed a shape a hundred and fifty leagues in extent, and dividing the water in the great ocean by the blast of his wings, he seized by the tail a king of snakes a thousand fathoms long, and making the snake disgorge what he had seized in his mouth, he flew along the tree The snake-king thought, " I will make him tops towards the cotton-tree. drop me and let me go," so he stuck his hood into a banyan-tree and wound himself round it firmly. Owing to the roc-king's strength and the great size of the snake-king the banyan was uprooted. But the snakeking would not let The roc-king took the snake-king, go the banyan. banyan-tree and all, to the cotton-tree, laid him on the trunk, opened his belly [398] and ate the fat. Then he threw the rest of the carcase into the sea. Now in that banyan there was a certain bird, who flew up when the banyan was thrown away, and perched in one of the boughs high on the cotton-tree. The tree-spirit seeing the bird shook and trembled with fear, thinking, " This bird will let its droppings fall on my trunk : a growth of banyan or of fig will arise and go spreading all over my tree : so my home will be destroyed." The tree shook to the roots with the trembling of the spirit. The roc-king perceived the trembling, and spoke two stanzas in enquiry as to the reason : 1 bore with me the thousand fathoms length of that king-snake His size and my huge bulk you bore and yet you did not quake. But now this tiny bird you bear, so small compared to me: You shake with fear and tremble; but wherefore, cotton-tree? Then the deity spoke four stanzas in explanation of the reason :— Flesh is thy food, king the bird's is fruit : Seeds of the banyan and the fig he'll shoot And bo-tree too, and all my trunk pollute; Tliey will gi'ow trees in shelter of my stem. And I shall be no tree, thus hid l)y them. [399] Other trees, once strong of root and rich in branches, plainly show How the seeds that birds do carry in destruction lay them low. Parasitic growths will bury e'en the mighty forest tree This is why, O king, I quiver when the fear to come I see. No. 412. 241 Hearing the tree-spirit's words, the roc-king spoke the final stanza : Fear is right if things are fearful 'gainst the coming clanger guard : Wise men look on both worlds calmly if they present fears discard. So speaking, the roc-king by his power drove the bird away from that tree. After the lesson, the Master declared the Truths, beginning with the words " It is right to distrust where distrust is proper," and identified the Birth: after the Truths [400] five hundi'ed Brethren were established in Sainthood : "At that time Sariputta was the roc-king and I myself the tree-spirit."

DHUMAKARI- J ATAKA. " The righteous king" etc.—The Master told this tale while dwelling in Jetavana, concerning the Kosala king's favour to a stranger. At one time, the story goes, that king showed no favour to his old warriors who came to him in the usual way, but gave honour and hospitality to strangers coming for the first time. He went to fight in a distm'bed frontier province: but his old warriors would not fight, thinking that the new-comers who were in favour would do so; and the new-comers would not, thinking that the old warriors would. The rebels prevailed. The king, knowing that his defeat was owing to the mistake he had made in showing favour to new-comers, returned to Savatthi. He resolved to ask the Lord of Wisdom whether he was the only king who had ever been defeated for that reason so after the morning meal he went to : Jetavana and put the question to the Master. The Master answered, "Great King, yours is not the only case former kings also were defeated by reason of : the favour they showed to new-comers," and so, at the king's request, he told an old tale. Once upon a time in the city of Indapattana, in tbe kingdom of the Kvirus, a king was reigning named Dhanaiijaya, of the race of Yudhitthila. The Bodhisatta was boi-n in the house of his family priest. When he grew up, he learned all the arts at Takkasila. He returned to Indapattana, and at his father's death he became family priest to the king and his counsellor in things temporal and spiritual. His name was called Vidhurapandita. J. III. 16 King Dhanafljaya disregarded his old soldiers and showed favour to new-comers. He went to fight in a disturbed frontier province: but neither his old warriors nor the new-comers would fight, each thinking the other party would see to the matter. The king was defeated. On his return to Indapattana he reflected that his defeat was due to the favour he had shown to new-comers. [401] One day he thought, "Am I the only king who has ever been defeated through favour shown to new-comers, or have others had the same fate before? I will ask Vidhurapandita." So he put the question to Vidhurapandita when he came to the king's levee. The Master, declaring the reason of his question, spoke half a stanza : The righteous king Yudhitthila once asked Vidhura wise, "Brahmin, dost know in whose lone heart much bitter sorrow lies?" Hearing him, the Bodhisatta said, "Great king, your sorrow is but a trifling sorrow. Of old, a brahmin goatherd, named Dhumakari, took a great flock of goats, and making a pen in the forest kept them there: he had a smoking fire and lived on milk and the like, tending his goats. Seeing some deer of golden hue who had come, he felt a love for them, and disregarding his goats he paid the honour due to them to the deer. In the autumn the deer moved away to the Himalaya: his goats were dead and the deer gone from his sight so for sorrow he took jaundice : and died. He paid honour to new-comers and perished, having sorrow and misery a hundred, a thousand times more than you." Bx-inging forward this instance, he said, A brahmin with a flock of goats, of high Vasittha's race. Kept smoking fire by night and day in forest dwelling-place. Smelling the smoke, a herd of deer, by gnats sore pestered, come To find a dwelling for the rains near Dhumakari's home. The deer have all attention now; his goats receive no care. They come and go untended all, and so they perish there. [402] But now the gnats have left the wood, the autumn's clear of rain: The deer must seek the mountain-heights and river-springs again. The brahmin sees the deer are gone and all his goats are dead: Jaundice attacks him worn with grief, and all his colour's fled. So he who disregards his own, and calls a stranger dear. Like Dhumakari, mourns alone with many a bitter tear. Such was the tale told by the Great Being to console the king. The king was comforted and pleased, and gave him much wealth. From that time onward he showed favour to his own people, and doing deeds of charity and virtue, he became destined for heaven. No. 413. 243 After the lesson, the Master identified the Birth: "At that time the Kuru king was Ananda, Dhumakari was Pasenadi, king of Kosala, and Vidhurapandita was myself."

[403] " Who is it that ivakes" etc. — The Master told this tale while dweUing in Jetavana, concerning a certain lay-brother. He was a disciple who had entered on the First Path. He set out by a forest road from Savatthi with a caravan of carts. At a certain pleasant watered spot the leader of the caravan unyoked five hundred carts, and arranging for food, both hard and soft, he took up his lodging there. The men lay down here and there to sleep. The lay-brother practised perambulation at the root of a tree near the leader of the caravan. Five hundred robbers planned to plunder the caravan with various weapons in : their hands they sm-rounded it and waited. Seeing the lay-brother at his walk they stood waiting to begin plundering when he should go to sleep. He went on walking all night. At dawn the robbers threw away the sticks and stones and other weapons they had picked up they went away, saying, " Master Caravan- : leader, you are owner of your property because you have got your life owing to that man who keeps awake so diligently you should pay hoiiom- to him." The : caravan-men rising betimes saw the stones and other things thrown away by the robbers and gave honour to the lay-brother, recognising that they owed their lives to him. The lay-brother went to his destination and did his business : then he returned to Savatthi and went on to Jetavana there he saluted and : did homage to the Tathagata and sat at his feet, and on his invitation to declare himself, he told the tale. The Master said, " Lay-brother, it is not you alone who have gained special merit by waking and watching, wise men of old did the same." And so at the lay-brother's request, he told an old story. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family. When he grew up he learned all the arts at Takkasila, and then returning lived as a householder. After a time he left his house and became an ascetic soon he reached the : Faculty of Meditation, and living in the Himalaya quarter in the standing and walking attitudes only, he walked all night without sleeping. [404] A spirit who lived in a tree at the end of his walk was pleased with him and spoke the first stanza, putting a question to him from a hole in the trunk : Who is it that wakes when others sleep and sleeps while others wake? Who is it can read my riddle, who to this will answer make? 244 The Jdtaka. Booh VII. The Bodhisatta, hearing the spirit's voice, spoke this stanza : I am he who wakes while others sleep, and sleeps while others wake. I am he can read your riddle, I to you can answer make. The spirit put a question again in this stanza : How is it you wake while others sleep, and sleep while others wake ? How is it you read my riddle, how this answer do you make? He explained the point : Some men forget that virtue lies in stern sobriety, When such are sleeping I'm awake, O spirit of the tree. Passion and vice and ignorance in some have ceased to be When such are waking then I sleep, O spirit of the tree. So it is I wake while others sleep, and sleep while others wake : So it is I read your riddle, so to you I answer make. [405] When the Great Being gave this answer, the spirit was pleased and spoke the last stanza in his praise : Good it is you wake while others sleep, and sleep while others wake Good your reading of my riddle, good the answer that you make. And so making the Bodhisatta's praises, the spirit entered its abode in the tree. After the lesson, the Master identified the Birth : " At that time, the treespirit was Uppalavanna, the ascetic was myself."

KUMMASAPINDA- JATAK A ^ ^^ Service done" etc. — The Master told this tale while dwelling in Jetavana, concerning queen Mallika. She was the daughter of the chief of the garlandmakers of Savatthi, extremely beautiful and very good. When she was sixteen years of age, as she was going to a flower-garden with some other girls, she had three portions of sour gruel in a flower-basket. As she was leaving the town, she saw the Blessed One entei'ing it, diffusing radiance and surrounded by the assembly of the Brethren and she brought him the three portions of gruel. : 1 Compare J<7fafca)Hr7/f7 No. 3, KafJi'ltmritudgarn No. xxvii 79. The Master accepted, holding out his royal bowl. She saluted the Tathagata's feet with her head, and taking her joy as subject of ixieditation, stood on one side. Observing her the Master smiled. The Venerable Ananda wondered why the Tathagata smiled and asked him the question. The Master told him the reason, "Ananda, this girl will be to-day the chief queen of the Kosala king through the fruit of these portions of gruel." The girl went on to the flower-garden. [406] That very day the Kosala king fought with Ajatasattu and fled away in defeat. As he came on his horse he heard the sound of her singing, and being attracted by it he rode towards the garden. The girl's merit was ripe so when : she saw the king she came without running away, and seized at the bridle by the horse's nose. The king from horseback asked if she was married or no. Hearing that she was not, he dismounted, and being wearied with wind and sun rested for a little time in her lap then he made her mount, and with a great : army entered the town and brought her to her own house. At evening he sent a chariot and with great honour and pomp brought her from her house, set her on a heap of jewels, anointed her and made her chief queen. From that time onward she was the dear, beloved and devoted wife of the king, possessed of faithful serv^ants and the five feminine charms and she was a favourite of the : Buddhas. It became noised abroad through the whole city that she had attained such prosperity because she had given the three portions of gruel to the Master. One day they began a discussion in the Hall of Truth "Sirs, queen Mallika : gave three portions of gruel to the Buddhas, and as the fruit of that, on the very same day she was anointed queen great indeed is the virtue of Buddhas." The : Master came, asked and was told the subject of the Brethren's talk he said, "It : is not strange. Brethren, that Mallika has become chief queen of the Kosala king by giving three portions of gruel to the omniscient Buddha alone for why 1 It : is because of the great virtue of Buddhas wise men of old gave gruel without : salt or oil to paccekabuddhas, and owing to that attained in their next birth the glory of being kings in Kasi, three hundred leagues in extent " and so he : told the tale of old. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a poor family when he grew up he made a ; living by working for wages with a certain rich man. One day he got four portions of sour gruel from a shop, thinking, " This will do for my breakfast," and so went on to his farming- work. Seeing four paccekabuddhas coming towards Benares to collect alms, he thought, "I have these four portions of gruel, [407] what if I were to give them to these men who are coming to Benares for alms ? " So he came up and saluting them said, " Sirs, I have these four portions of gruel in hand I : offer them to you : pray accept them, good sirs, and so I shall gain merit to my lasting good and welfare." Seeing that they accepted, he spread sand and arranged four seats and strewed broken branches on them : then he set the paccekabuddhas in order ; bringing water in a leaf -basket, he poured the water of donation, and then set the four portions of gruel in four bowls with salutation and the words, "Sirs, in consequence of these may I not be born in a poor family ; may this be the cause of my attaining omniscience." The paccekabuddhas ate and then gave thanks and departed to the Nandamula cave. The Bodhisatta, as he saluted, felt the joy of association with paccekabuddhas, and after they had departed 246 The Jdtaka. Book VII. from his sight and he had gone to his work, he remembered them always till his death : as the fruit of this, he was born in the womb of the chief queen of Benares. His name was called prince Brahmadatta. From the time of his being able to walk alone, he saw clearly by the power of recollecting all that he had done in former births, like the reflexion of his own face in a clear mirror, that he was now born in that state because he had given four portions of gruel to the paccekabuddhas when he was a servant and going to work in that same city. When he gi-ew up he learned all the arts at Takkasila : on his return his father was pleased with the accomplishments he displayed, and appointed him viceroy: afterwards, on his father's death, he was established in the kingdom. Then he married the exceedingly beautiful daughter of the Kosala king, and made her his chief queen. On the day of his parasol-festival they decorated the whole city as if it were a city of the gods.He went round the city in procession; [408] then he ascended the palace, which was decorated, and on the dais mounted a throne with the white parasol erected on it sitting there he looked down ; on all those that stood in attendance, on one side the ministers, on another the brahmins and householders resplendent in the beauty of varied apparel, on another the townspeople with various gifts in their hands, on another troojis of dancing-girls to the number of sixteen thousand like a gathering of the nymphs of heaven in full apparel. Looking on all this entrancing splendour he remembered his former estate and thought, " This white parasol with golden garland and plinth of massive gold, these many thousand elephants and chariots, my great territory full of jewels and pearls, teeming with wealth and grain of all kinds, these women like the nymphs of heaven, and all this splendour, which is mine alone, is due only to an alms-gift of four portions of gruel given to four paccekabuddhas : I have gained all this through them " : and so remembering the excellence of the paccekabuddhas he plainly declared his own former action of merit. As he thought of it his whole body was filled with delight. Delight melted his heart and amid the multitude he uttered two stanzas of joyous song : Service done to Buddhas high Ne'er, they say, is reckoned cheap Alms of gruel, saltless, dry, Bring me this reward to reap. Elephant and horse and kine. Gold and corn and all the land. Troops of girls with form divine : Alms have brought them to my hand. [409] So the Bodhisatta in his joy and delight on the day of his parasol-ceremony sang the song of joy in two stanzas. From that time onwax'd they were called the king's favourite song, and all sung them —the Bodhisatta's dancing girls, his other dancers and musicians, his people in the palace, the townsfolk and those in ministerial circles. No. 415. 247 [410] After a long time had passed, the chief queen became anxious to know the meaning of the song, but she durst not ask the Great Being. One day the king was pleased with some quality of hers and said, " Lady, I will give you a boon; accept a boon." "It is well, O king, I accept." " What shall I give you, elephants, horses or the like 1" " O king, through your grace I lack nothing, I have no need of such thiugs : but if you wish to give me a boon, give it by telling me the meaning of your song." "Lady, what need have you of that boon? Accept something else." " O king, I have no need of anything else : it is that I will accept." " Well, lady, I will tell it, but not as a secret to you alone : I will send a drum round the whole twelve leagues of Benares, I will make a jewelled pavilion at my palace-door and arrange there a jewelled throne: on it I will sit amidst ministers, brahmins and other people of the city, and the sixteen thousand women, and there tell the tale." She agreed. The king had all done as he said, and then sat on the throne amidst a great multitude, like Sakka amidst the company of the gods. The queen too with all her ornaments set a golden chair of ceremony and sat in an appropriate place on one side, and looking with a side glance she said, "O king, tell and explain to me, as if causing the moon to arise in the sky, the meaning of the song of joy you sang in your delight"; and so she spoke the thii'd stanza : Glorious and righteous king, Many a time the song you sing. In exceeding joy of heart Pray to me the cause impart. [411] The Great Being declaring the meaning of the song spoke four stanzas : This the city, but the station different, in my previous birth : Servant was I to another, hireling, but of honest worth. Going from the town to labour four ascetics once I saw. Passionless and calm in bearing, perfect in the moral law. All my thoughts went to those Buddhas : as they sat beneath the tree. With my hands I brought them gruel, offering of piety. Such the virtuous deed of merit lo the fruit I reap to-day : ! All the kingly state and riches, all the land beneath my sway. [412] When she heard the Great Being thus fully explaining the fruit of his action, the queen said joyfully, " Great king, if you discern so visibly the fruits of charitable giving, from this day forward take a portion of rice and do not eat yourself until you have given it to righteous priests and brahmins " ; and she spoke a stanza in praise of the Bodhisatta : Eat, due alms remembering. Set the wheel of right to roll Flee injustice, mighty king. Righteously thy realm control. 248 The Jdtaha. Book VII. The Great Being, accepting what she said, spoke a stanza : Still I make that road my own Walking in the path of right, Where the good, fair queen, have gone Saints are pleasant to my sight. [413] After saying this, Le looked at the queen's beauty and said, " Fair lady, I have told fully my good deeds done in former time, but amongst all these ladies there is none like you in beauty or charming grace by what deed did you attain this beauty ? " And he spoke a : stanza : Lady, like a nymph of heaven. You the crowd of maids outshine: For what gracious deed was given Meed of beauty so divine? Then she told the virtuous deed done in her foi'mer birth, and spoke the last two stanzas: I was once a handmaid's slave At Ambattha's royal court. To modesty my heart I gave. To virtue and to good report. In a begging Brother's bowl Once an alms of rice I put; Charity had filled my soul Such the deed, and lo the fruit. ! She too, it is said, spoke with accurate knowledge and remembrance of past births. [414] So both fully declared their past deeds, and from that day they had six halls of charity built, at the four gates, in the centre of the city and at the palace-door, and stirring up all India they gave great gifts, kept the moral duties and the holy days, and at the end of their lives became destined for heaven. At the end of the lesson, the Master identified the birth : " At that time the queen was the mother of Rahula, and the king was myself.'

PARANTAPA- J ATA KA. " Terror and fear,'' etc.—The Master told this while dwelling in the Bamboogrove, concerning Devadatta's going about to kill him. They were discussing it in the Hall of Truth, " Sirs, Devadatta [415] is going about to kill the Tathagata, he has hired bowmen, thrown down a rock, let loose Nfilagiri, and uses special means for the destruction of the Tathagata." The IMaster came and asked the subject of their discussion as they sat together: when they told him, he said, " Brethren, this is not the first time he has gone about to kill me but he : could not even make nie afraid, and gained only sorrow for himself " and so : he told the tale of old. Once upon a time when Bi-ahmadatta was reigning in Benares, the Bodhisatta was born as the son of his chief queen. When he grew up, he learned all the arts at Takkasila, and acquired a spell for the understanding of all animals' cries. After listening duly to his teacher, he returned to Benares. His father appointed him viceroy but though he : did so, he became anxious to kill him and would not even see him. A she-jackal with two cubs entered the city at night by a sewer, when men were retired to rest. In the Bodhisatta's palace, near his bed-room, there was a chamber, where a single traveller, who had taken his shoes off and put them by his feet on the floor, was lying down, not yet asleep, on a plank. The jackal-cubs were hungry and gave a cry. Their mother said in the speech of jackals, " Do not make a noise, dears : there is a man in that chamber who has taken his shoes off and laid them on the floor : he is lying on a plank, but is not asleep yet : when he falls asleep, I will take his shoes and give you food." By the power of the sjiell the Bodhisatta understood her call, and leaving his bedroom he opened a window and said, " Who is there " 1 " I, your majesty, a traveller," "Where are your shoes'?" "On the floor." " Lift them and hang them up." Hearing this the jackal was angry with the Bodhisatta. One day she entered the city again by the same way. That day a drunken man [416] went down to drink in a lotus-tank falling in, he sank and was drowned. : He possessed the two garments he was wearing, a thousand pieces in his under-garment, and a ring on his finger. The jackal-cubs cried out for hunger, and the mother said, '* Be quiet, dears there is a dead man in this : lotus-tank, he had such and such property he is lying dead on the tank- : stair, I will give you his flesh to eat." The Bodhisatta, hearing her, opened the window and said, "Who is in the chamber?" One rose and said, "I." "Go and take the clothes, the thousand pieces and the ring from the man who is lying dead in yonder lotus-tank, and make the body sink so that it cannot rise out of the water." The man did so. The jackal was angry again: "The other day you prevented my children eating the shoes to-day you prevent them eating the dead man. ; Very well on the : third day from this a hostile king will come and encompass the city, your father will send you to battle, they will cut off your head I will drink : your throat's blood and satisfy my enmity you make yourself an enemy of : mine and I will see to it " so she cried abusing the Bodhisatta. Then : she took her cubs and went away. On the third day the hostile king came and encompassed the city. The king said to the Bodhisatta, " Go, dear son, and fight him." " O king, I have seen a vision I cannot : go, for I fear I shall lose my life." " What your life or death to me ? is Go." The Great Being obeyed : taking his men he avoided the gate where the hostile king was posted, and went out l)y another which he had opened. As he Avent the whole city became as it were deserted, for all men went out with him. He encamped in a cei'tain open space and waited. The king thought, " My viceroy has emptied the city and fled with my all forces: the enemy is lying all round the city: [417] I am but a dead man." To save his life he took his chief queen, his family priest, and a single attendant named Parantapa with them he fled in disguise by : night and entered a wood. Hearing of his flight, the Bodhisatta entered the city, defeated the hostile king in battle and took the kingdom. His father made a hut of leaves on a river bank and lived there on wild fruits. He and the family priest used to go looking for wild fruits : the servant Parantapa stayed with the queen in the hvit. She was with child by the king: bnt owing to being constantly with Parantapa, she sinned with him. One day she said to him, " If the king knows, neither you nor I would live: kill him." "In what way?" "He makes you carry his sword and bathing-dress when he goes to bathe take him ofi" his guard at the : bathing-place, cut off his head and chop his body to pieces with the sword and then bury him in the ground." He agreed. One day the priest had gone out for wild fruits he had climbed a tree near the king's : bathing-place and was gathering the fruit. The king wished to bathe, and came to the water-side with Parantapa carrying his sword and bathingdress. As he was going to bathe, Parantapa, meaning to kill him when off his guard, seized him by the neck and raised the sword. The king cried out in fear of death. The priest heard the cry and saw from above that Parantapa was murdering him but he was in great terror and slipping : down from his branch in the tree, he hid in a thicket. Parantapa heard the noise he made as he slipped down, and after killing and burying the king he thought, " There was a noise of slipping from a branch thereabouts ; who is there ] " But seeing no man he bathed and went away. No. 416. 251 Then the priest came out of his hiding-place; [418] knowing that the king had been cut in pieces and buried in a pit, he bathed and in fear of his life he pretended to be blind when he came back to the hut. Parantapa saw him and asked what had happened to hira. He feigned not to know him and said, " O king, I am come back with my eyes lost I : was standing by an ant-hill in a wood full of serpents, and the breath of some venomous serpent must have fallen on me." Parantapa thought the priest was addressing him as king in ignorance, and to put his mind at rest he said, " Brahmin, never mind, I will take care of you," and so comforted him and gave him plenty of wild fruits. From that time it was Parantapa who gathered the fruits. The queen bore a son. As he was growing up, she said to Parantapa one day at early morning when seated comfortably, " Some one saw you when you were killing the king " " ISTo one saw me 'i : but I heard the noise of something slipping from a bough whether it was : man or beast I cannot tell but whenever fear comes on me it must : be from the cause of the boughs creaking," and so in conversation with her he spoke the first stanza : Terror and fear fall on me even now, For then a man or beast did shake a bough. They thought the priest was asleep, but he was awake and heard their talk. One day, when Parantapa had gone for wild fruits, the priest remembered his brahmin-wife and spoke the second stanza in lamentation : [419] My true wife's home is near at hand : my love will make me be Pale like Parantapa and thin, at quivering of a tree. The queen asked what he was saying. He said, "I was only thinking:" but one day again he spoke the third stanza : My dear wife's in Benares: her absence wears me now To pallor like Parantapa's at shaking of a bough. Again one day he spoke a fourth stanza : Her black eye's glow, her speech and smiles in thought do bring me now To pallor like Parantapa's at shaking of a bough. In time the young prince grew up and reached the age of sixteen. Then the brahmin made him take a stick, and going with him to the bathing-place opened his eyes and looked. [420] "Are you not blind, brahmin 1 " said the prince. " I am not, but by this means I have saved my life: do you know who is your father?" "Yes." "That man is not your father your father was king of Benares that man is a servant of : : your house, he sinned with your mother and in this spot killed and bui-ied your father " ; and so saying he pulled up the bones and showed them to him. The prince grew very angry, and asked, "What am I to do?" "Do to that man what he did to your father here," and showing him the 252 The Jdtaka. Book VII. whole matter he taught him in a few days how to handle a sword. Then one day the prince took sword and bathing-dress and said, " Father, let us go and bathe." Parantapa consented and went with him. When he went down into the water, the prince took his top-knot in the left hand and the sword in the right, and said, "At this spot you took my father by the top-knot and killed him as he cried out: even so will 1 do to you." Parantapa wailed in fear of death and spoke two stanzas : Surely that soimd has come to you and told you what befel Surely the man who bent the bough has come the tale to tell. The foolish thought that once 1 had has reached your knowledge now: That day a witness, man or beast, was there and shook the bough. Then the prince spoke the last stanza : 'Twas thus you slew my father with trait'rous word, untrue ; You hid his body in the boughs now fear has come to you. : [421] So saying, he slew him on the spot, buried hhn and covered the place with branches : then washing the sword and bathing, he went back to the hut of leaves. He told the priest how he had killed Parantapa he : censured his mother, and saying, "What shall we do now?" the three went back to Benares. The Bodhisatta made the young prince viceroy and doing charity and other good works passed fully through the path to heaven. After the lesson, the Master identified the Birth : " At that time Devadatta was the old king, I myself was the young one." BOOK VIIL— ATTHA-NIPATA.

KACCANI- JATAK A \ [422] — "Robed in ivhite," etc. The Master told this tale while dwelling at Jetavana, concerning a man who supported his mother. The story is that the man was of good family and conduct in Savatthi on his father's death : he became devoted to his mother and tended her with the services of mouthwashing, teeth-cleansing, bathing, feet-washing and the like, and also by giving her gruel, rice and other food. She said to him, "Dear son, there are other duties in a householder's life you must marry a maid of a suitable family, who : will attend to me, and then you can do your proper work." " Mother, it is for my own good and pleasure that I wait on you who else would wait on you so : well ? " " Son, you ought to do something to advance the fortune of our house." " I have no care for a householder's life I will wait on you, and after you are ; dead and burned I will become an ascetic." She pres.sed him again and again and at last, without winning him over or gaining his consent, she brought him a maid of a suitable family. He married and lived with her, because he would not oppose his mother. She observed the great attention with which her husband waited on his mother, and desirous of imitating it she too waited on her with care. Noticing his wife's devotion, he gave her thenceforth all the pleasant food he could get. As time went on she foolishly thought in her pride, " He gives me all the pleasant food he gets he must be anxious to get rid [423] of his : mother and I will find some means for doing so." So one day she said " Husband, your mother scolds me when you leave the house." He said nothino-. She thought, " I will irritate the old woman and make her disagreeable to her son" and thenceforth she gave her rice-gruel either very hot or very cold or very : salt or saltless. When the old woman complained that it was too hot or too salt she threw in cold water enough to fill the dish and then on complaints of its : being cold and saltless, she would make a great outcry, "Just now you said it was too hot and too salt : who can satisfy you ? " So at the bath she would throw very hot water on the old woman's back when she said, " Daughter, my back is : burning," the other would throw some very cold water on her, and on complaints of this, she would make a story to the neighbours, " This woman said just now it was too hot, now she screams 'it is too cold' who can endure her impudence T' : If the old woman complained that her bed was full of fleas, she would take the bed out and shake her own bed over it and then bring it back declaring " I've given it a shake": the good old lady, having twice as many fleas biting her 1 See Morris, Folk-lore Journal, ii. p. 306. ; 254 The Jataka. Booh VIII. now, would spend the night sitting up and complain of being bitten all night the other would retort, "Your bed was shaken yesterday and the day before too: who can satisfy all such a woman's needs ? " To set the old woman's son against her, she would scatter phlegm and mucus and grey hairs here and there, and when he asked who was making the whole house so dirty, she would say, " Your mother does it but if she is told not to do so, she makes an outcry I ; : can't stay in the same house with such an old witch you must decide whether : she stays or I." He hearkened to her and said, " Wife, you are yet young and can get a living wherever you go but my mother is weak and I am her stay : go and depart to your own kin." When she heard this, she was afraid and thought, " He cannot break with his mother who is so very dear to him but if I : go to my old home, I shall have a miserable life of separation I will conciliate : my mother-in-law and tend her as of old " [424] and thenceforth she did so. : One day that lay brother went to Jetavana to hear the law saluting the : Master he stood on one side. The Master asked him if he were not careless of his old duties, if he were dutiful in tending his mother. He answered, " Yes, Lord my mother brought me a maid to wife against my will, she did such and : such unseemly things," telling him all, " but the woman could not make me break with my mother, and now she tends her with all respect." The Master heard the story and said, " This time you would not do her bidding but formerly you : cast out your mother at her bidding and owing to me took her back again to your house and tended her " and at the man's request he told the tale of old. : Once upon a time when Brahmadatta was reigning in Benares, a young man of a certain family on his father's death devoted himself to his mother and tended her as in the introductory story the details are to : be given in full as above. But in this case, when his wife said she could not live with the old witch and he must decide which of them should go, he took her word that his mother was in fault and said, *' Mother, you are always raising strife in the house henceforth go and live in some other : place, where you choose." She obeyed, weeping, and going to a certain friend's house, she worked for wages and with difficulty made a living. After she left, her daughter-in-law conceived a child, and went about saying to her husband and the neighbours that such a thing could never have happened as long as the old witch was in the house. After the child was born, she said to her husband, " I never had a son while your mother stayed in the house, but now I have so you can see what a witch she : was." The old woman heai'd that the son's birth was thought to be due to her leaving the house, and she thought, " Surely Right must be dead in the world [425] if it were not so, these people would not have got a son : and a comfortable life after beating and casting out their mother I will : make So one day she took ground an offering for the dead Right." sesame and rice and a little pot and a spoon she went to a cemetery of : corpses and kindled a fire under an oven made with three human skulls then she went down into the water, bathed herself head and all, washed her garment and coming back to her fireplace, she loosened her hair and began to wash the rice. No. 417. 255 The Bodhisatta was at that time Sakka, king of heaven ; and the Bodhisattas are vigilant. At the instant he saw, in his survey of the world, that the poor old woman was making a death-offering to Right as if Right were dead. Wishing to shew his power in helping her, he came down disguised as a brahmin "travelling on the high road: at sight of her he left the road and standing near her, began a convei-sation by saying, " Mother, people do not cook food in cemeteries : what are you going to do with this sesame and rice when cooked 1 " So he spoke the first stanza : Robed in white, with dripping hair, Why, Kaccani i, boil the pot ? Washing rice and sesame there, AVill you use them when they're hot ? She spoke the second stanza to give him information : Brahmin, not for food will I Use the sesame and the rice : Right is dead; its memory I would crown with sacrifice. [426] Then Sakka spoke the third stanza : Lady, think ere you decide : Who has told you such a lie ? Strong in might and thousand-eyed Perfect Right can never die. Hearing him, the woman spoke two stanzas : Brahmin, I have witness strong, Right is dead I must believe ' ' All men now who follow wrong Great prosperity receive. Barren once, my good son's spouse Beats me, and she bears a son She is lady of our house, I an outcast and undone. Then Sakka spoke the sixth stanza : 2Nay, I live eternally ; 'Twas for your sake that I came : She beat you but her son and she ; Shall be ashes in my flame. .[427] Hearing him, she cried, "Alas, what say you? I will try to save my grandson from death," and so she spoke the seventh stanza : King of gods, your will be done : If for me you left the sky. May my children and their son Live with me in amity. ^ She is called Kiltiyani iu the eighth stanza. ^ Sakka identifies himself with Right. : 256 The Jataha. Booh VIII. Then Sakka spoke the eighth stanza : Katiyani's will be done : Beaten, you still on Eight rely ; With yovir children and their son Share one home in amity. After saying this, Sakka, now in all his divine apparel, stood in the power and said, " Kaccaui, be not afraid by my air by his supernatural : power your son and daughter-in-law will come, and after getting your forgiveness on the way will take you back with them dwell with them : in peace:" then he went to his own place. By Sakka's power they bethought themselves of her goodness, and making enquiry through the village they found she had gone towards the cemetery. They went along the road calling for her : when they saw her they fell at her feet, and asked and obtained her pardon for their offence. She welcomed her grandson. So they all went home in delight and thenceforth dwelt together. Joyful with her good son's wife Katiyani then did dwell Indra pacified their strife, Son and grandson tend her well. This stanza is inspired by Perfect Wisdom. [428] After the lesson the Master declared the Truths and identified the Birth after the Truths that lay brother was established in the fruition of the : First Path : " At that time the man who supported his mother was the man who is supporting his mother to-day, the wife of that time was the wife of today, and Sakka was myself."

"J pool so deep," e^c— The Master told this tale while dwelling in Jetavana, concerning an indistinguishable terrific sound heard at midnight by the king of Kosala. The occasion is like that already described in the Lohakumbhl Births At this time however, when the king said, " Lord, what does the hearing of these sounds import to me ? " the IVIaster answered, " Great king, be not afraid no : danger shall befal you owing to these sounds such terrible indistinguishable : See supra, p. 29. sounds have not been heard by you alone : kings of old also heard like sounds, and meant to follow the advice of brahmins to offer in sacrifice four animals of each species, but after hearing what wise men had to say, they set free the animals collected for sacrifice and caused proclamation by drum against all slaughter " and at the king's request, he told the old tale. : Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family worth eighty crores. When he grew up he learned the arts at Takkasilil. After his parents' death he reviewed all their treasures, got rid of all his wealth by way of charity, forsook desires, went to the Himalaya and became an ascetic and entered on mystic meditation. After a time he came to the haunts of men for salt and vinegar, and reaching Benares dwelt in a garden. At that time the king of Benares when seated on his royal bed at midnight heard eight sounds — first, a crane made a noise in a garden near the : palace second, immediately after the crane, a female crow made a noise ; from the gateway of the elephant-house ; [429] third, an insect settled on the peak of the palace made a noise ; fourth, a tame cuckoo in the palace made a noise ; fifth, a tame deer in the same place ; sixth, a tame monkey there ; seventh, a gnome living in the palace ; eighth, immediately after the last, a paccekabuddha, passing along the roof of the king's habitation to the garden, uttered a sound of ecstatic feeling. The king was terrified at hearing these eight sounds, and next day consulted the brahmins. The brahmins said, " Great king, there is danger for you let us oflfer sacrifice : out of the palace and getting his leave to do their pleasure, they came ; " in joy and delight and began the work of sacrifice. Now a young pupil of the oldest sacrificial bi'ahmin was wise and learned : he said to his master, " Master, do not cause such a harsh and cruel slaughter of so many creatures." "Pupil, what do you know about it? even if nothing else happens, we shall get much fish and flesh to eat." "Master, do not, for the belly's sake, an action which will cause rebirth in hell." Hearing this, the other brahmins were angry with the pupil for endangering their gains. The pupil in fear said, " Very well, devise a means then of getting fish and flesh to eat," and left the city looking for some pious ascetic able to prevent the king from sacrificing. He entered the royal garden and seeing the Bodhisatta, he saluted him and said, " Have you no compassion on creatures 1 The king has ordered a sacrifice which will bring death on many creatures : ought you not to bring about the release of such a multitude ? " " Young brahmin, I do not know the king of this land, nor he me." " Sir, do you know what will be the consequence of those sounds the king heard?" "I do." "If you know, [430] why do you not tell the king?" "Young brahmin, how can I go with a horn fastened' on my 1 As an emblem of pride, as in the Bible. J. III. 17 : 258 The Jdtaka. Book VIII. forehead to say, ' I know ? ' If the king comes here to question me, I will tell him."The young brahmin went swiftly to the king's court, and when he was asked his business, he said, " Great king, a certain ascetic knows the issue of those sounds you heard : he is sitting on the royal seat in your garden, and says he will tell you if you ask him : you should do so." The king went swiftly, saluted the ascetic, and after friendly greeting he sat down and asked, "Is it true that you know the issue of the sounds I have heard?" "Yes, great king." "Then pray tell me." "Great king, there is no danger connected with those sounds : there is a certain crane in your old garden ; it was without food, and half dead with hunger made the first sound : " and so by his knowledge giving precisely the crane's meaning he littered the first stanza : A pool so deep and full of fish they called this place of yore. The crane-king's residence it was, my ancestors' before : And though we live on frogs to-day, we never leave its shore. " That, great king, was the sound the crane made in the pangs of hunger :you wish to set it free from hunger, have the garden cleaned if and fill the tank with water." The king told a minister to have this done. " Great king, there is a female crow who lives in the doorway of your elephant house she made the second sound, grieving for her son : you : need have no fear from it," and so he uttered the second stanza : Oh ! who of wicked Bandhura ? the single eye will rend My nest, my nestlings and myself oh who will now befriend ? ! [431] Then he asked the king for the name of the chief groom in the elephant-house. "His name, sir, is Bandhura." "Has he only one eye, O king?" "Yes, sir." "Great king, a certain crow has built her nest over the doorway of your elephant-house ; there she laid her eggs, there her young in due time were hatched : every time the groom enters or leaves the stable on his elephant, he strikes with his hook at the crow and her nestlings, and destroys the nest : the crow in this distress wishes to tear his eye and spoke as she did. If you are well-disposed to her, send for Bandhura and prevent him from destroying the nest." The king sent for him, I'ebuked and removed him, and gave the elephant to another. " On the peak of your palace-roof, great king, there is a wood-insect it had eaten all the fig-wood there and could not eat the harder wood lacking food and unable to get away, it made the third sound in lamenta- : tion you need have no fear from it " and so by his knowledge giving : precisely the insect's meaning he spoke the third stanza : I've eaten all the fig-wood round as far as it would go : Hard wood a weevil liketh not, though other food runs low. The king sent a servant and by some means had the weevil set free. No. 418. 259 "In your habitation, great king, is there a certain tame cuckoo]" "There is, sir." "Great king, that cuckoo was pining for the forest when it remembered its former life, How can I leave this cage, and go to my ' dear forest 1 and so made the fourth sound ' : you need have no fear from : it " and so he spoke the fourth stanza : [432] Oh to leave this royal dwelling oh to gain my liberty, ! Glad at heart to roam the wood, and build my nest upon the tree. So saying, he added, " The cuckoo is pining, great king, set her fi^ee." The king did so. "Great king, is there a tame deer in your habitation?" "There is, sir." "He was chief of the herd: remembering his hind and pining for love of her he made the fifth sound you need have no fear from it " and : : he spoke the fifth stanza : Oh to leave this royal dwelling oh to gain my liberty, ! Drink pure water of the fountain, lead the herd that followed me ! The Great Being caused this deer too to be set free and went on, " Great king, is there a tame monkey in your habitation'?" "There is, six*." " He was chief of a herd in the Himalaya, and he was fond of the society of female monkeys he was brought here by a hunter named Bharata : pining and longing for his old haunts he made the sixth sound you need : have no fear from it," and he spoke the sixth stanza : Filled and stained was I with passions, with desire infatuate, Bharata the hunter took me may I bring you happy fate ; ! The Great Being caused the monkey too to be set free, and went on, " Great king, is there a gnome living in your habitation 1 " " There is, sir." " He is thinking of what he did with his sylph [433] and in the pain of desire made the seventh sound. One day he had climbed the peak of a high mountain with her they plucked and decked themselves with many : flowers of choice hue and scent, and never noticed that the sun was setting darkness fell as they were descending. ; The sylph said, Husband, ' it is dark, come down carefully without stumbling,' and taking him by the hand, she led him down. It was in memory of her words that he made the sound you need have no fear from it." By his knowledge he : stated and made known the circumstance precisely, and spoke the seventh stanza : When the darkness gathered thickly on the mountain summit lone, ' Stumble not,' she gently warned me, ' with thy foot against a stone.' So the Great Being explained why the gnome had made the sound, and caused him to be set free, and went on, " Great king, there was an eighth sound, one of ecstasy. A certain paccekabuddha in the Nandamula cave knowing that the conditions of life were now at an end for him came to 260 Tlie Jataha. Booh VIII. the abode of man, thinking, ' I will enter into Nirvana in the king of Benares' park : his servants will bury me, and hold sacred festival and venerate my relics and so attain heaven : ' he was coming by his supernatural power and just as he reached your palace-roof, he threw off the burden of life and sung in ecstasy the song that lights up the entrance into the city of Nirvana : " and so he spoke the stanza uttered by the paccekabuddha [434] Surely I see the end of birth, I ne'er again the womb shall see : My last existence on the earth Is o'er, and all its misery. "With these words of ecstasy he reached your park and passed into Nirvana at the foot of a s41-tree in full flower: come, great king, and perform his funeral rites." So the Great Being took the king to the place where the paccekabuddha entered into Nirvana and shewed him the body. Seeing the body, the king with a great army paid honour with perfumes and flowers and the like. By the Bodhisatta's advice he stopped the sacrifice, gave all the creatures their lives, made proclamation by drum through the city that there should be no slaughter, caused sacred festival had the paccekabuddha's body burnt with great to be held for seven days, honour on a pyre heaped with perfumes and made a stupa where four high roads meet. The Bodhisatta preached righteousness to the king and exhorted him to diligence then he went to the Himalaya and there : did works in the Perfect States, and without a break in his meditations became destined for the Brahma Heaven. After the lesson, the Master said, " Great king, there is no danger at all to you from that sound, stop the sacrifice and give all these creatures their lives " and having caused proclamation to be made by drum that their lives were spared, he identified the Birth " At that time the king was Ananda, the pupil : was Sariputta, and the ascetic was myself."

[435] " J7e?-e is a golden necklace" etc. — The Master told this tale while dwelling in Jetavana, concerning a female servant of Anathapindika. The story is that one feast-day, when she was going with a number of fellow-servants to a pleasuregarden, she asked her mistress Pannalakkhanadevi for an ornament to wear. Her mistress gave her an ornament of her own, worth a hundred thousand pieces. She put it on and went along with the other servants to the pleasure-garden. A certain thief coveted the ornament, and with the design of killing her and taking it he began talking to her, and in the garden he gave her fish, flesh and strong drink. "He does it, I suppose, because he desires me," she thought, and at evening when the others lay down to rest after their sports, she rose and went to him. He said, "Mistress, this place is not private; let us go a little farther." She thought, 1" Anything private can be done in this place: no doubt he must be anxious to kill me and take what I am wearing I'll teach him a lesson " so she : : said, " Master, I am dry owing to the strong drink get me some water," and : taking him to a well asked him to draw some water, shewing him the rope and bucket. The thief let down the bucket. Then as he was stooping to draw up the wafer, the girl, who was very strong, pushed him hard with both hands and threw him into the well. "You won't die that way," she said, and thi'ew a large brick upon his head. He died on the spot. When she came back to the town and gave her mistress the ornament, she said, "I have very nearly been killed to-day for that ornament," and told the whole story. The mistress told Anathapindika, and he told the Tathagata. The Master said, "Householder, this is not the first time that servant girl has been endowed with wits rising to the occasion she was so before also it is not the first time she killed that ; : man she did it once before," and at Anathapindika's request, he told the tale ; of old. Once upon a time when Brahmadatta was reigning in Benai'es, there was a beautiful woman of the town, called Sulasa, who had a train of fivehundred courtesans, and whose price was a thousand pieces a night. There was in the same city a robber named Sattuka, [436] as strong as an elephant, who used to enter rich men's houses at night and plunder at wilL The townsmen assembled and complained to the king. The king ordered the city-watch to post bands here and there, have the robber caught and cut off his head. They bound his hands behind his back and led him to the place of execution, scourging him in every square with whips. The news that he was taken excited the whole city. Sulasa was standing at a window, and looking down on the street she saw the robber, loved him at sight and thought, " If I can free that stout fighting-man, I will give up this bad life of mine and live respectably with him." In the way described in the Kanavera Birth ^ she gained his freedom by sending a thousand pieces to the chief constable of the city and then lived with him in delight and harmony. The robber after three or four months thought, "I sliall never be able to stay in this one place but one can't go empty-handed Sulasa's : : ornaments worth a hundred thousand pieces I will kill her and ai'e : take them." So he said to her one day, " Dear, when I was being hauled along by the king's men, I promised an offering to a tree-deity on a mountaintop, who is now threatening me because I have not paid it : let us make an offering." " Very well, husband, prepare and send it." "Dear, it will 1 Omitting na, with other MSS. 2 See supra, p. 40. 262 The Jdtaka. Book VIII. not do to send it : let us both go and present it, wearing all our ornaments and with a great retinue." " Very well, husband, we'll do so." He made her prepare the offering and when they reached the mountain-foot, he said, " Dear, the deity, seeing this crowd of people, will not accept the offering let us two go up and present it." She consented, and he made her carry the vessel. He was himself armed to the teeth, and when they reached the top, he set the offering [437] at the foot of a tree which grew beside a precipice a hundred times as high as a man, and said, " Dear, I have not come to present the offering, I have come with the intention of killing you and going away with all your ornaments take them all off and make a : bundle of them in your outer garment." " Husband, why would you kill me?" "For your money." "Husband, remember the good I have done you when you were being hauled along in chains, I gave up a rich man's : son for you and paid a large sum and saved your life though I might get : a thousand pieces a day, I never look at another man ; such a benefactress I am to you : do not kill me, I will give you much money and be your slave." With these entreaties she spoke the first stanza : Here is a golden necklace, and emeralds and pearls. Take all and welcome give me place among thy servant girls. : When Sattuka had spoken the second stanza in accordance with his purpose, to wit Fair lady, lay thy jewels down and do not weep so sore : I'll kill thee else I can't be sure thou'lt give me all thy store : : Sulasa's wits rose to the occasion, and thinking, "This robber will not give me my life, but I'll take his life first by throwing him down the precipice in some way," she spoke the two stanzas : Within my years of sense, within my conscious memory. No man on earth, I do protest, have I loved more than thee. Come hither, for my last salute, receive my last embrace : For never more upon the earth shall we meet face to face. Sattuka could not see her purpose, so he said, "Very well, dear; come and embrace me." Sulasa walked round him in respectful salutation three times, kissed him, and saying, " Now, husband, I am going [438] to make obeisance to you on all four sides," she put her head on his foot, did obeisance at his sides, and went behind him as if to do obeisance there : then with the strength of an elephant she took him by the hinder parts and threw him head over heels down that place of destruction a hundred times as high as a man. He was crushed to pieces and died on the spot. Seeing this deed, the deity who lived on the mountain-top spoke these stanzas ; Wisdom at times is not confined to men : A woman can shew wisdom now and then. Wisdom at times is not confined to men : Women are quick in counsel now and then. How quick and keen she was the way to know, She slew him like a deer with full-stretched bow. He that to great occasion fails to rise Falls, like that dull thief from the precipice. One prom])t a crisis in his fate to see. Like her, is saved from threatening enemy. So Sulasa killed the robbei\ When she descended from the mountain and came among her attendants, they asked where her husband was. " Don't ask me," she said, and mounting her chariot she went on to the city. [439] After the lesson, the Master identified the Birth : "At that time the two then were the same two now, the deity was myself."

"Conscious of an angry froiun," e^c— The Master told this tale while dwelling at Jetavana, concerning the admonition of a king. On this occasion the Master, at the king's request, told the tale of old. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of his chief queen. When he grew up, he became king on his father's death and gave abundant alms. He had a park-keeper named Sumaiigala. A certain paccekabuddha left the Nandamula cave on a pilgrimage for alms, and coming to Benares stayed in the park. Next day he went into the town to beg. The king saw him with favour, made him come up into the palace and sit on the throne, waited on him with various delicate kinds of food, both hard and soft, and received his thanks : being pleased that the paccekabuddha should stay in his park, he exacted a promise and sent him back thither after his morning meal : he went there in person, arranged the places for his habitation by night and day, gave him the park-keeper Sumaiigala as attendant, and went back to the town. After that the paccekabuddha had meals constantly in the palace and lived there a long time Sumangala respectfully attended on : him. One day he went away, saying to Sumangala, " I am going to such and such a village for a few days, but will come back inform the king." : Sumangala informed the king. After a few days' stay in that village the paccekabuddha came back to the park in the evening after sunset. [440] Sumangala, not knowing of his arrival, had gone to his own house. The paccekabuddha put away his bowl and robe, and after a little walk sat down on a stone-slab. That day some strange guests had come to the park-keeper's house. To get them soup and curry he had gone with a bow to kill a tame deer in the park he was there looking for a deer when he : saw the paccekabuddha and thinking he was a great deer, he aimed an aiTOw and shot him. The paccekabuddha uncovered his head and said, " Sumangala." Greatly moved Sumangala said, " Sir, I knew not of your coming and shot you, thinking you were a deer : forgive me." " Very well, but what will you do now 1 Come, pull out the arrow." He made obeisance and pulled The paccekabuddha felt great pain and it out. passed into nirvana then and there. The park-keeper thought the king would not pardon him if he knew he took his wife and children and fled. : By supeinatural power the whole city heard that the paccekabuddha had entered nirvana, and all were greatly excited. Next day some men entered the park, saw the body and told the king that the park-keeper had fled after killing the paccekabuddha. The king went with a great retinue and body then with all ceremony he took for seven days paid honour to the : the relics, and doing honour to it went on ruling his built a shrine, kingdom righteously. After a year, Sumangala determined to find out what the king thought he came and asked a minister whom he saw to : find out what the king thought of him. The minister praised Sumangala before the king : The minister said no but he was as if he heard not. more, but told Sumangala that the king was not pleased with him. After another year he came, and again in the third year he brought his wife and children. The minister knew the king was appeased [441], and setting Sumangala at the palace-door told the king of his coming. The king sent for him, and after greeting said, "Sumangala, why did you kill that paccekabuddha, through whom I was gaining merit?" "O king, I did not mean to kill him, but it was in this way that I did the deed," and he told the story. The king bade him have no fear, and reassuring him made him park-keeper again. Then the minister asked, "O king, why did you make no answer when you heard Sumaiigala's praises twice, and on the third hearing why did you send for him and forgive him?" The king said, Dear sir, it is -svi-ong for a king to do anything hastily ' ' in his anger therefore I was silent at first and the third time when I : No. 420. 265 knew I was appeased I sent for Sumaiigala": and so he spoke these stanzas to declare the duty of a king : Conscious of an angry frown, Ne'er let king stretch out his rod : Things unworthy of a crown Then would follow from his nod. Conscious of a milder mood, Let him judgments harsh decree, When the case is understood, Fix the proper penalty : Self nor others will he vex, Clearly parting right from wrong : Though his yoke is on men's necks. Virtue holds him high and strong. Princes reckless in their deed Ply the rod rem(.>rselessly, 111 repute is here their meed, Hell awaits theui when they die. [442] They who love the saintly law, Pure in deed and word and thought. calm and awe. Filled with kindness, Pass through both worlds as they ought. King am I, my people's lord Anger shall not check my bent When to vice I take the sword, Pity prompts the punishment. [443] So the king declared his own good qualities in six stanzas his : whole court were pleased and declared his merits in the words, " Such excellence in moral practices and qualities is worthy of your majesty." Sumangala, after the court had finished speaking, saluted the king, and after obeisance spoke three stanzas in the king's praise : Such thy glory and thy power ; Ne'er resign them for an hour : Free from anger, free from fears. Reign in joy a hundred years. Prince, whom all those virtues bless. Mild and bland, but firm in worth, Rule the world with righteousness. Pass to heaven when freed from earth. True in word, in action good. Take the means thy end to gain : Calm the troubled multitude, As a cloud with genial rain. [444] After the lesson connected with the admonition of the Kosala king, the Master identified the Birth "At that time the paccekabuddha passed into : nirvana, Sumangala was Ananda, the king was myself"

" The earth's like coals" etc. — The Master told this tale while dwelling in Jetavana, concerning the keeping of the weekly holy days. One day the Master was addressing the lay-brethren who were keeping the holy days and said, " Laybrethren, your conduct is good when men keep the holy days they should give ; alms, keep the moral precepts, never show anger, feel kindness and do the duties of the day wise men of old gained great glory from even a partial keeping : of the holy days " and at their request he told the tale of old. : Once upon a time when Brahmadatta was reigning in Benares, there was a rich merchant in that city named Suciparivara, whose wealth reached eighty crores and who took delight in charity and other good works. His wife and children and all his household and servants down to the calf-herds kept six holy days every month. At that time the Bodhisatta was born in a certain poor family and lived a hard life on workman's wages. Hoping to get work he came to Suciparivara's house : saluting and sitting on one side, he was asked his errand and said, " It was to get work for wages in your house'." When other workmen came to him, the merchant used to say to them, " In this house the workmen keep the moral precepts, if you can keep them you may work for me : " but to the Bodhisatta he made no hint in the way of mentioning moral precepts but said, [445] " Very well, my good man, you can work for me and arrange about your wages." Thenceforth the Bodhisatta did all the merchant's work meekly and heartily, without a thought of his own weariness ; he went early to work and came back at evening. One day they proclaimed a festival in the city. The merchant said to a female servant, "This is a holy day: you must cook some rice for the workpeople in the morning they will eat it early : and fast the rest of the day." The Bodhisatta rose early and went to his work no one had told him to fast that day. The other workpeople ate : in the morning and then fasted the merchant with his wife, children and : attendants kept the fast : all went, each to his own abode, and sat there meditating on the moral precepts. The Bodhisatta worked all day and came home at sunset. The cook-maid gave him water for his hands, and offered him in a dish rice taken from the boiler. The Bodhisatta said, " At this hour there is a great noise on ordinary days : where have they all gone to-day 1 " " They are all keeping the fast, each in his own abode." He thought, " I will not be the only person misconducting himself among so ' The Pali text here is wrongly punctuated. many people of moral conduct " so he went and asked the merchant if the : fast could be kept at all by undertaking the duties of the day at that hour. He told him that the whole duty could not be done, because it had not been undertaken in the morning ; but half the duty could be done. " So far be it," he answered, and undertaking the duty in his master's presence he began to keep the fast, and going to his own abode he lay meditating on the precepts. He had taken no food all day, and in the last watch he felt pain like a spear-wound. The merchant brought him various remedies and told him to eat them but he said, " I will not break my fast I have : : undertaken it though it cost my life." [446] The pain became intense and at sunrise he was losing consciousness. They told him he was dying, and taking him out they set him in a place of retirement. At this moment the king of Benares in a noble chariot with a great retinue had reached that spot in a progress round the city. The Bodhisatta, seeing the royal splendour, felt a desire for royalty and prayed for it. Dying, he was conceived again, in consequence of keeping half the fast-day, in the womb of the chief queen. She went through the ceremony of pregnancy, and bore a son after ten months. He was named prince Udaya. When he grew up he became perfect in all sciences by his memory of previous : births he knew his former action of merit, and thinking it was a great reward for a little action he sang the song of ecstasy again and again. At his father's death he gained the kingdom, and observing his own great glory he sang the same song of ecstasy. One day they made ready for a festival in the city. A great multitude were intent on amusement. A certain water-carrier who lived by the north gate of Benares had hid a half-penny in a brick in a boundary wall. He cohabited with a poor woman who also made her living by carrying water. She said to him, " My lord, there is a festival in the town if you have any money, let : us enjoy ourselves." "I have, dear." " How much " "A half- penny." ? " Where is it 1 " " In a brick by the north gate, twelve leagues from here I leave my treasure : but have you got anything in hand 1 " "I have." *' How much ] " "A half-penny." " So yours and mine together make a whole penny : buy a garland with one part of it, perfume with we'll another, and strong drink with a third go and fetch your half-penny from : where you put it." [447] He was delighted to catch the idea suggested by his wife's words, and saying, " Don't trouble, dear, I will fetch it," he set out. The man was as strong as an elephant he went more than six : leagues, and though it was mid-day and he was treading on sand as hot as if it were strewn with coals just off the flame, he was delighted with the desire of gain and in^ old yellow clothes with a palm-leaf fastened in his ear he went by the palace court in pursuit of his pui'pose, singing a 1 nantaka as in p. 22. 1 : the pahii-leaf is used as an ear-ornament. 268 TJie Jataka. Book VIII. song. King Udaya stood at an open window, and seeing him coming wondered who it was, who disregarding snch wind and heat went singing for joy, and sent a servant to call him up. "The king calls for you," he was told but he said, " What is the king to me 1 I don't know the : king." He was taken by force and stood on one side. Then the king spoke two stanzas in enquiry : The earth's like coals, the ground like embers hot You sing yom- song, the great heat burns you not. The sun on high, the sand below are hot You sing your song, the great heat burns you not. Hearing the king's words he spoke the third stanza : 'Tis these desires that burn, and not the sun: 'Tis all these pressing tasks that must be done. [448] The king asked what his business was. He answered, " O king, I was living by the south gate with a poor woman she proposed that : she and I should amuse ourselves at the festival and asked if I had anything in hand I told her I had a treasure stored inside a wall by the : north gate she sent me for it to help us to amuse ourselves those words : : of hers never leave my heart and as I think of them hot desire burns me : that is my business." " Then what delights you so much that you disregard wind and sun, and sing as you go?" "0 king, I sing to think that when I fetch my treasure I shall amuse myself along with her." "Then, my good man, is your treasure, hidden by the north gate, a hundred thousand pieces?" "Oh no." Then the king asked in succession if it were fifty thousand, forty, thirty, twenty, ten, five, four, three, two gold pieces, one piece, half a piece, a quai'ter piece, four pence, three, two, one penny. The man said " No " to all these questions and then, " It is a half-penny : indeed, O king, that is all my ti'easure : but I am going in hopes of fetching it and then amusing myself with her : and in that desire and delight the wind and sun do not annoy me." The king said, " My good man, don't go there in siich a heat I will give you a half-penny." : " O king, I will take you at your word and accept it, but I won't lose the other : I won't give up going there and fetching it too." " My good man, stay here : I'll give you a penny, two pence : " then offering more and more he went on to a crore, a hundred crores, boundless wealth, if the man would stay. But he always answered, " O king, I'll take it, but I'll fetch the other too." Then he was tempted by offers of posts as treasurer and posts of various kinds and the position of viceroy at last he was offered : half the kingdom [449] if he would stay. Then he consented. The king said to his ministers, " Go, have my friend shaved and bathed and adorned, and bring him back." They did so. The king divided his kingdom in two and gave him half : but they say that he took the northern half from No. 421. 269 love of his half-penny. He was called king Half-penny. They ruled the kingdom in friendship and harmony. One day they went to the park together. After amusing themselves, king Udaya lay down with his head in king Half-penny's lap. He fell asleep, while the attendants were going here and there enjoying their amusements. King Half-penny thought, " Why should I always have only half the kingdom 1 I will kill him and " so he drew his sword, but thinking to strike him remembered : be sole king that the king had made him, when poor and mean, his partner and set him in great power, and that the thought which had risen in his mind to kill such a benefactor was a wicked one : so he sheathed the sword. A second and a thii'd time the same thought rose. Feeling that this thought, rising again and again, would lead him on to the evil deed, he threw the sword on the ground and woke the king. " Pardon me, king," he said and fell at his feet. "Friend, you have done me no wrong." "I have, O great king: I did such and such a thing." "Then, friend, I pardon you: if you desire it, be sole king, and I will serve under you as viceroy." He answered, " O king, I have no need of the kingdom, such a desire will cause me to be reborn in evil states : the kingdom is yours, take it : I will become an ascetic : I have seen the root of desire, it grows from a man's wish, [450] from henceforth I will have no such wish," and so in ecstasy he spoke the fourth stanza : I have seen thy roots. Desire in a man's own will they lie. : I will no more wish for thee, and thou, Desire, shalt die. So saying, he spoke the fifth stanza declaring the law unto a great multitude devoted to desires : Little desire is not enough, and much but brings us pain Ah foolish men ! be sober, friends, if ye would wisdom gain. : So declai'ing the law unto the multitude, he entrusted the realm to king Udaya leaving the weeping multitude with tears on their faces, he : went to the Himalaya, became an ascetic and reached perfect insight. At the time of his becoming an ascetic, king Udaya spoke the sixth stanza in complete expression of ecstasy : Little desire hasbrought me all the fruit. Great is the glory Udaya acquires Mighty the gain if one is resolute To be a Brother and forsake desires. [451] No one knew the meaning of this stanza. One day the chief queen asked him the meaning of it. The king would not tell. There was a certain court-barber, called Gangamala, who when attending to the king used to use the razor first, and then grasp the hairs with his tweezers'. 1 Cf. Cidlavafiga, v. 27. 270 The Jataka. Booh VIII. The king liked the first operation, but the second gave him pain : at the first he would have given the bai-ber a boon, at the second he would have cut his head off. One day he told the queen about it, saying that their court-barber was a fool when she asked what he ought to do, he answered, : "Use the tweezers first and the razor afterwards." She sent for the barber and said, '* My good man, when you are trimming the king's beard you ought to take his hairs with your tweezers first and use the razor afterwards : then if the king offers joxi a boon, you must say you don't want anything else, but wish to know the meaning of his song : if you do, I will give you much money." He agreed. On the next day when he was trimming the king's beard, he took the tweezers first. The king said, " Gangamala, is this anew fashion of yovirs?" "O king," he answered, " barbers have got a new fashion " and he grasped the king's hair with ; the tweezer first, The king offered him a using the razor afterwards. boon. " O king, I do not want anything else tell me the meaning of ; your song." The king was ashamed to tell what his occupation had been in his days of poverty, and said, " My good man, what is the use of such a boon to you 1 Choose something else " but the barber begged for it. : The king feared to break his word and agreed. As described in the Kummasapinda Birth' he made all arrangements and seated on a jewelled throne, told the whole story of his former act of merit in his last existence in that city. for the rest, my "That explains," he said, "half the stanza : comrade became an ascetic my pride am sole king now [452], and : I in that explains the second half of my song of ecstasy." Hearing him the barber thought, " So the king got this glory for keeping half a fast day : virtue is what if I were to become an ascetic and work the right course : out my own salvation?" He left all his relatives and worldly goods, gained the king's permission to become religious and going to the Himalaya he became an ascetic, realised the three qualities of mundane things, gained perfect insight, and became a paccekabuddha. He had a bowl and roljes made by supernatural power. After spending five or six years on the mountain Gandhamadana he wished to see the king of Benares, and passing through the air to the royal park there, he sat on the royal stone seat. The park-keeper told the king that Gangamala, now a paccekabuddha, had come through the air and was sitting in the park. The king went at once to salute the paccekabuddha: and the queen-mother went out with her son. The king entered the park, saluted him and sat on one side with his retinue. The paccekabuddha spoke to him in a friendly manner, " Brahmadatta" (calling him by the name of the family), " are you diligent, lailing the kingdom righteously, doing charitable and other good works ? The queen-mother was angry. " This low-caste shampooing son of a ^ See supra, p. 247. No. 421. 271 barber does not know his place : he calls my kingly high-descended son Brahmadatta," and she spoke the seventh stanza : Penance forsooth makes men forsake their sins, Their barber's, potter's, stations every one : Through penance Gangamala glory wins, And Brahmadatta now he calls my son. ' ' [453] The king checked his mother and declaring the qualities of the paccekabuddha, he spoke the eighth stanza : Lo ! how, e'er his death befall, Meekness brings a man its fruit ! One who bowed before us all. Kings and lords must now salute. Though the king checked his mother, the rest of the multitude rose up and said, " It is not decent that sitch a low-caste person should speak to you by name in that way." The king rebuked the multitude, and spoke the last stanza to declare the virtues of the paccekabuddha : Scorn not Gangamala so, Perfect in religion's ways : He has crossed the waves of woe. Free from sorrow now he strays. So saying the king saluted the paccekabuddha and asked him to forgive the queen-mother. The paccekabuddha did so and the king's retinue also gained his forgiveness. The king wished him to promise that he would stay in the neighbourhood : but he refused, and standing in the air before the eyes of the whole court he admonished the king and went away to Gandhamadana. [454] After the lesson the Master said, " Lay-brethren, you see how keeping the fast is proper to be done," and he identified the Birth " At that time the : paccekabuddha entered into nirvana, king Half-penny was Ananda, the chief queen was the mother of Rahula, king Udaya was myself."

^^ Injured Right can injicre sorely," etc. The Master told this tale while dwelling at Jetavana, concerning Devadatta's being swallowed up by the earth. On that day they were discussing in the Hall of Truth how Devadatta had spoken falsely, hadsunk into the gi'ound and become destined to the hell Avici. The Master came and, hearing the subject of their talk, said, " This is not the first time he sank into the earth," and so he told the tale of old. Once upon a time, in the first age, there was a king named Mahasammata, whose life was an asankheyya^ long. His son was Roja, his son Vararoja, and then the succession was Kalyana, Varakalyana, TJposatha, Mandhata, Varamandhata, Cara, Upacara, who was also called Apacara. He reigned over the kingdom of Ceti, in the city of Sotthivati he was ; endowed with four supernatural faculties he could walk aloft and pass through the air, he had four angels in each of the four quarters to defend him with drawn swords, he diffused the fragrance of sandalwood from his body, he diffused the fragrance of the lotus from his mouth. His family priest was named Kapila. This brahmin's younger brother, Korakalamba, had been taught along with the king by the same teacher and was the king's playmate. When Apacara was prince, [455] he promised to make Korakalamba his family priest when he became king. At his father's death he became king, but he could not depose Kapila from the position of family priest and when Kapila came to wait on him, he shewed him : special forms of honour. The brahmin observed this and considered that a kinff manages best with ministers of his own age, and that he himself " O king, mio-ht »et leave from the king to become an ascetic, so he said, I am getting old ; I have a son at home make him family:piiest and I will become an ascetic." He got the king's leave and had his son appointed family priest then he went to the king's park, became an ascetic, reached : transcendent knowledge and lived there, near his son. Korakalambaka felt a crud^e against his brother because he had not got him his post when he became an ascetic. One day the king said to him in friendly conversation, "Korakalambaka, you are not family priest "No, O king V : " my brother has managed it." " Has not your brother become an ascetic 1 "He has, but he got the post for his son." "Then do you manage it." " kin» it is impossible for me to set aside my brother and take a post which has come by descent." "If so, I will make you senior and the other your junior." "How, O king?" "By a lie'." "O king, do you not know that my brother is a magician, endowed with great supernatural power'? He will deceive you with magical illusions: he will make your four ancels disappear, and make as it were an evil odour come from your body and mouth, he will make you come down from the sky and stand on the ground you will be as if swallowed up by the earth, and you : will not be able to abide by your story." "Do not ti-ouble ; I will manage it." 1 In years, 1 followed by 140 ciphers. 2 A lie was a new thing in the first age. No. 422. 273 "When will you do it, king]" [456] " On the seventh day from this." The story went round the city, " The king is going by a lie to make the senior the junior, and will give the post to the junior what kind of a : thing is a lie ? is it blue or yellow or some other colour 1 " The multitude thought greatly about it. It was a time, they say, when the world told the truth men did not know what the word lie might mean. The : ' ' priest's son heard the tale and told his father, "Father, they say the king is going by a lie to make you junior and to give our post to my uncle." " My dear, the king will not be able even by a lie to take our post from us : on what day is he going to do it 1 " " On the seventh day from this, they say." " Let me know when the time comes." On the seventh day a great multitude gathered in the king's courtyard sitting in rows above rows, hoping to see a lie. The young priest went and told his father. The king was ready in full dress, he appeared and stood in the air in the courtyard amid the multitude The ascetic came through the air, spread his skin-seat before the king, sat on his thi-one in the air and said, "Is it true, king, that you wish by a lie to make the junior senior and to give him the post?" "Master, I have done so." Then he admonished the king, "O great king, a lie is a grievous destruction of good qualities, it causes rebirth in the four evil states ; a king who makes a lie destroys right, and by destroying right he is himself destroyed : " and he spoke the first stanza : Injured Right can injure sorely, and requite with injury ; Therefore Right should ne'er be injured, lest the harm recoil on thee [457] Admonishing him farther he said, " Great king, if you make a lie, your four supernatural powers will disappear," and he spoke the second stanza : The powers divine forsake and leave the man who tells a lie, 111 smells his mouth, he cannot keep his foothold in the sky Whoe'er to questioning replies with falsehood wilfully. Hearing this, the king in fear looked to Korakalambaka. He said, "Be not afraid, O king; did I not tell you so from the first?" and so forth. The king, though he heard Kapila's words, still put forward his statement, " Sir, you are the younger, Korakalambaka is the elder." At the moment when he uttered this lie, the four angels said they would guard siTch a liar no longer, threw their swords at his feet and disappeared his mouth was fetid like a broken rotten egg and his body like an open drain ; and falling from the air he lighted on the earth : so all his four supernatural powers disappeared. His chief priest said, " Great king, be not afraid : if you will speak the truth, I will restore you everything," and so he spoke the third stanza : A word of truth, and all thy gifts, king, thou shalt regain: A lie will fix thee in the soil of Ceti to remain. J. III. 18 274 The Jataka. Book VIII. [458] He said, " Look, O great king : those four supernatural powers of yours disappeared first by your lie : consider, for it is possible now to restore them." But the king answered, "You wish to deceive me in this," and so telling a second lie he sank in the earth up to the ankles. Then the brahmin said once more, "Consider, great king," and spoke the fourth stanza : Drought comes on him in time of rain, rain when it should be dry, Whoe'er to questioning replies with falsehood wilfully. Then once again he said, " Owing to your lying you are sunk in the earth up to the ankles : consider, O great king," and spoke the fifth stanza : One word of truth, and all thy gifts, king, thou shalt regain A lie will sink thee in the soil of Ceti to remain. But for the third time the king said, "You are junior and Korakalambaka is Once more elder," and at this lie he sank in the ground up to the knees. the brahmin said, " Consider, O great king," and spoke two stanzas : king, the man is forked of tongue, and like a serpent sly. Whoe'er to questioning replies with falsehood wilfully. One word of truth, and all thy gifts, O king, thou shalt regain A lie will sink thee deeper still in Ceti to remain: adding, " Even now all may be restored." The king, not heeding his words, rejDeated the lie for the fourth time, " You are junior, Sir, and Korakalambaka is elder," [459] and at these woi'ds he sank up to the hips. Again the brahmin said, " Consider, O great king," and spoke two stanzas : O king, that man is like a fish, and tongueless he shall be, Whoe'er to questioning replies with falsehood wilfully. One word of truth, and all thy gifts, king, thou shalt regain A lie will sink thee deeper still in Ceti to remain. For the fifth time the king repeated the lie, and as he did so he sank up to the navel. The brahmin once more appealed to him to consider, and spoke two stanzas : Girls only shall be born of him, no man-son shall he see, Whoe'er to questioning replies with falsehood wilfully. One word of truth, and all thy gifts, O king, thou shalt regain A lie will sink thee deeper still in Ceti to remain. The king paid no heed, and repeating the lie for the sixth time sank up to the breast. The brahmin made his appeal once more and spoke two stanzas : His children will not stay witli him, on every side they flee. Whoe'er to questioning replies with falsehood wilfully. One word of truth, and all thy gifts, king, thou shalt regain : A lie will sink thee deeper still in Ceti to remain. Owing to association with a wicked friend, he disregarded the words and repeated the same lie for the seventh time. Then the earth opened and the flames of Avici leapt up and seized him. [460] Cursed by a sage, the king who once could walk the air, they say. Was lost and swallowed by the earth on his appointed day. Wherefore the wise do not approve at all ^Vhen that desire into the heart doth fall: He that is free from guile, whose heart is pui'e, All that he says is ever firm and sure. These are two stanzas inspired by Perfect Wisdom. The multitude said in fear, " The king of Ceti reviled the sage, and told a lie;so he has entered Avici." The king's five sons came to the brahmin and said, " Be thou our helper." The brahmin answered, " Your father destroyed Right, he lied and reviled a sage : therefore he has entered Avici. If Eight is destroyed, it destroys. You must not dwell here." To the eldest he said, " Come, dear : leave the city by the eastern gate and go straight on : you will see a white royal elephant prostrate, touching the earth in seven places^ : that will be a sign for you to lay out a city there and dwell in it : and the name of it will be Hatthipura." To the second prince he said, " You leave by the south gate and go straight on till you see a royal horse pure white : that will be a sign that you are to lay ovit a city there and dwell in it and it shall be called Assapura." To the third : prince he said, " You leave by the west gate and go straiglit on till you see a maned lion ; that will be a sign that you are to lay out a city there and dwell in it : and it shall be called Sihapura." To the fourth prince he said, "You leave by the north gate and go straight on till you see a wheel-frame^ all made of jew^els : that will be a sign [461] that you are to lay out a city there and dwell in it : and it shall be called Uttarapancala." To the fifth he said, " You cannot dwell here : build a great shrine in this city, go out towards the north-west, and go straight on till you see two mountains striking against each other and making the sound of dadclara : that will be a sign that you are to lay out a city there and dwell in it and it shall : be called Daddarapura." All the five princes went, and following the signs laid out cities there and dwelt in them. 1 With tusks, truuk, and four legs. - Another reading is pancacakkam, ' five wheels.' After the lesson, the Master said, "So, Brethren, this is not the first time that Devadatta has told a lie and sunk in the earth," and then he identified the Birth: "At that time the king of Ceti was Devadatta, and the brahmin Kapila was myself."

" Who through desire," etc. The Master told this tale while dwelling in Jetavana, concerning temptation by the wife of one's former days. The story is that a young man of good family at Savatthi heard the Master's preaching, and thinking it impossible to lead a holy life, perfectly complete and pure, as a householder, he determined to become an ascetic under the saving doctrine and so make an end of misery. So he gave up his house and property to his wife and children, and asked the Master to ordain him. The Master did so. As he was the junior in his going about for alms with his teachers and instructors, and as the Brethren were many, he got no chair either in laymen's houses or in the refectory, but only a stool or a bench at the end of the novices, his food was tossed him hastily on a ladle, he got gruel made of broken lumps of rice, solid food stale or decaying, or sprouts dried and burnt ; and this was not enough to keep him alive. [462] He took what he had got to the wife he had left she took his bowl, saluted him, emptied it and gave him instead well- : cooked gruel and rice with sauce and curry. The Brother was captivated by the love of such flavours and could not leave his wife. She thought she would test his affection. One day she had a countryman cleansed with white clay and set down in her house with some others of his people whom she had sent for, and she gave them something to eat and drink. They sat eating and enjoying it. At the house-door she had some bullocks bound to wheels and a cart set ready. She herself sat in a back room cooking cakes. Her husband came and stood at the door. Seeing him, one old servant told his mistress that there was an elder at the door. "Salute him and bid him pass on." But though he did so repeatedly, he saw the priest remaining there and told his mistress. She came, and lifting up the ciu-tain to see, she cried, " This is the father of my sons." She came out and saluted him taking his bowl and making him enter : she gave him food when he had eaten she saluted again and said, " Sir, you are : a saint now we have been staying in this house all this time but there can be : ; no proper householder's life without a master, so we will take another house and go far into the country be zealous in your good works, and forgive me if I : am doing wrong." For a time her husband was as if his heart would break. Then he said, " I cannot leave you do not go, I will come back to my worldly : life: send a layman's garment to such and such a place, I will give up my bowl and robes and come back to you." She agreed. The Brother went to his monastery, and giving up his bowl and robes to his teachers and instructors he explained, in answer to their questions, that he could not leave his wife and was going back to worldly life. Against his will they took him to the Master and told him that he was backsliding and wished to go back to worldly life. The Master said, " Is this tale true ? " " It is, Lord." " Who causes you to backslide ? " " My wife." " Brother, that woman is the cause of evil to you : formerly also through her you fell from the four stages of mystic meditation No. 423. 277 and became very miserable then through me you were delivered from your : misery and regained the power of meditation you had lost," and then he told the tale of old. [463] Ouce upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of the king's family priest and his brahmin wife. On the day of his birth there was a blazing of weapons all over the and so they called his name young Jotipala. When he city, grew \ip, he learned all the arts at Takkasila and showed his skill in them to the king but he gave up his position, and without telling anyone he : went out by the back door, and entering a forest became an ascetic in the Kavitthaka hermitage, called Sakkadattiya. He attained perfection in meditation. As he dwelt there many hundreds of sages waited on him. He was attended by a great company and had seven chief disciples. Of them the sage Salissara left the Kavitthaka hermitage for the Surattha country, and dwelt on the banks of the river Satodika with many thousand sages ill his company Mendissara with many thousand sages dwelt near : the town of Lambaculaka in the countiy of king Pajaka Pabbata with -, many thousand sages dwelt in a certain forest-country Kjiladevala with : many thousand sages dwelt in a cer-tain wooded mountain in AvantI and the Deccan : Kisavaccha dwelt alone near the city of KumbhavatI in the park of king Dandaki the ascetic Anusissa was attendant on the : Bodhisatta and stayed with him : Narada, the younger bi-other of Kaladevala, dwelt alone in a cave-cell amid the mountainous country of Aranjara in the Central Region, Now not far from Ai'anjara there is a certain very populous town. is a great river, in which many men In the town there bathe : and along its banks sit many beautiful courtesans tempting the men. The ascetic Nai-ada saw one of them and being enamoured of her, forsook his meditations and [464] pining away without food lay in the bonds of love for seven days. His brother Kaladevala by reflection knew the cause of this, and came flying through the air into the cave. Narada saw him and asked why he had come. "I knew you were ill and have come to tend you." Nai-ada repelled him with a falsehood, "You are talking nonsense, falsehood, and vanity." The other refused to leave him and brought Salissara, Mendissara, and Pabbatissara. He repelled them all in the same way. Kaladevala went flying to fetch their master Sarabhaiiga and did fetch him. When the Master came, he saw that Narada had fallen into the power of the senses, and asked if it were so. Narada rose at the words and saluted, and confessed. The Master said, " Narada, those who fall into the power of the senses waste away in misery in this life, and in their next existence are born in hell :" and so he spoke the first stanza : Who through desire obeys the senses' sway. Loses both worlds and pines his life away. 278 The Jdtaka. Booh VI 11. Hearing him, Narada answered, " Teacher, the following of desires is happiness: why do you call such happiness misery?" Sarabhanga said, " Listen, then," and spoke the second stanza : — Happiness and misery ever on each other's footsteps press : Thou hast seen their alternation: seek a truer happiness. Narada said, "Teachei*, such misery is hard to bear, I cannot [465] endure it." The Great Being said, "Narada, the misery that comes has to be endured," and spoke the third stanza : He who endiu-es in troublous time with troubles to contend Is strong to reach that final bliss where all our troubles end. But Narada answered, " Teacher, the happiness of love's desire is the greatest happiness: I cannot abandon it." The Great Being said, "Virtue is not to be abandoned for any cause," and spoke the fourth stanza : [466] For love of lusts, for hopes of gain, for miseries, great and small, Do not undo your saintly past, and so from virtue fall. Sarabhanga having thus shown forth the law in four stanzas, Kaladevala in admonition of his younger brother spoke the fifth stanza : Know! the worldly life is trouble, victual should be freely lent. No delight in gathering riches, no distress when they are spent. The sixth stanza is one spoken by the Master in his Perfect Wisdom concerning Devala's admonition of Narada : So far Black '^ Devala most wisely spoke : " None worse than he who bows to senses' yoke." Then Saiabhanga spoke in warning, " Narada, listen to this [467] he who will not do at first what is proper to be done, must weep and lament like the young man who went to the forest," and so he told an old tale. Once upon a time in a certain town of Kasi there was a certain young brahmin, beautiful, strong, stout as an elephant. His thoughts were, "Why should I keep my parents by working on a farm, or have a wife and children, or do good works of charity and so forth ? I won't keep anybody nor do any good work ; but I will go into the forest and keej) myself by killing deer." So with ^ The Scholiast takes sadha with all the clauses : the meaning then would be Good are the cares of household life, 'tis good to give away, Not to be proud when riches grow, nor grieved when they decay. ^ Both kdlo and asito mean black : this person is the Asita, the Simeon of the Buddhist nativity; cf. vol. i. 54. iVo. 423. 279 the five kinds of weapons he went to the Himalaya and killed and ate many deer. In the Himalaya region he found a great defile, siu'rounded by mountains, on the banks of the river Vidhava, and there he lived on the flesh of the slain deer, cooked on hot coals. He thought, " I shall not always be strong ; when I grow weak I shall not be able to range the forest now I will drive many kinds : of wild animals into this defile, close it up by a gate, and then without roaming the forest I shall kill and eat them at my pleasure " and so he did. As time : passed over him, that very thing came to pass, and the experience of all the world befell him he lost control over his hands and feet, he could not move : freely here and there, he could not find his food or drink, his body withered, he became the ghost of a man, he showed wrinkles furrowing his body like the earth in a hot season ill-favoured and ill-knit, he became very miserable. ; In like manner as time passed, the king of Sivi, named Sivi, had a desire to eat flesh roasted on coals in the forest so he gave over his kingdom to his ministers, : and with the five kinds of weapons he went to the forest and ate the flesh of the deer he slew in time he came to that spot and saw that man. Although afraid, : he summoned courage to ask who he was. " Lord, I am the ghost of a man, reaping the fruit of the deeds I have done who are you " " The king of Sivi." : I " Why have you come hither ? " [468] " To eat the flesh of deer." He said, " Great king, I have become the ghost of a man because I came here with that object," and telling the whole story at length and explaining his misfortune to the king, he spoke the remaining stanzas : King, 'tis with me as if I'd been with foes in bitter strife. Labour, and skill in handicraft, a peaceful home, a wife, All have been lost to me :my works bear fruit in this my life. Worsted a thousandfold I am, kinless and i^eft of stay, Strayed from the law of righteousness, like ghost I'm fallen away. This state is mine because I caused, instead of joy, distress : Girt as it were with flaming fire, I have no happiness. [469] With that he added, " O king, through desire of happiness I caused misery to others and have even in this life become the ghost of a man do not : thou commit evil deeds, go to thine own city and do good deeds of charity and the like." The king did so and completed the path to heaven. The ascetic was roused by the teacher Sarabhaiiga's account of this case. He became agitated, and after saluting and gaining his teacher's pardon, by the proper processes he regained the power of meditation he had lost. Sai-abhanga refused him leave to stay there, and took him back with him to his own hermitage. After the lesson, the Master declared the Truths and identified the Birth : After the Truths the backsliding Brother was established in the fruition of the First Path ; " At that time Narada was the backsliding Brother, Salissara was Sariputta, Mendissara was Kassapa, Pabbata was Anuruddha, Kaladevala was Kaccana, Anusissa was Ananda, Kisavaccha was Moggallana, and Sarabhanga was myself." 280 The Jdtaha. Booh VIII.