ဇာတက-အဋ္ဌကထာ (တ)

" Whatever a man can save," etc. —The Master told this tale while dwelling in Jetavana, concerning an incomparable gift. The incomparable gift must be described in full from the commentary on the Mahagovindasutta. On the day after that on which it had been given, they were talking of it in the Hall of Truth, "Sirs, the Kosala king [470] after examination found the proper field of merit, and gave the great gift to the assembly with Buddha at its head." The Master came and was told what the subject of their talk was as they sat together he : said, " Brethren, it is not strange that the king after examination has undertaken great gifts to the supreme field of merit: wise men of old also after examination gave such gifts," and so he told a tale of old. Once upon a time a king named Bharata reigned at Roruva in the kingdom of Sovlra. He practised the ten royal virtues, won the people by the four elements of popularity, stood to the multitude like father and mother and gave great gifts to the poor, the wayfarers, the beggars, the suitors and the like. His chief queen Samuddavijaya was wise and full of knowledge. One day he looked round his alms-hall and thought, "My alms are devoured by worthless greedy people I don't like this : I : should like to give alms to the virtuous paccekabuddhas who deserve the best of gifts they live in the Himalaya region who will bring them here : : on my invitation and whom shall I send on this errand ? " He spoke to the queen, who said, " O king, be not concerned : sending flowers by the force of our giving suitable things, and of our virtue and truthfulness, we will invite the paccekabuddhas, and when they come we will give them The king agreed. He made proclamation gifts with all things requisite," by drum that all the townspeople should undertake to keep the precepts he himself with his household undertook all the duties for the holy days and gave great gifts in charity. He had a gold box brought, full of jasmine flowers, came down from his palace and stood in the royal courtyard. Thei'e prostrating himself on the ground with the five contacts, he saluted towards the eastern quarter and threw seven handfuls of flowers, with the words, " I salute the saints in the eastern quarter if there is : any merit in us, shew compassion on us and receive our alms." As there are no paccekabuddhas in the eastern quarter, they did not come next day. On the second day he paid respects to the south quarter but none came : from thence. On the third day he paid respects to the west quarter [471], but none came. On the fourth day he paid respects to the north quarter, and after paying respects he threw seven handfuls of flowers with the No. 424. 281 words, "May the paccekabuddhas who live in the north district of Himalaya receive our alms." The flowers went and fell on five hundred paccekabuddhas in the Nandamfila cave. On reflection they understood that the king had invited them ; so they called seven of their number and said, "Sirs, the king invites you ; shew him favour." These paccekabuddhas came through the air and lighted at the king's gate. Seeing them the king saluted them with delight, made them come up into the palace, shewed them great honour and gave them gifts. After the meal he asked them for next day and so on until the fifth day, feeding them for six days: on the seventh day he made ready a gift with all the requisites, arranged beds and chairs inlaid with gold, and set before the seven paccekabuddhas sets of three robes and all other things used by holy men. The king and queen formally offered these things to them after their meal, and stood in respectful salutation. To express their thanks the Elder of the assembly spoke two stanzas : Whate'er a man can save from flames that bum his dwelling down. Not what is left to be consumed, will still remain his own. The world's on fire, decay and death are there the flame to feed ; Save what you can by charity, a gift is saved indeed. [472] Thus expressing thanks the Elder admonished the king to be diligent in virtue then he flew up in the air, straight through the peaked : roof of the palace and lighted in the Nandamula cave along with him all : the requisites that had been given him flew up and lighted in the cave : and the bodies of the king and queen became full of joy. After his departure, the other six also expressed thanks in a stanza each : He who gives to righteous men. Strong in holy energy, Crosses Yama's flood, and then Gains a dwelling in the sky. Like to war is charity Hosts may flee before a few Give a little piously Bliss hereafter is your due. Prudent givers please the Lord, Worthily they spend their toil. Rich the fruit their gifts afford. Like a seed in fertile soil. They who never rudely speak. Wrong to living things abjure; Men may call them timid, weak For 'tis fear that keeps them pure. Lower duties win for man, reborn on earth, a princely fate, Middle duties win them heaven, highest win the Purest State'. 1 The higher heavens in the Buddhist Cosmogony. 282 The Jcitaka. Booh VIII. Charity is blest indeed, [473] Yet the Law gains higher meed Ages old and late attest, Thus the wise have reached their Rest. So they also went with the requisites given them. [474] The seventh paccekabuddha in his thanks praised the eternal nirvana to the king, and admonishing him carefully went to his abode as has been said. The king and queen gave gifts all their lives and passed fully through the path to heaven. After the lesson, the Master said, "So wise men of old gave gifts with discrimination," and identified the Birth " At that time the paccekabuddha reached : nirvana, Samuddavijaya was the mother of Eahula, and the king Bharata was myself."

"Make Ganges calm" etc. The Master told this tale while dwelling in Jetavana, concerning a backsliding Brother. The Master asked him, " Is the story true. Brother, that you are backsliding ?" " Yes, lord." " What is the cause ?" " The power of desire." " Brother, womankind are ungrateful, treacherous, untrustworthy of old wise men could not satisfy a woman, even by giving her a : thousand pieces a day and one day when she did not get the thousand pieces : she had them taken by the neck and cast out [475] so ungrateful are woman- : kind do not fall into the power of desire for such a cause," and so he told an : old tale. Once upon a time when Brahmadatta was reigning in Benares, his son, young Brahmadatta, and young Mahadhana, son of a rich merchant of Benares, were comrades and playfellows, and were educated in the same teacher's house. The prince became king at his father's death and : the merchant's son abode near him. There was in Benares a certain courtesan, beautiful and prosperous. The merchant's son gave her a 1 Cf. Tibetan Tales, no. 12 Susroni, and .s»j;rtf, no. 374. thousand pieces daily, and took pleasure with her constantly : at his father's death he succeeded to the rich merchant's position, and did not forsake her, still giving her a thousand pieces daily. Three times a day he went to wait upon the king. One day he went to wait upon him in the evening. As he was talking with the king, the sun set, and it became dark. As he left the palace, he thought, " There is no time to go home and come back again : I will go straight to the courtesan's house : " so he dismissed his attendants, and entered her house alone. When she saw " Dear, I was very him, she asked if he had brought the thousand pieces. away my attendants without going home, and have late to-day ; so I sent come alone but to-morrow I will give you two thousand pieces." She ; thought, " If I admit him to-day, he will come empty-handed on other days, and so my wealth will be lost I won't admit him this time." So : she said, " Sir, I am but a courtesan : I do not give my favours without a thousand pieces : you must bring the sum." " Dear, I will bring twice the sum to-morrow," and so he begged her [476] again and again. The courtesan gave orders to her maids, " Don't let that man stand there and look at me take him by the neck, and cast him out, and then shut the : door." They did so. He thought, " I have spent on her eighty crores of money ; yet on the one day when I come empty-handed, she has me seized by the neck and cast out Oh, womankind are wicked, shameless, ungrate- : ful, treacherous:" and so he pondered and pondered on the bad qualities of womankind, till he felt dislike and disgust, and became discontented with a layman's life. " Why should I lead a layman's life ? I will go this day and become an ascetic," he thought : so without going back to his house or seeing the king again, he left the city and entered the forest : he made a hermitage on the Ganges bank, and there made his abode as an ascetic, reaching the Perfection of Meditation, and living on wild roots and fruits. The king missed his friend and asked for him. The courtesan's conduct had become known throughout the city : so they told the king of the matter, adding, " king, they say that your friend through shame did not go home, bvit The king has become an ascetic in the forest." summoned the courtesan, and asked if the story were true about her treatment of his friend. She coiifessed. " Wicked, vile woman, go quickly to where my friend is and fetch him you fail, your life is forfeit." She : if was afraid at the king's words she mounted a chariot and drove out of ; the city with a great retinue she sought for his abode and hearing of it ; by report, went there and saluted and prayed, " Sir, bear with the evil I did in my blindness and folly I will never do so again." : " Very well, I forgive you; 1 am not angry with you." "If you forgive me, mount the chariot with me we will drive to the city, and as soon as we enter it : [477] I will give you all the money in my house." When he heard her, 284 Tlie Jdtaka. Book VIII he replied, " Lady, I cannot go with you now : but when something that ; cannot happen in this world will happen, then perhaps I may go " and so he spoke the first stanza : Make Ganges calm like lotus-tank, cuckoos pearl-white to see. Make apples bear the palm-trees' fruit: perchance it then might be. But she said again, " Come I am going." ; He answered, " I will go." "When?" "At such and such a time," he said and spoke the remaining stanzas : When woven out of tortoise-hair a triple cloth you see. For winter wear against the cold, perchance it then may be. When of mosqiiito's teeth you build a tower so skilfully, That will not shake or totter soon, perchance it then may be. When out of horns of hare you make a ladder skilfully, Stairs that will climb the height of heaven, perchance it then may be. When mice to mount those ladder-stairs and eat the moon agree, And bring down Rahu from the sky, the thing perchance may be. When swarms of flies devoiu" strong drink in pitchers full and free, And house themselves in burning coals, the thing perchance may be. When asses get them ripe red lips and faces fair to see, And shew their skill in song and dance, the thing perchance may be. When crows and owls shall meet to talk in converse privily, And woo each other, lover-like, the thing perchance may be. [478]When sun-shades, made of tender leaves from off" the forest tree, Are strong against the rushing rain, the thing perchance may be. When sparrows take Himalaya in all its majesty, And bear it in their little beaks, the thing perchance may be. And when a boy can carry light, with all its bravery, A ship full-rigged for distant seas, the thing perchance may be. So the Great Being spoke these eleven stanzas to fix impossible (atthdna) conditions. The courtesan, hearing him, won his forgiveness and went back to Benares. She told the matter to the king, and begged for her life, which was granted. After the lesson, the Master said, " So, Brethren, womankind are ungrateful and treacherous " ; then he 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 the king was Ananda, the ascetic was myself." : No. 426. 285

DiPI-JATAKA\ [479] ^'Hoio fares it with i/ou," etc. — The Master told this tale while dwelling in Jetavana, concerning a certain she-goat. At one time the Elder Moggallaua lived in a dwelling with one door, in a mountain enclosure, surrounded by hills. His covered walk was close by the door. Some goatherds thought the enclosure would be a good place for their goats, so they drove them in and lived there at their pleasure. One day they came in the evening, took all the goats, and went away but one she-goat had wandered far, and not seeing the goats depart- : ing, she was left behind. Later, as she was departing, a certain panther saw her, and thinking to eat her stood by the door of the enclosure. She looked all round, and saw the panther. " He is there because he wishes to kill and eat me," she thought " if I turn and run, my life is lost I must play the man," ; ; and so she tossed her horns, and sprang straight at him with all her might. She escaped his grip, though he was quivering with the thought of catching her : then running at full speed she came up with the other goats. The Elder observed how all the animals had behaved next day he went and told the Tathagata, : " So, lord, this she-goat performed a feat by her readiness in device, and escaped from the panther." The Master answered, " Moggallana, the panther failed to catch her this time, but once before he killed her though she cried out, and ate her." Then at IMoggallana's request, he told an old tale. Once upon a time the Bodhisatta was born in a certain village of the Magadha kingdom, in a wealthy family. When he grew up, he renounced desires and adopted the religious life, reaching the perfection of meditation. After dwelling long in the Himalaya, he came to Rajagaha for salt and vinegar, and dwelt in a hut of leaves which he made in a mountain enclosure. Just as in the introductory story, the goatherds drove their goats thither : and in the same way, one day as a single she-goat was going out later than the rest, a panther waited by the door, thinking to eat her. When she saw him, she thought, " My life is forfeit by some means I : must get him into pleasant and kindly talk, and so soften his heart [480] and save my life." Beginning a friendly talk with him from some distance, she spoke the first stanza : How fares it with you, uncle ? and is it well with you ? My mother sends her kind regards: and I'm your friend so true. Hearing her, the panther thought, " This baggage would beguile me by calling me ' uncle ' : she does not know how hard I am ; " and so he spoke the second stanza : You've trod upon my tail, miss goat, and done me injury : And you think by saying Uncle that you can go scot-free. ' ' ' Cf. Tibetan Tales, no. '2y, aud Folk-lore Journal, vol. iv. p. 45. : : ; 286 Tlie Jataka. Booh VIII. When she heard him, she said, " uncle, don't talk in that way," and spoke the third stanza : I faced you as I came, good Sir, you face me as you sit Your tail is all behind you how could I tread on it ? : He answered, "What do you say, she-goat? is there any place where my tail might not be " and so he spoke the fourth stanza 1 : [481] As far as four gi-eat continents with seas and mountains spread. My tail extends :how could you fail on such a tail to tread ? The she-goat, when she heard this, thought, " This wicked one is not attracted by soft words I will answer him as an enemy," and so she : spoke the fifth stanza : Your villain's tail is long, I know, for I had warning fair Parents and brothers told me so : but I flew through the air. Then he said, " I know you came through the air but as you came, : you spoilt my food by your way of coming," and so he spoke the sixth stanza : The sight of you, miss goat, on high, the air a-flying through, Frightened a herd of deer : and so my food was spoilt by you. Hearing this, the goat in fear of death could bring no other excuse, but cried out, " Uncle, do not commit such cruelty ; spare my life." But though she cried out, the other seized her by the shoulder, killed her and ate her. 'Twas thus the she-goat cried for gi'ace but blood must satisfy : The beast that grips her throat the bad will shew no courtesy. ; Conduct, nor right, nor courtesy, the bad man will display He hates the good to face him then 'tis best in open fray. : These are two stanzas inspired by Perfect Wisdom. [482] A holy ascetic saw the whole matter of the two animals. After this lesson, the Master identified the Birth "At that time the she-goat: and the panther were the she-goat and the panther of to-day, the holy ascetic was myself." BOOK IX. NAVANIPATA.

GIJJHA-J ATARAX [483] ''Formed of rough logs,'' etc. — This story the Master told at Jetavana concerning a disobedient Brother. He was, they say, of gentle birth, and though ordained in the doctrine that leads to Salvation, was admonished by his wellwishers, masters, teachers, and fellow-students to this effect : " Thus must you advance and thus retreat thus look at or away from objects thus must the ; ; arm be stretched out or drawn back thus are the inner and outer garment to ; be worn thus is the bowl to be held, and when you have received sufficient food ; to sustain life, after self-examination, thus are you to partake of it, keeping guard over the door of the senses ; in eating you are to be moderate and exercise watchfulness you are to recognize such and such duties towards Brethren who ; come to or go from the monastery these are the foiu-teeu'^ sets of priestly ; duties, and the eighty great duties to be duly performed ; these are the thirteen^ Dhuta practices all these are to be scrupulously performed." ; Yet was he disobedient and impatient, and did not receive instruction respectfully, but refused to listen to them, saying, "I do not find fault with you. Why do you speak thus to me ? I shall know what is for my good, and what is not." Then the Brethren, hearing of his disobedience, sat in the Hall of Truth, telling of his faults. The Master came and asked them what it was they were discussing, and sent for the Brother and said, " Is it true. Brother, that you are disobedient ? And when he confessed that it was so, the Master said, " Why, Brother, after being ordained in so excellent a doctrine that leads to Salvation, [484] do you not listen to the voice of your well-wishers ? Foi-merly too you disobeyed the voice of the wise, and were blown into atoms by the Veramba wind." And herewith he told a story of the past. Once upon a time the Bodhisatta came to life as a young vulture on Vulture Mountain. Now his offspring Supatta, the king of the vultures, ^ See No. 381 supra. " Called Khandakavattani because contained in the Khandaka division of the Vinaya. ^ Hardy's Eastern Monachism, p. 9. 288 The Jdtaka. Book IX. was strong and lusty and had a following of many thousands of vultures, and he fed the parent birds. And owing to his strength he used to fly to a very great distance. So his father admonished him and said, " My son, you must not go beyond such and such a point." He said, " Very good," but one day when it rained, he flew up with the other vultures, and leaving the rest behind, and going beyond the prescribed limit, he came within the range of the Veramba wind, and was blown into atoms. The Master, in his Perfect Wisdom, to illustrate this incident, uttered these verses Formed of rough logs, an ancient pathway led To dizzy heights, where a young vulture fed The parent birds. Lusty and strong of wing He oft to them would fat of serpents bring And when his father saw him flying high And venturing far afield, he thus would cry, " My son, when thou canst scan from thy look out Earth's rounded sphere by ocean girt about, No farther go, but straight return, I pray." Then would this king of birds speed on his way. And bending o'er the earth, with piercing sight He viewed below forest and mountain height And earth wovild, as his sire described, appear Amid the encircling sea a roimded sphere. But when beyond these limits he had passed, Strong bird though he might be, a raging blast Swept him away to an untimely death. Powerless to cope with storm-wind's fiery breath. [485] Thus did the bird by disobedience prove Fatal to those dependent on his love : So perish all that scornful of old age Deride the warnings uttered by the sage. As the young vulture Wisdom's voice defied And scorned the limits set to bound his pride. [486] " Therefoi-e, Brother, be not like unto this vulture, but do the bidding of your well-wishers." And being thus admonished by the Master, he thenceforth became obedient. The Master, his lesson ended, identified the Birth " The disobedient vulture : of those days is now the disobedient Brother. The parent vulture was myself"

KOSAMBi-JATAKA. " Wkene''er the Brotherhood" etc. This story the Master, while dwelling in the Ghosita park near Kosambi, told concerning certain quarrelsome folk at Kosambi. The incident that led to the story is to be found in the section of the Vinaya relating to Kosambi i. Here is a short summary of it. At that time, it is said, two Brothers lived in the same house, the one versed in the Vinaya, the other in the Sutras. The latter of these one day having occasion to visit the lavatory went out leaving the surplus water for rinsing the mouth in a vessel. Afterwards the one versed in the Vinaya went in and seeing the water came out and asked his companion if the water had been left there by him. He answered, "Yes, Sir." "What! do you not know that this is sinful?" "No, I was not aware of it." " Well, Brother, it is sinful." " Then I will atone for it." " But if you did it inadvertently and heedlessly, it is not sinful." So he became as one who saw no sin in what was sinful. The Vinaya scholar said to his pupils, " This Sutra scholar, though falling into sin, is not aware of it." They on seeing the other Brother's pupils said, " Your master though falling into sin does not recognize its sinfulness." They went and told their master. He said, "This Vinaya scholar before said it was no sin, and now says it is a sin he is a liar." : They went and told the others, "Your master is a liar." Thus they stirred up a quarrel, one with another. Then the Vinaya scholar, finding an opportunity, went through the form of excommunication of the Brother for refusing to see his offence. Thenceforth even the laymen who provided necessaries for the priests were divided into two factions. The sisterhoods too that accept their admonitions, and tutelary gods, with their friends and intimates and deities from those that rest in space^ [487] to those of the Brahma World, even all such as were unconverted, formed two parties, and the uproar reached to the abode of the Sublime gods '^. Then a certain Brother drew nigh to the Tathagata, and announced the view of the excommunicating party who said, "The man is excommunicated in orthodox form," and the view of the followers of the excommunicated one, who said, " He is illegally exconuaiunicated," and the practice of those who though forbidden by the excommunicating pai"ty, still gathered round in support of him. The Blessed One said, " There is a schism, yea, a schism in the Brotherhood," and he went to them and pointed out the misery involved in excommunication to those that excommunicated, and the misery following upon the concealment of sin to the opposite party, and so departed. Again when they were holding the Uposatha and similar services in the same place, within the boundary, and were quarrelling in the refectory and elsewhere, he laid down the rule that they were to sit down together, one by one from each side alternately. And hearing that they were still quarrelling in the monastery he went there and said, "Enough, Brothers, let us have no quarrelling." And one of the heretical side 3, not wishing to annoy the Blessed One, said, " Let the Blessed Lord of Truth stay at home. Let the Blessed One dwell quietly at ease, enjoying the bliss he has already obtained in this life. We shall make ourselves notorious by this quarrelling, altercation, disputing and contention." ^ Mahdvagga, x. 1 10.— 2 These include all gods except those in the four highest heavens {arupa-brahmalokas). Hardy, Mmmal of Budhism, p. 20. ^ Beading adJiammavddinu as in the parallel passage of the Mahdvagga, p. 341. J. III. 19 290 The Jataka. Book IX. But the Master said to them, " Once upon a time, Brethren, Brahmadatta reigned as king of Kasi in Benares, and he robbed Dighati, king of Kosala, of his kingdom, and put him to death, when living in disguise, and when prince Dighavu spared the life of Brahmadatta, they became thenceforth close friends. And since such must have been the long-suflfering and tenderness of these sceptred and sword-bearing kings, verily. Brethren, you ought to make it clear that you too, having embraced the religious life according to so well-taught a; doctrine and discipline, can be forgiving and tender-hearted." And thus admonishing them for the third time he said, " Enough, Brothers, let there be no quarrelling." And when he saw that they did not cease at his bidding, he went away, saying, "Verily, these foolish folk are like men possessed, they are not easy of persuasion." Next day returning from the collection of alms he rested awhile in his perfumed chamber, and put his room in order, and then taking his bowl and robe he stood poised in the air and delivered these verses in the midst of the assembly [488] Whene'er the Brotherhood in twain is rent, The common folk to loud-mouthed cries give vent Each one believes that he himself is wise, And views his neighbour with disdainfid eyes. Bewildered souls, puffed up with self-esteem, With open mouth they foolishly blaspheme ; And as through all the range of speech they stray, They know not whom as leader to obey. "TVw'si man abused me, that struck me a blow, A third o'ercame and robbed me long ago." All such as harbom" feelings of this kind, To mitigate their wrath are ne'er inclined. "^e did abuse and buffet me of yore. He overcame me and oppressed me sore." They who such thoughts refuse to entertain, Appease their wrath and live at one again. Not hate, but love alone makes hate to cease This is the everlasting law of peace. Some men the law of self-restraint despise. But who make up their quarrels, they are wise. If men all scarred with wounds in deadly strife. Reivers and robbers, taking human life. Nay those that plunder a whole realm, may be Friends with their foes, should Brethren not agree ? Shouldst thou a wise and honest comrade find, A kindred soul, to dwell with thee inclined. All dangers past, with him thou still wouldst stray. In happy contemplation all the day. But shouldst thou fail to meet with such a friend. Thy life 'twere best in solitude to spend. Like to some prince that abdicates a throne, Or elephant that ranges all alone. For choice adopt the solitary life, Companionship with fools but leads to strife ; In careless innocence pursue thy way. Like elephant in forest wild astray. [489] When the Master had thus spoken, as he failed to reconcile these Brethren, he went to Balakalonakaragama (the village of Balaka, the salt-maker), 1 Dhammapada, v. 3 — 5. See also No. 371 supra. and discoursed to the venerable Bhagu of the blessings of solitude. Thence he repaired to the abode of three youths of gentle birth and spoke to them of the bliss to be found in the sweets of concord. Thence he journeyed to the Parileyyaka forest, [490] and after dwelling there three months, without returning to Kosambi, he went straight to Savatthi. And the lay folk of Kosambi consulted together and said, "Surely these reverend Brothers of Kosambi have done us much harm worried by them the Blessed One is ; gone away. We will neither offer salutation nor other marks of respect to them, nor give alms to them when they visit us. So they will depart, or return to the world, or will propitiate the Blessed One." And they did so. And these Brethren overwhelmed by this form of punishment went to Savatthi and begged forgiveness of the Blessed One. The Master thus identified the Birth: "The father was the great king Suddhodana, the mother was Mahamaya, prince Dighavu was myself"

MAH AS UK A- J ATAK A \ " Whei'ever fruitful trees," etc. This story the Master dwelling at Jetavana told concerning a certain Brother. The story goes that he lived in a forest near a border village in the Kosala country, and received instruction in forms of meditation from the Master. The people made him a dwelling-place on a site where men continually passed to and fro, providing him with day and night quarters, and attentively ministered to him. In the very first month after he had entered upon the rainy season the village was burned down and the people had not so much as a seed left and were unable to supply his alms-bowl with savoury food ; and though he was in a pleasant place of abode, he was so distressed for alms that he could not enter upon the Path or its Fruition. So when at the end of three months he went to visit the Master, after words of kindly greeting the Master hoped that though distressed for alms he had a pleasant place to live in. The Brother told him how matters stood. The Master on hearing that he had pleasant quarters said, *' Brother, if this is so, an ascetic ought to lay aside covetous ways, and be content to eat whatever food he can get, and to fulfil all the duties of a priest. Sages of old when born into the world as animals, [491] though they lived on the powdered dust of the decayed 1 Morris, Folk-Lore Journal, iii. 67. 292 The Jataka. Book IX. tree in which they had their abode, laid aside greedy desires and were contented to stay where they were, and fulfilled the law of love. Why then do you abandon a pleasant dwelling-place, because the food you receive is scanty and coarse ? And at his request the Master told a story of the past. Once upon a time many myriads of parrots lived in the Himalaya country on the banks of the Ganges in a grove of fig-trees. A king of the parrots there, when the fruit of the tree in which he dwelt had come to an end, ate whatever was left, whether shoot or leaf or bark or rind, and drank of water from the Ganges, and being very happy and contented he kept where he was. Owing to his happy and contented state the abode of Sakka was shaken. Sakka reflecting on the cause saw the parrot, and to test his virtue, by his supernatural power he withered up the tree, which became a mere stump perfoi-ated with holes, and stood to be buflfeted by every blast of wind, and from the holes dust came out. The parrot king ate this dust and drank the water of the Ganges, and going nowhere else sat perched on the top of the fig-stump, recking nought of wind and sun. Sakka noticed how very contented the parrot was, and said, " After hearing him speak of the virtue of friendship, I will come and give him his choice of a boon,and cause the fig-tree to bear ambrosial fruit." So he took the form of a royal goose, and preceded by Suja in the shape of an Asura nymph, he went to the grove of fig-trees, and perching on the bough of a tree close by, he entered into conversation with the parrot and spoke the first stanza : Wherever fruitful trees abound, A flock of hungry birds is found : But should the trees all withered be, Away at once the birds will flee. [492] And after these words, to drive the parrot tlience, he spoke the second stanza Haste thee, Sir Redbeak, to be gone ; Why dost thou sit and dream alone 1 Come tell me, prithee, bird of spring. To this dead stump why dost thou cling 1 Then the parrot said, " O goose, from a feeling of gratitude, I forsake not this tree," and he repeated two stanzas : They who have been close friends from youth, Mindful of goodness and of truth. In life and death, in weal and woe The claims of friendship ne'er forego. I too would fain be kind and good To one that long my friend has stood ; I wish to live, but have no heart From this old tree, though dead, to part. No. 429. 293 Sakka on hearing what he said was delighted, and praising him wished to offer him a choice, and uttered two stanzas [493] I know thy friendship and thy grateful love. Virtues that wise men surely must approve. I offer thee whate'er thou wilt for choice ; Parrot, what boon would most thy heart rejoice? On hearing this, the king parrot making his choice spoke the seventh stanza : If thou, goose, what most I crave wouldst give. Grant that the tree I love, again may live. Let it once more with its old vigour shoot, Gather fresh sweetness and bear goodly fruit. Then Sakka, granting the boon, spoke the eighth stanza : Lo friend, a fruitful and right noble tree. ! Well fitted for thy dwelling-place to be. Let it once more with its old vigour shoot, Gather fresh sweetness and bear goodly fruit. [494] With these words Sakka quitted his present form, and manifesting the supei'natural power of himself and Suja, he took up water from the Ganges in his hand and dashed it against the fig-tree stump. Sti'aightway the tree rose up rich in branch and stem, and with honey-sweet fruit, and stood a charming sight, like unto the bare Jewel-Mount. The parrot king on seeing it was highly pleased, and singing the praises of Sakka he spoke the ninth stanza : May Sakka and all loved by Sakka blessed be, As I to-day am blest this goodly sight to see ! Sakka, after granting the parrot his choice, and causing the fig-tree to bear ambrosial fruit, returned with Sujata to his own abode. In illustration of this story these stanzas inspired by Perfect Wisdom were added at the close : Soon as king parrot wisely made his choice, The tree once more put forth its fruit again ; Then Sakka with his queen did fly amain To where in Nandana the gods rejoice. The Master, his lesson ended, said, "Thus, Brother, sages of old though born in animal forms were free from covetousness. Why then do you, after being ordained under so excellent a dispensation, follow greedy ways ? Go and dwell in the same place." And he gave him a form of meditation, and thus identified the Birth — — The Brother went back and by spiritual insight attained : to Sainthood : " At that time Sakka was Anuruddha, and the parrot king was myself."

"Lo ! countless trees," etc. This story the Master dwelling at Jetavana told concerning the Veraiija section i. When the Master after passing the rainy season at Veraiija in due course arrived at Savatthi, the Brethren in the Hall of Truth raised a discussion saying, " Sirs, a Tathagata, a delicately nurtured kshatriya and Buddha, though possessed of supernatural powers, at the invitation of a brahmin of Verauja stayed three months with him, and when owing to the temptation of Mara he failed to receive an alms at the hands of the brahmin, even for a single day, he gave up all covetous ways, and keeping in the same place for three months lived on water and a modicum of the ground flour of roots. [495] Oh the contented nature of Tathagatas !" When the Master came and on inquiry learned the nature of their discussion he said, " It is no marvel. Brethren, that a Tathagata now has lost all covetousness, seeing that formerly when born in an animal form he forsook covetousness." And hereupon he told a story of the past. The whole story is now to be related in detail in exactly the same way as in the preceding tale. Lo ! countless trees are here, all green and fruitful see ! Why, i^arrot, dost thou cling to this poor withered tree ? Long years we have enjoyed the luscious fruit it bare. And tho' it now has none, it still should claim our care. Nor leaves nor fi'uit it yields, alas ! the tree is dead : Why blame thy fellow-birds, that they should all have fled ? They loved it for its fruit, and now that it has none. Poor selfish fools ! their love and gratitude is gone. Thy gratitude I own, thy true and constant love, Siu-e virtue such as this the wise will aye approve. I offer thee,O bird, whate'er thou wilt for choice ; Tell me, I pray, what boon would most thy heart rejoice ? Would that this tree might bear fresh leaves and fruit again ; I would be glad as they that treasiu-e trove obtain. Then was the tree by Sakka with ambrosia sprinkled o'er. And boughs sprang up with cooling shade, as lovely as before. May Sakka and all loved by Sakka blessed be. As I to-day am blest this joyous sight to see. Thus was the tree made fruitful by the parrot's gratefid choice. And Sakka and his queen in groves of Nandana rejoice. [496] The Master, his lesson ended, identified the Birth : " In those days Sakka was Anuruddha, the parrot king was myself." 1 See Vinaya, Par. i. 1 — 4.

'^Friend Harita" etc. This story the Master dwelling at Jetavana told concerning a discontented Brother. Now this Brother after seeing a smartly attired woman grew discontented and allowed his hair and nails to grow long, and wished to return to the world. And when he was brought against his will by his teachers and preceptors to the Master, and was asked by him, if it were true that he was a backslider, and if so why, he said, " Yes, your Reverence, it is owing to the power of sinful passion, after seeing a beautiful woman." [497] The Master said, "Sin, Brother, is destructive of virtue, and insipid withal, and causes a man to be re-born in hell ; and why should not this sin prove your destruction ? For the hurricane that smites Mount Sineru is not ashamed to carry off a withered leaf. But owing to this sin men who walk according to knowledge and wisdom, and have acquired the five Faculties and the eight Attainments, though they were great and holy men, being unable to fix their thoughts, fell away from mystic meditation." And then he told a story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a certain village in a brahmin family worth eighty crores, and from his golden complexion they called him Harittacakumara (Young Goldskin). When he was grown up, and had been educated at Takkasila, he set up as a householder, and on the death of his father and mother he made inspection of his treasures and thought, "The treasure only continues to exist, but they who produced it cease to exist : I too must be reduced to atoms by means of death," and alarmed by the fear of death he gave great gifts, and entering the Himalaya country he adoj^ted the religious life, and on the seventh day he entered upon the Faculties and Attainments. There for a long time he lived on wild fruit and roots, and going down from the mountain to procure salt and vinegar, he in due course reached Benares. There he abode in the royal park, and on the next day in going his round for alms he came to the door of the king's palace. The king was so glad to see him that he sent for him and made him sit on the royal couch beneath the shade of the white umbrella, and fed him on all manner of dainties, and on his returning thanks the king being exceedingly pleased asked him, "Reverend Sir, where are you going r' "Great king, we are looking out for a dwelling-place for the rainy season." "Very well, Reverend Sir," he said, and after the early meal he went with him to the park, and had quarters both for the day and night built for him, and, assigning the keeper of the park as his attendant, he saluted him and departed. The Great Being from that time fed continually in the palace, and lived there twelve years. 296 The Jdtaha. Booh IX. Now one day the king went to quell a disturbance on the frontier, [498] and committed the Bodhisatta to the care of the queen, saying, " Do not neglect our ' Field of Merit '." Thenceforth she ministered to the Great Being with her own hands. Now one day she had prepared his food, and as he delayed his coming, she bathed in scented water, and put on a soft tunic of fine cloth, and opening the lattice lay down on a small couch, and let the wind play upon her body. And the Bodhisatta later on in the day, dressed in a goodly inner and outer robe, took his alms-bowl and walking through the air came to the window. As the queen rose up in haste, at the rustling sound of his bark garments, her robe of fine cloth fell from off her. An extraordinary object struck upon the eye of the Great Being. Then the sinful feeling, that had been dwelling for countless aeons in his heart, I'oseup like a snake lying in a box, and put to flight his mystic meditation. Being unable to fix his thoughts he went and seized the queen by the hand, and forthwith they drew a curtain round them. After misconducting himself with her, he partook of some food and returned to the park. And every day thenceforth he acted after the same manner. His misconduct was blazed abroad throughout the whole city. The king's ministers sent a letter to him, saying, " Harita, the ascetic, is acting thus and thus." The king thought, "They say this, being eager to separate us," and disbelieved it. When he had pacified the border country he returned to Benares, and after marching in solemn procession round the city, he went to the queen and asked her, " Is it true that the holy ascetic Harita misconducted himself with you ? " " It is true, my lord." He disbelieved her also, and thought, "I will ask the man himself," and going to the park he saluted him, and sitting respectfully on one side he spoke the first stanza in the form of a question : Friend Harita, I oft have heard it said A sinful life is by your Reverence led ; I trust there is no truth in this report, And thou art innocent in deed and thought? [499] He thought, " If T were to say I am not indulging in sin, this king would believe me, but in this world there is no sure ground like speaking the truth. They who forsake the truth, though they sit in the sacred enclosure of the Bo tree, cannot attain to Buddhahood. I must needs just speak the truth." In certain cases a Bodhisatta may destroy life,take what is not given him, commit adultery, drink strong drink, but he may not tell a lie, attended by deception that violates the reality of things. Therefore speaking the truth only he uttered the second stanza In evil ways, great king, as thou hast heard. Caught by the world's delusive arts, I erred. No. 431. 297 Hearing this the king spoke the third stanza Vain is man's deepest wisdom to dispel The passions that within his bosom swell. Then Harita pointed out to him the power of sin and spoke the fourth stanza There are four passions in this world, great king, That in their power are over-mastering Lust, hate, excess and ignorance their nanie ; Knowledge can here no certain footing claim. [500] The king on hearing this spoke the fifth stanza : Endowed with holiness and intellect The saintly Harita wins our respect. Then Harita spoke the sixth stanza 111thoughts, with pleasant vices if combined, Corrupt the sage to saintliness inclined. Then the king, encouraging him to throw off sinful passion, spoke the seventh stanza The beauty that from purest hearts doth shine Is marred by lust, born of this morta,! frame Away with it, and blessings shall be thine. And multitudes thy wisdom shall proclaim. Then the Bodhisatta recovered the power to concentrate his thoughts, and observing the misery of sinful desire, he spoke the eighth stanza Since blinding passions yield a bitter fruit, All growth of lust I cut down to the root. [501] So saying he asked the king's leave, and having gained his consent he entered his hermit hut, and fixing his gaze on the mystic circle he entered into a trance, and came forth from the hut, and sitting cross- legged in the air he taught the king the true doctrine and said, "Great king, I have incurred censure in the midst of the people by reason of my dwelling in a place where I ought not. But be thou vigilant. Now will I return to some forest free from all taint of womankind." And amidst the tears and lamentations of the king he returned to the Himalaya, and without falling away from mystic meditation he entered the Brahma world. The Master knowing the whole story said : Thus Harita for truth right stoutly did contend. And lust forsaking did to Brahma world ascend. And havino- in his Perfect Wisdom spoken this stanza, he declared the Truths and identified the Birth :— At the conclusion of the Truths the worldly- minded Brother attained to Sainthood :— "At that time the king was Ananda Harita was myself." 298 The Jataka. Book IX.

" — Pdtala, by Ganges" etc. This story the Master dwelling at Jetavaua told concerning a certain boy. He was, they say, the son of a householder at Savatthi, just seven years old, and skilled in recognizing footsteps. Now his father being minded to prove him went without his knowing it to a friend's house. The boy, without even asking where his father had gone, by tracing his footsteps, came and stood before him. So his father one day asked him saying, " When 1 went off without telling you, how did you know where I was gone ? [502] " My dear father, I recognized your footsteps. I am skilled in this way." Then his father, to prove him, went out of his house after the early meal, and going into his next-door neighbour's house, from it passed into another, and from this third house again returned to his own home, and thence made his way to the North gate, and passing out by it made a circuit of the city from right to left. And coming to Jetavana he saluted the Master and sat down to listen to the Law. The boy asked where his father was, and when they said, " We do not know," by tracing his father's steps, and starting from the next-door neighbour's house he went by the same road by which his father had travelled to Jetavana, and after saluting the Master stood in the presence of his father, and when asked by him, how he knew that he had come here, he said, " I recognized your footsteps and following in your track came hither." The Master asked, " Lay Brother, what are you saying ? " He answered, " Yoiu- Reverence, this boy is skilled in knowing footsteps. To test him I came hither in such and such a manner. Not finding me at home, by following in my footsteps, he arrived here." " There is no marvel," said the Mastei', " in recognizing steps upon the ground. Sages of old recognized steps in the air," and on being asked, he told a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, his queen-consort after falling into sin was questioned by the king, and taking an oath she said, " If I have sinned against you, I shall become a female Yakkha with a face like a horse." After her death she became a horse-faced Yakkha and dwelt in a rock-cave in a vast forest at the foot of a mountain, and used to catch and devour the men that frequented the road leading from the East to the Western border. After serving Vessavana^ three years, it is said, she got leave to eat people in a certain space, thirty leagues long by five leagues broad. Now one day a rich, wealthy, handsome brahmin, accompanied by a large suite, ascended that road. The Yakkha, on seeing him, with a loud laugh rushed upon him, and his attendants all fled. With the speed of the wind she seized the brahmin [503] and threw him on her back, and in entering the cave, through coming into contact with the man, under the influence of passion she conceived an afiection 1 The lord of Yakkhas. No. 432. 299 for him, and instead of devouring him she made him her husband, and they lived harmoniously together. And thenceforth the Yakkha whenever she captured men, also took their clothes and rice and oil and the like, and serving him with various dainty food she herself would eat man's flesh. And whenever she went away, for fear of his escaping, she closed the mouth of the cave with a huge stone before leaving. And while they were thus living amicably together, the Bodhisatta passing from his former existence was conceived in the womb of the Yakkha by the brahmin. After ten months she gave birth to a son, and filled with love for the brahmin and her child, she fed them both. By and bye when the boy was grown up, she put him also inside the cave with his fathei', and closed the door. Now one day the Bodhisatta knowing she had gone away removed the stone and let his father out. And when she asked on her return who had removed the stone, he said, " I did, mother we caunot sit in dark- : ness." And through love for her child she did not say another word. Now one day the Bodhisatta asked his father, saying, " Dear father, your mouth is difierent from my mother's; what is the reason?" "My son, your mother is a Yakkha and lives on man's flesh, but you and I are men." " If so, why do we live here 1 Come, we will go to the haunts of men." "My dear boy, if we shall try to escape, your mother will kill us both." The Bodhisatta reassured his father and said, " Do not be afraid, dear father; that you shall return to the haunts of men shall be my charge." And next day when his mother had gone away, he took his father and fled. When the Yakkha returned and missed them, she rushed forward with the swiftness of the wind and caught them and said, " O brahmin, why do you run away? Is there anything that you want here?" " My dear," he said, " do not be angry with me. [504] Your son carried me off with him." And without another word, owing to her love for her child, she comforted them and making for her place of abode she brought them back after a flight of some days. The Bodhisatta thought, " My mother must have a limited sphere of action. Suppose I were to ask her the limits of space over which her authority extends. Then I will escape by going beyond this." So one day sitting respectfully near his mother he said, " My dear, that which belongs to a mother comes to the children tell me now what is the boundary of our ground." She told him all the landmarks, mountains and such like in all directions, and pointed out to her son the space, thirty leagues long and five leagues broad, and said, " Consider it to be so much, my son." After the lapse of two or three days, when his mother had gone to the forest, he put his father on his shoulder and rushing on with the swiftness of the wind, by the hint given him by his mother, he reached the bank of the river that was the limit. The mother too, when on her return she missed them, pursued after them. The Bodhisatta carried his father into the middle of the river, and she came and stood on the river bank, and when she saw that they had passed beyond the limits of her sphere, she stopped where she was, and cried, " My dear child, come here with your father. What is my offence 1 In what respect do not things go well with you 1 Come back, my lord." Thus did she beseech her child and husband. So the brahmin crossed the river. She prayed to her child also, and said, " Dear son, do not act after this sort come back again." " Mother, we are men you are a Yakkha. : : We cannot always abide with you." " And will you not return ?" " No, mother." " Then if you refuse to return —as it is painful to live in the world of men, and they who know not any craft cannot live — I am skilled in the lore of the philosopher's stone : by its power, one can follow after the lapse of twelve years in the steps of those that have gone away. This will prove a livelihood to you. Take, my child, this invaluable charm." And though overcome by such great sorrow, through love of her child, she gave him the charm. [505] The Bodhisatta, still standing in the river, folded his hands tortoise-wise and took the charm, and saluting his mother cried, "Good-bye, mother." The Yakkha said, "If you do not return, my son, I cannot live," and she smote upon her breast, and straightway in sorrow for her son her heart was broken and she fell down dead on the spot. The Bodhisatta, when he knew his mother was dead, called to his father and went and made a funeral pile and burned her body. After extinguishing the flames, he made offerings of various coloured flowers, and with weeping and lamentation returned with his father to Benares. It was told the king, " A youth skilled in tracking footsteps is standing at the door." And when the king bade him enter, he came in and saluted the king. "My friend," he said, "do you know any craft?" "My lord, following on the track of one who has stolen any property twelve years ago, I can catch him." " Then enter my service," said the king. " I will serve you for a thousand pieces of money daily." "Very well, friend, you shall serve me." And the king had him paid a thousand pieces of money daily. Now one day the family priest said to the king, " My lord, because this youth does nothing by the power of his art, we do not know whether he has any skill or not: we will now test him." The king readily agreed, and the pair gave notice to the keepers of the various treasures, and taking the most valuable jewels descended from the terrace, and after groping their way three times round the palace, they placed a ladder on the top of the wall and by means of it descended to the outside. Then they entered the Hall of Justice, and after sitting there they returned and again placing the ladder on the wall descended by it into the city. Coming to the edge of a tank they thrice marched solemnly round it, and then dropped their treasure in the tank, and climbed back to the terrace. [506] Next day there was a great outcry and men said, " Treasure has been stolen from the palace." The king pretending ignorance summoned the Bodhisatta and said, " Friend, much valuable treasure has been stolen from the palace : we must trace it." " My lord, for one who is able to follow the traces of robbers and recover treasure stolen twelve years ago, there is nothing marvellous in his recovering stolen property after a single day and night. I will recover it; do not be troubled." "Then recover it, "Yery well, my lord," he said, and went and saluting his friend." mother's memory he repeated the spell, still standing on the terrace, and said, "My lord, the steps of two thieves are to be seen." And following in the steps of the king and the priest he entered the royal closet, and issuing thence he descended from the terrace, and after thrice making a cii'cuit of the palace he drew near the wall. Standing on it he said, " My from the wall I see footsteps in the air bring lord, starting in this place : me a ladder." And having had a ladder placed for him against the wall, he descended by it, and still following in their track he came to the Hall of Justice. Then returning to the palace he had the ladder planted against the wall, and descending by it he came to the tank. After thrice mai'ching round it he said, "My lord, the thieves went down into this tank," and taking out the treasure, as if he had deposited it there himself, he gave it to the king and said, "My lord, these two thieves are men of distinction by this way they climbed up into the palace." The people : snapped their fingers in a high state of delight, and there was a gi-eat waving of cloths. The king thought, "This youth, methinks, by following in their steps knows the place where the thieves put the treasure, but the thieves he cannot catch." Then he said, "You at once brought us the property carried off by the thieves, but will you be able to catch the thieves and bring them to us?" "My lord, the thieves are here: they are not far off." [507] " Who are they 1 " " Great king, let any one that likes be the thief. From the time you recovered your treasure, why .should you want the thieves ? Do not ask about that." " Friend, I pay you daily a thousand pieces of money bring the thieves to me." " Sire, : when the treasure is recovered, what need of the thieves'?" "It is better, friend, for us to catch the thieves than to recover the treasure." " Then, sire, I will not tell you, ' So and so are the thieves,' but I will tell you a thing that happened long ago. If you are wise, you will know what it means." And herewith he told an old tale. Once upon a time, sire, a certain dancer named Patala lived not far from Benares, in a village on the river's bank. One day he went into Benares with his wife and after gaining money by his singing and dancing, at the end of the fete he procured some rice and strong drink. On his way to his own village he came to the bank of the river, and sat down watching the freshly flowing stream, to drink his strong drink. When he was drunk and unconscious of his weakness, he said, " I will fasten my big lute about my neck and go down into the river." And he took his 302 The Jdtaka. Book IX. wife by the hand and went down into the river. The water entered into the holes of the lute, and then the weight of his lute made him begin to sink. But when his wife saw he was sinking, she let go of him and went up out of the river and stood upon the bank. The dancer Patala now rises and now sinks, and his belly became swollen from swallowing the water. So his wife thought, " My husband will now die I will beg of : him one song, and by singing this in the midst of the people, I shall earn my living." And saying, " My lord, you are sinking in the water give : me just one song, and I will earn my living by it," she spoke this stanza : [508] Patala, by Ganges swept away, Famous in dance and skilled in roundelay, Patala, all hail as thou art borne along. ! Sing me, I pray, some little snatch of song. Then the dancer Patala said, " My dear, how shall I give you a little song ? The water that has been the salvation of the people is killing me," and he spoke a stanza : Wherewith are sprinkled fainting souls in pain, I straight am killed. My refuge proved my bane. The Bodhisatta in explanation of this stanza said : *' Sire, even as water is the refuge of the people, so also is it with kings. If danger arises from them, who shall avert that danger? This, sire, is a secret matter. I have told a story intelligible to the wise : understand it, sire." "Friend, I understand not a hidden story like this. Catch the thieves and bring them to me." Then the Bodhisatta said, "Hear then this, sire, and understand." And he told yet another tale. "My lord, formerly in a village outside the city gates of Benares, a potter used to fetch clay for his pottery, and constantly getting it in the same place he dug a deep pit inside a mountain-cave. Now one day while he was getting the clay, an unseasonable storm-cloud sprang up, and let fall a heavy rain, and the flood overwhelmed and threw down the side of the pit, and the man's head was broken by it. Loudly lamenting he spoke this stanza That by which seeds do grow, man to sustain. Has crushed my head. My refuge proved my bane. " For even as the mighty earth, sire, which is the refuge of the people, broke the potter's head, even so when a king, who like the mighty earth is the refuge of the whole world, rises up and plays the thief, who shall avert the danger 1 Can you, sire, [509] recognize the thief hidden under the guise of this story?" "Friend, we do not want any hidden meaning. Say, Here is the thief,' and catch him and hand him over to me." ' Still shielding the king and without saying in words, "Thou art the thief," he told yet another story. No. 432. 303 In this very city, sire, a certain man's house was on fire. He ordered another man to go into the house and bring out his property. When this man had entered the house and was bringing out his goods, the door was shut. Blinded with smoke and unable to find his way out and tormented by the rising flame, he remained inside lamenting, and spoke this stanza That which destroys the cold, and parches grain, Consumes my limbs. My reftige proves my bane. " A man, O king, who like fire was the refuge of the people, stole the bundle of jewels. Do not ask me about the thief." " Friend, just bring me the thief." Without telling the king that he was a thief, he told yet another story. Once, sire, in this very city a man ate to excess and was unable to digest his food. Maddened with pain and lamenting he spoke this stanza : Food on which countless brahmins life sustain Killed me outright. My refuge proved my bane. " One, who like rice, sire, was the refuge of the people, stole the property. When that is recovered, why ask about the thief " ? " Friend, if you can, bring me the thief." To make the king comprehend, he told yet another story. [510] Formerly, sire, in this very city a wind arose and broke a certain man's limbs. Lamenting he spoke this stanza : Wind that in June wise men by prayer would gain. My limbs doth break. My refuge proved my bane. "Thus, sire, did danger arise from my refuge. Understand this story." "Friend, bring me the thief" To make the king understand, he told him yet another story. Once upon a time, sire, on the side of the Himalayas grew a tree with forked branches, the dwelling-place of countless birds. Two of its boughs rubbed against one another. Hence arose smoke, and sparks of fire were let fall. On seeing this the chief bird uttered this stanza : Flame issues from the tree where we have lain Scatter, ye birds. Our refuge proves our bane. "For just as, sire, the tree is the refuge of birds, so is the king the refuge of his people. Should he play the thief, who shall avert the danger? Take note of this, sire." "Friend, only bring me the thief." Then he told the king yet another story. In a village of Benares, sire, on the western side of a gentleman's house was a river full of savage crocodiles, and in this family was an only son, who on the death of his father watched over his mother. His mother against his will brought home a gentleman's daughter as his wife. At first she showed affection for her mother-in-law, but afterwards when blest with numerous sons and daughters of her own, she wished to get rid of her. Her own mother also lived in the same house. In her husband's presence she found all manner of fault with her mother-in-law, to prejudice him against her, saying, " I cannot possibly support your mother you : must kill her," [511] And when he answered, "Murder is a serious matter how am I to kill her ? " she said, " "When she has fallen asleep, : we will take her, bed and all, and throw her into the crocodile river. Then the crocodiles will make an end of her." And where is your *' mother 1" he said. "She sleeps in the same room as your mother." "Then go and set a mark on the bed on which she lies, by fastening a rope on it." She did so, and said, "I have put a mark on it." The husband said, "Excuse me a moment; let the people go to bed first.'' And he lay down pretending to go to sleep, and then went and fastened the rope on his mother-in-law's bed. Then he woke his wife, and they went together and lifting her up, bed and all, threw her into the river. And the crocodiles there killed and ate her. Next day she found out what had happened to her own mother and said, " My lord, my mother is dead, now let us kill yours." " Very well then," he said, " we will make a funeral pile in the cemetery, and cast her into the fire and kill her." So the man and his wife took her while she was asleep to the cemetery, and deposited her there. Then the husband said to his wife, " Have you brought any fire ? " "I have forgotten it, my lord." " Then go and fetch it." " I dare not go, my lord, and if you go, I dare not stay here we will go : together." When they were gone, the old woman was awakened by the cold wind, and finding it was a cemetery, she thought, "They wish to kill me they are gone to fetch fire. They do not know how strong I am." : And she stretched a corpse on the bed and covered it over with a cloth, and ran away and hid herself in a mountain cave in that same place. The husband and wife brought the fire and taking the corpse to be the old woman they burned it and went away. A certain robber had left his bundle in this mountain cave and coming back to fetch it he saw the old woman and thought, " This must be a Yakkha my bundle is possessed by : goblins," and he fetched a devil-doctor. The doctor uttered a spell and entered the cave. Then she said to hiin, "I am no Yakkha: come, we will enjoy this treasure together." " How is this to be believed " % " Place your tongue on my tongue." He did so, and she bit a piece off his tongue and let it drop to the ground. The devil-doctor thought, " This is certainly a Yakkha," and he cried aloud and fled away, with the blood dripping from his tongue. [512] Next day the old woman put on a clean undergarment and took the bundle of all sorts of jewels and went home. The daughter-in-law on seeing her asked, "Where, mother, did you get this ? " " My deal-, all that ai-e burned on a wooden pile in this cemetery receive the same." " My dear mother, can I too get this 1 " " If you become like me, you will." So without saying a word to her husband, in her desire for a lot of ornaments to wear, she went there and burned herself. Her husband next day missed her and said, " My dear mother, at this time of day is not your daughter-in law coming ? " Then she reproached him saying, "Fie! you bad man, how do the dead come back?" And she uttered this stanza : A maiden fair, with wreath upon her head. Fragrant with sandal oil, by me was led A happy bi'ide within my home to reign : She drove me forth. My refuge proved my bane. " As the daughter-in-law, sire, is to the mother-in-law, so is the king a refuge to his people. If danger arises thence, what can one dot take note of this, sire." " Friend, I do not understand the things you tell me : only bring me the thief." He thought, "I will shield the king," and he told yet another story. Of old, sire, in this very city a man in answer to his prayer had a son. At his birth the father was full of joy and gladness at the thought of having got a son, and cherished him. When the boy was grown up, he wedded him to a wife, and by and bye he himself grew old and could not undertake any woi'k. So his son said, " You cannot do any work you : must go from hence," and he drove him out of the house. [olS] With great difficulty he kept himself alive on alms, and lamenting he uttered this stanza : He for whose liirth I longed, nor longed in vain, Drives me from home. IVIy refuge proved my bane. "Just as an aged father, sire, ought to be cared for by an able-bodied son, so too ought all the people to be protected by the king, and this danger now present has arisen from the king, who is the guardian of all men. Know, sire, from this fact that the thief is so and so." " I do not understand this, be it fact or no fact either bring me the thief, or you : yourself must be the thief." Thus did the king again and again question the youth. So he said to him, " Would you, sire, really like the thief to be caught?" " Yes, friend." "Then I will proclaim it in the midst of the assembly. So and So is the thief." "Do so, friend." On hearing his words he thought, " This king does not allow me to shield him : I will now catch the thief." And when the people had gathered together, he addressed them and spoke these stanzas : Let town and country folk assembled all give ear, Lo water is ablaze. From safety cometh fear. ! The plundered realm may well of king and priest complain ; Henceforth protect yourselves. Your refuge proves your bane. J. III. 20 [514] When they heard what he said, people thought, "The king, though he ought to have protected others, threw the blame on another. After he had with his own hands placed his treasure in the tank, he went about looking for the thief. That he may not in future go on playing the part of a thief, we will kill this wicked king." So they rose up with sticks and clubs in their hands, and then and there beat the king and the priest till they died. But they anointed the Bodhisatta and set him on the throne. The Master, after relating this story to illustrate the Truths, said, "Lay Brother, there is nothing marvellous in recognizing footsteps on the earth sages : of old recognized them in the air," and he identified the Birth :— At the conclusion of the Truths the lay Brother and his son attained to fruition of the First Path : " In those days the father was Kassapa, the youth skilled in footsteps was myself."

"^ king like Indra" etc. This story the Master dwelling at Jetavana told concerning a worldly-minded Brother. The Master asked him if he were longing for the world, and when he admitted that it was so, the Master said, " Brother, even men of the highest fame sometimes incur infamy. Sins like these defile even pure beings much more one like you." And then he told a story of the ; past. Once iipon a time prince Brahmadatta, son of Brahmadatta king of Benares, and the son of his family priest named Kassapa [515], were schoolmates and learned all the sciences in the house of the same teacher. By and bye the young prince on his father's death was established in the kingdom. Kassapa thought, " My friend has become king he will : bestow great power on me what have I to do with power ? I will take : leave of the king and my parents, and become an ascetic." So he went into the Himalayas and adopted the religious life, and on the seventh day he entered on the Faculties and Attainments, and gained his living by what he gleaned in the fields. And men nicknamed the ascetic Lomasakassapa (Hairy Kassapa). With his senses mortified he became an ascetic of grim austei'ity. And by virtue of his austerity the abode of Sakka was shaken. Sakka, reflecting on the cause, observed him and thought, "This ascetic, by the exceedingly fierce fire of his vii-tue, would make me fall even from the abode of Sakka. After a secret interview with the king of Benares, I will break down his austerity." By the power of a Sakka he entered the royal closet of the king of Benares at midnight and illuminated all the chamber with the radiance of his form, and standing in the air Ijefore the king he woke him np and said, " Sire, arise," and when the king asked, " Who are you ]" he answered, "I am Sakka." "Wherefore are you come?" "Sire, do you desire or not sole rule in all India?" "Of course I do." So Sakka said, "Then bring Lomasakassapa here and bid him offer a sacrifice of slain beasts, and you shall become, like Sakka, exempt from old age and death, and exercise rule throughout all India," and he repeated the first stanza : A king like Indra thou shalt be. Ne'er doomed old age or death to see. Should Kassapa by thy advice Ofter a living sacrifice. On hearing his words the king readily assented. Sakka said, "Then make no delay," and so departed. [516] Next day the king summoned a councillor named Sayha and said, "Good sir, go to my dear friend Lomasakassapa and in my name speak thus to him The king by persuading you : ' to offer a sacrifice will become sole ruler in all India, and he will grant you as much land as you desire come with me to ofter sacrifice '." He : answered, " Very well, sii-e," and made proclamation by beat of drum to learn the place where the ascetic dwelt, and when a certain forester said, " I know," Sayha went there under his guidance with a large following, and saluting the sage sat respectfully on one side and delivered his message. Then he said to him, "Sayha, what is this you say?" and refusing him he spoke these four stanzas : iNo island realm, safe-guarded in the sea, Shall tempt me, Sayha, to this cruelty. A curse upon the lust of fame and gain, Whence spring the sins that lead to endless pain. Better, as homeless waif, to beg one's bread Than by a crime bring shame upon my head. Yea better, bowl in hand, to flee from sin Than by such cruelty a kingdom win. The councillor, after hearing what he said, went and told the king. Thought the king, "Should he refuse to come, what can I do?" and kept silent. [517] But Sakka at midnight came and stood in the air and said, 1 These stanzas occur in No. 310 sn^ra, in a different context. "Why, sire, do you not send for Lomasakassapa and bid him offer sacrifice?" "When he is sent for, he refuses to come." "Sire, adoi*n your daughter, princess CandavatI, and send her by the hand of Sayha and bid him say, ' If you will come and offer sacrifice, the king will give you this maiden to wife.' Clearly he will be struck with love of the maiden and will come." The king readily agreed, and next day sent his daughter by the hand of Sayha. Sayha took the king's daughter and went there, and after the usual salutation and compliments to the sage, he presented to him the princess, as lovely as a celestial nymph, and stood at a respectful distance. The ascetic losing his moral sense looked at hei-j and with the mere look he fell away from meditation. The councillor seeing that he was smitten with love said, "Your Reverence, if you will offer saci'ifice, the king will give you this maiden to wife." He trembled with the power of passion and said, "Will he surely give her to mel" "Yes, if you offer sacrifice, he will." "Very well," he said, "If I get her, I will sacrifice," and taking her with him, just as he was, ascetic locks and all, he mounted a splendid chariot and went to Benares. But the king, as soon as he heard he was certainly coming, prepared for the cei-emony in the sacrificial pit. So when he saw that he was come, he said, "If you offer sacrifice, I shall become equal to Indra, and when the sacrifice is completed, I will give you my daughter." Kassapa readily assented. So the king next day went with CandavatI to the sacrificial pit. There all four-footed beasts, elephants, horses, bulls and the rest were placed in a line. Kassapa essayed to offer sacri6ce by killing and slaying them all. Then the people that were gathered together thei-e said, [518] "This is not proper or befitting you, Lomasakassapa: why do you act thus?" And lamenting they uttered two stanzas : Both sun and moon bear potent sway, And tides no power on earth can stay, Brahmins and priests almighty are. But womankind is mightier far. E'en so CandavatI did win Grim Kassapa to deadly sin, And urged him by her sire's device To offer living sacrifice^. At this moment Kassapa, to offer sacrifice, lifted up his precious sword to strike the royal elephant on the neck. The elephant at the sight of the sword, terrified with the fear of death, uttered a loud cry. On hearing his cry the other beasts too, elephants, horses, and bulls through fear of death uttered loud cries, and the people also cried aloud. Kassapa, on hearing these loud cries, grew excited and reflected on his matted hair. Then he became conscious of matted locks and beard, and the hair upon his body ' See Weber, Ind. Stud. x. 348. No. 433. 309 and breast. Full of remorse he cried, " Alas I have done a sinful deed, ! unbecoming my character," and showing his emotion he spoke the eighth stanza [519] This cruel act is of desire the fruit The growth of lust I'll cut down to the root. Then the king said, " Friend, fear not : offer the sacrifice, and I will now give you the princess CandavatI, and my kingdom and a pile of the seven treasures." On hearing this Kassapa said, "Sire, I do not want this sin upon my soul," and spoke the concluding stanza : Curse on the lusts upon this earth so rife, Better by far than these the ascetic life ; I will forsaking sin a hermit be : Keep thou thy realm and fair CandavatI. With these words he concentrated his thoughts on the mystic object, and recovering the lost idea sat cross-legged in the air, teaching the law to the king, and, admonishing him to be zealous in good works, he bade him destroy the sacrificial pit and grant an amnesty to the people. And at the king's request, flying up into the air he returned to his own abode. And as long as he lived, he cultivated the Brahma perfections and became destined to birth in the Brahma world. The Master having ended his lesson revealed the Truths and identified the Birth — — At the conclusion of the Truths the worldly-minded Brother attained to : Sainthood " In those days the great councillor Say ha was Sariputta, Lomasa- : kassapa was myself

C AKK AVAKA- J ATAK A \ Tiviii pair of birds" c^c— This story the Master dwelling at Jetavana " [520] told concerning a greedy Brother. He was, it was said, greedy after the Buddhist requisites and casting oft" all duties of master and pastor, entered Savatthi quite early, and aftci- drinking excellent rice-gruel served with many a kind of solid food in the house of Visakha, and after eating in the daytime various dainties, paddy, meat and boiled rice, not satisfied with this he goes about thence ' See R. Morris, Folk-Lore Journal, iii. 69. 310 The Jataka. Book IX. to the house of Culla-Aiiathapindika, and the king of Kosala, and various others. So one day a discussion was raised in the Hall of Truth concerning his greediness. When the Master heard what they were discussing, he sent for that Brother and asked him if it were true that he was greedy. And when he said " Yes," the Master asked, " Why, Brother, are you greedy ? Formerly too through your greediness, not being satisfied with the dead bodies of elephants, you left Benares and, wandering about on the bank of tlie Ganges, entered the Himalaya country." And hereupon he told a story of the past. Once npon a time when Brahmadatta was reigning in Benares, a greedy crow went about eating the bodies of dead elephants, and not satisfied with them he thought, " I will eat the fat of fish on the bank of the Ganges," and after staying a few days there eating dead fish he went into the Himalaya and lived on various kinds of wild fruits. Coming to a large lotus-tank abounding in fish and turtles, he saw there two goldencoloured geese who lived on the sevala plant. He thought, " These birds are very beautiful and well-favoured : their food mu.st be delightful. T will ask them what it is, and by eating the same I too shall become goldencoloured." So he went to them, and after the usual kindly greetings to them as they sat perched on the end of a bough, he spoke the first stanza in connexion with their praises : Twin pair of birds in yellow dressed. So joyous roaming to and fro ; What kind of bii'ds do men love best ? This is what I am fain to know. [521] The ruddy goose on hearing this spoke the second stanza bird, of human kind the pest. We above other birds arc blest. All lands with our " devotion i" ring And men and birds our praises sing. Know then that ruddy geese ai-e we, And fearless wander o'er the sea'^. Hearing this the crow spoke the third stanza What fruits upon the sea abound. And whence may flesh for geese be found ? Say on what heavenly food ye live. Such beauty and such strength to give. [522] Then the ruddy goose spoke the fourth stanza : No fruits ai'e on the sea t(j eat, And whence should ruddy geese have meat 1 Sevala plant, stript of its skin. Yields food without a taint of sin. ^ The ruddy goose, iu the poetry of the Hindus, is their turtle-dove. See Wilson's Meghaduta, p. 77. 2 By the word ' sea ' the Ganges is here intended. No. 434. 311 Then the crow spoke two stanzas : I like not, goose, the words you use : I once believed the food we choose To nourish us, ought to agree With what our outward form might be. But now I doubt it, for I eat Rice, salt, and oil, and fruit, and meat As heroes feast returned from hght, So I too in good cheer delight. But though I live on dainty fare, My looks with yours may not compare. [523] Then the ruddy goose told the reason why the crow failed to attain to personal beauty, while he himself attained to it, and spoke the remaining stanzas Not satisfied with fruit, or garbage found Within the precincts of the charnel ground. The greedy crow pursues in wanton flight The casual prey that tempts his appetite. But all that thus shall work their wicked will, And for their pleasure harmless creatures kill, Upbraided by their conscience pine away, And see their strength and comeliness decay. So happy beings that no creatures harm In form gain vigour and in looks a charm. For beauty surely be it understood Depends not wholly on the kind of food. [524] Thus did the ruddy goose in many ways reproach the crow. And the crow having brought this reproach upon himself said, " I want not your beauty." And with a cry of Caw, Caw,' he flew away. ' The Master, his lesson ended, revealed the Truths and identified the Birth : At the conclusion of the Truths the greedy Brother attained to fruition of the Second Path : " In those days the crow was the greedy Brother, the she-goose was the mother of Rahula, the he-goose myself."

" In lonesome forest," etc. — This story the Master at Jetavana told about a youth who was temjited by a certain coarse maiden. The introductory story wiU be found in the Thirteenth Book in the CuUanarada Birth i. 1 No. 477, Vol. iv. 312 The Jataka. Booh IX. Now in the old legend this maiden knew that if the young ascetic should break the moral law, he would be in her power, and thinking to cajole him and bring him back to the haunts of men, she said, "Virtue that is safe-guarded in a forest, where the qualities of sense such as beauty and the like have no existence, does not prove very fruitful, but it bears abundant fruit in the haunts of men, in the immediate presence of beauty and the like. So come with me and guard your virtue there. What have you to do with a forest 1 " And she uttered the first stanza : In lonesome forest one may well be pm*e, 'Tis easy there temptation to endure But in a village with seductions rife, A man may rise to a far nobler life. On hearing this the young ascetic said, " My father is gone into the forest. When he returns, I will ask his leave and then accompany you." She thought, [525] " He has a father, it seems ; if he should find me here, he will strike me with the end of his cai'rying-pole and kill me : I must be off beforehand." So she said to the youth, "I will start on the road before you, and leave a trail behind me : you are to follow me." When she had left him, he neither fetched wood, nor brought water to di'ink, but just sat meditating, and when his father arrived, he did not go out to meet him. So the father knew that his son had fallen into the power of a woman and he said, "Why, my son, did you neither fetch wood nor bring me water to drink, nor food to eat, but why do you do nothing but sit and meditate f The youthful ascetic said, "Father, men say that virtue that has to be guarded in a forest is not very fruitful, but that it brings forth much fruit in the haunts of men. I will go and guard my virtue there. My companion has gone forward, bidding me follow: so I will go with my companion. But when I am dwelling there, what manner of man am I to afiect?" And asking this question he spoke the second stanza : ^This doubt, my father, solve for me, I pray; If to some village from this wood I stray, Men of what school of morals, or what sect Shall I most wisely for my friends aftect ? Then his father spoke and repeated the rest of the verses : One that can gain thy confidence and love, Can trust thy word, and with thee patient prove, In thought and word and deed will ne'er oftend Take to thy heart and cling to him as friend. To men capricious as the monkey kind. And found unstable, be not thou inclined. Though to some wilderness thy lot's confined. 1 This stanza and the first seven of the following verses are to be found in No. 348 No. 435. 313 Eschew foul ways, e'en as thou would'st keep clear Of angry serpent, or as charioteer [526] Avoids a rugged road. Sorrows abound Whene'er a man in Folly's train is found : Consort not thou with fools my voice obey The fool's companion is to grief a prey. Being thus admonished by his father, the youth said, " If I should go to the haunts of men, I should not find sages like you. I dread going thither. I will dwell here in your presence." Then his father admonished him still further and taught him the preparatory rites to induce mystic meditation. And before long, the son developed the Faculties and Attainments, and with his father became destined to birth in the Brahma World. The Master, his lesson ended, proclaimed the Truths and identified the Birth — At the conclusion of the Truths the Brother who longed for the world : attained to fruition of the First Path "In those days the young ascetic was : the worldly-minded Brother, the maiden then is the maiden now, but the father was myself."

8AMUGGA-JATAKA. [527] " Whence come ye, friends," e^c\— This story the Master, while dwelling at Jetavana, told of a worldly-minded Brother. The Master, they say, asked him if it were true that he was hankering after the world, and on his confessing that it was so, he said, "Why, Brother, do you desire a woman? Verily woman is wicked and ungrateful. Of old Asura demons swallowed women, and though they guarded them in their belly, they could not keep them faithful to one man. How then will you be able to do so ?" And hereupon he related an old-world tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta foregoing sinful pleasures entered the Himalayas and adopted the religious life. And he dwelt there living on wild fruits, and developed the Faculties and Attainments. Not far from his hut of leaves lived an Asura demon. From time to time he drew nigh to the Great Being and 314 The Jataka. Book IX. listened to the Law, but taking his stand in tlie forest on the high road where men gatliered together, he caught and ate them. At this time a certain noble lady in the kingdom of Kasi, of exceeding beauty, settled in a frontier village. One day she went to visit her parents, and as she was returning this demon caught sight of the men that formed her escort and rushed upon them in a terrible form. The men let fall the weapons in their hands and took to flight. The demon on seeing a lovely woman seated in the chariot, fell in love with her, and carrying her off to his cave made her his wife. Thenceforth he brought her ghee, husked rice, fish, and the like, as well as ripe fruit to eat, and arrayed her in robes flesh, and ornaments, and in order to keep her safe he put her in a box which he swallowed, and so guarded her in his belly. One day he wished to bathe, and coming to the tank he threw up the box and taking her out of it he bathed and anointed her, and when he had dressed her he said, " For a short time enjoy youi'self in the open air," and without suspecting any harm he went a little distance and bathed. [528] At this time the son of Vayu, who was a magician, girt about with a sword, was walking through the air. When she saw him, she put her hands in a certain position and signed to him to come to her.The magician quickly descended to the ground. Then she placed him in the box, and sat down on it, waiting the approach of the Asura, and as soon as she saw him coming, before he had drawn near to the box, she opened it, and getting inside lay over the magician, and wrapped her garment about him. The Asura came and without examining the box, thought it was only the woman, and swallowed the box and set out for his cave. While on the I'oad he thought, "It is a long time since I saw the ascetic go to-day and : I will pay my respects to him." The ascetic, spying So he went to visit him. him while he was still a long way off, knew that there were two people in the demon's belly, and uttering the first stanza, he said Whence come ye, friends Right welcome all the three i ! Be pleased to rest with me awhile, I pray : I trust you live at ease and happily ; 'Tis long since any of you passed this way. On hearing this the Asura thought, " I have come quite alone to see this ascetic, and he speaks of three people : what does he mean 1 Does he speak from knowing the exact state of things, or is he mad and talking foolishly ?" Then he drew nigh to the ascetic, and saluted him, and sitting at a respectful distance he conversed with him and spoke the second stanza [529] I'vecome to visit thee alone to-day. Nor docs a creature bear me company. Why dost thou then, O holy hermit, say, "Whence come ye, friends? Right welcome, all the three." ; : No. 43G. 315 Said the ascetic, "Do you really wish to hear the reason?" "Yes, holy Sir." "Hear then," he said, and spoke the third stanza : Thyself and thy dear wife are twain, be sure ; Enclosed within a box she lies secure Safe-guarded ever in thy belly, she With Vayu's son doth sport her merrily. On hearing this the Asura thought, " Magicians surely are full of tricks : supposing his sword should be in his hand, he will rip open my belly and make his escape." And being greatly alarmed he threw up the box and placed it before him. The Master, in his Perfect Wisdom to make the matter clear, repeated the fourth stanza : The demon by the sword was greatly terrified. And from his maw disgorged the box upon the ground [530] His wife, with lovely wreath adorned as if a bride. With Vayu's son disporting merrilj^ was found. No sooner was the box opened than the magician muttered a spell and seizing his sword sprang up into the air. On seeing this, the Asura was so pleased with the Great Being that he repeated the remaining verses, inspired mainly with his praises : stern ascetic, thy clear vision saw How low pool" man, a woman's slave, may sink As life itself tho' guarded in my maw. The wretch did play the wanton, as I think. 1 tended her with care both day and night. As forest hermit cherishes a flame, And yet she sinned, beyond all sense of right: To do with woman needs must end in shame. Methought within my body, hid from sight, She must be mine but "Wanton" was her name And so she sinned beyond all sense of right: To do with woman needs must end in shame. Man with her thousand wiles doth vainly cope, In vain he trusts that his defence is sure ; Like precipices down to Hell that slope, Poor careless souls she doth to doom allure. The man that shuns the path of womankind Lives happily and from all sorrow free He his true bliss in solitude will find, Afar from woman and her treachery. [531] With these words the demon fell at the feet of the Great Being, and praised hiiu, saying, " Holy Sir, through you my life was saved. Owing to that wicked woman 1 was nearly killed by the magician." Then the Bodhisatta expounded the Law to him, saying, " Do no harm to her keep the commandments," and established him in the five moral precepts. The Asura said, " Though I guarded her in my belly, I could not keep her safe. Who else will keep her?" So he let her go, and returned straight to his forest home. The Master, his lesson ended, proclaimed the Truths, and identified the Birth: — At the conclusion of the Truths the worldly-minded Bi'other attained — " In those days the ascetic with supernatural powers fruition of the First Path : of sight was myself."

PUTIMANSA-JATAKA^. [532] " Why thus does Pntimansa," etc. — This was a story told by the Master while at Jetavana concerning the subjugation of the senses. For at one time there were many Brethren who kept no guard over the avenues of the senses. The Master said to the elder Ananda, " I must admonish these Brethren," and owing to their want of self-restraint he called together the assembly of the Brethren, and seated in the middle of a richly-adorned couch he thus addressed them " Brethren, it is not right that a Brother under the influence of personal : beauty should set his aft'ections on mental or physical attributes, for should he die at such a moment, he is re-born in hell and the like evil states therefore set ; not your aflections on material forms and the like. A Brother ought not to feed his mind on mental and physical attributes. They who do so even in this present condition of things are utterly ruined. Therefore it is good. Brethren, that the eye of the senses should be touched with a red-hf)t iron pin." And here he gave other details, adding, " There is a time for you to regard beauty, and a time to disregai'd it at the time of regarding it, regard it not under the influence : of what is agreeable, but of what is disagreeable. Thus will ye not fall away from your proper sphere. What then is this sphere of yours ? Even the four earnest meditations, the holy eight-fold path, the nine transcendent conditions. If ye walk in this your proper domain, Mara will not find an entrance, but if ye are subject to passion and regard things under the influence of personal beauty, like the jackal Putimansa, ye will fall away from your true sphere," and with these words he related a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, many hundreds of wild goats dwelt in a mountain-cave in a wooded district on ' See R. Morris, Folk-Lore Journal, iii. 71. No. 437. 317 the slopes of the Himalayas. Not far from their place of abode a jackal named Pfitimaiisa with his wife Venl lived in a cave. <Jne day as he was ranging about with his wife, he spied those goats and thought, " I must findsome means to eat the flesh of these goats," and by some device he killed a single goat.Both he and his wife by feeding on goat's flesh waxed strong and gross of body. Gradually the goats diminished in number. [5.33] Amongst them was a wise she-goat named Melamata. The jackal though skilful in devices could not kill her, and taking counsel with his wife he said, " My dear, all the goats have died oiit. We must devise how to eat this she-goat. Now here is my plan. You are to go by yourself, and become fi"iendly with her, and when confidence has sprung up between you, I will lie down and pretend to be dead. Then you are to draw nigh to the goat and say, My dear, my husband is dead and T am ' desolate ; except you I have no friend come, let us weep and lament, : and bury his body.' And with these words come and bring her with you. Then I will spring up and kill her by a bite in the neck." She readily agreed and after making friends with the goat, when confidence was established, she addressed her in the words suggested by her husband. The goat replied, " My dear, all my kinsfolk have been eaten by your husband. I am afraid ; I cannot come."" Do not be afraid what harm ; can the dead do yowl" "Your husband is cruelly-minded; I am afraid." But afterwards being repeatedly importuned the goat thought, " He certainly must be dead," and consented to go with her. But on her way there she thought, "Who knows what will happen?" and being suspicious she made the she-jackal go in front, keeping a sharp look-out for the jackal. He heard the sound of their steps and thought, " Here comes the goat," and put up his head and rolling his eyes looked about him. The goat on seeing him do this said, "This wicked wretch wants to take me in and kill me he lies there making a pretence of being dead," and she tiirned : about and fled. When the she-jackal asked why she ran away, the goat gave the reason and spoke the first stanza [534] Why thus does Putimansa stare ? His look misliketh me Of such a friend one should beware. And far away should flee. With these words she turned about and made sti-aight for her own abode. And the she-jackal failing to stop her was enraged with her, and went to her husband and sat down lamenting. Then the jackal rebuking her spoke the second stanza Veni, my wife, seems dull of wit, To boast of friends that she has made ; Left in the lurch she can but sit And grieve, by Mela's art betrayed. 318 The Jdtaka. Book IX. On hearing this the she-jackal spoke the third stanza You too, my lord, were hardly wise. And, foolish creature, raised your head, Staring about with open eyes, Though feigning to be dead. At fitting times they that are wise Know when to ope or close their eyes, Who look at the wrong moment, will. Like Putimaiisa, suffer ill. This stanza was inspired by Perfect Wisdom. But the she-jackal comforted Putimansa and said, " My lord, do [535] not vex yourself, I will find a way to bring her here again, and when she comes, be on your guard and catch her." Then she sought the goat and said, "My friend, your coming proved of service to us; for as soon as you appeared,my lord recovered consciousness, and he is now alive. Come and have friendly speech with him," and so saying she spoke the fifth stanza Our former friendship, goat, once more revive. And come with well-filled bowl to us, I pray. My lord I took for dead is still alive. With kindly greeting visit him to-day. The goat thought, " This wicked wretch wants to take me in. 1 must not act like an open foe I will find means to deceive her," and she spoke ; the sixth stanza Our former friendship to revive, A well-filled bowl I gladly give : With a big escort I shall come ; To feast us well, go hasten home. Then the she-jackal inquired about her followers, and spoke the seventh stanza : What kind of escort will you bring. That I am bid to feast you well ? The names of all remembering To us, I pray you, truly tell. The goat spoke the eighth stanza and said : Hounds grey and tan, four-eyed one too. With Jambuk form my escort true : Go hurry home, and quick jjrepare For all abundance of good fare. 1 Maliya and Pingiya probably refer to the colour of the dogs ; Caturaksha is one of Yama's dogs in the Rigveda; Jambuka is a spirit in the train of Skanda. [536] "Each of these," she added, "is accomi»anied by five hundred dogs : two thousand dogs. If they so I shall appear with a guard of should not find food, they will and eat you and your mate." On kill hearing this the she-jackal was so frightened that she thought, " I have had quite enough of her coming to us I will find means to stop her from ; coming," and she spoke the ninth stanza : Don't leave your house, or else I fear Your goods will all soon disappear : I'll take your greeting to my lord ; Don't stir :nay, not another word I With these words she ran in great haste, as for her life, and taking her lord with her, fled away. And they never durst come back to that spot. The Master here ended his lesson and identified the Birth : " In those days I was the divinity that dwelt there in an old forest tree."

TITTIRA-JATAKA\ "7%y harmless offspring,'' e^c— This story the Master, while dwelUng at Vulture Peak, told concerning the going about of Devadatta to slay him. It was at this time that they started a discussion in the Hall of Truth, saying, " Alas Sirs, how shameless and base was Devadatta. ! Joining himself to Ajatasattu, he formed a plot to kill the excellent and supreme Buddha, by the suborning of archers, the hurUng of a rock, and the letting loose of Nalagiri." The Master came and inquired of the Brethren what they were discussing in their assembly, and on being told what it was said, [537] "Not only now, but formerly too, Devadatta went about to kill me, but now he cannot so much as frighten me," and he related an old-world legend. Once upon a time in the reign of Erahmadatta, king of Benares, a world-renowned professor at Benares gave instruction in science to five hundred young brahmins. One day he thought, "So long as I dwell here, See Pi. Morris, Folh-Lorc Journal, in. 74. I meet with hindrances to the religious life, and my pupils are not perfected in their studies. T will retire into a forest home on the slopes of the Himalayas and carry on my teaching there." He told his pupils, and, bidding them bring sesame, husked rice, oil, garments and such like, he went into the forest and building a hut of leaves took up his abode close by the highway.His pupils too each Imilt a hut for himself. Their kinsfolk sent rice and the like, and the natives of the country saying, "A famous professor, they say, is living in such and such a place in the forest, and giving lessons in science," bi'ought presents of rice, and the foresters also offered their gifts, while a certain man gave a milch cow and a calf, to supply them with milk. Now a lizard along with her two young ones came to dwell in the hut of the teacher, and a lion and a tiger ministered to him. A partridge too constantly resided there, and from hearing their master teach sacred texts to his pupils, the partridge got to know three Vedas. And the young brahmins became very friendly with the bird. By and bye before the youths had attained to proficiency in the sciences, their master died. His pupils had his body burnt, set up a tope of sand over his ashes, and with weeping and lamentation adoi-ned it with allmanner of flowers. So the partridge asked them why they wept. "Our master," they replied, "has died while our studies are still incomplete." "If this is so, do not be distressed : I will teach you science." "How do you know it "I used to listen to your master, while he 1 " was teaching you, and got up three Vedas by heart." "Then do you impart to us what you have learned by heart." [538] The partridge said, "Well, listen," and he expounded knotty points to them, as easily as one letsdown a stream from a mountain height. The young brahmins were highly delighted and acquired science from the learned partridge. And the bird stood in the place of the far-famed teacher, and gave lectures in science. The youths made him a golden cage and fastening an awning over it, they served him with honey and parched grain in a golden dish and presenting him with divers coloured flowers, they paid great honour to the bird. It was blazed abroad throughout all India that a partridge in a forest was instructing five hundred young brahmins in sacred texts. At that time men pi'oclaimed a high festival — was it like a gathering together of the people on a mountain top. The parents of the youths sent a message for their sons to come and see the festival. They told the partridge, and entrusting the learned bird and all the hermitage to the At that moment an care of the lizard, they left for their several cities. ill-conditioned^ wicked ascetic wandering about hither and thither came to this spot. The lizard on seeing him entered into friendly talk with him. 1 The reading is doubtful. Another reading is nikkdruniko, "pitiless" : Morris for niffpntiko suggests nifiavtho, "naked ascetic". No. 438. • saying, " In such and such a place you will find rice, oil and such like boil some rice and enjoy yourself," and so saying he went off in qviest of his own food. Early in the morning the wretch boiled his rice, and killed and ate the two young lizards, making a dainty dish of them. At midday he killed and ate the learned partridge and the calf, and in the evening no sooner did he see the cow had come home than he killed her too and ate the Hesh. Then he lay down grunting at the foot of a tree and fell asleep. In the evening the lizard came back and missing her young ones went about looking for them. A tree-spi'ite observing the lizard all of a tremble because she could not find her young ones, by an exercise of divine power stood in the hollow of the trunk of the tree and said, " Cease trembling, lizard ; your young ones and the partridge and the calf and cow have been killed by this wicked fellow. Give him a bite in the neck, and so bring about his death." And thus talking with the lizard the deity spoke the first stanza : [539] Thy harmless offspring he did eat, Though thou didst rice in plenty give ; Thy teeth make in his flesli to meet. Nor let the wretch escape alive. Then the lizard repeated two stanzas : Filth doth his greedy soul, like nurse's garb, besmear, His person all is proof against my fangs, I fear. Flaws by the base iiigrate are everywhere espied, Not by the gift of worlds can he be satisfied. The lizard so saying thought, "This fellow will wake up and eat me," and to save her own life she fled. Now the lion and the tiger were on very friendly terms with the partridge. Sometimes they used to come and see the partridge, and sometimes the partridge went and taught the Law to them. To-day the lion said to the tiger, " It is a long time since we saw the partridge it must be seven or eight days go and bring back ; : news of him." The tiger i-eadily assented, and he arrived at the place the very moment that the lizard had run away, and found the vile wretch sleeping. In his matted locks were to be seen some feathers of the partridge, [540] and close by appeared the bones of the cow and calf. King tiger seeing all this and missing the partridge from his golden cage thought, " These creatures must have been killed by this wicked fellow," and he roused him by a kick. At the sight of the tiger the man was terribly frightened. Then the tiger asked, "Did you kill and eat these creatures?" "I neither killed nor ate them." "Vile wretch, if you did not kill them, tell me who else would ? And if you do not tell me, you are a dead man!" Frightened for his life he said, "Yes, sir, I did kill and eat the young lizards and the cow and the calf, but I did not kill the J. 111. 21 322 The Jataka. Book IX. partridge." And though he protested much, the tiger did not believe him but asked, "Whence did you come here'?" "My lord, I hawked about merchant's wai'es for a living in the Kaliiiga country, and after trying one thing and another I have come here." But when the man had told him everything that he had done, the tiger said, " You wicked fellow, if you did not kill the partridge, who else could have done so 1 Come, I shall bring you before the lion, the king of beasts." So the tiger went off, driving theman before him. When the lion saw the tiger bringing the man with him, putting it in the form of a question he spoke the fourth stanza : Why thus in haste, Subahui, art thou hei-e. And why with thee doe.s this good youth appear ? What need for urgency is here, I pray ? Quick, tell me truly and without delay. [541] On hearing this the tiger spoke the fifth stanza: The partridge. Sire, our very worthy friend, I doubt, to-day has come to a bad end This fellow's antecedents make me fear We may ill news of our good partridge hear. Then the lion spoke the sixth stanza What may the fellow's antecedents be, And what the sins that he confessed to thee, To make thee doubt that some misfortune may Have fallen on the learned bird to-day ? Then in answer to him king tiger repeated the remaining verses As pedlar thro' Kalinga land Rough roads he travelled, staff in hand ; With acrobats he has been found, And harmless beast in toils has bound With dicers too has often played, And snares for little birds has laid ; In crowds with cudgel-sticks has fought, And gain by measuring corn has sought : False to his vows, in midnight fray Wounded, he washed the blood away : His hands he burned thro' being bold To snatch at food too hot to hold. [542] Such was the life I heard he led. Such are the sins upon his head. And since we know the cow is dead, And feathers midst his locks appear, I greatly for friend partridge fear. The lion asked the man, " Did you kill the learned partridge ?" "Yes, my lord, I did." The lion on hearing him speak the truth, was anxious to ^ Subahu (strong-arm) is the name of the tiger. Compare no. 3G1 supra, p. 127. let him go, but king tiger said, "The villain deserves to die," and then and there rent him with his teeth. Then he dug a pit and threw the body into it. [543] The young brahmins when they returned home, not finding the partridge, with weeping and lamentation left the place. The Master ended his lesson saying, " Thus, Brethren, did Devadatta of old too go about to kill me," and he identified the Birth " At that time the ascetic : was Devadatta, the lizard KisagotamI, the tiger Moggallana, the lion Sariputta, the world-renowned teacher Kassapa, and the learned partridge was myself." INDEX. Abhassara heaven 220 Bhesakala grove 105 Aciravati river 90, 151 Bimbisara, king 80 Aggalava shrine 52, 216 Bodhi, a prince 105, 107 Ajatasattu 80, 81, 142, 245, 319 Bodhisatta, the 3, 4, 6, passim Alavi, a city 52, 216 Brahmadatta, king passim AJnbattha, court of 248 Brahmadatta-kumara 156, 237, 246, 282, Ananda 6, 8, 10, 12, 15, 16, 20, 22, 37, Brahma-world 10, 54, 64, 68, 99, 112, 159, 66, 80, 96, 103, 125, 135, 153, 160, 162, 188, 193, 217, 220, 224, 232, 174, 183, 186, 191, 198, 203, 215, 217, 239, 200, 289, 309, 313 224, 227, 228, 235, 239, 243, 245, 260, Bulls, tutelary gods in the shape of 4 265, 271, 279, 284, 297, 316 Anathapindika 78, 85, 93, 129, 165, 260 Canda, queen 118 Aiigulimala 203 Candavati, princess 308 Anjanavana park 172 Captain of the Faith, see Silriputta Anotatta lake 165, 168, 230 Cauldrons, the four in hell 31 Anuruddha 97, 279, 293, 294 Ceti, kingdom of 272— Anusissa 277 Apacara, a king 272 Chanua 123, 204 Chatta 76, 77 Arafijara, a country 277 Chittalata garden 162 Aruna, a king 3 Cifica-manavika 186 Asaiika 162, 164 Cittakuta, Mount 137, 138, 160 Asavati, the heavenly creeper 162 Culla-anathapindika 310 Assaka country and people 2, 5 CuUadaddara 11 Assaka, a king 2 Cullatundila 181 Assapura, a city 275 Asuras 313 Dabbasena, a king 9, 10 Atthanani (impossible conditions), 284 Daddara, Mount 11 Atthisena 216 ,, a city 275 Avanti, kingdom of 277 Daddara Nagas 11 Avariyapita 152 Dalhadhamma, a king 233 Avavadaka 1 Dandaki, a king 277 Avici hell 28, 48, 120, 272, 275 Dantapura, a city 2, 228 Ayura 208 Darimukha 156 Dasanna swords 208 Badarika monastery 43 Deccan, the 277 Baka the Brahma 219 Devadatta 17, 29, 58, 60, 65, 66, 74, 75, Balaka-lonakara-gama 290 87, 88, 107, 115, 117, 118, 120, 133, Bandhura, a groom 258 186, 200, 218, 226, 249, 252, 271, 319, Baveru, a kingdom 83 323 Benares 6, 8, 9, 10, passim Devala, Black 278 Benfey 99, 115, 126, 174 Deva -world, the 30 Bhaddavatika, an elephant 233 Dhananjaya 65, 241 Bhaggas, country of the 105 Dhanapala, a prince 118, 119 Bhagu, an elder 291 ,, the elephant 184 Bharata, a hunter 259 a king of Eoruva ; Dhatarattha, one of the Four Kings 165 280 Dhiimakari 242 Bharukaccha, a country 124 Dighati, a king 290 326 Index. Dighavu, prince 139, 290 Jatakas referred to in the text Dummukha, a king 230 Mahamittavinda 136 Mahasilava 9 Eni, a river 220 Mahaummagga 130, 178 Eravana, Sakka's elephant 237 Mahilamukhata 199 Manikantha 52, 216 Feer, L, 128 Matanga'233 Folk-lore Journal 205, 210, 285 Nigrodha 173 Footsteps, skill to trace 298 Panlya 12, 228 Fourteen sets of priestly duties 287 Pafiua 137, 239 Salaka 130 Gandhamadana, a mountain 270 Sama 201 Gandhara Kingdom 221— 229 , Saiighabhedaka 139 Gaiigamala, a barber 269 Seyyamsa 9 Ganges 35, 88, 106, 220, 225, 283, 284, Takkaiika 68 292, 310 Tesakuna 73, 197 Garuda, Garudas 58, 69, 123— Tipallattha 43 Ghata 111, 112 Uddfila 153 Ghosita park 233, 289 Ummagga 101, 210 Gijjha-pabbata 164, see Vulture-mountain Vevatiyakapi 117 Gotama 30, 220 Jetavaua 1, 6, 9, 10, passim Gumbika (-biya) 132 Jewel-mount, the 293 Jotipala 277 Hardy 219, 287, 289 Hare, the Moon's 37 Kaccana 279 Harita, au ascetic 296 Kakati, a queen 61 Harittaca-Kumilra 295 Kalabahu, a monkey 65 Hatthipura, a city 275 Kalabu, a king 26 Heaven of the Four Kings, the 165, 168 Kaladevala 277— Himalaya, 11, 17, 21, 24, 26, 30, 48, 53, Kaiakanni, goddess of ill-luck 165, 166 63, 73, 75, 79, 80, 88, 94, 96, 98, 112, Kalinga,'king 2— kingdom 2, 228, 322 ; 115, 137, 140, 151, 160, 161, 188, 216, Kama-heavens, the six 166 222, 225, 235, 239, 242, 243, 257, Kampilla, a city 230 259, 269, 270, 278, 280, 284, 285, 292, Kampillaka, a kingdom 52 295, 303, 306, 310, 313, 317, 320 Kapila, a priest 272 Horseman, the great 6 Kappa-kumara 94, 95, 96 — -manava 221 Indapattana, a city 241 Karandiya 113, 114 Indra 97, 308 (see Sakka) Karandu, a king 228 ludra (Vasava) 219 [see Sakka) Kashmir 222 Indra (Maghavan) 97 (set' Sakka) Kasi, country 21, 24, 26, 30, 39, 63, 94, 140, 170, 178, 183, 189, 192, 193, 237, Jain (nigantha) 1, 84 245, 278, 290, 314 Jambuka 318 Kassapa, the elder 60, 279, 323 Janaka, a king 210, 214 Kassapa 25 Jatakamala 17, 26, 34, 85, 225, 244 Kathiisarits 244 Jatakas referred to in the text KatiyanT (kaccani) 256 Bhaddasala 225 Kavitthaka hermitage 277 Cullabodhi 62 Kebuka (a river) 61 CuUaharnsa 183 Kesava 94, 95, 96 Cullanandaka 117 Kliema 111, 200 CuUanarada 311 Khujjuttara 111 CuUanaradakassapa 98 Kisavaccha 277 "Daddara 117 Kokalika 68, 75 *Indriya 39, 161 Kokanada palace 105 * Kan avera 261 Korakalamba, -baka 272 Khadiraiigara 85 Kosala, king of 9, 15, 29, 69, 76, 80, 89, Khandahala 183 103, 111, 140, 172, 241, 245, 256, 265, ^Kliantivadi 117 280, 290, 310 *KummasaiJinda 270 Kosala, country of 21, 191, 291 Kunala 87 Kosambi, city 43, 139, 233, 289, 291 Mahajanaka 157 KumbhavatI, a city 277 INIahakauha 96, 189 Kundaka-kumara 26 These Jatakas occur in the present volume. Index. 327 Kurus, kingdom of the 241 Potah, a city 2 Potthapada, a parrot 65, 66 Lambacfilaka, a town 277 Pukkusa 208 Liccbavis, the 1 Putimausa, a jackal 317 Lola 1 Lomasa-kassapa 307 Eadha, a parrot 65, 66 Eahu 222, 284 Maddava, a king 207 Kiihula 43, 44, 111, 232 Magadha king, the 156 Kahula's mother 64, 180, 200, 232, 239, Magadha kingdom 184, 285 248, 271, 282, 311 Mahadaddara 11 Eajagaha 22, 47, 48, 156, 184, 221, 285 Mahfidhana 282 Red flowers round a condemned criminal's Maliilgovindasutta quoted 280 head 40 Mahakassapa, the elder 47 Requisites of a priest, the eight 229 Mahamaya 291 Right, the dead, oifering for 254 Mahapajapati 120 Roruva, a city 280 Mahapatapa, a king 118, 119 Roruva hell 187 Maliasammata, a king 272 Rrahatundila 181 Sacca 1 Makhadeva 201 Saccaka 1 Malhka, a queen 13, 14, 15, 29, 244— Sagga, a minstrel 124 Manoja 200 Saketa (Oude) 172, 173 Manosila, Mount 230 Sakka 3, 5, 26, 36, 37, 85, 86, 91, 97, 109, Mara 186, 294, 316 110, 140, 145, 161, 163, 166, 174, 177, Mayha bird, the 188 189, 193, 235, 236, 247, 255, 292, 294, Mejjharanna 193 307 Melamata, a goat 317 Sakkadattiya 277 Meiidissara 277, 279 Sakya tribe 205 Migalopa 164 Salindiya, a village 184 Mittavindaka 136 Sfilissara 277, 279 Mitthila, a city 222, 230 Samsi 40, 42 Moggallana 22, 37, CO, 126, 127, 210, 279, Sammilla-bhasini 63 285, 323 Samuddavijaya, a queen 280 Musika 143 Sarabhaiiga 277— Sariputta 1, 2, 5, 13, 22, 23, 29, 32, 34, Naga island 124 60, 96, 113, 114, 121, 126, 127, 156, Nagas, the 11, 58, 174 174, 177, 210, 215, 241, 260, 279, 309, Naggaji, a king 229 323 Nillagiri, an elephant 65, 118, 249, 319 Satodika, a river 277 Nandamiila cave 157, 190, 229, 230, 245, Sattuka, a robber 261 259, 263, 281 Savatthi 1, 14, 20, 24, 29, 32, 34, 38 ,45, Nandisena, a minister 3 49, 55, 76, 77, 78, 92, 103, 112, 120, Nandiya 172 180, 186, 228, 241, 243, 244, 253, 276, Narada, a minister 95 an ascetic 277 ; 291, 294, 298, 309 Natakuvera 61 Sayha, a councillor 21, 22, 307 Nataputta, a Jain 84 Senaka 174, 176, 207— , 210— Neru, Mount 160, 295 Serpents' breath 251 Nimi, a king 230 Seruma island 124 Setaketu 154 Pabbata 277 Sihajjura, a city 275 Pacceka buddhas 157, 187, 190, 229, 230, Simbali lake, the 60 245, 259, 263, 270, 280 Sindh asses 176 horses 5 ; Paficala kingdom, north, see Uttara P. Sineru, see Neru PannalakkhanadevI 260 Siri (daughter of Dasarattha) 165 Parantapa 250 Sirisayana, origin of 168 Parileyyaka forest 291 Sivi,a kingdom 279 Partridge, the learned 320 Six priests, the heretical 18, 99 Pasenadi, a king 13, 243 Sixteen unsatisfied things, the 210 Patacara 1 Sotthivati (-vatthi?), a city 272 Patala, a dancer 301 Sovira, a kingdom 280 Pavement, liouse of tlie golden (Kotisam- Spell for understanding all voices 175 tharo) 12, 228, 239 Stiipa of Bharhut 168, 225 Piliudiyavaccha 221 Subhakinna heaven 220 Pihgala 67 Sublime gods, the 289 Pihgiya 105, 106, 107 Suciparivara, a merchant 165, 166, 168, 266 328 Index. Suddhodana, a king 291 Upananda 205, 207 Suja, Sujfita 97, 176, 292, 293 Uppalavanna 2, 111, 168, 193, 200, 232, Sujata-kumaia 103, 104 244 Sujata, a queen 14, 15 Ussada hell 136 Sulasa 261— Uttara-paficala 52, 230, 275 Sumaiigala, a park-keeper 263 Sumedha 159 Vahka, a king 112 Sumsumara-giri 105 Vasittha 242 Supatta, the vulture-king 287 Vayu, the son of 314 Suradaddara 11 Vehapphala heaven 220 Surattba country 277 Verambha, -ba, wind 164, 287, 288 Susima-kumilra 237 Veraiija, a city 294 Sussondi 124 Vesali 1 Sutana 201— Vessavana, one of the Four Kings 165, 166; 201, 298 Tagarasikhi 187 Videha, king 222 Takkasila 21, 26, 43, 52, 62, 76, 79, 81, Videha, kingdom 222, 230 94, 98, 99, 105, 106, 111, 113, 128, Vidhura-pandita 241, 242 145, 151, 154, 161, 192, 210, 216, Virulha, one of the Four Kings 165, 166 229, 237, 241, 243, 246, 249, 257, Viriipakkha, one of the Four Kings 165 277, 295 Visakha 78, 309 Tamba, a king 124 Visayha 85 Three properties, the 229 Vulture Mountain, the 287, 319, see Gijjha- Tibetan Tales 17, 49, 61, 62, 80, 99, 120, pabbata 126, 144, 205, 210, 218, 282, 285 Tree-spirits 15, 22, 205, 243, 261, 319 Yakkhas 96, 97, 106, 132, 201— , 298, Tutelary gods of kings 4, 5 304 Yama, the god 281 Udaya, a king 267 Yava, prince 142 Udena, a king 105, 233 Yudhitthila, a king 241 CAMBRIDGE : PRINTI;D BY J. & C, F. CLAY, AT THE UNIVERSITY PRESS. V>\ Sem,nar. Q '"°^'' "-'tl'lry Hint nil I ini I ' Iff '"'2 OlOslTJg DATE DUE