ဇာတက-အဋ္ဌကထာ (စ)

" plunged in thought," etc.— This story the Master told while dwelling at Jetavana, about praise of his own wisdom. In the Hall of Truth they were gossiping " See, Brothers, the Dasabala's skill in resource He : ! showed that young gentleman Nanda 1 the host of nymphs, and gave him sainthood he gave a ; cloth to his little foot-page 2 and bestowed sainthood on him along with the four , branches of mystic science 3 to the blacksmith he showed a lotus, and gave him ; sainthood with what diverse expedients he instructs living beings !" The ; Master entering asked what they sat talking of they told him. Said he, " It is ; not the first time that the Tathagata has been skilled in resource, and clever to know what will have the desired effect clever he was before." So saying, he ; told a story of the past. Once upon a time, when Brahmadatta was king of Benares, the country was without gold ; for the king oppressed the country and so got treasure. At that time the Bodhisatta was born in a brahmin family of a certain village in Kasi. When he came of age, he went to Takkasila, saying, " I will get money to pay my teacher afterwards, by soliciting alms houourably." He acquired learning, and when his education was done, he said, " I will use all diligence, my teacher, to bring you the money due for your teaching.'' Then taking leave of him, he departed, and traversing the land sought alms. When he had honourably and fairly got a few ounces' of gold, he set out to hand them over to his teacher; and on the way went aboard a boat in order to cross the Ganges. As the boat • swayed to and fro on the water, the gold fell in. Then he thought, " This is a country hard to get gold in [225] if I go seeking again for money to ; pay my teacher withal, there will be long delay. What if I sit fasting on the bank of the Ganges 1 The king will by and bye come to learn of my sitting here, and he will send some of his courtiers, but I will have nothing to say to them. Then the king himself will come, and by that means I shall get my teacher's fee from him.'' So he wrapt about him his upper robe, and putting outside the sacrificial thread, sat on the bank of the Ganges, like a statue of gold upon the silver sand. The passing crowds, seeing him sit there and take no food, asked him why he sat. But he had never a word for one of them. Next day the villagers of the suburb got wind of his sitting there, and they too came and asked, but he told them no more the villagers seeing his exhausted condition went away ; lamenting. On the third day came people from the city, on the fourth came the city grandees, on the fifth those about the king, on the sixth day the king sent his ministers ; but to none of them would the man speak. Buddha's half-brother. For the allusion see No. 182, Samgavacara Jataka, and Hardy, Manual, p. 204 Warren, Buddhism in Translations, 269 ff. ; 2 Beading cullupatthdkassa. 3 Of attlia-, dhamma-, nirutti-, papibhana-. For explanation of these obscure terms the reader is referred to Childers, p. 366 ; and Warren, Buddhism in Translations, Index s. v. Analytical Sciences.' ' 4 ' Seven nikkha's.' Nikkho is a variable weight, equal to 250 phalas, which we may call grains. " : No. 478. 141 Ou the seventh day the king in alarm came to the man, and asked an explanation, reciting the first stanza : "0 plunged in thought on Ganges' bank, why spoke you not again In answer to my messages ? Will you conceal your pain ? When this he heard, the Great Being replied, " O great king ! the sorrow must be told to him that is able to take it away, and to no other :" and he repeated seven stanzas : " fostering lord of Kasi land if sorrow be your lot, ! Tell not that sorrow to a soul if he can help it not. "But whosoever can relieve one part of it by right, To him let all his wish declare each sorrow-stricken wight. " The cry of jackals or of birds is understood with ease Yea, but the word of men, O King, is darker far than these 1 . [226] "A man may think, 'This is my friend, my comrade, of my kin' But friendship goes, and often hate and enmity begin ! "He who not being asked and asked again Out of due season will declare his pain, Surely displeases those who are his friends, And they who wish him well lament amain. "Knowing fit time for speaking how to find, Knowing a wise man of a kindred mind, The wise to such a one his woe declares, In gentle words with meaning hid behind. "But should he see that nothing can amend His hardships, and that telling them will tend To no good issue, let the wise alone Endure, reserved and shamefast to the end." [227] Thus did the Great Being discourse in these seven stanzas to teach the king; and then repeated four others to show his search for money to pay the teacher withal : "O King whole kingdoms I have scoured, the cities of each king, ! Each town or village, craving alms, my teacher's fee to bring. " Householder, courtier, man of wealth, brahmin at every door — Seeking, a little gold I gained, an ounce or two, no more. Now that is lost, O mighty king and so I grieve full sore. ! "No power had your messengers to free me from my pain: I weigh'd them well, mighty king ! so I did not explain. " But thou hast power, O mighty king to free me from my pain, ! For I have weighed your merit well; to you I do explain." When the king read his utterance, he replied, " Trouble not, brahmin, for I will give you your teacher's fee ; " and he restored him two-fold. 1 These two couplets occur above in No. 476 (p. 135). To make this clear the Master repeated the last stanza : "The fostering lord of Kasi land did to this man restore (In fullest trust) of gold refined twice what he had before.' When the Great Being had thus delivered himself, he proceeded to pay his teacher's fee ; and the king in like manner abode by his advice, giving alms and doing good, and ruled in righteousness. So did they both finally pass away according to their deeds. [228] When the Master had ended this discourse, he said " So, Brethren, it : is notnow only that the Tathagata is fertile in resource, but he was always the same.'' Then he identified the Birth " At that time : Ananda was the king, Sariputta the teacher, and I was the young man."

KALltfGA-BODHI-JATAKA \ " King Kalmga?' etc. —This story the Master told while dwelling at Jetavana about worship of the bo-tree performed by Elder Ananda. When the Tathagata had set forth on pilgrimage, for the purpose of gathering in those who were ripe for conversion, the citizens of Savatthi proceeded to Jetavana, their hands full of garlands and fragrant wreaths, and finding no other place to show their reverence, laid them by the gateway of the perfumed chamber and went off. This caused great rejoicings. But Anathapindika got to hear of it ; and on the return of the Tathagata visited Elder Ananda and said to him, — "This monastery, Sir, is left unprovided while the Tathagata goes on pilgrimage, and there is no place for the people to do reverence by offering fragrant wreaths and garlands. Will you be so kind, Sir, as to tell the Tathagata of this matter, and learn from him whether or no it is possible to find a place for this purpose." The other, nothing loth, did so, asking, " How many ? "—" Three, — — Ananda." " Which are they ? " " Shrines shrines are there for a relic of the body, a relic of use or wear, a relic of memorial ." " Can a shrine be made, Sir, during your life?" "No, Ananda, not a body -shrine; that kind is made when a Buddha enters Nirvana. A shrine of memorial is improper because the connection depends on the imagination only. But the great bo-tree used by the Buddhas is fit for a shrine, be they alive or be they dead." " Sir, while you are away on pilgrimage the great monastery of Jetavana See Hardy, Eastern Monachism, pp. 213 4.— See Hardy, Eastern Monachism, 216 f. The last class is said to be images of the Buddha. No. 479. 143 is unprotected, and the people have no place where they can show their reverence. Shall I plant a seed of the great bo-tree before the gateway of Jetavana?" —"By all means so do, Ananda, and that shall be as it were an abiding place for me." The Elder told this to Anathapindika, and Visakha, and the king. Then at the gateway of Jetavana he cleared out a pit for the bo to stand in, and said to the chief Elder, Moggallana, " I want to plant a bo-tree in front of Jetavana. Will you get me a fruit of the great bo-tree ? " The Elder, well willing, passed through the air to the platform under the bo-tree. [229] He placed in his robe a fruit that was dropping 1 from its stalk but had not reached the ground, brought it back, and delivered it to Ananda. The Elder informed the King of Kosala that he was to plant the bo-tree that day. So in the evening time came the King with a great concourse, bringing all things necessary then came also ; Anathapindika and Visakha and a crowd of the faithful besides. In the place where the bo-tree was to be planted the Elder had placed a golden jar, and in the bottom of it was a hole all was filled with earth ; moistened with fragrant water. He said, "0 king, plant this seed of the bo-tree," giving it to the king. But the king, thinking that his kingdom was not to be in his hands for ever, and that Anathapindika ought to plant it, passed the seed to Anathapindika, the great merchant. Then Anathapindika stirred up the fragrant soil and dropt it in. The instant it dropt from his hand, before the very eyes of all, up sprang as broad as a plough-head a bo-sapling, fifty cubits tall ; on the four sides and upwards shot, forth five great branches of fifty cubits in length, like the trunk. So stood the tree, a very lord of the forest already ; a mighty miracle ! The king poured round the tree jars of gold and of silver, in number eight hundred, filled with scented water, beauteous with a great quantity of blue water-lilies. Ay, and caused to be set there a long line of vessels all full, and a seat he had made of the seven precious things, golden dust he had sprinkled about it, a wall was built round the precincts, he erected a gate chamber of the seven precious things. Great was the honour paid to it. The Elder approaching the Tathagata, said to him, "Sir, for the people's good, accomplish under the bo-tree which I have planted that height of Attainment to which you attained under the great bo-tree." " What is this you say, Ananda?" replied he. " There is no other place can support me, if I sit there and attain to that which I attained in the enclosure of the great bo-tree." " Sir," said Ananda, " I pray you for the good of the people, to use this tree for the rapture of Attainment, in so far as this spot of ground can support the weight." The Master used it during one night for the rapture of Attainment. The Elder informed the king, and all the rest, and called it by the name of the Bo Festival. And this tree, having been planted by Ananda, was known by the name of Ananda's Bo-Tree. At that time they began to talk of it in the Hall of Truth. " Brother, while yet the Tathagata lived, the venerable Ananda caused a bo-tree to be planted, (230) and great reverence to be paid to it. Oh, how great is the Elder's power ! The Master entering asked what they were talking of. They told him. He said, " This is not the first time, Brethren, that Ananda led captive mankind in the four great continents, with all the surrounding throngs, and caused a vast quantity of scented wreaths to be brought, and made a bo-festival in the precinct of the great bo-tree." So saying, he told a story of the past. Once upon a time, in the kingdom of Kalinga, and in the city of Dantapura, reigned a king named Kalinga. He had two sons, named Beading parigalantam. Maha-Kalinga and Culla-Kalinga, Kalinga the Greater and the Less. Now fortune-tellers had foretold that the eldest son would reign after his father's death ; but that the youngest would live as an ascetic, and live byalms, yet his son would be an universal monarch. Time passed by, and on his father's death the eldest son became king, the youngest viceroy. The youngest, ever thinking that a son born of him was to be an universal monarch, grew arrogant on that account. This the king could not brook, so sent a messenger to arrest Kalinga the Less. The man came and said, " Prince, the king wishes to have you arrested, so save your life." The prince showed the courtier charged with this mission his own signet ring, a fine rug, and his sword these three. : Then he said, "By these tokens you shall know my son, and make him king." With these words, he sped away into the forest. There he built him a hut in a pleasant place, and lived as an ascetic upon the bank of a river. Now in the kingdom of Madda, and in the city of Sagala, a daughter was born to the King of Madda. Of the girl, as of the prince, fortune- but her son was to be an tellers foretold that she should live as an ascetic, universal monarch. The Kings of India, hearing this rumour, came together with one accord, and surrounded the city. The king thought to himself, " Now, if I give my daughter to one, all the other kings will be enraged. I will try to save her." So with wife and daughter he fled disguised away into the forest and after building him a hut some distance ; up the river, above the hut of Prince Kalinga, [231] he lived there as an ascetic, eating what he could pick up. The parents, wishing to save their daughter, left her behind in the hut, and went out to gather wild fruits. "While they were gone she gathered flowers of all kinds, and made them into a flower-wreath. Now on the bank of the Ganges there is a mango tree with beautiful flowers, which forms a kind of natural ladder. Upon this she climbed, and playing managed to drop the wreath of flowers into the water 2 . One day, as Prince Kalinga was coming out of the river after a bath, this flower-wreath caught in his hair. He looked at it, and said, " Some woman made this, and no full-grown woman but a tender young girl. I must make search for her." So deeply in love he journeyed up the Ganges, until he heard her singing in a sweet voice, as she sat in the mango tree. He approached the foot of the tree, The tokens are a familiar feature of folk-tales. We may compare the story of Theseus, with his father's sword and sandals :Pawanias, i. 27. 8. 3 Another familiar episode in folk-tales, hut of Protean form. It is commonly a hair of the lady's head that falls. See Clouston, Popular Tales and Fictions, i. 241 (India), 251 (Egypt) ;North Indian Notes and Queries, ii. 704 ; Lai Behari Day, Folk Tales of Bengal, No. 4, and seeing "What are you, fair lady?" "I am human, Sir," her, said, she replied. "Come down, then," quoth he. "Sir, I cannot; I am of the warrior caste ." "So am I also, lady come down !" "No, no, Sir, : that I cannot do. Saying will not make a warrior if you are so, tell me ; the secrets of that mystery." Then they repeated to each other these guild secrets. And the princess came down, and they had connexion one with the other. When her parents returned she told them about this son of the King of Kalinga, and They con- how he came into the forest, in all detail. sented to give her to him. While they lived together in happy union, the princess conceived, and after ten months brought forth a son with the signs of good luck and virtue and they named him Kalinga. ; He grew up, and learnt all arts and accomplishments from his father and grandfather. At length his father knew from conjunctions of the stars that his brother was dead. So he called his son, and said, " My son, you must not spend your life in the forest. Your father's brother, Kalinga the Greater, is dead; you must go to Dantapura, and receive your hereditary kingdom." [232] Then he gave him the things he had brought away with him, signet, rug, and sword, saying, " My son, in the city of Dantapura, in such a street, lives a courtier who is my very good servant. Descend into his house and enter his bedchamber, and show him these three things and tell him you are my son. He will place you upon the throne." The lad bade farewell to his parents and grandparents; and by power of his own virtue he passed through the air, and descending into the house of that courtier entered his bedchamber. "Who are you?" asked the other. "The son of Kalinga the Less," said he, disclosing the three tokens. The courtier told it to the palace, and all those of the court decorated the city and spread the umbrella of royalty over his head. Then the chaplain, who was named Kalinga-bharadvaja, taught him the ten ceremonies which an universal monarch has to perform, and he fulfilled those duties. Then on the fifteenth day, the faskday, came to him from Cakkadaha the precious Wheel of Empire, from the TJposatha stock the precious Elephant, from the royal Valaha breed the precious Horse, from Vepulla the precious Jewel and the precious wife, retinue, and prince ; made their appearance 2 Then he achieved sovereignty in the whole terrestrial sphere. One day, surrounded by a company which covered six-and-thirty leagues, and mounted upon an elephant all white, tall as a peak of Mount 1 Khattiya. 2 For an account of the Gakkavatti, and the miracles at his appearing, consult Hardy's Manual, 126 ff. See also Khys Davids on the Questions of Milinda, vol. i. p. 57 (he renders the last two treasurer and adviser), and Buddhist Suttas, p. 257. J. IV. 10 146 The Jataha. Bool XIII. Kelasa, in great pomp and splendour he went to visit his parents. But beyond the circuit 1 around the great bo-tree, the throne of victory of all the Buddhas, which has become the very navel of the earth, beyond this the elephant was unable to pass again and again the king urged him on, : but pass he could not. Explaining this, the Master recited the first stanza : "King Kalinga, lord supreme, Ruled the earth by law and right, To the bo-tree once he came On an elephant of might." Hereupon the king's chaplain, who was travelling with the king, thought to himself, " In the air is no hindrance ; why cannot the king make his elephant go on ? [233] I will go, and see.'' Then descending from the air, he beheld the throne of victory of all Buddhas, the navel of the earth, that circuit around the great bo-tree. At that time, it is said, for the space of a royal karisa* was never a blade of grass, not so big as a hare's whisker ; it seemed as it were a smooth-spread sand bright like a silver plate; but on all sides were grass, creepers, mighty trees like the lords of the forest, as though standing in reverent wise all about with their faces turned towards the throne of the bo-tree. When the brahmin beheld this spot of earth, "This," thought he, "is the place where all the Buddhas have crushed all the desires of the flesh ; and beyond this none can pass, no not if he were Sakka himself." Then approaching the king, he told him the quality of the bo-tree circuit, and bade him descend. By way of explaining this the Master recited these stanzas following : "This Kalinga-bharadvaja told his king, the ascetic's son, As he rolled the wheel of empire, guiding him, obeisance done " This the place the poets sing of here, ' ;mighty king, alight Here attained to perfect wisdom perfect Buddhas, shining bright. " In the world, tradition has it, this one spot is hallowed ground, ' Where in attitude of reverence herbs and creepers stand around 3 . " Come, descend and do obeisance since as far as the ocean bound ' ; In the fertile earth all-fostering this one spot is hallowed ground. The word is used both of the seat under the tree and of the raised terrace built around it. B Or should it be a karisa round the king? 3 The scholiast says of this mando As the age continues, at first it continues the : ' same, then with the waning of the age wanes again and grows less.' " ' All the elephants thou ownest thorobred by dam and sire, Hither drive them, they will surely eome thus far, but come no nigher. " ' He is thorobred you ride on drive the creature as you will, ; He can go not one step further here the elephant stands still.' : "Spake the soothsayer, heard Kalinga; then the King to him, quoth he, Driving deep the goad into him 'Be this truth, we soon shall see.' " Pierced, the creature trumpets loudly, shrill as any heron cries, Moved, then fell upon his haunches neath the weight, and could not rise." [234] Pierced and pierced again by the king, this elephant could not endure the pain, and so died ; but the king knew not he was dead, and sat there still on his back. Then Kalingabharadvaja said, " O great king ! your elephant is dead ; pass on to another." To explain this matter, the Master recited the tenth stanza : "When Kalinga-bharadvaja saw the elephant was dead, He in fear and trepidation then to king Kalinga said : 'Seek another, mighty monarch: this thy elephant is dead'." [235] By the virtue and magical power of the king, another beast of the TJposatha breed appeared and offered his back. The king sat on his back. At that moment the dead elephant fell upon the earth. To explain this matter, the Master repeated another stanza : "This heard, Kalinga in dismay Mounted another, and straightway Upon the earth the corpse sank down, And the soothsayer's word for very truth was shown." Thereupon the king came down from the air, and beholding the precinct of the bo-tree, and the miracle that was done, he praised Bharadvaja, saying— "To Kalinga-bharadvaja king Kalinga thus did say: 'All thou know'st and understandest, and thou seest all alway.'" Now the brahmin would not accept this praise ; but standing in his own humble place, he extolled the Buddhas, and praised them. 148 The Jataha. Book XIII. T-6 explain this, the Master repeated these stanzas : "But the brahmin straight denied it, and thus spake unto the king: ' I know sooth of marks and tokens but the Buddhas, every thing. : " ' Though all-knowing and all-seeing, yet in marks they have no skill They know all, but know by insight I a man of books am still.' : The king, hearing the virtues of the Buddhas, was delighted in heart and he caused all the dwellers in the world to bring fragrant wreaths in plenty, and for seven days he made them do worship at the circuit of the Great Bo-tree. [236] By way of explanation, the Master recited a couple of stanzas : "Thus worshipt he the great bo-tree 1 with much melodious sound Of music, and with fragrant wreaths ; a wall he set around, " and after that the king went on his way " Brought flowers in sixty thousand carts an offering to be ; Thus king Kalinga worshipped the Circuit of the Tree." Having in this manner done worship to the Great Bo-tree, he visited his parents, and took them back withhim again to Dantapura; where he gave alms and did good deeds, until he was born again in the Heaven of the Thirty-Three. The Master, having finished this discourse, said : " It is not now the first time, Brethren, that Ananda did worship the bo-tree, but aforetime also ;" and then he identified the Birth : — " At that time Ananda was Kalinga, and I myself was Kalinga-bharadvaja."

" Sakha, the lord of beings," etc. This story the Master told while dwelling in Jetavana, about a generous donor who lived in Savatthi. This man, so it is said, invited the Master, and for seven days gave many gifts to the company which followed with him on the last day he presented the ; company of the Saints with all things necessary for them. Then said the Beading tain bodhim. Master, rendering thanks to him, " Lay Brother, great is thy generosity a : thing most difficult thou hast done. This custom of giving is the custom of wise men of old. Gifts must be given, be ye in the world, be ye in retirement from the world the wise men of old, even when they had left the ; world and dwelt in the woodland, when they had to eat but Kara 1 leaves sprinkled with water, without salt or spice [237], yet gave to all beggars that passed by to serve their need, and themselves lived on their own joy and blessedness." The man answered, "Sir, this giving of all necessary things to the company is clear enough, but what you say is not clear. Will you not explain it to us ? " Then the Master at his request told a story of the past. Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta was born in the family of a Brahmin magnate, whose fortune amounted to eighty crores. They named him Akitti. When the time came he was able to walk, a sister was born, and they gave her the name Yasavati. The Great Being proceeded at the age of sixteen years to Benares, where he completed his education and then returned. After that his mother and father died. He had performed all that behoves for the spirits of the dead, and was inspecting his treasure : " So and so," ran the catalogue, " laid up so much and died, such another so much.'' Hearing this he was disturbed in his mind, and thought, " This treasure is here for all to see, but they that gathered it are no more seen they : have all gone and left the treasure behind them, but when I pass away I will take it with me." So sending for his sister, he said, " Take charge of this treasure." "What is your own intent?" she asked. He replied, " To become an ascetic." " Dear one," she answered, " I will not take on my head that which you have spewed out of your mouth I will ; have none of it, but I also will become an ascetic." Then having asked leave of the king, he caused the drum to beat all about the city, and proclamation to be made " Oyez : Let all those who wish for money ! repair to the wise man's house ! " For seven days he distributed great store of alms, and yet the treasure did not come to an end. Then he thought to himself, " The elements of my being waste away, and what do I want with this treasure-game ? Let those who desire it, take." Then he opened wide the doors of the house, saying, " 'Tis a gift ; let the people take it." So leaving the house with all its gold and precious metal, with his kinsfolk weeping around, he and his sister departed. And the gate of Benares by which they went was called Akitti's Gate, and the landingstage by which they went down to the river, this also was called the Quay of Akitti. Three leagues he traversed, and there in a pleasant spot made a hut of leaves and branches, and with his sister lived in it as an ascetic [238]. 1 Ganthium parviflorum. Cf. vol. iii. p. 39 (no. 313). After the time of his retiring from the world, many others also did the same, villagers, townsfolk, citizens of the royal city ; great was the company it was like to the of them, great the gifts and the honour they received ; arising of a Buddha. Then the Great Being thought within himself, " Here is great honour and store of alms, here is a great company, yea passing great, but I ought to dwell alone." So at a time when no man expected, without even warning his sister, alone he departed, and by and by came to the kingdom Damila , where dwelling in a park over against Kavirapattana, he cultivated a mystic ecstasy and the supernatural Faculties. There also he received much honour and great store of gifts. This liked him not, and he forsook it, and passing through the air descended at the isle of Kara, which is over against the island of Naga 2 At that . time, Karadipa was named Ahidlpa, the Isle of Snakes. There he built him an hermitage beside a great kara-tree, and dwelt in it. But that he dwelt there no man knew. Now his sister went searching for her brother, and in due course came to the kingdom of Damila, saw him not, yet dwelt in the very place where he dwelt, but could not induce the mystic ecstasy. The Great Being was so contented that he went no whither, but at the time of fruit fed upon the fruit of that tree, and at time of putting forth of leaves fed on its leaves sprinkled with water. By the fire of his virtue Sakka's marble throne became hot. "Who would bring me down from my place?" thought Sakka, and considering, he beheld the wise man. " Why is it," thought he, "yon ascetic guards his virtue? Is it that he aspires to Sakka-hood, or for some other cause 1 I will test him. The man lives in misery, eats kara-leaves sprinkled with water : if he desires to become Sakka, he will give me his own sodden leaves; but if not, then he will not give them." Then in the guise of a brahmin he went to the Bodhisatta. The Bodhisatta sat at the door of his leaf-hut, having sodden the leaves and laidthem down " When they are cool," thought he, " I will : eat them." At that moment Sakka stood before him, craving an alms. When the Great Being beheld him, he was glad at heart " A blessing ; for me," he thought, " I see a beggar ; this day I shall attain the desire of my heart [239], and I shall give an alms." When the food was ready, he took it in his bowl at once, and advancing towards Sakka, said to him, "This is my gift: be it the means of my gaining omniscience!" Then without leaving any for himself, he laid the food in the other's bowl. The brahmin took it, and moving a short way off disappeared. But the Great Being, having given his gift, cooked no more again, but sat still in joy and blessedness. Next day he cooked again, and sat as before at The Malabar coast or Northern Ceylon. Near Ceylon, or part of it. : No. 480. 151 the entering in of the hut. Again Sakka came in the semblance of a brahmin, and again the Great Being gave him the meal, and continued in joy and blessedness. On the third day again he gave as before, saying, " See what a blessing for me ! A few kara-leaves have begotten great merit for me." Thus in heartfelt joy, weak as he was for want of food for three days, he came out of his hut at noontide and sat in the door, reflecting upon the gift which he had given. And Sakka thought " This brahmin fasting for three days, weak as he is, yet gives to me, and takes joy in his giving. There is no other meaning in his thoughts I ; do not understand what it is he desires and why he gives these gifts, so I must ask him, and find out his meaning, and learn the cause of his giving." Accordingly he waited till past midday, and in great glory and magnificence came to the Great Being blazing like the young sun ; and standing before him, put to him the question : " Ho, ascetic ! why do you practise the ascetic life in this forest, surrounded by the salt sea, with hot winds beating upon you 1 To make clear this matter, the Master repeated the first stanza " Sakka, the lord of beings, saw Akitti honoured ' Why, O great Brahmin, do you rest here in the heat?' he said." When the Great Being heard this, and perceived that it was Sakka, he answered and said to him, "Those Attainments I do not crave; but craving for omniscience I live the life of a recluse.'' To make this clear, he recited the second stanza [240] " Re-birth, the body's breaking up, death, error all is pain — : Therefore, O Sakka Vasava I here in peace remain." ! Hearing these words, Sakka was pleased in his heart, and thought " He is dissatisfied with all kinds of being, and for Nirvana's sake dwells in the forest. I will offer him a boon." Then he invited him to choose a boon in the words of the third stanza : " Fair spoken, Kassapa, well put, most excellently said Choose now a boon as bids your heart, so let the choice be made 1 ." The Great Being repeated the fourth stanza, choosing his boon "Sakka, the lord of beings all, has offered me a boon 2 , Son, wife or treasure, grain in store, content not tho' possessed I pray no lust for such as these may harbour in my breast." 1 This couplet has already been given : see p. 7, above. See p. 7. 152 The Jataka. Book XIII. Then Sakka, much pleased, offered yet other boons, and the Great Being accepted thera, each in turn repeating a stanza as follows : "Fair spoken, Kassapa, well put, most excellently said: Choose now a boon as bids your heart, so let the choice be made." "Sakka, the lord of beings all, has offered me a boon. Lands, goods, and gold, slaves, horse, and kine, grow old and pass away May I be not like them, nor be this fault in me, I pray." "Fair spoken," etc. "Sakka, the lord of all the world, has offered me a boon. May I not see or hear a fool, nor no such dwell with me, Nor hold no converse with a fool, nor like his company." [241] "What has a fool e'er done to you, Kassapa, declare ! Come tell me why fools' company is more than you can bear?" "The fool does wickedly, binds loads on him that none should bear, Ill-doing is his good, and he is wroth when spoken fair, Knows not right conduct this is why I would have no fool there." ; "Fair spoken, Kassapa," etc. " Sakka, the lord of beings all, has offered me a boon. Be it mine the wise to see and hear, and may he dwell with me, May I hold converse with the wise, and love his company." " What has the wise man done to you, Kassapa, declare Why do you wish that where you are, the wise man should be there?" " The wise does well, no burden binds on him that none should bear, Well-doing is his good, nor is he wroth when spoken fair, Knows well right conduct; this is why 'tis well he should be there." " Fair spoken, Kassapa," etc. " Sakka, the lord of beings all, has offered me a boon. May I be free from lusts, and when the sun begins to shine May holy mendicants appear, and grant me food divine " May this not dwindle as I give, nor I repent the deed, But be my heart in giving glad: this choose I for my meed." "Fair spoken, Kassapa, well put, most excellently said: Choose now a boon as bids your heart, so let the choice be made." "Sakka, the lord of beings all, to me a boon he gave: — Sakka, visit me no more: this boon is all I crave." " But many men and women too of those who live aright Desire to see me: can there be a danger in the sight?" " Such is thy aspect all divine, such glory and delight, This seen, I may forget my vows: this danger has the sight." [242] " Well, Sir," said Sakka, " I will never visit you more " ; and so saluting him,and craving his pardon, Sakka departed. The Great Being then dwelt all his life long, cultivating the Excellences, and was born again in the world of Brahma. The Master, having completed this discourse, identified the Birth : " At that time Anuruddha was Sakka, and I myself was the wise Akitti."

TAKKARIYA- JATAKA \ " I spoke," etc. This story the Master told while dwelling in Jetavana, about Kokalika. During one rainy season the two Chief Disciples 2, desiring to leave the multitude and to dwell apart, took leave of the Master, and went into the kingdom where Kokalika was. They repaired to the house of Kokalika, and thus said to him " Brother Kokalika [243], since for us it is delightful to dwell : with you, and for you to dwell with us, we would abide here three months." " How," quoth the other, "will it be delightful for you to dwell with me?" They answered, "If you tell not a soul that the two Chief Disciples are dwelling here, we shall be happy, and that will be our delight in dwelling with you." "And how is it delightful for me to dwell with you?" "We will declare the Law to you three months in your house, and we will discourse to you, and that will be your delight in dwelling with us." " Dwell here, Brethren," quoth he, "so long as you will:" and he allotted a pleasant residence to them. There they dwelt in the fruition of the Attainments, and no man knew of their dwelling in that place. When they had thus past the rains they said to him, "Brother, now we have dwelt with you, and we will go to visit the Master," and asked his leave to go. He agreed, and went with them on the rounds for alms in a village over against the place where they were. After their meal the Elders departed from the village. Kokalika leaving them, turned back and said to the people, " Lay Brethren, you are like brute animals. Here the two Chief Disciples have been dwelling for three months in the monastery opposite, and you knew nothing of it: now they are gone." "Why did you not tell us, Sir?" the people asked. Then they took ghee and oil and simples, raiment and clothes, and approached the Elders, saluting them and saying, " Pardon us, Sirs we knew not you were ; the Chief Disciples, we have learnt it but to-day by the words of the reverend Brother Kokalika. Pray have compassion on us, and receive these simples and clothes." Kokalika went after the Elders with them, for he thought, " Frugal the Elders are, and content with little ; they will not accept these things, and then they will be given to me." But the Elders, because the gift was offered at the instigation of a Brother, neither accepted the things themselves nor had them given to Kokalika. The lay folk then said, " Sirs, if you will not accept these, come hither once again to bless us." The Elders promised, and proceeded to the Master's presence. Now Kokalika was angry, because the Elders neither accepted those things themselves, nor had them given to him. The Elders, however, having remained a short while with the Master, chose out each five hundred Brethren as their following, and with these thousand Brethren went on pilgrimage seeking alms, as far as Kokalika's country. The lay folk came out to meet them, and led them to the same monastery, and showed them great honour day by day. [244] Great was the store given them of clothes and of simples. Those Brethren who went out with the Elders dividing the garments gave of them to all the Brethren which had come, but to Kokalika gave none, neither did the Elders give him any. Kokalika getting no clothes began to abuse and revile the 1 See L. Feer in Journal Asiatique, ix. Ser., xi. 189 ff. Compare also Zeitschr. der deutsch. morg. Gesellschaft, xlvii. 86, on at? /idxatpav. Sariputta and Moggallana. Elders :"Sariputta and Moggallana are full of sinful desire ; they would not accept before what was offered them, but these things they do accept. There is no satisfying them, they have no regard for another." But the Elders, perceiving that the man was harbouring evil on their account, set out with their followers to depart nor would they return, not though the people begged them to stay ; yet a few days longer. Then a young Brother said: "Where shall the Elders stay, laymen ? Your own particular Elder does not wish them to stay here." Then the people went to Kokalika, and said, " Sir, we are told you do not wish the Elders to stay here. Go to ! Either appease them and bring them back, or away with you and live elsewhere !" In fear of the people this man went and made his request to the Elders. "Go back, Brother, answered the Elders, "we will not return." So he being unable to prevail upon them returned to the monastery. Then the lay brethren asked him whether the Elders had returned. "I could not persuade them to return," said he. "Why not, Brother?" they asked. And then they began to think it must be, no good Brethren would dwell there because the man lived in sin they must get rid of him. ; "Sir," they said, " do not stay here ; we have nothing here for you." Thus dishonoured by them, he took bowl and robe and went to Jetavana. After saluting the Master, he said, " Sir, Sariputta and Moggallana are full of sinful desire, they are in the power of sinful desires !" The Master replied, " Say not so, Kokalika let your heart, Kokalika, be in charity with Sariputta ; and Moggallana; learn that they are good Brethren." Kokalika said, "You believe in your two Chief Disciples, Sir I have seen it with my own eyes ; they ; have sinful desires, they have secrets within them, they are wicked men." So he said thrice (though the Master would have stayed him), then rose from his seat, and departed. Even as he went on his way there arose over all his body boils of the size of a mustard seed, grew and grew to the size of a ripe seed of the vilva tree 1 , burst, ran blood all over him. Groaning he fell by the gate of Jetavana, maddened with pain. A great cry arose, and reached even to Brahma's world "Kokalika has reviled the two Chief Disciples!" Then his spiritual teacher, the Brahma angel, Tudu by name, [245] learning the fact, came with the intent of appeasing the Elders, and said while poised in the air, "Kokalika, a cruel thing this you have done ; make your peace with the Chief Disciples." "Who are you, brother 1" the man asked. " Tudu Brahma is my name," said he. " Have you not been declared by the Blessed One," said the man, " one of those who return not 2 ? That word means that such come not back to this earth. You will become a goblin upon a dunghill " Thus he upbraided the great Brahma ! angel. And as he could not persuade the man to do as he advised, he replied to him, "May you be tormented according to your own word." Then he returned to his abode of bliss. And Kokalika dying was born again in the Lotus Hell 3 . That he had been born there the great and mighty Brahma Lord 4 told to the Tathagata, and the Master told it to the Brethren. In the Hall of Truth the Brethren talked of the man's wickedness " Brother, they say Kokalika reviled : Sariputta and Moggallana, and by the words of his own mouth came to the Lotus Hell." The Master came in, and said he, " What speak ye of, Brethren, as ye sit here?" They told him. Then he said, "This is not the first time, Brethren, that Kokalika was destroyed by his own word, and out of his own mouth was condemned to misery ; it was the same before." And he told them a story of the past. Aegle Marmelos. Anagami, those of the Third Path, who return not to be reborn on earth. 3 Not in Hardy's list of the chief Hells (Manual, p. 26); but there were 136 Qf them. Burnout gives it, Introd. p. 201. Sahampati; the meaning of the first part is unknown he is the chief of the Brahma ; Heaven, of which Tudu is an angel. Once upon a time, when Brahmadafcta was king of Benares, his chaplain was tawny-brown 1 and had lost all his teeth. His wife committed sin with another brahmin. This man was just like the other 2 The chaplain . tried times and again to restrain his wife, but could not. Then he thought, "This my enemy I cannot kill with my own hands, but I must devise some plan to kill him." So he came before the king, and said " O king, your city is the : chiefest city of all India, and you are the chiefest king : but chief king though you are, your southern gate is unlucky, and ill put together." "Well now, my teacher, what is to be done?" "You must bring good luck into it and set it right." "What is to be done?" "We must pull down the old door, get new and lucky timbers, do sacrifice to the beings that guard the city, and set up the new on a lucky conjunction of the stars." " So do, then," said the king. At that time, the Bodhisatta was a young man named Takkariya, [246] who was studying under this man. Now the chaplain caused the old gate to be pulled down, and the new was made ready ; which done, he went and said to the king, " The gate is ready, my lord : to-morrow is an auspicious conjunction ; before the morrow is over, we must do sacrifice and set up the new gate.'' " Well, my teacher, and what is necessary for the rite?" "My lord, a great gate is possessed and guarded by great spirits. A brahmin, tawny-brown and toothless, of pure blood on both sides, must be killed his flesh and blood ; must be offered in worship, and his body laid beneath, and the gate raised upon it. This will bring luck to you and your city 3 ." " Very well, my teacher, have such a brahmin slain, and set up the gate upon him." The chaplain was delighted. "To-morrow," said he, "I shall see the back of my enemy " Full of energy he returned to his home, but could ! not keep a still tongue in his head, and said quickly to his wife, "Ah, you foul hag, whom will you have now to take your pleasure with? Tomorrow I shall kill your leman and make sacrifice of him " " Why will ! you kill an innocent man ? " " The king has commanded me to slay and sacrifice a tawny-brown brahmin, and to set up the city gate upon him. Pingalo is not a proper name ; see p. 246. 6 (Pali). A full stop should be placed at va. As printed, this sentence is unintelligible. 3 Human sacrifice at the founding of a building, or the like, must have been common in ancient times, so persistent are the traditions about it. For India, see Crooke, Intr. to Pop. Eel. and F.-L. of N. India, p. 237 and Index. When the Hooghly Bridge was built in Calcutta, I remember how it was commonly said by the natives that the builders had immured many young children in the foundations. For Greece it is attested by modern folk-songs such as the Bridge of Arta (Passow, Garm. Pop. Gr. no. 512), and one which I lately wrote down in Cos from oral tradition (published in Folk-Lore for 1899). The sacrifice is meant to propitiate the spirits disturbed by the digging. See Bobertson Smith, 'Religion of the Semites, p. 158. Your leman is tawny-brown, and I mean to slay him for the sacrifice.'' She sent her paramour a message, saying, " They say the king wishes to slay a tawny- brown brahmin in sacrifice; if you would save your life, flee away in time, and with you all they who are like you." So the man did : the news spread abroad in the city, and all those in the whole city who were tawny-brown fled away. The chaplain, nothiug aware of his enemy's flight, went early next morning to the king, and said, " My lord, in such a place is a tawny-brown brahmin to be found; have him taken." The king sent some men for him, but they saw none, and returning informed the king that he was fled away. " Search elsewhere," said the king. [247] All over the city they searched, but found none. " Search quickly ! " said the king. " My lord," they replied, " except your chaplain there is no such other." " A chaplain," quoth he, "cannot be killed." "What do you say, my lord? According to the chaplain, if the gate is not set up to-day, the city will be in danger. When the chaplain explained the matter, he said that if we let this day go by, the auspicious moment will not come again until the end of a year. The city without a gate for a year, what a chance for our enemies Let ! us kill some one, and sacrifice by the aid of some other wise brahmin, and set up the gate." "But is there auother wise brahmin like my teacher?" " There is, my lord, his pupil, a young man named Takkariya make him ; your chaplain and do the lucky ceremony.'' The king sent for him, and did honour to him, and made him chaplain, and commanded to do as had been said. The young man went to the gate with a great crowd following. In the king's name they bound and brought the chaplain. The Great Being caused a pit to be dug in the place where the gate was to be set up, and a tent to be placed over it, and with his teacher entered into the tent. The teacher beholding the pit, and seeing no escape, said to the Great Being, " My aim had succeeded. Fool that I was, I could not keep a still tongue, but hastily told that wicked woman. I have slain myself with my own weapon." Then he recited the first stanza : " I spoke in folly, as a frog might call Upon a snake i' the forest so I fall : Into this pit, Takkariya 1 .How true, Words spoken out of season one must rue!" [248] Then the other addressing him, recited this stanza : " The man who out of season speaks, will go Like this to ruin, lamentation, woe : Here you should blame yourself, now you must have This delved pit, my teacher, for your grave." To these words he added yet this : " O teacher, not thou only, but The name here is feminine, as the scholiast notes without explanation. No. 481. 157 many another likewise, lias come to misery because he set not a watch upon his words." So saying, he told him a story of the past to prove it. Once upon a time, they say, there lived a courtesan in Benares named Kali, and she had a brother named Tundila. In one day Kali would earn a thousand pieces of money. Now Tundila was a debauchee, a drunkard, a gambler; she gave him money, and whatever he got he wasted. Do what she would to restrain him, restrain him she could not. One day he was beaten at hazard, and lost the very clothes he was clad in. Wrapping about him a rag of loin-cloth, he repaired to his sister's house. But command had been given by her to her serving-maids, [249] that if Tundila should come, they were to give him nothing, but to take him by the throat and cast him out. And so they did he stood by : the threshold, and made his moan. Now a certain rich merchant's son, who used constantly to give Kali a thousand pieces of money, on that day happened to see him, and says he, "Why are you weeping, Tundila !" 1 "Master," said he, "I have been beaten at the dice, and came to my sister; and the serving-maids took me by the throat and cast me out." "Well, stay here," quoth the other, "and I will speak to your sister." He entered the house, and said, "Your brother stands waiting, clad in a rag of loin-cloth. Why do you not give him something to wear?" " Indeed," she replied, " I will give nothing. If you are fond of him, give it yourself." Now in that house of ill fame the fashion was this : out of every thousand pieces of money received, five hundred were for the woman, five hundred were the price of clothes, perfumes and garlands; themselves in, the men who visited that house received garments to clothe and stayed the night there, then on the next day they put off the garments brought, and went their they had received, and put on those they had ways. On this occasion the merchant's son put on the garments provided for him, and gave his own clothes to Tundila. He put them on, and with But Kali ordered her women that loud shouts hastened to the tavern. next day, they should take away his when the young man should depart Accordingly, when he came forth, they ran up from this side clothes. clothes from him, and stript and that, like so many robbers, and took the " Thus they got rid of him. him naked, saying, " Now, young sir, be off ! Away he went naked the people made sport of him, and he was : ashamed, " It is my own doing, because I could not keep and lamented, saying, To make the Great Being recited the watch over my lips this clear, ! " third stanza "Why ask of Tundila how he should fare At Kalika his" sister's hands? now see! My clothes are gone, naked am I and bareto thee." 'Tis monstrous like what happened late [250] Another person relates this story. By carelessness of the goat- 158 The Jataka. Booh XIII. herds, two rains fell a-fighting on a pasture at Benares. As they were hard at it, a certain fork-tail thought to himself, " These two will crack their pollsand perish ; I must restrain them." So he tried to restrain them by calling out—" Uncle, don't fight " Not a word he got from ! them in the midst of the battle, mounting first on the back, then on the : head, he besought them to stop, but could do nothing. At last he cried, " Fight, then, but kill me first ! " and placed himself between the two heads. They went on butting away at each other. The bird was crushed as by a pounder, and came to destruction by his own act. To explain this other tale the Great Being repeated the fourth stanza "Between two fighting rams a fork-tail flew, Though in the fray he had no part nor share. The two rams' heads did crush him then and there. He in his fate was monstrous like to you!" Another. There was a tal-tree which the cowherds set great store by. The people of Benares seeing it sent a certain man up the tree to gather fruit. As he was throwing down the fruit, a black snake issuing forth from an anthill began to ascend the tree ; they who stood below tried to drive him off by striking at him with sticks and other things, but could not. Then they called out to the other, " A snake is climbing the tree ! " and he in terror uttered a loud cry. Those who stood below seized a stout cloth by the four corners, and bade him fall into the cloth. He let himself drop, and fell in the midst of the cloth between the four of them; swift as the wind he came, and the men could not hold him, [251] but jolled their four heads together and broke them, and so died. To explain this story the Great Being recited the fifth stanza "Four men, to save a fellow from his fate, Held the four corners of a cloth below. They all fell dead, each with a broken pate. These men were monstrous like to you, I trow." Others again tell this. Some goat-thieves who lived at Benares having stolen a she-goat one night, determined to make a meal in the forest to : prevent her bleating they muffled her snout and tied her up in a bamboo clump. Next day, on their way to kill her, they forgot the chopper. " Now we'll kill the goat, and cook her," said they ; " bring the chopper here!" But nobody had one. "Without a chopper," said they, "we cannot eat the beast, even if we kill her let her go this is due to some : ! merit of hers." So they let her go. Now it happened that a worker in bamboos, who had been there for a bundle of them, left a basket-maker's knife there hidden among the leaves, intending to use it when he came again. But the goat, thinking herself to be free, began playing about under the bamboo clump, and kicking with her hind legs made the knife drop. The thieves heard the sound of the falling knife, and on coming to No. 481. 159 find out what it was, saw it, to their great delight ; then they killed the goat, and ate her flesh'. Thus to explain how this she-goat was killed by her own act, the Great Being recited the sixth stanza "A she-goat, in a bamboo thicket bound, Frisking about, herself a knife had found. With that same knife they cut the creature's throat. It strikes me you are monstrous like that goat." [252] After recounting this, he explained, " But they who are moderate of speech, by watching their words have often been freed from the fate of death," and then told a story of fairies". A hunter, we are told, who lived in Benares, being once in the region of Himalaya, by some means or other captured a brace of supernatural beings, a nymph and her husband ; and them he took and presented to the king. The king had never seen such beings before. " Hunter," quoth "what kind of creatures are these !" Said the man, "My lord, these he, can sing with a honey- voice, they dance delightfully no men are able to : dance or sing as they can." The king bestowed a great reward on the hunter, and commanded the fairies to sing and dance. But they thought, "If we are not able to convey the full sense of our song, the song will be a failure, they will abuse and hurt us ; and then again, those who speak much speak falsely so for fear of some falsehood or other they neither : '' sang nor danced, for all the king begged them again and again. At last the king grew angry, and said, "Kill these creatures, and cook them, and serve them up to me." This command he delivered in the words of the seventh stanza "No gods are these nor heaven's musicianers 3 , Beasts brought by one who fain would fill his purse. So for my supper let them cook me one, And one for breakfast by the morrow's sun." Then the fairy-dame thought to herself, " Now the king is angry ; without doubt he will kill us. Now it is time to speak." And immediately she recited a stanza : "A hundred thousand ditties all sung wrong All are not worth a tithe of one good soog. To sing ill is a crime ; and this is why (Not out of folly) fairy would not try." Atf rip fuixatpav trapoipia iirl twv Kaxws n KaB' eavrHv iroioivruv , airb Itrroplas rot.airrir Koplvdiot Bvtrlav Te\ovrrcs "Bpa kviaitnav, rrj inrb Mridelas ldpvv8ela-ri Kal 'AKpala KaKovpJvy, dtya tJ Beif idvov. nvks Be twv ko/uit&vtwv pj.a9iarSiv Upvfav tt]v pidxatpav, Kal aiarirToiJ.ivuiv lirikeKfiaBai hSa aviBevTO, i) oXt, tois voalv avaiTKaktioaea. avtupyve, Kal air&v Srfaeytev, iavry di rijs a<payfp atria eybura. Zenobiue, Prov. rip ply trKrjif/iv Cent. i. 27. So Suidas. 2 kinnara. 3 gandhabbaputta. 160 The Jataha. Book XIII. [253] The king, pleased with the fairy, at once recited a stanza "She that hath spoken, let her go, that she The Himalaya hill again may see, But let them take and kill the other one, And for to-morrow's breakfast have him done." But the other fairy thought, '' If I hold my tongue, surely the king ; will kill me ; now is the time to speak " and then he recited another stanza " The kine depend upon the clouds 1 and men upon the kine, , And I, O king depend on thee, on me this wife of mine. ! Let one, before he seek the hills, the other's fate divine." When he had said this, he repeated a couple of stanzas, to make it clear, that they had been silent not from unwillingness to obey the king's word, but because they saw that speaking would be a mistake. "O monarchother peoples, other ways ! very hard to keep you clear of blame. 'Tis [254] The very thing which for the one wins praise, Another finds reproof for just the same. "Some one there is who each man foolish finds 2 ; Each by imagination different still All different, many men and many minds, No universal law is one man's will." Quoth the king, "He speaks the truth; 'tis a sapient fairy;" and much pleased he recited the last stanza " Silent they were, the fairy and his mate : And he who now did utter speech for fear, Unhurt, free, happy, let him go his gait. This is the speech brings good, as oft we hear." Then the king placed the two fairies in a golden cage, and sending for the huntsman, made him set them free in the same place where he had caught them. [255]The Great Being added, " See, my teacher In this manner the ! fairies kept watch on their words,and by speaking at the right time were set free for their well speaking but you by your ill speaking have come ; to great misery." Then after showing him this parallel, he comforted him, saying, "Fear not, my teacher; I will save your life." "Is there indeed a way," asked the other, " how you can save me t " He replied, " It is not yet the proper conjunction of the planets." He let the day go by, and in Because their food (grass etc.) depends on rain. * Beading paracitte: "everybody is foolish in some other man's opinion." In line 2, there may be a pun on citto (various) "all the world becomes different through : the power of thought." the middle watch of the night brought thither a dead goat. " Go when you will, brahmin, and live," said he, then let him go and never a soul the wiser. And he did sacrifice with the flesh of the goat, and set up the gate upon it. When the Master had ended this discourse, he said "This is not the first : time, Brethren, that Kokalika was destroyed by his own words, but it was the same before;" after which he identified the Birth: "At that time Kokalika was the tawny-brown man, and I myself was the wise Takkariya."

"I bring you tidings," etc. This story the Master told while dwelling in the Bamboo-grove, about Devadatta. One might say to him, " The Master is most useful to you, friend Devadatta. You received holy orders from the Tathagata, from him you learnt the Three Baskets, you obtained gifts and honour." When such things were said, it is credibly reported he would reply, " No, friend the ; Master has done me no good, not so much as a blade of grass is worth. Of myself I received holy orders, myself I learned the Three Baskets, by myself I gained gifts and honour." In the Hall of Truth the Brethren talked of all this : " Ungrateful is Devadatta, my friend, and forgets a kindness done." The Master came in, and would know what they talked of sitting there. They told him. Said he, " It is not now the first time, Brethren, that Devadatta is ungrateful, but ungrateful he was before and in days long gone by his life was saved by me, ; yet he knew not the greatness of my merit." So saying, he told a story of the past. Once upon a time, when Brahmadatta was king of Benares, a great merchant who possessed a fortune" of eighty crores, had a son born to him; and he gave him the name of Maha-dhanaka, or Moneyman. But never a thing he taught him ; for said he, " My son will find study a weariness of the flesh."Beyond singing and dancing, eating and feasting, the lad knew nothing. When he came of age, his parents provided him with a wife meet for him, and afterwards died. After their death, the youth surrounded by profligates, drunkards, and dicers, [256] spent all his substance with manner of waste and profusion. Then he borrowed all money, and could not repay it, and was dunned by his creditors. At last he thought, " What is my life to me 1 In this one existence I am as it were already changed into another being to die is better." Whereupon ; he said to his creditors, " Bring your bills, and come hither. I have a J. IV. 11 family treasure laid up and buried on the bank of the Ganges, and you shall have that.'' They went along with him. He made as though he were pointing out here and there the hiding place of his treasure (but all the while he intended to fall into the river and drown), and finally ran and threw himself into the Ganges. As the torrent bore him away, he cried aloud with a pitiful cry. Now at that time the Great Being had been born as a Deer, and having abandoned the herd, was dwelling near a bend of the river all by himself, in a clump of sal trees mixt with fair-flowering mangoes the skin : of his body was of the colour of a gold plate well burnished, forefeet and hindfeet seemed as it were covered with lac, his tail like the tail of a wild ox, the horns of him were as spirals of silver, eyes had he like bright polished gems, when he turned his mouth in any direction it seemed like a ball of red cloth. About midnight he heard this sad outcry, and thought, " I hear the voice of a man. While I live let him not die I will save his ! life for him." Arising from off his resting place in the bush, he went down to the river bank, and called out in a comfortable voice, " Ho man ! have no fear, I will save you alive.'' Then he cleft the current, and swam to him, and placed him upon his back, and bore him to the bank and to his own dwelling-place; where for two or three days he fed him with wild fruits'. After this he said to the man, "O man, I will now convey you out of this wood, and set you in the road to Benares, and you shall go in peace. But I pray you, be not led away by greed of gain to tell the king or some great man, that in such a place is a golden deer to be found." The man promised to observe his words; and the Great Being, having received his promise, took him upon his back and carried him to the road to Benares, and went his way. On the day when he reached Benares, the Queen Consort, whose name was Khema, saw at morning in a dream how a deer of golden colour preached the Law to her ; [257] and she thought, " If there were no such creature as this, I should not have seen him in my dream. Surely there must be such a one; I will announce it to the king." Then she went to the king, and said, " Great king I am anxious to ! hear the discourse of a golden deer. If I may, I shall live, but if not there is no living for me." The king comforted her, saying, "If such a creature exists in the world of men, you shall have it." Then he sent for the brahmins, and put the question — "Are there such things as goldcoloured deer ? " " Yes, there are, my lord." The king laid upon the back of an elephant richly caparisoned a purse of a thousand pieces of money enclosed within a casket of gold whoso should bring word of a golden : deer, the king was willing to give him the purse with a thousand pieces, Bead phalaphalani. No. 482. 163 the casket of gold, and that elephant withal or a better. He caused a stanza to be engraved upon a tablet of gold, and delivered this to one of his court, bidding him cry the stanza in his name among all the townsfolk. Then he recited that stanza which comes first in this Birth : " Who brings me tidings of that deer, choicest of all the breed ? Fair women and a village choice who wins him for his meed?" The courtier took the golden plate, and caused it to be proclaimed throughout all the city. Just then this young merchant's son was entering Benares and on hearing the proclamation, he approached the courtier, ; and said, " I can bring the king news of such a deer take me into his ; presence." The courtier dismounted from his elephant, and led him before the king, saying, " This man, my lord, says he can tell you tidings of the deer." Quoth the king, " Is this true, man 1 " He answered, " It is true, great king you shall give me that honour.'' And he recited the second ! stanza " I bring you tidings of that deer, choicest of all the breed : Fair women and a village choice then give me for my meed." The king was glad when he heard these words of the treacherous friend. "Come now," said he, "where is this deer to be found?" "In such a place, my lord," he replied, and declared the way they should go. With a great following he made the traitor guide him to the place, and then he said, [258] "Order the army to halt." When the army was brought to a halt, he went on, pointing with his hand, " There is the golden deer, in that place yonder:" and he repeated the third stanza " Within yon clump of flowering sal and mango, where the ground Is all as red as cochineal, this deer is to be found." When the king heard these words, he said to his courtiers, " Suffer not the deer to escape, but with all speed set a circle about the grove, the men with their weapons in hand." They did so, and made an outcry. The king with a certain number of others was standing apart, and this man also stood not far off. The Great Being heard the sound, and thought he, "It is the sound of a great host, therefore I must beware of them'." He rose, and spying at all the company perceived the place where the king stood. "Where the king stands," thought he, "I shall be safe, and thither I must go ; " and he ran towards the king. When the king saw him coming, he said, " A creature strong as an elephant would throw , down everything in its path. I will put arrow to string and frighten the beast ; if he is for running I will shoot him and make him weak, that 1 may take him." Then stringing his bow, he stood facing the Bodhisatta. Beading purisabhayena, or omitting me (with this it would be "I must beware of that man"). 164 The Jataka. Book XIII. To explain this matter, the Master repeated a couple of stanzas : "Forward he went: the bow was bent, the arrow on the string 1 ; When thus from far the deer called out, as he beheld the king: " ' lord of charioteers, great king, stand still ! and do not wound Who brought the news to you, that here this deer was to be found ? [259] The king was enchanted with his honey-voice ; he let fall his bow, and stood still in reverence. And the Great Being came up to the king, and talked pleasantly with him, standing on one side. All the host also dropt their weapons, and came up and At that surrounded the king. moment the Great Being asked his question of the king with a sweet voice (it was like one tinkling a golden bell) : "Who brought the news to you, that here this deer was to be found?" Just then the wicked man came and stood within hearing. The king pointed him out, saying, closer, "There is he that informed me," and recited the sixth stanza "That sinful man, my worthy friend, that yonder stands his ground, He brought the news to me, that here the deer was to be found." On hearing this, the Great Being rebuked his treacherous friend, and addressing the king recited the seventh stanza "Upon the earth are many men, of whom the proverb's true: 'Twere better save a drowning log than such a one as you 2 ." When he heard this, the king repeated another stanza "Who is it you would blame in this, O deer? Is it some man, or is it beast or bird ? [260] I am possessed with an unbounded fear At this your human speech which late I heard." Hereupon the Great Being replied, " O great king, I blame no beast and I blame no bird, but a man : to explain which he repeated the ninth '' stanza " I saved him once, when like to drown On the swift swelling tide that bore him down And now I am in danger through it. Go with the wicked, and be sure you'll rue it." The king when he heard this was wroth with the man. "What?" quoth he, " not to recognise his merit after such a good service I will ! shoot him and kill him " ! He then repeated the tenth stanza : "This four-winged flyer I'll let fly, And pierce him to the heart ! So let him perish, The evil-doer in his treachery, Who for such kindness done no thanks did cherish ! This line is almost identical with iii. 274. 12 (p. 174, line 12 of this translation). These lines are found in vol. i. p. 326. 8 (i. 180 of this translation). No. 482. 165 Then the Great Being thought, " I would not have him perish on my account," and uttered the eleventh stanza : [261] " Shame on the fool, king, indeed ! But no good men approve a killing; Let the wretch go, and give his meed, All that you promised him fulfilling: And I will serve you at your need." The king was very glad to hear this, and lauding him, uttered the next stanza "Surely this deer is good indeed, To pay back ill for ill unwilling. Let the wretch go I give his meed, ! All that I promised him fulfilling. And you go where you will good speed — ! At this the Great Being said, " O mighty king, men say one thing with their lips, and do another ; " to expound which matter he recited two stanzas " The cry of jackals and of birds is understood with ease Yea, but the word of men, king, is harder far than these. " A man may think, ' This is my friend, my comrade, of my kin ; But friendship goes, and often hate and enmity begin 1 ." When the king heard these words, he answered, " O king of the deer do not suppose that I am one of that kind ; for I will not deny the boon I have promised you, not even if I lose my kingdom for it. [262] Trust me.'' And he gave him choice of a boon. The Great Being accepted this boon at his hands, and chose this That all creatures, beginning with him- : self, This boon the king granted, and then should be free from danger. took him back to the city of Benares, and having adorned and decorated the city, and the Great Being also, caused him to discourse to the queen his wife. The Great Being discoursed to the queen, and afterwards to the king and all his court, in a human voice sweet as honey ; he admonished the king to hold fast by the Ten Virtues of Kings, and he comforted the great multitude, and then returned to the woodland, where he dwelt among a herd of deer. The king sent a drum beating about the city, with this proclamation " I give protection to all creatures " From that time onwards no one ! durst so much as raise hand against beast or bird. Herds of deer devoured the crops of mankind, and no one was able to drive them away. A crowd assembled in the king's courtyard, and complained. : These lines have been used before : pages 135 and 141. 166 The Jatqka. Book XIII. To make this clear, the Master repeated the following stanza : "The country-folk and townsfolk all straight to the king they went: 'The deer are eating up our crops: this let the king prevent!'" Hearing this, the king recited a couple of stanzas : " Be it the people's wish or no, e'en if my kingdom cease, I cannot wrong the deer, to whom I promised life and peace. "The people may desert me all, my royal power may die, The boon I gave that royal deer I never will deny." The people listened to the king's words, and finding themselves unable to say anything, departed. This saying was spread abroad. The Great Being heard of it, and assembling all the deer, laid his bidding on them "From this time forward you must not devour the crops of men." [263] He then sent a message to men, that each should set up a placard on his own lands. The men did so ; and at that sign even to this day the deer do not devour the crops. When the Master had ended this discourse, he said, " This is not the first time, Brethren, that Devadatta has been ungrateful;" and then he identified the Birth " At that time, Devadatta was the merchant's son, Ananda was the : king, and I myself was the deer."

SARABHA-MIGA-JATAKA \ " Toil on, man,'' etc. — This story the Master told while dwelling in Jetavana, to explain fully a question concisely put by himself to the Commander of the Faith. At that time the Master put a question concisely to that Elder. This is the full story, put briefly, of the descent from the world of gods. When the Reverend Pindola-Bharadvaja had by his supernatural power gained the sandal-wood bowl in the presence of the great merchant of Rajagaha 2 the , Master forbade the Brethren to use their miraculous powers. Cf. Jayaddlsa Jataka, no. 513, vol. v. The story is told in Culla-vagga, v. 8 (Vinaya Texts, in. p. 78, in the Sacred Books of the East). The setthi had placed a sandal- wood bowl on a high pole, and challenged any holy person to get it down. Pindola rose in the air by magic power and took it. For this he was blamed by the Master, as having used his great gift for an unworthy end. No. 483. 167 Then the schismatics thought, " The ascetic Gotama has forbidden the use of miraculous power now he will do no miracle himself." Their disciples were : disturbed, and said to the schismatics, " Whydidn't you take the bowl by your supernatural power ? " They replied " This is no hard thing for us, friend. But : we think, Who will display before the laity his own fine and subtile powers for the sake of a paltry wooden bowl? and so we did not take it. The ascetics of the Sakya class took it, and showed their supernatural power for sheer foolish greed. Do not imagine it is any trouble to us to work miracles. Suppose we leave out of consideration the disciples of Gotama the ascetic if we like, we : too will show our supernatural powers with the ascetic Gotama himself if the : ascetic Gotama works one miracle, we will work one twice as good." The Brethren who heard this told the Blessed One of it " Sir, the schis- : matics say they will work a miracle." Said the Master, "Let them do it, Brethren I will do the like." ; Bimbisara, hearing this, went and asked the Blessed One: "Will you work a miracle, Sir?" "Yes, O king." "Was there not a command given on this matter, Sir?" "The command, O king, was given to my disciples; there is no command which can rule the Buddhas. [264] When the flowers and fruit in your park are forbidden to others, the same rule does not apply to you." "Then where will you work this miracle, Sir?" "At Savatthi, under a knot-mango tree." "What have I to do, then?" " Nothing, Sire." Next day, after breaking his fast, the Master went to seek alms. " Whither goes the Master?" asked the people. The Brethren answered to them, "At the gate of the city of Savatthi, beneath a knot-mango tree, he is to work a twofold miracle to the confounding of the schismatics." The crowd said, "This miracle will be what they call a masterpiece; we will go see it:" leaving the doors of their houses, they went along with the Master. Some of the schismatics also followed the Master, with their disciples: "We too," they said, "will work a miracle, in the place where the ascetic Gotama shall work his." By and bye the Master arrived at Savatthi. The king asked him, "Is it true, Sir, you are about to work a miracle, as they say?" "Yes, it is true," he said. " When ? " asked the king. " On the seventh day from now, at the full moon of the month of June." "Shall I set up a pavilion, Sir?" "Peace, great king: in the place where I shall work my miracle Sakka will set up a pavilion of jewels twelve leagues in compass." "Shall I proclaim this thing through the city, Sir?" "Proclaim it, O king." The king sent forth the Crier of the Truth on an elephant richly caparisoned, to proclaim thus: " News the Master is about to perform a miracle, for the confounding of the ! schismatics, at the Gate of Savatthi, under a knot-mango tree, seven da,ys from now!" Each day was this proclamation made. When the schismatics heard this news, that the miracle will be done under a knot-mango tree, they had all the mango trees near to Savatthi cut down, paying the owners for them. On the night of the full moon the Crier of the Truth made proclamation, "This day 2 in the morning the miracle will take place." By the power of the gods it was as though all India was at the door and heard the proclamation whosoever had it in his heart to go, they all beheld themselves at Savatthi: for twelve leagues the crowd extended. Early in the morning the Master went on his rounds seeking alms. The king's gardener, Ganda or Knot by name, was just taking to the king a fine ripe mango fruit ; thoroughly ripe, big as a bushel, when he espied the Master at the city gate. "This fruit is worthy of the Master," said he, and gave it to him. The Master took it, and sitting down then and there on one side, ate the fruit. When it was eaten, he said, "Ananda, give the gardener this stone to plant here on the spot; [265] this shall be the knot-mango tree." The Elder did so. The gardener dug a hole in the earth, and planted it. On the Beading varitam. The Eastern day is reckoned from sunset to sunset. instant the stone burst, roots sprouted forth, up uprang a red shoot tall as a plough-pole even as the crowd starod it grow into a mango tree of a hundred ; cubits, with a trunk fifty cubits and branches of fifty cubits in height; at the same time flowers bloomed, fruit ripened the tree stood filling the sky, covered ; with bees, loaden with golden fruit; when the wind blew on it, sweet fruits fell; then the Brethren came up and ate of the fruit, and retired. In the evening time the king of the gods, reflecting, perceived that it was a task laid on him to make a pavilion of the seven precious things. So he sent Vissakamma, and caused him to make a pavilion of the sevenprecious things, twelve leagues in compass, covered all over with blue lotus. Thus the gods of ten thousand spheres were gathered together. The Master, having for the confounding of the schismatics performed a twofold miracle passing marvellous among his disciples, caused faith to spring up in multitudes, then arose and sitting iu the Buddha's seat, declared the Law. Twenty crores of beings drank of the waters of life. Then, meditating to see whither it was that former Buddhas went when they had done a miracle, and perceiving that it was to tho Hen veu of the Thirty-three, up he roso from the Buddha's seat, the right foot he placed on tho top of Mount Yugandhara 1 , and with his left strode to the peak of Sineru, ho began the season of rains under the great Coral Tree 2 seated upon the yellow-stone throne ; for the space of three months he discoursed upon transcendental doctrine to the gods.1 The people knew not the place whither the Master had gone; they looked, and s;iid, " Lot us go home," and abode in that place during the rainy season. When the teuton season was near to its end, ana the feast was at hand, the great Rider Moggalluna went and announced it to the Blessed One. Thereupon the Master asked him, "Where is Sariputta now!" "He, Sir, after the tuiraelo whieh delighted him, remained with five hundred Brethren in the city of Samkassa. and is there still." "Moggallana, on the seventh day from now 1 sh.Ul descend by the gate of Sanikassa. Let those who desire to behold the Tathagata assemble in the city of Samkassa." The Elder assented, went and told the people: the whole company he transported from Savatthi to Samkassa, a distance of thirty leagues, m the twinkling of an eye. Lent over, and the feast celebrated, the Master told king Sakka ;iut he was about to return to the world of men. Then Sakka sent for Vissakamma, and said to hiui, " Make a stairway for the lUsabala to descend into the world of men." He placed the head of the stairway upon the peak of S-_^erc and the foot of it by the gate of Samkassa, and between he ciade :iree descents side by side: one of gems, one of silver, and one of p.>Id: [-*>T the Jwissrade and cornice were of the seven chit'.ps of price. The Master, ^aav»r:; performed a miracle for the wvKd > emancipation, descended by zae midn^.s; stair made out of awus. Sakk* earned the bowl and robe/Suvam* a yakfs-tatl &n, Brahma Lord of ai'. lvtu«rs bore a sunshade, and the de.::-> of ten feoostrd spheres did worsi-.tp with divine garlands and perrimes. When the Mister stood at the foot of the staircase, tirst Elder Sir.p'.;::a .->•.» him gr eeting, afterwards the rest of the company. Amidst this assembly the Master ii.;CiC:. "M:gr*Qan* has been shown to iv^ses^ supernatural power, Upali as one »i: > ^'rswi *_a. the sacred law, bat the quality of nigh wisdom possessed by Sariputta *ils ~-:z Veea sbjwn. Save iad eivej't me, no o:'aer }>ocssesses wisdom so fuli and wiiifi li i; is: I witt make i kvown the cl v;.il'.ty if his wisdom." Fir?-: of all he issric a ';ascoii which, is pus to ruuwry verst. i s, and the ordinary vtrsco answered fe. Then he asked • a vfuc*-- .(. w.:ii*i: the scope of :c se of tie Flrss Jfattt, ani life the* s£ the - e"rs: Path »;•.>» erwd, but the '-o.iu.iary folk htt wcdfci «f n. la the same way he .isiivi «|-.;es;vj«* in turu within the so.te gf b& s<= <rf zhs >econd and ' Xtnurt M«u or Sizwm. the Indian Olympus, is i iimr—id Jy sfen cue . - t balls, the utaenmoet of wnkn is Tngandhara. * IW tne aajued s the ErTthwua Indies ; a great one grew hi ladra", SeveL * V No. 483. 169 Third Paths, of the Saints, of the Chief Disciples ; and in each case those who were below each grade in turn were unable to answer, but they who were above could answer. Then he put a question within the power of Sariputta, and this the Elder could answer, but the others not so. The people asked, " Who is this Elder who answered the Master ? " They were told, it was the Captain of the Faith, and Sariputta was his name. "Ah, great is his wisdom!" they said. Ever afterwards the quality of the Elder's great wisdom was known to men and to gods. Then the Master said to him, "Some have probations yet to pass, and some have reached the goal: Their different deportments say, for thou dost know the whole 1 ." Having thus asked a question which comes within a Buddha's scope, he added, "Here is a point put with brevity, Sariputta; what is the meaning of the matter in all its bearings ? " The Elder considered the problem. Thought he, " The Master asks of the proper deportment with which the Brethren attain progress, both those who are in the lower Paths and those who are Saints As to the general question, he had no doubt. But then he considered, "The proper manner of deportment may be described in many ways of speaking according to the essential elements of being 2 , and so forth from that beginning; now in what fashion can I hit the Master's meaning ?" He was doubtful about the meaning. The Master thought, " Sariputta has no doubt of the general question, but doubts what particular side of it I have in view. If I give no clue, he will never be able to answer, so a clue [267] I will give him." This clue he gave by saying, "See here, Sariputta: you grant this to be true?" (mentioning some point). Sariputta granted the point. The hint thus given, he knew that Sariputta had taken his meaning, and would answer fully, starting from the very elements of being. Then the question stood out clear before the Elder, as with a hundred hints, nay, a thousand and he, at the Master's hint given, answered the question which belonged to a Buddha's scope. The Master declared the Law to this company which covered twelve leagues of ground thirty crores of beings drank of the waters of life. : The company was dismissed, and the Master, going on pilgrimage for alms, came by and bye to Savatthi. Next day, after seeking alms in Savatthi, he came back from his rounds, and told the Brethren of their duty, and entered his Perfumed Chamber. At evening time, the Brethren talked of the high worth of " Great in wisdom, Sirs, is Sarithe Elder as they sat in the Hall of Truth. putta he has wisdom wide, wisdom swift, wisdom sharp, wisdom keen. The ; Master put a question in brief, and he answered it fully at large." The Master " This entering asked what they talked of as they sat there. They told him. is not the first time, Brethren," said he, "that he answered at large a question briefly put, but he has done so before " and he told them a story of the ; past. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta lived in the forest, having been bom as a stag. Now the king much delighted in hunting, and a mighty man was he : he reckoned no other man worthy of the name of man. One day as he went a-hunting he said to his courtiers, " Whoever lets a deer go by him, such and such shall be his punishment." They thought, " One may stand in the house and not find the granary - When a deer is put up, by hook or by crook 1 Samkhatadhamma seems to mean an araha or aseklia. 2 The five Khandhas. 3 Doubtless a proverb : one may miss the most obvious things. 170 The Jataka. Book XIII. we must drive him to the place where the king is." They made a pact among them to this effect, and posted the king at the end of the path. Then they surrounded a great covert and began to beat on the ground with cudgels and the like. The first to be put up was our stag. Thrice he wont round the thicket, looking for a chance of escape on all other sides : he saw men standing without a break, arm jostling arm and bow bow only where the king was could he see a chance. [268] With eyes glaring, he rushed at the king, dazzling him as though he cast sand in his eyes. Quickly the king saw him, shot an arrow, and missed. You must know these deer are clever to keep clear of arrows. When the shafts come straight at them, the deer standstill and let them fly; let them come from behind, the deer outfly them faster; if they fall from above, they bend the back ; from the side, they swerve a little if the shafts are ; aimed at the belly, they roll right over, and when they have gone by, off go the deer swift as a cloud which the wind scatters. Thus the king, when he saw this stag roll over, thought he was hit and gave the halloa. Up rose the stag, swift as the wind he was off, breaking the circle of men. The courtiers on both sides who saw the stag get away collected together, and asked, " Whose post did the stag make for 1 " " The king's !" " But the king is shouting, I've hit him What has he hit 1 Our king has ! missed, I tell you He has hit the ground !" Thus they made sport of ! the king, and no stint. " These fellows are laughing at me," thought the king ; " they know not my measure.'' Then girding up his loins, on foot, and sword in hand, he set off at speed crying, "I will catch the stag!" He kept him in sight and chased him for three leagues. The stag plunged into the forest, in plunged the king also. Now in the stag's way was a pit, a great hole where a tree had rotted away, sixty cubits deep, and full of water to a depth of thirty cubits, yet covered over with weeds. The stag sniffed the smell of the water, and perceiving that it was a pit, swerved aside somewhat from his course. But the king went straight on, and fell in. The stag, no longer hearing the sound of his footsteps, turned him about; and seeing no man, understood that he must have fallen into the pit. So he went and looked, and saw him in dire straits, struggling in the deep water ; for the evil he had done the stag bore no malice, [269] pitifully thought, " Let not the king perish before my eyes I will set but : him free from this distress." Standing upon the edge of the pit, he cried out, " Fear nothing, king, for I will deliver you from your distress." Then with an effort, as earnest as though he would save his own beloved son, he supported himself upon the rock and that ; king who had come after in depth, him to slay, him he drew up from out of the pit, sixty cubits forth from and comforted him, and set him upon his own back, and led him Then he admonished the forest, and set him down not far from his army. the king, and established him in the Five Virtues. But the king could No. 483. 171 not leave the Great Being, but said to him : " My lord king of the stags, come with me to Benares, for I give thee the lordship over Benares, a city that spreads over twelve leagues, that you may rule over it." But he said, " Great king, I am one of the animals, and I want no kingdom. If you have any care for me, keep the good precepts I have taught you, and teach your subjects to keep them too." With this advice, he returned into the forest. And the king returned to his army, and as he remembered the noble qualities of the stag his eyes filled with tears. Surrounded by a division of his army, he went through the city, while the drum of the Law was beat, and caused this proclamation to be made " From this day forward, let all the dwellers in this city observe the five virtues." But he told no one of the kindness done to him by the Great Being. After eating many choice meats, in the evening time, he reclined upon his gorgeous couch, and at daybreak remembering the noble qualities of the Great Being, he rose up and sat on the couch cross-legged, and with heart full of joy chanted his aspirations in six stanzas " Hope on O man, if thou be wise, nor let thy courage tire : Myself I see, who now have won the goal of my desire l . " Hope on O man, if thou be wise, tire not though harassed sore Myself I see, who from the waves have fought my way ashore " Toil on man, if thou be wise, nor let thy courage tire : Myself I see, who now have won the goal of my desire. " Toil on O man, if thou be wise, tire not though harassed sore : Myself I see, who from the waves have fought my way ashore. "He that is wise, though overcome with pain, Would never cease to hope for bliss again. [270] Many are men's feelings, both of joy and woe They think not of it, yet to death they go." " That comes to pass which is not thought ; and that is thought of, fails For man or woman's happiness not thought alone avails." As the king was in the act of chanting these lines, the sun uprose. His chaplain had come thus early to enquire after the king's welfare, and as he stood at the door he heard the sound of this chant, and thought to himself: "Yesterday the king went a-hunting. Doubtless he missed the stag, and being derided by his courtiers declared that he would catch and kill the quarry himself. Then no doubt he chased him, being pricked in his pride as a warrior, and fell into a sixty-cubit pit ; and the merciful stagmust have pulled him out without a thought of the king's offence against him. That is why the king is chanting this hymn, methinks." Thus the brahmin heard every word of the king's chant ; and that which The same stanza has occurred already in vol. i. p. 267 (i. 133 of this translation). The first line is found also in i. 450 (trans, i. 274). * The same stanza in i. 268 (trans, i. 133). fell out betwixt the king and the stag became clear as a face reflected in a well-polished mirror. He knocked at the door with his finger-tips. "Who is there?" the king asked. "It is I, my lord, your chaplain." " Come in, teacher,'' quoth the king, and opened the door. He entered, and prayed victory for the king, and stood on one side. Then he said, "0 great king I know what happened to you in the forest. As you chased ! a stag you fell into a pit, and the stag resting upon the stone sides of the pit , [271] drew you out of it. So you remembering his magnanimity chanted a hymn." Then he recited two stanzas: "The stag that on a mountain steep thy quarry was of late, He bravely gave thee life, for he was free from greed and hate. " Out of the horrid pit, out of death's jaws. Leaning upon a rock 1 (a friend at need) The great stag saved thee so thou saidst with cause, : His mind is far aloof from hate or greed." "What!" thought the king, on hearing this — "the man did not go a-hunting with me, yet he knows the whole matter ! How can he know it 1 I will ask him " • and he repeated the ninth stanza : " brahmin wast thou there upon that day ? ! Or from some other witness didst thou hear? The veil of passion thou hast rolled away : Thou seest all thy wisdom makes me fear." : But the brahmin said, "I am no Buddha all-knowing; only I overheard the hymn that you sang, without missing the meaning, and so the fact became clear before me." To explain which he repeated the tenth stanza : " lord of men ! I neither heard that thing, Xor was I there to see that day: [272] But from the verses thou didst sweetly sing Wise men can gather how the matter lay." The king was delighted, and gave him a rich present. From thenceforward the king was devoted to almsgiving and good deeds, and his people being also devoted to good deeds as they died went to swell the hosts of heaven. Now one day it happened that the king went into his park with the chaplain to shoot at a mark. At that period Sakka had been pondering whence came all the new sons and daughters of the gods, whom he beheld so numerous about him. Pondering, he perceived the whole story: how the king had been rescued from the pit by that stag, and how he had become how by the power of this king, multitudes did stablished in virtue, and good deeds and heaven was being filled and now the king had gone into ; his park to shoot at a mark. Then he also went thither, that with the This may mean "first trying his strength with a stone," as vol. v. pp. 68 and 70. So p. 170 above. No. 483. 173 voice of a lion he might proclaim the nobleness of the stag, and make known that himself was Sakka, and poised in the air might discourse on the Law, and declare the goodness of mercy and the Five Virtues, and then return. Now the king intending to shoot at his mark, strung a bow and fitted an arrow to the string. At that moment Sakka by his power made the stag to appear betwixt the king and the mark ; the king seeing it did not let fly. Then Sakka, entering into the body of the chaplain, repeated by him to the king the following stanza : " Thy shaft death to many a mighty thing is Why dost thou hold it quiet on the string? Let the shaft fly and kill the stag forthwith 'Tis meat for monarchs, most sapient king!" [273] Thereto the king answered in a stanza "I know it, brahmin, no less sure than thou The stag is meat for warrior men, I vow, But I am grateful for a service done, And therefore hold my hand from killing now." Then Sakka repeated a couple of stanzas : '"Tis no stag, mighty monarch but a Titan is this thing, ! Thou art king of men; but kill it of the gods thou shalt be king. " But if thou hesitate, valiant king To kill the stag, because he is thy friend To death's cold river and to death's dread king 2 Thou and thy wife and children shall descend." At this the king repeated two stanzas " So be it to death's river and death's king : Send me, my wives and children, all my train Of friends and comrades; I'll not do this thing, And by my hand this stag shall not be slain. [274] " Once in a grisly forest full of dread That very stag saved me from hopeless woe. How can I wish my benefactor dead After such service done me long ago?" Then Sakka came forth from the chaplain's body, and put on his own shape, and poised in the air recited a couple of stanzas which showed forth the noble worth of the king : " Live long on earth, true and faithful friend ! Comfort with truth and goodness this domain; Then hosts of maidens round thee shall attend While thou as Indra 3 mid the gods shalt reign. "From passion free, with ever-peaceful heart, When strangers crave, supply their weary need; As power is given thee, give, and play thy part 4 , Blameless, till heaven shall be thy final meed." Vetarani. 2 Yama. 8 Vaaavo. 4 bhutva, 'having eaten,' applied to time, means to 'pass': bhutva dvadasa vassani, Mah. 253. 174 The Jataka, Booh XIII. [275] Thus saying, Sakka king of the gods continued as follows: "I came hither to try you, king, and you have given me no hold. Only be vigilant." And with this advice he returned to his own place. When the Master had ended this discourse, he said : " This is not the first time, Brethren, that Sariputtaknew in detail what was said only in general terms but the same thing happened before." Then he identified the Birth ; " At that time Ananda was the king, Sariputta was the chaplain, and I myself the stag."

[276] " The crop of rice," etc. — This was a story the Master told while dwelling at Jetavana, about a Brother who supported his mother. The occasion will be explained in the Sama Birth 1 Then the Master sent for this Brother, and asked him, " Is what I hear true, Brother, that you support lay folks ? " " It is true, Sir." "Who are they?" "My mother and father, Sir." Said the Master, "Well done, Brother! Wise men of old, even when embodied as the lower animals, having been born as parrots even, when their parents grew old laid them in a nest and fed them with food which they brought in their own beaks." So saying, he told a story of the past. Once upon a time, a king named King Magadha reigned in Rajagaha. At that time there stood a brahmin village, named Salindiya, towards the north-east as you go out of the city. In this north-eastern district was property belonging to Magadha. There was a brahmin who lived in Salindiya, whose name was Kosiyagotta and he held an estate of one , thousand acres , where he grew rice. When the crop was standing, he made a stout fence, and gave the land in charge to his own men, to one fifty acres, to another sixty, and so he distributed among them some five hundred acres of his estate. [277] The other five hundred he delivered to a hired man for a wage, and the man made a hut there and dwelt there day and night. Now to the north-east of this estate was a certain great wood of silk-cotton trees growing upon the flat top of a hill, and in this , wood lived a great number of parrots. No. 540 ; vol. vi. 68 of the Pali text. '* One of the " Kausika (owl) or Vievamitra clan." 3 karisa. * simbali : Bombax Heptaphyllum. 176 The Jdtaka. Booh XIV. At that time the Bodhisatta was born among this flock of parrots, as the son of the king of the parrots. He grew up handsome and strong, big his body was as the nave of a cart-wheel. His father now grown old said to him, " I am able no longer to go far afield ; do you take care of this flock," and committed the lordship of it to his son. From the next day onwards he refused to permit his parents to go foraging ; but with the whole flock away he flew to the Himalaya hills, and after eating his fill of the clumps of rice that grew wild there, on his return brought food sufficient for his mother and father, and fed them with it. One day the parrots asked him a question. "Formerly," they said, " the rice was ripe by this time on the Magadha farm ; is it grown now or not?" "Go and see," he replied, and then sent two parrots to find out. The parrots departed, and alighted in the Magadha lands, in that part which was guarded by the hired man; rice they ate, and one head of rice they took back with them to their wood, and dropt it before the Great Being's feet, saying, " Such is the rice which grows there.'' He went next day to the farm, and alighted, with all his flock. The man ran this way and that, trying to drive off the birds, but drive them away he could not. The rest of the parrots ate, and departed with empty beaks but the parrot ; king gathered together a quantity of rice, and brought it back to his parents. Next day the parrots ate the rice there again, and so afterwards. Then the man began to think, [278] " If these creatures go on eating for another few days, there will not be a bit left. The brahmin will have a price put on the rice, and fine me in the sum. I will go tell him." Taking a handful of rice, and a gift with it, he went to see the brahmin, and greeted him, and stood on one side. "Well, my good man," said the master, "is there a good crop of rice 1" "Yes, brahmin, there is," he replied, and repeated two stanzas "The crop of rice is very nice, but I would have you know, The parrots are devouring it, I cannot make them go. "There is one bird, of all the herd the finest, who first feeds, Then takes a bundle in his beak to meet his future needs." When the brahmin heard this, he conceived an affection for the parrot king. "My man," quoth he, "do you know how to set a snare?" " Yes, I know.'' The master then addressed him in this stanza : " Then set a snare of horse's hair that captured he may be And see thou take the bird alive and bring him here to me." The farm watchman was much pleased that no price had been put upon the rice, and no debt spoken of. He went straight and made a snare of horsehair. Then he found out when they were like to descend that day and spying out the place where the parrot king alighted, next day very early in the morning he made a cage about the size of a water-pot, and set the snare, and sat down in his hut looking for the parrots to come. The parrot king came amidst all his flock ; and he being by no means greedy, [279] came down in the same place as yesterday, with his foot right in the noose. When he fonnd his foot fast he thought, " Now if I cry out the cry of the captured, my kinsfolk will be so terrified, they will fly away foodless. I must endure until they have finished their food." When at last he perceived that they had taken their fill, being in fear of his life, he thrice cried the cry of the captured. All the birds flew off. Then the king of the parrots said, " All these my kith and kin, and not one to look back at me! What sin have I done?" And upbraiding them he uttered a stanza : "They ate, they drank, and now away they hasten every one, I only caught within a snare: what evil have I done?" The watchman heard the cry of the parrot king, and the sound of the other parrots flying through the air. " What is that ? " thought he. Up he got from his hut, and went to the place of his snare, and there he saw the king of the parrots. "The very bird I set the snare for is caught !" he He took the parrot out of the snare, and tied both his cried, in high delight. feet together, and making his way to Salindiya village, he delivered the bird to the brahmin. The brahmin in his strong affection for the Great Being, caught hold of him tight in both hands, and seating him on his hip, bespoke him in these two stanzas : "The bellies of all others are outbellied far by you : First a full meal, then off you fly with a good beak- full too ! "Have you a granary there to fill? or do you hate me sore? I ask it you, come tell me true —where do you put your store?" On hearing this, the parrot king answered, repeating in a human voice sweet as honey the seventh stanza : [280] "I hate thee not, Kosiya no granary I own; ! Once in my wood I pay a debt, and also grant a loan, And there I store a treasure up so be my answer known." : Then the brahmin asked him : "What is that loan the which you grant? what is the debt you pay? Tell me the treasure you store up, and then fly free away." To this request of the brahmin the parrot king made reply, explaining his intent in four stanzas : "My callow chicks, my tender brood, whose wings are still ungrown, Who shall support me by and bye to them I grant the loan. : "Then my old ancient parents, who far from youth's bounds are set, With that within my beak I bring, to them I pay my debt. " And other birds of helpless wing, and weak full many more, To these I give in charity this sages call my store. : "This is that loan the which I grant, this is the debt I pay, And this the treasure I store up now I have said my say." : J. iv. 12 178 The Jdtaha. Booh XIV. The brahmin was pleased when he heard this pious discourse from the Great Being; and he repeated two stanzas": " What noble principles of life how blessed is this bird ! ! From many men who live on earth such rules are never heard. [281] " Eat, eat your fill whereas you will, with all your kindred too And, parrot let us meet again I love the sight of you." ! : With these words, he looked upon the Great Being with a soft heart, as though it were his liefest son ; and loosing the bonds from his feet, he rubbed them with oil an hundred times refined, and seated him on a seat of honour, and gave him to eat sweetened corn upon a golden dish, and gave him sugar-water to drink. After this the king of the parrots warned the brahmin to be careful, reciting this stanza " Kosiya ! within thy dwelling here I had both food and drink and friendship dear. Give thou to those whose burden is laid down, Support thy parents when they old are grown." The brahmin then delighted in heart uttered his ecstasy in this stanza " Surely Luck's goddess came herself to-day When I set eyes upon this peerless bird ! I will do kindly deeds and never stay, Now that the parrot's sweet voice I have heard." But the Great Being refused to accept the thousand acres which the brahmin offered him, but took only eight acres.The brahmin set up boundary stones, and made over this property to him; and then, raising his hands to his head in reverence, he said, "Go in peace, my lord, and console your weeping parents," and then let him go. Much pleased, he took a head of rice, and carried it to his parents, and dropt it before them, saying, "Arise now, my dear parents!" They arose at his word, with blubbered faces. [282] Then flocks of parrots began together, asking, "How did you get free, my lord?" He told them the whole story from beginning to end. And Kosiya followed the advice of the king of the parrots, and distributed much alms to the righteous men, and ascetics, and brahmins. The last stanza was repeated by the Master explaining this : " This Kosiya with joy and great delight Common and plentiful made drink and food : With food and drink he satisfied aright Brahmins and holy men, himself all good." When the Master had ended this discourse, he said, " Thus, Brethren, to good." Then, support one's parents is the traditional way of the wise and declared the Truths, he identified the Birth -.—(now at the conclusion having of the Truths that Brother became established m the fruit of the lirst flock of parrots, two Path •)— " At that time the Buddha's followers were the of the king's family were the father and mother, Ohanna was the watchman, Ananda the brahmin, and I was myself the king of the parrots." 1 Beading katva for datva, whioh contradicts the context.

"'Tis passing away," etc. This is a story which the Master told, while dwelling in the banyan grove hard by Kapilapura about Rahula's mother when she was in the palace. _ This Birth must be told beginning from the Distant Epoch of the Buddha's existence 1 But the story of the Epochs, as far as the lion's roar of Kassapa 2 of Uruvela, in Latthivana 3 , the Bamboo Forest, has been told before in the Apannaka Birth*. Beginning from that point you will read in the Vessantara Birth 5 the continuation of it as far as to the coming to Kapilavatthu. The Master, seated in his father's house, during the meal, recounted the Mahadhammapala Birth 6 ; and after the meal was done he said, — "I will praise the noble qualities of Rahula's mother in her own house, by telling the Canda-Kinnara Birth." Then handing his bowl to the king, with the two Chief Disciples he passed over to the house of Rahula's mother. At that time there were forty thousand dancing girls who lived in her presence, and of them a thousand and ninety were maidens of the warrior caste. When the lady heard of the Tathagata's coming she bade all these put on yellow robes, and they did so. [283] The Master came and took his seat in a place which was assigned him. Then all the women cried out with one voice, and there was a great sound of lamentation. Rahula's mother having wept and so put away her grief, welcomed the Master, and sat down, with the deep reverence due to a king. Then the king began the tale of her goodness : "Listen to me, Sir; she heard that you wore yellow robes, and so she robed her in yellow that garlands and such things are to be given up, and lo she has ; given up garlands and sits upon the ground. When you entered upon the religious life she became a widow; and refused the gifts that other kings sent her. So faithful is her heart to you." Thus he told of her goodness in many different ways. The Master said, " It is no marvel, great king that now in my last ! existence the lady should love me, and should be of faithful heart and led by me alone. So also, even when born as an animal, she was faithful and mine alone." Then at the king's request he told a story of the past. Once upon a time when Brahmadatta was king in Benares the Great Being was born in the region of the Himalaya as a fairy 7 His wife was. The existence of the Buddha is divided into three periods: the Distant Epoch (durenidwnam), the Middle (avidwre") and the Near (santilte"). The Distant Epoch extends from the time when he fell at the feet of Dipankara to his birth in the city of ' the Tusita gods' (Jat. i. p. 47, Pah text) the Middle Epoch from that time until he : obtained Buddhahood (Jat. i. 76) the Near Epoch, until his death. See Bhys David's ; Buddhist Birth Stories, pp. 2, 58; Warren, Buddhism in Translations, pp. 38, 82. 2 One of three brahmin brothers living at Uruvela, converted by the Buddha. 3 Near Bajagaha Jat. i. 84 (Pali). : 4 No. 1. The Nidana-Katha is the Introduction to this Collection, not translated in this edition, but translated in Bhys David's Buddhist Birth Stories. 6 No. 547, vol. vi. p. 479. « No. 447, vol. iv. p. 50, Pali (p. 32 above). 7 Kinnara. 180 The Jataka. Book XIV. named Canda 1 . These two dwelt together on a silver mountain named Canda-pabbata, or the Mountain of the Moon.At that time the king of Benares had committed his government to his ministers, and all alone dressed in two yellow robes, and armed with the five weapons 2 he pro- , ceeded to the Himalayas. Whilst eating his venison he remembered where was a little stream, and began to climb the hill. Now the fairies that live on the Mountain of the Moon in the rainy season remain on the mountain, and come down only in the hot weather. At that time this fairy Canda, with his mate, came down and wandered about, anointing himself with perfumes, eating the pollen of flowers, clothing himself in flower-gauze for inner and outer garments, swinging in the creepers to amuse himself, singing songs in a He too came to this stream and at one halting-place he honey- voice. ; went down into it with his wife, scattering flowers about and playing in the water. Then they put on again their garments of flowers, and on a sandy spot white as a silver plate they spread a couch of flowers, and lay there. [284] Picking up a piece of bamboo, the male fairy began to play upon it, and sang with a honey-voice; while his mate waving her soft hands danced hard by and sang withal. The king caught the sound, and treading softly that his footsteps might not be heard, he approached, and stood watching the fairies in a secret place. He immediately fell in love with the female fairy. "I will shoot the husband," thought he, "and kill him, and I will live here with the wife." Then he shot the fairy Canda, who lamenting in his pain uttered four stanzas " 'Tis passing away, methinks, and my blood is flowing, flowing, I am losing my hold on life, O Canda! my breath is going! '"Tis sinking, I am in pain, my heart is burning, burning: But 'tis for thy sorrow, Canda, the heart within me is yearning. " As grass, as a tree I perish, as a waterless river I dry But 'tis for thy sorrow, Canda, my heart within me is yearning. " As rain on a lake at the mountain foot are the tears that fall from my eye : But 'tis for thy sorrow, Canda, my heart within me is yearning." Thus did the Great Being lament in four stanzas and lying upon his ; couch of flowers, he lost consciousness, and turned away. The king stood Being where he was. But the other fairy did not know that the Great intoxicated with was wounded, not even when he uttered his lament, being her own delight. [285] Seeing him lie there turned away and lifeless, she began to wonder what could be the matter with her lord. As she ex- wound, and amined him she saw the blood oozing from the mouth of the her beloved husband, she being unable to bear the great pain of sorrow for i Cando m. means the Moon. The tale seems to contain a nature myth. Sword, spear, bow, battle-axe, shield, No. 485. 181 cried out with a loud voice."The fairy must be dead," thought the king, and he came out and showed himself. When Canda, beheld him she thought, " This must be the brigand who has slain my dear husband ! and trembling she took to flight. Standing upon the hill-top she denounced the king in five stanzas "Yon evil prince—ah, woe is me! —my husband dear did wound, Who there beneath a woodland tree now lies upon the ground. " O prince the woe that wrings my heart may thy own mother pay, ! The woe that wrings my heart to see my fairy dead this day " Yea, prince the woe that wrings my heart may thy own wife repay, ! The woe that wrings my heart to see my fairy dead this day! "And may thy mother mourn her lord, and may she mourn her son, Who on my lord most innocent for lust this deed hast done. "And may thy wife look on and see the loss of lord and son, For thou upon my harmless lord for lust this deed hast done." When she had thus made her moan in these five stanzas, standing upon the mountain top the king comforted her by another stanza : "Weep not nor grieve: the woodland dark has blinded you, I ween: A royal house shall honour thee, and thou shalt be my queen." [286] "What is this word thou hast said?" cried Canda, when she heard it ; and loud as a lion's roar she declaimed the next stanza "No! I will surely slay myself! thine I will never be, Who slew my husband innocent and all for lust for me." When he heard this his passion left him, and he recited another stanza " Live if thou wilt, timid one to Himalaya go ! Creatures that feed on shrub and tree 1 the woodland love, I know." With these words he departed indifferent. Canda, so soon as she knew him gone came up and, embracing the Great Being took him up to the hill-top, and laid him on the flat land there placing his head on her lap, : she made her moan in twelve stanzas "Here in the hills and mountain caves, in many a glen and grot, What shall I do, fairy mine! now that I see thee not? " The wild beasts range, the leaves are spread on many a lovely spot What shall I do, O fairy mine, now that I see thee not? "The wild beasts range, sweet flowers are spread on many a lovely spot: What shall I do, fairy mine, now that I see thee not? [287] "Clear run the rivers down the hills, with flowers all overgrown: What shall I do, fairy mine, now thou hast left me lone? " Blue are the Himalaya hills, most fair they are to see : What shall I do, fairy mine, now I behold not thee? Two are named, Corypha Taliera and Tabernaemontana Goronaria. 182 The Jataka. Book XIV. " Gold tips the Himalaya hills, most fair they are to see What shall I do, fairy mine, now I behold not thee? "The Himalaya hills glow red, most fair they are to see: What shall I do, fairy mine, now I behold not thee? " Sharp are the Himalaya peaks, they are most fair to see What shall I do, O fairy mine, now I behold not thee? "White gleam the Himalaya peaks, they are most fair to see: What shall I do, fairy mine, now I behold not thee? " The Himalaya rainbow-hued, most fair it is to see What shall I do, O fairy mine, now I behold not thee? "Hill Fragrant 1 is to goblins dear; plants cover every spot What shall I do, fairy mine, now that I see thee not? " The fairies love the Fragrant Hill, plants cover every spot What shall I do, O fairy mine, now that I see thee not?" So did she make her moan; and putting the hand of the Great Being on her breast she felt that it still was warm. "Canda lives yet!" she thought: " I will taunt the gods 2 until I bring him to life again!" Then she cried aloud, taunting them, "Are there none who govern the world? [288] are they on a journey ? or peradventure they are dead, and therefore save not my dear husband " By the power of her pain Sakka's throne became ! hot. Pondering he perceived the cause ; in the form of a brahmin he approached, and from a water-pot took water and sprinkled the Great Being with it. On the instant the poison ceased to act, his colour returned, he knew not so much as the place where the wound had been : the Great Being stood up quite well. Canda seeing her well-beloved husband to be whole, in joy fell at the feet of Sakka, and sang his praise in the following stanza " Praise, holy brahmin who didst give unto a hapless wife ! Her well-loved husband, sprinkling him with the elixir of life !" Sakka then gave this advice: " Prom this time forth go not down from the Mountain of the Moon among the paths of men, but abide here." Twice he repeated this, and then returned to his own place. And Canda said to her husband, " Why stay here in danger, my lord? come, let us go to the Mountain of the Moon,'' reciting the last stanza : " To the mountain let us go, Where the lovely rivers flow, Rivers all o'ergrown with flowers: There for ever, while the breeze Whispers in a thousand trees, Charm with talk the happy hours." When the Master had ended this discourse, he said "Not now only, but long : ago as now, she was devoted and faithful of heart to me." Then he identified the Birth " At that time Anuruddha was the king, Rahula's mother was Canda, and : I myself was the fairy." Gandha-madana. 2 Ujjhdnakammam katva, i.e. by 'provoking' Sakka to help. The reader will be struck with the resemblance of Elijah's taunts, 1 Kings xviii. 27 : ' Cry aloud, for he is a god ; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked.' No. 486. . 183

"The country churls," etc. This story the Master told while dwelling at Jetavana, about Mitta-gandhaka, a lay Brother. [289] This man, they say, the qffspring of a decayed family at Savatthi, sent a companion to offer marriage to a young gentlewoman. The question was asked, " Has he friend or comrade who can dispose of any matter that needs looking to?" Reply was made, "No, there was none." "Then he must make some friends first," they said to him. The man followed this advice, and struck up a friendship with the four gatekeepers. After this he made friends by degrees with the town warders, the astrologers, the nobles of the court, even with the commander-in-chief and the viceroy; and by association with them he became the king's friend, and after that a friend of the eighty chief Elders, and through Elder Ananda, with the Tathagata himself. Then the Master established his family in the Refuges and the Virtues, the king gave him high place, and he was known as Mitta-gandhaka, the " man of many friends 1 ." The king bestowed a great house upon him, and caused his nuptial feast to be celebrated, and a world of people from the king downwards sent him gifts. Then his wife received a present sent by the king, and the viceroy's present sent by the viceroy, and the present of the commander-in-chief, and so forth, having all the people of the city bound to her. On the seventh day, with great ceremony the Dasabala was invited by the newly married pair, great gifts were bestowed on the Buddha and his company to the number of five hundred at the end of the feast they received the Master's thanks and were both established in the fruit of the First Path. In the Hall of Truth all were talking about it. "Brethren, the layman Mitta-gandhaka followed his wife's advice, and by her means became a friend to every one, and received, great honour at the king's hand; and having become friends with the Master both husband and wife were established in the fruit of the First Path." The Master entering asked what they talked of. They told him. He said, " This is not the first time, Brethren, that this man has received great honour by reason of this woman. In days long gone by, when he was an animal, by her advice he made many friends, and was set free from anxiety on a son's behalf." So saying he told a story of the past. Once upon a time, when Brahmadatta was king of Benares, certain men of the marches used to make a settlement, wheresoever they could best find their food, dwelling in the forest, and killing for meat for themselves and their families the game which abounded there. [290] Not far from their village was a large natural lake, and upon its southward shore lived a Hawk, on the west a she-hawk ; on the north a Lion, king of the beasts ; on the east an Osprey, king of the birds in the middle dwelt a ; Tortoise on a small island. The Hawk asked the she-hawk to become his wife. She asked him, "Have you any friend?" "No, madam," he replied. "We must have some one who can defend us against any danger or trouble that may arise, and you must find some friends." " Whom shall 1 Literally ' binder of friends.' 184 The Jataka. Booh XIV. I make friends with 1 " " Why, with king Osprey who lives on the eastern shore, and with the Lion on the north, and with the Tortoise who dwells in the middle of this lake." He took her advice and did so. Then the two lived together (it should be said that on a little islet in the same lake grew a kadamba tree, surrounded by the water on all sides) in a nest which they made. Afterwards there were given to them two sons. One day, while the wings of the younglings were yet callow, some of the country folk went foraging through the woods all day and found nothing. Not wishing to return home empty-handed, they went down to the lake to catch a fish or a tortoise.They got on the island, and lay down beneath the kadamba tree and there being tormented by the bites of gnats and mosquitoes, to drive these away, they kindled a fire by rubbing sticks together, and made a smoke. The smoke rising annoyed the birds, and the young ones uttered a cry. "Tis the cry of birds!" said the country folk. "Up, make up the fire : we cannot lie here hungry, but before we lie down we will have a meal of fowls' flesh." They made the fire blaze, and built it up. But the mother bird hearing the sound, thought, " These men wish to eat our young ones. We made friends to save us from that danger. I will send my mate to the great Osprey.'' [291] Then she said, "Go, my husband, tell the Osprey of the danger which threatens our young," repeating this stanza "The country churls build fires upon the isle, To eat my young ones in a little while : Hawk to friend and comrade give the word, ! My children's danger tell to every bird ! The cock-bird flew at all speed to the place, and gave a cry to announce his arrival. Leave given, he came near to the Osprey, and made his greeting. "Why have you come?" asked the Osprey. Then the cock repeated the second stanza " winged fowl chiefest of birds art thou ! : So, Osprey king, I seek thy shelter now. Some country-folk a-hunting now are fain To eat my young be thou my joy again : ! " Fear not,'' said the Osprey to the Hawk, and consoling him he repeated the third stanza : "In season, out of season, wise men make Both friends and comrades for protection's sake : For thee, Hawk I will perform this deed ! ; The good must help each other at their need." [292] Then he went on to ask, "Have the churls climbed up the tree, my friend?" "They are not climbing yet; they are just piling wood on the fire." "Then you had better go quickly and comfort my No. 486. 185 friend your mate, and say I am coming." He did so. The Osprey went also, and from a place near to the kadamba tree he watched for the men to climb, sitting upon a tree-top. Just as one of the boors who was climbing the tree had come near to the nest, the Osprey dived into the lake, and from wings and beak sprinkled water over the burning brands, so that they were put out. Down came the men, and made another fire to cook the bird and its young when they climbed again, once more the ; Osprey demolished the fire. So whenever a fire was made, the bird put it out, and midnight came. The bird was much distressed the skin under : his stomach had become quite thin, his eyes were blood-shot. Seeing him, the hen-bird said to her mate, " My lord, the Osprey is tired out go and ; tell the Tortoise, that he may have a rest." When he heard this, the bird approaching the Osprey, addressed him in a stanza " Good help the good : the necessary deed Thou hast in pity done for us at need. Our young are safe, thou living have a care: Of thy own self, nor all thy strength outwear." On hearing these words, loud as a lion's roar he repeated the fifth stanza "While I am keeping guard about this tree, I care not if I lose my life for thee : So use the good thus friend will do for friend : : Yea, even if he perish at the end." [293] But the sixth stanza was repeated by the Master, in his Perfect Wisdom, as he praised the bird's goodness : "The egg-born bird that flies the air did a most painful work, The Osprey, guarding well the chicks before the midnight murk.' Then the Hawk said, " Rest awhile, friend Osprey," and then away to the Tortoise, whom he aroused. "What is your errand, friend?" asked the Tortoise. —"Such and such a danger has come upon us, and the royal Osprey has been labouring hard ever since the first watch, and is very weary ; that is why I have come to you." With these words he repeated the seventh stanza "Even they who fall through sin or evil deed May rise again if they get help in need. My young in danger, straight I fly to thee : dweller in the lake, come, succour me ! On hearing this the Tortoise repeated another stanza : "The good man to a man who is his friend, Both food and goods, even life itself, will lend. For thee, O Hawk I will perform this deed ! : The good must help each other at their need." 186 The Jataha. Booh XIV. His son, who lay not far off, hearing the words of his father thought, " I would not have my father troubled, but I will do my father's part," and therefore he repeated the ninth stanza : "Here at thy ease remain, O father mine, And I thy son will do this task of thine. [294] A son should serve a father, so 'tis best I'll save the Hawk his young ones in the nest." The father Tortoise addressed his son in a stanza : "So do the good, my son, and it is true That son for father service ought to do. Yet they may leave the Hawk's young brood alone, Perchance, if they see me so fully grown." With these words the Tortoise sent the Hawk away, adding, "Fear not, my friend, but go you before and I will come presently after." He dived into the water, collected some mud, and went to the island, quenched the flame, and lay still. Then the countrymen cried, "Why should we trouble about the young hawks ? Let us roll over this cursed 1 Tortoise, and kill him He will be enough for all." So they plucked some creepers ! and got some strings, but when they had made them fast in this place or that, and torn their clothes to strips for the purpose, they could not roll the Tortoise over. The Tortoise lugged them along with him and plunged in deep water. The men were so eager to get him that in they fell after splashed about, and scrambled out with a belly-full of water. "Just look," said they " half the night one Osprey kept putting out our fire, and now : this Tortoise has made us fall into the water, and swallow it, to our great discomfort. Well, we will light another fire, and at sunrise we will eat those young hawks." Then they began to make a fire. The hen-bird heard the noise they were making, and said, " My husband, sooner or later these men will devour our youug and depart you go and tell our friend : the Lion." [295] At once he went to the Lion, who asked him why he came at such an unseasonable hour. The bird told him all from the beginning, and repeated the eleventh stanza : "Mightiest of all the beasts, both beasts and men Fly to the strongest when beset with fear. My young ones are in danger ; help me then : Thou art our king, and therefore I am here." This said, the Lion repeated a stanza : " Yes, I will do this service, Hawk, for thee : Come, let us go and slay this gang of foes ! Surely the prudent, he who wisdom knows, Protector of a friend must try to be." Having thus spoken, he dismissed him, saying, " Now go, and comfort your young ones." Then he went forward, churning up the crystal water. Beading kala-. JSfo. 486. 18iT "When the churls perceived him approaching, they were frightened to death: "The Osprey," they cried, "put out our fire-brands; the Tortoise made us lose the clothes we had on but now we are done for. This : Lion will destroy us at once." They ran this way and that: when the Lion came to the foot of the tree, nothing could he see. [296] Then the Osprey, the Hawk, and the Tortoise came up, and accosted him. He told them the profitableness of friendship, and said, "From this time forth be careful never to break the bonds of friendship." "With this advice he departed :and they also went each to his own place. The hen-hawk looking upon her young, thought "Ah, through friends — have my young been given back to me " and as she rejoiced, she spoke to ! her mate, and recited six stanzas declaring the effect of friendship "Get friends, a houseful of them without fail, Get a great friend a blessing he'll be found x : : Vain strike the arrows on a coat of mail. And we rejoice, our younglings safe and sound. "By their own comrade's help, the friend who stayed to take their part, One chirps, the fledglings chirp reply, with notes that charm the heart. "The wise asks help at friend's or comrade's hand, Lives happy with his goods and brood of kind : So I, my mate, and young, together stand, Because our friend to pity was inclined. " A man needs king and warriors for protection : And these are his whose friendship is perfection : Thou cravest happiness he is famed and strong : He surely prospers to whom friends belong. " Even by the poor and weak, Hawk, good friends must needs be found See now by kindness we and ours each one are safe and sound. "The bird who wins a hero strong to play a friendly part, As thou and I are happy, Hawk, is happy in his heart." [297] So she declared the quality of friendship in six stanzas. And all this company of friends lived all their lives long without breaking the bond of friendship, and then passed away according to their deeds. The Master, having ended this discourse, said, "This is not the first time, Brethren, that he won to bliss by his wife's means it was the same before." ; With these words, he identified the Birth " At that time the married pair were : the pair of Hawks, Rahula was the young Tortoise, Moggallana was the old Tortoise, Sariputta the Osprey, and I was myself the Lion. 1 Beading sukhagamaya.

UddAlaka-jataka 1 " With uneleansed teeth," etc. — This story the Master told, while dwelling in Jetavana, about a dishonest man. This man, even though dedicate to the faith that leads to salvation, notwithstanding to gain life's necessaries fulfilled the threefold practice of knavery. The Brethren brought to light all the evil parts in the man as they conversed together in the Hall of Truth " Such a one, Brethren, : after he had dedicated himself to this great faith of Buddha which leads to salvation, yet lives in deceit " The Master came in, and would know what ! they talked of there. They told him. Said he, "This is not now the first time; he was deceitful before," and so saying he told a story of the past. [293] Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta was chaplain, and a wise, learned man was he. On a certain day, he went into his park to disport him, and seeing a beauteous light-skirts fell in love with her, and took up his abode with her. He got her with child, and when she perceived it she said to him : " Sir, I am with child ; when he is born, and I am to name him, I will give him his grandfather's name." But he thought, " It can never be that the name of a noble family should be given to a slave-girl's bastard." Then he said to her, " My dear, this tree here is called Uddala 2 and you may name the , child TJddalaka because he was conceived here." Then he gave her a sealring, and said, " If it be a girl use this to help bring her up but if a hoy, ; bring him to me when he grows up." In due time she brought forth a son, and named him TJddalaka. When he grew up, he asked his mother, "Mother, who is my father?" "The — chaplain, my boy."— "If that is so, I will learn the holy books."So receiving the ring from his mother, and a teacher's fee, he journeyed to Takkasila, and learnt there of a world-renowned teacher. In the course of his studies he saw a company of ascetics. "These must surely have the perfect knowledge," thought he, "I will learn of them." Accordingly he renounced the world, so eager he was for knowledge, and did menial service for them, begging them in return to teach him their own wisdom. So they taught him all they knew ; but among the whole five hundred of them not one there was outdid him in knowledge, he was the wisest of them all. Then they gathered together and appointed him to be their teacher. He Translated and discussed in Fiok, Sociale Oliederung zu Buddhas Ze.it, p. 13 foil. Compare No. 377 (iii. 153 of this translation). Cassia Fistula. said to them, "Venerable sirs, you always live in the woodland eating of fruits and roots ; why do you not go in the paths of men 1" " Sir," they said, " men are willing to give us gifts, but they make us show gratitude by declaring the law, they ask us questions : for fear of this we go not ever among them." He answered, " Sirs, if you have me, let a universal monarch ask questions, leave me to settle them, and fear nothing." So he went on pilgrimage with them, seeking alms, and at last came to Benares, [299] and stayed in the king's park. Next day, in company with them all, he sought alms in a village before the city gate. The folk gave them alms in plenty. On the day following the ascetics traversed the city, the folk gave them alms in plenty. The ascetic Uddalaka gave thanks, and blest them, and answered questions. The people were edified, and gave all they had need of in great abundance. The whole city buzzed with the news, " A wise teacher is come, a holy ascetic," and the king got wind of it. "Where do they live?" asked the king. They told him, " In the park." "Good," quoth he, "this day I will go and see them." A man went and told it to Uddalaka, saying, "The king is to come and see you to-day." He called the company together, and said, " Sirs, the king is coming win : favour in the eyes of the great for one day, it is enough for a lifetime.'' "What must we do, teacher?" they asked. Then he said, "Some of you must be at the swinging penance 1 some squat on the ground some lie , , upon beds of spikes, some practise the penance of the five fires others go , down into the water, others again recite holy verses in this place or that." They did as he bade. Himself with wise men eight or ten sat upon a prepared seat with a head-rest disputing, a fair volume beside him laid upon a beautiful standish, and listeners all around. At that moment the king with his chaplain and a great company came into the park, and when he saw them all deep in their sham austerities, he was pleased and thought, " They are free from all fear of evil states hereafter." Approaching Uddalaka, he greeted him graciously and sat down on one side ; then in the delight of his heart began speaking to the chaplain, and recited the first stanza : "With uncleansed teeth, and goatskin garb and hair All matted, muttering holy words in peace : Surely no human means to good they spare, Surely they know the Truth, have won Release." 1 See Jowrn. P. T. S. 1884, p. 95. Fick translates "sollen sich wie Fledermause benehmen," and qompares the "hen-saint" and "cow saint," Oldenbergfs Buddha, p. 68. 2 As though they had remained so for years, after the manner of some modern fakeers. 3 One to each point of the compass, and the sun above. * The first four stanzas are repeated from iij. 236-7, in this translation iii, 155, 190 The Jataka. Booh XIV. [300] Hearing this, the chaplain replied, " The king is pleased where he should not be pleased, and I must not be silent." Then he repeated the second stanza " A learned sage may do deeds, king ill A learned sage may fail to follow right. A thousand Vedas will not safety bring, Failing just works, or save from evil plight." TJddalaka, when he heard these words thought to himself, " The king was pleased with the ascetics, be they what you will ; but this man comes a clap over the snout of the ox when he goes too fast, drops dirt in the dish all ready to eat : I must talk to him." So he addressed to him the third stanza "A thousand Vedas will not safety bring Failing just works, or save from evil plight The Vedas then, must be a useless thing True doctrine is — control yourself, do right.'' [301] At this the chaplain recited the fourth stanza " Not so : the Vedas are no useless thing : Though works with self-control, true doctrine is. To study well the Vedas fame will bring, But by right conduct we attain to bliss.'' Now thought TJddalaka, " It will never do to be on ill terms with this man. If I tell him I am his son, he needs must love me ; I will tell him I am his son.'' Then he recited the fifth stanza " Parents and kinsmen claim one's care ; A second self our parents are : I'm TJddalaka, a shoot, Noble brahmin, from thy root." "Are you indeed TJddalaka?" he asked. "Yes," said the other. Then he said, " I gave your mother a token, where is it 1 " He said, " Here it is,brahmin," and handed him the ring. The brahmin knew the ring again, and said, " Without doubt you are a brahmin ; but do you know the duties of a brahmin ? " He enquired concerning these duties in the words of the sixth stanza [302] "What makes the brahmin ? how can he be perfect ? tell me this : "What is a righteous man, and how wins he Nirvana's bliss?" TJddalaka explained it in the seventh stanza : "The world renounced, with fire, he worship pays, Pours water, lifts the sacrificial pole : As one who does his duty men him praise, And such a brahmin wins him peace of soul." The chaplain listened to his account of the brahmin's duties, but found fault with it, reciting the eighth stanza as follows : "Not sprinkling makes the brahmin pure, perfection is not this, Nor peace nor kindness thus he wins nor yet Nirvana's bliss," No. 487. 191 Hereupon Uddalaka asked, " If this does not make the brahmin, then what does 1 " reciting the ninth stanza : " What makes the brahmin ? how can he be perfect 1 tell me this : What is a righteous man ? and how wins he Nirvana's bliss ? [303] The chaplain answered by reciting another stanza " He has no field, no goods, no wish, no kin, Careless of life, no lusts, no evil ways : Even such a brahmin peace of soul shall win, So as one true to duty men him praise." After this Uddalaka recited a stanza : "Khattiya, Brahmin, Vessa, Sudda, and Candala, Pukkusa', All these can be compassionate, can win Nirvana's bliss : Who among all the saints is there who worse or better is?" Then the brahmin recited a stanza, to show that there is no higher or lower from the moment sainthood is won : "Khattiya, Brahmin, Vessa, Sudda, and Candala, Pukkusa, All these can be compassionate, can win Nirvana's bliss : None among all the saints is found who worse or better is." But Uddalaka found fault with this, reciting a couple of stanzas : "Khattiya, Brahmin, Vessa, Sudda, and Candala, Pukkusa, All these can virtuous be, and all attain Nirvana's bliss : None among all the saints is found who worse or better is. You are a brahmin, then, for nought vain is your rank, I wis." : [304] Here the chaplain recited two stanzas more, with a similitude : " With canvas dyed in many a tint pavilions may be made : The roof, a many-coloured dome one colour is the shade. : when men are purified, so is it here on earth " Even so, : The good perceive that they are saints, and never ask their birth." Now Uddalaka could not say nay to this, and so he sat silent. Then the brahmin said to the king, "All these are knaves, king, all India will come to ruin through knavery. Persuade Uddalaka to renounce his asceticism, and to be chaplain under me ; let the rest leave their asceticism, give them shield and spear and make them your men." The king consented, and did so, and they all entered the service of the king. When the Master had ended this discourse, he said, " This is not the first time, Brethren, that the man was a knave." Then he identified the Birth "At : that time the dishonest Brother was Uddalaka, Ananda was the king, and I was the chaplain." Compare above, p. 127, and note the order of the first two. Of. iii. 194,

" May horse and Mne," etc. This story the Master told whilst dwelling in Jetavana, about a backsliding Brother. The circumstances will appear under the Kusa Birth 1 [305] Here again the Master asked " Is it true, Brother, that you have backslidden ? " " Yes, Sir, it is true." " For what cause 1 " "For sin's sake, Sir." " Brother, why do you backslide, after embracing such a faith as this which leads to salvation and all for sin's sake ? In days of yore, before the ; Buddha arose, wise men who took to the religious life, even they who were outside the pale, made an oath, and renounced a suggested idea connected with temptations or desires " So saying, he told a story of the past. ! Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta was born as the son of a great brahmin magnifico who owned a fortune of eighty crores of money. The name they gave him was my lord Maha-Kancana, the Greater Lord of Gold. At the time when he could but just go upon his feet, another son was born to the brahmin, and they called him my lord Upa-Kaficana, the Lesser Lord of Gold. Thus in succession seven sons came, and youngest of all came a daughter, whom they named Kancana-devi, the Lady of Gold. Maha-Kancana, when he grew up, studied at Takkasila all the arts and sciences,and returned home. Then his parents desired to establish him in a household of his own. " We will fetch you," said they, "a girl from a family to be a fit match for you, and then you shall have your own household." But he said, " Mother and father, I want no household. To me the three kinds of existence 8 are terrible as fires, beset with chains like a prison-house, loathsome as a dunghill. Never have I known of the deed of kind, not so much as in a dream. You have other sons, bid them be heads of families and leave me alone." Though they begged him again and again, sent his friends to him and besought him by their lips, yet he would none of it. Then his friends asked him, " What do you wish, my good friend, that you care nothing for the enjoying of He told them how he had renounced all the world. love and desire 1 " When the parents understood this, they made the like proposal to the other sons, but none of them would hear of it ; nor yet again did the Lady Kaficana. By and bye the parents died. The wise Maha-Kancana did the obsequies for his parents ; with the treasure of eighty crores he distributed No. 531: vol. v. p. 279 (Pali). Of sense, of body, without body or form (in the kama-, rupa-, arupa-loka). alms munificently to beggars and wayfaring men ; then taking with him his six brothers, his sister, a servant man and handmaiden, and one companion, [306] he made the great retirement and retired into the region of Himalaya. There in a delightsome spot near a lotus-lake they built them an hermitage, and lived a holy life eating of the fruits and roots of the forest. When they went into the forest, they went one by one, and if ever one of them saw a fruit or a leaf he would call the rest : there telling all they had seen and heard, they picked up what there was — seemed like it a village market. But the teacher, the ascetic Maha-Kancana, thought to himself: "We have cast aside a fortune of eighty crores and taken up the religious life, and to go about greedily seeking for wild fruits is not seemly. From henceforth I will bring the wild fruits by myself." Returning then to the hermitage, in the evening he gathered all together and told them his thought. " You remain here," said he, " and practise the life of the recluse, I will fetch fruit for you." Thereat Upa-Kaficana and all the rest broke in, " We have become religious under your wing, it is you should stay behind and practise the life of the recluse. Let our sister remain here also, and the maid be with her we eight will take turns to fetch the fruit, but : you three shall be free from taking a turn." He agreed. Thenceforward these eight took a turn to bring in fruit one at a time : the others each received his share of the find, and carried it off to his dwelling-place and remained in his own leaf-hut. Thus they could not be together without cause or reason. He whose turn it was would bring in the provender (there was one enclosure), and laying it on a flat stone would make eleven portions of it; then making the gong sound he would take his own portion and depart to his place of dwelling ; the others coming up at the gong-sound, without hustling, but with all due ceremony and order, would take each his allotted portion of the find, then returning to his own place there would eat it, and resume his meditation and religious austerity. After a time they gathered lotus fibres and ate them, and there they abode, mortifying themselves with scorching heat and other kind of torments, their senses all dead, striving to induce the ecstatic trance. By the glory of their virtue Sakka's throne trembled. "Are these released from desire only," said he, "or are they sages? [307] Are they sages? I will find out now." So by his supernatural power for three days he caused the Great Being's share to disappear. On the first day, seeing no share for him, he thought, "My share must have been forgotten." On the second day, "There must be some fault in me: 'he has not provided my share in the way of due respect." On the third, "Why can it be they provide no share for me? If there be fault in me I will make my peace." So at evening he sounded upon i Or "it is to remind me respectfully of this that he provides no share for me." J. IV. the gong. They all came together, and asked who had sounded the gong. "I did, "Why, good master !" "My brothers, who my brothers.'' 1 brought in the food three days ago?" One uprose, and said, "I did," standing in all respect. " When you made the division did you set apart a share for me?" "Why yes, master, the share of the eldest." "And who brought food yesterday 1 " Another rose, and said, " I did," then stood respectfully waiting. "Did you remember me?" "I put by for you the share of the eldest." " To-day who brought the food ? " Another arose, and stood respectfully waiting. " Did you remember me in making the division?" "I set aside the share of the eldest for you." Then he said, "Brothers, this is the third day I have had no share. The first day when I saw none, I thought, Doubtless he that made the division has forgotten my share. The second day, I thought there must be some fault in me. But to-day I made up my mind, that if fault there were, I would make my peace, and therefore I summoned you by the sound of this gong. You tell me you have put aside for me these portions of the lotus fibres I have : had none of them. I must find out who has stolen and eaten these. When one has forsaken the world and all the lusts thereof, theft is unseemly, be it no more than a lotus-stalk." When they heard these words, they cried out, [308] " Oh what a cruel deed " and they were all ! much agitated. Now the deity which dwelt in a tree by that hermitage, the chiefest tree of the forest, came out and sat down in their midst. There was likewise an elephant, which had been unable under his training to be impassible, and brake the stake he was bound to, and escaped into the woods from time to time he used to come and salute the band of sages, : and now he came also and stood on one side. A monkey also there was, that had been used to make sport with serpents, and had escaped out of the snake-charmer's hands into the forest: he dwelt in that hermitage, and that day he also greeted the band of ascetics, and stood on one side. Sakka, resolved to test the ascetics, was there also in a shape invisible beside them. At that moment the Bodhisatta's younger brother, the recluse Upa-Kancana, arose from his seat, and saluting the Buddha, with a bow to the rest of the company, said as follows : " Master, setting aside the rest,may I clear myself from this charge?" "You may, brother." He, standing in the midst of the sages, said, " If I ate those fibres of yours, such and such am I," making a solemn oath in the words of the first stanza : "May horse and kine be his, may silver, gold, A loving wife, these may he precious hold, May he have sons and daughters manifold, Brahmin, who stole thy share of food away 1 ." 1 The meaning is, that a man whose heart is set on these things feels pain to part with them, and is henee unfit to die from a BuddhiBt point of view. The verse is therefore a eurse. No. 488. 195 On this the ascetics put their hands over their ears, crying, " No, no, sir, that oath is very heavy " And the Bodhisatta also said, " Brother, your ! oath is very heavyyou did not eat the food, sit down on your pallet." : He having thus made his oath and sat down, up rose the second brother, and saluting the Great Being, recited the second stanza to clear himself [309] " May he have sons and raiment at his will, Garlands and sandal sweet his hands may fill, His heart be fierce with lust and longing still, Brahmin, who stole thy share of food away." When he sat down, the others each in his turn uttered his own stanza to express his feeling : "May he have plenty, win both fame and land, Sons, houses, treasures, all at his command, The passing years may he not understand, Brahmin, who stole thy share of food away." "As mighty warrior chief may he be known, As king of kings set on a glorious throne, The earth and its four corners all his own, Brahmin, who stole thy share of food away." "Be he a brahmin, passion unsubdued, With faith in stars and lucky days imbued, Honoured with mighty monarchs' gratitude, Brahmin, who stole thy share of food away." "A student in the Vedic lore deep-read, Let all men reverence his holihead, And of the people be he worshipped, Brahmin, who stole thy share of food away." "By Indra's 1 gift a village may he hold, 2 Rich, choice, possest of all the goods fourfold , And may he die with passions uncontrolled, Brahmin, who stole thy share of food away." [310] "A village chief, his comrades all around, His joy in dances and sweet music's sound; May the king's favour unto him abound : Brahmin, who stole thy share of food away 3 ." " May she be fairest of all womankind, May the high monarch of the whole world find Her chief among ten thousand to his mind, Brahmin, who stole thy share of food away*." "When all the serving handmaidens do meet, May she all unabashed sit in her seat, Proud of her gains, and may her food be sweet. 6 ." Brahmin, who stole thy share of food away populous, rich in grain, in wood, in water. This 2 The scholiast explains this as : verse is said by the friendly ascetic. 3 Spoken by the slave man. 4 Spoken by Kancana. 6 Spoken by the slave girl. "The great Kajaiigal cloister be his care, And may he set the ruins in repair, And every day make a new window there, Brahmin, who stole thy share of food away 1 ." "Fast in six hundred bonds may he be caught, From the dear forest to a f city brought, Smitten with goads and guiding-pikes, distraught, Brahmin, who stole thy share of food away 2 ." "Garland on neck, tin earring in each ear, Bound, let him walk the highway, much in fear, And schooled with sticks to serpent kind 3 draw near, Brahmin, who stole thy share of food away." [312] When oath had been taken in these thirteen stanzas, the Great Being thought, " Perhaps they imagine I am lying myself, and saying that the food was not there when it was." So he made oath on his part in the fourteenth stanza : "Who swears the food was gone, if it was not, Let him enjoy desire and its effect^ May worldly death be at the last his lot. The same for you, sirs, if you now suspect." When the sages had made their oath thus, Sakka thought to himself, " Fearnothing ; I made these lotus fibres disappear in order to test these men, and they all make oath, loathing the deed as if it were a snot of spittle. Now I will ask them why they loathe lust and desire.'' This question he put by questioning the Bodhisatta in the next stanza, after having assumed a visible form : "What in the world men go a-seeking here That thing to many lovely is and dear, Longed-for, delightful in this life why, then, : Have saints no praise for things desired of men?" By way of answer to this question, the Great Being recited two stanzas : "Desires are deadly blows and chains to bind, In these both misery and fear we find : When tempted by desires imperial kings 4 Infatuate do vile and sinful things. "These sinners bring forth sin, to hell they go At dissolution of this mortal frame. [313] Because the misery of lust they know 6 Therefore saints praise not lust, but only blame.'' 1 Spoken by the tree-spirit. Kajangala, the scholiast informs us, was a town where materials were hard to be got. There in Buddha Kassapa's time a god had a hard job of it repairing the ruins of an old monastery. 2 Spoken by the elephant. 3 The monkey says this : his task was to play with a snake. See above. 4 Lords of Beings, 'an allusion to Sakka' (scJwl.). Sutta Nipata, 50. No. 488. 197 When Sakka had heard the Great Being's explanation, much moved in heart he repeated the following stanza "Myself to test these sages stole away That food, which by the lake-side I did lay. Sages they are indeed and pure and good. O man of holy life, behold thy food ! Hearing which the Bodhisatta recited a stanza : "We are no tumblers, to make sport for thee, No kinsmen nor no friends of thine are we. Then why, O king divine, O thousand-eyed, Thinkst thou the sages must thy sport provide?" And Sakka recited the twentieth stanza, making his peace with him : "Thou art my teacher, and my father thou, From my offence let this protect me now. Forgive me my one error, O wise sage ! They who are wise are never fierce in rage." [314] Then the Great Being forgave Sakka, king of the gods, and on his own part to reconcile him with the company of sages recited another stanza : "Happy for holy men one night has been, When the Lord Vasava by us was seen. And, sirs, be happy all in heart to see The food once stolen now restored to me." Sakka saluted the company of sages, and returned to the world of gods. And they caused the mystic trance and the transcendent faculties to spring up within them, and became destined for Brahma's world. When the Master had ended this discourse, he said, " Thus, Brethren, wise men of old made an oath and renounced sin." This said, he declared the Truths. At the conclusion of the Truths, the backsliding brother was established in the fruit of the First Path. Identifying the Birth, he recited three stanzas : "Sariputta, Moggallana, Punna, Kassapa, and I, Anuruddha and Ananda then the seven brothers were. "Uppalavanna was the sister, and Khujjuttara the maid, Satagira was the spirit, Citta householder the slave, " The elephant was Parileyya, Madhuvasettha was the ape, ^ Kaludayi then was Sakka. Now you understand the Birth. 198 The Jataha. Book XIV.

" am" etc. This story the Master told while dwelling hard by Savatthi in the mansion of Migara's mother 1 how she, Visakha the great lay Sister, , received Eight Boons. One day she had heard the Law preached in Jetavana, and returned home after inviting the Buddha with his followers for the next day. But late in that night a mighty tempest deluged the four continents of the world. [315] The Blessed One addressed the Brethren as follows. " As the rain falls in Jetavana, so, Brethren, falls the rain in the four continents of the world. Let yourselves be drenched to the skin this is my last great world-storm " So with : ! the Brethren, whose bodies were already drenched, by his supernatural power he disappeared from Jetavana, and appeared in a room of Visakha's mansion. She cried, " A marvel indeed a thing mysterious ! O the miracle done by the power ! of the Tathagata ! With floods running knee-deep, aye, with floods running waist-deep, not so much as the foot or the robe of a single Brother will be wet ! In joy and delight she waited upon the Buddha and all his company. After the meal was done, she said to the Buddha, " Verily I crave boons at the hands of the Blessed One." "Visakha, the Tathagatas have boons beyond measure 2." "But such as are permitted, such as are blameless?" "Speak on, Visakha." "I crave that all my life long I may have the right to give to the Brethren clokes for the rainy season, food to all that come as guests, food to travelling priests, food to the sick, food to those who wait on the sick, medicine -to the sick, a continual distribution of rice gruel and to the Sisters all my life long robes ; for bathing in." The Master replied, " What blessing have you in view, Visakha, when you ask these eight boons of the Tathagata?" She told him the benefit she hoped for, and he said, "It is well, it is well, Visakha, it is well indeed, Visakha, that this is the benefit you hope for in asking the eight boons of the Tathagata." Then he said, " I grant you the eight boons, Visakha." Having granted her the eight boons and thanked her he departed. One day when the Master was dwelling in the Eastern park, they began to talk of it in the Hall of Truth : " Brother, Visakha the great lay Sister, notwithstanding her womanhood, received eight boons at the Dasabala's hands. Ah, great are her virtues " The Master came in and asked what they spoke of. ! They told him. Said he, " It is not now the first time this woman has received boons from me, for she received such before " ; and he told them a story of the past. Once upon a time, there reigned a king Suruci in Mithila. This king, having a son born to him, gave him the name of Suruci-Kumara, or Prince Splendid. When he grew up, he determined to study at Takkasila; so thither he went, and sat down in a hall at the city gate. [316] Now the Her real name was Visakha ; she was the most distinguished among the female disciples of Buddha. See her history in Hardy's Manual, 220; Warren, § 101. The reason for her title is given in Warren, Buddhism in Translations, p. 470, from the Dhammapada, p. 243. See the story in Mahavagga, viii. 15. Or "are above granting boons (before they know what they are)": so Rhys Davids and Oldenberg in Mahavagga, i. 54. 4, viii. 15. 6. son of the king of Benares also, whose name was Prince Bfahmadatta, went to the same place, and took his seat on the same bench where Prince Suruci sat. They entered into converse together, and became friends, and went both together to the teacher. They paid the fee, and studied, and ere long their education was complete. Then they took leave of their teacher, and went on their road together. After travelling thus a short distance, they came to a stop at a place where the road parted. Then they embraced, and in order to keep their friendship alive they made a compact together : " If I have a son and you a daughter, or if you have a son and I a daughter, we will make a match of it between them." "When they were on the throne, a son was born to king Suruci, and to him also the name of Prince Suruci was given. Brahmadatta had a daughter, and her name was Sumedha, the Wise Lady. Prince Suruci in due time grew up, went to Takkasila for his education, and that finished returned. Then his father, wishing to mark out his son for king by the ceremonial sprinkling, thought to himself, " My friend the king of Benares has a daughter, so they say : I will make her my son's consort." For this purpose he sent an ambassade with rich gifts. But before they had yet come, the king of Benares asked his queen this question: "Lady, what is the worst misery for a woman?" "To quarrel with her fellow-wives." "Then, my lady, to save our only daughter the Princess Sumedha from this misery, we will give her to none but him that will have her and no other." So when the ambassadors came, and named the name of his daughter, he told them, "Good friends, indeed it is true I promised my daughter to my old friend long ago. But we have no wish to cast her into the midst of a crowd of women, and we will give her only to one who will wed her and no other." This message they brought back to the king. But the king was displeased. "Ours is a great kingdom," said he, "the city of Mithila covers seven leagues, the measure of the whole kingdom is three hundred leagues. Such a king should have sixteen thousand women at the least." But Prince Suruci, hearing the great beauty of Sumedha, [317] fell in love from hearing -of it only. So he sent word to his parents, saying, "I will take her and no other what do I want with a multitude of women ? Let : her be brought." They did not thwart his desire, but sent a rich present and a great ambassade to bring her home. Then she was made his queen consort, and they were both together consecrated by sprinkling. He became king Suruci, and ruling in justice lived a life of high happiness with his queen. But although she dwelt in his palace for ten thousand years, never son nor daughter she had of him. Then all the townsfolk gathered together in the palace courtyard, with upbraidings. "What is it?" the king asked. "Fault we have no other to find," said they, " but this, that you have no son to keep up your line. You have but one queen, yet a royal prince should have sixteen thousand at the least. Choose a company of women, my lord some worthy wife : will bring you a son." " Dear friends, what is this you say ? I passed my word I would take no other but one, and on those terms I got her. I cannot lie, no host of women for me." So he refused their request, and they departed. But Sumedha heard what was said. "The king refuses to choose him concubines for his truth's sake,'' thought she; "well, I will find him some one." Playing the part of mother and wife to the king, she chose at her own will a thousand maidens of the warrior caste, a thousand of the courtiers, a thousand daughters of householders, a thousand of all kinds of dancing girls, four thousand in all, and delivered them to him. And all these dwelt in the palace for ten thousand years, and never a son or daughter they brought between them. In this way she three times brought four thousand maidens but they had neither son nor daughter. Thus she brought him sixteen thousand wives in all. Forty thousand years went by, that is to say, fifty thousand in all, counting the ten thousand he had lived with her alone. Then the townsfolk again gathered together with reproaches. " What is it now 1 " the king asked. [318] "My lord, command your women to pray for a son." The king was not unwilling, and commanded so to pray. Thenceforward praying for a son, they worship all manner of deities and offer all kinds of vows yet no ; son appeared. Then the king commanded Sumedha to pray for a son. She consented. On the fast of the fifteenth day of the month, she took upon her the eightfold sabbath vows 1 and sat meditating upon the virtues , in a magnificent room upon a pleasant couch. The others were in the park, vowing to do sacrifice with goats or kine. By the glory of Sumedha's virtue Sakka's dwelling place began to tremble. Sakka pondered, and understood that Sumedha prayed for a son ; well, she should have one. "But I cannot give her this or that son indifferently; I will search for one which shall be suitable." Then he saw a young god called Nalakara, the Basket-weaver. He was a being endowed with merit, who in a former life lived in Benares, when this befel him. At seed-time as he was on his way to the fields he perceived a Pacceka Buddha. He sent on his hinds, bidding them sow the seed, but himself turned back, and led the Pacceka Buddha home, and gave him to eat, and then conducted him again to the Gauges bank. He aud his son together made a hut, trunks of fig-trees for the foundation and reeds interwoven for the walls ; a door he put to it, and made a path for walking. There for three months he made the Pacceka Buddha dwell; and after the rains were over,- the two of them, father and son, put on him the three robes and let him go. In the same manner they entertained seven Pacceka Buddhas in that hut, and The eight silani against taking life, theft, impurity, lying, intoxicating liquors, : eating at forbidden hours, worldly amusements, unguents and ornaments. No. 489. 201 So men still tell gave them the three robes, and let them go their ways. how these two, father and son, turned basket-weavers, and hunted for osiers on the banks of the Ganges, and whenever they spied a Pacceka Buddha did as we have said. When they died, they were born in the heaven of the Thirty-Three, and dwelt in the six heavens of sense one after the other in direct and in reverse succession, enjoying great majesty among the gods. These two after dying in that region were desirous of winning to the upper god-world. Sakka perceiving that one of them would be the Tathagata, [319] went to the door of their mansion, and saluting him as he arose and came to meet him, said, "Sir, you must go into the world of men." But he said, "O king, the world of men is hateful and loathsome they who : dwell there do good and give alms longing for the world of the gods. What shall I do when I get there?" you shall enjoy in perfection all that can be enjoyed in "Sir, that world you shall dwell in a palace made with stones of price, five and ; twenty leagues in height. Do consent.'' He consented. When Sakka had received his promise, in the guise of a sage he descended into the king's park, and showed himself soaring above those women to and fro in the air, while he chanted, "To whom shall I give the blessing of a son, who craves the blessing of a son 1 " "To me, Sir, to me " thousands of ! hands were uplifted. Then he said, " I give sons to the virtuous what is : your virtue, what your life and conversation?" They drew down their uplifted hands, saying, " If you would reward virtue, go seek Sumedha." He went his ways through the air, and stayed at the window of her bedchamber. Then they went and told her, saying, " See, my lady, a king of the gods has come down through the air, and stands at your bedchamber window, offering you the boon of a son " With great pomp she proceeded ! thither, and opening the window, said, " Is this true, Sir, that I hear, how you offer the blessing of a son to a virtuous woman ? " " It is, and so I do." " Then grant it to me." " What is your virtue, tell me ; and if you please me, I grant you the boon." Then declaring her virtue she recited these fifteen stanzas. "I am king Euci's consort-queen, the first he ever wed ; With Suruci ten thousand years my wedded life I led. "Suruci king of Mithila, Videha's chiefest place, I never lightly held his wish, nor deemed him mean or base, In deed or thought or word, behind his back, nor to his face. [320] "If this be true, O holy one, so may that son be given : But if my lips are speaking lies, then burst my head in seven. "The parents of my husband dear, so long as they held sway, And while they lived, would ever give me training in the Way. " My passion was to hurt no life, and willingly do right I served them with extremest care unwearied day and night. " If this be true, etc. 202 The Jataka. Book XIV. " No less than sixteen thousand dames my fellow-wives have been : Yet, brahmin, never jealousy nor anger came between. " At their good fortune I rejoice ; each one of them is dear My heart is soft to all these wives as though myself it were. "If this be true, etc. "Slaves, messengers, and servants all, and all about the place, I give them food, I treat them well, with cheerful pleasant face. " If this be true, etc. " Ascetics, brahmins, any man who begging here is seen, I comfort all with food and drink, my hands all washen clean. "If this be true, etc. "The eighth of either fortnight, the fourteenth, fifteenth days, And the especial fast I keep, I walk in holy ways 1 . " If this be true, O holy one, so may that son be given : But if my lips are speaking lies, then burst my head in seven." [321] Indeed not a hundred verses, nor a thousand, could suffice to sing the praise of her virtues : yet Sakka allowed her to sing her own praises in these fifteen stanzas, nor did he cut the tale short though he had much to do elsewhere ; then he said, " Abundant and marvellous are your virtues " ; then in her praise he recited a couple of stanzas : " All these great virtues, glorious dame, O daughter of a king, Are found in thee, which of thyself, lady, thou dost sing. "A warrior, born of noble blood, all glorious and wise, Videha's righteous emperor, thy son, shall soon arise." When these words she heard, in great joy she recited two stanzas, putting a question to him : [322] "Unkempt, with dust and dirt begrimed, high-poised in the sky, Thou speakest in a lovely voice that pricks me to the heart. "Art thou a mighty god, sage and dwellst in heaven on high? O tell me whence thou coniest here, O tell me who thou art ! He told her in six stanzas : "Sakka the Hundred-eyed thou seest, for so the gods me call When they are wont to assemble in the heavenly judgement hall. "When women virtuous, wise, and good here in the world are found, True wives, to husband's mother kind even as in duty bound 2 , "When such a woman wise of heart and good in deed they know, To her, though woman, they divine, the gods themselves will go. v So lady, thou, through worthy life, through store of good deeds done, A princess born, all happiness the heart can wish, hast won. ' For the exact meaning of patihariyapakkho see Childers, p. 618. sassudevd-patibbatd. Sassudevd should be a separate word. No. 489. 203 "So thou dost reap thy deeds, princess, by glory on the earth, And after in the world of gods a new and heavenly birth. " O wise, blessed ! so live on, preserve thy conduct right Now I to heaven must return, delighted with thy sight." [323] "I have business to do in the world of gods," quoth he, "therefore I go ;but do thou be vigilant." With this advice he departed. In the morning time, the god Nalakara was conceived within her womb. When she discovered it, she told the king, and he did what was necessary for a woman with child . At the end of ten months she brought forth a son, and they gave him Maha-panada to his name. All the people of the two countries came crying out, " My lord, we bring this for the boy's milk- money," and each dropt a coin in the king's courtyard a great heap : there was of them. The king did not wish to accept this, but they would not take the money back, but said as they departed, " When the boy grows up, my lord, it will pay for his keep." The lad was brought up amid great magnificence and when he came ; of years, aye, no more than sixteen, he was perfect in all accomplishments. The king thinking of his son's age, said to the queen, " My lady, when the time comes for the ceremonial sprinkling of our son, let us make him a fine palace for that occasion." She was quite willing. The king sent for those who had skill in divining the lucky place for a building , and said to them : " My friends, get a master-mason 3 , and build me a palace not far from my own. This is for my son, whom we are about to consecrate as my successor." They said it was well, and proceeded to examine the surface of the ground. At that moment Sakka's throne became hot. Perceiving this, he at once summoned Vissakamma 4 and said, "Go, my , good Vissakamma, make for Prince Maha-panada a palace half a league all with stones in length and breadth and five and twenty leagues in height, mason, and approaching the of price." Vissakamma took on the shape of a workmen said, " Go and eat your breakfast, then return." Having thus got rid of the men, he struck on the earth with his staff; in that instant up rose a palace, seven storeys high, of the aforesaid size. Now for Mahapanada these three ceremonies were done together the ceremony for con- : secrating the palace, the ceremony for spreading above him the royal umbrella, the ceremony of his marriage. At the time of the ceremony all together, and spent seven years athe people of both countries gathered feasting,nor did the king dismiss them their clothes, their ornaments, : their food and their drink [324] and all the rest of it, these things were i See p. 79, p- 23 note 1, vol. ii. p. 1 note 4. There was a ceremony called abortion (Bfihler, Ritual-Litteratur, in garbharaksana 'which protected against Grundriss der indo-iran. Philologie, p. 43). 2 Compare ii. 297 (p. 208 of this translation). » Like riicTwv, a carpenter or mason. i The celestial architect. 204 The Jataka. Booh XIV. all provided by the royal family. At the seven years' end they began to grumble, and king Suruoi asked why. " O king," they said, " while we have been revelling at this feast seven years have gone by. When will the feast come to an end 1 " He answered, " My good friends, all this while my son has never once laughed. So soon as he shall laugh, we will disperse again." Then the crowd went beating the drum and gathered the tumblers and jugglers together. Thousands of tumblers were gathered, and they divided themselves into seven bands and danced ; but they could not make the prince laugh. Of course he that had seen the dancing of dancers divine could not care for such dancers as these. Then came two clever jugglers, Bhandu-kanna and Pandu-kanna, Crop-ear and Yellow-ear, and say they, " We will make the prince laugh." Bhandu-kanna made a great mango tree, which he called Sanspareil, grow before the palace door then he threw up a ball of string, and made it catch on a branch of the tree, and then up he climbed into the Mango Sanspareil. Now the Mango Sanspareil they say is Vessavana's mango 1 . And the slaves of Vessavana took him, as usual, chopt him up limb-meal and threw down the bits. The other jugglers joined the pieces together, and poured water upon them. The man donned upper and under garments of flowers, and rose up and began dancing again. Even the sight of this did not make the prince laugh. Then Pandu-kanna had some fire-wood piled in the court-yard and went into the fire with his troop. When the fire was burnt out, the people sprinkled the pile with water. Pandu-kanna with his troop rose up dancing with upper and under 2 garments of flowers. When the people found they could not make him laugh, they grew angry. Sakka, perceiving this, sent down a divine dancer, bidding him make prince Maha-panada laugh. Then he came and remained poised in the air above the royal courtyard, [325] and performed what is called the Half-body dance one : hand, one foot, one eye, one tooth, go a-dancing, throbbing, flickering to and fro, all the rest stone still. Maha-panada, when he saw this, gave a little smile. But the crowd roared and roared with laughter, could not cease laughing, laughed themselves out of their wits, lost control of their limbs, rolled over and over in the royal courtyard. That was the end of the festival. The rest of it Great Panada, mighty king, With his palace all of gold 3 , must be explained in the Maha-panada Birth 4 . See No. 281 (transl. vol. ii. p. 271). The juggling trick here described is spoken of by mediaeval travellers. See Yule's Marco Polo, vol. i. p. 308 (ed. 2). 2 na is a misprint for ca. " These words are the beginning of the stanzas in No. 264 (transl. ii. p. 231). Cp. Thera-gathd, p. 22. No. 264 (transl. vol. ii. p. 229). King Maha-panada did good and gave alms, and at his life's end went to the world of gods - When the Master had ended this discourse, he said, " Thus, brethren, Visakha has received a boon of me before," and then he identified the Birth " At that : time, Bhaddaji was Maha-panada, Visakha the Lady Sumedha, Ananda was Vissakamma, and I myself was Sakka."