ဇာတက-အဋ္ဌကထာ (ပဉ္စ)

[1] " Why dost thou," eta. — This story the Master told, while dwelling at Jetavana, about the observance of fast-days'. Now one day when a, number of lay Brothers and Sisters, who were keeping a fast-day, came to hear the Law, and were seated in the Hall of Truth, the Master asked them if they were keeping fast-days, and on their saying that they were, he added, " And ye do well to observe fast-days men of old, in conse- : quence of keeping half a fast-day, attained to great glory," and at their request ne told a tale of the past. Once upon a time at Benares Brahmadatta ruled his kingdom righteously, and being a believer he was zealous in the observance of the duties of the fast-day, in the keeping of the commandments and in almsgiving. He also induced his ministers and the rest to take upon them vows of charity and the like. But his family priest was a backbiter, greedy of bribes, and a giver of unrighteous judgments. The king on a fast-day summoned his councillors and bade them keep the fast. The priest did not take upon himself the duties of the fast-day ; so when he had in the day been taking bribes and giving false judgments, and then had come to court to pay his respects, the king, after first asking each of his ministers if he were keeping the fast, questioned the priest, saying, "And are you. Sir, fasting?" He told a lie and said "Yes," and left the palace. Then a certain minister rebuked him, saying, " Surely you are not keeping the fast?" He said, "I took food early in the day, but when I go home I shall rinse my mouth and taking upon myself the duties of the fast-day, [2] I will eat nothing in the evening, and all night I will keep the moral law, and in this way I shall have kept half the fast-day." " Very good. Sir," they said. And he went home and did so. Now one day as he was seated at judgment, a certain woman, who kept the moral precepts, had a 1 On the observance of poya (uposatha) days of. Hardy's Eastern Monachism, p. 237: "fasting" includes doing no wrong to one's neighbour. J. V. I case on, and not being able to go home, she thought, "I will not transgress the observance of the fast-day," and as the time drew near, she began to rinse her mouth. At that moment a lump of ripe mangoes was brought to the brahmin. He perceived that the woman was keeping the fast and said, "Eat this and so keep the fast." She did so. So much for the action of the brahmin. By and bye he died and was born again in the Himalaya country, in a lovely spot on the bank of the Kosiki branch of the Ganges, in a mango-grove, three leagues in extent, on a splendid royal couch in a golden palace. He was born again like one just awakened from sleep, well dressed and adorned, of exceeding beauty of form, and accompanied by sixteen thousand nymphs. All night long he enjoys this glory, for by being born as a Spirit in a phantom palace' his reward is corresponding to his deed.So at the approach of dawn he enters a mango-grove, and at the moment of his entrance his divine body disappears, he assumes a form as big as a palm tree, eighty cubits high, and his whole body is ablaze like a judas-tree in full flower. He has but one finger on each hand, while his nails are as big as spades, and with these nails he digs into the flesh on his back and tearing it out eats it, and mad with the pain he suffers, he gives utterance to a loud cry.At sunset this body vanishes and his divine form reappears. Heavenly dancing girls, with various musical instruments in their hands, attend upon him, and in the enjoyment of great honour he ascends to a divine palace in a charming mango-grove. Thus did he, as the result of giving a mango fruit to a woman who was keeping a fast, acquire a mango-grove, three leagues in extent, but, in consequence of receiving bribes and giving false judgments, [3] he tears and eats the flesh from off his own back, whilst, owing to the fact of his having kept half the fast, he enjoys glory every night, surrounded by an escort of sixteen thousand dancing nymphs. About this time the king of Benares, conscious of the sinfulness of desires, adopted the ascetic life and took up his abode in a hut of leaves, in a pleasant spot on the lower Ganges, subsisting on what he could pick up. Now one day a ripe mango from that grove, the size of a large bowl, fell into the Ganges and was carried by the stream to a spot opposite the landing-place used by this ascetic. As he was rinsing his mouth, he saw the mango floating in mid-stream, and crossing over he took and brought it to his hermitage and placed it in the cell where his sacred fire was kepf. Then, splitting it up with a knife, he ate just enough to support life, and covering up the rest with the leaves of the plantain tree, he repeatedly day by day ate of it, as long as it lasted. And when it was all consumed, he could not eat any other kind of fruit, but being a slave to his appetite for dainties, he vowed he would eat only ripe mango, and 1 Cf. vol. i. p. 240. 5 (Pali). ' Cf. Mahavagga, i. 15. 2. going down to the river bank he sat looking at the stream, determined never to get up till he had found a mango. So he fasted there for six consecutive days, and sat looking for the fruit, till he was dried up by the wind and heat. Now on the seventh day a goddess of the river, by reflecting on the matter, found out the reason of his action, and thinking, " This ascetic, being the slave of his appetite, has sat fasting seven days, looking at the Ganges it is wrong to deny him a ripe mango : for without : it he will perish ; I will give him one." So she came and stood in the air above the Ganges, and conversing with him uttered the first stanza Why dost thou on this river bank through summer heat remain? Brahmin, what is thy secret hope ? What purpose would'st thou gain ? [4] The ascetic on hearing this repeated nine stanzas : Afloat upon the stream, fair nymph, a mango I did see; With outstretched hand I seized the fruit and brought it home with me. So sweet it was in taste and smell, I deemed it quite a prize Its comely shape might vie with biggest water-jar in size. I hid it mid some plantain leaves, and sliced it with a knife A little served as food and drink to one of simple life. My store is spent, my pangs appeased, but still I must regret. In other fruits that I may find, no relish I can get. I pine away ; that mango sweet I rescued from the wave Will bring about my death, I fear. No other fruit I crave. I've told you why it is I fast, though dwelling by a streani Whose broadening waves with every fish that swims are said to teem. And now I pray thee tell to me, and flee thou not in fear, lovely maiden, who thou art, and wherefore thou art here. Fair are the handmaids of the gods, like burnished gold are they, Graceful as tiger brood along their mountain slopes that play. Here also in the world of men are women fair to see. But none amongst or gods or men may be compared to thee. 1 ask thee then, lovely nymph, endowed with heavenly grace. Declare to me thy name and kin and whence derived thy race. [5] Then the goddess uttered eight stanzas : O'er this fair stream, by which thou sitst, brahmin, I preside, And dwell in vasty depths below, 'neath Ganges' rolling tide. All clad with forest growth I own a thousand mountain caves, Whence flow as many flooded streams to mingle with my waves. [6] Each wood and grove, to Nagas dear, sends forth full many a rill. And yields its store of waters blue, my ample course to fill. Oft borne upon these tribute streams are fruits from every tree, Rose-apples, bread-fmit, dates and figs, with mangoes one may see. And all that grows on either bank and falls within my reach, I claim as lawful prize, and none my title may impeach. Well knowing this, hearken to me, wise and learned king, Cease to indulge thy heart's desire —renounce the cursed thing. ruler erst of broad domains, thy act I cannot praise, To long for death, in prime of youth, great folly, sure, betrays. Brahmins and angels, gods and men, all know thy deed and name. And saints who by their holiness attain on earth to fame Yea, all that wise and famous are, thy sinful act proclaim. [7] Then the ascetic uttered four stanzas : One who knows how frail our life is, and how transient things of sense. Never thinks to slay another, but abides in innocence. Honoured once by saints in council, owner of a virtuous name, Now with sinful men conversing, thou dost win an evil fame. Were I on thy banks to perish, nymph with comely form endowed, 111 repute would rest upon thee, like the shadow of a cloud. Therefore, goddess fair, I pray thee, every sinful deed eschew. Lest, a bye-word of the people, thou have cause my death to rue. [8] On hearing him, the goddess replied in five stanzas : Well I know the secret longing, thine to bear so patiently. And I yield myself thy servant and the mango give to thee. Lo foregoing sinful pleasures, pleasures hard to be resigned. ! Thou hast gained, to keep for ever, holiness and peace of mind. He that, freed from early bondage, hugs the chains he once forswore, Eashly treading ways unholy, ever sinneth more and more. 1 will grant thy earnest craving, and will bid thy troubles cease, Guiding thee to cool recesses, where thou mayst abide in peace. Herons, maynah birds and cuckoos, with the ruddy geese that love Nectar from the bloom to gather, swans aloft in troops that move, Paddy-birds and lordly peacocks, with their song awake the grove. Saffron and kadamba blossoms lie as chaff upon the ground, Kipest dates, the palms adorning, hang in clusters all around. And, amidst the loaded branches, see how mangoes here abound ! [9] And singing the praises of the place she transported the ascetic thither, and, bidding him eat mangoes in this grove till he had satisfied his hunger, she went her way. The ascetic, eating mangoes till he had appeased his .appetite, rested awhile. Then, as he vrandered in the grove, he spied and he had not the heart to utter a this Spirit in a state of suffering word to him, but at sunset he beheld him attended by nymphs and in the enjoyment of heavenly glory and addressed him in three stanzas AU the night anointed, fgted, with a crown upon thy brow. Neck and arms bedecked with jewels — all the day in anguish thou ! Many thousand nymphs attend thee. What a magic power is this ! . How amazing thus to vary from a state of woe to bliss What has led to thy undoing ? What the sin that thou dost rue ? Why from thine own back dost ever eat the flesh each day anew 1 [10] The Spirit recognized him and said, "You do not recognize me, but I was once your chaplain. This happiness that I enjoy in the night is due to you, as the result of my keeping half the fast-day ; while the suffering I experience by day is the result of the evil that I wrought. For I was set by you on the seat of judgment, and I took bribes and gave false decisions, and was a backbiter, and in consequence of the evil that I wrought by day, I now undergo this suffering," and he uttered a couple of stanzas Once in holy lore delighting I in sinful toils was cast. Working evil for my neighbour, through the lengthening years I passed. He that shall, backbiting others, love on their good name to prey, Flesh from his own back will ever rend and eat, as I to-day. And so saying, he asked the ascetic why he had come here. The " And now, holy sir,'' the Spirit said, ascetic told all his story at length. "will you stay here or go away?" "I will not stay, I will return to my hermitage." The Spirit said, "Very well, holy sir, I will constantly supply you with a ripe mango," and by an exercise of his magic power he transported him to his hermitage, and, bidding him dwell there contentedly, he exacted a promise from him and went his way. Thenceforth the Spirit constantly supplied him with the mango fruit. The ascetic, in the enjoyment of the fruit, performed the preparatory rites to induce mystic meditation and was destined to the Brahma-world. [11] The Master, having finished his lesson to the lay folk, revealed the Truths and identified the Birth : At the conclusion of the Truths, some attained to the First Path, some to the Second, and others to the Third Path "At that ; time the goddess was Uppalavanna, the ascetic was myself."

" Who art thou," etc. This story the Master, while dwelling at Jetavana, told concerning five hundred women, friends of Visakha, who were drinkers of strong drink. Now the story goes that a drinking festival was proclaimed at Savatthi, and these five hundred women, after providing fiery drink for their masters, at the end of the festival thought, " "We too will keep the feast," and they all went to Visakha and said, " Friend, we will keep the feast." She replied, " This is a drinking festival I will drink no strong drink." They said, " Do you then give ; an ofiering to the supreme Buddha we will keep the feast." She readily : assented and sent them away. And after entertaining the Master, and making him a large offering, she set out at eventide for Jetavana, with many a scented wreath in her hand, to hear the preaching of the Law, attended by these women. Now they were eager for drink, when they started with her, and, when they stood in the gabled chamber, they took strong drink, and then accompanied Visakha into the presence of the Master. Visakha saluted the Master and sat respectfully on one side. Some of the other women danced even before the Master some sang others made improper movements with their hands and ; ; feet; others quarrelled. The Master, in order to give them a shock, emitted a ray of light from his eyebrow and this was followed by blinding darkness. ; These women were terrified and frightened with the fear of death, and so the effect of the strong drink wore off. The Master, disappearing from the throne on which he was seated, took his stand on the top of Mount Sineru, and emitted a ray of light from the hairs between his eyebrows', like as if it had been the rising of a thousand moons. The Master, just as he stood there, to produce a sensation amongst these women, spoke this stanza : 2 No place for laughter here, no room for joy, The flames of passion suffering worlds destroy. Why overwhelmed in darkest night, I pray, Seek ye no torch to light you on your way ? At the end of the stanza all the five hundred women were established in the fruition of the First Path. The Master came and sat down on the Buddha seat, in the shade of the Perfumed Chamber. Then Visakha saluted him and asked, " Holy sir, whence has arisen this drinking of strong drink, that does violence to a man's honour and to a tender conscience?" And telling her he related a story of the past. Once upon a time when Brahmadatta was ruling in Benares, a [12] named Sura, who dwelt in the kingdom of Kasi, went to the forester, Himalayas, to seek for articles of merchandise. There was a certain tree there that sprang up to the height of a man with his arms extended over his head, and then divided into three parts. In the midst of its three forks was a hole as big and when it rained this hole as a wine jar, was filled with water. Round about it grew two myrobalan' plants and a pepper shrub and the ripe fruits from these, when they were cut down, ; fell into the hole. Not far from this tree was some self-sown paddy. The parrots would pluck the heads of rice and eat them, perched on this tree. And while they were eating, the paddy and the husked rice fell there. So the water, fermenting through the sun's heat, assumed a blood-red colour. In the hot season flocks of birds, being thirsty, drank of it, and becoming intoxicated fell down at the foot of the tree, and after sleeping awhile flew away, chirping merrily. And the same thing happened in the case of wild dogs, monkeys and other creatures. The forester, on seeing this, said, " If thi.s were poison they would die, but after a short sleep they go away as they list; it is no poison." And he himself drank of it, and becoming intoxicated he felt a desire to eat flesh, and then making a fire he killed the partridges and cooks that fell down at the foot of the tree, and roasted their flesh on the live coals, and gesticulating with one hand, and eating flesh with the other, he remained one or two days in the same ' This manifestation is abundantly illustrated in Buddhist art, especially in that of the Mahayana school. * Dhammapada, p. 146. ' Of different kinds, Termiiialia Chebula and Emblica officinalis. spot. Now not far from here lived an ascetic, named Varuna. The forester at other times also used to visit him, and the thought now struck him, "I will drink this liquor with the ascetic." So he filled a reed-pipe with it, and taking it together with some roast meat he came to the hut of leaves and said, "Holy sir, [13] taste this liquor," and they both drank it and ate the meat. So from the fact of this drink having been discovered by Sura and Varuna, it was called by their names (sura and varunl). They both thought, " This is the way to manage it," and they filled their reed-pipes, and taking it on a carrying-pole they came to a neighbouring village, and sent a message to the king that some wine merchants had come. The king sent for them and they ofiered him the drink. The king drank it two or three times and got intoxicated. This lasted him only one or two days. Then he asked them if there was any more. "Yes, sir," they said. "Where!" "In the Himalayas, sir." "Then bring it here." They went and fetched it two or three times. Then thinking, "We can't always be going there," they took note of all the constituent parts, and, beginning with the bark of the tree, they threw in all the other ingredients, and made the drink in the city. The men of the city drank it and became idle wretches. And the place became like a deserted city. Then these wine merchants fled from it and came to Benares, and sent a message to the king, to announce their arrival. The king sent for them and paid them money, and they made wine there too. And that city also perished in the same way. Thence they fled to Saketa, and from Saketa they came to Savatthi. At that time there was a king named Sabbamitta in Savatthi. He shewed favour to these men and asked them what they wanted. When they said, "We want the chief ingredients and ground rice and five hundred jars," he gave them everything they asked for. So they stored the liquor in the five hundred jars, and, to guard them, they bound cats, one to each jar. And, when the liquor fermented and began to escape, the cats drank the strong drink that flowed from the inside of the jars, and getting intoxicated they lay down to sleep ;and rats came and bit off the cats' ears, noses, teeth and tails. The king's oflScers came and told the king, "The cats have died from drinking the liquor.'' [14] The king said, "Surely these men must be makers of poison," and he ordered them both to be beheaded and they died, crying out, " Give us strong drink, give us mead'." The king, after putting the men to death, gave orders that the jars should be broken. But the cats, when the effect of the liquor wore off, got up and walked about and played. When they saw this, they told the king. The king said, "If it were poison, they would have died it must ; be mead we will drink it.'' So he had the city decorated, and set up a ; pavilion in the palace yard and taking his seat in this splendid pavilion on a royal throne with a white umbrella raised over it, and surrounded by 1 Another reading has, "Wine, king, mead, king." his courtiers, he began to drink. Then Sakka, the king of heaven, said, "Who are there that in the duty of service to mother and the like diligently fulfil the three kinds of right conduct?" And, looking upon the world, he saw the king seated to drink strong drink and he thought, " If he shall drink strong drink, all India will perish : I will see that he shall not drink it." So, placing a jar full of the liquor in the palm of his hand, he went, disguised as a brahmin, and stood in the air, in the presence of the king, and cried, "Buy this jar, buy this jar." King Sabbamitta, on seeing him standing in the air and speaking after this manner, said, "Whence can this brahmin come?" and conversing with him he repeated three stanzas : Who art thou, Being from on high. Whose form emits bright rays of light. Like levin flash athwart the sky. Or moon illuming darkest night? To ride the pathless air upon, To move or stand in silent space Real is the power that thou hast won. And proves thou art of godlike race. Then, brahmin, who thou art declare, And what within thy jar may be, [15] That, thus appearing in mid air. Thou fain wouldst sell thy wares to me. Then Sakka said, " Hearken then to me,'' and, expounding the evil qualities of strong drink, he said : This jar nor oil nor ghee doth hold, No honey or molasses here. But vices more than can be told Are stored within its rounded sphere. Who drinks will fall, poor silly fool. Into some hole or pit impure, Or headlong sink in loathsome pool And eat what he would fain abjure. Buy then, king, this jar of mine, Full to the brim of strongest wine. Who drinks, with wits distracted quite, Like grazing ox that loves to stray, [16] Wanders in mind, a helpless wight, And sings and dances all the day. Buy then &c. Who drinks will run all shamelessly. Like nude ascetic thro' the town. And late take rest — so dazed is he Forgetting when to lay him down. Buy then &c. Who drinks, like one moved with alarm. Totters, as tho' he could not stand. And trembling shakes his head and arm. Like wooden puppet worked by hand. Buy then &c. Who drink are burned to death in bed, Or else a prey to jackals fall, To bondage or to death are led. And suffer loss of goods withal. Buy then &o. Who drinks is lost to decency And talks of things that are obscene. Will sit undressed in company, Is sick and every way unclean. Buy then &c. Uplifted is the man that drinks, His vision is by no means clear, The world is all my own, he thinks, I own no earthly lord as peer. Buy then &c. Wine is a thing of boastful pride. An ugly, naked, cowardly imp. To strife and calumny allied, A home to shelter thief and pimp. Buy then &c. Tho' families may wealthy be. And covmtless treasures may enjoy, Holding earth's richest gifts in fee. This will their heritage destroy. Buy then &c. Silverand gold and household gear, Oxen and fields and stores of grain All, all is lost : strong drink, I fear. Has proved of wealthy home the bane. Buy then &c. [17] The man that drinks is filled with pride, And his own parents will revile, Or, ties of bloodand kin defied, Will dare the marriage bed defile. Buy then &c. She too that drinks will in her pride Her husband and his sire revile, And, dignity of race defied, A slave to folly will beguile. Buy then &c. The man that drinks will dare to slay A righteous priest or brahmin true, And then in suffering worlds for aye The sinful deed will have to rue. Buy then &c. Who drink will sin in triple wise. In word, in action, and in thought. Then sink to Hell, to agonize For all the evil they have wrought. Buy then &c. The man from whom men beg in vain, E'en at the cost of heaps of gold, From him when drunk their point they gain And readily the lie is told. Buy then &c. Should one that drinks a message bear And lo some great emergency ! Should suddenly arise, he'll swear The thing has slipped his memory. Buy then &o. E'en modest folk, intoxicate With wine, will most indecent be, And wisest men, when drunk, will prate And babble very foolishly. Buy then &c.» Thro' drink men, fasting, lie about. The hard bare ground their resting place. Huddled like swine, a shameless rout. They undergo most foul disgrace. Buy then &c. Like oxen smitten to the ground 'Collapsing, in a heap they lie; [18] Such fire is in strong liquor found. No power of man with it can vie. Buy then &c. When all men, as from deadly snake. In terror from the poison shrink. What hero bold enough to slake His thirst from such a fatal drink? Buy then &c. 'Twas after drinking this, I ween, The ^Andhakas and Vrishni race, Boaming along the shore, were seen To fall, each by his kinsman's mace. Buy then &c. Angels infatuate with wine Fell from eternal heaven, king. With all their magic power divine: Then who would taste the accursed thing? Buy then &c. Nor curds nor honey sweet is here. But evermore remembering What's stored within this rounded sphere, Buy, prithee, buy my jar, O king. [19] On hearing this the king, recognizing the misery caused by drink, was so pleased with Sakka that he sang his praises in two stanzas : [20] No parents had I sage to teach, like thee. But thou art kind and merciful, I see A seeker of the Highest Truth alway Therefore I will obey thy words to-day. Lo ! five choice villages I own are thine, Twice fifty handmaids, seven hundred kiue. And these ten cars with steeds of purest blood. For thou hast counselled me to mine own good. ' Pattakkhandhd. Cf. note on Cullavagga, iv. 4. 7, Translation by Davids and Oldenberg, p. 13. ^ See Wilson's Vishnu Purana (Hall's ed,), vol. v. pp. 147—149, Cf. Jataka, vol. IV. 81, vol. V. 267. Sakka on hearing this revealed his godhead' and made himself known, and standing in the air he repeated two stanzas : These hundred slaves, king, may still be thine, And eke the villages and herds of kine ; No chariots yoked to high-bred steeds I claim Sakka, chief god of Thirty Three, my name. Enjoy thy ghee, rice, milk and sodden meat. Still be content thy honey cakes to eat. Thus, king, delighting in the Truths I've preached. Pursue thy blameless path, till Heaven is reached. Thus did Sakka admonish him and then returned to his abode in Heaven. And the king, abstaining from strong drink, ordered the drinking vessels to be broken. And undertaking to keep the precepts and dispensing alms, he became destined to Heaven. But the drinking of strong drink gradually developed in India. _ The Master here ended his lesson and identified the Birth : " At that time Ananda was the king, and I myself was Sakka."

[21] "Lo ! after,^' etc. — This story the Master told of a Brother who supported his mother. The introductory story is like that told in the ^Sama Birth. But on this occasion the Master said, " Sages of old gave up the white umbrella with its golden wreath to support their parents," and with these words he told a story of the past. Once upon a time there lived a king in a city of the Northern Faficalas,in the kingdom of Kampilla, named PaBcala. His queen consort conceived and bare a son. In a former existence her rival in the harem, being in a rage, said, " Some day I shall be able to devour your offspring," and putting up a prayer to this effect she was turned into an ogress. Then she found her opportunity and, seizing the child before the very eyes of the queen and crunching and devouring it as if it were a piece of raw flesh, she made off. second time she didA exactly the same thing, but on the third occasion, when the queen had entered into her lying-in chamber, a guard surrounded the palace and kept a strict watch. On the day when she brought forth, the ogress ' Should we not read devatta- for devadatta- ? " Vol. Ti. No. 540. Cf. also vol. iv. No. 510 Ayogharajdtaka. again appeared and seized the child. The queen uttered a loud cry of "Ogress," and armed soldiers, running up when the alarm was given by the queen, went in pursuit of the ogress. Not having time to devour the child, she fled and hid herself in a sewer. The child, taking the ogress for its mother, put her breast, and she conceived its lips to a mother's love for the infant, and repairing to a cemetery she hid him in a rock-cave and watched over him. And as he gradually grew up, she brought and gave him human flesh, and they both lived on this food. The boy did not know that he was a human being ; but, though he believed himself to be the son of the ogress, he could not get rid of or conceal his bodily form. So to bring this about she gave him a certain root. And by virtue of this root he concealed his form and continued to live on human flesh. Now the ogress went away to do service to the great king Vessavana', and died then and there. But the queen for the fourth time [22] gave birth to a boy, and because the ogress was now dead, he was safe, and from the fact of his being born victorious over his enemy the ogress, he was called Jayaddisa (prince Victor). As soon as he was grown up and thoroughly educated in all learning, he assumed the sovereignty by raising the umbrella, and ruled over the kingdom. At that time his queen consort gave birth to the Bodhisatta, and they called him prince Alinasattu. When he grew up and was fully instructed in all learning, he became viceroy. But the son of the ogress by carelessly destroying the root was unable to hide himself, but living in the cemetery he devoured human flesh in a visible form. People on seeing him were alarmed, and came and complained to the king : " Sire, an ogre in a visible shape is eating human flesh in the cemetery. In course of time he will find his way into the and kill and eat the people. You ought to have him city caught." The king readily assented, and gave orders for his seizure. An armed force was stationed all round the city. The son of the ogress, naked and horrible to look upon, with the fear of death upon him, cried aloud and sprang into the midst of the soldiers. They, with a cry of "Here's the ogre," alarmed for their very lives, broke into two divisions and fled. And the ogre, escaping from thence, hid himself in the forest and no longer approached the haunts of men. And he took up his abode at the foot of a banyan tree near a high-road through the forest, and as people travelled by it, he would seize them one by one, and entering the wood killed and ate them. Now a brahmin, at the head of a caravan, gave a thousand pieces of money to the warders of the forest,, andwas journeying along the road with flve hundred waggons. The ogre in human shape leaped upon them with a roar. The men fled in terror and lay grovelling on the ground. He seized the brahmin, and ^ One of the four great demon-kings, the Hindu Plutus. being wounded by a splinter of wood as he was fleeing, and being hotly pursued by the forest rangers, he dropped the brahmin and went and lay down at the foot of the tree where he dwelt. On the seventh day after this, king Jayaddisa proclaimed a hunt and set out from the city.Just as he was starting, [23] a native of Takkasila, a brahmin named Nanda, who supported his parents, came into the king's presence, bringing four stanzas, each worth a hundred pieces of money ' The king stopped to listen to them, and ordered a dwelling-place to be assigned to him. Then going to the chase, he said, " That man on whose side the deer escapes shall pay the brahmin for his Then a spotted verses.'' antelope was started, and making straight for the king escaped. The courtiers all laughed heartily. The king grasped his sword, and pursuing the animal came up with it after a distance of three leagues, and with a blow from his sword he severed it in two and hung the carcase on his carrying-pole. Then, as he returned, he came to the spot where the man-ogre was sitting, and after resting for a while on the ku§a grass, he essayed to go on. Then the ogre rose up and cried " Halt where are you going ? You are my prey,'' and seizing him by ! the hand, he spoke the first stanza Lo! after my long seven days' fast A mighty prey appears at last! Pray tell me, art thou known to fame 1 I fain would hear thy race and name. The king was terrified at the sight of the ogre, and, becoming as rigid as a pillar, was unable to flee; but, recovering his presence of mind, he spoke the second stanza : Jayaddisa, if known to thee, Pancala's king I claim to be Hunting thro' fen and wood I stray: Eat thou this deer; free me, I pray. [24] The ogre, on hearing this, repeated the third stanza To save thy skin, thou offerest me for food This quarry, king, to which my claim is good: Know I will eat thee first, and yet not balk My taste for venison: cease from idle talk. The king, on hearing this, called to mind the brahmin Nanda, and spoke the fourth stanza : Should I not purchase the release I crave, Yet let me keep the promise that I gave A brahmin friend. To-morrow's dawn shall see My honour saved, and my return to thee. ' He ultimately gets four thousand pieces. The ogre, on hearing this, spoke the fifth stanza Standing so near to death, what is the thing That thus doth sorely trouble thee, O king? Tell me the truth, that so perhaps we may Consent to let thee go for one brief day. [25] The king, explaining the matter, spoke the sixth stanza : A promise once I to a brahmin made; That promise still is due, that debt unpaid: The vow fulfilled, to-morrow's dawn shall see My honour saved, and my return to thee. On hearing this, the ogre spoke the seventh stanza : A promise to a brahmin thou hast made; That promise still is due, that vow unpaid. thy vow, and let to-morrow see Fulfil Thy honour saved and thy return to me. And having thus spoken, he let the king go. And he, being allowed to depart, said, " Do not be troubled about me I will return at day- ; break," and, taking note of certain landmarks by the way, he returned to his army, and with this escort made his entrance into the city. Then he summoned the brahmin Nanda, seated him on a splendid throne, and, after hearing his verses, presented him with four thousand pieces of money. And he made the brahmin mount a chariot and sent him away, bidding his servants conduct him straight to Takkasila. On the next day, being anxious to return, he called his son, and thus instructed him. The Master, to explain the matter, spoke two stanzas : Escaped from cruel goblin he did come Full of sweet longings to his lovely home : [26] His word to brahmin friend he never broke, But thus to dear Allnasattu spoke. 'My son, reign thou anointed king to-day Ruling o'er friend and foe with righteous sway; Let no injustice mar thy happy state ; I now from cruel goblin seek my fate.' The prince, on hearing this, spoke the tenth stanza Fain would I learn what act or word Lost me the favour of my lord. That thou shouldst raise me to the throne Which, losing thee, I :would not own. The king, on hearing this, spoke the next stanza Dear son, I fail to call to mind A single word or act unkind. But now that honour's debt is paid, I'll keep the vow to ogre made. [27] The prince, on hearing this, spoke a stanza : Nay, I will go and thou stay here No hope of safe return, I fear. But shouldst thou go, I'll follow thee And both alike will cease to be. On hearing this, the king spoke a stanza : With thee doth moral law agree. But life would lose all charm for me, If on wood-spit this ogre grim Should roast and eat thee, limb by limb. Hearing this, the prince spoke a stanza : If from this ogre thou wilt fly. For thee I am prepared to die Yea, gladly would I die, king. If only life to thee I bring. [28] On hearing this the king, recognizing his son's virtue, accepted his offer, saying, "Well, go, dear son." And so he bade his parents farewell and left the city. The Master, to make the matter clear, spoke half a stanza : Then the brave prince to his dear parents bade A last farewell, with low obeisance made. Then his parents and his sister and wife and the courtiers went forth from the city with him. And the prince here inquired of his father as to the way, and, after making careful arrangements and having admonished the others, he ascended the road and made for the abode of the ogre, as fearless as a maned lion. His mother, seeing him depart, could not restrain herself and fell fainting on the earth. His father, stretching out his arms, wept aloud. The Master, making the matter clear, spoke the other half stanza : His sire with outstretched arms, his son to stay. Wept sore. His mother, grieving, swooned away. And, thus making clear the prayer uttered by the father and the Act of Truth repeated by the mother and sister and wife, he uttered yet four more stanzas : But when his son had vanished quite From his despairing father's sight. With hands upraised the gods he praised Kings Vai-una and Soma hight, Brahma and lords of Day and Night. 'By these kept safe and sound of limb. Escape, dear son, from ogre grim.' [29] 'i!sRama's fair-limbed mother woni Salvation for her absent son, When woods of Dandaka he sought, So for my child is freedom wrought And by this Act of Truth I've charmed The gods to bring thee home unharmed.' 'Brother, in thee no fault at all Open or secret I recall And by this Act of Truth I've charmed The gods to bring thee home unharmed.' 'Void of offence art thou to me, I too, my lord, bear love to thee ; And by this Act of Truth I've charmed The gods to bring thee home unharmed.' [30] And the prince, following his father's directions, set out on the But the ogre thought, " Kshatriyas have road to the dwelling of the ogre. many wiles : who knows what will happen 1 " and climbing the tree he sat looking out for the coming of the king. On seeing the prince, he thought, " The son has stopped his father and is coming himself. ' There's no fear about him." And descending from the tree he sat with his back to him. On coming up the youth stood in front of the ogre, who then spoke this stanza : Whence art thou, youth so fair and fine? Knowest thou this forest realm is mine ? They hold their lives but cheap who come Where savage ogres find a home. Hearing this, the youth spoke this stanza : I know thee, cruel ogre, well Within this forest thou dost dwell. Jayaddisa's true son stands here : Eat me and free my father dear. Then the ogre spoke this stanza Jayaddisa's true son I know ; Thy looks confess that it is so. [31] A hardship surely 'tis for thee To die, to set thy father free. Then the youth spoke this stanza: No mighty deed is this, I feel. To die, and for a father's weal And mother's love to pass away And win the bliss of heaven for aye. On hearing this, the ogre said, " There is no creature, prince, that ' See Bamayana, book ill. is not afraid of death. Why are not you afraid?" And he told him the reason and recited two stanzas : No evil deed of mine at all, Open or secret, I recall Well weighed are birth and death by me, As here, so 'tis in worlds to be. Eat me to-day, O mighty one. And do the deed that must be done. I'll fall down dead frorn some high tree. Then eat my flesh, as pleaseth thee. [32] The ogre, on hearing his words, was terrified and said, " One cannot eat this man's flesh "; and, thinking by some stratagem to make him run away, he said : If 'tis thy will to sacrifice Thy life, young prince, to free thy sire. Then go in haste is my' advice And gather sticks to light a fire. Having so done, the youth returned to him. The Master, to make the matter clear, spoke another stanza : Then the brave prince did gather wood And, rearing high a mighty pyre. Cried, lighting it, Prepare thy food ' ; See ! I have made a goodly fire.' The ogre, when he saw the prince had returned and made a fire, said, " This is a lion-hearted fellow. Death has no terrors for him. Up to this time I have never seen so fearless a man." And he sat there, astounded, from time to time looking at the youth. And he, seeing what the ogre was about, spoke this stanza : Stand not and gaze in dumb amaze. Take me and slay, and eat, I pray, [33] While still alive, I will contrive To make thee fain to eat to-day. Then the ogre, hearing his words, spoke this stanza : One so truthful, kindly, just, Surely never may be eaten. Or his head, who eats thee, must Be to sevenfold pieces beaten. The prince, on hearing this, said, " If you do not want to eat me, why did you bid me break sticks and make a fire?" and when the ogre replied, " It was to test you ; for I thought you would run away,'' the prince said, " How now will you test me, seeing that, when in an animal form, I allowed J. Y, 2 Sakka, king of heaven, to put my virtue to the test ] " And with these words he spoke this stanza : 'To Indra once like some poor brahmin drest The hare did offer its own flesh to eat Thenceforth its form was on the moon imprest That gracious orb as Yakkha now we greet. [34] The ogre, on hearing this, let the prince go and said, As the clear moon from Eahu's grip set free Shines at midmonth with wonted brilliancy, So too do thou, Kampilla's lord of might, Escaped from ogre, shed the joyous light Of thy bright presence, sorrowing friends to cheer. And bring back gladness to thy parents dear. And saying, " Go, heroic soul," he let the Great Being depart. And having made the ogre humble, he taught him the five moral laws, and, wishing to put it to the test whether or not he was an ogre, he thought, " The eyes of ogres are red and do not wink. They cast no shadow and are free from all fear.This is no ogre ; it is a man. They say my father had three brothers carried oif by an ogress ; two of them must have been devoured by her, and one will have been cherished by her with the love of a mother for her child this must be he. : I will take him with me and tellmy father, and have him established on the throne.'' And so thinking he cried, " Ho Sir, you are no ogre you are my father's elder brother. ! ; Well, come with me and raise your umbrella as emblem of sovereignty in your ancestral kingdom." And when he replied, " I am not a man," the prince said, "You do not believe me. Is there any one you will believe?" "Yes," he said, " there is in such and such a place an ascetic gifted with supernatural vision."So he took the ogre with him and went there. The ascetic no sooner caught sight of them than he said, " With what object are you two descendants from a common ancestor walking here!" And with these words he told them how they were related. The maneater believed and said, " Dear friend, do you go home : as for me, I am born with two natures in one form. I have no wish to be a king. I'll become an ascetic." So he was ordained to the religious life by the ascetic. Then the prince saluted him and returned to the city. [35] The Master, to make the matter clear, spoke this stanza : Then did bold prince Alinasattu pay All due obeisance to that ogre grim, And free once more did wend his happy way Back to Kampilla, safe and sound of limb. ' See No. 316 Sasajataka, vol. iii. p. 34 (English verBion). The commentary adds that in the present Kalpa the moon is marked by a yakkha instead of a hare. And when the youth reached the city, the Master explained to the townsfolk and the rest what the prince had done, and spoke the last stanza : Thus faring forth afoot from town and country side, Lo eager throngs proclaim ! The doughty hero's name, Or as aloft on car or elephant they ride With homage due they come To lead the victor home. The king heard that the prince had returned and set out to meet him, and the prince, escorted by a great multitude, came and saluted the king. And he asked him, saying, " Dear son, how have you escaped from so terrible an ogre ? " And he said, " Dear father, he is no ogre he is your ; elder brother and ray uncle." And he told him all about it and said, " You must go and see my uncle." The king at once ordered a drum to be beaten, and set out with a great retinue to visit the ascetics. The chief ascetic told them the whole story in full ; how the child had been carried off by an ogress, and how instead of eating him she had brought iim up as an ogre, and how they were related one to another. The king said, " Come, brother, do you reign as king." " No, thank you. Sire," he replied. " Then come and take up your abode in our park and I will supply you with the four requisites." He refused to come. Then the king made a settlement oji a certain mountain, not far from their hermitage, and, forming a lake, prepared cultivated fields and, bringing a thousand families with much treasure, he founded a big village and instituted a system of almsgiving for the ascetics. This village grew into thetown Cullakammasadamma. [36] The I'egion where the ogre was tamed by the Great Being Sutasoma was to be known as the town of Mahakammasadamma'. The Master, having ended his lesson, revealed the Truths and identified the Birth : At the conclusion of the Truths the elder who supported his mother was established in the. fruition of the First Path : " At that time the father and mother were members of the king's household, the ascetic was Sariputta, the man-eater was Angulimala, the young sister was Uppalavanna, the queen consort was Rahula's mother, prince Allnasattu was myself." 1 The founding of a place of this name oeours at the end of the Mahasutasoma- Jatata, vol. v. p. 511.

CHADDANTA-JATAKA'. "Large-eyed and peerless one," etc. This was a story the Master, while sojourning at Jetavana, told of a female novice. A girl of good family at Savatthi, they say, recognizing the misery of the lay life, embraced asceticism, and one day went with other Sisters to hear the Law from the Bodhisatta, as he sat preaching from a magnificent throne, and observing his person to be endued with extreme beauty of form arising from the power of illimitable merit, she thought, " I wonder whether in a former existence those I once ministered to were this man's wives." Then at that very moment the recollection of former existences came back to her. " In the time of Chaddanta, the elephant, I was previously existing as this man's wife." And at the remembrance great joy and gladness sprang up in her heart. In her joyous excitement she laughed aloud as she thought, " Few wives are well disposed to their husbands most of ; them are ill disposed. I wonder if I were well or ill disposed to this man." And calling back her remembrance, she perceived that she had harboured a slight grudge in her heart against Chaddanta, the mighty lord of elephants, who measured one hundred and twenty cubits, and had sent Sonuttara, a hunter, who with a poisoned arrow wounded and killed him. Then her sorrow awoke and her heart grew hot within her, and being unable to control her feelings, bursting into sobs she wept aloud. On seeing this the Master broke into a smile, and on being asked by the assembly of the Brethren, "What, Sir, was the cause of your smiling ? " he said, " Brethren, this young Sister wept, on recalling a sin she once committed against me." And so saying he told a story of the past. [37] Once upon a time eight thousand royal elephants, by the exercise of supernatural powers moving through the air, dwelt near lake Chaddanta in the Himalayas. At this time the Bodhisatta came to life as the son of the chief elephant. He was a pure white, with red feet and face. By and bye, when grown up, he was eighty-eight cubits high, one hundred and twenty cubits long. He had a trunk like to a silver rope, fifty-eight cubits long, and tusks fifteen cubits in circumference, thirty cubits long, and emitting six-coloured rays. He was the chief of a herd of eight thousand elephants and paid honour to pacceka buddhas. His two head queens were CuUasubhadda and Mahasubhadda. The king elephant, with his herd numbering eight thousand, took up his abode in a Golden Cave. Now lake Chaddanta was fifty leagues long and fifty broad. In the middle of it, for a space extending twelve leagues, no sevala or panaka plant is found, and it consists of water in appearance like a magic jewel. Next to this, encircling this water, was a thicket of pure white lilies, a league in ' In the Journal Asiatique for 1895, torn, v., N. S., will be found a careful study by M. L. Peer of the Chaddanta-Jataka, based on a comparison of five different ver- sions two Pali, one Sanskrit, two Chinese, breadth. Next to this, and encircling it, was a thicket of pure blue lotus, a league in extent. Then came white and red lotuses, red and white lilies, and white esculent lilies, each also a league in extent and each encircling the one before. Next to these seven thickets came a mixed tangle of white and other lilies, also a league in extent, and encircling all the preceding ones. Next, in water as deep as elephants can stand in, was a thicket of red paddy. Next, in the surrounding water, was a grove of small shrubs, abounding in delicate and fragrant blossoms of blue, yellow, red and white. So these ten thickets were each a league in extent. Next came a thicket of vai-ious kinds of kidney beans. Next came a tangle of convolvulus, cucumber, pumpkin, gourd and other creepers. Then a grove of sugar-cane of the size of the areca-nut tree. Then a grove of plantains with fruit as big as elephant's tusks. [38] Then a field of paddy. Then a grove of bread-fruit of the size of a water jar. Next a grove of tamarinds with luscious fruit. Then a grove of elephant-apple trees. Then a great forest of different kinds of trees. Then a bamboo grove. Such at this time was the magnificence of this region — its present magnificence is described in the Samyutta Commentary —but surrounding the bamboo grove were seven mountains. Starting from the extreme outside first came Little Black Mountain, next Great Black Mountain, then Water Mountain, Moon Mountain, Sun Mountain, Jewel Mountain, then the seventh in order Golden Mountain. This was seven leagues in height, rising all round the lake Chaddanta, like the rim of a bowl. The inner side of it was of a golden colour. From the light that issued from it lake Chaddanta shone like the newly risen sun. But of the outer mountains, one was six leagues in height, one five, one four, one three, one two, one a single league in height. Now in the north-east corner of the lake, thus girt about with seven mountains, in a, spot where the wind fell upon the water, grew a big banyan tree. Its five leagues in circumference and seven trunk was leagues in height. Four branches spread six leagues to the four points of the compass, and the branch which rose straight upwards was six leagues. So from the root upwards it was thirteen leagues in height, and from the extremity of the branches in one direction to the extremity of the branches in the opposite direction it was twelve leagues. And the tree was furnished with eight thousand shoots and stood forth in all its beauty, like to the bare Jewel Mount. But on the west side of lake Chaddanta, in the Golden Mount, was a golden cave, twelve leagues in extent. Chaddanta the elephant king, with his following of eight thousand elephants, in the rainy season lived in the golden cave ; in the hot season he stood at the foot of the great banyan tree, amongst its shoots, welcoming the breeze from off the water. Now one day they told him, "The great Sal grove is in flower." So attended by his herd he was minded to disport himself in the Sal grove, [39] and going thither he struck with his frontal globe a Sal tree in full bloom. At that moment Cullasubhadda stood to windward, and dry twigs mixed with dead leaves and red ants fell upon her person. But Mahasubhadda stood to leeward, and flowers with pollen and stalks and green leaves fell on her. Thought Cullasubhadda, " He let fall on the wife dear to him flowers and pollen and fresh stalks and leaves, but on my person he dropped a mixture of dry twigs, dead leaves and red ants. Well, I shall know what to do ! And she conceived a grudge against the Great Being. Another day the king elephant and his attendant herd went down to lake Chaddanta to bathe. Then two young elephants took bundles of usira root in their trunks and gave him a bath, rubbing him down as it were mount Kelasa. And when he came out of the water, they bathed the two queen elephants, and they too came out of the water and stood before the Great Being. Then the eight thousand elephants entered the lake and, disporting themselves in the water, plucked various flowers from the lake, and adorned the Great Being as if it had been a silver shrine, and afterwards adorned the queen elephants. Then a certain elephant, as he swam about the lake, gathered a large lotus with seven shoots and offered it to the Great Being. And he, taking it in his trunk, sprinkled the pollen on his forehead and presented the flower. to the chief elephant, Mahasubhadda. On seeing this her rival said, " This lotus with seven shoots he also gives to his favourite queen and not to me," and again she conceived a grudge against him. Now one day when the Bodhisatta had dressed luscious fruits and lotus stalks and fibres with the nectar of the flower, and was entertaining five hundred pacceka buddhas, Cullasubhadda offered the wild fniits she had got to the pacceka buddhas, and she put up a prayer to this effect " Hereafter, when I pass hence, may I : be reborn as tbe royal maiden Subhadda in the Madda king's family, and on coming of age may I attain to the dignity of queen consort to the king of Benares. Then I shall be dear and charming in his eyes, and in a position to do what I please. So I will speak to the king and send a hunter with h poisoned arrow to wound and slay this elephant. [40] And thus may I be able to have brought to me a pair of his tusks that emit six-coloured rays." Thenceforth she took no food and pining away in no long time she died, and came to life again as the child of the queen consort in the Madda kingdom, and was named Subhadda. And when she was of a suitable age, they gave her in marriage to the king of Benares. And she was dear and pleasing in his eyes, and the cliief of sixteen thousand wives. And she recalled to mind her former existences and thought, " My prayer is fulfilled; now will I have this elephant's tusks brought to me." Then she anointed her body with common oil, put on a soiled robe, and lay in bed pretending to be sick. The king said, " Whei'e is Subhadda ! " And hearing that she was sick, he entered the royal closet and sitting on the bed he stroked her back and uttered the first stanza Large-eyed and peerless one, my queen, so pale, to grief a prey, Like wreath that's trampled under foot, why fadest thou away? On hearing this she spoke the second stanza As it would seem, all in a dream, a longing sore I had ; My wish is vain this boon to gain, and that is why I'm sad. The king, on hearing this, spoke a stanza : All joys to which in this glad world a mortal may aspire, "Whate'er they want is mine to grant, so tell me thy desire. On hearing this the queen said, "Great king, my desire is hard to attain ; I will not now say what it is, but I would have all the hunters that there are in your kingdom gathered together. [41] Then will I tell it in the midst of them." And to explain her meaning, she spoke the next stanza Let hunters all obey thy call, within this realm who dwell. And what I fain from them would gain, I'U in their presence tell. The king agreed, and issuing forth from the royal chamber he gave orders to his ministers, saying, "Have it proclaimed by beat of drum that all the hunters that are in the kingdom of Kasi, three hundred leagues in extent, are to assemble." They did so, and in no long time the hunters that dwelt in the kingdom of Kasi, bringing a present according to their means, had their arrival announced to the king. Now they amounted in all to about sixty thousand. And the king, hearing that they had come, stood at an open window and stretching forth his hand he told the queen of their arrival and said : Here then behold our hunters bold, well trained in venery, Theirs is the skill wild beasts to kill, and all would die for me. The queen, on hearing this, addressed them and spoke another stanza : Ye hunters bold, assembled here. Unto my words, I pray, give ear: Dreaming, methought an elephant I saw, Six-tusked' and white without a flaw: His tusks I crave and fain would have; Nought else avails this life to save. The hunters, on hearing this, replied : Ne'er did our sires in times of old A six- tusked elephant behold: [42] Tell us what kind of beast might be That which appeared in dreams to thee. 1 The Scholiast explains chabbisana (Sanskrit sJmdvishana) six-tusked as chahbanna six-coloured, perhaps more completely to identify the hero of the story with the Buddha. After this still another stanza was spoken by them Four points, North, South, East, West, one sees, Four intermediate are to these, Nadir and zenith add, and then Say at which point of all the ten This royal elephant might be, That in a dream appeared to thee. After these words Subhadda, looking at all the hunters, spied amongst them one that was broad of foot, with a calf swollen like an alms basket, big in the knee and ribs, thick-bearded, with yellow teeth, disfigured with scars, conspicuous amongst them all as an ugly, hulking fellow, named Sonuttara, who had once been an enemy of the Great Being. And she thought, " He will be able to do my bidding," and with the king's permission she took him with her and, climbing to the highest floor of the seven-storeyed palace, she threw open a window to the North, and stretching forth her hand towards the Northern Himalayas she uttered four stanzas Due north, beyond seven mountains vast, One comes to Golden Cliff at last, A height by goblin forms possessed And bright with flowers from foot to crest. Beneath this goblin peak is seen A cloud-shaped mass of darkest green, [43] A royal banyan tree whose roots Yield vigour to eight thousand shoots. There dwells invincible in might This elephant, six-tusked and white, With herd eight thousand strong for fight. .Their tusks to chariot-poles are like. Wind-swift are they to guard or strike. Panting and grim they stand and glare, Provoked by slightest breath of air, If they one born of man should see. Their wrath consumes him utterly. Sonuttara on hearing this was terrified to death and said Turquoise or pearls of brilliant sheen, With many a gold adornment, queen, In royal houses may be seen. [44] What wouldst thou then with ivory do, Or wilt thou slay these hunters true? Then the queen spoke a stanza : Consumed with grief and spite am I, When I recall my injury. Grant me, hunter, what I crave. And five choice hamlets thou shalt have. And with this she said, "Friend hunter, when I gave a gift to the pacceka buddhas, I offered up a prayer that I might have it in my power to kill this six-tusked elephant and get possession of a pair of his tusks. This was not merely seen by me in a vision, but the prayer that I offered up will be fulfilled. Do thou go and fear not." And so saying she reassured him. And he agreed to her words and said, "So be it, lady; but first make it clear to me and tell me where is his dwelling-place," and inquiring of her he spoke this stanza : Where dwells he? Where may he be found? What road is his, for bathing bound? Where does this royal creature swim? way to capture him. Tell us the [45] Then by recalling her former existence she clearly saw the spot and told him of it in these two stanzas : Not far this bathing-place of his, A deep and goodly pool it is: There bees do swarm and flowers abound. And there this royal beast is found. Now lotus-crowned, fresh from his bath He gladly takes his homeward path. As lily-white and tall he moves Behind the queen he fondly loves. Sonuttara on hearing this agreed, saying, "Fair lady, I will kill the elephant and bring you his tusks." Then in her joy she gave him a thousand pieces and said, "Go home meanwhile, and at the end of seven days you shall set out thither," and dismissing him she summoned smiths and gave them an order and said, "Sirs, we have need of an axe, a spade, an auger, a hammer, an instrument for cutting bamboos, a grass-cutter, an iron staff, a peg, an iron three-pronged fork make them with all speed ; and bring them to us." And sending for workers in leather, she charged them, saying, "Sirs, you must make us a leather sack, holding a hogshead's weight; we have need of leather ropes and straps, shoes big enough for an elephant, and a leather parachute make them with all : speed and bring them to us.'' And both smiths and workers in leather quickly made everything [46] and brought and offered them to her. Having provided everything requisite for the journey, together with firewood and the like, she put all the appliances and necessaries for the journey, such as baked meal and so forth, in the leather sack. The whole of it came to about a hogshead in weight. And Sonuttara, having completed his arrangements, arrived on the seventh day and stood respectfully in the presence of the queen. Then she said, "Friend, all appliances for your journey are completed : take then this sack." And he being a stout knave, as strong as five elephants, caught up the sack as if it had been a bag of cakes, and, placing it on his hips, stood as it were with empty hands. Cullasubhadda gave the provisions to the hunter's attendants and, telling the king, dismissed Sonuttara. And he, with an obeisance to the king and queen, descended from the palace and, placing his goods in a chariot, set out from the city with a great retinue, and passing through a succession of villages and hamlets reached the frontiers. Then he turned back the people of the country and went on with the dwellers on the borders till he entered the forest, and passing beyond the haunts of men he sent back the border people too, and proceeded quite alone on a road to a distance of thirty leagues, traversing a dense growth of kuga and other grasses, thickets of basil, reeds and rest-harrow, clumps of thick-thorn and canes, thickets of mixed growth, jungles of reed and cane, dense forest growth, impenetrable even to a snake, thickets of trees and bamboos, tracts of mud and water, mountain tracts, eighteen regions in all, one after another. The jungles of grass he cut with a sickle, the thickets of basil and the like he cleared with his instrument for cutting bamboos, the trees he felled with an axe, and the oversized ones he first pierced with an auger. Then, pursuing his way, he fashioned a ladder in the bamboo grove and climbing to the top of the thicket, he laid a single bamboo, which he had cut, over the next clump of bamboos, and thus creeping along on the top of the thicket he reached a morass. [47] Then he spread a dry plank on the mud, and stepping on it he threw another plank before him and so crossed the morass. Then he made a canoe and by means of it crossed the flooded region, and at last stood at the foot of the mountains. Then he bound a three-pronged grappling-iron with a rope and flinging it aloft he caused it to lodge fast in the mountain. Then climbing up by the rope he drilled the mountain with an iron staff tipped with adamant, and knocking a peg into the hole he stoodon it. Then drawing out the grappling-iron he once more lodged it high up on the mountain, and from this position letting the leather rope hang down, he took hold of it and descejided and fastened the rope on the peg below. Then seizing the rope with his left hand and taking a hammer in his right he struck a blow on the rope, and having thus pulled out the peg he once more climbed up. In this way he mounted to the top of the first mountain and then commencing his descent on the other side, having knocked as before a peg into the top of the first mountain and bound the rope on his leather sack and wrapped it round the peg, he sat within the sack and let himself down, uncoiling the rope like a spider letting out his thread. Then letting his leather parachute catch the wind, he went down like a bird — so at least they say. Thus did the Master tell how in obedience to Subhadda's words the hunter sallied forth from the city and traversed seventeen different tracts till he reached a mountainous region, and how he there crossed over six mountains and climbed to the top of Golden Oliff The hunter hearing, unalarmed. Set forth with bow and quiver armed, And crossing o'er seven mountains vast Eeached noble Golden Cliff at last. Gaining the goblin-haunted height, What cloud-shaped mass bursts on his sight! A royal banyan 'tis whose roots Support eight thousand spreading shoots. [48] There stood invincible in might An elephant six-tusked and white, With herd eight thousand strong for fight Their tusks to chariot-poles are like Wind-swift are they to guard or strike. Hard by a pool 'tis full to the brim. Fit place for royal beast to swim; Its lovely banks with flowers abound And buzzing bees swarm all around. Marking the way the creature went Whene'er on bathing thought intent. He sunk a pit, to deed so mean Urged by the wrath of spiteful queen. Here follo.ws the story from beginning to end : the hunter, it is said, after seven years, seven months and seven days, having reached the dwellingplace of the Great Being in the manner related above, took note of his dwelling-place and dug a pit there, thinking, " I will take my stand here and wound the lord of elephants and bring about his death." Thus did he arrange matters and went into the forest and cut down trees to make posts and prepared a. lot of material. [49] Then when the elephants went to bathe, in the spot where the king elephant used to stand, he dug a square pit with a huge mattock, and the soil that he dug out he sprinkled on the top of the water, as if he were sowing seed, and on the top of stones like mortars he fixed posts, and fitted them with weights and ropes and spread planks over them. Next he made a hole of the size of an arrow and threw on the top earth and rubbish, and on one side he made an entrance for himself, and so, when the pit was finished, at break of day he fastened on a false top knot and donned robes of yellow and, taking his bow and a poisoned arrow, he went down and stood in the pit. The Master, to make the whole thing clear, said : The pit with planks he first did hide, Then bow in hand he got inside. And as the elephant passed by, A mighty shaft the wretch let fly. The wounded beast loud roared with pain And all the herd roared back again: Crushed boughs and trampled grass betray Where panic flight directs their, way. Their lord had well nigh slain his foe. So mad with pain was he, when lo! A robe of yellow met his eyes. Emblem of sainthood, priestly guise And deemed inviolate by the wise. [50] The Master, falling into conversation with the hunter, spoke a couple of stanzas : Whoso is marred with sinful taint And void of truth and self-restraint, Though robed in yellow he may be. No claim to sanctity has he. But one that's free from sinfal taint, Endued with truth and self-restraint. And firmly fixed in righteousness. Deserves to wear the yellow dress. [51] So saying, the Great Being, extinguishing all feeling of anger towards him, asked him, saying, "Why did you wound me? Was it for your own advantage or were you suborned by some one else?" The Master explaining the matter then said : The beast with mighty shaft laid low. Unruffled stUl, addressed his foe : 'What object, friend, in slaying me. And, pray, who instigated thee?' Then the hunter told him and uttered this stanza : The king of Kasi's favoured queen Subhadda told me she had seen Thy form in dreams, 'and so,' said she, 'I'll have his tusks ; go, bring them me.' Hearing this, and recognizing that this was the work of Cullasubhadda, he bore his suflferings patiently and thought, "She does not want my tusks; she sent him beca,use she wished to kill me,' and, to illustrate the matter, he uttered a couple of stanzas : Rich store of goodly tusks have I, Relics of my dead ancestry, And this well knows that cursed dame, 'Tis at my life the wretch doth aim. [52] Rise, hunter, and or ere I die. Saw oflF these tusks of ivory Go bid the shrew be of good cheer, 'The beast is slain ; his tusks are here.' Hearing his words the hunter rose up from the place where he was sitting and, saw in hand, came close to him to cut off his tusks. Now the elephant, being like a mountain eighty cubits high, was but ineffectually cut. For the man could not reach to his tusks.' So the Great Being, bending his body towards him, lay with his head down. Then the hunter climbed up the trunk of the Great Being, pressing it with his feet as though it were a silver rope, and stood on his forehead as if it had been Kelasa peak. Then he inserted his foot into his mouth, and striking the fleshy part of it with his knee, he climbed down from the beast's forehead and thrust the saw into his mouth. The Great Being suflfered excruciating pain and his mouth was charged with blood. The hunter, shifting about from place to place, was still unable to cut the tusks with his saw. So the Great Being letting the blood drop from his mouth, resigning himself to the agony, asked, saying, "Sir, cannot you cut them?" And on his saying "No," he recovered his presence of mind and said, "Well then, since I myself have not strength enough to raise my trunk, do you lift it up for me and let it seize the end of the saw." The hunter did so and the Great : Being seized the saw with his trunk and moved it backwards and forwards, and the tusks were cut off as it were sprouts. Then bidding him take the tusks, he said, " I don't give you these, friend hunter, because I do not value them, [53] nor as one desiring the position of Sakka, Mara or Brahma, but the tusks of omniscience are a hundred thousand times dearer to me than these are, and may this meritorious act be tome the cause of attaining Omniscience." And as he gave him the tusks, he asked,"How long were you coming here?" "Seven years, seven months, and seven days." " Go then by the magic power of these tusks, and you shall reach Benares in seven days." And he gave him a safe conduct and let him go. And after he had sent him away, before the other elephants and Subhadda had returned, he was dead. The Master, to make the matter clear, said : The hunter then the tusks did saw From out that noble creature's jaw, And with his shining, matchless prize Home with all speed he quickly hies. When he was gone, the herd of elephants not finding their enemy came back. The Master, to make the matter clear, said : Sad at his death and full of fright, The herd that took to panic flight, Seeing no trace of cruel foe, Eeturned to find their chief laid low. [54] And with them also came Subhadda, and they all then and there with weeping and lamentation betook them to th£ pacceka buddhas who bad been so friendly to the Great Being, and said, " Sirs, he who supplied you with the necessaries of life has died from the wound of a poisoned arrow. Come and see where his dead body is exposed." And the five hundi-ed pacceka buddhas passing through the air alighted in the sacred enclosure. At that moment two young elephants, lifting up the body of the king elephant with their tusks, and so causing it to do homage to the pacceka buddhas, raised it aloft on a pyre and burned it. The pacceka buddhas all through the night rehearsed scripture texts in the cemetery. The eight thousand elephants, after extinguishing the flames, first bathed and then, with Subhadda at their head, "returned to their place of abode. The Master, to make this matter clear, said : They wept and wailed, as it is said, Each heaping dust upon his head. Then slow returning home were seen. Behind their ever gracious queen. And Sonuttara within seven days reached Benares with his tusks. The Master, to make the matter clear, said : The hunter straight to Kasi hies Bearing his bright and matchless prize —The noble creature's tusks, I mean, Cheering all hearts with golden sheen And to that royal dame he said, ' Here are his tusks : the beast is dead.' [55] Now in ofiering them to the queen, he said, " Lady, the elephant, against whom you conceived a grudge in your heart for a trifling offence, has been slain by me.'' " Do you tell me that he is dead?" she cried. And he gave her the tusks, saying, " Be assured that he is dead here are : his tusks." She received the tusks adorned with six different coloured rays on her jewelled fan, and, placing them on her lap, gazed at the tusks of one who in a former existence had been her dear lord and she thought, " This fellow has come with the tusks he cut from the auspicious elephant that he slew with a poisoned shaft." And at the remembrance of the Great Being she was filled with so great sorrow that she could not endure it, but her heart then and there was broken and that very day she died. The Master, to make the story clear, said : His tusks no sooner did she see — Her own dear lord of old was he Than straight her heart through grief did break And she, poor fool, died for his sake. When he, almighty and all wise, Broke into smiles before their eyes, Straightway these holy Brethren thought, ' Sure Buddhas never smile for nought.' 'She whom you used to see,' he said, 'A yeUow-robed ascetic maid. Was erst a queen and I,' he cried, 'Was that king elephant who died.' 'The wretch who took those tusks so white, Unmatched on earth, so shining bright, [56] And brought them to Benares town Is now as Devadatta known.' Buddha from his own knowledge told This long drawn tale of times of old. In all its sad variety, Though free from pain and grief was he. That elephant of long ago Was I, the king of all the band, And, Brothers, I would have you so This Birth aright to understand. These stanzas were recorded by elders as they chanted the Law and sang the praises of the Lord of all Power. [57] And on hearing this discourse a multitude entered the First Path, but the Sister afterwards by spiritual insight attained to Sainthood.

" This rule," eta.— This story the Master when residing at Jetavana told concerning the Perfection of Wisdom. The circumstances leading to the introductory story wiU be set forth in the Mahaummagga Birth ^. Once upon a time a king called DhanaSjaya Korabya reigned in the city of Indapatta in tlie Kuru kingdom. A brahmin named Sucirata was his priest and adviser in things temporal and spiritual. The king ruled his kingdom righteously, in the exercise of almsgiving and other good works. Now one day he prepared a question about the service of Truth, and having seated the brahmin Sucirata and paid him due honour, he put his question to him in the form of four stanzas : This rule and lordship I disdain, Sucirata, for I would fain Be great, and o'er the wide world reign. ' Vol. vi. p. 329. Jataka, No. 546. By right alone wrong I eschew For whatsoe'er is good and true Kings above all men should pursue. By this for ever free from blame, Here and hereafter, we may claim Midst gods and men a glorious name. Know, brahmin, that I fain would do Whate'er is deemed both good and true. So pray, when asked, declare to me The Good and True, what they may be. [58] Now this was a profound question, falling within the range of a Buddha. This is a question one should put to an Omniscient Buddha, and, failing him, to a Bodhisatta who is seeking the Gift of Omniscience. But Sucirata, by reason of his not being a Bodhisatta, could not solve the question, and, so far from assuming an air of wisdom, he confessed his incompetency in the following stanza : No one but Vidhurai, king. Hath power to tell this wondrous thing, What is, my lord, the Good and True, That thou art ever fain to do. The king on hearing his words said, "Go then, brahmin, at once," and he gave him a present to take with him, and in his eagerness to get him oflF, he repeated this stanza : Lo! straight this weight of gold, my friend, By thee to Vidhura I send; Meet gift for sage who best can show The Good and True that I would know. [59] And with these words he gave him a tablet of gold, worth a hundred thousand pieces of money, on which to write the answer to the question, a chariot to travel in, an army to escort him, and a present to offer, and straightway despatched him. Issuing from the city of Indapatta, not going straight to Benares, he first visited all places wheresoever sages dwell, and, not finding any one in all India to solve the question, he gradually approached Benares. Taking up his abode there, he went with a few followers to the house of Vidhura, at the time of the early meal, and having announced his arrival, he was invited in and found Vidhura at breakfast in his own house. The Master, to make the matter clear, repeated the seventh stanza Then straight in haste did Bharadvaja^ wend His way to Vidhura, and found his friend Sitting at home, and ready to partake Of simple fare, his early fast to break. Vidhura, the commentary explains, was the chaplain of the king of Benares. Bharadvaja is the family name of Sucirata. Now Vidhura was a friend of his youth, and had been educated in the family of the same master, so after partaking of the meal with him, when breakfast was over, and Sucirata was comfortably seated, on being asked by Vidhura, "What brings you here, friend?" he told him why he had come and repeated the eighth stanza : I come at far-famed Kuru king's behest. Sprung from Yudhitthilai, and this his quest. To ask thee, Vidhura, to tell to me The True and Good, what it may surely be. [60] At that time the brahmin thinking to collect the ideas of a number of people pursues his quest, like to one piling up as it were a very Ganges flood, and there is no time for solving the problem. So stating the case he repeated the ninth stanza : O'erwhelmed by such a mighty theme As 'twere by Ganges' flooded stream, I cannot tell what this may be, The Good and True you seek from me. And so saying he added : "I have a clever son, far wiser than I am : he will make it clear to you. Go to him." And he repeated the tenth stanza : A son I have, my very own, 'Mongst men as Bhadrakara known Go seek him out, and he'll declare To thee what Truth and Goodness are. On hearing this Sucirata leaving Vidhura's house went to the dwelling of Bhadrakara, and found him seated at breakfast in the midst of his people. The Master, to clear up the matter, repeated the eleventh stanza : Then Bharadvaja hastily To Bhadrakara's home did hie, Where amidst friends, all gathered round. Seated at ease the youth was found. On his arrival there he was hospitably received by the youth Bhadrakara with the offer of a chair and gifts, and taking his seat, on being asked why he had come, he repeated the twelfth stanza : [61] I come at far-famed Kuru king's behest. Sprung from Yudhitthila, and this his quest. To ask thee, Bhadrakara, to show me Goodness and Truth, what they may surely be. Then Bhadrakara said to him, "Just now, Sir, I am intent on an intrigue with another man's wife. My mind is ill at ease, so I cannot 1 The Kurus were descended from Yudhishthira. .T. V. 3 answer your question, but my young brother Sanjaya has a clearer intellect than I have. Ask him : he will answer your question." And in order to send him there, he repeated two stanzas Good venison I leave, a lizard to pursue How then should I know aught about the Good and True? I've a young brother, you must know, Named SaSjaya. So, brahmin, go And seek him out, and he'll declare To thee what Truth and Goodness are. He at once set out for the house of Safijaya, and was welcomed by him and on being asked why he had come he told him the reason. The Master, to make the matter clear, uttered two stanzas : Then Bharadvaja hastily To home of Sanjaya did hie, Where amidst friends, all gathered round. Seated at ease the youth was found. I come at far-famed Kuru king's behest, Sprung from Yudhitthila, and this his quest, To ask thee, SaSjaya, to show to me tJoodness and Truth, what they may surely be. But Sanjaya also was engaged in an intrigue and said to him, " Sir, I am in pursuit of another man's wife, and going down to the Ganges [62] I cross over to the other side. Evening and morning as I cross the stream, I am in the jaws of death : therefore my mind is disturbed, and I shall not be able to answer your question, but my young brother Sambhava, a boy of seven years, is a hundred thousand times superior to me in knowledge. He will tell you : go and ask him." The Master, to make the matter clear, repeated two stanzas Death opens wide his jaws for me, Early and late. How tell to thee Of "Truth and Goodness, what they be? I've a young brother, you must know. Called Sambhava. So, brahmin, go. And seek him out. He will declare To thee what Truth and Goodness are. On hearing this Sucirata thought, "This question must be the most wonderful thing in the world. I fancy no one is equal to answering it," and so thinking he repeated two stanzas : This marvel strange misliketh me, Nor sire nor sons, none of the three. Knows how to solve this mystery. If ye thus fail, can this mere youth Know aught of Goodness and of Truth? On hearing this SaHjaya said, "Sir, do not regard young Sambhava as a mere boy. If there is no one that can answer your question, go and ask him." And, describing the qualities of the youth by similes that illustrated the case, he repeated twelve stanzas : [63] Ask Sambhava nor scorn his youth. He knows right well and he can tell Of Goodness and of Truth. As the clear moon outshines the starry host, Their meaner glories in his splendour lost, E'en so the stripling Sambhava appears To excel in Wisdom far beyond his years ; Ask Sambhava nor scorn his youth. He knows right well and he can tell Of Goodness and of Truth. As charming April doth all months outvie With budding flowers and woodland greenery. E'en so the stripling Sambhava appears &c. As Gandhamadana, its snowy height With forest clad and heavenly herbs bedight, Diifusing light and fragrance all around. For myriad gods a refuge sure is found. E'en so the stripling &c. As glorious fire, ablaze thro' some morass With wreathing spire, insatiate, eats the grass Leaving a blackened path, where'er it pass, Or as a ghee-fed flame in darkest night On choicest wood doth whet its appetite. Shining conspicuous on some distant height, E'en so the stripling &c. An ox by strength, a horse by speed. Displays his excellence of breed, A cow by milk in copious flow, A sage by his wise words we know. E'en so the stripling &c. [64]While Sanjaya was singing the praises of Sambhava, Sucirata thought,"I will find out by putting the question to him,'' so he asked, " Where is your young brother t " Then he opened the window and stretching forth his hand, he said, "You see yonder boy with a complexion like gold, playing with other youths in the street before the door of the mansion that is my young brother. Go up to him and ask him ; he will : answer your question with all the charm of a Buddha." Sucirata, on hearing his words, descended from the mansion, and drew nigh to the boy at the very moment that he was standing with his garment loose and thrown over his shoulder, [65] and picking up some dirt with both hands. The Master, to explain the matter, repeated a stanza: Then Bharadvaja hastily To home of Sambhava did hie. And there out in the public way The little boy was found at play. The Great Being, when he saw the brahmin come and stand before him, asked, "Friend, what brings you here ? " He replied, " Dear youth, I am wandering through all India, and not finding any one competent to answer the question I put to him, I have come to you." The boy thought, "There is a question, they say, that has not been decided in all India. He has come to me. I am old in knowledge." And becoming ashamed he dropped the dirt that he held in his hand, readjusted his garment and said, "Brahmin, ask on, and I will tell you with the fluent mastery of a Buddha," and in his omniscience he invited him to choose what he would ask. Then the brahmin asked his question in the form of a stanza I come at far-famed Kuru king's behest. Sprung from Yudhitthila, and this his quest, To ask thee, Sambhava, to show to me Goodness and Truth, what they may surely be. What he wanted became clear to Sambhava, as it were the full moon in the middle of the sky. "Then listen to me," he said, and answering the question as to the Service of Truth he uttered this stanza : I'll tell thee. Sir, and tell aright. E'en as a man of wisdom might. The king shall know the Good and True, But who knows what the king will do 1 And as he stood in the street and taught the Truth with a voice sweet as honey, the sound spread over the whole of the city of Benares, to twelve leagues on every side. Then the king and all his viceroys and other rulers assembled together, and the Great Being in the midst of the multitude set forth his exposition of the Truth. [66] Having thus promised in this stanza to answer the question, he now gave the answer as to the Service of Truth : In answer to the king, Suclrata, proclaim, ' To-morrow and To-day are never quite the same I bid thee then, king Yudhitthila, be wise And prompt to seize whate'er occasion may arise.' I fain would have thee too, Sucirata, suggest A thought in which his mind may profitably rest, 'A king all wicked ways should carefully eschew. Nor, like bewildered fool, an evil course pursue.' To loss of his own soul he never should transgress. Nor e'er be guilty of deeds of unrighteousness. Himself ne'er be engaged in any evil way, Nor ever in wrong path a brother lead astray. These points to carry out whoso doth rightly know. Like waxing moon, as king in fame doth ever grow. A shining light to friends and dear unto his kin. And, when his body fails, the sage to heaven will win. [67] The Great Being thus, like to one making the moon to rise in the sky, answered the brahmin's question with all the mastery of a Buddha. The people roared and shouted and clapped their hands. And there arose a thousand cries of applause with great wavings of cloths and snapping of fingers. And they cast ofi' the trinkets on their hands. And the value of what they threw down amounted to about a crore. And the king of Benares in his joy paid him great honour. And Sucirata, after ofieringhim a thousand weight of gold, wrote down the answer to the question with vermilion on a golden tablet, and on coming to the city of Indapatta he told the king the answer as to the Service of Truth. And the king abiding steadfast in righteousness attained to heaven. At the end of the lesson the Master said, "Not merely now, Brethren, but formerly too, the Tathagata was great in answering questions," and he identified the Birth : "At that time Ananda was king Dhananjaya, Anuruddha was Sucirata, Kassapa Vidhura, Moggallana Bhadrakara, Sariputta the youth SaSjaya, and I myself was the wise Sambhava."

"A king of Easi," etc. This story was told by the Master, when dwelling in the Bamboo Grove, about Devadatta's hurling a stone at him. [68] So when the Brethren blamed Devadatta for having suborned archers to shoot the Buddha and afterwards hurled a stone at him, the Master said, " Not now only, but formerly also, Devadatta flung a stone at me," and so saying he related a story of the past. Once upon a time when Brahmadatta reigned in Benares, a Brahmin husbandman in a village of Kasi, after ploughing his fields, loosened his oxen and began to work with a spade. The oxen, while cropping leaves in a clump of trees, little by little escaped into the forest. The man, discovering that it was late, laid aside his spade to look for his oxen, and not finding them he was overcome with grief and wandered about the forest, seeking them, till he had entered the Himalaya region. There having lost his bearings he roamed about for seven days fasting, but seeing a tinduka tree he climbed up it to eat the fruit. Slipping ofi' the tree he where he passed ten days. At that fell sixty cubits into a hell-like abyss, time the Bodhisatta was living in the shape of a monkey, and while eating wild fruits he caught sight of the man, and after practising with a stone he hauled the fellow out. While the monkey was asleep, the man split his head open with a stone.The Great Being, becoming aware of his action, sprang up and perched on a branch of the tree and cried, " Ho ! Sirrah, you walk on the ground ; I will just point out to you the way from the top of the tree and then will be ofi'." So he rescued the fellow from the forest, set him on the right road and then himself disappeared in the mountainous region. The man, because he had sinned against the Great Being, became a leper, and even in this world appeared as a preta in human form. For seven years he was overwhelmed with pain, and in his wanderings to and fro he found his way into the Migacira park in Benares, and spreading a plantain leaf in the enclosure he lay down, half maddened by his sufferings. At that moment the king of Benares came to the park and as he walked about he saw the man and asked him, " Who are you, and what have you done to bring this suflering upon you ? " And he told the king the whole story at length. The Master, to make the matter clear, said : A king of Kasi who, they say. O'er great Benares once held sway. With courtier friends the road to cheer,. Unto Migacira drew near. [69] A brahmin there the king did see —A walking skeleton was he His skin was white with leprous blood And rough like gnarled ebon wood^. Astonied at the piteous sight Of this sore troubled, luckless wight, •Alas! poor wretch,' he cried, 'declare What name 'mongst ogres thou dost bear.' " Bauhinia Variegata. 'Thy hands and feet are white as snow, Thy head is whiter still, I trow, Thy frame with leprous spots o'ergrown, Disease has marked thee for its own. 'Thy back like spindles in a row A long unequal curve doth show ; Thy joints are as black knots I ween. ; Thy like before was never seen, 'Whence cam'st thou then, so travel -worn. Mere skin and bones, a wretch forlorn, By heat of blazing sun opprest, By thirst and hunger sore distrest? 'With frame so marred, an awful sight. Scarce fit to look upon the light. Thy very mother no, not she Would care her wretched son to see. ' What sinful deed was thine, I pray. Or wrongfully whom didst thou slay? What the offence I fain would know, Reduced thee to this state of woe ? Then the brahmin said thee, Sir, and tell thee true I'll tell E'en as a good man aye should do: For one that never speaketh lies Is praised in this world by the wise. [70] Once in a lonely wood I took my way. Seeking my kine that late had gone astray; Through pathless tracts of jungle, fitting home For the wild elephant, I heedless roam. Lost in the maze of this vast wilderness, From thirst and hunger suffering sore distress. For seven long days I wander thro' the wood Where the fell tiger rears his savage brood. E'en rankest poison I was fain to eat When lo a lovely tree my gaze doth meet ! O'er a sheer precipice it pendent swung, And fragrant fruit from all its branches hung. Whate'er had fallen to the wind's cold touch I greedily devoured and relished much, Then, still unsated, I climbed up the tree, 'That way,' methought, 'lies full satiety.' I ne'er had tasted such ripe fruit before. And stretching forth my hand to gather more, The branch, on which my body rested, broke, ' As though clean severed by the woodman's stroke. With broken bough head over heels I went, With nought to check me in my swift descent Over the side of rocky precipice, Without escape from bottomless abyss. The depth of water in the pool beneath Saved me from being rudely crushed to death, So there, poor luckless wight, without a ray Of hope to cheer me, ten long nights I lay. At length a monkey came —^long-tailed was he And made his home in some rock cavity And as he stept from bough to bough, the brute Did ever pluck and eat the dainty fruit. But when my thin and pallid form he spied, Touched with compassion for my woes, he cried, ' Alas ! poor wretch, whom I see lying there Thus overwhelmed with anguish and despair. If man or goblin, who thou art, declare.' Then with due reverence I made reply; 'A man and doomed without escape am I: But this I say, "AH blessings light on thee, If thou canst find a way of saving me.'" The monkey stepping on the height above Carried a heavy stone, his strength to prove, And when by practice he was perfect grown, The mighty one his purpose thus made known. 'Climb thou, good sir, upon my back and cast Thy arms about my neck and hold me fast; Then will I with aU speed deliver thee From the stone walls of thy captivity.' I hearkened gladly, well remembering The counsels of the glorious monkey-king. And, climbing on his back, my arms I cast Round the wise creature's neck and held him fast. The monkey then, so brave and strong was he Exhausted by the effort though he be. From rocky fastness soon uplifteth me. And having haled me out, the hero cried, 'I'm weary; stand as guard, Sir, by my side. While I anon in peaceful sleep abide. 'Lion and tiger, panther eke and bear, [71] If they should ever take me imaware, Would kill me straight. To watch shall be thy care.' While, as I watched, he took a moment's rest. An ugly thought was harboured in my breast. 'Monkeys and such like deer are good to eat; What if I kill him and my hunger cheat? The beast if slain would furnish savoury meat. 'When sated, here no longer will I stay But well provisioned for fuU many a day Out from this forest I will find a way.' Taking a stone his skull I well nigh broke, But a lame hand put forth a feeble stroke. The monkey (juicldy bounded up a tree, And all bestained with blood regarded me From far, with tearful eyes, reproachfully. 'God bless thee, act not thus, I pray, good sir, For otherwise thy fate, I dare aver. Will long all others from such deeds deter. 'Alas! for shame. What a return is this For having saved thee from that dread abyss 'Rescued from death thou playedst a treacherous part And evil hast devised with evil heart. 'Vile wretch, beware lest sharpest agony Springing from evil deed bring death to thee, E'en as its fruit destroys the bamboo tree'. ' I trust thee not, for thou wouldst work me ill Walk well in front that I may see thee still. 'From ravening beast escaped, thou mayst regain The haunts of men the path that stretches plain : Before thine eyes, follow as thou art fain.' At this the monkey dried his tears, and sped Up to a mountain tarn, and bathed his head From stain of blood —by me alas ! 'twas shed There too, with burning pains through him accursed, I dragged my tortured frame, to quench my thirst. But when to that blood-staindd lake I came, The crimson flood appeared one mass of flame. [72] Each liquid drop from it that did bedew My body, straight into a pustule grew. Like a cleft vilva-fruit, in size and hue. The sores discharging yield a loathsome smell, And whereso'er I fain would gladly dwell In town and country-side, all fly pell mell. Scattered by odours foul, the while they ply Their sticks and stones, and 'Come not thou too nigh To us, poor wretch,' all men and women cry. Such is the pain for seven long years I bear; According to his deeds each man doth fare. May good be with you all that here I see: Betray ye not your friends. How vile is he That sins against a friend with treachery. All who on earth to friends have proved untrue, As lepers here their sin must ever rue. And when the body fails, in Hell are born anew. [74] And while the man was speaking with the king, even as he spoke, the earth opened its mouth, and at that very moment the man disappeared and was reborn in Hell. The king, when the man was swallowed up in the earth, came forth from the park and entered the city. The Master here ending his lesson said, "Not only now. Brethren, but formerly too, Devadatta flung a stone at me," and he identified the Birth " At : that time the treacherous friend was Devadatta, I myself was the monkey-king." ' The bamboo dies oft after bearing fruit.

[75] DAKARAKKHASA-JATAKA. All of this will be set forth in the Mahaummagga Birth'.

" JVo man that lets," eic— This was a story told by the Master, whilst sojourning at Jetavana, as to how Devadatta told a lie, and how the earth opened and swallowed him up. At that time, when Devadatta was being blamed by the Brethren, the Master said, " Not now only, Brethren, but of old too Devadatta told a lie and was swallowed up by the earth," and so saying he told a story of the past. Once upon a time when Brahmadatta was king in Benares, five hundred trading folk took ship and set sail, and on the seventh day when they were out of sight of land, they were wrecked in mid ocean and all save one man became food for fishes. This one by favour of the wind reached the port of Karambiya, and landing naked and destitute he went about the place, begging alms. The people thought, "Here is an ascetic, happy and contented with little," and they showed him every hospitality. But he said, "I have enough to live upon," and when they offered him under and upper garments, he would have none of them. They said, " No ascetic can go beyond this in the way of contentment," and being the more exceedingly pleased with him, they built him a hermitage for a dwellingplace, and he went by the name of the Karambiya ascetic. While he was living here, he met with great honour and gain, and both a snake-king and a garuda-king came to pay their respects to him, and the name of the former was Pandara. Now one day the garuda-king came to the ascetic and after saluting him took his seat on one side and said, " Sir, our people, ' Vol. vi. p. 329, Jataka, No. 516. when they attack snakes, many of them perish. We do not know the right way to seize snakes. There is said to be some mystery in the matter. You could, perhaps, wheedle them [76] out of the secret." " All right," said the ascetic, and when the garuda-king had taken his leave and departed, as soon as ever the snake-king arrived and with a respectful salutation had taken his seat, he asked him, saying, " King-snake, the garudas say that in seizing you, many of them are killed. In attacking you, how can they seize you securely?" "Sir," he replied, "this is our secret; if I were to tell it, I should bring about the destruction of all my kinsfolk." "What! do you really suspect me of telling some one else? I'll tell no one. I only ask to satisfy my own curiosity. You may trust and tell me without the slightest fear."The snake-king promised to tell him and took his leave. The next day the ascetic again asked him, and then too he did not tell him. But on the third day when the snake-king had come and taken his seat, the ascetic said, "To-day is the third day since I asked you. Why do you not tell me?" "I am afraid. Sir, you might tell some one else." " I'll not say a word to a creature : tell me without any fear." Then the snake made him promise to tell no one, and said, " Sir, we make ourselves heavy by swallowing very big stones and lie down, and when the garudas come, we open our mouths wide, and show our teeth and fall upon them. They come on and seize us by the head, and while they strive to lift us up, heavy as we are, from the ground, the water streams from them, and they drop down dead in the midst of it. In this way a number of garudas perish. When they attack us, why in the world do they seize us by the head? If the foolish creatures should seize us by the tail and hold us head downwards, they could force us to disgorge the stones we have swallowed, and so, making us a light weight, they could carry us off with them." Thus did the snake reveal his secret to this wicked fellow. Then, when the snake had gone away, up came the garuda-king, and saluting the Karambiya ascetic he asked, "Well Sir, have you learned his secret from ! the snake-king?" [77] "Yes, Sir," he said, and told him everything just as it was told him. On hearing it, the garuda said, "The snake-king has made a great mistake. He ought not to have told another how to destroy his kinsfolk. Well, to-day I must first of all raise a garuda' wind and seize him." So, raising a wind, he seized Pandara the snake-king by the tail and held him head downmost ; and having thus made him disgorge the stones he had swallowed, he flew up into the air with him. Pandaraka, as he was suspended head downwards in the air, sorely lamenting cried, " I have brought sorrow upon me," and he repeated these stanzas : 1 The wind agitated by the wings of Garuda. Of. Ndgdnanda, Boyd's English version, p. 59 " Garuda was in the habit of devouring one snake daily, catching it : up from hell, whilst the ocean was cleft asunder from top to bottom by the wind of his wings." The man that lets his secret thought be known, Random of speech, to indiscretion prone, Poor fool, at once is overcome by fear, As I king-snake am by a bird o'erthrown. The man who in his folly could betray The thought that he should hide from light of day. By his rash speech is overcome by fear. As I king-snake fall to this bird a prey. No comrade ought thy inmost thoughts to share, The best of friends ofttimes most foolish are, And if too wise, of treachery beware. I trusted him alas! for was not he A holy man, of strict austerity? My secret I revealed ; the deed is done And now I weep for very misery. Into my confidence the wretch did creep. Nor could I any secret from him keep: From him the danger that I dread has come. And now for very misery I weep. [78] Judging his friend as faithful to the core And moved by fear, or the strong love he bore. To some vile wretch his secret one betrays And is o'erthrown, poor fool, to rise no more. Whoso proclaims in evil company The secret thought that still should hidden lie, 'Mongst men is counted as a poison-snake; 'From such an one, pray, keep aloof,' they cry. Fair women, silken robes and sandal wood, Garlands and perfumes, even drink and food. Yea all desires if only thou, O bird. Come to our aid shall be by us eschewed. [79]Thus did Pandaraka, suspended in the air head downwards, utter his lament in eight stanzas. The garuda, hearing the sound of his lamentation, reproved him and said, "King- snake, after divulging your secret to the a'scetic, wherefore do you now lament?" And he uttered this . stanza Of us three creatures living here, pray name The one that rightly should incur the blame. Nor priest nor bird, but foolish deed of thine, snake, hath brought thee to this depth of shame. On hearing this Pandaraka repeated another stanza The priest, methought, must be a friend to me, A holy man, of strict austerity [80] My secret I betrayed: the deed is done. And now I weep for very misery. Then the garuda repeated four stanzas : All creatures born into this world must die; Yet Wisdom's ways her children justify By knowledge, justice, self-restraint and truth A man at length achieves his purpose high. Parents are kind all other kin above, No third there is to show us equal love, Not e'en to them betray thy secret thought. Lest peradveuture they should traitors prove. Parents and kin of every degree. Allies and comrades all may friendly be: To none of them entrust thy hidden thought, Or thou wilt later rue their treachery. A wife may youthful be and good and fair. Own troops of friends, and children's love may share: Not e'en to her entrust thy hidden thought. Or of her treachery thou must beware. [81] Then follow these stanzas : His secret no man should disclose, but guard like treasure-trove : Disclosure of a secret thing no wise man would approve. Wise men to woman or a foe their secrets ne'er betray Trust not the slaves of appetite; creatures of impulse they. Whoso reveals his secret thought to one not overwise, Pears the betrayal of his trust and at his mercy lies. All such as know the secret thing that thou shouldst rather hide. Threaten thy peace of mind ; to none that secret thing confide. By day to thine own self alone the secret dare to name, But venture not at dead of night that secret to proclaim; For close at hand, be sure, there stand men ready to betray The slightest word they may have heard so trust them not, I pray. : These five stanzas will appear in the Problem of the Five Sages in the Ummagga Birth. Then follow these stanzas ; As some huge city fenced on every side With moat, of iron wrought, has long defied [82] All entrance of a foe to Fairy Land, So e'en are they that do their counsels hide. Who by rash speech to secrets give no clue. But ever steadfast to themselves are true, From them all enemies do keep aloof. As men flee far when deadly snakes pursue. When the Truth had been thus proclaimed by the garuda, Pandaraka said : A tonsured, nude ascetic left his home And seeking alms did through the country roam : To him my secret I alas did tell, ! And straight from happiness and virtue fell. What line of conduct should a priest pursue, What vows take on him, and what faults eschew? How free himself from his besetting sin, And at the last a heavenly mansion win ? [83] The garuda said : By patience, self-restraint, long-suflfering. By calumny and ire abandoning, Thus may a priest get rid of every sin. And at the last a heavenly mansion win. Pandaraka, on hearing the garuda-king thus declare the Ti-uth, begged for his life and repeated this stanza : As mother gazing on her baby boy Is thrilled in every limb with holy joy. So upon me, king of birds, bestow That pity mothers to their children show. Then the garuda in granting him his life repeated another stanza snake, to-day from death I set thee free; Of kinds of children there are only three, [84] Pupil, adopted child and true-born son Of these rejoice that thou art surely one. So saying, he alighted from the air and placed the snake upon the ground. The Master, to make the matter clear, repeated two stanzas : The bird, so saying, straight released his foe And gently bore him to the earth below; 'Set free to-day, go, safe from danger dwell In water or on land. I'll guard thee well. 'As a skilled leech to men with sickness curst. Or a cool tank to those that are athirst, As house that shelters from a chilling frost. So I a refuge prove to thee, when lost.' And saying, " Be off," he let him go. And the snake disappeared in the abode of the nagas. But the bird, returning to the dwelling-place of the garudas, said, " The snake Pandaraka has won my confidence under oath and has been let loose by me. I will now put him to the test, to see what his feelings are towards me," and repairing to the abode of the nagas, he raised a garuda wind. On seeing him the snake-king thought the garuda-king must have come to seize him, so he assumed a form that stretched to a thousand fathoms and making himself heavy by swallowing stones and sand [85] he lay down, keeping his tail beneath him and raising the hood upon his head, as if minded to bite the garuda-king. On seeing this the garuda repeated another stanza : snake, thou madest peace with thine old enemy; But now thou showst thy fangs. Whence comes this fear to thee? On hearing this the snake-king repeated three stanzas : Ever suspect a foe, uor trust thy friend aa staunch; Security breeds fear, to kill thee root and branch. What trust the man with whom one quarrelled long ago ! Nay, stand upon thy guard. No one can love his foe. Inspire a trust in all, but put thy trust in none, Thyself suspected not, be to suspicion prone. He that is truly wise ought every nerve to strain That his true nature ne'er may be to others plain. Thus did they talk one with another, and becoming reconciled and friendly they repaired together to the hermitage of the ascetic. The Master, to make the matter clear, said, The godlike graceful pair of them now see. Breathing an air of holy purity; [86] Like steeds well matched 'neath equal yoke they ran, To seek the dwelling of that saintly man. With regard to this the Master uttered another stanza Then to the ascetic straight king-snake did go. And thus Pandaraka addressed his foe, ' Know that to-day, all danger past, I'm free. But 'tis not due to love of thine for me.' Then the ascetic repeated another stanza : To that bird-king, I solemnly declare, I greater love than e'er to thee did bear. Moved by affection for that royal bird, I of set purpose, not through folly, erred. On hearing this, the snake-king repeated two stanzas The man that looks at this world and the next. Ne'er finds himself with love or hatred vext, 'Neath garb of self-restraint thou fain wouldst hide. But lawless acts that holy garb belied. [87] Thou, seeming noble, art with meanness stained. And, as ascetic clad, art unrestrained; By nature with ignoble thoughts accurst, Thou in all kinds of sinful act art versed. So to reprove him, he uttered this stanza, reviling him : Informer, traitor, that wouldst slay A guileless friend, be thy head riven By this my Act of Truth, I pray. Piecemeal, all into fragments seven. So before the very eyes of the snake-king, the head of the ascetic was split into seven pieces, and at the very spot where he was sitting the ground was cleft asunder. And, disappearing into the Earth, he was re-born in the Avici hell, and the snake-king and the garuda-king returned each to his own abode. The Master, to make clear the fact that he had been swallowed up by the earth, repeated the last stanza : Therefore I say, friends ne'er should treacherous be; Than a false friend worse man is none to see. Buried in earth the venomous creature lies. And at the snake-king's word the ascetic dies. [88] The Master here ended his discourse and said, " Not now only. Brethren, but of old too, Devadatta told a lie and was swallowed up by the earth," and he identified the Birth " At that time the ascetic was Devadatta, the snake-king : Sariputta, and the garuda-king was myself."