{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_51880/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_51880","id":"gutenberg_51880","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/51880","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Category: Short Stories","Jataka stories, English"],"text":"BUDDHIST BIRTH STORIES;\n\n OR,\n\n J\u0100TAKA TALES.\n\n THE OLDEST COLLECTION OF FOLK-LORE EXTANT:\n\n BEING\n\n THE J\u0100TAKATTHAVA\u1e46\u1e46AN\u0100,\n\n _For the first time Edited in the Original P\u0101li_\n\n BY V. FAUSB\u00d6LL,\n\n AND TRANSLATED\n\n BY T. W. RHYS DAVIDS.\n\n TRANSLATION.\n\n _VOLUME I._\n\n\n LONDON:\n TR\u00dcBNER & CO., LUDGATE HILL.\n 1880.\n [_All rights reserved._]\n\n\n\n\n HERTFORD:\n PRINTED BY STEPHEN AUSTIN AND SONS.\n\n\n\n\n TO\n\n GEHEIM-RATH PROFESSOR DOCTOR\n\n STENZLER\n\n MY FIRST GUIDE IN ORIENTAL STUDIES\n\n IN CONGRATULATION ON HIS \u2018DOCTOR JUBIL\u00c4UM\u2019\n\n AND IN DEEP RESPECT FOR HIS PROFOUND SCHOLARSHIP\n\n THIS WORK IS DEDICATED BY\n\n HIS GRATEFUL PUPIL\n\n THE AUTHOR.\n\n\n\n\nTABLE OF CONTENTS.\n\n\n TRANSLATOR\u2019S INTRODUCTION. PAGE\n\n\n PART I.\n\n _The Book of Birth Stories, and their Migration to the West._\n\n Orthodox Buddhist belief concerning it. Two reasons\n for the value attached to it i-iv\n\n Selected Stories.--1. The Ass in the Lion\u2019s Skin v\n\n 2. The Talkative Tortoise viii\n\n 3. The Jackal and the Crow xii\n\n 4. The Wise Judge xiv\n\n 5. Sakka\u2019s Presents xvi\n\n 6. A Lesson for Kings xxii\n\n The Kalilag and Damnag Literature xxix\n\n Origin of \u2018\u00c6sop\u2019s\u2019 Fables xxxii\n\n The Barlaam and Josaphat Literature xxxvi\n\n Other Migrations of the Buddhist Tales xli\n\n Greek and Buddhist Fables xliii\n\n Solomon\u2019s Judgment xliv\n\n Summary of Part I. xlviii\n\n\n PART II.\n\n _The Birth Stories in India._\n\n J\u0101takas derived from the P\u0101li Pi\u1e6dakas lii\n\n J\u0101takas in the Cariy\u0101 Pi\u1e6daka and J\u0101taka M\u0101l\u0101 liii\n\n J\u0101takas in the Buddhava\u014bsa lv\n\n J\u0101takas at the Council of Ves\u0101li lvii\n\n J\u0101takas on the Ancient Sculptures lix\n\n The P\u0101li Names of the J\u0101takas lx\n\n The J\u0101takas one of the Nava\u014bg\u0101ni lxii\n\n Authorship of our present Collection lxiii\n\n J\u0101takas not included in our present Collection lxvii\n\n J\u0101takas in post-Buddhistic Sanskrit Literature lxviii\n\n Form of the J\u0101takas.--The Introductory Stories lxxiv\n\n The Conclusions lxxv\n\n The Abhisambuddha-g\u0101th\u0101, or\n Verses in the Conclusion lxxvi\n\n Divisions of the J\u0101taka Book lxxix\n\n Actual Number of the Stories lxxxi\n\n Summary of the Origin of the Present Collection lxxxii\n\n Special Lessons inculcated by the Birth Stories lxxxv\n\n Special Historical Value of the Birth Stories lxxxvi\n\n\n SUPPLEMENTARY TABLES.\n\n I. Indian Works lxxxix\n\n II. The Kalilag and Damnag Literature xciii\n\n III. The Barlaam and Josaphat Literature xcv\n\n IV. The Cariy\u0101 Pi\u1e6daka and the J\u0101taka M\u0101l\u0101 xcviii\n\n V. Alphabetical List of J\u0101taka Stories in the\n Mah\u0101vastu xcix\n\n VI. Places at which the Tales were Told c\n\n VII. The Bodisats ci\n\n VIII. J\u0101takas Illustrated in Bas-relief on the Ancient\n Monuments cii\n\n\n THE CEYLON COMPILER\u2019S INTRODUCTION, called the\n _Nid\u0101na Kath\u0101_.\n\n Story of Sumedha, the First Bodisat 2\n\n The Successive Bodisats in the Times of the Previous\n Buddhas 31\n\n Life of the Last Bodisat (who became Buddha) 58\n\n His Descent from Heaven 59\n\n His Birth 67\n\n Song of the Angels 69\n\n Prophecy of K\u0101\u1e37a Devala 70\n\n Prophecy of the Br\u0101hman Priests 72\n\n The Ploughing Festival 75\n\n The Young Bodisat\u2019s Skill and Wisdom 76\n\n The Four Visions 77\n\n The Bodisat\u2019s Son is Born 79\n\n Kis\u0101 Gotam\u012b\u2019s Song 80\n\n The Great Renunciation 82\n\n The Great Struggle against Sin 89\n\n The Great Victory over Satan 96\n\n The Bliss of Nirv\u0101na 105\n\n The Hesitation whether to Publish the Good News 111\n\n The Foundation of the Kingdom of Righteousness 113\n\n Uruvela Kassapa\u2019s Conversion 114\n\n Triumphal Entrance into R\u0101jagaha 116\n\n Foundation of the Order 119\n\n Return Home 121\n\n Presentation of the First Monastery to the Buddha 131\n\n\n THE BIRTH STORIES.\n\n 1. Holding to the Truth ... Apa\u1e47\u1e47aka J\u0101taka 134\n\n 2. The Sandy Road ... Va\u1e47\u1e47upatha J\u0101taka 147\n\n 3. The Merchant of S\u0113ri ... Seri-v\u0101nija J\u0101taka 153\n\n 4. The Story of Chullaka the Treasurer ... Cullaka-se\u1e6d\u1e6dhi\n J\u0101taka 158\n\n 5. The Measure of Rice ... Ta\u1e47\u1e0dula-n\u0101\u1e37i J\u0101taka 172\n\n 6. On True Divinity ... Deva-dhamma J\u0101taka 178\n\n 9. The Story of Makh\u0101 Deva ... Makh\u0101-deva J\u0101taka 186\n\n 10. The Happy Life ... Sukhavih\u0101ri J\u0101taka 190\n\n 11. The Story of Beauty ... Lakkha\u1e47a J\u0101taka 194\n\n 12. The Banyan Deer ... Nigrodha-miga J\u0101taka 199\n\n 13. The Dart of Love ... Ka\u1e47\u1e0dina J\u0101taka 211\n\n 14. The Greedy Antelope ... V\u0101tamiga J\u0101taka 214\n\n 15. The Deer who would not Learn ... Khar\u0101diy\u0101\n J\u0101taka 219\n\n 16. The Cunning Deer ... Tipallatha-miga J\u0101taka 221\n\n 17. The Wind ... M\u0101luta J\u0101taka 224\n\n 18. On Offering Food to the Dead ... Mataka-bhatta\n J\u0101taka 226\n\n 19. On Offerings given under a Vow ... \u0100y\u0101cita-bhatta\n J\u0101taka 230\n\n 20. The Monkeys and the Demon ... Na\u1e37ap\u0101na J\u0101taka 232\n\n 21. The Wily Antelope ... Kurunga-miga J\u0101taka 237\n\n 22. The Dog who turned Preacher ... Kukkura\n J\u0101taka 240\n\n 23. The Bhoja Thoroughbred ... Bhoj\u0101j\u0101n\u012bya J\u0101taka 245\n\n 24. The Thoroughbred War Horse ... \u0100ja\u00f1\u00f1a J\u0101taka 249\n\n 25. The Horse at the Ford ... Tittha J\u0101taka 251\n\n 26. Evil communications corrupt good manners ...\n Mahil\u0101-mukha J\u0101taka 257\n\n 27. The Elephant and the Dog ... Abhi\u1e47ha J\u0101taka 263\n\n 28. The Bull who Won the Bet ... Nandi-Vis\u0101la\n J\u0101taka 266\n\n 29. The Old Woman\u2019s Black Bull ... Ka\u1e47ha J\u0101taka 270\n\n 30. The Ox who Envied the Pig ... Mu\u1e47ika J\u0101taka 275\n\n 31. On Mercy to Animals ... Kul\u0101vaka J\u0101taka 278\n\n 32. The Dancing Peacock ... Nacca J\u0101taka 291\n\n 33. The sad Quarrel of the Quails ... Sammodam\u0101na\n J\u0101taka 295\n\n 34. The Fish and his Wife ... Maccha J\u0101taka 299\n\n 35. The Holy Quail ... Va\u1e6d\u1e6daka J\u0101taka 302\n\n 36. The Wise Bird and the Fools ... Saku\u1e47a J\u0101taka 307\n\n 37. The Partridge, Monkey, and Elephant ... Tittira\n J\u0101taka 310\n\n 38. The Cruel Crane Outwitted ... Baka J\u0101taka 315\n\n 39. Nanda on the Buried Gold ... Nanda J\u0101taka 322\n\n 40. The Fiery Furnace ... Khadirang\u0101ra J\u0101taka 326\n\n INDEX 339\n\n\n\n\nINTRODUCTION.\n\n\nIt is well known that amongst the Buddhist Scriptures there is one book\nin which a large number of old stories, fables, and fairy tales, lie\nenshrined in an edifying commentary; and have thus been preserved for\nthe study and amusement of later times. How this came about is not at\npresent quite certain. The belief of orthodox Buddhists on the subject\nis this. The Buddha, as occasion arose, was accustomed throughout his\nlong career to explain and comment on the events happening around him,\nby telling of similar events that had occurred in his own previous\nbirths. The experience, not of one lifetime only, but of many lives,\nwas always present to his mind; and it was this experience he so\noften used to point a moral, or adorn a tale. The stories so told are\nsaid to have been reverently learnt and repeated by his disciples;\nand immediately after his death 550 of them were gathered together\nin one collection, called the Book of the 550 J\u0101takas or Births; the\ncommentary to which gives for each J\u0101taka, or Birth Story, an account\nof the event in Gotama\u2019s life which led to his first telling that\nparticular story. Both text and commentary were then handed down\nintact, and in the P\u0101li language in which they were composed, to the\ntime of the Council of Patna (held in or about the year 250 B.C.);\nand they were carried in the following year to Ceylon by the great\nmissionary Mahinda. There the commentary was translated into Si\u014bhalese,\nthe Aryan dialect spoken in Ceylon; and was re-translated into its\npresent form in the P\u0101li language in the fifth century of our era. But\nthe text of the J\u0101taka stories themselves has been throughout preserved\nin its original P\u0101li form.\n\nUnfortunately this orthodox Buddhist belief as to the history of\nthe Book of Birth Stories rests on a foundation of quicksand. The\nBuddhist belief, that most of their sacred books were in existence\nimmediately after the Buddha\u2019s death, is not only not supported, but\nis contradicted by the evidence of those books themselves. It may be\nnecessary to state what that belief is, in order to show the importance\nwhich the Buddhists attach to the book; but in order to estimate the\nvalue we ourselves should give it, it will be necessary by critical,\nand more roundabout methods, to endeavour to arrive at some more\nreliable conclusion. Such an investigation cannot, it is true, be\ncompleted until the whole series of the Buddhist Birth Stories shall\nhave become accessible in the original P\u0101li text, and the history\nof those stories shall have been traced in other sources. With the\npresent inadequate information at our command, it is only possible to\narrive at probabilities. But it is therefore the more fortunate that\nthe course of the inquiry will lead to some highly interesting and\ninstructive results.\n\nIn the first place, the fairy tales, parables, fables, riddles, and\ncomic and moral stories, of which the Buddhist Collection--known as the\nJ\u0101taka Book--consists, have been found, in many instances, to bear a\nstriking resemblance to similar ones current in the West. Now in many\ninstances this resemblance is simply due to the fact that the _Western\nstories were borrowed from the Buddhist ones_.\n\nTo this resemblance much of the interest excited by the Buddhist Birth\nStories is, very naturally, due. As, therefore, the stories translated\nin the body of this volume do not happen to contain among them any\nof those most generally known in England, I insert here one or two\nspecimens which may at the same time afford some amusement, and also\nenable the reader to judge how far the alleged resemblances do actually\nexist.\n\nIt is absolutely essential for the correctness of such judgment\nthat the stories should be presented exactly as they stand in the\noriginal. I am aware that a close and literal translation involves the\ndisadvantage of presenting the stories in a style which will probably\nseem strange, and even wooden, to the modern reader. But it cannot be\nadmitted that, for even purposes of comparison, it would be sufficient\nto reproduce the stories in a modern form which should aim at combining\nsubstantial accuracy with a pleasing dress.\n\nAnd the Book of Birth Stories has a value quite independent of the fact\nthat many of its tales have been transplanted to the West. It contains\na record of the every-day life, and every-day thought, of the people\namong whom the tales were told: it is _the oldest, most complete, and\nmost important Collection of Folk-lore extant_.\n\nThe whole value of its evidence in this respect would be lost, if a\ntranslator, by slight additions in some places, slight omissions in\nothers, and slight modifications here and there, should run the risk\nof conveying erroneous impressions of early Buddhist beliefs, and\nhabits, and modes of thought. It is important, therefore, that the\nreader should understand, before reading the stories I intend to give,\nthat while translating sentence by sentence, rather than word by word,\nI have never lost sight of the importance of retaining in the English\nversion, as far as possible, not only the phraseology, but the style\nand spirit of the Buddhist story-teller.\n\nThe first specimen I propose to give is a half-moral half-comic story,\nwhich runs as follows.\n\n\n\n\nThe Ass in the Lion\u2019s Skin.\n\nS\u012aHA-CAMMA J\u0100TAKA.\n\n(Fausb\u00f6ll, No. 189.)\n\n\nOnce upon a time, while Brahma-datta was reigning in Ben\u0101res, the\nfuture Buddha was born one of a peasant family; and when he grew up, he\ngained his living by tilling the ground.\n\nAt that time a hawker used to go from place to place, trafficking in\ngoods carried by an ass. Now at each place he came to, when he took the\npack down from the ass\u2019s back, he used to clothe him in a lion\u2019s skin,\nand turn him loose in the rice and barley-fields. And when the watchmen\nin the fields saw the ass, they dared not go near him, taking him for a\nlion.\n\nSo one day the hawker stopped in a village; and whilst he was getting\nhis own breakfast cooked, he dressed the ass in a lion\u2019s skin, and\nturned him loose in a barley-field. The watchmen in the field dared not\ngo up to him; but going home, they published the news. Then all the\nvillagers came out with weapons in their hands; and blowing chanks, and\nbeating drums, they went near the field and shouted. Terrified with the\nfear of death, the ass uttered a cry--the cry of an ass!\n\nAna when he knew him then to be an ass, the future Buddha pronounced\nthe First Stanza:\n\n \u201cThis is not a lion\u2019s roaring,\n Nor a tiger\u2019s, nor a panther\u2019s;\n Dressed in a lion\u2019s skin,\n \u2019Tis a wretched ass that roars!\u201d\n\nBut when the villagers knew the creature to be an ass, they beat him\ntill his bones broke; and, carrying off the lion\u2019s skin, went away.\nThen the hawker came; and seeing the ass fallen into so bad a plight,\npronounced the Second Stanza:\n\n \u201cLong might the ass,\n Clad in a lion\u2019s skin,\n Have fed on the barley green.\n But he brayed!\n And that moment he came to ruin.\u201d\n\nAnd even whilst he was yet speaking the ass died on the spot!\n\n * * * * *\n\nThis story will doubtless sound familiar enough to English ears; for a\nsimilar tale is found in our modern collections of so-called \u2018\u00c6sop\u2019s\nFables.\u2019[1] Professor Benfey has further traced it in medi\u00e6val French,\nGerman, Turkish, and Indian literature.[2] But it may have been much\nolder than any of these books; for the fable possibly gave rise to\na proverb of which we find traces among the Greeks as early as the\ntime of Plato.[3] Lucian gives the fable in full, localizing it at\nKum\u0113, in South Italy,[4] and Julien has given us a Chinese version in\nhis \u2018Avad\u0101nas.\u2019[5] Erasmus, in his work on proverbs,[6] alludes to\nthe fable; and so also does our own Shakespeare in \u2018King John.\u2019[7]\nIt is worthy of mention that in one of the later story-books--in a\nPersian translation, that is, of the Hitopadesa--there is a version\nof our fable in which it is the vanity of the ass in trying to sing\nwhich leads to his disguise being discovered, and thus brings him\nto grief.[8] But Professor Benfey has shown[9] that this version is\nsimply the rolling into one of the present tale and of another, also\nwidely prevalent, where an ass by trying to sing earns for himself,\nnot thanks, but blows.[10] I shall hereafter attempt to draw some\nconclusions from the history of the story. But I would here point out\nthat the fable could scarcely have originated in any country in which\nlions were not common; and that the J\u0101taka story gives a reasonable\nexplanation of the ass being dressed in the skin, instead of saying\nthat he dressed himself in it, as is said in our \u2018\u00c6sop\u2019s Fables.\u2019\n\nThe reader will notice that the \u2018moral\u2019 of the tale is contained in\ntwo stanzas, one of which is put into the mouth of the Bodisat or\nfuture Buddha. This will be found to be the case in all the Birth\nStories, save that the number of the stanzas differs, and that they\nare usually all spoken by the Bodisat. It should also be noticed that\nthe identification of the peasant\u2019s son with the Bodisat, which is of\nso little importance to the story, is the only part of it which is\nessentially Buddhistic. Both these points will be of importance further\non.\n\nThe introduction of the human element takes this story, perhaps, out of\nthe class of fables in the most exact sense of that word. I therefore\nadd a story containing a fable proper, where animals speak and act like\nmen.\n\n\n\n\nThe Talkative Tortoise.\n\nKACCHAPA J\u0100TAKA.\n\n(Fausb\u00f6ll, No. 215.)\n\n\nOnce upon a time, when Brahma-datta was reigning in Ben\u0101res, the future\nBuddha was born in a minister\u2019s family; and when he grew up, he became\nthe king\u2019s adviser in things temporal and spiritual.\n\nNow this king was very talkative: while he was speaking, others had no\nopportunity for a word. And the future Buddha, wanting to cure this\ntalkativeness of his, was constantly seeking for some means of doing\nso.\n\nAt that time there was living, in a pond in the Him\u0101laya mountains, a\ntortoise. Two young ha\u014bsas (_i.e._ wild ducks[11]) who came to feed\nthere, made friends with him. And one day, when they had become very\nintimate with him, they said to the tortoise--\n\n\u201cFriend tortoise! the place where we live, at the Golden Cave on Mount\nBeautiful in the Him\u0101laya country, is a delightful spot. Will you come\nthere with us?\u201d\n\n\u201cBut how can I got there?\u201d\n\n\u201cWe can take you, if you can only hold your tongue, and will say\nnothing to anybody.\u201d[12]\n\n\u201cO! that I can do. Take me with you.\u201d\n\n\u201cThat\u2019s right,\u201d said they. And making the tortoise bite hold of a\nstick, they themselves took the two ends in their teeth, and flew up\ninto the air.[13]\n\nSeeing him thus carried by the ha\u014bsas, some villagers called out, \u201cTwo\nwild ducks are carrying a tortoise along on a stick!\u201d Whereupon the\ntortoise wanted to say, \u201cIf my friends choose to carry me, what is that\nto you, you wretched slaves!\u201d So just as the swift flight of the wild\nducks had brought him over the king\u2019s palace in the city of Ben\u0101res, he\nlet go of the stick he was biting, and falling in the open courtyard,\nsplit in two! And there arose a universal cry, \u201cA tortoise has fallen\nin the open courtyard, and has split in two!\u201d\n\nThe king, taking the future Buddha, went to the place, surrounded by\nhis courtiers; and looking at the tortoise, he asked the Bodisat,\n\u201cTeacher! how comes he to be fallen here?\u201d\n\nThe future Buddha thought to himself, \u201cLong expecting, wishing to\nadmonish the king, have I sought for some means of doing so. This\ntortoise must have made friends with the wild ducks; and they must\nhave made him bite hold of the stick, and have flown up into the air\nto take him to the hills. But he, being unable to hold his tongue\nwhen he hears any one else talk, must have wanted to say something,\nand let go the stick; and so must have fallen down from the sky, and\nthus lost his life.\u201d And saying, \u201cTruly, O king! those who are called\nchatter-boxes--people whose words have no end--come to grief like\nthis,\u201d he uttered these Verses:\n\n \u201cVerily the tortoise killed himself\n Whilst uttering his voice;\n Though he was holding tight the stick,\n By a word himself he slew.\n\n \u201cBehold him then, O excellent by strength!\n And speak wise words, not out of season.\n You see how, by his talking overmuch,\n The tortoise fell into this wretched plight!\u201d\n\nThe king saw that he was himself referred to, and said, \u201cO Teacher! are\nyou speaking of us?\u201d\n\nAnd the Bodisat spake openly, and said, \u201cO great king! be it thou, or\nbe it any other, whoever talks beyond measure meets with some mishap\nlike this.\u201d\n\nAnd the king henceforth refrained himself, and became a man of few\nwords.\n\nThis story too is found also in Greek, Latin, Arabic, Persian, and in\nmost European languages,[14] though, strangely enough, it does not\noccur in our books of \u00c6sop\u2019s Fables. But in the \u2018\u00c6sop\u2019s Fables\u2019 is\nusually included a story of a tortoise who asked an eagle to teach him\nto fly; and being dropped, split into two![15] It is worthy of notice\nthat in the Southern recension of the Pa\u00f1ca Tantra it is eagles, and\nnot wild ducks or swans, who carry the tortoise;[16] and there can, I\nthink, be little doubt that the two fables are historically connected.\n\nAnother fable, very familiar to modern readers, is stated in the\ncommentary to have been first related in ridicule of a kind of Mutual\nAdmiration Society existing among the opponents of the Buddha. Hearing\nthe monks talking about the foolish way in which Devadatta and Kok\u0101lika\nwent about among the people ascribing each to the other virtues which\nneither possessed, he is said to have told this tale.\n\n\n\n\nThe Jackal and the Crow.\n\nJAMBU-KH\u0100DAKA J\u0100TAKA.\n\n(Fausb\u00f6ll, No. 294.)\n\n\nLong, long ago, when Brahma-datta was reigning in Ben\u0101res, the Bodisat\nhad come to life as a tree-god, dwelling in a certain grove of\nJambu-trees.\n\nNow a crow was sitting there one day on the branch of a Jambu-tree,\neating the Jambu-fruits, when a jackal coming by, looked up and saw him.\n\n\u201cHa!\u201d thought he. \u201cI\u2019ll flatter that fellow, and get some of those\nJambus to eat.\u201d And thereupon he uttered this verse in his praise:\n\n \u201cWho may this be, whose rich and pleasant notes\n Proclaim him best of all the singing-birds?\n Warbling so sweetly on the Jambu-branch,\n Where like a peacock he sits firm and grand!\u201d\n\nThen the crow, to pay him back his compliments, replied in this second\nverse:\n\n \u201c\u2019Tis a well-bred young gentleman, who understands\n To speak of gentlemen in terms polite!\n Good Sir!--whose shape and glossy coat reveal\n The tiger\u2019s offspring--eat of these, I pray!\u201d\n\nAnd so saying, he shook the branch of the Jambu-tree till he made the\nfruit to fall.\n\nBut when the god who dwelt in that tree saw the two of them, now they\nhad done flattering one another, eating the Jambus together, he uttered\na third verse:\n\n \u201cToo long, forsooth, I\u2019ve borne the sight\n Of these poor chatterers of lies--\n The refuse-eater and the offal-eater\n Belauding each other!\u201d\n\nAnd making himself visible in awful shape, he frightened them away from\nthe place!\n\n * * * * *\n\nIt is easy to understand, that when this story had been carried out\nof those countries where the crow and the jackal are the common\nscavengers, it would lose its point; and it may very well, therefore,\nhave been shortened into the fable of the Fox and the Crow and the\npiece of cheese. On the other hand, the latter is so complete and\nexcellent a story, that it would scarcely have been expanded, if it had\nbeen the original, into the tale of the Jackal and the Crow.[17]\n\nThe next tale to be quoted is one showing how a wise man solves a\ndifficulty. I am sorry that Mr. Fausb\u00f6ll has not yet reached this\nJ\u0101taka in his edition of the P\u0101li text; but I give it from a Si\u014bhalese\nversion of the fourteenth century, which is nearer to the P\u0101li than any\nother as yet known.[18] It is an episode in\n\n\n\n\nThe Birth as \u2018Great Physician.\u2019[19]\n\nMAHOSADHA J\u0100TAKA.\n\n\nA woman, carrying her child, went to the future Buddha\u2019s tank to wash.\nAnd having first bathed the child, she put on her upper garment and\ndescended into the water to bathe herself.\n\nThen a Yakshi\u1e47\u012b,[20] seeing the child, had a craving to eat it. And\ntaking the form of a woman, she drew near, and asked the mother--\n\n\u201cFriend, this _is_ a _very_ pretty child, is it one of yours?\u201d\n\nAnd when she was told it was, she asked if she might nurse it. And this\nbeing allowed, she nursed it a little, and then carried it off.\n\nBut when the mother saw this, she ran after her, and cried out, \u201cWhere\nare you taking my child to?\u201d and caught hold of her.\n\nThe Yakshi\u1e47\u012b boldly said, \u201cWhere did you get the child from? It is\nmine!\u201d And so quarrelling, they passed the door of the future Buddha\u2019s\nJudgment Hall.\n\nHe heard the noise, sent for them, inquired into the matter, and asked\nthem whether they would abide by his decision. And they agreed. Then\nhe had a line drawn on the ground; and told the Yakshi\u1e47\u012b to take hold\nof the child\u2019s arms, and the mother to take hold of its legs; and said,\n\u201cThe child shall be hers who drags him over the line.\u201d\n\nBut as soon as they pulled at him, the mother, seeing how he suffered,\ngrieved as if her heart would break. And letting him go, she stood\nthere weeping.\n\nThen the future Buddha asked the bystanders, \u201cWhose hearts are tender\nto babes? those who have borne children, or those who have not?\u201d\n\nAnd they answered, \u201cO Sire! the hearts of mothers are tender.\u201d\n\nThen he said, \u201cWhom think you is the mother? she who has the child in\nher arms, or she who has let go?\u201d\n\nAnd they answered, \u201cShe who has let go is the mother.\u201d\n\nAnd he said, \u201cThen do you all think that the other was the thief?\u201d\n\nAnd they answered, \u201cSire! we cannot tell.\u201d\n\nAnd he said, \u201cVerily this is a Yakshi\u1e47\u012b, who took the child to eat it.\u201d\n\nAnd they asked, \u201cO Sire! how did you know it?\u201d\n\nAnd he replied, \u201cBecause her eyes winked not, and were red, and she\nknew no fear, and had no pity, I knew it.\u201d\n\nAnd so saying, he demanded of the thief, \u201cWho are you?\u201d\n\nAnd she said, \u201cLord! I am a Yakshi\u1e47\u012b.\u201d\n\nAnd he asked, \u201cWhy did you take away this child?\u201d\n\nAnd she said, \u201cI thought to eat him, O my Lord!\u201d\n\nAnd he rebuked her, saying, \u201cO foolish woman! For your former sins you\nhave been born a Yakshi\u1e47\u012b, and now do you still sin\u201d And he laid a vow\nupon her to keep the Five Commandments, and let her go.\n\nBut the mother of the child exalted the future Buddha, and said, \u201cO my\nLord! O Great Physician! may thy life be long!\u201d And she went away, with\nher babe clasped to her bosom.\n\n * * * * *\n\nThe Hebrew story, in which a similar judgment is ascribed to Solomon,\noccurs in the Book of Kings, which is more than a century older than\nthe time of Gotama. We shall consider below what may be the connexion\nbetween the two.\n\nThe next specimen is a tale about lifeless things endowed with\nmiraculous powers; perhaps the oldest tale in the world of that kind\nwhich has been yet published. It is an episode in\n\n\n\n\nSakka\u2019s Presents.\n\nDADHI-V\u0100HANA J\u0100TAKA.\n\n(Fausb\u00f6ll, No. 186.)\n\n\nOnce upon a time, when Brahma-datta was reigning in Ben\u0101res, four\nbrothers, Br\u0101hmans, of that kingdom, devoted themselves to an ascetic\nlife; and having built themselves huts at equal distances in the region\nof the Him\u0101laya mountains, took up their residence there.\n\nThe eldest of them died, and was reborn as the god Sakka.[21] When he\nbecame aware of this, he used to go and render help at intervals every\nseven or eight days to the others. And one day, having greeted the\neldest hermit, and sat down beside him, he asked him, \u201cReverend Sir,\nwhat are you in need of?\u201d\n\nThe hermit, who suffered from jaundice, answered, \u201cI want fire!\u201d So he\ngave him a double-edged hatchet.\n\nBut the hermit said, \u201cWho is to take this, and bring me firewood?\u201d\n\nThen Sakka spake thus to him, \u201cWhenever, reverend Sir, you want\nfirewood, you should let go the hatchet from your hand, and say,\n\u2018Please fetch me firewood: make me fire!\u2019 And it will do so.\u201d\n\nSo he gave him the hatchet; and went to the second hermit, and asked,\n\u201cReverend Sir, what are you in need of?\u201d\n\nNow the elephants had made a track for themselves close to his hut. And\nhe was annoyed by those elephants, and said, \u201cI am much troubled by\nelephants; drive them away.\u201d\n\nSakka, handing him a drum, said, \u201cReverend Sir, if you strike on this\nside of it, your enemies will take to flight; but if you strike on this\nside, they will become friendly, and surround you on all sides with an\narmy in fourfold array.\u201d[22]\n\nSo he gave him the drum; and went to the third hermit, and asked,\n\u201cReverend Sir, what are you in need of?\u201d\n\nHe was also affected with jaundice, and said, therefore, \u201cI want sour\nmilk.\u201d\n\nSakka gave him a milk-bowl, and said, \u201cIf you wish for anything, and\nturn this bowl over, it will become a great river, and pour out such a\ntorrent, that it will be able to take a kingdom, and give it to you.\u201d\n\nAnd Sakka went away. But thenceforward the hatchet made fire for\nthe eldest hermit; when the second struck one side of his drum, the\nelephants ran away; and the third enjoyed his curds.\n\nNow at that time a wild boar, straying in a forsaken village, saw a\ngem of magical power. When he seized this in his mouth, he rose by its\nmagic into the air, and went to an island in the midst of the ocean.\nAnd thinking, \u201cHere now I ought to live,\u201d he descended, and took up his\nabode in a convenient spot under an Udumbara-tree. And one day, placing\nthe gem before him, he fell asleep at the foot of the tree.\n\nNow a certain man of the Land of K\u0101si had been expelled from home by\nhis parents, who said, \u201cThis fellow is of no use to us.\u201d So he went\nto a seaport, and embarked in a ship as a servant to the sailors. And\nthe ship was wrecked; but by the help of a plank he reached that very\nisland. And while he was looking about for fruits, he saw the boar\nasleep; and going softly up, he took hold of the gem.\n\nThen by its magical power he straightway rose right up into the air!\nSo, taking a seat on the Udumbara-tree, he said to himself, \u201cMethinks\nthis boar must have become a sky-walker through the magic power of\nthis gem. That\u2019s how he got to be living here! It\u2019s plain enough what\nI ought to do; I\u2019ll first of all kill and eat him, and then I can get\naway!\u201d\n\nSo he broke a twig off the tree, and dropped it on his head. The boar\nwoke up, and not seeing the gem, ran about, trembling, this way and\nthat way. The man seated on the tree laughed. The boar, looking up, saw\nhim, and dashing his head against the tree, died on the spot.\n\nBut the man descended, cooked his flesh, ate it, and rose into the air.\nAnd as he was passing along the summit of the Him\u0101laya range, he saw a\nhermitage; and descending at the hut of the eldest hermit, he stayed\nthere two or three days, and waited on the hermit; and thus became\naware of the magic power of the hatchet.\n\n\u201cI must get that,\u201d thought he. And he showed the hermit the magic\npower of his gem, and said, \u201cSir, do you take this, and give me your\nhatchet.\u201d The ascetic, full of longing to be able to fly through the\nair,[23] did so. But the man, taking the hatchet, went a little way\noff, and letting it go, said, \u201cO hatchet! cut off that hermit\u2019s head,\nand bring the gem to me!\u201d And it went, and cut off the hermit\u2019s head,\nand brought him the gem.\n\nThen he put the hatchet in a secret place, and went to the second\nhermit, and stayed there a few days. And having thus become aware of\nthe magic power of the drum, he exchanged the gem for the drum; and cut\noff _his_ head too in the same way as before.\n\nThen he went to the third hermit, and saw the magic power of the\nmilk-bowl; and exchanging the gem for it, caused _his_ head to be cut\noff in the same manner. And taking the Gem, and the Hatchet, and the\nDrum, and the Milk-bowl, he flew away up into the air.\n\nNot far from the city of Ben\u0101res he stopped, and sent by the hand of a\nman a letter to the king of Ben\u0101res to this effect, \u201cEither do battle,\nor give me up your kingdom!\u201d\n\nNo sooner had he heard that message, than the king sallied forth,\nsaying, \u201cLet us catch the scoundrel!\u201d\n\nBut the man beat one side of his drum, and a fourfold army stood around\nhim! And directly he saw that the king\u2019s army was drawn out in battle\narray, he poured out his milk-bowl; and a mighty river arose, and the\nmultitude, sinking down in it, were not able to escape! Then letting go\nthe hatchet, he said, \u201cBring me the king\u2019s head!\u201d And the hatchet went,\nand brought the king\u2019s head, and threw it at his feet; and no one had\ntime even to raise a weapon!\n\nThen he entered the city in the midst of his great army, and caused\nhimself to be anointed king, under the name of Dadhi-v\u0101hana (The Lord\nof Milk), and governed the kingdom with righteousness.[24]\n\n * * * * *\n\nThe story goes on to relate how the king planted a wonderful mango, how\nthe sweetness of its fruit turned to sourness through the too-close\nproximity of bitter herbs, (!) and how the Bodisat, then the king\u2019s\nminister, pointed out that evil communications corrupt good things. But\nit is the portion above translated which deserves notice as the most\nancient example known of those tales in which inanimate objects are\nendowed with magical powers; and in which the Seven League Boots, or\nthe Wishing Cup, or the Vanishing Hat, or the Wonderful Lamp, render\ntheir fortunate possessors happy and glorious. There is a very tragical\nstory of a Wishing Cup in the Buddhist Collection,[25] where the\nWishing Cup, however, is turned into ridicule. It is not unpleasant to\nfind that beliefs akin to, and perhaps the result of, fetish-worship,\nhad faded away, among Buddhist story-tellers, into sources of innocent\namusement.\n\nIn this curious tale the Hatchet, the Drum, and the Milk-bowl are\nendowed with qualities much more fit for the use they were put to in\nthe latter part of the story, than to satisfy the wants of the hermits.\nIt is common ground with satirists how little, save sorrow, men would\ngain if they could have anything they chose to ask for. But, unlike\nthe others we have quoted, the tale in its present shape has a flavour\ndistinctively Buddhist in the irreverent way in which it treats the\ngreat god Sakka, the Jupiter of the pre-Buddhistic Hindus. It takes for\ngranted, too, that the hero ruled in righteousness; and this is as\ncommon in the J\u0101takas, as the \u2019lived happily ever after\u2019 of modern love\nstories.\n\nThis last idea recurs more strongly in the Birth Story called\n\n\n\n\nA Lesson for Kings.\n\nR\u0100JOV\u0100DA J\u0100TAKA.\n\n(Fausb\u00f6ll, No. 151.)\n\n\nOnce upon a time, when Brahma-datta was reigning in Ben\u0101res, the future\nBuddha returned to life in the womb of his chief queen; and after the\nconception ceremony had been performed, he was safely born. And when\nthe day came for choosing a name, they called him Prince Brahma-datta.\nHe grew up in due course; and when he was sixteen years old, went\nto Takkasil\u0101,[26] and became accomplished in all arts. And after\nhis father died he ascended the throne, and ruled the kingdom with\nrighteousness and equity. He gave judgments without partiality, hatred,\nignorance, or fear.[27] Since he thus reigned with justice, with\njustice also his ministers administered the law. Lawsuits being thus\ndecided with justice, there were none who brought false cases. And as\nthese ceased, the noise and tumult of litigation ceased in the king\u2019s\ncourt. Though the judges sat all day in the court, they had to leave\nwithout any one coming for justice. It came to this, that the Hall of\nJustice would have to be closed!\n\nThen the future Buddha thought, \u201cFrom my reigning with righteousness\nthere are none who come for judgment; the bustle has ceased, and the\nHall of Justice will have to be closed. It behoves me, therefore, now\nto examine into my own faults; and if I find that anything is wrong in\nme, to put that away, and practise only virtue.\u201d\n\nThenceforth he sought for some one to tell him his faults; but among\nthose around him he found no one who would tell him of any fault, but\nheard only his own praise.\n\nThen he thought, \u201cIt is from fear of me that these men speak only good\nthings, and not evil things,\u201d and he sought among those people who\nlived outside the palace. And finding no fault-finder there, he sought\namong those who lived outside the city, in the suburbs, at the four\ngates.[28] And there too finding no one to find fault, and hearing only\nhis own praise, he determined to search the country places.\n\nSo he made over the kingdom to his ministers, and mounted his chariot;\nand taking only his charioteer, left the city in disguise. And\nsearching the country through, up to the very boundary, he found no\nfault-finder, and heard only of his own virtue; and so he turned back\nfrom the outermost boundary, and returned by the high road towards the\ncity.\n\nNow at that time the king of Kosala, Mallika by name, was also ruling\nhis kingdom with righteousness; and when seeking for some fault in\nhimself, he also found no fault-finder in the palace, but only heard\nof his own virtue! So seeking in country places, he too came to that\nvery spot. And these two came face to face in a low cart-track with\nprecipitous sides, where there was no space for a chariot to get out of\nthe way!\n\nThen the charioteer of Mallika the king said to the charioteer of the\nking of Ben\u0101res, \u201cTake thy chariot out of the way!\u201d\n\nBut he said, \u201cTake thy chariot out of the way, O charioteer! In this\nchariot sitteth the lord over the kingdom of Ben\u0101res, the great king\nBrahma-datta.\u201d\n\nYet the other replied, \u201cIn this chariot, O charioteer, sitteth the lord\nover the kingdom of Kosala, the great king Mallika. Take thy carriage\nout of the way, and make room for the chariot of our king!\u201d\n\nThen the charioteer of the king of Ben\u0101res thought, \u201cThey say then that\nhe too is a king! What _is_ now to be done?\u201d After some consideration,\nhe said to himself, \u201cI know a way. I\u2019ll find out how old he is, and\nthen I\u2019ll let the chariot of the younger be got out of the way, and so\nmake room for the elder.\u201d\n\nAnd when he had arrived at that conclusion, he asked that charioteer\nwhat the age of the king of Kosala was. But on inquiry he found that\nthe ages of both were equal. Then he inquired about the extent of\nhis kingdom, and about his army, and his wealth, and his renown, and\nabout the country he lived in, and his caste and tribe and family.\nAnd he found that both were lords of a kingdom three hundred leagues\nin extent; and that in respect of army and wealth and renown, and the\ncountries in which they lived, and their caste and their tribe and\ntheir family, they were just on a par!\n\nThen he thought, \u201cI will make way for the most righteous.\u201d And he\nasked, \u201cWhat kind of righteousness has this king of yours?\u201d\n\nAnd the other saying, \u201cSuch and such is our king\u2019s righteousness,\u201d and\nso proclaiming his king\u2019s wickedness as goodness, uttered the First\nStanza:\n\n The strong he overthrows by strength,\n The mild by mildness, does Mallika;\n The good he conquers by goodness,\n And the wicked by wickedness too.\n Such is the nature of _this_ king!\n Move out of the way, O charioteer!\n\nBut the charioteer of the king of Ben\u0101res asked him, \u201cWell, have you\ntold all the virtues of your king?\u201d\n\n\u201cYes,\u201d said the other.\n\n\u201cIf these are his _virtues_, where are then his faults?\u201d replied he.\n\nThe other said, \u201cWell, for the nonce, they shall be faults, if you\nlike! But pray, then, what is the kind of goodness your king has?\u201d\n\nAnd then the charioteer of the king of Ben\u0101res called unto him to\nhearken, and uttered the Second Stanza:\n\n Anger he conquers by calmness,\n And by goodness the wicked;\n The stingy he conquers by gifts,\n And by truth the speaker of lies.\n Such is the nature of _this_ king!\n Move out of the way, O charioteer!\u201d\n\nAnd when he had thus spoken, both Mallika, the king and his charioteer\nalighted from their chariot. And they took out the horses, and removed\ntheir chariot, and made way for the king of Ben\u0101res!\n\nBut the king of Ben\u0101res exhorted Mallika the king, saying, \u201cThus\nand thus is it right to do.\u201d And returning to Ben\u0101res, he practised\ncharity, and did other good deeds, and so when his life was ended he\npassed away to heaven.\n\nAnd Mallika the king took his exhortation to heart; and having in vain\nsearched the country through for a fault-finder, he too returned to his\nown city, and practised charity and other good deeds; and so at the end\nof his life he went to heaven.\n\n * * * * *\n\nThe mixture in this J\u0101taka of earnestness with dry humour is very\ninstructive. The exaggeration in the earlier part of the story; the\nhint that law depends in reality on false cases; the suggestion that\nto decide cases justly would by itself put an end, not only to \u2018the\nblock in the law courts,\u2019 but even to all lawsuits; the way in which\nit is brought about that two mighty kings should meet, unattended, in\na narrow lane; the cleverness of the first charioteer in getting out\nof his difficulties; the brand-new method of settling the delicate\nquestion of precedence--a method which, logically carried out, would\ndestroy the necessity of such questions being raised at all;--all this\nis the amusing side of the J\u0101taka. It throws, and is meant to throw,\nan air of unreality over the story; and it is none the less humour\nbecause it is left to be inferred, because it is only an aroma which\nmight easily escape unnoticed, only the humour of na\u00efve absurdity and\nof clever repartee.\n\nBut none the less also is the story-teller thoroughly in earnest; he\nreally means that justice is noble, that to conquer evil by good is\nthe right thing, and that goodness is the true measure of greatness.\nThe object is edification also, and not amusement only. The lesson\nitself is quite Buddhistic. The first four lines of the Second Moral\nare indeed included, as verse 223, in the _Dhammapada_ or \u2018Scripture\nVerses,\u2019 perhaps the most sacred and most widely-read book of the\nBuddhist Bible; and the distinction between the two ideals of virtue\nis in harmony with all Buddhist ethics. It is by no means, however,\nexclusively Buddhistic. It gives expression to an idea that would be\nconsistent with most of the later religions; and is found also in\nthe great Hindu Epic, the Mah\u0101 Bh\u0101rata, which has been called the\nBible of the Hindus.[29] It is true that further on in the same poem\nis found the opposite sentiment, attributed in our story to the king\nof Mallika;[30] and that the higher teaching is in one of the latest\nportions of the Mah\u0101 Bh\u0101rata, and probably of Buddhist origin. But\nwhen we find that the Buddhist principle of overcoming evil by good was\nreceived, as well as its opposite, into the Hindu poem, it is clear\nthat this lofty doctrine was by no means repugnant to the best among\nthe Br\u0101hmans.[31]\n\nIt is to be regretted that some writers on Buddhism have been led away\nby their just admiration for the noble teaching of Gotama into an\nunjust depreciation of the religious system of which his own was, after\nall, but the highest product and result. There were doubtless among the\nBr\u0101hmans uncompromising advocates of the worst privileges of caste,\nof the most debasing belief in the efficacy of rites and ceremonies;\nbut this verse is only one among many others which are incontestable\nevidence of the wide prevalence also of a spirit of justice, and of an\nearnest seeking after truth. It is, in fact, inaccurate to draw any\nhard-and-fast line between the Indian Buddhists and their countrymen\nof other faiths. After the first glow of the Buddhist reformation had\npassed away, there was probably as little difference between Buddhist\nand Hindu as there was between the two kings in the story which has\njust been told.\n\n\n\n\nTHE KALILAG AND DAMNAG LITERATURE.\n\n\nAmong the other points of similarity between Buddhists and Hindus,\nthere is one which deserves more especial mention here,--that of their\nliking for the kind of moral-comic tales which form the bulk of the\nBuddhist Birth Stories. That this partiality was by no means confined\nto the Buddhists is apparent from the fact that books of such tales\nhave been amongst the most favourite literature of the Hindus. And this\nis the more interesting to us, as it is these Hindu collections that\nhave most nearly preserved the form in which many of the Indian stories\nhave been carried to the West.\n\nThe oldest of the collections now extant is the one already referred\nto, the PANCHA TANTRA, that is, the \u2019Five Books,\u2019 a kind of Hindu\n\u2018Pentateuch\u2019 or \u2018Pentamerone.\u2019 In its earliest form this work is\nunfortunately no longer extant; but in the sixth century of our era a\nbook very much like it formed part of a work translated into Pahlavi,\nor Ancient Persian; and thence, about 750 A.D., into Syriac, under the\ntitle of \u2018KALILAG AND DAMNAG,\u2019 and into Arabic under the title \u2018KALILAH\nAND DIMNAH.\u2019[32]\n\nThese tales, though originally Buddhist, became great favourites among\nthe Arabs; and as the Arabs were gradually brought into contact with\nEuropeans, and penetrated into the South of Europe, they brought the\nstories with them; and we soon afterwards find them translated into\nWestern tongues. It would be impossible within the limits of this\npreface to set out in full detail the intricate literary history\ninvolved in this statement; and while I must refer the student to the\nTables appended to this Introduction for fuller information, I can only\ngive here a short summary of the principal facts.\n\nIt is curious to notice that it was the Jews to whom we owe the\nearliest versions. Whilst their mercantile pursuits took them much\namongst the followers of the Prophet, and the comparative nearness of\ntheir religious beliefs led to a freer intercourse than was usually\npossible between Christians and Moslems, they were naturally attracted\nby a kind of literature such as this--Oriental in morality, amusing\nin style, and perfectly free from Christian legend and from Christian\ndogma. It was also the kind of literature which travellers would most\neasily become acquainted with, and we need not therefore be surprised\nto hear that a Jew, named Symeon Seth, about 1080 A.D., made the\nfirst translation into a European language, viz. into modern Greek.\nAnother Jew, about 1250, made a translation of a slightly different\nrecension of the \u2018Kalilah and Dimnah\u2019 into Hebrew; and a third, John\nof Capua, turned this Hebrew version into Latin between 1263 and 1278.\nAt about the same time as the Hebrew version, another was made direct\nfrom the Arabic into Spanish, and a fifth into Latin; and from these\nfive versions translations were afterwards made into German, Italian,\nFrench, and English.\n\nThe title of the second Latin version just mentioned is very\nstriking--it is \u201c\u00c6sop the Old.\u201d To the translator, Baldo, it evidently\nseemed quite in order to ascribe these new stories to the traditional\nteller of similar stories in ancient times; just as witty sayings of\nmore modern times have been collected into books ascribed to the once\nvenerable Joe Miller. Baldo was neither sufficiently enlightened to\nconsider a good story the worse for being an old one, nor sufficiently\nscrupulous to hesitate at giving his new book the advantage it would\ngain from its connexion with a well-known name.\n\nIs it true, then, that the so-called \u00c6sop\u2019s Fables--so popular still,\nin spite of many rivals, among our Western children--are merely\nadaptations from tales invented long ago to please and to instruct the\nchildlike people of the East? I think I can give an answer, though not\na complete answer, to the question.\n\n\u00c6sop himself is several times mentioned in classical literature,\nand always as the teller of stories or fables. Thus Plato says that\nSocrates in his imprisonment occupied himself by turning the stories\n(literally myths) of \u00c6sop into verse:[33] Aristophanes four times\nrefers to his tales:[34] and Aristotle quotes in one form a fable of\nhis, which Lucian quotes in another.[35] In accordance with these\nreferences, classical historians fix the date of \u00c6sop in the sixth\ncentury B.C.;[36] but some modern critics, relying on the vagueness and\ninconsistency of the traditions, have denied his existence altogether.\nThis is, perhaps, pushing scepticism too far; but it may be admitted\nthat he left no written works, and it is quite certain that if he did,\nthey have been irretrievably lost.\n\nNotwithstanding this, a learned monk of Constantinople, named PLANUDES,\nand the author also of numerous other works, did not hesitate, in the\nfirst half of the fourteenth century, to write a work which he called a\ncollection of \u00c6sop\u2019s Fables. This was first printed at Milan at the end\nof the fifteenth century; and two other supplementary collections have\nsubsequently appeared.[37] From these, and especially from the work of\nPlanudes, all our so-called \u00c6sop\u2019s Fables are derived.\n\nWhence then did Planudes and his fellow-labourers draw their tales?\nThis cannot be completely answered till the source of each one of them\nshall have been clearly found, and this has not yet been completely\ndone. But Oriental and classical scholars have already traced a goodly\nnumber of them; and the general results of their investigations may be\nshortly stated.\n\nBABRIUS, a Greek poet, who probably lived in the first century before\nChrist, wrote in verse a number of fables, of which a few fragments\nwere known in the Middle Ages.[38] The complete work was fortunately\ndiscovered by Mynas, in the year 1824, at Mount Athos; and both Bentley\nand Tyrwhitt from the fragments, and Sir George Cornewall Lewis in\nhis well-known edition of the whole work, have shown that several of\nPlanudes\u2019 Fables are also to be found in Babrius.[39]\n\nIt is possible, also, that the \u00c6sopean fables of the Latin poet\n_Ph\u00e6drus_, who in the title of his work calls himself a freedman of\nAugustus, were known to Planudes. But the work of Ph\u00e6drus, which is\nbased on that of Babrius, existed only in very rare MSS. till the end\nof the sixteenth century,[40] and may therefore have easily escaped the\nnotice of Planudes.\n\nOn the other hand, we have seen that versions of Buddhist Birth\nStories, and other Indian tales, had appeared in Europe before the\ntime of Planudes in Greek, Latin, Hebrew, and Spanish; and many of his\nstories have been clearly traced back to this source.[41] Further, as\nI shall presently show, some of the fables of Babrius and Ph\u00e6drus,\nfound in Planudes, were possibly derived by those authors from Buddhist\nsources. And lastly, other versions of the J\u0101takas, besides those which\nhave been mentioned as coming through the Arabs, had reached Europe\nlong before the time of Planudes; and some more of his stories have\nbeen traced back to Buddhist sources through these channels also.\n\nWhat is at present known, then, with respect to the so-called \u00c6sop\u2019s\nfables, amounts to this--that none of them are really \u00c6sopean at all;\nthat the collection was first formed in the Middle Ages; that a large\nnumber of them have been already traced back, in various ways, to our\nBuddhist J\u0101taka book; and that almost the whole of them are probably\nderived, in one way or another, from Indian sources.\n\nIt is perhaps worthy of mention, as a fitting close to the history of\nthe so-called \u00c6sop\u2019s Fables, that those of his stories which Planudes\nborrowed indirectly from India have at length been restored to their\noriginal home, and bid fair to be popular even in this much-altered\nform. For not only has an Englishman translated a few of them into\nseveral of the many languages spoken in the great continent of\nIndia,[42] but Nar\u0101yan Balkrish\u1e47a Godpole, B.A., one of the Masters\nof the Government High School at Ahmadnagar, has lately published a\nsecond edition of his translation into Sanskrit of the common English\nversion of the successful spurious compilation of the old monk of\nConstantinople!\n\n\n\n\nTHE BARLAAM AND JOSAPHAT LITERATURE.\n\n\nA complete answer to the question with which the last digression\nstarted can only be given when each one of the two hundred and\nthirty-one fables of Planudes and his successors shall have been traced\nback to its original author. But--whatever that complete answer may\nbe--the discoveries just pointed out are at least most strange and most\ninstructive. And yet, if I mistake not, the history of the J\u0101taka Book\ncontains hidden amongst its details a fact more unexpected and more\nstriking still.\n\nIn the eighth century the Khalif of Bagdad was that Almansur at whose\ncourt was written the Arabic book Kalilah and Dimnah, afterwards\ntranslated by the learned Jews I have mentioned into Hebrew, Latin, and\nGreek. A Christian, high in office at his court, afterwards became a\nmonk, and is well known, under the name of St. John of Damascus, as the\nauthor in Greek of many theological works in defence of the orthodox\nfaith. Among these is a religious romance called \u2018Barlaam and J\u014dasaph,\u2019\ngiving the history of an Indian prince who was converted by Barlaam\nand became a hermit. This history, the reader will be surprised to\nlearn, is taken from the life of the Buddha; and Joasaph is merely the\nBuddha under another name, the word Joasaph, or Josaphat, being simply\na corruption of the word Bodisat, that title of the future Buddha so\nconstantly repeated in the Buddhist Birth Stories.[43] Now a life of\nthe Buddha forms the introduction to our J\u0101taka Book, and St. John\u2019s\nromance also contains a number of fables and stories, most of which\nhave been traced back to the same source.[44]\n\nThis book, the first religious romance published in a Western language,\nbecame very popular indeed, and, like the Arabic Kalilah and Dimnah,\nwas translated into many other European languages. It exists in Latin,\nFrench, Italian, Spanish, German, English, Swedish, and Dutch. This\nwill show how widely it was read, and how much its moral tone pleased\nthe taste of the Middle Ages. It was also translated as early as 1204\ninto Icelandic, and has even been published in the Spanish dialect used\nin the Philippine Islands!\n\nNow it was a very ancient custom among Christians to recite at the\nmost sacred part of their most sacred service (in the so-called Canon\nof the Mass, immediately before the consecration of the Host) the\nnames of deceased saints and martyrs. Religious men of local celebrity\nwere inserted for this purpose in local lists, called Diptychs, and\nnames universally honoured throughout Christendom appeared in all such\ncatalogues. The confessors and martyrs so honoured are now said to\nbe _canonized_, that is, they have become enrolled among the number\nof Christian saints mentioned in the \u2018Canon,\u2019 whom it is the duty of\nevery Catholic to revere, whose intercession may be invoked, who may\nbe chosen as patron saints, and in whose honour images and altars and\nchapels may be set up.[45]\n\nFor a long time it was permitted to the local ecclesiastics to continue\nthe custom of inserting such names in their \u2018Diptychs,\u2019 but about 1170\na decretal of Pope Alexander III. confined the power of canonization,\nas far as the Roman Catholics were concerned,[46] to the Pope himself.\nFrom the different Diptychs various martyrologies, or lists of persons\nso to be commemorated in the \u2018Canon,\u2019 were composed to supply the place\nof the merely local lists or Diptychs. For as time went on, it began to\nbe considered more and more improper to insert new names in so sacred\na part of the Church prayers; and the old names being well known, the\nDiptychs fell into disuse. The names in the Martyrologies were at last\nno longer inserted in the Canon, but are repeated in the service called\nthe \u2018Prime\u2019; though the term \u2018canonized\u2019 was still used of the holy men\nmentioned in them. And when the increasing number of such Martyrologies\nthreatened to lead to confusion, and to throw doubt on the exclusive\npower of the Popes to canonize, Pope Sixtus the Fifth (1585-1590)\nauthorized a particular Martyrologium, drawn up by Cardinal Baronius,\nto be used throughout the Western Church. In that work are included not\nonly the saints first canonized at Rome, but all those who, having been\nalready canonized elsewhere, were then acknowledged by the Pope and the\nCollege of Rites to be saints of the Catholic Church of Christ. Among\nsuch, under the date of the 27th of November, are included \u201cThe holy\nSaints Barlaam and Josaphat, of India, on the borders of Persia, whose\nwonderful acts Saint John of Damascus has described.\u201d[47]\n\nWhere and when they were first canonized, I have been unable, in spite\nof much investigation, to ascertain. Petrus de Natalibus, who was\nBishop of Equilium, the modern Jesolo near Venice, from 1370 to 1400,\nwrote a Martyrology called \u2018Catalogus Sanctorum\u2019; and in it, among the\n\u2018saints,\u2019 he inserts both Barlaam and Josaphat, giving also a short\naccount of them derived from the old Latin translation of St. John\nof Damascus.[48] It is from this work that Baronius, the compiler of\nthe authorized Martyrology now in use, took over the names of these\ntwo saints, Barlaam and Josaphat. But, so far as I have been able to\nascertain, they do not occur in any martyrologies or lists of saints of\nthe Western Church older than that of Petrus de Natalibus.\n\nIn the corresponding manual of worship still used in the Greek Church,\nhowever, we find, under August 26, the name \u2018of the holy Iosaph, son\nof Aben\u0113r, king of India.\u2019[49] Barlaam is not mentioned, and is not\ntherefore recognized as a saint in the Greek Church. No history is\nadded to the simple statement I have quoted; and I do not know on what\nauthority it rests. But there is no doubt that it is in the East, and\nprobably among the records of the ancient church of Syria, that a final\nsolution of this question should be sought.[50]\n\nSome of the more learned of the numerous writers who translated or\ncomposed new works on the basis of the story of Josaphat, have pointed\nout in their notes that he had been canonized;[51] and the hero of the\nromance is usually called St. Josaphat in the titles of these works,\nas will be seen from the Table of the Josaphat literature below. But\nProfessor Liebrecht, when identifying Josaphat with the Buddha, took no\nnotice of this; and it was Professor Max M\u00fcller, who has done so much\nto infuse the glow of life into the dry bones of Oriental scholarship,\nwho first pointed out the strange fact--almost incredible, were it not\nfor the completeness of the proof--that Gotama the Buddha, under the\nname of St. Josaphat, is now officially recognized and honoured and\nworshipped throughout the whole of Catholic Christendom as a Christian\nsaint!\n\nI have now followed the Western history of the Buddhist Book of Birth\nStories along two channels only. Space would fail me, and the reader\u2019s\npatience perhaps too, if I attempted to do more. But I may mention\nthat the inquiry is not by any means exhausted. A learned Italian has\nproved that a good many of the stories of the hero known throughout\nEurope as Sinbad the Sailor are derived from the same inexhaustible\ntreasury of stories witty and wise;[52] and a similar remark applies\nalso to other well-known Tales included in the Arabian Nights.[53]\nLa Fontaine, whose charming versions of the Fables are so deservedly\nadmired, openly acknowledges his indebtedness to the French versions\nof Kalilah and Dimnah; and Professor Benfey and others have traced the\nsame stories, or ideas drawn from them, to Poggio, Boccaccio, Gower,\nChaucer, Spenser, and many other later writers. Thus, for instance, the\nthree caskets and the pound of flesh in \u2018The Merchant of Venice,\u2019 and\nthe precious jewel which in \u2018As You Like It\u2019 the venomous toad wears in\nhis head,[54] are derived from the Buddhist tales. In a similar way it\nhas been shown that tales current among the Hungarians and the numerous\npeoples of Slavonic race have been derived from Buddhist sources,\nthrough translations made by or for the Huns, who penetrated in the\ntime of Genghis Kh\u0101n into the East of Europe.[55] And finally yet\nother Indian tales, not included in the Kalilag and Damnag literature,\nhave been brought into the opposite corner of Europe, by the Arabs of\nSpain.[56]\n\nThere is only one other point on which a few words should be said. I\nhave purposely chosen as specimens one Buddhist Birth Story similar to\nthe Judgment of Solomon; two which are found also in Babrius; and one\nwhich is found also in Ph\u00e6drus. How are these similarities, on which\nthe later history of Indian Fables throws no light, to be explained?\n\nAs regards the cases of Babrius and Ph\u00e6drus, it can only be said\nthat the Greeks who travelled with Alexander to India may have taken\nthe tales there, but they may equally well have brought them back.\nWe only know that at the end of the fourth, and still more in the\nthird century before Christ, there was constant travelling to and\nfro between the Greek dominions in the East and the adjoining parts\nof India, which were then Buddhist, and that the Birth Stories were\nalready popular among the Buddhists in Afghanistan, where the Greeks\nremained for a long time. Indeed, the very region which became the\nseat of the Gr\u00e6co-Bactrian kings takes, in all the Northern versions\nof the Birth Stories, the place occupied by the country of K\u0101si in the\nP\u0101li text,--so that the scene of the tales is laid in that district.\nAnd among the innumerable Buddhist remains still existing there, a\nlarge number are connected with the Birth Stories.[57] It is also in\nthis very district, and under the immediate successor of Alexander,\nthat the original of the \u2018Kalilah and Dimnah\u2019 was said by its Arabian\ntranslators to have been written by Bidpai. It is possible that a\nsmaller number of similar stories were also current among the Greeks;\nand that they not only heard the Buddhist ones, but told their own.\nBut so far as the Greek and the Buddhist stories can at present be\ncompared, it seems to me that the internal evidence is in favour of the\nBuddhist versions being the originals from which the Greek versions\nwere adapted. Whether more than this can be at present said is very\ndoubtful: when the J\u0101takas are all published, and the similarities\nbetween them and classical stories shall have been fully investigated,\nthe contents of the stories may enable criticism to reach a more\ndefinite conclusion.\n\nThe case of Solomon\u2019s judgment is somewhat different. If there were\nonly one fable in Babrius or Ph\u00e6drus identical with a Buddhist Birth\nStory, we should suppose merely that the same idea had occurred to two\ndifferent minds; and there would thus be no necessity to postulate any\nhistorical connexion. Now the similarity of the two judgments stands,\nas far as I know, in complete isolation; and the story is not so\ncurious but that two writers may have hit upon the same idea. At the\nsame time, it is just possible that when the Jews were in Babylon they\nmay have told, or heard, the story.\n\nHad we met with this story in a book unquestionably later than the\nExile, we might suppose that they heard the story there; that some one\nrepeating it had ascribed the judgment to King Solomon, whose great\nwisdom was a common tradition among them; and that it had thus been\nincluded in their history of that king. But we find it in the Book of\nKings, which is usually assigned to the time of Jeremiah, who died\nduring the Exile; and it should be remembered that the chronicle in\nquestion was based for the most part on traditions current much earlier\namong the Jewish people, and probably on earlier documents.\n\nIf, on the other hand, they told it there, we may expect to find some\nevidence of the fact in the details of the story as preserved in the\nBuddhist story-books current in the North of India, and more especially\nin the Buddhist countries bordering on Persia. Now Dr. Dennys, in his\n\u2018_Folklore of China_,\u2019 has given us a Chinese Buddhist version of\na similar judgment, which is most probably derived from a Northern\nBuddhist Sanskrit original; and though this version is very late, and\ndiffers so much in its details from those of both the P\u0101li and Hebrew\ntales that it affords no basis itself for argument, it yet holds out\nthe hope that we may discover further evidence of a decisive character.\nThis hope is confirmed by the occurrence of a similar tale in the\n_Gesta Romanorum_, a medi\u00e6val work which quotes Barlaam and Josaphat,\nand is otherwise largely indebted in an indirect way to Buddhist\nsources.[58] It is true that the basis of the judgment in that story\nis not the love of a mother to her son, but the love of a son to his\nfather. But that very difference is encouraging. The orthodox compilers\nof the \u2018Gests of the Romans\u2019[59] dared not have so twisted the sacred\nrecord. They could not therefore have taken it from our Bible. Like all\ntheir other tales, however, this one was borrowed from somewhere; and\nits history, when discovered, may be expected to throw some light on\nthis inquiry.\n\nI should perhaps point out another way in which this tale may possibly\nbe supposed to have wandered from the Jews to the Buddhists, or from\nIndia to the Jews. The land of Ophir was probably in India. The Hebrew\nnames of the apes and peacocks said to have been brought thence by\nSolomon\u2019s coasting-vessels are merely corruptions of Indian names; and\nOphir must therefore have been either an Indian port (and if so, almost\ncertainly at the mouth of the Indus, afterwards a Buddhist country),\nor an entrepot, further west, for Indian trade. But the very gist of\nthe account of Solomon\u2019s expedition by sea is its unprecedented and\nhazardous character; it would have been impossible even for him without\nthe aid of Ph\u0153nician sailors; and it was not renewed by the Hebrews\ntill after the time when the account of the judgment was recorded in\nthe Book of Kings. Any intercourse between his servants and the people\nof Ophir must, from the difference of language, have been of the most\nmeagre extent; and we may safely conclude that it was not the means of\nthe migration of our tale. It is much more likely, if the Jews heard\nor told the Indian story at all, and before the time of the captivity,\nthat the way of communication was overland. There is every reason to\nbelieve that there was a great and continual commercial intercourse\nbetween East and West from very early times by way of Palmyra and\nMesopotamia. Though the intercourse by sea was not continued after\nSolomon\u2019s time, gold of Ophir,[60] ivory, jade, and Eastern gems still\nfound their way to the West; and it would be an interesting task for\nan Assyrian or Hebrew scholar to trace the evidence of this ancient\noverland route in other ways.\n\n\n\n\nSUMMARY.\n\nTo sum up what can at present be said on the connexion between the\nIndian tales, preserved to us in the Book of Buddhist Birth Stories,\nand their counterparts in the West:--\n\n1. In a few isolated passages of Greek and other writers, earlier than\nthe invasion of India by Alexander the Great, there are references to a\nlegendary \u00c6sop, and perhaps also allusions to stories like some of the\nBuddhist ones.\n\n2. After Alexander\u2019s time a number of tales also found in the Buddhist\ncollection became current in Greece, and are preserved in the poetical\nversions of Babrius and Ph\u00e6drus. They are probably of Buddhist origin.\n\n3. From the time of Babrius to the time of the first Crusade no\nmigration of Indian tales to Europe can be proved to have taken place.\nAbout the latter time a translation into Arabic of a Persian work\ncontaining tales found in the Buddhist book was translated by Jews into\nGreek, Hebrew, and Latin. Translations of these versions afterwards\nappeared in all the principal languages of Europe.\n\n4. In the eleventh or twelfth century a translation was made into Latin\nof the legend of Barlaam and Josaphat, a Greek romance written in the\neighth century by St. John of Damascus on the basis of the Buddhist\nJ\u0101taka book. Translations, poems, and plays founded on this work were\nrapidly produced throughout Western Europe.\n\n5. Other Buddhist stories not included in either of the works mentioned\nin the two last paragraphs were introduced into Europe both during the\nCrusades and also during the dominion of the Arabs in Spain.\n\n6. Versions of other Buddhist stories were introduced into Eastern\nEurope by the Huns under Genghis Kh\u0101n.\n\n7. The fables and stories introduced through these various channels\nbecame very popular during the Middle Ages, and were used as the\nsubjects of numerous sermons, story-books, romances, poems, and\nedifying dramas. Thus extensively adopted and circulated, they had\na considerable influence on the revival of literature, which, hand\nin hand with the revival of learning, did so much to render possible\nand to bring about the Great Reformation. The character of the hero\nof them--the Buddha, in his last or in one or other of his supposed\nprevious births--appealed so strongly to the sympathies, and was so\nattractive to the minds of medi\u00e6val Christians, that he became, and has\never since remained, an object of Christian worship. And a collection\nof these and similar stories--wrongly, but very naturally, ascribed\nto a famous story-teller of the ancient Greeks--has become the common\nproperty, the household literature, of all the nations of Europe; and,\nunder the name of \u00c6sop\u2019s Fables, has handed down, as a first moral\nlesson-book and as a continual feast for our children in the West,\ntales first invented to please and to instruct our far-off cousins in\nthe distant East.\n\n\n\n\nPART II.\n\nON THE HISTORY OF THE BIRTH STORIES IN INDIA.\n\n\nIn the previous part of this Introduction I have attempted to point out\nthe resemblances between certain Western tales and the Buddhist Birth\nStories, to explain the reason of those resemblances, and to trace the\nhistory of the Birth Story literature in Europe. Much remains yet to\nbe done to complete this interesting and instructive history; but the\ngeneral results can already be stated with a considerable degree of\ncertainty, and the literature in which further research will have to be\nmade is accessible in print in the public libraries of Europe.\n\nFor the history in India of the J\u0101taka Book itself, and of the stories\nit contains, so little has been done, that one may say it has still to\nbe written; and the authorities for further research are only to be\nfound in manuscripts very rare in Europe, and written in languages for\nthe most part but little known. Much of what follows is necessarily\ntherefore very incomplete and provisional.\n\nIn some portions of the Br\u0101hmanical literature, later than the Vedas,\nand probably older than Buddhism, there are found myths and legends of\na character somewhat similar to a few of the Buddhist ones. But, so far\nas I know, no one of these has been traced either in Europe or in the\nBuddhist Collection.\n\nOn the other hand, there is every reason to hope that in the older\nportions of the Buddhist Scriptures a considerable number of the tales\nalso included in the J\u0101taka Book will be found in identical or similar\nforms; for even in the few fragments of the Pi\u1e6dakas as yet studied,\nseveral Birth Stories have already been discovered.[61] These occur in\nisolated passages, and, except the story of King Mah\u0101 Sudassana, have\nnot as yet become J\u0101takas,--that is, no character in the story is\nidentified with the Buddha in one or other of his supposed previous\nbirths. But one book included in the P\u0101li Pi\u1e6dakas consists entirely of\nreal J\u0101taka stories, all of which are found in our Collection.\n\nThe title of this work is CARIY\u0100-PI\u1e6cAKA; and it is constructed to\nshow when, and in what births, Gotama had acquired the Ten Great\nPerfections (Generosity, Goodness, Renunciation, Wisdom, Firmness,\nPatience, Truth, Resolution, Kindness, and Equanimity), without which\nhe could not have become a Buddha. In striking analogy with the modern\nview, that true growth in moral and intellectual power is the result\nof the labours, not of one only, but of many successive generations;\nso the qualifications necessary for the making of a Buddha, like the\ncharacters of all the lesser mortals, cannot be acquired during, and do\nnot depend upon the actions of, one life only, but are the last result\nof many deeds performed through a long series of consecutive lives.[62]\n\nTo each of the first two of these Ten Perfections a whole chapter of\nthis work is devoted, giving in verse ten examples of the previous\nbirths in which the Bodisat or future Buddha had practised Generosity\nand Goodness respectively. The third chapter gives only fifteen\nexamples of the lives in which he acquired the other eight of the\nPerfections. It looks very much as if the original plan of the\nunknown author had been to give ten Birth Stories for each of the\nTen Perfections. And, curiously enough, the Northern Buddhists have\na tradition that the celebrated teacher A\u1e63vagosha began to write a\nwork giving ten Births for each of the Ten Perfections, but died when\nhe had versified only thirty-four.[63] Now there is a Sanskrit work\ncalled J\u0100TAKA M\u0100L\u0100, as yet unpublished, but of which there are several\nMSS. in Paris and in London, consisting of thirty-five Birth Stories\nin mixed prose and verse, in illustration of the Ten Perfections.[64]\nIt would be premature to attempt to draw any conclusions from these\ncoincidences, but the curious reader will find in a Table below a\ncomparative view of the titles of the J\u0101takas comprised in the Cariy\u0101\nPi\u1e6daka and in the J\u0101taka M\u0101l\u0101.[65]\n\nThere is yet another work in the P\u0101li Pi\u1e6dakas which constantly refers\nto the J\u0101taka theory. The BUDDHAVA\u014aSA, which is a history of all the\nBuddhas, gives an account also of the life of the Bodisat in the\ncharacter he filled during the lifetime of each of twenty-four of\nthe previous Buddhas. It is on that work that a great part of the\nP\u0101li Introduction to our J\u0101taka Book is based, and most of the verses\nin the first fifty pages of the present translation are quotations\nfrom the Buddhava\u014bsa. From this source we thus have authority for\ntwenty-four Birth Stories, corresponding to the first twenty-four of\nthe twenty-seven previous Buddhas,[66] besides the thirty-four in\nillustration of the Perfections, and the other isolated ones I have\nmentioned.\n\nBeyond this it is impossible yet to state what proportion of the\nstories in the J\u0101taka Book can thus be traced back to the earlier\nP\u0101li Buddhist literature; and it would be out of place to enter here\nupon any lengthy discussion of the difficult question as to the date\nof those earlier records. The provisional conclusions as to the age\nof the Sutta and Vinaya reached by Dr. Oldenberg in the very able\nintroduction prefixed to his edition of the text of the Mah\u0101 Vagga,\nand summarized at p. xxxviii of that work, will be sufficient for our\npresent purposes. It may be taken as so highly probable as to be almost\ncertain, that all those Birth Stories, which are not only found in the\nso-called J\u0101taka Book itself, but are also referred to in these other\nparts of the P\u0101li Pi\u1e6dakas, are at least older than the Council of\nVes\u0101li.[67]\n\nThe Council of Ves\u0101li was held about a hundred years after Gotama\u2019s\ndeath, to settle certain disputes as to points of discipline and\npractice which had arisen among the members of the Order. The exact\ndate of Gotama\u2019s death is uncertain;[68] and in the tradition regarding\nthe length of the interval between that event and the Council, the\n\u2018hundred years\u2019 is of course a round number. But we can allow for all\npossibilities, and still keep within the bounds of certainty, if we fix\nthe date of the Council of Ves\u0101li at within thirty years of 350 B.C.\n\nThe members of the Buddhist Order of Mendicants were divided at that\nCouncil--as important for the history of Buddhism as the Council of\nNice is for the history of Christianity--into two parties. One side\nadvocated the relaxation of the rules of the Order in ten particular\nmatters, the others adopted the stricter view. In the accounts of the\nmatter, which we at present only possess from the successors of the\nstricter party (or, as they call themselves, the orthodox party), it\nis acknowledged that the other, the laxer side, were in the majority;\nand that when the older and more influential members of the Order\ndecided in favour of the orthodox view, the others held a council of\ntheir own, called, from the numbers of those who attended it, the Great\nCouncil.\n\nNow the oldest Ceylon Chronicle, the D\u012bpava\u014bsa, which contains the only\naccount as yet published of what occurred at the Great Council, says as\nfollows:[69]--\n\n \u201cThe monks of the Great Council turned the religion\n upside down;\n They broke up the original Scriptures, and made a\n new recension;\n A discourse put in one place they put in another;\n They distorted the sense and the teaching of the Five\n Nik\u0101yas.\n Those monks--knowing not what had been spoken at\n length, and what concisely,\n What was the obvious, and what was the higher\n meaning--\n Attached new meaning to new words, as if spoken by\n the Buddha,\n And destroyed much of the spirit by holding to the\n shadow of the letter.\n In part they cast aside the Sutta and the Vinaya so\n deep,\n And made an imitation Sutta and Vinaya, changing\n this to that.\n The Pariw\u0101ra abstract, and the Six Books of Abhidhamma;\n The Pa\u1e6disambhid\u0101, the Niddesa, _and a portion of the\n J\u0101taka_--\n So much they put aside, and made others in their\n place!\u201d...\n\nThe animus of this description is sufficiently evident; and the\nD\u012bpava\u014bsa, which cannot have been written earlier than the fourth\ncentury after the commencement of our era, is but poor evidence of the\nevents of seven centuries before. But it is the best we have; it is\nacknowledged to have been based on earlier sources, and it is at least\nreliable evidence that, according to Ceylon tradition, a book called\nthe J\u0101taka existed at the time of the Councils of Ves\u0101li.\n\nAs the Northern Buddhists are the successors of those who held the\nGreat Council, we may hope before long to have the account of it from\nthe other side, either from the Sanskrit or from the Chinese.[70]\nMeanwhile it is important to notice that the fact of a Book of Birth\nStories having existed at a very early date is confirmed, not only by\nsuch stories being found in other parts of the P\u0101li Pi\u1e6dakas, but also\nby ancient monuments.\n\nAmong the most interesting and important discoveries which we owe to\nrecent arch\u00e6ological researches in India must undoubtedly be reckoned\nthose of the Buddhist carvings on the railings round the dome-shaped\nrelic shrines of S\u0101nchi, Amaravat\u012b, and Bharhut. There have been there\nfound, very boldly and clearly sculptured in deep bas-relief, figures\nwhich were at first thought to represent merely scenes in Indian life.\nEven so their value as records of ancient civilization would have\nbeen of incalculable value; but they have acquired further importance\nsince it has been proved that most of them are illustrations of the\nsacred Birth Stories in the Buddhist J\u0101taka book,--are scenes, that\nis, from the life of Gotama in his last or previous births. This would\nbe incontestable in many cases from the carvings themselves, but it\nis rendered doubly sure by the titles of J\u0101takas having been found\ninscribed over a number of those of the bas-reliefs which have been\nlast discovered--the carvings, namely, on the railing at Bharhut.\n\nIt is not necessary to turn aside here to examine into the details\nof these discoveries. It is sufficient for our present inquiry into\nthe age of the J\u0101taka stories that these ancient bas-reliefs afford\nindisputable evidence that the Birth Stories were already, at the end\nof the third century B.C., considered so sacred that they were chosen\nas the subjects to be represented round the most sacred Buddhist\nbuildings, and that they were already popularly known under the\ntechnical name of \u2018J\u0101takas.\u2019 A detailed statement of all the J\u0101takas\nhitherto discovered on these Buddhist railings, and other places, will\nbe found in one of the Tables appended to this Introduction; and it\nwill be noticed that several of those tales translated below in this\nvolume had thus been chosen, more than two thousand years ago, to fill\nplaces of honour round the relic shrines of the Great Teacher.\n\nOne remarkable fact apparent from that Table will be that the Birth\nStories are sometimes called in the inscriptions over the bas-reliefs\nby names different from those given to them in the J\u0101taka Book in the\nP\u0101li Pi\u1e6dakas. This would seem, at first sight, to show that, although\nthe very stories as we have them must have been known at the time when\nthe bas-reliefs were carved, yet that the present collection, in which\ndifferent names are clearly given at the end of each story, did not\nthen exist. But, on the other hand, we not only find in the J\u0101taka Book\nitself very great uncertainty as to the names,--the same stories being\ncalled in different parts of the Book by different titles,[71]--but one\nof these very bas-reliefs has actually inscribed over it two distinct\nnames in full![72]\n\nThe reason for this is very plain. When a fable about a lion and\na jackal was told (as in No. 157) to show the advantage of a good\ncharacter, and it was necessary to choose a short title for it, it\nwas called \u2019The Lion J\u0101taka,\u2019 or \u2018The Jackal J\u0101taka,\u2019 or even \u2019The\nGood Character J\u0101taka\u2019; and when a fable was told about a tortoise, to\nshow the evil results which follow on talkativeness (as in No. 215),\nthe fable might as well be called \u2018The Chatterbox J\u0101taka\u2019 as \u2018The\nTortoise J\u0101taka,\u2019 and the fable is referred to accordingly under both\nthose names. It must always have been difficult, if not impossible, to\nfix upon a short title which should at once characterize the lesson\nto be taught, and the personages through whose acts it was taught;\nand different names would thus arise, and become interchangeable.\nIt would be wrong therefore to attach too much importance to the\ndifference of the names on the bas-reliefs and in the J\u0101taka Book. And\nin translating the titles we need not be afraid to allow ourselves a\nlatitude similar to that which was indulged in by the early Buddhists\nthemselves.\n\nThere is yet further evidence confirmatory of the D\u012bpava\u014bsa tradition.\nThe Buddhist Scriptures are sometimes spoken of as consisting of nine\ndifferent divisions, or sorts of texts (A\u014bg\u0101ni), of which the seventh\nis \u2019J\u0101takas,\u2019 or \u2018The J\u0101taka Collection\u2019 (J\u0101taka\u014b). This division of\nthe Sacred Books is mentioned, not only in the D\u012bpava\u014bsa itself, and\nin the Suma\u014bgala Vil\u0101sin\u012b, but also in the A\u014bguttara Nik\u0101ya (one of\nthe later works included in the P\u0101li Pi\u1e6dakas), and in the Saddharma\nPu\u1e47\u1e0dar\u012bka (a late, but standard Sanskrit work of the Northern\nBuddhists).[73] It is common, therefore, to both of the two sections of\nthe Buddhist Church; and it follows that it was probably in use before\nthe great schism took place between them, possibly before the Council\nof Ves\u0101li itself. In any case it is conclusive as to the existence of a\ncollection of J\u0101takas at a very early date.\n\n * * * * *\n\nThe text of the J\u0101taka Book, as now received among the Southern\nBuddhists, consists, as will be seen from the translation, not only\nof the stories, but of an elaborate commentary, containing a detailed\nExplanation of the verse or verses which occur in each of the stories;\nan Introduction to each of them, giving the occasion on which it\nis said to have been told; a Conclusion, explaining the connexion\nbetween the personages in the Introductory Story and the characters\nin the Birth Story; and finally, a long general Introduction to the\nwhole work. It is, in fact, an edition by a later hand of the earlier\nstories; and though I have called it concisely the J\u0101taka Book, its\nfull title is \u2018The Commentary on the J\u0101takas.\u2019\n\nWe do not know either the name of the author of this work, or the date\nwhen it was composed. The meagre account given at the commencement of\nthe work itself (below, pp. 1, 2) contains all our present information\non these points. Mr. Childers, who is the translator of this passage,\nhas elsewhere ascribed the work to Buddhaghosa;[74] but I venture to\nthink that this is, to say the least, very uncertain.\n\nWe have, in the thirty-seventh chapter of the Mah\u0101va\u014bsa,[75] a perhaps\nalmost contemporaneous account of Buddhaghosa\u2019s literary work; and it\nis there distinctly stated, that after writing in India the Atthas\u0101lin\u012b\n(a commentary on the Dhammasa\u014bgin\u012b, the first of the Six Books of the\nAbhidhamma Pi\u1e6daka), he went to Ceylon (about 430 A.D.) with the express\nintention of translating the Si\u014bhalese commentaries into P\u0101li. There he\nstudied under the Thera Sa\u014bghap\u0101li, and having proved his efficiency by\nhis great work \u2018The Path of Purity\u2019 (Visuddhi-Magga, a compendium of\nall Buddhism), he was allowed by the monks in Ceylon to carry out his\nwish, and translate the commentaries. The Chronicle then goes on to say\nthat he did render \u2018the whole Si\u014bhalese Commentary\u2019 into P\u0101li. But it\nby no means follows, as has been too generally supposed, that he was\nthe author of all the P\u0101li Commentaries we now possess. He translated,\nit may be granted, the Commentaries on the Vinaya Pi\u1e6daka and on the\nfour great divisions (Nik\u0101yas) of the Sutta Pitaka; but these works,\ntogether with those mentioned above, would amply justify the very\ngeneral expression of the chronicler. The \u2018Si\u014bhalese Commentary\u2019 being\nnow lost, it is impossible to say what books were and what were not\nincluded under that expression as used in the Mah\u0101va\u014bsa; and to assign\nany P\u0101li commentary, other than those just mentioned, to Buddhaghosa,\nsome further evidence more clear than the ambiguous words of the Ceylon\nChronicle should be required.\n\nWhat little evidence we have as regards the particular work now in\nquestion seems to me to tend very strongly in the other direction.\nBuddhaghosa could scarcely have commenced his labours on the J\u0101taka\nCommentary, leaving the works I have mentioned--so much more important\nfrom his point of view--undone. Now I would ask the reader to imagine\nhimself in Buddhaghosa\u2019s position, and then to read carefully the\nopening words of our J\u0101taka Commentary as translated below, and\nto judge for himself whether they could possibly be such words as\nBuddhaghosa would probably, under the circumstances, have written. It\nis a matter of feeling; but I confess I cannot think it possible that\nhe was the author of them. Three Elders of the Buddhist Order are there\nmentioned with respect, but neither the name of Revata, Buddhaghosa\u2019s\nteacher in India, nor the name of Sa\u014bgh\u0101pali, his teacher in Ceylon,\nis even referred to; and there is not the slightest allusion either to\nBuddhaghosa\u2019s conversion, his journey from India, the high hopes he\nhad entertained, or the work he had already accomplished! This silence\nseems to me almost as convincing as such negative evidence can possibly\nbe.\n\nIf not however by Buddhaghosa, the work must have been composed after\nhis time; but probably not long after. It is quite clear from the\naccount in the Mah\u0101va\u014bsa, that before he came to Ceylon the Si\u014bhalese\ncommentaries had not been turned into P\u0101li; and on the other hand,\nthe example he had set so well will almost certainly have been\nquickly followed. We know one instance at least, that of the Mah\u0101va\u014bsa\nitself, which would confirm this supposition; and had the present work\nbeen much later than his time, it would not have been ascribed to\nBuddhaghosa at all.\n\nIt is worthy of notice, perhaps, in this connexion, that the P\u0101li work\nis not a translation of the Si\u014bhalese Commentary. The author three\ntimes refers to a previous J\u0101taka Commentary, which possibly formed\npart of the Si\u014bhalese work, as a separate book;[76] and in one case\nmentions what it says only to overrule it.[77] Our P\u0101li work may have\nbeen based upon it, but cannot be said to be a mere version of it. And\nthe present Commentary agrees almost word for word, from p. 58 to p.\n124 of my translation, with the MADHURA-ATTHA-VIL\u0100SIN\u012a, the Commentary\non the \u2018Buddhava\u014bsa\u2019 mentioned above, which is not usually ascribed to\nBuddhaghosa.[78]\n\nThe J\u0101taka Book is not the only P\u0101li Commentary which has made use\nof the ancient Birth Stories. They occur in numerous passages of the\ndifferent exegetical works composed in Ceylon, and the only commentary\nof which anything is known in print, that on the Dhamma-pada\u014b or\n\u2018Collection of Scripture Verses,\u2019 contains a considerable number of\nthem. Mr. Fausb\u00f6ll has published copious extracts from this Commentary,\nwhich may be by Buddhaghosa, as an appendix to his edition of the text;\nand the work by Captain Rogers, entitled \u2018Buddhaghosa\u2019s Parables\u2019--a\ntranslation from a Burmese book called \u2018Dhammapada-vatthu\u2019 (that is\n\u2019Stories connected with the Dhamma-pada\u014b\u2019)--consists almost entirely of\nJ\u0101taka tales.\n\nIn Siam there is even a rival collection of Birth Stories, which is\ncalled PA\u1e46\u1e46\u0100SA-J\u0100TAKA\u014a (\u2019The Fifty J\u0101takas\u2019), and of which an account\nhas been given us by M. L\u00e9on Feer;[79] and the same scholar has pointed\nout that isolated stories, not contained in our collection, are also to\nbe found in the P\u0101li literature of that country.[80] The first hundred\nand fifty tales in our collection are divided into three _Pa\u1e47\u1e47\u0101sas_, or\nfifties;[81] but the Siamese collection cannot be either of these, as\nM. Feer has ascertained that it contains no tales beginning in the same\nway as any of those in either of these three \u2018Fifties.\u2019\n\nIn India itself the Birth Stories survived the fall, as some of them\nhad probably preceded the rise, of Buddhism. Not a few of them were\npreserved by being included in the Mah\u0101 Bh\u0101rata, the great Hindu epic\nwhich became the storehouse of Indian mythology, philosophy, and\nfolk-lore.[82] Unfortunately, the date of the final arrangement of the\nMah\u0101 Bh\u0101rata, is extremely uncertain, and there is no further evidence\nof the continued existence of the J\u0101taka tales till we come to the time\nof the work already frequently referred to--the Pancha Tantra.\n\nIt is to the history of this book that Professor Benfey has devoted\nthat elaborate and learned Introduction which is the most important\ncontribution to the study of this class of literature as yet published;\nand I cannot do better than give in his own words his final conclusions\nas to the origin of this popular storybook:[83]--\n\n \u201cAlthough we are unable at present to give any certain information\n either as to the author or as to the date of the work, we receive,\n as it seems to me, no unimportant compensation in the fact, that it\n turned out,[84] with a certainty beyond doubt, to have been originally\n a Buddhist book. This followed especially from the chapter discussed\n in \u00a7 225. But it was already indicated by the considerable number\n of the fables and tales contained in the work, which could also be\n traced in Buddhist writings. Their number, and also the relation\n between the form in which they are told in our work, and that in which\n they appear in the Buddhist writings, incline us--nay, drive us--to\n the conclusion that the latter were the source from which our work,\n within the circle of Buddhist literature, proceeded....\n\n \u201cThe proof that our work is of Buddhist origin is of importance in\n two ways: firstly--on which we will not here further insist--for the\n history of the work itself; and secondly, for the determination of\n what Buddhism is. We can find in it one more proof of that literary\n activity of Buddhism, to which, in my articles on \u2018India,\u2019 which\n appeared in 1840,[85] I had already felt myself compelled to assign\n the most important place in the enlightenment and general intellectual\n development of India. This view has since received, from year to year,\n fresh confirmations, which I hope to bring together in another place;\n and whereby I hope to prove that the very bloom of the intellectual\n life of India (whether it found expression in Brahmanical or Buddhist\n works) proceeded substantially from Buddhism, and is contemporaneous\n with the epoch in which Buddhism flourished;--that is to say, from\n the third century before Christ to the sixth or seventh century after\n Christ. With that principle, said to have been proclaimed by Buddhism\n in its earliest years, \u2018that only _that_ teaching of the Buddha\u2019s is\n true which contraveneth not sound reason,\u2019[86] the autonomy of man\u2019s\n Intellect was, we may fairly say, effectively acknowledged; the whole\n relation between the realms of the knowable and of the unknowable\n was subjected to its control; and notwithstanding that the actual\n reasoning powers, to which the ultimate appeal was thus given, were\n in fact then not altogether sound, yet the way was pointed out by\n which Reason could, under more favourable circumstances, begin to\n liberate itself from its failings. We are already learning to value,\n in the philosophical endeavours of Buddhism, the labours, sometimes\n indeed quaint, but aiming at thoroughness and worthy of the highest\n respect, of its severe earnestness in inquiry. And that, side by\n side with this, the merry jests of light, and even frivolous poetry\n and conversation, preserved the cheerfulness of life, is clear from\n the prevailing tone of our work, and still more so from the probable\n Buddhist origin of those other Indian story-books which have hitherto\n become known to us.\u201d\n\nProfessor Benfey then proceeds to show that the Pancha Tantra consisted\noriginally, not of five, but of certainly eleven, perhaps of twelve,\nand just possibly of thirteen books; and that its original design was\nto teach princes right government and conduct.[87] The whole collection\nhad then a different title descriptive of this design; and it was only\nafter a part became detached from the rest that that part was called,\nfor distinction\u2019s sake, the Pancha Tantra, or Five Books. When this\noccurred it is impossible to say. But it was certainly the older and\nlarger collection, not the present Pancha Tantra, which travelled into\nPersia, and became the source of the whole of the extensive \u2018Kalilag\nand Damnag\u2019 literature.[88]\n\nThe Arabian authors of the work translated (through the ancient\nPersian) from this older collection assign it to a certain Bidpai;\nwho is said to have composed it in order to instruct Dabschelim,\nthe successor of Alexander in his Indian possessions, in worldly\nwisdom.[89] There may well be some truth in this tradition. And when\nwe consider that the \u2018Barlaam and Josaphat\u2019 literature took its origin\nat the same time, and in the same place, as the \u2019Kalilag and Damnag\u2019\nliterature; that both of them are based upon Buddhist originals taken\nto Bagdad in the sixth century of our era; and that it is precisely\nsuch a book as the Book of Birth Stories from which they could have\nderived all that they borrowed; it is difficult to avoid connecting\nthese facts together by the supposition that the work ascribed to\nBidpai may, in fact, have been a selection of those J\u0101taka stories\nbearing more especially on the conduct of life, and preceded, like\nour own collection, by a sketch of the life of the Buddha in his last\nbirth. Such a supposition would afford a reasonable explanation of\nsome curious facts which have been quite inexplicable on the existing\ntheory. If the Arabic \u2018Kalilah and Dimnah\u2019 was an exact translation,\nin our modern sense of the word translation, of an exact translation\nof a Buddhist work, how comes it that the various copies of the\n\u2018Kalilah and Dimnah\u2019 differ so greatly, not only among themselves,\nbut from the lately discovered Syriac \u2018Kalilag and Damnag,\u2019 which was\nalso, according to the current hypothesis, a translation of the same\noriginal?--how comes it that in these translations from a Buddhist\nbook there are no references to the Buddha, and no expressions on the\nface of them Buddhistic? If, on the other hand, the later writers had\nmerely derived their subject-matter from a Buddhist work or works, and\nhad composed what were in effect fresh works on the basis of such an\noriginal as has been suggested, we can understand how the different\nwriters might have used different portions of the material before them,\nand might have discarded any expressions too directly in contradiction\nwith their own religious beliefs.\n\nThe first three of those five chapters of the work ascribed to Bidpai\nwhich make up the Pancha Tantra, are also found in a form slightly\ndifferent, but, on the whole, essentially the same, in two other\nIndian Story-books,--the KATH\u0100-SARIT-S\u0100GARA (Ocean of the Rivers of\nStories), composed in Sanskrit by a Northern Buddhist named _Somadeva_\nin the twelfth century, and in the well-known HITOPADESA, which is\na much later work. If Somadeva had had the Pancha Tantra in its\npresent form before him, he would probably have included the whole\nfive books in his encyclop\u00e6dic collection; and the absence from the\nKath\u0101-Sarit-S\u0101gara of the last two books would tend to show that when\nhe wrote his great work the Pancha Tantra had not been composed, or at\nleast had not reached the North of India.\n\nSomadeva derived his knowledge of the three books he does give from the\nV\u1e5aIHAT-KATH\u0100, a work ascribed to Gu\u1e47\u0101dhya, written in the Pai\u1e63\u0101ch\u012b\ndialect, and probably at least as early as the sixth century.[90]\nThis work, on which Somadeva\u2019s whole poem is based, is lost. But Dr.\nB\u00fchler has lately discovered another Sanskrit poem, based on that\nearlier work, written in Kashm\u012br by Kshemendra at the end of the\neleventh century, and called, like its original, V\u1e5bihat-Kath\u0101; and\nas Somadeva wrote quite independently of this earlier poem, we may\nhope that a comparison of the two Sanskrit works will afford reliable\nevidence of the contents of the Old V\u1e5bihat-Kath\u0101.[91]\n\nI should also mention here that another well-known work, the\nVET\u0100LA-PA\u00d1CA-VI\u1e44SAT\u012a (the Twenty-five Tales of a Demon), is\ncontained in both the Sanskrit poems, and was therefore probably also\nin Gu\u1e47\u0101dhya\u2019s collection; but as no J\u0101taka stories have been as yet\ntraced in it, I have simply included it for purposes of reference in\nTable I., together with the most important of those of the later Indian\nstory-books of which anything certain is at present known.\n\n * * * * *\n\nThere remains only to add a few words on the mode in which the stories,\nwhose history in Europe and in India I have above attempted to trace,\nare presented to us in the J\u0101taka Book.\n\nEach story is introduced by another explaining where and why it\nwas told by the Buddha; the Birth Story itself being called the\n_At\u012bta-vatthu_ or Story of the Past, and the Introductory Story the\n_Paccuppanna-vatthu_ or Story of the Present. There is another book in\nthe P\u0101li Pi\u1e6dakas called APAD\u0100NA\u014a, which consists of tales about the\nlives of the early Buddhists; and many of the Introductory Stories\nin the J\u0101taka Book (such, for instance, as the tale about Little\nRoadling, No. 4, or the tale about Kum\u0101ra Kassapa, No. 12) differ very\nlittle from these Apad\u0101nas. Other of the Introductory Stories (such,\nfor instance, as No. 17 below) seem to be mere repetitions of the\nprincipal idea of the story they introduce, and are probably derived\nfrom it. That the Introductory Stories are entirely devoid of credit\nis clear from the fact that different Birth Stories are introduced as\nhaving been told at the same time and place, and in answer to the same\nquestion. Thus no less than ten stories are each said to have been told\nto a certain love-sick monk as a warning to him against his folly;[92]\nthe closely-allied story given below as the Introduction to Birth Story\nNo. 30 appears also as the Introduction to at least four others;[93]\nand there are many other instances of a similar kind.[94]\n\nAfter the two stories have been told, there comes a Conclusion, in\nwhich the Buddha identifies the personages in the Birth Story with\nthose in the Introductory Story; but it should be noticed that in one\nor two cases characters mentioned in the At\u012bta-vatthu are supposed not\nto have been reborn on earth at the time of the Paccuppanna-vatthu.[95]\nAnd the reader must of course avoid the mistake of importing Christian\nideas into this Conclusion by supposing that the identity of the\npersons in the two stories is owing to the passage of a \u2018soul\u2019 from the\none to the other. Buddhism does not teach the Transmigration of Souls.\nIts doctrine (which is somewhat intricate, and for a fuller statement\nof which I must refer to my Manual of Buddhism[96]) would be better\nsummarized as the Transmigration of Character; for it is entirely\nindependent of the early and widely-prevalent notion of the existence\nwithin each human body of a distinct soul, or ghost, or spirit. The\nBodisat, for instance, is not supposed to have a Soul, which, on the\ndeath of one body, is transferred to another; but to be the inheritor\nof the Character acquired by the previous Bodisats. The insight and\ngoodness, the moral and intellectual perfection which constitute\nBuddhahood, could not, according to the Buddhist theory, be acquired\nin one lifetime: they were the accumulated result of the continual\neffort of many generations of successive Bodisats. The only thing which\ncontinues to exist when a man dies is his _Karma_, the result of his\nwords and thoughts and deeds (literally his \u2018doing\u2019); and the curious\ntheory that this result is concentrated in some new individual is due\nto the older theory of soul.\n\nIn the case of one J\u0101taka (Fausb\u00f6ll, No. 276), the Conclusion is\nwholly in verse; and in several cases the Conclusion contains a verse\nor verses added by way of moral. Such verses, when they occur, are\ncalled _Abhisambuddha-g\u0101th\u0101_, or Verses spoken by the Buddha, not when\nhe was still only a Bodisat, but when he had become a Buddha. They\nare so called to distinguish them from the similar verses inserted in\nthe Birth Story, and spoken there by the Bodisat. Each story has its\nverse or verses, either in the _At\u012bta-vatthu_ or in the Conclusion,\nand sometimes in both. The number of cases in which all the verses are\n_Abhisambuddha-g\u0101th\u0101_ is relatively small (being only one in ten of the\nJ\u0101takas published[97]); and the number of cases in which they occur\ntogether with verses in the _At\u012bta-vatthu_ is very small indeed (being\nonly five out of the three hundred J\u0101takas published[98]); in the\nremaining two hundred and sixty-five the verse or verses occur in the\ncourse of the Birth Story, and are most generally spoken by the Bodisat\nhimself.\n\nThere are several reasons for supposing that these verses are older\nthan the prose which now forms their setting. The Ceylon tradition goes\nso far as to say that the original J\u0101taka Book, now no longer extant,\nconsisted of the verses alone; that the Birth Stories are Commentary\nupon them; and the Introductory Stories, the Conclusions and the\n\u2018_Pada-gata-sannaya_,\u2019 or word-for-word explanation of the verses,\nare Commentary on this Commentary.[99] And archaic forms and forced\nconstructions in the verses (in striking contrast with the regularity\nand simplicity of the prose parts of the book), and the corrupt state\nin which some of the verses are found, seem to point to the conclusion\nthat the verses are older.\n\nBut I venture to think that, though the present form of the verses\nmay be older than the present form of the Birth Stories, the latter,\nor most of the latter, were in existence first; that the verses,\nat least in many cases, were added to the stories, after they had\nbecome current; and that the Birth Stories without verses in them at\nall--those enumerated in the list in note 1 on the last page, where\nthe verses are found only in the Conclusion--are, in fact, among the\noldest, if not the oldest, in the whole collection. For any one who\ntakes the trouble to go through that list seriatim will find that it\ncontains a considerable number of those stories which, from their being\nfound also in the P\u0101li Pi\u1e6dakas or in the oldest European collections,\ncan already be proved to belong to a very early date. The only\nhypothesis which will reconcile these facts seems to me to be that the\nBirth Stories, though probably originally older than the verses they\ncontain, were handed down in Ceylon till the time of the compilation of\nour present J\u0101taka Book, in the Si\u014bhalese language; whilst the verses\non the other hand were not translated, but were preserved as they were\nreceived, in P\u0101li.\n\nThere is another group of stories which seems to be older than most\nof the others; those, namely, in which the Bodisat appears as a sort\nof chorus, a moralizer only, and not an actor in the play, whose part\nmay have been an addition made when the story in which it occurs was\nadopted by the Buddhists. Such is the fable above translated of the\nAss in the Lion\u2019s Skin, and most of the stories where the Bodisat is a\n_rukkha-devat\u0101_--the fairy or genius of a tree.[100] But the materials\nare insufficient at present to put this forward as otherwise than a\nmere conjecture.\n\nThe arrangement of the stories in our present collection is a most\nunpractical one. They are classified, not according to their contents,\nbut according to the number of verses they contain. Thus, the First\ndivision (Nip\u0101ta) includes those one hundred and fifty of the stories\nwhich have only one verse; the Second, one hundred stories, each\nhaving two verses; the Third and Fourth, each of them fifty stories,\ncontaining respectively three and four verses each; and so on, the\nnumber of stories in each division decreasing rapidly after the number\nof verses exceeds four; and the whole of the five hundred and fifty\nJ\u0101takas being contained in twenty-two Nip\u0101tas. Even this division,\ndepending on so unimportant a factor as the number of the verses, is\nnot logically carried out; and the round numbers of the stories in the\nfirst four divisions are made up by including in them stories which,\naccording to the principle adopted, should not properly be placed\nwithin them. Thus several J\u0101takas are only mentioned in the first\ntwo Nip\u0101tas to say that they will be found in the later ones;[101]\nand several J\u0101takas given with one verse only in the First Nip\u0101ta,\nare given again with more verses in those that follow;[102] and\noccasionally a story is even repeated, with but little variation, in\nthe same Nip\u0101ta.[103]\n\nOn the other hand, several J\u0101takas, which count only as one story\nin the present enumeration, really contain several different tales\nor fables. Thus, for instance, the Kul\u0101vaka J\u0101taka (On Mercy to\nAnimals)[104] consists of seven stories woven, not very closely,\ninto one. The most striking instance of this is perhaps the Ummagga\nJ\u0101taka, not yet published in the P\u0101li, but of which the Si\u014bhalese\ntranslation by the learned Ba\u1e6duwan Tud\u0101wa occupies two hundred and\nfifty pages octavo, and consists of a very large number (I have not\ncounted them, and there is no index, but I should think they amount\nto more than one hundred and fifty) of most entertaining anecdotes.\nAlthough therefore the Birth Stories are spoken of as \u2018The five\nhundred and fifty J\u0101takas,\u2019 this is merely a round number reached by\nan entirely artificial arrangement, and gives no clue to the actual\nnumber of stories. It is probable that our present collection contains\naltogether (including the Introductory Stories where they are not mere\nrepetitions) between two and three thousand independent tales, fables,\nanecdotes, and riddles.\n\nNor is the number 550 any more exact (though the discrepancy in this\ncase is not so great) if it be supposed to record, not the number of\nstories, but the number of distinct births of the Bodisat. In the\nKul\u0101vaka J\u0101taka, just referred to (the tale On Mercy to Animals), there\nare two consecutive births of the future Buddha; and on the other hand,\nnone of the six J\u0101takas mentioned in note 1, p. lxxx, represents a\ndistinct birth at all--the Bodisat is in them the same person as he is\nin the later J\u0101takas in which those six are contained.\n\n * * * * *\n\nFrom the facts as they stand it seems at present to be the most\nprobable explanation of the rise of our J\u0101taka Book to suppose that it\nwas due to the religious faith of the Indian Buddhists of the third\nor fourth century B.C., who not only repeated a number of fables,\nparables, and stories ascribed to the Buddha, but gave them a peculiar\nsacredness and a special religious significance by identifying the best\ncharacter in each with the Buddha himself in some previous birth. From\nthe time when this step was taken, what had been merely parables or\nfables became \u2018J\u0101takas,\u2019 a word invented to distinguish, and used only\nof, those stories which have been thus sanctified. The earliest use\nof that word at present known is in the inscriptions on the Buddhist\nTope at Bh\u0101rhut; and from the way in which it is there used it is clear\nthat the word must have then been already in use for some considerable\ntime. But when stories thus made sacred were popularly accepted among\npeople so accustomed to literary activity as the early Buddhists, the\nnatural consequence would be that the J\u0101takas should have been brought\ntogether into a collection of some kind; and the probability of this\nhaving been done at a very early date is confirmed, firstly, by the\ntradition of the difference of opinion concerning a J\u0101taka Book at the\nCouncils of Ves\u0101li; and secondly by the mention of a J\u0101taka Book in the\nninefold division of the Scriptures found in the A\u014bguttara Nik\u0101ya and\nin the Saddharma Pu\u1e47\u1e0dar\u012bka. To the compiler of this, or of some early\ncollection, are probably to be ascribed the Verses, which in some cases\nat least are later than the Stories.\n\nWith regard to some of the J\u0101takas, among which may certainly be\nincluded those found in the P\u0101li Pi\u1e6dakas, there may well have been a\ntradition, more or less reliable, as to the time and the occasion at\nwhich they were supposed to have been uttered by the Buddha. These\ntraditions will have given rise to the earliest Introductory Stories,\nin imitation of which the rest were afterwards invented; and these will\nthen have been handed down as commentary on the Birth Stories, till\nthey were finally made part of our present collection by its compiler\nin Ceylon. That (either through their later origin, or their having\nbeen much more modified in transmission) they represent a more modern\npoint of view than the Birth Stories themselves, will be patent to\nevery reader. There is a freshness and simplicity about the \u2019Stories\nof the Past\u2019 that is sadly wanting in the \u2018Stories of the Present\u2019;\nso much so, that the latter (and this is also true of the whole long\nIntroduction containing the life of the Buddha) may be compared\nmore accurately with medi\u00e6val Legends of the Saints than with such\nsimple stories as \u00c6sop\u2019s Fables, which still bear a likeness to their\nforefathers, the \u2018Stories of the Past.\u2019\n\nThe J\u0101takas so constituted were carried to Ceylon in the P\u0101li language,\nwhen Buddhism was first introduced into that island (a date that is\nnot quite certain, but may be taken provisionally as about 200 B.C.);\nand the whole was there translated into and preserved in the Si\u014bhalese\nlanguage (except the verses, which were left untranslated) until the\ncompilation in the fifth century A.D., and by an unknown author, of the\nP\u0101li J\u0101taka Book, the translation of which into English is commenced in\nthis volume.\n\nWhen we consider the number of elaborate similes by which the arguments\nin the P\u0101li Suttas are enforced, there can be no reasonable doubt\nthat the Buddha was really accustomed to teach much by the aid of\nparables, and it is not improbable that the compiler was quite correct\nin attributing to him that subtle sense of good-natured humour which\nled to his inventing, as occasion arose, some fable or some tale of\na previous birth, to explain away existing failures in conduct among\nthe monks, or to draw a moral from contemporaneous events. It is even\nalready possible to point to some of the J\u0101takas as being probably the\noldest in the collection; but it must be left to future research to\ncarry out in ampler detail the investigation into the comparative date\nof each of the stories, both those which are called \u2018Stories of the\nPast\u2019 and those which are called \u2018Stories of the Present.\u2019\n\nBesides the points which the teaching of the J\u0101takas has in common with\nthat of European moralists and satirists, it inculcates two lessons\npeculiar to itself--firstly, the powerful influence of inherited\ncharacter; and secondly, the essential likeness between man and other\nanimals. The former of these two ideas underlies both the central\nBuddhist doctrine of Karma and the theory of the Buddhas, views\ncertainly common among all the early Buddhists, and therefore probably\nheld by Gotama himself. And the latter of the two underlies and\nexplains the sympathy with animals so conspicuous in these tales, and\nthe frequency with which they lay stress upon the duty of kindness, and\neven of courtesy, to the brute creation. It is curious to find in these\nrecords of a strange and ancient faith such blind feeling after, such\nvague foreshadowing of beliefs only now beginning to be put forward\nhere in the West; but it is scarcely necessary to point out that the\nparamount value to us now of the J\u0101taka stories is historical.\n\nIn this respect their value does not consist only in the evidence they\nafford of the intercommunion between East and West, but also, and\nperhaps chiefly, in the assistance which they will render to the study\nof folk-lore;--that is, of the beliefs and habits of men in the earlier\nstages of their development. The researches of Tylor and Waitz and\nPeschel and Lubbock and Spencer have shown us that it is by this means\nthat it is most easily possible rightly to understand and estimate many\nof the habits and beliefs still current among ourselves. But the chief\nobstacle to a consensus of opinion in such studies is the insufficiency\nand inaccuracy of the authorities on which the facts depend. While the\nancient literature of peoples more advanced usually ignores or passes\nlightly over the very details most important from this point of view,\nthe accounts of modern travellers among the so-called savage tribes are\noften at best very secondary evidence. It constantly happens that such\na traveller can only tell us the impression conveyed to his mind of\nthat which his informant holds to be the belief or custom of the tribe.\nSuch native information may be inaccurate, incomplete, or misleading;\nand it reaches us only after filtration through a European mind more or\nless able to comprehend it rightly.\n\nBut in the J\u0101takas we have a nearly complete picture, and quite\nuncorrupted and unadulterated by European intercourse, of the social\nlife and customs and popular beliefs of the common people of Aryan\ntribes closely related to ourselves, just as they were passing through\nthe first stages of civilization.\n\nThe popularity of the J\u0101takas as amusing stories may pass away. How can\nit stand against the rival claims of the fairy tales of science, and\nthe entrancing, manysided story of man\u2019s gradual rise and progress?\nBut though these less fabulous and more attractive stories shall\nincreasingly engage the attention of ourselves and of our children, we\nmay still turn with appreciation to the ancient Book of the Buddhist\nJ\u0101taka Tales as a priceless record of the childhood of our race.\n\n * * * * *\n\nI avail myself of this opportunity of acknowledging my indebtedness\nto several friends whose assistance has been too continuous to be\nspecified on any particular page. Professor Childers, whose premature\ndeath was so great a blow to P\u0101li studies, and whose name I never think\nof without a feeling of reverent and grateful regret, had undertaken\nthe translation of the J\u0101takas, and the first thirty-three pages are\nfrom his pen. They are the last memento of his earnest work: they stand\nexactly as he left them. Professor Estlin Carpenter, who takes a deep\ninterest in this and cognate subjects, has been kind enough to read\nthrough all the proofs, and I owe to his varied scholarship many useful\nhints. And my especial thanks, and the thanks of any readers this work\nmay meet with, are above all due to Professor Fausb\u00f6ll, without whose\n_editio princeps_ of the P\u0101li text, the result of self-denying labours\nspread over many years, this translation would not have been undertaken.\n\n T. W. RHYS DAVIDS.\n\n\n\n\nTABLES ILLUSTRATIVE OF THE HISTORY AND MIGRATIONS OF THE BUDDHIST BIRTH\nSTORIES.\n\n\nTABLE I.\n\nINDIAN WORKS.\n\n 1. The J\u0100TAKA ATTHAVA\u1e46\u1e46AN\u0100. A collection, probably first made in the\n third or fourth century B.C., of stories previously existing, and\n ascribed to the Buddha, and put into its present form in Ceylon, in\n the fifth century A.D. The P\u0101li text is being edited by Professor\n Fausb\u00f6ll, of Copenhagen; vol. i. 1877, vol. ii. 1878, iii. in the\n press. English translation in the present work.\n\n 1_a._ Si\u014bhalese translation of No. 1, called PAN SIYA PANAS J\u0100TAKA\n POTA. Written in Ceylon in or about 1320 A.D.\n\n 1_b._ GUTTILA K\u0100WYAYA. A poetical version in Elu, or old Si\u014bhalese, of\n one of the stories in 1_a_, by _Badaw\u0153tt\u0153\u0305wa Unn\u0101nse_, about 1415.\n Edited in Colombo, 1870, with introduction and commentary, by _Ba\u1e6duwan\n Tu\u1e0d\u0101wa_.\n\n 1_c_. KUSA J\u0100TAKAYA. A poetical version in Elu, or old Si\u014bhalese, of\n one of the stories in 1_a_, by _Alagiawanna Moho\u1e6d\u1e6d\u0101le_, 1610. Edited\n in Colombo, with commentary, 1868.\n\n 1_d_. _An Eastern Love Story_. Translation in verse of 1_c_, by\n _Thomas Steele, C.C.S._, London, 1871.\n\n 1_e_. ASADISA J\u0100TAKAYA. An Elu poem, by _R\u0101j\u0101dhir\u0101ja Si\u1e45ha_, king\n of Ceylon in 1780.\n\n 2. The CARIY\u0100 PI\u1e6cAKA. A book of the Buddhist Scriptures of the fourth\n century B.C., containing thirty-five of the oldest above stories. See\n Table IV.\n\n 3. The J\u0100TAKA M\u0100L\u0100. A Sanskrit work of unknown date, also containing\n thirty-five of the oldest stories in No. 1. See Table IV.\n\n 4. The PA\u1e46\u1e46\u0100SA-J\u0100TAKA\u014a or \u201850 J\u0101takas.\u2019 A P\u0101li work written in Siam,\n of unknown date and contents, but apparently distinct from No. 1. See\n above, p. lxvii.\n\n 5. PANCHA TANTRA. ? Medi\u00e6val. See above, pp. lxviii-lxxii.\n Text edited by _Kosegarten_, Bonn, 1848.\n _Kielhorn_ and _B\u00fchler_, Bombay, 1868.\n\n 6. Translations:--German, by _Benfey_, Leipzig, 1859.\n\n 7. French by _Dubois_, Paris, 1826.\n\n 8. French by _Lancerau_, Paris, 1871.\n\n 9. Greek by _Galanos_ and _Typaldos_, Athens, 1851.\n\n 10. HITOPADESA. Medi\u00e6val. Compiled principally from No. 2, with\n additions from another unknown work.\n\n Text edited by _Carey_ and _Colebrooke_, Serampur, 1804.\n _Hamilton_, London, 1810.\n _Bernstein_, Breslau, 1823.\n _Schlegel_ and _Lassen_, Bonn, 1829-1831.\n _Ny\u0101lankar_, Calcutta, 1830 and 1844.\n _Johnson_, Hertford, 1847 and 1864, with English version.\n _Yates_, Calcutta, 1841.\n _E. Arnold_, Bombay, 1859 \u201d\n _Max M\u00fcller_, London, 1864-1868 \u201d\n\n 11. Translations:--English, by _Wilkins_, Bath, 1787; reprinted by\n Ny\u0101lankar in his edition of the text.\n\n 12. English, by _Sir W. Jones_, Calcutta, 1816.\n\n 12_a_. English, by _E. Arnold_, London, 1861.\n\n 13. German, by _Max M\u00fcller_, Leipzig, 1844.\n\n 13_a_. German, by _Dursch_, T\u00fcbingen, 1853.\n\n 14. German, by _L. Fritze_, Breslau, 1874.\n\n 15. French, by _Langl\u00e9s_, Paris, 1790.\n\n 16. French, by _Lancerau_, Paris, 1855.\n\n 17. Greek, by _Galanos_ and _Typaldos_, Athens, 1851.\n\n 18. VET\u0100LA PA\u00d1CA VI\u014a\u1e62ATI. Twenty-five stories told by a Vet\u0101la, or\n demon. Sanskrit text in No. 32, vol. ii. pp. 288-293.\n\n 18_a_. Greek version of No. 18 added to No. 17.\n\n 19. VETH\u0100LA KATHEI. Tamil Version of No. 18. Edited by _Robertson_ in\n \u2019A Compilation of Papers in the Tamil Language,\u2019 Madras, 1839.\n\n 20. No. 19, translated into English by _Babington_, in \u2018Miscellaneous\n Translations from Oriental Languages,\u2019 London, 1831.\n\n 21. No. 18, translated into Brajbakha, by _Sur\u0101t_, 1740.\n\n 22. BYTAL PACHISI. Translated from No. 21 into English by _R\u0101ja K\u0101li\n Krish\u1e47a Bahadur_, Calcutta, 1834. See No. 41_a_.\n\n 22_a_. BAITAL PACHISI. Hindustani version of No. 21, Calcutta, 1805.\n Edited by _Barker_, Hertford, 1855.\n\n 22_b_. English versions of 22_a_, by _J. T. Platts_, _Hollings_, and\n _Barker_.\n\n 22_c_. VIKRAM AND THE VAMPIRE, or Tales of Hindu Devilry. Adopted from\n 22_b_ by _Richard F. Burton_, London, 1870.\n\n 22_d_. German version of 22_a_, by _H. Oesterley_, in the \u2018Bibliothek\n Orientalischer M\u00e4rchen und Erz\u00e4hlungen,\u2019 1873, with valuable\n introduction and notes.\n\n 23. SSIDDI K\u00dcR. Mongolian version of No. 18.\n\n 24. German versions of No. 23, by _Benjamin Bergmann_ in _Nomadische\n Streifereien im Lande der Kalm\u00fccken_, i. 247 and foll., 1804; and by\n _Juelg_, 1866 and 1868.\n\n 25. German version of No. 18, by _Dr. Luber_, G\u00f6rz, 1875.\n\n 26. \u1e62UKA SAPTATI. The seventy stories of a parrot.\n\n 27. Greek version of No. 26, by _Demetrios Galanos_ and _G. K.\n Typaldos_, _Psittakou Mythologiai Nukterinai_, included in their\n version of Nos. 10 and 18.\n\n 28. Persian version of No. 26, now lost; but reproduced by _Nachshebi_\n under the title Tuti N\u0101meh.\n\n 28_a_. TOTA KAHANI. Hindust\u0101ni version of 26. Edited by _Forbes_.\n\n 28_b_. English version of 28_a_, by the _Rev. G. Small_.\n\n 29. SI\u1e44H\u0100SANA DV\u0100TRI\u1e44\u1e62ATI. The thirty-two stories of the throne\n of Vikram\u0101ditya; called also _Vikrama Caritra_. Edited in Madras, 1861.\n\n 29_a_. SINGHASAN BATTISI. Hind\u012b version of 29. Edited by _Syed\n Abdoolah_.\n\n 30. VATRI\u1e62 SINGH\u0100SAN. Bengal\u012b version of No. 29, Serampur, 1818.\n\n 31. ARJI BORJI CHAN. Mongolian version of No. 29.\n\n 32. V\u1e5aIHAT-KATH\u0100. By _Gu\u1e47\u0101dhya_, probably about the sixth century;\n in the Pai\u1e63ac\u012b Pr\u0101krit. See above, p. lxxiii.\n\n 33. KATH\u0100 SARIT S\u0100GARA. The Ocean of the Rivers of Tales. It is\n founded on No. 32. Includes No. 18, and a part of No. 5. The Sanskrit\n text edited by _Brockhaus_, Leipzig, vol. i. with German translation,\n 1839; vol. ii. text only, 1862 and 1866. Original by _\u1e62r\u012b Somadeva\n Bha\u1e6d\u1e6da_, of Kashm\u012br, at the beginning of the twelfth century A.D. See\n above, pp. lxxii, lxxiii.\n\n 34. V\u1e5aIHAT-KATHA. A Sanskrit version of No. 34, by _Kshemendra_, of\n Kashm\u012br. Written independently of Somadeva\u2019s work, No. 32. See above,\n p. lxxiii.\n\n 35. PA\u00d1CA DA\u1e46\u1e0cA CHATTRA PRABANDHA. Stories about King Vikram\u0101ditya\u2019s\n magic umbrella. Jain Sanskrit. Text and German version by _Weber_,\n Berlin, 1877.\n\n 36. V\u0100SAVADATTA. By _Subandhu_. Possibly as old as the sixth century.\n Edited by _Fitz-Edward Hall_, in the _Bibliotheca Indica_, Calcutta,\n 1859. This and the next are romances, not story-books.\n\n 37. K\u0100DAMBAR\u012a. By _B\u0101\u1e47a Bha\u1e6d\u1e6da_, ? seventh century. Edited in\n Calcutta, 1850; and again, 1872, by _Tarkavacaspati_.\n\n 38. Bengali version of No. 37, by _T\u0101ra Shankar Tarkaratna_. Tenth\n edition, Calcutta, 1868.\n\n 39. DASA-KUM\u0100RA-CARITA. By _Da\u1e47\u1e0din_, ? sixth century. Edited by\n _Carey_, 1804; _Wilson_, 1846; and by _B\u00fchler_, 1873.\n\n 39_a_. HINDOO TALES, founded on No. 39. By _P. W. Jacob_, London, 1873.\n\n 39_b_. UNE T\u00c9TRADE. By _Hippolyte Fauche_, Paris, 1861-1863. Contains\n a translation into French of No. 39.\n\n 40. KATH\u0100R\u1e46AVA, the Stream of Tales. In four Books; the first being\n No. 18, the second No. 29, the third and fourth miscellaneous.\n\n 41. PURUSHA-PAR\u012aKSH\u0100, the Adventures of King Hamm\u012bra. Probably of the\n fourteenth century. By _Vidy\u0101pati_.\n\n 41_a_. English translation of No. 41, by _R\u0101j\u0101 K\u0101li Krishna_,\n Serampur, 1830. See No. 22.\n\n 42. V\u012aRA-CARITA\u014a, the Adventures of King \u1e62\u0101liv\u0101hana.\n\n\n\n\nTABLE II.\n\nTHE KALILAG AND DAMNAG LITERATURE.\n\n\n 1. A lost Buddhist work in a language of Northern India, ascribed to\n Bidpai. See above, pp. lxx-lxxii.\n\n 2. P\u0113lv\u012b version, 531-579 A.D. By _Barz\u016by\u0113_, the Court physician of\n Khosru Nush\u00edrvan. See above, p. xxix.\n\n 3. KALILAG UND DAMNAG. Syrian version of No. 2. Published with German\n translation by _Gustav Bickell_, and Introduction by Professor\n _Benfey_, Leipzig, 1876. This and No. 15 preserve the best evidence of\n the contents of No. 2, and of its Buddhist original or originals.\n\n 4. KALILAH W\u0100 DIMNAH (Fables of Bidpai). Arabic version of No. 3,\n by _Abd-allah_, son of Almokaffa. Date about 750 A.D. Text of one\n recension edited by _Silvestre de Sacy_, Paris, 1816. Other recensions\n noticed at length in Ignazio Guidi\u2019s \u2018Studii sul testo Arabo del libro\n di Calila e Dimna\u2019 (Rome, 1873).\n\n 5. KALILA AND DIMNA. English version of No. 4, by _Knatchbull_,\n Oxford, 1819.\n\n 6. DAS BUCH DES WEISEN. German version of No. 4, by _Wolff_,\n Stuttgart, 1839.\n\n 7. STEPHANIT\u0112S KAI ICHV\u0112LAT\u0112S. Greek version of No. 4, by _Simeon\n Seth_, about 1080 A.D. Edited by _Seb. Gottfried Starke_, Berlin, 1697\n (reprinted in Athens, 1851), and by _Aurivillius_, Upsala, 1786.\n\n 8. Latin version of No. 7, by _Father Possin_, at the end of his\n edition of Pachymeres, Rome, 1866.\n\n 9. Persian translation of No. 4, by _Abdul Maali Nasr Allah_,\n 1118-1153. Exists, in MS. only, in Paris, Berlin, and Vienna.\n\n 10. ANV\u0100R I SUHAILI. Persian translation, through the last, of No. 4,\n by _Husain ben Ali el V\u0101iz U\u2019l-K\u0101shif\u012b_; end of the fifteenth century.\n\n 11. ANV\u0100R I SUHAILI, OR THE LIGHTS OF CANOPUS. English version of No.\n 10, by _Edward Eastwick_, Hertford, 1854.\n\n 11_a_. Another English version of No. 10, by _Arthur N. Wollaston_\n (London, Allen).\n\n 12. LIVRE DES LUMI\u00c8RES. French version of No. 10, by _David Sahid_,\n d\u2019Ispahan, Paris, 1644, 8vo.\n\n 13. DEL GOVERNO DE\u2019 REGNI. Italian version of No. 7, Ferrara, 1583; by\n _Giulio N\u016bti_. Edited by _Teza_, Bologna, 1872.\n\n 14. Hebrew version of No. 4, by _Joel_ (?), before 1250. Exists only\n in a single MS. in Paris, of which the first part is missing.\n\n 15. DIRECTORIUM HUMAN\u00c6 VIT\u00c6. Latin version of No. 14, by _John of\n Capua_. Written 1263-1278. Printed about 1480, without date or name of\n place. Next to No. 3 it is the best evidence of the contents of the\n lost books Nos. 1 and 2.\n\n 16. German version of No. 15, also about 1480, but without date or\n name of place.\n\n 17. Version in Ulm dialect of No. 16. Ulm, 1483.\n\n 18. _Baldo\u2019s_ \u2018ALTER \u00c6SOPUS.\u2019 A translation direct from Arabic into\n Latin (? thirteenth century.) Edited in _du Meril\u2019s_ \u2018Poesies in\u00e9dites\n du moyen age,\u2019 Paris, 1854.\n\n 19. CALILA \u00c9 DYMNA. Spanish version of No. 4 (? through an unknown\n Latin version). About 1251. Published in \u2018Biblioteca de Autores\n Espa\u00f1oles,\u2019 Madrid, 1860, vol. 51.\n\n 20. CALILA ET DIMNA. Latin version of the last, by _Raimond de\n Beziers_, 1313.\n\n 21. CONDE LUCANOR. By _Don Juan Manuel_ (died 1347), grandson of St.\n Ferdinand of Spain. Spanish source not certain.\n\n 22. SINBAD THE SAILOR, or Book of the Seven Wise Masters. See\n _Comparetti_, \u2018Ricerche intorno al Libro di Sindibad,\u2019 Milano, 1869.\n\n 23. CONTES ET NOUVELLES. By _Bonaventure des Periers_, Lyons, 1587.\n\n 24. EXEMPLARIO CONTRA LOS ENGA\u00d1OS. 1493. Spanish version of the\n Directorium.\n\n 25. DISCORSE DEGLI ANIMALI. Italian of last, by _Ange Firenzuola_,\n 1548.\n\n 26. LA FILOSOFIA MORALE. By _Doni_, 1552. Italian of last but one.\n\n 27. _North\u2019s_ English version of last, 1570.\n\n 28. FABLES by _La Fontaine_.\n\n First edition in vi. books, the subjects of which are mostly taken\n from classical authors and from Planudes\u2019s \u00c6sop, Paris, 1668.\n\n Second edition in xi. books, the five later taken from Nos. 12 and 23,\n Paris, 1678.\n\n Third edition in xii. books, Paris, 1694.\n\n\n\n\nTABLE III.\n\nTHE BARLAAM AND JOSAPHAT SERIES.\n\n\n1. _St. John of Damascus\u2019s Greek Text._ Seventh century A.D. First\nedited by BOISSONADE, in his \u2018Anecdota Gr\u00e6ca,\u2019 Paris, 1832, vol. iv.\nReprinted in Migne\u2019s \u2018Patrologia Cursus Completus, Series Gr\u00e6ca,\u2019\ntom. xcvi, pp. 836-1250, with the Latin translation by BILLY[105] in\nparallel columns. Boissonade\u2019s text is reviewed, and its imperfections\npointed out, by SCHUBART (who makes use of six Vienna MSS.) in the\n\u2018Wiener Jahrb\u00fccher,\u2019 vol. lxiii.\n\n2. _Syriac version_ of No. 1 exists only in MS.\n\n3. _Arabic version_ of No. 2 exists only in MS., one MS. being at least\nas old as the eleventh century.\n\n4. _Latin version_ of No. 1, of unknown date and author, of which\nMSS. of the twelfth century are still extant. There is a black-letter\nedition (? Spiers, 1470) in the British Museum. It was adopted, with\nabbreviations in several places, by VINCENTIUS BELLOVICENSIS, in his\n\u2018Speculum Historiale\u2019 (lib. xv. cap. 1-63); by JACOBUS A VORAGINE, in\nhis \u2018Legenda Aurea\u2019 (ed. _Gr\u00e4sse_, 1846); and was reprinted in full\nin the editions of the works of St. John of Damascus, published at\nBasel in the sixteenth century.[106] From this Latin version all the\nlater medi\u00e6val works on this subject are either directly or indirectly\nderived.\n\n4_a_. An abbreviated version in Latin of the fourteenth century in the\nBritish Museum. Arundel MS. 330, fol. 51-57. See Koch, No. 9, p. xiv.\n\nGerman:--\n\n5. _Barlaam und Josaphat._ A poem of the thirteenth century, published\nfrom a MS. in the Solms-Laubach Library by L. DIEFENBACH, under the\ntitle \u2018Mittheilungen \u00fcber eine noch ungedruckte m.h.d. bearbeitung des\nB. and J.\u2019 Giessen, 1836.\n\n6. Another poem, partly published from an imperfect MS. at Z\u00fcrich, by\nFRANZ PFEIFFER, in Haupt\u2019s \u2018Zeitsch. f. d. Alterthum,\u2019 i. 127-135.\n\n7. _Barlaam und Josaphat._ By RUDOLF VON EMS. Written about 1230.\nLatest and best edition by FRANZ PFEIFFER, in \u2018Dichtungen des\ndeutschen Mittelalters,\u2019 vol. iii., Leipzig, 1843. This popular\ntreatment of the subject exists in numerous MSS.\n\n7. _Die H\u00ffstor\u00ed Josaphat und Barlaam._ Date and author not named.\nBlack-letter. Woodcuts. Title on last page. Fifty-six short chapters.\nQuaint and forcible old German. A small folio in the British Museum.\n\n8. _Historia von dem Leben der zweien_ H. _Beichtiger Barlaam Eremiten,\nund Josaphat des K\u00f6nig\u2019s in Indien Sohn, etc._ Translated from the\nLatin by the Counts of HELFFENSTEIN and HOHENZOLLERN, M\u00fcnchen, 1684. In\n40 long chapters, pp. 602, 12mo.\n\nDutch:--\n\n9. _Het Leven en Bedryf van Barlaam den Heremit, en Josaphat Koning van\nIndien._ Noo in Nederduits vertaalt door F. v. H., Antwerp, 1593, 12mo.\n\nA new edition of this version appeared in 1672. This is a long and\ntedious prose version of the holy legend.\n\nFrench:--\n\n8. Poem by GUI DE CAMBRAY (1200-1250). Edited by HERMANN ZOTENBERG and\nPAUL MEYER in the \u2018Bibliothek des Literarischen Vereins,\u2019 in Stuttgart,\nvol. lxxv., 1864. They mention, also (pp. 318-325):--\n\n9. _La Vie de Seint Josaphaz._ Poem by CHARDRY. Edited by JOHN KOCH,\nHeilbronn, 1879, who confirms the editors of No. 8 as to the following\nold French versions, 10-15; and further adduces No. 11_a_.\n\n10. A third poem by an unknown author.\n\n11. A prose work by an unknown author--all three being of the 13th cent.\n\n11_a_. Another in MS. Egerton, 745, British Museum.\n\n12. A poem in French of the fifteenth century, based on the abstract in\nLatin of No. 4, by JACOB DE VORAGINE.\n\n13. A Proven\u00e7al tale in prose, containing only the story of Josafat and\nthe tales told by Barlaam, without the moralizations.\n\n14. A miracle play of about 1400.\n\n15. Another miracle play of about 1460.\n\nItalian:--\n\n16. _Vita di san Giosafat convertito da Barlaam._ By GEO. ANTONIO\nREMONDINI. Published about 1600, at Venezia and Bassano, 16mo. There is\na second edition of this, also without date; and a third, published in\nModena in 1768, with illustrations.\n\n17. _Storia de\u2019 SS. Barlaam e Giosafatte._ By BOTTARI, Rome, 1734,\n8vo., of which a second edition appeared in 1816.\n\n18. _La santissima vita di Santo Josafat, figluolo del Re Avenero, Re\ndell\u2019 India, da che ei nacque per infino ch\u2019ei mor\u00ec._ A prose romance,\nedited by TELESFORO BINI from a MS. belonging to the Commendatore\nFrancesco de Rossi, in pp. 124-152 of a collection \u2018Rime e Prose,\u2019\nLucca, 1852, 8vo.\n\n19. A prose _Vita da Santo Josafat_. In MS. Add. 10902 of the British\nMuseum, which Paul Mayer (see No. 8) says begins exactly as No. 18, but\nends differently. (See Koch, No. 9 above, p. xiii.)\n\n20. A _Rappresentatione di Barlaam e Josafat_ is mentioned by Frederigo\nPalermo in his \u2018I manuscritti Palatini de Firenze,\u2019 1860, vol. ii. p.\n401.\n\nSkandinavian:--\n\nA full account of all the Skandinavian versions is given in _Barlaam\u2019s\nok Josaphat\u2019s Saga_, by C. R. UNGER, Christiania, 1851, 8vo.\n\nSpanish:--\n\n_Honesta, etc., historia de la rara vida de los famosos y singulares\nsanctos Barlaam, etc._ By BALTASAT DE SANTA CRUZ. Published in the\nSpanish dialect used in the Philippine Islands at Manila, 1692. A\nliteral translation of Billius (No. 1).\n\nEnglish:--\n\nIn HORSTMANN\u2019S \u2018Altenglische Legenden,\u2019 Paderborn, 1875, an Old English\nversion of the legend is published from the Bodleian MS. No. 779. There\nis another recension of the same poem in the Harleian MS. No. 4196.\nBoth are of the fourteenth century; and of the second there is another\ncopy in the Vernon MS. See further, Warton\u2019s \u2018History of English\nPoetry,\u2019 i. 271-279, and ii. 30, 58, 308.\n\nHorstmann has also published a Middle English version in the \u2018Program\nof the Sagan Gymnasium,\u2019 1877.\n\n_The History of the Five Wise Philosophers; or, the Wonderful Relation\nof the Life of Jehoshaphat the Hermit, Son of Avenerian, King of\nBarma in India, etc._ By N. H. (that is, NICHOLAS HERICK), Gent.,\nLondon, 1711, pp. 128, 12mo. This is a prose romance, and an abridged\ntranslation of the Italian version of 1600 (No. 16), and contains only\none fable (at p. 46) of the Nightingale and the Fowler.\n\nThe work referred to on p. xlvi, under the title _Gesta Romanorum_, a\ncollection of tales with lengthy moralizations (probably sermons), was\nmade in England about 1300. It soon passed to the Continent, and was\nrepeatedly re-written in numerous MSS., with additions and alterations.\nThree printed editions appeared between 1472 and 1475; and one of\nthese, containing 181 stories, is the source of the work now known\nunder this title. Tale No. 168 quotes Barlaam. The best edition of\nthe Latin version is by H. OESTERLEY, Berlin, 1872. The last English\ntranslation is HOOPER\u2019S, Bohn\u2019s Antiquarian Library, London, 1877. The\nEarly English versions have been edited by SIR F. MADDEN; and again, in\nvol. xxxiii. of the Extra Series of the Early English Text Society, by\nS. J. H. HERRTAGE.\n\n_The Seven Sages_ (edited by THOMAS WRIGHT for the Percy Society, 1845)\nalso contains some Buddhist tales.\n\n\n\n\nTABLE IV.\n\nCOMPARISON OF THE CARIY\u0100 PI\u1e6cAKA AND THE J\u0100TAKA M\u0100L\u0100.\n\n\n 1. Akitte-cariya\u014b. Vy\u0101gh\u012b-j\u0101taka\u014b.\n 2. Sa\u014bkha-c\u00b0. \u1e62ivi-j\u00b0 (8).\n 3. Dana\u00f1jaya-c\u00b0. Kulm\u0101sapi\u1e47\u1e0di-j\u00b0.\n 4. Mah\u0101-sudassana-c\u00b0. \u1e62reshthi-j\u00b0 (21).\n 5. Mah\u0101-govinda-c\u00b0. Avisajya\u1e63reshthi-j\u00b0.\n 6. Nimi-r\u0101ja-c\u00b0. \u1e62a\u1e63a-j\u00b0 (10).\n 7. Canda-kum\u0101ra-c\u00b0. Agastya-j\u00b0.\n 8. Sivi-r\u0101ja-c\u00b0 (2). Maitribala-j\u00b0.\n 9. Vessantara-c\u00b0 (9). Vi\u1e63vantara-j\u00b0 (9).\n 10. Sasa-pa\u1e47\u1e0dita-c\u00b0 (6). Yaj\u00f1a-j\u00b0.\n 11. S\u012blava-n\u0101ga-c\u00b0 (J. 72). Sakra-j\u00b0.\n 12. Bhuridatta-c\u00b0. Br\u0101hma\u1e47a-j\u00b0.\n 13. Campeyya-n\u0101ga-c\u00b0. Umm\u0101dayanti-j\u00b0.\n 14. C\u016bla-bodhi-c\u00b0. Supar\u0101ga-j\u00b0.\n 15. M\u0101hi\u014bsa-r\u0101ja-c\u00b0 (27). Matsya-j\u00b0 (30).\n 16. Ruru-r\u0101ja-c\u00b0. Vartaka-potaka-j\u00b0 (29).\n 17. M\u0101ta\u014bga-c\u00b0. Kacchapa-j\u00b0.\n 18. Dhamm\u0101dhamma-devaputta-c\u00b0. Kumbha-j\u00b0.\n 19. Jayadisa-c\u00b0. Putra-j\u00b0.\n 20. Sa\u014bkhap\u0101la-c\u00b0. Visa-j\u00b0.\n 21. Yuda\u00f1jaya-c\u00b0. \u1e62reshthi-j\u00b0 (4).\n 22. Somanassa-c\u00b0. Buddhabodhi-j\u00b0.\n 23. Ayoghara-c\u00b0 (33). Ha\u014bsa-j\u00b0.\n 24. Bhisa-c\u00b0. Mah\u0101bodhi-j\u00b0.\n 25. Soma-pa\u1e47\u1e0dita-c\u00b0 (32). Mah\u0101kapi-j\u00b0 (27, 28).\n 26. Temiya-c\u00b0. \u1e62arabha-j\u00b0.\n 27. Kapi-r\u0101ja-c\u00b0 (25, 28). Ruru-j\u00b0 (16).\n 28. Saccahvaya-pa\u1e47\u1e0dita-c\u00b0. Mah\u0101kapi-j\u00b0 (25, 27).\n 29. Va\u1e6d\u1e6daka-potaka-c\u00b0 (16). Ksh\u0101nti-j\u00b0.\n 30. Maccha-r\u0101ja-c\u00b0 (15). Brahma-j\u00b0.\n 31. Ka\u1e47ha-dip\u0101yana-c\u00b0. Hasti-j\u00b0.\n 32. Sutasoma-c\u00b0 (25, 32). Sutasoma-j\u00b0 (25, 32).\n 33. Suva\u1e47\u1e47a-s\u0101ma-c\u00b0. Ayog\u1e5biha-j\u00b0 (23).\n 34. Ekar\u0101ja-c\u00b0. Mahisha-j\u00b0.\n 35. Mah\u0101-lomaha\u014bsa-c\u00b0 (J. 94). \u1e62atapatra-j\u00b0.\n\nFor the above lists see _Feer_, \u2018Etude sur les Jatakas,\u2019 p. 58;\n_Gogerly_, Journal of the Ceylon Branch of the Royal Asiatic Society,\n1853; and _Fausb\u00f6ll_, \u2018Five J\u0101takas,\u2019 p. 59; and also above, pp. liii,\nliv. It will be seen that there are seven tales with identical, and\none or two more with similar titles, in the two collections. Editions\nof these two works are very much required. The Cambridge University\nLibrary possesses a MS. of the former, with the various readings of\nseveral other MSS. noted, for me, by Dewa Aranolis.\n\n\n\n\nTABLE V.\n\nALPHABETICAL LIST OF J\u0100TAKA STORIES IN THE MAH\u0100VASTU.\n\n\n Arranged from Cowell and Eggeling\u2019s \u2018Catalogue of Buddhist Sanskrit\n MSS. in the Possession of the Royal Asiatic Society (Hodgson\n Collection).\u2019\n\n Amar\u0101ye karm\u0101rak\u0101dh\u012bt\u0101ye j\u0101taka\u014b.\n Arindama-j\u00b0\n Asthisenasya-j\u00b0.\n Bhadravargik\u0101na\u014b-j\u00b0.\n Campaka-n\u0101gar\u0101ja-j\u00b0.\n Godh\u0101-j\u00b0.\n Hastin\u012b-j\u00b0.\n K\u0101ka-j\u00b0.\n Uruvilva-k\u0101\u1e63yap\u0101di-k\u0101\u1e63yap\u0101na\u014b-j\u00b0.\n \u0100jn\u0101ta-Kau\u1e47\u1e0dinya-j\u00b0.\n Kinnar\u012b-j\u00b0.(1]\n K\u1e5bicchapa-j\u00b0.\n Ku\u1e63a-j\u00b0.\n Ma\u00f1jer\u012b-j\u00b0.\n Marka\u1e6da-j\u00b0.\n M\u1e5bigar\u0101j\u00f1o sur\u016bpasya-j\u00b0.\n Nalin\u012bye r\u0101jakum\u0101r\u012bye-j\u00b0.\n Pu\u1e47yavanta-j\u00b0.\n P\u016br\u1e47asya Maitr\u0101ya\u1e47\u012b-putrasya-j\u00b0.\n Rakshito-n\u0101ma-\u1e5bishi-j\u00b0.\n \u1e5aishabasya-j\u00b0.\n \u1e62akuntaka-j\u00b0. (Two with this title)\n \u1e62arakshepana\u014b-j\u00b0.\n \u1e62arat\u0101\u014b-j\u00b0.\n S\u0101rthuv\u0101hasya-j\u00b0.\n \u1e62ir\u012b-j\u00b0.\n \u1e62ir\u012b-prabhasya m\u1e5biga-r\u0101jasya-j\u00b0.\n \u1e62y\u0101ma-j\u00b0.[107] (Car. Pi\u1e6d. 33.)\n \u1e62y\u0101maka-j\u00b0.\n Tri\u1e47akun\u012bya\u014b n\u0101ma-j\u00b0.\n Upali ga\u1e45ga pal\u0101na\u014b-j\u00b0.\n V\u0101nar\u0101dhipa-j\u00b0.\n Vara-j\u00b0.\n Vij\u012bt\u0101vasya Vaideha-r\u0101j\u00f1o-j\u00b0.\n Ya\u1e63oda-j\u00b0.\n Yosodhar\u0101ye h\u0101raprad\u0101na-j\u00b0.\n Yosodhar\u0101ye vyaghr\u012bbh\u016bt\u0101ya-j\u00b0.\n\n\n\n\nTABLE VI.\n\nPLACES AT WHICH THE TALES WERE TOLD.\n\n\nM. L\u00e9on Feer has taken the trouble to count the number of times each of\nthe following places is mentioned at the commencement of the Commentary.\n\n Jetavana monastery 10 } 416\n S\u0101vatthi 6 }\n\n Ve\u1e37mana 49 }\n R\u0101jagaha 5 } 55\n La\u1e6d\u1e6dhivanuyy\u0101na 1 }\n\n Ves\u0101li 4\n Kosambi 5\n \u0100\u1e37av\u012b 3\n Ku\u1e47\u1e0d\u0101ladaha 3\n Kusa 2\n Magadha 2\n Dakkhi\u1e47\u0101giri 1\n Migad\u0101ya 1\n Mithila 1\n By the Ganges 1\n ----\n 494\n\n To which we may add from pp. 124-128 below--\n\n Kapilavatthu 4\n ----\n 498\n ----\n\n\n\n\nTABLE VII.\n\nTHE BODISATS.\n\nAt his request the Rev. Spence Handy\u2019s \u2018pa\u1e47\u1e0dit\u2019 made an analysis of\nthe number of times in which the Bodisat appears in the Buddhist Birth\nStories in each of the following characters:--\n\n An ascetic 83\n A king 85\n A tree god 43\n A teacher 26\n A courtier 24\n A br\u0101hman 24\n A king\u2019s son 24\n A nobleman 23\n A learned man 22\n Sakka 20\n A monkey 18\n A merchant 13\n A man of property 12\n A deer 11\n A lion 10\n A wild duck 8\n A snipe 6\n An elephant 6\n A cock 5\n A slave 5\n An eagle 5\n A horse 4\n A bull 4\n Brahma 4\n A peacock 4\n A serpent 4\n A potter 3\n An outcast 3\n An iguana 3\n A fish 2\n An elephant driver 2\n A rat 2\n A jackal 2\n A crow 2\n A woodpecker 2\n A thief 2\n A pig 2\n A dog 1\n A curer of snake bites 1\n A gambler 1\n A mason 1\n A smith 1\n A devil dancer 1\n A student 1\n A silversmith 1\n A carpenter 1\n A water-fowl 1\n A frog 1\n A hare 1\n A kite 1\n A jungle cock 1\n A fairy 1\n ----\n 530\n ----\n\n\n\n\nTABLE VIII.\n\nJ\u0100TAKAS ILLUSTRATED IN BAS-RELIEF ON THE ANCIENT MONUMENTS.\n\nArranged from _General Cunningham\u2019s_ \u2018St\u016bpa of Bharhut.\u2019\n\n No. Plate Title inscribed on the stone. Title in the J\u0101taka Book.\n\n 1. xxv. Miga J\u0101kata. Nigrodha-miga J\u0101kata.[108]\n\n 2. xxv. N\u0101ga[109] J\u0101kata. Kakka\u1e6daka J\u0101kata.\n\n 3. xxv. Yava-majhakiya J\u0101taka. ?[110]\n\n 4. xxv. Muga-pakhaya J\u0101kata. Muga-pakkha J\u0101kata.\n\n 5. xxvi. La\u1e6duwa J\u0101kata. La\u1e6dukik\u0101 J\u0101kata.\n\n 6. xxvi. Cha-dantiya J\u0101kata. Chad-danta J\u0101kata.\n\n 7. xxvi. Isi-si\u014bgiya J\u0101kata. Isa-si\u014bga J\u0101kata.\n\n 8. xxvi.(?)Ya_mb_uma_ne_-ayavesi J\u0101kata. Andha-bh\u016bta J\u0101kata.\n\n 9. xxvii. ?[111] Kuru\u014bga-miga J\u0101kata.\n\n 10. xxvii. Ha\u014bsa J\u0101kata. Nacca J\u0101kata.[112]\n\n 11. xxvii. Kinara J\u0101kata. Canda-kinnara J\u0101kata.[113]\n\n 12. xxvii. ?[111] Asadisa J\u0101kata.\n\n 13. xxvii. ?[111] J\u0101kata. Dasaratha J\u0101kata.\n\n 14. xliii. Isi-migo J\u0101kata. ?[114]\n\n 15. xlvi. Uda J\u0101kata. ?[114]\n\n 16. xlvi. Secha J\u0101kata. D\u016bbhiya-makka\u1e6da.\n\n 17. xlvii. Suj\u0101to gahuto J\u0101kata. Suj\u0101ta J\u0101kata.\n\n 18. xlvii. {Bi\u1e0dala J\u0101kata.\n {Kuku\u1e6da J\u0101kata. Kukku\u1e6da J\u0101kata.\n\n 19. xlviii. Magh\u0101-deviya J\u0101kata. Makh\u0101-deva J\u0101kata.[115]\n\n 20. xlviii. Bhisa-haraniya J\u0101kata. ?[114]\n\n 21. xviii. Vitura-panakaya J\u0101kata.[116] Vidh\u016bra J\u0101kata.\n\n 22. xxviii. {Janako R\u0101ja J\u0101kata. Janaka J\u0101kata.\n {Sivala Devi J\u0101kata.\n\n\nThere are numerous other scenes without titles, and not yet identified\nin the J\u0101taka Book, but which are almost certainly illustrative of\nJ\u0101taka Stories; and several scenes with titles illustrative of passages\nin the Nid\u0101na Kath\u0101 of the J\u0101taka Book. So, for instance, Pl. xvi. fig.\n1 is the worship in heaven of the Buddha\u2019s Head-dress, whose reception\ninto heaven is described below, p. 86; and the heavenly mansion, the\nPalace of Glory, is inscribed _Vejayanto P\u0101s\u0101do_, the origin of which\nname is explained below, p. 287. Plate xxviii. has a scene entitled\n\u2018_Bhagavato Okkanti_\u2019 (The Descent of the Blessed One),[117] in\nillustration of M\u0101y\u0101 Devi\u2019s Dream (below, pp. 62, 63); and Plate lvii.\nis a representation of the Presentation of the Jetavana Monastery\n(below, pp. 130-133). The identifications of Nos. 12 and 13 in the\nabove list are very doubtful.\n\nBesides the above, Mr. Fergusson, in his \u2018Tree and Serpent Worship,\u2019\nhas identified bas-reliefs on the Sanchi Tope in illustration of the\nSama and Asadisa J\u0101takas (Pl. xxxvi p. 181) and of the Vessantara\nJ\u0101taka (Pl. xxiv. p. 125); and there are other J\u0101taka scenes on the\nSanchi Tope not yet identified.\n\nMr. Simpson also has been kind enough to show me drawings of\nbas-reliefs he discovered in Afghanist\u0101n, two of which I have been able\nto identify as illustrations of the Sumedha J\u0101taka (below, p. 11-13),\nand another as illustrative of the scene described below on pp. 125,\n126.\n\n\n\n\n THE NID\u0100NAKATH\u0100\n OR\n THE THREE EPOCHS.\n\n\n[vv. 1-11.] The Apa_nn_aka and other Births, which in times gone by\nwere recounted on various occasions by the great illustrious Sage, and\nin which during a long period our Teacher and Leader, desirous of the\nsalvation of mankind, fulfilled the vast conditions of Buddhahood,[118]\nwere all collected together and added to the canon of Scripture by\nthose who made the recension of the Scriptures, and rehearsed by them\nunder the name of THE J\u0100TAKA. Having bowed at the feet of the Great\nSage, the lord of the world, by whom in innumerable existences[119]\nboundless benefits were conferred upon mankind, and having paid\nreverence to the Law, and ascribed honour to the Clergy, the receptacle\nof all honour; and having removed all dangers by the efficacy of that\nmeritorious act of veneration and honour referring to the Three Gems,\nI proceed to recite a Commentary upon this J\u0101taka, illustrating as it\ndoes the infinite efficacy of the actions of great men--a commentary\nbased upon the method of exposition current among the inmates of the\nGreat Monastery. And I do so at the personal request of the elder\nAtthadassin, who lives apart from the world and ever dwells with his\nfraternity, and who desires the perpetuation of this chronicle of\nBuddha; and likewise of Buddhamitta the tranquil and wise, sprung from\nthe race of Mahi_m_s\u0101saka, skilled in the canons of interpretation; and\nmoreover of the monk Buddhadeva of clear intellect. May all good men\nlend me their favourable attention while I speak![120]\n\nInasmuch as this comment on the J\u0101taka, if it be expounded after\nsetting forth the three Epochs, the distant, the middle, and proximate,\nwill be clearly understood by those who hear it by being understood\nfrom the beginning, therefore I will expound it after setting forth\nthe three Epochs. Accordingly from the very outset it will be well\nto determine the limits of these Epochs. Now the narrative of the\nBodhisatta\u2019s existence, from the time that at the feet of D\u012bpankara\nhe formed a resolution to become a Buddha to his rebirth in the\nTusita heaven after leaving the Vessantara existence, is called the\nDistant Epoch. From his leaving the Tusita heaven to his attainment\nof omniscience on the throne of Knowledge, the narrative is called\nthe Intermediate Epoch. And the Proximate Epoch is to be found in the\nvarious places in which he sojourned (during his ministry on earth).\nThe following is\n\n\nTHE DISTANT EPOCH.\n\nTradition tells us that four asankheyyas[121] and a hundred thousand\ncycles ago there was a city called Amaravat\u012b. In this city there\ndwelt a brahmin named Sumedha, of good family on both sides, on\nthe father\u2019s and the mother\u2019s side, of pure conception for seven\ngenerations back, by birth unreproached and respected, a man comely,\nwell-favoured and amiable, and endowed with remarkable beauty. He\nfollowed his brahminical studies without engaging in any other pursuit.\nHis parents died while he was still young. A minister of state, who\nacted as steward of his property, bringing forth the roll-book of his\nestate, threw open the stores filled with gold and silver, gems and\npearls, and other valuables, and said, \u201cSo much, young man, belonged\nto your mother, so much to your father, so much to your grandparents\nand great-grandparents,\u201d and pointing out to him the property inherited\nthrough seven generations, he bade him guard it carefully. The wise\nSumedha thought to himself, \u201cAfter amassing all this wealth my parents\nand ancestors when they went to another world took not a farthing with\nthem, can it be right that I should make it an object to take my wealth\nwith me when I go?\u201d And informing the king of his intention, he caused\nproclamation to be made[122] in the city, gave largess to the people,\nand embraced the ascetic life of a hermit.\n\nTo make this matter clear the STORY OF SUMEDHA must here be related.\nThis story, though given in full in the Buddhava_m_sa, from its being\nin a metrical form, is not very easy to understand. I will therefore\nrelate it with sentences at intervals explaining the metrical\nconstruction.\n\nFour asankheyyas and a hundred thousand cycles ago there was a city\ncalled Amaravat\u012b or Amara, resounding with the ten city cries,\nconcerning which it is said in Buddhava_m_sa,\n\n 12. Four asankheyyas and a hundred thousand cycles ago\n A city there was called Amara, beautiful and pleasant,\n Resounding with the ten cries, abounding in food and drink.[123]\n\nThen follows a stanza of Buddhava_m_sa, enumerating some of these cries,\n\n 13. The trumpeting of elephants, the neighing of horses,\n (the sound of) drums, trumpets, and chariots,\n And viands and drinks were cried, with the invitation, \u201cEat and\n drink.\u201d\n\nIt goes on to say,\n\n 14. A city supplied with every requisite, engaged in every sort of\n industry,\n Possessing the seven precious things, thronged with dwellers of\n many races;\n The abode of devout men, like the prosperous city of the angels.\n\n 15. In the city of Amaravat\u012b dwelt a brahmin named Sumedha,\n Whose hoard was many tens of millions, blest with much wealth\n and store;\n\n 16. Studious, knowing the Mantras, versed in the three Vedas,\n Master of the science of divination and of the traditions and\n observances of his caste.\n\nNow one day the wise Sumedha, having retired to the splendid upper\napartment of his house, seated himself cross-legged, and fell a\nthinking. \u201cOh! wise man,[124] grievous is rebirth in a new existence,\nand the dissolution of the body in each successive place where we are\nreborn. I am subject to birth, to decay, to disease, to death,--it is\nright, being such, that I should strive to attain the great deathless\nNirv\u0101_n_a, which is tranquil, and free from birth, and decay, and\nsickness, and grief and joy; surely there must be a road that leads to\nNirv\u0101_n_a and releases man from existence.\u201d Accordingly it is said,\n\n 17. Seated in seclusion, I then thought as follows:\n Grievous is rebirth and the breaking up of the body.\n\n 18. I am subject to birth, to decay, to disease,\n Therefore will I seek Nirv\u0101na, free from decay and death, and\n secure.\n\n 19. Let me leave this perishable body, this pestilent congregation\n of vapours,\n And depart without desires and without wants.\n\n 20. There is, there must be a road, it cannot but be:\n I will seek this road, that I may obtain release from existence.\n\nFurther he reasoned thus, \u201cFor as in this world there is pleasure as\nthe correlative of pain, so where there is existence there must be its\nopposite the cessation of existence; and as where there is heat there\nis also cold which neutralizes it, so there must be a Nirv\u0101_n_a[125]\nthat extinguishes (the fires of) lust and the other passions; and as in\nopposition to a bad and evil condition there is a good and blameless\none, so where there is evil Birth there must also be Nirv\u0101_n_a, called\nthe Birthless, because it puts an end to all rebirth.\u201d Therefore it is\nsaid,\n\n 21. As where there is suffering there is also bliss,\n So where there is existence we must look for non-existence.\n\n 22. And as where there is heat there is also cold,\n So where there is the threefold fire of passion extinction must\n be sought.\n\n 23. And as coexistent with evil there is also good,\n Even so where there is birth[126] the cessation of birth should\n be sought.\n\nAgain he reasoned thus, \u201cJust as a man who has fallen into a heap of\nfilth, if he beholds afar off a great pond covered with lotuses of five\ncolours, ought to seek that pond, saying, \u2018By what way shall I arrive\nthere?\u2019 but if he does not seek it the fault is not that of the pond;\neven so where there is the lake of the great deathless Nirv\u0101_n_a for\nthe washing of the defilement of sin, if it is not sought it is not the\nfault of the lake. And just as a man who is surrounded by robbers, if\nwhen there is a way of escape he does not fly it is not the fault of\nthe way but of the man; even so when there is a blessed road loading\nto Nirv\u0101_n_a for the man who is encompassed and held fast by sin, its\nnot being sought is not the fault of the road but of the person. And as\na man who is oppressed with sickness, there being a physician who can\nheal his disease, if he does not get cured by going to the physician\nthat is no fault of the physician; even so if a man who is oppressed by\nthe disease of sin seeks not a spiritual guide who is at hand and knows\nthe road which puts an end to sin, the fault lies with him and not with\nthe sin-destroying teacher.\u201d Therefore it is said,\n\n 24. As a man fallen among filth, beholding a brimming lake,\n If he seek not that lake, the fault is not in the lake;\n\n 25. So when there exists a lake of Nirv\u0101_n_a that washes the stains\n of sin,\n If a man seek not that lake, the fault is not in the lake of\n Nirv\u0101_n_a.\n\n 26. As a man beset with foes, there being a way of escape,\n If he flee not away, the fault is not with the road;\n\n 27. So when there is a way of bliss, if a man beset with sin\n Seek not that road, the fault is not in the way of bliss.\n\n 28. And as one who is diseased, there being a physician at hand,\n If he bid him not heal the disease, the fault is not in the\n healer:\n\n 29. So if a man who is sick and oppressed with the disease of sin\n Seek not the spiritual teacher, the fault is not in the teacher.\n\nAnd again he argued, \u201cAs a man fond of gay clothing, throwing off a\ncorpse bound to his shoulders, goes away rejoicing, so must I, throwing\noff this perishable body, and freed from all desires, enter the city\nof Nirv\u0101_n_a. And as men and women depositing filth on a dungheap do\nnot gather it in the fold or skirt of their garments, but loathing\nit, throw it away, feeling no desire for it; so shall I also cast off\nthis perishable body without regret, and enter the deathless city of\nNirv\u0101_n_a. And as seamen abandon without regret an unseaworthy ship and\nescape, so will I also, leaving this body, which distils corruption\nfrom its nine festering apertures, enter without regret the city of\nNirv\u0101_n_a. And as a man carrying various sorts of jewels, and going on\nthe same road with a band of robbers, out of fear of losing his jewels\nwithdraws from them and gains a safe road; even so this impure body\nis like a jewel-plundering robber, if I set my affections thereon the\nprecious spiritual jewel of the sublime path of holiness will be lost\nto me, therefore ought I to enter the city of Nirv\u0101_n_a, forsaking\nthis robber-like body.\u201d Therefore it is said,\n\n 30. As a man might with loathing shake off a corpse bound upon his\n shoulders,\n And depart secure, independent, master of himself;\n\n 31. Even so let me depart, regretting nothing, wanting nothing,\n Leaving this perishable body, this collection of many foul\n vapours.\n\n 32. And as men and women deposit filth upon a dungheap,\n And depart regretting nothing, wanting nothing,\n\n 33. So will I depart, leaving this body filled with foul vapours,\n As one leaves a cesspool after depositing ordure there.\n\n 34. And as the owners forsake the rotten bark that is shattered and\n leaking,\n And depart without regret or longing,\n\n 35. So shall I go, leaving this body with its nine apertures ever\n running,\n As its owners desert the broken ship.\n\n 36. And as a man carrying wares, walking with robbers,\n Seeing danger of losing his wares, parts company with the\n robbers and gets him gone,\n\n 37. Even so is this body like a mighty robber,--\n Leaving it I will depart through fear of losing good.\n\nHaving thus in nine similes pondered upon the advantages connected\nwith retirement from the world, the wise Sumedha gave away at his own\nhouse, as aforesaid, an immense hoard of treasure to the indigent\nand wayfarers and sufferers, and kept open house. And renouncing all\npleasures, both material and sensual, departing from the city of Amara,\naway from the world in Himavanta he made himself a hermitage near the\nmountain called Dhammaka, and built a hut and a perambulation hall free\nfrom the five defects which are hindrances (to meditation). And with\na view to obtain the power residing in the supernatural faculties,\nwhich are characterized by the eight causal qualities described in the\nwords beginning \u201cWith a mind thus tranquillised,\u201d[127] he embraced in\nthat hermitage the ascetic life of a _R_ishi, casting off the cloak\nwith its nine disadvantages, and wearing the garment of bark with its\ntwelve advantages. And when he had thus given up the world, forsaking\nthis hut, crowded with eight drawbacks, he repaired to the foot of a\ntree with its ten advantages, and rejecting all sorts of grain lived\nconstantly upon wild fruits. And strenuously exerting himself both\nin sitting and in standing and in walking, within a week he became\nthe possessor of the eight Attainments, and of the five Supernatural\nFaculties; and so, in accordance with his prayer, he attained the might\nof supernatural knowledge. Therefore it is said,\n\n 38. Having pondered thus I gave many thousand millions of wealth\n To rich and poor, and made my way to Himavanta.\n\n 39. Not far from Himavanta is the mountain called Dhammaka,\n Here I made an excellent hermitage, and built with care a leafy\n hut.\n\n 40. There I built me a cloister, free from five defects,\n Possessed of the eight good qualities, and attained the strength\n of the supernatural Faculties.\n\n 41. Then I threw off the cloak possessed of the nine faults,\n And put on the raiment of bark possessed of the twelve advantages.\n\n 42. I left the hut, crowded with the eight drawbacks,\n And went to the tree-foot possessed of ten advantages.[128]\n\n 43. Wholly did I reject the grain that is sown and planted,\n And partook of the constant fruits of the earth, possessed of\n many advantages.\n\n 44. Then I strenuously strove, in sitting, in standing, and in\n walking,\n And within seven days attained the might of the Faculties.[129]\n\nNow while the hermit Sumedha, having thus attained the strength\nof supernatural knowledge, was living in the bliss of the (eight)\nAttainments, the Teacher D\u012bpankara appeared in the world. At the moment\nof his conception, of his birth, of his attainment of Buddhahood, of\nhis preaching his first discourse, the whole universe of ten thousand\nworlds trembled, shook and quaked, and gave forth a mighty sound, and\nthe thirty-two prognostics showed themselves. But the hermit Sumedha,\nliving in the bliss of the Attainments, neither heard that sound nor\nbeheld those signs. Therefore it is said,\n\n 45. Thus when I had attained the consummation, while I was subjected\n to the Law,\n The Conqueror named D\u012bpankara, chief of the universe, appeared.\n\n 46. At his conception, at his birth, at his Buddhahood, at his\n preaching,\n I saw not the four signs, plunged in the blissful trance of\n meditation.\n\nAt that time D\u012bpankara Buddha, accompanied by a hundred thousand\nsaints, wandering his way from place to place, reached the city of\nRamma, and took up his residence in the great monastery of Sudassana.\nAnd the dwellers of the city of Ramma heard it said, \u201cD\u012bpankara, lord\nof ascetics, having attained supreme Buddhaship, and set on foot the\nsupremacy of the Law, wandering his way from place to place, has come\nto the town of Ramma, and dwells at the great monastery of Sudassana.\u201d\nAnd taking with them ghee and butter and other medicinal requisites\nand clothes and raiment, and bearing perfumes and garlands and other\nofferings in their hands, their minds bent towards the Buddha, the\nLaw, and the Clergy, inclining towards them, hanging upon them,\nthey approached the Teacher and worshipped him, and presenting the\nperfumes and other offerings, sat down on one side. And having heard\nhis preaching of the Law, and invited him for the next day, they rose\nfrom their seats and departed. And on the next day, having prepared\nalmsgiving for the poor, and having decked out the town, they repaired\nthe road by which the Buddha was to come, throwing earth in the places\nthat were worn away by water and thereby levelling the surface, and\nscattering sand that looked like strips of silver. And they sprinkled\nfragrant roots and flowers, and raised aloft flags and banners of\nmany-coloured cloths, and set up banana arches and rows of brimming\njars. Then the hermit Sumedha, ascending from his hermitage, and\nproceeding through the air till he was above those men, and beholding\nthe joyous multitude, exclaimed, \u201cWhat can be the reason?\u201d and\nalighting stood on one side and questioned the people, \u201cTell me, why\nare you adorning this road?\u201d Therefore it is said,\n\n 47. In the region of the border districts, having invited the Buddha,\n With joyful hearts they are clearing the road by which he should\n come.\n\n 48. And I at that time leaving my hermitage,\n Rustling my barken tunic, departed through the air.\n\n 49. And seeing an excited multitude joyous and delighted,\n Descending from the air I straightway asked the men,\n\n 50. The people is excited, joyous and happy,\n For whom is the road being cleared, the path, the way of his\n coming?\n\nAnd the men replied, \u201cLord Sumedha, dost thou not know? D\u012bpankara\nBuddha, having attained supreme Knowledge, and set on foot the reign\nof the glorious Law, travelling from place to place, has reached our\ntown, and dwells at the great monastery Sudassana; we have invited\nthe Blessed One, and are making ready for the blessed Buddha the road\nby which he is to come.\u201d And the hermit Sumedha thought, \u201cThe very\nsound of the word Buddha is rarely met with in the world, much more\nthe actual appearance of a Buddha; it behoves me to join those men in\nclearing the road.\u201d He said therefore to the men, \u201cIf you are clearing\nthis road for the Buddha, assign to me a piece of ground, I will clear\nthe ground in company with you.\u201d They consented, saying, \u201cIt is well;\u201d\nand perceiving the hermit Sumedha to be possessed of supernatural\npower, they fixed upon a swampy piece of ground, and assigned it to\nhim, saying, \u201cDo thou prepare this spot.\u201d Sumedha, his heart filled\nwith joy of which the Buddha was the cause, thought within himself, \u201cI\nam able to prepare this piece of ground by supernatural power, but if\nso prepared it will give me no satisfaction; this day it behoves me to\nperform menial duties;\u201d and fetching earth he threw it upon the spot.\n\nBut ere the ground could be cleared by him,--with a train of a hundred\nthousand miracle-working saints endowed with the six supernatural\nfaculties, while angels offered celestial wreaths and perfumes, while\ncelestial hymns rang forth, and men paid their homage with earthly\nperfumes and with flowers and other offerings, D\u012bpankara endowed with\nthe ten Forces, with all a Buddha\u2019s transcendant majesty, like a lion\nrousing himself to seek his prey on the Vermilion plain, came down into\nthe road all decked and made ready for him. Then the hermit Sumedha--as\nthe Buddha with unblenching eyes approached along the road prepared for\nhim, beholding that form endowed with the perfection of beauty, adorned\nwith the thirty-two characteristics of a great man, and marked with\nthe eighty minor beauties, attended by a halo of a fathom\u2019s depth, and\nsending forth in streams the six-hued Buddha-rays, linked in pairs of\ndifferent colours, and wreathed like the varied lightnings that flash\nin the gem-studded vault of heaven--exclaimed, \u201cThis day it behoves me\nto make sacrifice of my life for the Buddha: let not the Blessed one\nwalk in the mire--nay, let him advance with his four hundred thousand\nsaints trampling on my body as if walking upon a bridge of jewelled\nplanks, this deed will long be for my good and my happiness.\u201d So\nsaying, he loosed his hair, and spreading in the inky mire his hermit\u2019s\nskin mantle, roll of matted hair and garment of bark, he lay down in\nthe mire like a bridge of jewelled planks. Therefore it is said,\n\n 51. Questioned by me they replied, An incomparable Buddha is born\n into the world,\n The Conqueror named D\u012bpankara, lord of the universe,\n For him the road is cleared, the way, the path of his coming.\n\n 52. When I heard the name of Buddha joy sprang up forthwith within\n me,\n Repeating, a Buddha, a Buddha! I gave utterance to my joy.\n\n 53. Standing there I pondered, joyful and excited,\n Here I will sow the seed, may the happy moment not pass away.\n\n 54. If you clear a path for the Buddha, assign to me a place,\n I also will clear the road, the way, the path of his coming.\n\n 55. Then they gave me a piece of ground to clear the pathway;\n Then repeating within me, a Buddha, a Buddha! I cleared the road.\n\n 56. But ere my portion was cleared, D\u012bpankara the great sage,\n The Conqueror, entered the road with four hundred thousand saints\n like himself,\n Possessed of the six supernatural attributes, pure from all taint\n of sin.\n\n 57. On every side men rise to receive him, many drums send forth\n their music,\n Men and angels overjoyed, shout forth their applause.\n\n 58. Angels look upon men, men upon angels,\n And both with clasped hands upraised approach the great Being.\n\n 59. Angels with celestial music, men with earthly music,\n Both sending forth their strains approach the great Being.\n\n 60. Angels floating in the air sprinkle down in all directions\n Celestial Erythrina flowers, lotuses and coral flowers.\n\n 61. Men standing on the ground throw upwards in all directions\n Champac and Salala flowers, Cadamba and fragrant Mesua, Punnaga,\n and Ketaka.\n\n 62. Then I loosed my hair, and spreading in the mire\n Bark robe and mantle of skin, lay prone upon my face.\n\n 63. Let the Buddha advance with his disciples, treading upon me;\n Let him not tread in the mire, it will be for my blessing.\n\nAnd as he lay in the mire, again beholding the Buddha-majesty of\nD\u012bpankara Buddha with his unblenching gaze, he thought as follows:\n\u201cWere I willing, I could enter the city of Ramma as a novice in the\npriesthood, after having destroyed all human passions; but why should\nI disguise myself[130] to attain Nirv\u0101_n_a after the destruction of\nhuman passion? Let me rather, like D\u012bpankara, having risen to the\nsupreme knowledge of the Truth, enable mankind to enter the Ship of the\nTruth and so carry them across the Ocean of Existence, and when this\nis done afterwards attain Nirv\u0101_n_a; this indeed it is right that I\nshould do.\u201d Then having enumerated the eight conditions (necessary to\nthe attainment of Buddhahood), and having made the resolution to become\nBuddha, he laid himself down. Therefore it is said,\n\n 64. As I lay upon the ground this was the thought of my heart,\n If I wished it I might this day destroy within me all human\n passions.\n\n 65. But why should I in disguise arrive at the knowledge of the Truth?\n I will attain omniscience and become a Buddha, and (save) men and\n angels.\n\n 66. Why should I cross the ocean resolute but alone?\n I will attain omniscience, and enable men and angels to cross.\n\n 67. By this resolution of mine, I a man of resolution\n Will attain omniscience, and save men and angels,\n\n 68. Cutting off the stream of transmigration, annihilating the three\n forms of existence,\n Embarking in the ship of the Truth, I will carry across with me\n men and angels.[131]\n\nAnd the blessed D\u012bpankara having reached the spot stood close by the\nhermit Sumedha\u2019s head. And opening his eyes possessed of the five kinds\nof grace as one opens a jewelled window, and beholding the hermit\nSumedha lying in the mire, thought to himself, \u201cThis hermit who lies\nhere has formed the resolution to be a Buddha; will his prayer be\nfulfilled or not?\u201d And casting forward his prescient gaze into the\nfuture, and considering, he perceived that four asankheyyas and a\nhundred thousand cycles from that time he would become a Buddha named\nGotama. And standing there in the midst of the assembly he delivered\nthis prophecy, \u201cBehold ye this austere hermit lying in the mire?\u201d \u201cYes,\nLord,\u201d they answered. \u201cThis man lies here having made the resolution\nto become a Buddha, his prayer will be answered; at the end of four\nasankheyyas and a hundred thousand cycles hence he will become a Buddha\nnamed Gotama, and in that birth the city Kapilavatthu will be his\nresidence, Queen M\u0101y\u0101 will be his mother, King Suddhodana his father,\nhis chief disciple will be the thera Upatissa, his second disciple the\nthera Kolita, the Buddha\u2019s servitor will be \u0100nanda, his chief female\ndisciple the nun Khem\u0101, the second the nun Uppalava_nn_\u0101. When he\nattains to years of ripe knowledge, having retired from the world and\nmade the great exertion, having received at the foot of a banyan-tree\na meal of rice milk, and partaken of it by the banks of the Neranjar\u0101,\nhaving ascended the throne of Knowledge, he will, at the foot of an\nIndian fig-tree, attain Supreme Buddhahood. Therefore it is said,\n\n 70. D\u012bpankara, knower of all worlds, receiver of offerings,\n Standing by that which pillowed my head, spoke these words:\n\n 71. See ye this austere hermit with his matted hair,\n Countless ages hence he will be a Buddha in this world.\n\n 72. Lo, the great Being departing from pleasant Kapila,\n Having fought the great fight, performed all manner of austerities.\n\n 73. Having sat at the foot of the Ajap\u0101la tree, and there received\n rice pottage,\n Shall approach the Neranjar\u0101 river.\n\n 74. Having received the rice pottage on the banks of the Neranjar\u0101,\n the Conqueror\n Shall come by a fair road prepared for him to the foot of the\n Bodhi-tree.\n\n 75. Then, unrivalled and glorious, reverentially saluting the throne\n of Bodhi,\n At the foot of an Indian fig-tree he shall attain Buddhahood.\n\n 76. The mother that bears him shall be called M\u0101y\u0101,\n His father will be Suddhodana, he himself will be Gotama.\n\n 77. His chief disciples will be Upatissa and Kolita,\n Void of human passion, freed from desire, calm-minded and tranquil.\n\n 78. The servitor \u0100nanda will attend upon the Conqueror,\n Khem\u0101 and Uppalava_nn_\u0101 will be his chief female disciples,\n\n 79. Void of human passion, freed from desire, calm-minded and tranquil.\n The sacred tree of this Buddha is called Assattha.\n\nThe hermit Sumedha, exclaiming, \u201cMy prayer, it seems, will be\naccomplished,\u201d was filled with happiness. The multitudes, hearing the\nwords of D\u012bpankara Buddha, were joyous and delighted, exclaiming, \u201cThe\nhermit Sumedha, it seems, is an embryo Buddha, the tender shoot that\nwill grow up into a Buddha.\u201d For thus they thought, \u201cAs a man fording\na river, if he is unable to cross to the ford opposite him, crosses to\na ford lower down the stream, even so we, if under the dispensation\nof D\u012bpankara Buddha we fail to attain the Paths and their fruition,\nyet when thou shalt become Buddha we shall be enabled in thy presence\nto make the paths and their fruition our own,\u201d--and so they recorded\ntheir prayer (for future sanctification). And D\u012bpankara, Buddha also\nhaving praised the Bodhisatta, and made an offering to him of eight\nhandfuls of flowers, reverentially saluted him and departed. And the\nArhats, also, four hundred thousand in number, having made offerings to\nthe Bodhisatta of perfumes and garlands, reverentially saluted him and\ndeparted. And the angels and men having made the same offerings, and\nbowed down to him, went their way.\n\nAnd the Bodhisatta, when all had retired, rising from his seat and\nexclaiming, \u201cI will investigate the Perfections,\u201d sat himself down\ncross-legged on a heap of flowers. And as the Bodhisatta sat thus, the\nangels in all the ten thousand worlds assembling shouted applause.\n\u201cVenerable hermit Sumedha,\u201d they said, \u201call the auguries which have\nmanifested themselves when former Bodhisattas seated themselves\ncross-legged, saying, \u2018We will investigate the Perfections,\u2019--all these\nthis day have appeared: assuredly thou shalt become Buddha. This we\nknow, to whom these omens appear, he surely will become Buddha; do\nthou make a strenuous effort and exert thyself.\u201d With these words they\nlauded the Bodhisatta with varied praises. Therefore it is said,\n\n\n 80. Hearing these words of the incomparable Sage,\n Angels and men delighted, exclaimed, This is an embryo Buddha.\n\n 81. A great clamour arises, men and angels in ten thousand worlds\n Clap their hands, and laugh, and make obeisance with clasped hands.\n\n 82. \u201cShould we fail,\u201d they say, \u201cof this Buddha\u2019s dispensation,\n Yet in time to come we shall stand before him.\n\n 83. As men crossing a river, if they fail to reach the opposite ford,\n Gaining the lower ford cross the great river,\n\n 84. Even so we all, if we lose this Buddha,\n In time to come shall stand before him.\u201d\n\n 85. The world-knowing D\u012bpankara, the receiver of offerings,\n Having celebrated my meritorious act, went his way.[132]\n\n 86. All the disciples of the Buddha that were present saluted me\n with reverence,\n Men, N\u0101gas, and Gandhabbas bowed down to me and departed.\n\n 87. When the Lord of the world with his following had passed beyond\n my sight,\n Then glad, with gladsome heart, I rose up from my seat.\n\n 88. Joyful I am with a great joy, glad with a great gladness;\n Flooded with rapture then I seated myself cross-legged.\n\n 89. And even as thus I sat I thought within myself,\n I am subject to ecstatic meditation, I have mastered the\n supernatural Faculties.\n\n 90. In a thousand worlds there are no sages that rival me,\n Unrivalled in miraculous powers I have reached this bliss.\n\n 91. When thus they beheld me sitting,[133] the dwellers of ten\n thousand worlds\n Raised a mighty shout, Surely thou shalt be a Buddha!\n\n 92. The omens[134] beheld in former ages when Bodhisatta sat\n cross-legged,\n The same are beheld this day.\n\n 93. Cold is dispelled and heat ceases,\n This day these things are seen,--verily thou shalt be Buddha.\n\n 94. A thousand worlds are stilled and silent,\n So are they seen to-day,--verily thou shalt be Buddha.\n\n 95. The mighty winds blow not, the rivers cease to flow,\n These things are seen to-day,--verily thou shalt be Buddha.\n\n 96. All flowers blossom on land and sea,\n This day they all have bloomed,--verily thou shalt be Buddha.\n\n 97. All creepers and trees are laden with fruit,\n This day they all bear fruit,--verily thou shalt be Buddha.\n\n 98. Gems sparkle in earth and sky,\n This day all gems do glitter,--verily thou shalt be Buddha.\n\n 99. Music earthly and celestial sounds,\n Both these to-day send forth their strains,--verily thou shalt\n be Buddha.\n\n 100. Flowers of every hue rain down from the sky,\n This day they are seen,--verily thou shalt be Buddha.\n\n 101. The mighty ocean bends itself, ten thousand worlds are shaken,\n This day they both send up their roar,--verily thou shalt be\n Buddha.\n\n 102. In hell the fires of ten thousand worlds die out,\n This day these fires are quenched,--verily thou shalt be Buddha.\n\n 103. Unclouded is the sun and all the stars are seen,\n These things are seen to-day,--verily thou shalt be Buddha.\n\n 104. Though no water fell in rain, vegetation burst forth from the\n earth,\n This day vegetation springs from the earth,--verily thou shalt\n be Buddha.\n\n 105. The constellations are all aglow, and the lunar mansions in the\n vault of heaven,\n Vis\u0101kh\u0101 is in conjunction with the moon,--verily thou shalt be\n Buddha.\n\n 106. Those creatures that dwell in holes and caves depart each from\n his lair,\n This day these lairs are forsaken,--verily thou shalt be Buddha.\n\n 107. There is no discontent among mortals, but they are filled with\n contentment,\n This day all are content,--verily thou shalt be Buddha.\n\n 108. Then diseases are dispelled and hunger ceases,\n This day these things are seen,--verily thou shalt be Buddha.\n\n 109. Then Desire wastes away, Hate and Folly perish,\n This day all these are dispelled,--verily thou shalt be Buddha.\n\n 110. No danger then comes near; this day this thing is seen,\n By this sign we know it,--verily thou shalt become Buddha.\n\n 111. No dust flies abroad; this day this thing is seen,\n By this sign we know it,--verily thou shalt be Buddha.\n\n 112. All noisome odours flee away, celestial fragrance breathes around,\n Such fragrance breathes this day,--verily thou shalt be Buddha.\n\n 113. All the angels are manifested, the Formless only excepted,\n This day they all are seen,--verily thou shalt be Buddha.\n\n 114. All the hells become visible,\n These all are seen this day,--verily thou shalt be Buddha.\n\n 115. Then walls, and doors, and rocks are no impediment,\n This day they have melted into air,[135]--verily thou shalt be\n Buddha.\n\n 116. At that moment death and birth do not take place,\n This day these things are seen,--verily thou shalt be Buddha.\n\n 117. Do thou make a strenuous effort, hold not back, go forward,\n This thing we know,--verily thou shalt be Buddha.\n\nAnd the Bodhisatta, having heard the words of D\u012bpankara Buddha, and of\nthe angels in ten thousand worlds, filled with immeasurable resolution,\nthought thus within himself, \u201cThe Buddhas are beings whose word cannot\nfail; there is no deviation from truth in their speech. For as the fall\nof a clod thrown into the air, as the death of a mortal, as the sunrise\nat dawn, as a lion\u2019s roaring when he leaves his lair, as the delivery\nof a woman with child, as these things are sure and certain,--even so\nthe word of the Buddhas is sure and cannot fail, verily I shall become\na Buddha.\u201d Therefore it is said,\n\n 118. Having heard the words of Buddha and of the angels of ten thousand\n worlds,\n Glad, joyous, delighted, I then thought thus within myself:\n\n 119. The Buddhas speak not doubtful words, the Conquerors speak not\n vain words,\n There is no falsehood in the Buddhas,--verily I shall become a\n Buddha.\n\n 120. As a clod cast into the air doth surely fall to the ground,\n So the word of the glorious Buddhas is sure and everlasting.\n\n 121. As the death of all mortals is sure and constant,\n So the word of the glorious Buddhas is sure and everlasting.\n\n 122. As the rising of the sun is certain when night has faded,\n So the word of the glorious Buddhas is sure and everlasting.\n\n 123. As the roaring of a lion who has left his den is certain,\n So the word of the glorious Buddhas is sure and everlasting.\n\n 124. As the delivery of women with child is certain,\n So the word of the glorious Buddhas is sure and everlasting.\n\nAnd having thus made the resolution, \u201cI shall surely become Buddha,\u201d\nwith a view to investigating the conditions that constitute a Buddha,\nexclaiming, \u201cWhere are the conditions that make the Buddha, are they\nfound above or below, in the principal or the minor directions?\u201d\ninvestigating successively the principles of all things, and beholding\nthe first Perfection of Almsgiving, practised and followed by former\nBodhisattas, he thus admonished his own soul: \u201cWise Sumedha, from this\ntime forth thou must fulfil the perfection of Almsgiving; for as a\nwater-jar overturned discharges the water so that none remains, and\ncannot recover it, even so if thou, indifferent to wealth and fame, and\nwife and child, and goods great and small, give away to all who come\nand ask everything that they require till nought remains, thou shalt\nseat thyself at the foot of the tree of Bodhi and become a Buddha.\u201d\nWith these words he strenuously resolved to attain the first perfection\nof Almsgiving. Therefore it is said,\n\n 125. Come, I will search the Buddha-making conditions, this way and\n that,\n Above and below, in all the ten directions, as far as the\n principles of things extend.\n\n 126. Then, as I made my search, I beheld the first Gift-perfection,\n The high road followed by former sages.\n\n 127. Do thou strenuously taking it upon thyself advance\n To this first perfection of almsgiving, if thou wilt attain\n Buddhaship.\n\n 128. As a brimming water-jar, overturned by any one,\n Discharges entirely all the water, and retains none within,\n\n 129. Even so, when thou seest any that ask, great, small, and middling,\n Do thou give away all in alms, as the water-jar overthrown.\n\nBut considering further, \u201cThere must be beside this other conditions\nthat make a Buddha,\u201d and beholding the second Perfection of Moral\nPractice, he thought thus, \u201cO wise Sumedha, from this day forth mayest\nthou fulfil the perfection of Morality; for as the Yak ox, regardless\nof his life, guards his bushy tail, even so thou shalt become Buddha,\nif from this day forward regardless of thy life thou keepest the moral\nprecepts.\u201d And he strenuously resolved to attain the second perfection\nof Moral Practice. Therefore it is said,\n\n 130. For the conditions of a Buddha cannot be so few,\n Let me investigate the other conditions that bring Buddhaship\n to maturity.\n\n 131. Then investigating I beheld the second Perfection of Morality\n Practised and followed by former sages.\n\n 132. This second one do thou strenuously undertake,\n And reach the perfection of Moral Practice if thou wilt attain\n Buddhahood.\n\n 133. And as the Yak cow, when her tail has got entangled in anything,\n Then and there awaits death, and will not injure her tail,[136]\n\n 134. So also do thou, having fulfilled the moral precepts in the four\n stages,\n Ever guard the S\u012bla as the Yak guards her tail.\n\nBut considering further, \u201cThese cannot be the only Buddha-making\nconditions,\u201d and beholding the third Perfection of Self-abnegation,\nhe thought thus, \u201cO wise Sumedha, mayest thou henceforth fulfil the\nperfection of Abnegation; for as a man long the denizen of a prison\nfeels no love for it, but is discontented, and wishes to live there\nno more, even so do thou, likening all births to a prison-house,\ndiscontented with all births, and anxious to get rid of them, set\nthy face toward abnegation, thus shalt thou become Buddha.\u201d And he\nstrenuously made the resolution to attain the third perfection of\nSelf-abnegation. Therefore it is said,\n\n 135. For the conditions that make a Buddha cannot be so few,\n I will investigate others, the conditions that bring Buddhaship\n to maturity.\n\n 136. Investigating then I beheld the third Perfection of Abnegation\n Practised and followed by former sages.\n\n 137. This third one do thou strenuously undertake,\n And reach the perfection of abnegation, if thou wilt attain\n Buddhahood.\n\n 138. As a man long a denizen of the house of bonds, oppressed with\n suffering,\n Feels no pleasure therein, but rather longs for release,\n\n 139. Even so do thou look upon all births as prison-houses,\n Set thy face toward self-abnegation, to obtain release from\n Existence.\n\nBut considering further, \u201cThese cannot be the only Buddha-making\nconditions,\u201d and beholding the fourth Perfection of Wisdom, he thought\nthus, \u201cO wise Sumedha, do thou from this day forth fulfil the\nperfection of Wisdom, avoiding no subject of knowledge, great, small,\nor middling,[137] do thou approach all wise men and ask them questions;\nfor as the mendicant friar on his begging rounds, avoiding none of the\nfamilies, great and small, that he frequents,[138] and wandering for\nalms from place to place, speedily gets food to support him, even so\nshalt thou, approaching all wise men, and asking them questions, become\na Buddha.\u201d And he strenuously resolved to attain the fourth perfection\nof Wisdom. Therefore it is said,\n\n 140. For the conditions that make a Buddha cannot be so few,\n I will investigate the other conditions that bring Buddhaship to\n maturity.\n\n 141. Investigating then I beheld the fourth Perfection of Wisdom\n Practised and followed by former sages.\n\n 142. This fourth do thou strenuously undertake,\n And reach the perfection of wisdom, if thou wilt attain\n Buddhahood.\n\n 143. And as a monk on his begging rounds avoids no families,\n Either small, or great, or middling, and so obtains subsistence,\n\n 144. Even so thou, constantly questioning wise men,\n And reaching the perfection of wisdom, shalt attain supreme\n Buddhaship.\n\nBut considering further, \u201cThese cannot be the only Buddha-making\nconditions,\u201d and seeing the fifth Perfection of Exertion, he thought\nthus, \u201cO wise Sumedha, do thou from this day forth fulfil the\nperfection of Exertion. As the lion, the king of beasts, in every\naction[139] strenuously exerts himself, so if thou in all existences\nand in all thy acts art strenuous in exertion, and not a laggard, thou\nshalt become a Buddha.\u201d And he made a firm resolve to attain the fifth\nperfection of Exertion. Therefore it is said,\n\n 145. For the conditions of a Buddha cannot be so few,\n I will investigate the other conditions which bring Buddhaship\n to maturity.\n\n 146. Investigating then I beheld the fifth Perfection of Exertion\n Practised and followed by former sages.\n\n 147. This fifth do thou strenuously undertake,\n And reach the perfection of exertion, if thou wilt attain\n Buddhahood.\n\n 148. As the lion, king of beasts, in lying, standing and walking,\n Is no laggard, but ever of resolute heart,\n\n 149. Even so do thou also in every existence strenuously exert thyself,\n And reaching the perfection of exertion, thou shalt attain the\n supreme Buddhaship.\n\nBut considering further, \u201cThese cannot be the only Buddha-making\nconditions,\u201d and beholding the sixth Perfection of Patience, he thought\nto himself, \u201cO wise Sumedha, do thou from this time forth fulfil the\nperfection of Longsuffering; be thou patient in praise and in reproach.\nAnd as when men throw things pure or foul upon the earth, the earth\ndoes not feel either desire or repulsion towards them, but suffers\nthem, endures them and acquiesces in them, even so thou also, if thou\nart patient in praise and reproach, shalt become Buddha.\u201d And he\nstrenuously resolved to attain the sixth perfection of Longsuffering.\nTherefore it is said,\n\n 150. For the conditions of a Buddha cannot be so few,\n I will seek other conditions also which bring about Buddhaship.\n\n 151. And seeking then I beheld the sixth Perfection of Longsuffering\n Practised and followed by former Buddhas.\n\n 152. Having strenuously taken upon thee this sixth perfection,\n Then with unwavering mind thou shalt attain supreme Buddhaship.\n\n 153. And as the earth endures all that is thrown upon it,\n Whether things pure or impure, and feels neither anger nor pity,\n\n 154. Even so enduring the praises and reproaches of all men,\n Going on to perfect longsuffering, thou shalt attain supreme\n Buddhaship.\n\nBut further considering, \u201cThese cannot be the only conditions that make\na Buddha,\u201d and beholding the seventh Perfection of Truth, he thought\nthus within himself, \u201cO wise Sumedha, from this time forth do thou\nfulfil the perfection of Truth; though the thunderbolt descend upon thy\nhead, do thou never under the influence of desire and other passions\nutter a conscious lie, for the sake of wealth or any other advantage.\nAnd as the planet Venus at all seasons pursues her own course, nor ever\ngoes on another course forsaking her own, even so, if thou forsake not\ntruth and utter no lie, thou shalt become Buddha.\u201d And he strenuously\nturned his mind to the seventh perfection of Truth. Therefore it is\nsaid,\n\n 155. For these are not all the conditions of a Buddha,\n I will seek other conditions which bring about Buddhaship.\n\n 156. Seeking then I beheld the seventh Perfection of Truth\n Practised and followed by former Buddhas.\n\n 157. Having strenuously taken upon thyself this seventh perfection,\n Then free from duplicity of speech thou shalt attain supreme\n Buddhaship.\n\n 158. And as the planet Venus, balanced in all her times and seasons,\n In the world of men and devas, departs not from her path,\n\n 159. Even so do thou not depart from the course of truth,[140]\n Advancing to the perfection of truth, thou shalt attain supreme\n Buddhaship.\n\nBut further considering, \u201cThese cannot be the only conditions that\nmake a Buddha,\u201d and beholding the eighth Perfection of Resolution, he\nthought thus within himself, \u201cO wise Sumedha, do thou from this time\nforth fulfil the perfection of Resolution; whatsoever thou resolvest be\nthou unshaken in that resolution. For as a mountain, the wind beating\nupon it in all directions, trembles not, moves not, but stands in its\nplace, even so thou, if unswerving in thy resolution, shalt become\nBuddha.\u201d And he strenuously resolved to attain the eighth perfection of\nResolution. Therefore it is said,\n\n 160. For these are not all the conditions of a Buddha,\n I will seek out other conditions that bring about Buddhaship.\n\n 161. Seeking then I beheld the eighth Perfection of Resolution\n Practised and followed by former Buddhas.\n\n 162. Do thou resolutely take upon thyself this eighth perfection,\n Then thou being immovable shalt attain supreme Buddhaship.\n\n 163. And as the rocky mountain, immovable, firmly based,\n Is unshaken by many winds, and stands in its own place,\n\n 164. Even so do thou also remain ever immovable in resolution,\n Advancing to the perfection of resolution, thou shalt attain\n supreme Buddhaship.\n\nBut further considering, \u201cThese cannot be the only conditions that\nmake a Buddha,\u201d and beholding the ninth Perfection of Good-will, he\nthought thus within himself, \u201cO wise Sumedha, do thou from this time\nforth fulfil the perfection of Good-will, mayest thou be of one mind\ntowards friends and foes. And as water fills with its refreshing\ncoolness good men and bad alike,[141] even so, if thou art of one mind\nin friendly feeling towards all mortals, thou shalt become Buddha.\u201d And\nhe strenuously resolved to attain the ninth perfection of Good-will.\nTherefore it is said,\n\n 165. For these are not all the conditions of a Buddha,\n I will seek out other conditions that bring about Buddhaship.\n\n 166. Seeking I beheld the ninth Perfection of Good-will\n Practised and followed by former Buddhas.\n\n 167. Do thou, taking resolutely upon thyself this ninth perfection,\n Become unrivalled in kindness, if thou wilt become Buddha.\n\n 168. And as water fills with its coolness\n Good men and bad alike, and carries off all impurity,\n\n 169. Even so do thou look with friendship alike on the evil and the\n good,\n Advancing to the perfection of kindness, thou shalt attain\n supreme Buddhaship.\n\nBut further considering, \u201cThese cannot be the only conditions that make\na Buddha,\u201d and beholding the tenth Perfection of Equanimity, he thought\nthus within himself, \u201cO wise Sumedha, from this time do thou fulfil\nthe perfection of Equanimity, be thou of equal mind in prosperity and\nadversity. And as the earth is indifferent when things pure or impure\nare cast upon it, even so, if thou art indifferent in prosperity and\nadversity, thou shalt become Buddha.\u201d And he strenuously resolved to\nattain the tenth perfection of Equanimity. Therefore it is said,\n\n 170. For these cannot be all the conditions of a Buddha,\n I will seek other conditions that bring about Buddhaship.\n\n 171. Seeking then I beheld the tenth Perfection of Equanimity\n Practised and followed by former Buddhas.\n\n 172. If thou take resolutely upon thyself this tenth perfection,\n Becoming well-balanced and firm, thou shalt attain supreme\n Buddhaship.\n\n 173. And as the earth is indifferent to pure and impure things cast\n upon her,\n To both alike, and is free from anger and favour,\n\n 174. Even so do thou ever be evenly-balanced in joy and grief,\n Advancing to the perfection of equanimity, thou shalt attain\n supreme Buddhaship.\n\nThen he thought, \u201cThese are the only conditions in this world that,\nbringing Buddhaship to perfection and constituting a Buddha, have to\nbe fulfilled by Bodhisattas; beside the ten Perfections there are no\nothers. And these ten Perfections are neither in the heaven above nor\nin the earth below, nor are they to be found in the east or the other\nquarters, but reside in my heart of flesh.\u201d Having thus realized that\nthe Perfections were established in his heart, having strenuously\nresolved to keep them all, grasping them again and again, he mastered\nthem forwards and backwards;[142] taking them at the end he went\nbackward to the beginning, taking them at the beginning he placed them\nat the end,[143] taking them at the middle he carried them to the\ntwo ends, taking them at both ends he carried them to the middle.\nRepeating, \u201cThe Perfections are the sacrifice of limbs, the Lesser\nPerfections are the sacrifice of property, the Unlimited Perfections\nare the sacrifice of life,\u201d he mastered them as the Perfections,\nthe Lesser Perfections and the Unlimited Perfections,--like one who\nconverts two kindred oils into one,[144] or like one who, using Mount\nMeru for his churning-rod, churns the great Cakkav\u0101la ocean. And as\nhe grasped again and again the ten Perfections, by the power of his\npiety this earth, four nahutas and eight hundred thousand leagues in\nbreadth, like a bundle of reeds trodden by an elephant, or a sugar-mill\nin motion, uttering a mighty roar, trembled, shook and quaked, and spun\nround like a potter\u2019s wheel or the wheel of an oil-mill. Therefore it\nis said,\n\n 175. These are all the conditions in the world that bring Buddhaship\n to perfection:\n Beyond these are no others, therein do thou stand fast.\n\n 176. While he grasped these conditions natural and intrinsic,[145]\n By the power of his piety the earth of ten thousand worlds\n quaked.\n\n 177. The earth sways and thunders like a sugar-mill at work,\n Like the wheel of an oil-mill so shakes the earth.\n\nAnd while the earth was trembling the people of Ramma, unable to endure\nit, like great S\u0101l-trees overthrown by the wind that blows at the end\nof a cycle, fell swooning here and there, while water-pots and other\nvessels, revolving like a jar on a potter\u2019s wheel, struck against each\nother and were dashed and ground to pieces. The multitudes in fear\nand trembling approaching the Teacher said, \u201cTell us, Blessed one, is\nthis turmoil caused by dragons, or is it caused by either demons, or\nogres, or by celestial beings?--for this we know not, but truly this\nwhole multitude is grievously afflicted. Pray does this portend evil\nto the world or good?--tell us the cause of it.\u201d The Teacher hearing\ntheir words said, \u201cFear not nor be troubled, there is no danger to you\nfrom this. The wise Sumedha, concerning whom I predicted this day,\n\u2018Hereafter he will be a Buddha named Gotama,\u2019 is now mastering the\nPerfections, and while he masters them and turns them about, by the\npower of his piety the whole ten thousand worlds with one accord quake\nand thunder,\u201d Therefore it is said,\n\n 178. All the multitude that was there in attendance on the Buddha,\n Trembling, fell swooning there upon the ground.\n\n 179. Many thousands of water-pots and many hundred jars\n Were crushed and pounded there and dashed against each other.\n\n 180. Excited, trembling, terrified, confused, their sense disordered,\n The multitudes assembling, approached the Buddha,\n\n 181. Say, will it be good or evil to the world?\n The whole world is afflicted, ward off this (danger), thou\n Omniscient One.\n\n 182. Then the Great Sage D\u012bpankara enjoined upon them,\n Be confident, be not afraid at this earthquaking:\n\n 183. He concerning whom I predicted this day, He will be a Buddha\n in this world,\n The same is investigating the time-honoured Conditions\n followed by the Buddhas.\n\n 184. Therefore while he is investigating fully these Conditions,\n the groundwork of a Buddha,\n The earth of ten thousand worlds is shaken in the world of men\n and of angels.\n\nAnd the people hearing the Buddha\u2019s words, joyful and delighted, taking\nwith them garlands, perfumes and unguents, left the city of Ramma, and\nwent to the Bodhisatta. And having offered their flowers and other\npresents, and bowed to him and respectfully saluted him, they returned\nto the city of Ramma. And the Bodhisatta, having made a strenuous\nexertion and resolve, rose from the seat on which he sat. Therefore it\nis said,\n\n 185. Having heard the Buddha\u2019s word, their minds were straightway\n calmed,\n All of them approaching me again paid me their homage.\n\n 186. Having taken upon me the Perfections of a Buddha, having made\n firm my resolve,\n Having bowed to D\u012bpankara, I rose from my seat.\n\nAnd as the Bodhisatta rose from his seat, the angels in all the ten\nthousand worlds having assembled and offered him garlands and perfumes,\nuttered these and other words of praise and blessing, \u201cVenerable\nhermit Sumedha, this day thou hast made a mighty resolve at the feet\nof D\u012bpankara Buddha, mayest thou fulfil it without let or hindrance:\nfear not nor be dismayed, may not the slightest sickness visit thy\nframe, quickly exercise the Perfections and attain supreme Buddhaship.\nAs the flowering and fruit-bearing trees bring forth flowers and\nfruit in their season, so do thou also, not letting the right season\npass by, quickly reach the supreme knowledge of a Buddha.\u201d And thus\nhaving spoken, they returned each one to his celestial home. Then the\nBodhisatta, having received the homage of the angels, made a strenuous\nexertion and resolve, saying, \u201cHaving fulfilled the ten Perfections,\nat the end of four asankheyyas and a hundred thousand cycles I shall\nbecome a Buddha.\u201d And rising into the air he returned to Himavanta.\nTherefore it is said,\n\n 187. As he rose from his seat both angels and men\n Sprinkle him with celestial and earthly flowers.\n\n 188. Both angels and men pronounce their blessing,\n A great prayer thou hast made, mayest thou obtain it according\n to thy wish.\n\n 189. May all dangers be averted, may every sickness vanish,\n Mayest thou have no hindrance,-- quickly reach the supreme\n knowledge of a Buddha.\n\n 190. As when the season is come the flowering trees do blossom,\n Even so do thou, O mighty One, blossom with the wisdom of a\n Buddha.\n\n 191. As all the Buddhas have fulfilled the ten Perfections,\n Even so do thou, O mighty One, fulfil the ten Perfections.\n\n 192. As all the Buddhas are enlightened on the throne of knowledge,\n Even so do thou, O mighty One, receive enlightenment in the\n wisdom of a Buddha.\n\n 193. As all the Buddhas have established the supremacy of the Law,\n Even so do thou, O mighty One, establish the supremacy of the\n Law.\n\n 194. As the moon on the mid-day of the month shines in her purity,\n Even so do thou, with thy mind at the full, shine in ten\n thousand worlds.\n\n 195. As the sun released by R\u0101hu glows fervently in his heat,\n Even so, having redeemed mankind, do thou shine in all thy\n majesty.\n\n 196. As all the rivers find their way to the great ocean,\n Even so may the worlds of men and angels take refuge in thee.\n\n 197. The Bodhisatta extolled with these praises, taking on himself\n the ten Conditions,\n Commencing to fulfil these Conditions, entered the forest.\n\n End of the Story of Sumedha.\n\nAnd the people of the city of Ramma, having returned to the city, kept\nopen house to the priesthood with the Buddha at their head. The Teacher\nhaving preached the Law to them, and established them in the three\nRefuges and the other branches of the Faith, departing from the city of\nRamma, living thereafter his allotted span of life, having fulfilled\nall the duties of a Buddha, in due course attained Nirv\u0101_n_a in that\nelement of annihilation in which no trace of existence remains. On this\nsubject all that need be said can be learnt from the narrative in the\nBuddhava_m_sa, for it is said in that work,\n\n 198. Then they, having entertained the Chief of the world with his\n clergy,\n Took refuge in the Teacher D\u012bpankara.\n\n 199. Some the Buddha established in the Refuges,\n Some in the five Precepts, others in the ten.\n\n 200. To some he gives the privilege of priesthood, the four glorious\n Fruitions,\n On some he bestows those peerless qualities the analytical\n Knowledges.\n\n 201. To some the Lord of men grants the eight sublime Acquisitions,\n On some he bestows the three Wisdoms and the six supernatural\n Faculties.\n\n 202. In this order[146] the Great Sage exhorts the multitude.\n Therewith the commandment of the world\u2019s Protector was spread\n wide abroad.\n\n 203. He of the mighty jaw, of the broad shoulder, D\u012bpankara by name,\n Procured the salvation of many men, warded off from them future\n punishment.\n\n 204. Beholding persons ripe for salvation, reaching them in an instant,\n Even at a distance of four hundred thousand leagues, the Great\n Sage awakened them (to the knowledge of the truth).\n\n 205. At the first conversion the Buddha converted a thousand millions.\n At the second the Protector converted a hundred thousand.\n\n 206. When the Buddha preached the truth in the angel world,\n There took place a third conversion of nine hundred millions.\n\n 207. The Teacher D\u012bpankara had three assemblies,\n The first was a meeting of a million millions.\n\n 208. Again when the Conqueror went into seclusion at N\u0101rada K\u016bta,\n A thousand million spotless Arhats met together.\n\n 209. When the Mighty One dwelt on the lofty rock Sudassana,\n Then the Sage surrounded himself with nine hundred thousand\n millions.\n\n 210. At that time I was an ascetic wearing matted hair, a man of\n austere penances,\n Moving through the air, accomplished in the five supernatural\n Faculties.\n\n 211. The (simultaneous) conversion of tens of thousands, of twenties\n of thousands, took place,\n Of ones and twos the conversions were beyond computation.[147]\n\n 212. Then did the pure religion of D\u012bpankara Buddha become widely\n spread,\n Known to many men prosperous and flourishing.\n\n 213. Four hundred thousand saints, possessed of the six Faculties,\n endowed with miraculous powers,\n Ever attend upon D\u012bpankara, knower of the three worlds.\n\n 214. Blameworthy are all they who at that time leave the human\n existence,\n Not having obtained final sanctity, still imperfect in knowledge.\n\n 215. The word of Buddha shines in the world of men and angels, made\n to blossom by saints such as these,\n Freed from human passion, void of all taint (of sin).\n\n 216. The city of D\u012bpankara Buddha was called Rammavat\u012b,\n The khattiya Sumedha was his father, Sumedh\u0101 his mother.\n\n 217. Sumangala and Tissa were his chief disciples,\n And S\u0101gata was the servitor of D\u012bpankara Buddha.\n\n 218. Nand\u0101 and Sunand\u0101 were his chief female disciples.\n The Bodhi-tree of this Buddha is called the Pipphali.[148]\n\n 219. Eighty cubits in height the Great Saga D\u012bpankara\n Shone conspicuous as a Deodar pine, or as a noble S\u0101l-tree in\n full bloom.\n\n 220. A hundred thousand years was the age of this Great Sage,\n And so long as he was living on earth he brought many men to\n salvation.\n\n 221. Having made the Truth to flourish, having saved great multitudes\n of men,\n Having flamed like a mass of fire, he died together with his\n disciples.\n\n 222. And all this power, this glory, there jewel-wheels on his feet,\n All is wholly gone,--are not all existing things vanity!\n\n 223. After D\u012bpankara was the Leader named Ko_nd_a\u00f1\u00f1a,\n Of infinite power, of boundless renown, immeasurable, unrivalled.\n\nNext to the D\u012bpankara Buddha, after the lapse of one asankheyya, the\nTeacher Ko_nd_a\u00f1\u00f1a appeared. He also had three assemblies of saints,\nat the first assembly there were a million millions, at the second\nten thousand millions, at the third nine hundred millions. At that\ntime the Bodhisatta, having been born as a universal monarch named\nVijit\u0101vin, kept open house to the priesthood with the Buddha at their\nhead, in number a million of millions. The Teacher having predicted of\nthe Bodhisatta, \u201cHe will become a Buddha,\u201d preached the Law. He having\nheard the Teacher\u2019s preaching gave up his kingdom and became a Buddhist\nmonk. Having mastered the three Treasuries,[149] having obtained the\nsix supernatural Faculties, and having practised without failure the\necstatic meditation, he was reborn in the Brahma heavens. The city of\nKo_nd_a\u00f1\u00f1a Buddha was Rammavat\u012b, the khattiya Sunanda was his father,\nhis mother was queen Suj\u0101t\u0101, Bhadda and Subhadda were his two chief\ndisciples, Anuruddha was his servitor, Tiss\u0101 and Upatiss\u0101 his chief\nfemale disciples, his Bodhi-tree was the S\u0101lakaly\u0101_n_i, his body was\neighty-eight cubits high, and the duration of his life was a hundred\nthousand years.\n\nAfter him, at the end of one asankheyya, in one and the same cycle four\nBuddhas were born, Mangala, Sumana, Revata and Sobhita. Mangala Buddha\nhad three assemblies of saints, of these at the first there were a\nmillion million priests, at the second ten thousand millions, at the\nthird nine hundred millions. It is related that a step-brother of his,\nprince \u0100nanda, accompanied by an assembly of nine hundred millions,\nwent to the Teacher to hear him preach the Law. The Teacher gave a\ndiscourse dealing successively with his various doctrines, and \u0100nanda\nand his whole retinue attained Arhatship together with the analytical\nKnowledges. The Teacher looking back upon the meritorious works done\nby these men of family in former existences, and perceiving that they\nhad merit to acquire the robe and bowl by miraculous means, stretching\nforth his right hand exclaimed, \u201cCome, priests.\u201d[150] Then straightway\nall of them having become equipped with miraculously obtained robes\nand bowls, and perfect in decorum,[151] as if they were elders of\nsixty years standing, paid homage to the Teacher and attended upon\nhim. This was his third assembly of saints. And whereas with other\nBuddhas a light shone from their bodies to the distance of eighty\ncubits on every side, it was not so with this Buddha, but the light\nfrom his body permanently filled ten thousand worlds, and trees, earth,\nmountains, seas and all other things, not excepting even pots and pans\nand such-like articles, became as it were overspread with a film of\ngold. The duration of his life was ninety thousand years, and during\nthe whole of this period the sun, moon and other heavenly bodies could\nnot shine by their own light, and there was no distinction between\nnight and day. By day all living beings went about in the light of the\nBuddha as if in the light of the sun, and men ascertained the limits\nof night and day only by the flowers that blossomed in the evening\nand by the birds and other animals that uttered their cries in the\nmorning. If I am asked, \u201cWhat, do not other Buddhas also possess this\npower?\u201d I reply, Certainly they do, for they might at will fill with\ntheir lustre ten thousand worlds or more. But in accordance with a\nprayer made by him in a former existence, the lustre of Mangala Buddha\npermanently filled ten thousand worlds, just as the lustre of the\nothers permanently extended to the distance of a fathom.[152] The story\nis that when he was performing the duties of a Bodhisatta,[153] being\nin an existence corresponding to the Vessantara existence,[154] he\ndwelt with his wife and children on a mountain like the Vanka mountain\n(of the Vessantara J\u0101taka). One day a demon named Kharad\u0101_th_ika,[155]\nhearing of the Bodhisatta\u2019s inclination to giving, approached him in\nthe guise of a brahmin, and asked the Bodhisatta for his two children.\nThe Bodhisatta, exclaiming, \u201cI give my children to the brahmin,\u201d\ncheerfully and joyfully gave up both the children, thereby causing the\nocean-girt earth to quake.[156] The demon, standing by the bench at the\nend of the cloistered walk, while the Bodhisatta looked on, devoured\nthe children like a bunch of roots. Not a particle of sorrow[157] arose\nin the Bodhisatta as he looked on the demon, and saw his mouth as\nsoon as he opened it disgorging streams of blood like flames of fire,\nnay, a great joy and satisfaction welled within him as he thought,\n\u201cMy gift was well given.\u201d And he put up the prayer, \u201cBy the merit of\nthis deed may rays of light one day issue from me in this very way.\u201d\nIn consequence of this prayer of his it was that the rays emitted\nfrom his body when he became Buddha filled so vast a space. There was\nalso another deed done by him in a former existence. It is related\nthat, when a Bodhisatta, having visited the relic shrine of a Buddha,\nhe exclaimed, \u201cI ought to sacrifice my life for this Buddha,\u201d and\nhaving wrapped round the whole of his body in the same way that torches\nare wrapped, and having filled with clarified butter a golden vessel\nwith jewelled wick-holders, worth a hundred thousand pieces, he lit\ntherein a thousand wicks, and having set fire to the whole of his body\nbeginning with his head, he spent the whole night in circumambulating\nthe shrine. And as he thus strove till dawn not the root of a hair of\nhis head was even heated, \u2019twas as one enters the calyx of a lotus, for\nthe Truth guards him who guards himself. Therefore has the Blessed One\nsaid,\n\n 224. Religion verily protects him who walks according thereto,\n Religion rightly followed brings happiness.\n This blessing is then in rightly following the Law,\n The righteous man goes not to a state of punishment.\n\nAnd through the merit of this work also the bodily lustre of this\nBuddha constantly extended through ten thousand worlds. At this\ntime our Bodhisatta,[158] having been born as the brahmin Suruci,\napproached the Teacher with the view of inviting him to his house,\nand having heard his sweet discourse, said, \u201cLord, take your meal\nwith me to-morrow.\u201d \u201cBrahmin, how many monks do you wish for?\u201d \u201cNay\nbut how many monks have you in your escort?\u201d At that time was the\nTeacher\u2019s first assembly, and accordingly he replied, \u201cA million\nmillions.\u201d \u201cLord, bring them all with you and come and take your meal\nat my house.\u201d The Teacher consented. The Brahmin having invited them\nfor the next day, on his way home thought to himself, \u201cI am perfectly\nwell able to supply all these monks with broth and rice and clothes\nand such-like necessaries, but how can there be room for them to sit\ndown?\u201d This thought of his caused the marble throne of the archangel\nIndra, three hundred and thirty-six thousand leagues away, to become\nwarm.[159] Indra exclaiming, \u201cWho wishes to bring me down from my\nabode?\u201d and looking down with the divine eye beheld the Bodhisatta, and\nsaid, \u201cThe brahmin Suruci having invited the clergy with the Buddha at\ntheir head is perplexed for room to seat them, it behoves me also to\ngo thither and obtain a share of his merit.\u201d And having miraculously\nassumed the form of a carpenter, axe in hand he appeared before the\nBodhisatta and said, \u201cHas any one got a job to be done for hire?\u201d The\nBodhisatta seeing him said, \u201cWhat sort of work can you do?\u201d \u201cThere\u2019s\nno art that I do not know; any house or hall that anybody orders me\nto build, I\u2019ll build it for him.\u201d \u201cVery well, I\u2019ve got a job to be\ndone.\u201d \u201cWhat is it, sir?\u201d \u201cI\u2019ve invited a million million priests for\nto-morrow, will you build a hall to seat them all?\u201d \u201cI\u2019ll build one\nwith pleasure if you\u2019ve the means of paying me.\u201d \u201cI have, my good man.\u201d\n\u201cVery well, I\u2019ll build it.\u201d And he went and began looking out for a\nsite. There was a spot some fifty leagues in extent[160] as level as a\nkasi_n_a circle.[161] Indra fixed his eyes upon it, while he thought\nto himself, \u201cLet a hall made of the seven precious stones rise up over\nsuch and such an extent of ground.\u201d Immediately the edifice bursting\nthrough the ground rose up. The golden pillars of this hall had silver\ncapitals,[162] the silver pillars had golden capitals, the gem pillars\nhad coral capitals, the coral pillars had gem capitals, while those\npillars which were made of all the seven precious stones had capitals\nof the same. Next he said, \u201cLet the hall have hanging wreaths of little\nbells at intervals,\u201d and looked again. The instant he looked a fringe\nof bells hung down, whose musical tinkling, as they were stirred by a\ngentle breeze, was like a symphony of the five sorts of instruments,\nor as when the heavenly choirs are going on. He thought, \u201cLet there be\nhanging garlands of perfumes and flowers,\u201d and there the garlands hung.\nHe thought, \u201cLet seats and benches for a million million monks rise up\nthrough the earth,\u201d and straightway they appeared. He thought, \u201cLet\nwater vessels rise up at each corner of the building,\u201d and the water\nvessels arose. Having by his miraculous power effected all this, he\nwent to the brahmin and said, \u201cCome, sir, look at your hall, and pay\nme my wages.\u201d The Bodhisatta went and looked at the hall, and as he\nlooked his whole frame was thrilled in every part with fivefold joy.\nAnd as he gazed on the hall he thought thus within himself, \u201cThis hall\nwas not wrought by mortal hands, but surely through my good intention,\nmy good action, the palace of Indra became hot, and hence this hall\nmust have been built by the archangel Indra; it is not right that in\nsuch a hall as this I should give alms for a single day, I will give\nalms for a whole week.\u201d For the gift of external goods, however great,\ncannot give satisfaction to the Bodhisattas, but the Bodhisattas feel\njoy at their self-renunciation when they sever the crowned head, put\nout the henna-anointed eyes, cut out the heart and give it away. For\nwhen our Bodhisatta in the Sivij\u0101taka gave alms in the middle of his\ncapital, at the four gates of the city, at a daily expenditure of five\nbushels of gold coins, this liberality failed to arouse within him a\nfeeling of satisfaction at his renunciation. But on the other hand,\nwhen the archangel Indra came to him in the disguise of a brahmin, and\nasked for his eyes, then indeed, as he took them out and gave them\naway, laughter rose within him, nor did his heart swerve a hair\u2019s\nbreadth from its purpose. And hence we see that as regards almsgiving\nthe Bodhisattas can have no satiety. Therefore this Bodhisatta also\nthinking, \u201cI ought to give alms for seven days to a million million\npriests,\u201d seated them in that hall, and for a week gave them the alms\ncalled gavap\u00e2na.[163] Men alone were not able to wait upon them, but\nthe angels themselves, taking turns with men, waited upon them. A\nspace of fifty leagues or more sufficed not to contain the monks, yet\nthey seated themselves each by his own supernatural power. On the\nlast day, having caused the bowls of all the monks to be washed, and\nfilled them with butter clarified and unclarified, honey and molasses,\nfor medicinal use, he gave them back to them, together with the three\nrobes. The robes and cloaks received by novices and ordained priests\nwere worth a hundred thousand. The Teacher, when he returned thanks,\nconsidering, \u201cThis man has given such great alms, who can he be?\u201d and\nperceiving that at the end of two asankheyyas and four thousand cycles\nhe would become a Buddha named Gotama, addressing the Bodhisatta, made\nthis prediction: \u201cAfter the lapse of such and such a period thou shalt\nbecome a Buddha named Gotama.\u201d The Bodhisatta, hearing the prediction,\nthought, \u201cIt seems that I am to become a Buddha, what good can a\nhouseholder\u2019s life do me? I will give up the world,\u201d and, treating all\nthis prosperity like so much drivel, he received ordination at the\nhands of the Teacher. And having embraced the ascetic life and learnt\nthe word of Buddha, and having attained the supernatural Faculties and\nthe Attainments, at the end of his life he was reborn in the Brahma\nheavens. The city of Mangala Buddha was called Uttara, his father was\nthe khattiya Uttara; his mother was Uttar\u0101, Sudeva and Dhammasena were\nhis two chief disciples, P\u0101lita was his servitor, S\u012bval\u012b and Asok\u0101\nhis two chief female disciples. The N\u0101ga was his Bodhi-tree, his body\nwas eighty-eight cubits high. When his death took place, after he had\nlived ninety thousand years, at the same instant ten thousand worlds\nwere involved in darkness, and in all worlds there was a great cry and\nlamentation of men.\n\n 225. After Ko_nd_a\u00f1\u00f1a the Leader named Mangala,\n Dispelling darkness in the world, held aloft the torch of truth.\n\nAnd after the Buddha had died, shrouding in darkness ten thousand\nworlds, the Teacher named Sumana appeared. He also had three great\nassemblies of saints, at the first assembly the priests were a million\nmillions, at the second, on the Golden Mountain, ninety million of\nmillions, at the third eighty million of millions. At this time the\nBodhisatta was the N\u0101ga king Atula, mighty and powerful. And he,\nhearing that a Buddha had appeared, left the N\u0101ga world, accompanied by\nhis assembled kinsmen, and, making offerings with celestial music to\nthe Buddha, whose retinue was a million million of monks, and having\ngiven great gifts, bestowing upon each two garments of fine cloth, he\nwas established in the Three Refuges. And this Teacher also foretold\nof him, \u201cOne day he will be a Buddha.\u201d The city of this Buddha was\nnamed Khema, Sudatta was his father, Sirim\u0101 his mother, Sara_n_a\nand Bh\u0101vitatta his chief disciples, Udena his servitor, So_n_\u0101 and\nUpaso_n_\u0101 his chief female disciples. The N\u0101ga was his Bodhi-tree, his\nbody was ninety cubits high, and his age ninety thousand years.\n\n 226. After Mangala came the Leader named Sumana,\n In all things unequalled, the best of all beings.\n\nAfter him the Teacher Revata appeared. He also had three assemblies\nof saints. At the first assembly the priests were innumerable, at the\nsecond there were a million millions, so also at the third. At that\ntime the Bodhisatta having been born as the brahmin Atideva, having\nheard the Teacher\u2019s preaching, was established in the Three Refuges.\nAnd raising his clasped hands to his head, having praised the Teacher\u2019s\nabandonment of human passion, presented him with a monk\u2019s upper robe.\nAnd he also made the prediction, \u201cThou wilt become a Buddha.\u201d Now\nthe city of this Buddha was called Sudha\u00f1\u00f1avat\u012b, his father was the\nkhattiya Vipula, his mother Vipul\u0101, Varu\u1e47a and Brahmadeva his chief\ndisciples, Sambhava his servitor, Bhadd\u0101 and Subhadd\u0101 his chief female\ndisciples, and the N\u0101ga-tree his Bo-tree. His body was eighty cubits\nhigh, and his age sixty thousand years.\n\n 227. After Sumana came the Leader named Revata,\n The Conqueror unequalled, incomparable, unmatched, supreme.\n\nAfter him appeared the Teacher _Sobhita_. He also had three assemblies\nof saints; at the first assembly a thousand million monks were present,\nat the second nine hundred millions, at the third eight hundred\nmillions. At that time the Bodisat having been born as _the brahman\nAjita_, and having heard the Teacher\u2019s preaching, was established in\nthe Three Refuges, and gave a great donation to the Order of monks,\nwith the Buddha at their head. To this man also he prophesied, saying,\n\u201cThou shalt become a Buddha.\u201d Sudhamma was the name of the city of this\nBlessed One, Sudhamma the king was his father, Sudhamm\u0101 his mother,\nAsama and Sunetta his chief disciples, Anoma his servitor, Nakul\u0101 and\nSuj\u0101t\u0101 his chief female disciples, and the N\u0101ga-tree his Bo-tree; his\nbody was fifty-eight cubits high, and his age ninety thousand years.\n\n 228. After Revata came the Leader named Sobhita,\n Subdued and mild, unequalled and unrivalled.\n\nAfter him, when an asa\u014bkheyya had elapsed, three Buddhas were born\nin one kalpa--Anomadassin, Paduma, and N\u0101rada. Anomadassin had three\nassemblies of saints; at the first eight hundred thousand monks\nwere present, at the second seven, at the third six. At that time\nthe Bodisat was a _Yakkha chief_, mighty and powerful, the lord of\nmany millions of millions of yakkhas. He, hearing that a Buddha had\nappeared, came and gave a great donation to the Order of monks, with\nthe Buddha at their head. And the Teacher prophesied to him too,\nsaying, \u201cHereafter thou shalt be a Buddha.\u201d The city of Anomadassin\nthe Blessed One was called Candavat\u012b, Yasava the king was his father,\nYasodhar\u0101 his mother, Nisabha and Anoma his chief disciples, Varu\u1e47a\nhis servitor, Sundar\u012b and Suman\u0101 his chief female disciples, the\nArjuna-tree his Bo-tree; his body was fifty-eight cubits high, his age\na hundred thousand years.\n\n 229. After Sobhita came the perfect Buddha--the best of men--\n Anomadassin, of infinite fame, glorious, difficult to surpass.\n\nAfter him appeared the Teacher named _Paduma_. He too had three\nassemblies of saints; at the first assembly a million million monks\nwere present, at the second three hundred thousand, at the third\ntwo hundred thousand of the monks who dwelt at a great grove in the\nuninhabited forest. At that time, whilst the Tath\u0101gata was living in\nthat grove, the Bodisat having been born as _a lion_, saw the Teacher\nplunged in ecstatic trance, and with trustful heart made obeisance\nto him, and walking round him with reverence, experienced great joy,\nand thrice uttered a mighty roar. For seven days he laid not aside\nthe bliss arising from the thought of the Buddha, but through joy\nand gladness, seeking not after prey, he kept in attendance there,\noffering up his life. When the Teacher, after seven days, aroused\nhimself from his trance, he looked upon the lion and thought, \u201cHe will\nput trust in the Order of monks and make obeisance to them; let them\ndraw near.\u201d At that very moment the monks drew near, and the lion put\nfaith in the Order. The Teacher, knowing his thoughts, prophesied,\nsaying, \u201cHereafter he shall be a Buddha.\u201d Now the city of Paduma the\nBlessed One was called Champaka, his father was Paduma the king, his\nmother Asam\u0101, S\u0101la and Upas\u0101la were his chief disciples, Varu\u1e47a his\nservitor, R\u0101m\u0101 and Upar\u0101m\u0101 his chief female disciples, the Crimson-tree\nhis Bo-tree; his body was fifty-eight cubits high, and his age was a\nhundred thousand years.\n\n 230. After Anomadassin came the perfect Buddha, the best of men,\n Paduma by name, unequalled, and without a rival.\n\nAfter him appeared the Teacher named _N\u0101rada_. He also had three\nassemblies of saints; at the first assembly a million million monks\nwere present, at the second ninety million million, at the third eighty\nmillion million. At that time the Bodisat, having taken the vows as\n_a sage_, acquired the five kinds of Wisdom and the eight sublime\nAcquisitions, and gave a great donation to the Order, with the Buddha\nat their head, making an offering of red sandal wood. And to him also\nhe prophesied, \u201cHereafter thou shalt be a Buddha.\u201d The city of this\nBlessed One was called Dha\u00f1\u00f1avati, his father was Sumedha the warrior,\nhis mother Anom\u0101, Bhaddas\u0101la and Jetamitta his chief disciples,\nV\u0101se\u1e6d\u1e6dha his servitor, Uttar\u0101 and Paggu\u1e47\u012b his chief female disciples,\nthe great Crimson-tree was his Bo-tree; his body was eighty-eight\ncubits high, and his age was ninety thousand years.\n\n 231. After Paduma came the perfect Buddha, the best of men,\n N\u0101rada by name, unequalled, and without a rival.\n\nAfter N\u0101rada the Buddha, a hundred thousand world-cycles ago there\nappeared in one kalpa only one Buddha called _Padumuttara_. He also had\nthree assemblies of saints; at the first a million million monks were\npresent, at the second, on the Vebh\u0101ra Mountain, nine hundred thousand\nmillion, at the third eight hundred thousand million. At that time the\nBodisat, born as the _Mahratta of the name of Ja\u1e6dila_, gave an offering\nof robes to the Order, with the Buddha at their head. And to him also\nhe announced, \u201cHereafter thou shalt be a Buddha.\u201d And at the time of\nPadumuttara the Blessed One there were no infidels, but all, men and\nangels, took refuge in the Buddha. His city was called Ha\u014bsavat\u012b, his\nfather was \u0100nanda the warrior, his mother Suj\u0101t\u0101, Devala and Suj\u0101ta his\nchief disciples, Sumana his servitor, Amit\u0101 and Asam\u0101 his chief female\ndisciples, the S\u0101la-tree his Bo-tree; his body was eighty-eight cubits\nhigh, the light from his body extended twelve leagues, and his age was\na hundred thousand years.\n\n 232. After N\u0101rada came the perfect Buddha, the best of men,\n Padumuttara by name, the Conqueror unshaken, like the sea.\n\nAfter him, when thirty thousand world-cycles had elapsed, two Buddhas,\nSumedha and Suj\u0101ta, were born in one kalpa. _Sumedha_ also had three\nassemblies of his saints; at the first assembly, in the city Sudassana,\na thousand million sinless ones were present, at the second nine\nhundred, at the third eight hundred. At that time the Bodisat, born as\n_the brahman youth named Uttara_, lavished eight hundred millions of\nmoney he had saved in giving a great donation to the Order, with the\nBuddha at their head. And he then listened to the Law, and accepted the\nRefuges, and abandoned his home, and took the vows. And to him also\nthe Buddha prophesied, saying, \u201cHereafter thou shalt be a Buddha.\u201d\nThe city of Sumedha the Blessed One was called Sudassana, Sudatta the\nking was his father, Sudatt\u0101 his mother, Sarana and Sabbak\u0101ma his two\nchief disciples, S\u0101gara his servitor, R\u0101m\u0101 and Sur\u0101m\u0101 his two chief\nfemale disciples, the great Champaka-tree his Bo-tree; his body was\neighty-eight cubits high, and his age was ninety thousand years.\n\n\n 233. After Padumuttara came the Leader named Sumedha,\n The Sage hard to equal, brilliant in glory, supreme in all the\n world.\n\nAfter him appeared the Teacher _Suj\u0101ta_. He also had three assemblies\nof his saints; at the first assembly sixty thousand monks were present,\nat the second fifty, at the third forty. At that time the Bodisat was\na _universal monarch_; and hearing that a Buddha was born he went to\nhim and heard the Law, and gave to the Order, with the Buddha at their\nhead, his kingdom of the four continents with its seven treasures,\nand took the vows under the Teacher. All the dwellers in the land,\ntaking advantage of the birth of a Buddha in their midst, did duty as\nservants in the monasteries, and continually gave great donations to\nthe Order, with the Buddha at their head. And to him also the Teacher\nprophesied. The city of this Blessed One was called Sumangala, Uggata\nthe king was his father, Pabh\u0101vat\u012b his mother, Sudassana and Deva his\nchief disciples, N\u0101rada his servitor, and N\u0101g\u0101 and N\u0101gasam\u0101l\u0101 his chief\nfemale disciples, and the great Bambu-tree his Bo-tree; this tree,\nthey say, had smaller hollows and thicker wood than ordinary bambus\nhave,[164] and in its mighty upper branches it was as brilliant as a\nbunch of peacocks\u2019 tails. The body of this Blessed One was fifty cubits\nhigh, and his age was ninety thousand years.\n\n 234. In that age, the Ma\u1e47\u1e0dakalpa, appeared the Leader Suj\u0101ta,\n Mighty jawed and grandly framed, whose measure none can take,\n and hard to equal.\n\nAfter him, when eighteen hundred world-cycles had elapsed, three\nBuddhas, Piyadassin, Atthadassin, and Dhammadassin, were born in\none kalpa. _Piyadassin_ also had three assemblies of his saints; at\nthe first a million million monks were present, at the second nine\nhundred million, at the third eight hundred million. At that time\nthe Bodisat, as _a young brahman called Kassapa_, who had thoroughly\nlearnt the three Vedas, listened to the Teacher\u2019s preaching of the Law,\nand built a monastery at a cost of a million million, and stood firm\nin the Refuges and the Precepts. And to him the Teacher prophesied,\nsaying, \u201cAfter the lapse of eighteen hundred kalpas thou shalt become\na Buddha.\u201d The city of this Blessed One was called Anoma, his father\nwas Sudinna the king, his mother Cand\u0101, P\u0101lita and Sabbadassin his\nchief disciples, Sobhita his servitor, Suj\u0101t\u0101 and Dhammadinn\u0101 his chief\nfemale disciples, and the Priya\u014bgu-tree his Bo-tree. His body was\neighty cubits high, and his age ninety thousand years.\n\n 235. After Suj\u0101ta came Piyadassin, Leader of the world,\n Self-taught, hard to match, unequalled, of great glory.\n\nAfter him appeared the Teacher called _Atthadassin_. He too had three\nassemblies of his saints; at the first nine million eight hundred\nthousand monks were present, at the second eight million eight hundred\nthousand, and the same number at the third. At that time the Bodisat,\nas the mighty _ascetic Susima_, brought from heaven the sunshade of\nMand\u0101rava flowers, and offered it to the Teacher, who prophesied also\nto him. The city of this Blessed One was called Sobhita, S\u0101gara the\nking was his father, Sudassan\u0101 his mother, Santa and Apasanta his chief\ndisciples, Abhaya his servitor, Dhamm\u0101 and Sudhamm\u0101 his chief female\ndisciples, and the Champaka his Bo-tree. His body was eighty cubits\nhigh, the glory from his body always extended over a league, and his\nage was a hundred thousand years.\n\n 236. In the same Ma\u1e47\u1e0dakalpa Atthadassin, best of men,\n Dispelled the thick darkness, and attained supreme Enlightenment.\n\nAfter him appeared the Teacher named _Dhammadassin_. He too had three\nassemblies of his saints; at the first a thousand million monks were\npresent, at the second seven hundred millions, at the third eight\nhundred millions. At that time the Bodisat, as _Sakka the king of the\ngods_, made an offering of sweet-smelling flowers from heaven, and\nheavenly music. And to him too the Teacher prophesied. The city of this\nBlessed One was called Sara\u1e47a, his father was Sara\u1e47a the king, his\nmother Sunand\u0101, Paduma and Phussadeva his chief disciples, Sunetta his\nservitor, Khem\u0101 and Sabban\u0101m\u0101 his chief female disciples, and the red\nKuravaka-tree (called also Bimbij\u0101la) his Bo-tree. His body was eighty\ncubits high, and his age a hundred thousand years.\n\n 237. In the same Ma\u1e47\u1e0dakalpa the far-famed Dhammadassin\n Dispelled the thick darkness, illumined earth and heaven.\n\nAfter him, ninety-four world-cycles ago, only one Buddha, by name\n_Siddhattha_, appeared in one kalpa. Of his disciples too there were\nthree assemblies; at the first assembly a million million monks were\npresent, at the second nine hundred millions, at the third eight\nhundred millions. At that time the Bodisat, as the _ascetic Mangala_ of\ngreat glory and gifted with the powers derived from the Higher Wisdom,\nbrought a great jambu fruit and presented it to the Tath\u0101gata. The\nTeacher, having eaten the fruit, prophesied to the Bodisat, saying,\n\u201cNinety-four kalpas hence thou shalt become a Buddha.\u201d The city of\nthis Blessed One was called Vebh\u0101ra, Jayasena the king was his father,\nSuphass\u0101 his mother, Sambala and Sumitta his chief disciples, Revata\nhis servitor, S\u012bval\u012b and Sur\u0101m\u0101 his chief female disciples, and the\nKanik\u0101ra-tree his Bo-tree. His body was sixty cubits high, and his age\na hundred thousand years.\n\n 238. After Dhammadassin, the Leader named Siddhattha\n Rose like the sun, bringing all darkness to an end.\n\nAfter him, ninety-two world-cycles ago, two Buddhas, Tissa and Phussa\nby name, were born in one kalpa. _Tissa_ the Blessed One had three\nassemblies of his saints; at the first a thousand millions of monks\nwere present, at the second nine hundred millions, at the third eight\nhundred millions. At that time the Bodisat was born as the wealthy and\nfamous _warrior-chief Suj\u0101ta_. When he had taken the vows and acquired\nthe wonderful powers of a rishi, he heard that a Buddha had been\nborn; and taking a heaven-grown Mand\u0101rava lotus, and flowers of the\nP\u0101ricchattaka-tree (which grows in Indra\u2019s heaven), he offered them to\nthe Tath\u0101gata as he walked in the midst of his disciples, and he spread\nan awning of flowers in the sky. To him, too, the Teacher prophesied,\nsaying, \u201cNinety-two kalpas hence thou shalt become a Buddha.\u201d The city\nof this Blessed One was called Khema, Janasandha the warrior-chief\nwas his father, Padum\u0101 his mother, the god Brahm\u0101 and Udaya his chief\ndisciples, Sambhava his servitor, Phuss\u0101 and Sudatt\u0101 his chief female\ndisciples, and the Asana-tree his Bo-tree. His body was sixty cubits\nhigh, and his age a hundred thousand years.\n\n 239. After Siddhattha, Tissa, the unequalled and unrivalled,\n Of infinite virtue and glory, was the chief Guide of the world.\n\nAfter him appeared the Teacher named _Phussa_. He too had three\nassemblies of his saints; at the first assembly six million monks\nwere present, at the second five, at the third three million two\nhundred thousand. At that time the Bodisat, born as the _warrior-chief\nVijitav\u012b_, laid aside his kingdom, and, taking the vows under the\nTeacher, learnt the three Pi\u1e6dakas, and preached the Law to the\npeople, and fulfilled the Perfection of Morality.[165] And the Buddha\nprophesied to him in the same manner. The city of this Blessed One\nwas called K\u0101si (Benares), Jayasena the king was his father, Sirim\u0101\nhis mother, Surakkhita and Dhammasena his chief disciples, Sabhiya\nhis servitor, C\u0101l\u0101 and Upac\u0101l\u0101 his chief female disciples, and the\n\u0100malaka-tree his Bo-tree. His body was fifty-eight cubits high, and his\nage ninety thousand years.\n\n 240. In the same Ma\u1e47\u1e0dakalpa Phussa was the Teacher supreme,\n Unequalled, unrivalled, the chief Guide of the world.\n\nAfter him, ninety world-cycles ago, appeared the Blessed One named\n_Vipassin_. He too had three assemblies of his saints; at the first\nassembly six million eight hundred thousand monks were present; in the\nsecond one hundred thousand, in the third eighty thousand. At that\ntime the Bodisat, born as the mighty and powerful _snake king Atula_,\ngave to the Blessed One a golden chair, inlaid with the seven kinds\nof gems. To him also he prophesied, saying, \u201cNinety-one world-cycles\nhence thou shalt become a Buddha.\u201d The city of this Blessed One was\ncalled Bandhumat\u012b, Bandhum\u0101 the king was his father, Bandhumat\u012b his\nmother, Khandha and Tissa his chief disciples, Asoka his servitor,\nCand\u0101 and Candamitt\u0101 his chief female disciples, and the Bignonia\n(or P\u0101\u1e6dali-tree) his Bo-tree. His body was eighty cubits high, the\neffulgence from his body always reached a hundred leagues, and his age\nwas a hundred thousand years.\n\n 241. Alter Phussa, the Supreme Buddha, the best of men,\n Vipassin by name, the far-seeing, appeared in the world.\n\nAfter him, thirty-one world-cycles ago, there were two Buddhas,\ncalled Sikhin and Vessabh\u016b. _Sikhin_ too had three assemblies of his\nsaints; at the first assembly a hundred thousand monks were present,\nat the second eighty thousand, at the third seventy. At that time the\nBodisat, born as _king Arindama_, gave a great donation of robes and\nother things to the Order with the Buddha at their head, and offered\nalso a superb elephant, decked with the seven gems and provided with\nall things suitable. To him too he prophesied, saying, \u201cThirty-one\nworld-cycles hence thou shalt become a Buddha.\u201d The city of that\nBlessed One was called Aru\u1e47avat\u012b, Aru\u1e47a the warrior-chief was his\nfather, Pabh\u0101vat\u012b his mother, Abhibh\u016b and Sambhava his chief disciples,\nKhema\u014bkura his servitor, Makhel\u0101 and Padum\u0101 his chief female disciples,\nand the Pu\u1e47\u1e0dar\u012bka-tree his Bo-tree. His body was thirty-seven cubits\nhigh, the effulgence from his body reached three leagues, and his age\nwas thirty-seven thousand years.\n\n 242. After Vipassin came the Supreme Buddha, the best of men,\n Sikhin by name, the Conqueror, unequalled and unrivalled.\n\nAfter him appeared the Teacher named _Vessabh\u016b_. He also had three\nassemblies of his saints; at the first eight million priests were\npresent, at the second seven, at the third six. At that time the\nBodisat, born as the _king Sudassana_, gave a great donation of robes\nand other things to the Order, with the Buddha at their head. And\ntaking the vows at his hands, he became righteous in conduct, and\nfound great joy in meditating on the Buddha. To him too the Blessed\nOne prophesied, saying, \u201cThirty-one world-cycles hence thou shalt be\na Buddha.\u201d The city of this Blessed One was called Anopama, Suppat\u012bta\nthe king was his father, Yasavat\u012b his mother, So\u1e47a and Uttara his\nchief disciples, Upasanta his servitor, D\u0101m\u0101 and Sum\u0101l\u0101 his chief\nfemale disciples, and the Sal-tree his Bo-tree. His body was sixty\ncubits high, and his age sixty thousand years.\n\n 243. In the same Ma\u1e47\u1e0dakalpa, the Conqueror named Vessabh\u016b,\n Unequalled and unrivalled, appeared in the world.\n\nAfter him, in this world-cycle, four Buddhas have appeared--Kakusandha,\nKo\u1e47\u0101gamana, Kassapa, and our Buddha. _Kakusandha_ the Blessed One\nhad one assembly, at which forty thousand monks were present. At\nthat time the Bodisat, as _Kshema the king_, gave a great donation,\nincluding robes and bowls, to the Order, with the Buddha at their head,\nand having given also collyriums and drugs, he listened to the Law\npreached by the Teacher, and took the vows. And to him also the Buddha\nprophesied. The city of Kakusandha the Blessed One was called Khema,\nAggidatta the Br\u0101hman was his father, Vis\u0101kh\u0101 the Brahman woman his\nmother, Vidhura and Sanj\u012bva his chief disciples, Buddhija his servitor,\nS\u0101m\u0101 and Campak\u0101 his chief female disciples, and the great Sir\u012bsa-tree\nhis Bo-tree. His body was forty cubits high, and his age forty thousand\nyears.\n\n 244. After Vessabh\u016b came the perfect Buddha, the best of men,\n Kakusandha by name, infinite and hard to equal.\n\nAfter him appeared the Teacher _Ko\u1e47\u0101gamana_. Of his disciples too there\nwas one assembly, at which thirty thousand monks were present. At\nthat time the Bodisat, as _Pabbata the king_, went, surrounded by his\nministers, to the Teacher, and listened to the preaching of the Law.\nAnd having given an invitation to the Order, with the Buddha at their\nhead, he kept up a great donation, giving cloths of silk, and of fine\ntexture, and woven with gold. And he took the vows from the Teacher\u2019s\nhands. And to him too the Buddha prophesied. The city of this Blessed\nOne was called Sobhavat\u012b, Ya\u00f1\u00f1adatta the Brahman was his father,\nUttar\u0101 the Brahman woman his mother, Bhiyyosa and Uttara his chief\ndisciples, Sotthija his servitor, Samudd\u0101 and Uttar\u0101 his chief female\ndisciples, and the Udumbara-tree his Bo-tree. His body was twenty\ncubits high, and his age was thirty thousand years.\n\n 245. After Kakusandha came the Perfect Buddha, the best of men,\n Ko\u1e47\u0101gamana by name, Conqueror, chief of the world, supreme\n among men.\n\nAfter him the Teacher named _Kassapa_ appeared in the world. Of\nhis disciples too there was one assembly, at which twenty thousand\nmonks were present. At that time the Bodisat, as the _Brahman youth\nJotip\u0101la_, accomplished in the three Vedas, was well known on earth\nand in heaven as the friend of the potter Gha\u1e6d\u012bk\u0101ra. Going with him\nto the Teacher and hearing the Law, he took the vows; and zealously\nlearning the three Pi\u1e6dakas, he glorified, by faithfulness in duty and\nin works of supererogation, the religion of the Buddhas. And to him too\nthe Buddha prophesied. The birthplace of the Blessed One was called\nBen\u0101res, Brahma-datta the brahman was his father, Dhanavat\u012b of the\nbrahman caste his mother, Tissa and Bh\u0101radv\u0101ja his chief disciples,\nSabbamitta his servitor, Anu\u1e37\u0101 and Uruve\u1e37\u0101 his chief female disciples,\nand the Nigrodha-tree his Bo-tree. His body was twenty cubits high, and\nhis age was twenty thousand years.\n\n 246. After Ko\u1e47\u0101gamana came the Perfect Buddha, best of men,\n Kassapa by name, that Conqueror, king of Righteousness, and\n giver of Light.\n\nAgain, in the kalpa in which D\u012bpa\u014bkara the Buddha appeared, three\nother Buddhas appeared also. On their part no prophecy was made to the\nBodisat, they are therefore not mentioned here; but in the commentary,\nin order to mention all the Buddhas from this kalpa, it is said,\n\n 247. Ta\u1e47ha\u014bkara and Medha\u014bkara, and Sarana\u014bkara,\n And the perfect Buddha D\u012bpa\u014bkara, and Konda\u00f1\u00f1a best of men,\n\n 248. And Ma\u014bgala, and Sumana, and Revata, and Sobhita the sage,\n Anomadassin, Paduma, N\u0101rada, Padumuttara,\n\n 249. And Sumedha, and Suj\u0101ta, Piyadassin the famous one,\n Atthadassin, Dhammadassin, Siddhattha guide of the world,\n\n 250. Tissa, and Phussa the perfect Buddha, Vipassin, Sikhin, Vessabh\u016b,\n Kakusandha, Ko\u1e47\u0101gamana, and Kassapa too the Guide,--\n\n 251. These were the perfect Buddhas, the sinless ones, the\n well-controlled;\n Appearing like suns, dispelling the thick darkness;\n They, and their disciples too, blazed up like flames of fire\n and went out.\n\nThus our Bodisat has come down to us through four _asa\u014bkheyyas_ plus\none hundred thousand _kalpas_, making resolve in the presence of the\ntwenty-four Buddhas, beginning with D\u012bpa\u014bkara. Now after Kassapa there\nis no other Buddha beside the present supreme Buddha. So the Bodisat\nreceived a prophecy from each of the twenty-four Buddhas, beginning at\nD\u012bpa\u014bkara.\n\nAnd furthermore in accordance with the saying,\n\n \u201cThe resolve (to become a Buddha) only succeeds by the combination of\n eight qualifications: being a man, and of the male sex, and capable of\n attaining arahatship, association with the Teachers, renunciation of\n the world, perfection in virtue, acts of self-sacrifice, and earnest\n determination,\u201d\n\nhe combined in himself these eight qualifications. And exerting himself\naccording to the resolve he had made at the feet of D\u012bpa\u014bkara, in the\nwords,\n\n \u201cCome, I will search for the Buddha-making conditions, this way and\n that;\u201d[166]\n\nand beholding the Perfections of Almsgiving and the rest to be the\nqualities necessary for the making of a Buddha, according to the words,\n\n \u201cThen, as I made my search, I beheld the first Perfection of\n Almsgiving;\u201d[167]\n\nhe came down through many births, fulfilling these Perfections, even\nup to his last appearance as Vessantara. And the rewards which fell to\nhim on his way, as they fall to all the Bodisats who have resolved to\nbecome Buddhas, are lauded thus:\n\n 252. So the men, perfect in every part, and destined to Buddhahood,\n Traverse the long road through thousands of millions of ages.\n\n 253. They are not born in hell, nor in the space between the worlds;\n They do not become ghosts consumed by hunger, thirst, and want,\n And they do not become small animals, even though born to sorrow.\n\n 254. When born among men they are not blind by birth,\n They are not hard of hearing, they are not classed among the dumb.\n\n 255. They do not become women; among hermaphrodites and eunuchs\n They are not found,--these men destined to Buddhahood.\n\n 256. Free from the deadly sins, everywhere pure-living,\n They follow not after vain philosophy, they perceive the working\n of Karma.\n\n 257. Though they dwell in heaven, they are not born into the\n Unconscious state,\n Nor are they destined to rebirth among the angels in the Pure\n Abodes.[168]\n\n 258. Bent upon renunciation, holy in the world and not of it,\n They walk as acting for the world\u2019s welfare, fulfilling all\n perfection.\n\nWhile he was thus fulfilling the Perfections, there was no limit to the\nexistences in which he fulfilled the Perfection of Almsgiving. As, for\ninstance, in the times when he was the brahman Akitti, and the brahmin\nSa\u014bkha, and the king Dhana\u00f1jaya, and Mah\u0101-sudassana, and Maha-govinda,\nand the king Nimi, and the prince Canda, and the merchant Visayha, and\nthe king Sivi, and Vessantara. So, certainly, in the Birth as the Wise\nHare, according to the words,[169]\n\n 259. When I saw one coming for food, I offered my own self,\n There is no one like me in giving, such is my Perfection of\n Almsgiving,\n\nhe, offering up his own life, acquired the Supreme Perfection called\nthe Perfection of Almsgiving.\n\nIn like manner there is no limit to the existences--as, for instance,\nin the times when he was the snake king S\u012blava, and the snake king\nCampeyya, the snake king Bh\u016bridatta, the snake king Chad-danta, and\nthe prince Al\u012bnasattu, son of king Jayaddisa--in which he fulfilled\nthe Perfection of Goodness. So, certainly, in the Sa\u014bkhap\u0101la Birth,\naccording to the words,\n\n\n 260. Even when piercing me with stakes, and striking me with javelins,\n I was not angry with the sons of Bhoja, such is my Perfection of\n Goodness,\n\n\nhe, offering up himself, acquired the Supreme Perfection, called the\nPerfection of Goodness.\n\nIn like manner there is no limit to existences--as, for instance, in\nthe times when he was the prince Somanassa, and the prince Hatthip\u0101la,\nand the wise man Ayoghara--in which, forsaking his kingdom, he\nfulfilled the Perfection of Renunciation. So, certainly, in the\nC\u016bla-Sutasoma Birth, according to the words,\n\n 261. The kingdom, which was in my power, like spittle I rejected it,\n And, rejecting, cared not for it, such is my Perfection of\n Renunciation,\n\nhe, renouncing the kingdom for freedom from the ties of sin,[170]\nacquired the Supreme Perfection, called the Perfection of Renunciation.\n\nIn like manner, there is no limit to the existences--as, for instance,\nin the times when he was the wise man Vidh\u016bra, and the wise man\nMah\u0101-govinda, and the wise man Kudd\u0101la, and the wise man Araka, and the\nascetic Bodhi, and the wise man Mahosadha--in which he fulfilled the\nPerfection of Wisdom. So, certainly, in the time when he was the wise\nman Senaka in the Sattubhatta Birth, according to the words,\n\n 262. Searching the matter out by wisdom, I set the brahman free from\n pain,\n There is no one like me in wisdom; such is my Perfection of\n Wisdom,\n\nhe, pointing out the snake which had got into the bellows, acquired the\nSupreme Perfection called the Perfection of Wisdom.\n\nSo, certainly, in the Mah\u0101-Janaka Birth, according to the words,\n\n 263. Out of sight of the shore, in the midst of the waters, all men\n are as if dead,\n There is no other way of thinking; such is my Perfection of\n Resolution,\n\nhe, crossing the Great Ocean, acquired the Supreme Perfection called\nthe Perfection of Resolution.\n\nAnd so in the Khantiv\u0101da Birth, according to the words,\n\n 264. Even when he struck me with a sharp axe, as if I were a\n senseless thing,\n I was not angry with the king of K\u0101si; such is my Perfection\n of Patience,\n\nhe, enduring great sorrow as if he were a senseless thing, acquired the\nPerfection of Patience.\n\nAnd so in the Mah\u0101-Sutasoma Birth, according to the words,\n\n 265. Guarding the word of Truth, and offering up my life,\n I delivered the hundred warriors; such is my Perfection of Truth,\n\nhe, offering up his life, and observing truth, obtained the Perfection\nof Truth.\n\nAnd in the M\u016bgapakkha Birth, according to the words,\n\n 266. Father and mother I hated not, reputation I hated not,\n But Omniscience was dear to me, therefore was I firm in duty,\n\noffering up even his life, and being resolute in duty, he acquired the\nPerfection of Resolution.\n\nAnd so in the Ekar\u0101ja Birth, according to the words,\n\n 267. No man terrifies me, nor am I in fear of any man;\n Firm in the power of kindness, in purity I take delight,\n\nregarding not even his life while attaining to kindness, he acquired\nthe Perfection of Good-will.\n\nSo in the Somaha\u014bsa Birth, according to the words,\n\n 268. I lay me down in the cemetery, making a pillow of dead bones:\n The village children mocked and praised: to all I was indifferent,\n\nhe was unshaken in equanimity, even when the villagers tried to vex or\nplease him by spitting or by offering garlands and perfumes, and thus\nhe acquired the Perfection of Equanimity.\n\nThis is a summary only, the account will be found at length in the\nCariy\u0101 Pi\u1e6daka.\n\nHaving thus fulfilled the Perfections, in his birth as Vessantara,\naccording to the words,\n\n 269. This earth, unconscious though she be and ignorant of joy or\n grief,\n E\u2019en she by my free-giving\u2019s mighty power was shaken seven times,\n\nhe performed such mighty acts of virtue as made the earth to shake.\nAnd when, in the fullness of time, he had passed away, he reassumed\nexistence in the Tusita heaven.\n\nThus should be understood the period, called D\u016brenid\u0101na, from the\nResolution at the feet of D\u012bpa\u014bkara down to this birth in the City of\nDelight.\n\n\n\n\nII.--AVID\u016aRE NID\u0100NA.\n\n\nIt was when the Bodisat was thus dwelling in the City of Delight,\nthat the so-called \u201cBuddha proclamation\u201d took place. For three such\n\u201cProclamations\u201d take place on earth. These are the three. When they\nrealize that at the end of a hundred thousand years a new dispensation\nwill begin, the angels called Loka-by\u016bh\u0101, with their hair flying and\ndishevelled, with weeping faces, wiping away their tears with their\nhands, clad in red garments, and with their clothes all in disorder,\nwander among men, and make proclamation, saying,\n\n\u201cFriends, one hundred thousand years from now there will be a new\ndispensation; this system of worlds will be destroyed; even the mighty\nocean will dry up; this great earth, with Sineru the monarch of\nmountains, will be burned up and destroyed; and the whole world, up\nto the realms of the immaterial angels, will pass away. Therefore, O\nfriends, do mercy, live in kindness, and sympathy, and peace, cherish\nyour mothers, support your fathers, honour the elders in your tribes.\u201d\nThis is called the proclamation of a new Age [Kappahal\u0101hala\u014b].\n\nAgain, when they realize that at the end of a thousand years an\nomniscient Buddha will appear on earth, the angel-guardians of the\nworld go from place to place and make proclamation, saying, \u201cFriends,\nat the end of a thousand years from this time a Buddha will appear on\nearth.\u201d This is called the proclamation of a Buddha [Buddha-hal\u0101hala\u014b].\n\nAgain, when the angels realize that at the end of a hundred years a\nuniversal monarch will appear, they go from place to place and make\nproclamation, saying, \u201cFriends, at the end of a hundred years from this\ntime a universal monarch will appear on earth.\u201d This is called the\nproclamation of a Universal monarch [Cakka-vatti-hal\u0101hala\u014b]. These are\nthe three great proclamations.\n\nWhen of these three they hear the Buddha-proclamation, the deities\nof the ten thousand world-systems assemble together; and having\nascertained which of the then living beings will become the Buddha,\nthey go to him and beseech him to do so,--so beseeching him when the\nfirst signs appear that his present life is drawing to its close.\nAccordingly on this occasion they all, with the archangels in each\nworld-system,[171] assembled in one world, and going to the future\nBuddha in the Heaven of Delight, they besought him, saying,\n\n\u201cO Blessed One, when thou wast fulfilling the Ten Perfections,\nthou didst not do so from a desire for the glorious state of an\narchangel--Sakka, or M\u0101ra, or Brahma--or of a mighty king upon earth;\nthou wast fulfilling them with the hope of reaching Omniscience for the\nsake of the Salvation of mankind! Now has the moment come, O Blessed\nOne, for thy Buddhahood; now has the time, O Blessed One, arrived!\u201d\n\nBut the Great Being, as if he had not granted the prayer of the\ndeities, reflected in succession on the following five important\npoints, viz. the time of his advent; the continent and country where\nhe should appear; the tribe in which he should be born; the mother who\nshould bear him, and the time when her life should be complete.\n\nOf these he first reflected on the TIME, thinking, \u201cIs this the time\nor not?\u201d And on this point he thought, \u201cWhen the duration of human\nexistence is more than a hundred thousand years, the time has not\narrived. Why not? Because in such a period men perceive not that living\nbeings are subject to birth, decay, and death; the threefold pearl\nof the preaching of the Gospel of the Buddhas is unknown; and when\nthe Buddhas speak of the impermanence of things, of the universality\nof sorrow, and of the delusion of individuality, people will neither\nlisten nor believe, saying, \u2018What is this they talk of?\u2019 At such a time\nthere can be no perception of the truth, and without that the gospel\nwill not lead to salvation. That therefore is not the time. Neither is\nit the right time when the term of human existence is under one hundred\nyears. Why not? Because then sin is rife among men; and admonition\naddressed to the sinners finds no place for edification, but like a\nstreak drawn on the water vanishes quickly away. That therefore is\nnot the time. When, however, the term of human existence is under a\nhundred thousand and over a hundred years, that is the proper time.\u201d\nNow at that time the age of man was one hundred years. The Great Being\ntherefore saw that the time of his advent had arrived.\n\nThen reflecting upon THE CONTINENT, and considering the four great\ncontinents with their surrounding islands,[172] he thought, \u201cIn\nthree of the continents the Buddhas do not--but in Jambudv\u012bpa they\ndo--appear,\u201d and thus he decided on the continent.\n\nThen reflecting upon THE DISTRICT, and thinking, \u201cJambudv\u012bpa indeed\nis large, ten thousand leagues in extent; now in which district of it\ndo the Buddhas appear?\u201d he fixed upon the Middle Country.[173] And\ncalling to mind that the town named Kapilavastu was in that country, he\nconcluded that he ought to be born in it.\n\nThen reflecting on THE TRIBE, he thought, \u201cThe Buddhas are not born in\nthe Vaisya caste, nor the S\u016bdra caste; but either in the Br\u0101hmana or\nin the Kshatriya caste, whichever is then held in the highest repute.\nThe Kshatriya caste is now predominant, I must be born in it, and\nSuddhodana the chief shall be my father.\u201d Thus he decided on the tribe.\n\nThen reflecting on THE MOTHER, he thought, \u201cThe mother of a Buddha\nis not eager for love, or cunning after drink, but has fulfilled the\nPerfections for a hundred thousand ages, and from her birth upwards has\nkept the five Precepts unbroken. Now this lady Mah\u0101 M\u0101y\u0101 is such a\none, she shall be my mother.\u201d And further considering how long her life\nshould last, he foresaw that it would still last ten months and seven\ndays.\n\nHaving thus reflected on these five important points, he favoured the\ndeities by granting their prayer, saying, \u201cThe time has arrived, O\nBlessed Ones, for me to become a Buddha.\u201d He then dismissed them with\nthe words, \u201cYou may depart;\u201d and attended by the angels of the heaven\nof Joy, he entered the grove of Gladness in the City of Delight.\n\nNow in each of the angel-heavens (Devalokas) there is such a grove of\nGladness; and there the angels are wont to remind any one of them who\nis about to depart of the opportunities he has gained by good deeds\ndone in a former birth, saying to him, \u201cWhen fallen hence, mayest\nthou be reborn in bliss.\u201d And thus He also, when walking about there,\nsurrounded by angels reminding him of his acquired merit, departed\nthence; and was conceived in the womb of the Lady Mah\u0101 M\u0101y\u0101.\n\nIn order to explain this better, the following is the account in\nfuller detail. At that time, it is said, the Midsummer festival was\nproclaimed in the City of Kapilavastu, and the people were enjoying\nthe feast. During the seven days before the full moon the Lady Mah\u0101\nM\u0101y\u0101 had taken part in the festivity, as free from intoxication as\nit was brilliant with garlands and perfumes. On the seventh day she\nrose early and bathed in perfumed water: and she distributed four\nhundred thousand pieces in giving great largesse. Decked in her richest\nattire she partook of the purest food: and vowing to observe the Eight\nCommandments, she entered her beautiful chamber, and lying on her royal\ncouch she fell asleep and dreamt this dream.\n\nThe four archangels, the Guardians of the world, lifting her up in her\ncouch, carried her to the Him\u0101laya mountains, and placing her under\nthe Great S\u0101la-tree, seven leagues high, on the Crimson Plain, sixty\nyojanas broad, they stood respectfully aside. Their queens then came\ntoward her, and taking her to the lake of Anotatta, bathed her to\nfree her from human stains; and dressed her in heavenly garments; and\nanointed her with perfumes; and decked her with heavenly flowers. Not\nfar from there is the Silver Hill, within which is a golden mansion; in\nit they spread a heavenly couch, with its head towards the East, and on\nit they laid her down. Then the future Buddha, who had become a superb\nwhite elephant, and was wandering on the Golden Hill, not far from\nthere, descended thence, and ascending the Silver Hill, approached her\nfrom the North. Holding in his silvery trunk a white lotus flower, and\nuttering a far-reaching cry, he entered the golden mansion, and thrice\ndoing obeisance to his mother\u2019s couch, he gently struck her right side,\nand seemed to enter her womb.[174]\n\nThus was he conceived at the end of the Midsummer festival. And the\nnext day, having awoke from her sleep, she related her dream to the\nr\u0101ja. The r\u0101ja had sixty-four eminent Br\u0101hmans summoned, and had costly\nseats spread on a spot made ready for the state occasion with green\nleaves and dalbergia flowers, and he had vessels of gold and silver\nfilled with delicate milk-rice compounded with ghee and sweet honey,\nand covered with gold and silver bowls. This food he gave them, and he\nsatisfied them with gifts of new garments and of tawny cows. And when\nhe had thus satisfied their every desire, he had the dream told to\nthem, and then he asked them, \u201cWhat will come of it?\u201d\n\nThe Br\u0101hmans said, \u201cBe not anxious, O king! your queen has conceived:\nand the fruit of her womb will be a man-child; it will not be a\nwoman-child. You will have a son. And he, if he adopts a householder\u2019s\nlife, will become a king, a Universal Monarch; but if, leaving his\nhome, he adopt the religious life, he will become a Buddha, who will\nremove from the world the veils of ignorance and sin.\u201d\n\nNow at the moment when the future Buddha made himself incarnate in\nhis mother\u2019s womb, the constituent elements of the ten thousand\nworld-systems quaked, and trembled, and were shaken violently. The\nThirty-two Good Omens also were made manifest. In the ten thousand\nworld-systems an immeasurable light appeared. The blind received\ntheir sight (as if from very longing to behold this his glory). The\ndeaf heard the noise. The dumb spake one with another. The crooked\nbecame straight. The lame walked. All prisoners were freed from\ntheir bonds and chains. In each hell the fire was extinguished. The\nhungry ghosts received food and drink. The wild animals ceased to be\nafraid. The illness of all who were sick was allayed. All men began\nto speak kindly. Horses neighed, and elephants trumpeted gently. All\nmusical instruments gave forth each its note, though none played upon\nthem. Bracelets and other ornaments jingled of themselves. All the\nheavens became clear. A cool soft breeze wafted pleasantly for all.\nRain fell out of due season. Water, welling up from the very earth,\noverflowed.[175] The birds forsook their flight on high. The rivers\nstayed their waters\u2019 flow. The waters of the mighty ocean became\nfresh. Everywhere the earth was covered with lotuses of every colour.\nAll flowers blossomed on land and in water. The trunks, and branches,\nand twigs of trees were covered with the bloom appropriate to each.\nOn earth tree-lotuses sprang up by sevens together, breaking even\nthrough the rocks; and hanging-lotuses descended from the skies. The\nten-thousand world-systems revolved, and rushed as close together as\na bunch of gathered flowers; and became as it were a woven wreath of\nworlds, as sweet-smelling and resplendent as a mass of garlands, or as\na sacred altar decked with flowers.\n\nFrom the moment of the incarnation, thus brought about, of the future\nBuddha, four angels, with swords in their hands, stood guard over the\nBodisat and his mother, to shield them from all harm. Pure in thought,\nhaving reached the highest aim and the highest honour, the mother was\nhappy and unwearied; and she saw the child within her as plainly as\none could see a thread passed through a transparent gem.[176] But as a\nwomb in which a future Buddha has dwelt, like a sacred relic shrine,\ncan never be occupied by another; the mother of the Bodisat, seven days\nafter his birth, died, and was reborn in the City of Delight.\n\nNow other women give birth, some before, some after, the completion of\nthe tenth month, some sitting, and some lying down. Not so the mother\nof a Bodisat. She gives birth to the Bodisat, standing, after she has\ncherished him in her womb for exactly ten months. This is a distinctive\nquality of the mother of a Buddha elect.\n\nAnd queen Mah\u0101 M\u0101y\u0101, when she too had thus cherished the Bodisat in\nher womb, like oil in a vessel, for ten months, felt herself far gone\nwith child: and wishing to go to her family home she spake to King\nSuddhodana, and said,\n\n\u201cO king! I wish to go to Devadaha, to the city of my people.\u201d\n\nThe king, saying, \u201cIt is good,\u201d consented, and had the road from\nKapilavastu to Devadaha made plain, and decked with arches of\nplaintain-trees, and well-filled water-pots, and flags, and banners.\nAnd seating the queen in a golden palanquin carried by a thousand\nattendants, he sent her away with a great retinue.\n\nNow between the two towns there is a pleasure-grove of s\u0101la-trees\nbelonging to the people of both cities, and called the Lumbini grove.\nAt that time, from the roots to the topmost branches, it was one mass\nof fruits and flowers; and amidst the blossoms and branches swarms of\nvarious-coloured bees, and flocks of birds of different kinds, roamed,\nwarbling sweetly. The whole of the Lumbini grove was like a wood of\nvariegated creepers, or the well-decorated banqueting hall of some\nmighty king. The queen beholding it was filled with the desire of\nbesporting herself in the sal-tree grove; and the attendants, carrying\nthe queen, entered the wood. When she came to the monarch sal-tree of\nthe glade, she wanted to take hold of a branch of it, and the branch\nbending down, like a reed heated by steam, approached within reach of\nher hand. Stretching out her hand she took hold of the branch, and\nthen her pains came upon her. The people drawing a curtain round her,\nretired. Standing, and holding the branch of the sal-tree, she was\ndelivered.\n\nThat very moment the four pure-minded Mah\u0101 Brahma angels came there\nbringing a golden net; and receiving the future Buddha on that net,\nthey placed him before his mother, saying, \u201cBe joyful, O Lady! a mighty\nson is born to thee!\u201d\n\nNow other living things, when they leave their mother\u2019s womb, leave it\nsmeared with offensive and impure matter. Not so a Bodisat. The future\nBuddha left his mother\u2019s womb like a preacher descending from a pulpit\nor a man from a ladder, erect, stretching out his hands and feet,\nunsoiled by any impurities from contact with his mother\u2019s womb, pure\nand fair, and shining like a gem placed on fine muslin of Benares.\nBut though this was so, two showers of water came down from heaven in\nhonour of them and refreshed the Bodisat and his mother.\n\nFrom the hands of the angels who had received him in the golden net,\nfour kings received him on cloth of antelope skins, soft to the touch,\nsuch as are used on occasions of royal state. From their hands men\nreceived him on a roll of fine cloth; and on leaving their hands he\nstood up upon the ground and looked towards the East. Thousands of\nworld-systems became visible to him like a single open space. Men and\nangels offering him sweet-smelling garlands, said, \u201cO great Being,\nthere is no other like thee, how then a greater?\u201d Searching the ten\ndirections (the four points of the compass, the four intermediate\npoints, the zenith and the nadir), and finding no one like himself, he\ntook seven strides, saying, \u201cThis is the best direction.\u201d And as he\nwalked the archangel Brahma held over him the white umbrella, and the\narchangel Suy\u0101ma followed him with the fan, and other deities with the\nother symbols of royalty in their hands. Then stopping at the seventh\nstep, he sent forth his noble voice and shouted the shout of victory,\nbeginning with, \u201cI am the chief of the world.\u201d[177]\n\nNow the future Buddha in three births thus uttered his voice\nimmediately on leaving his mother\u2019s womb; in his birth as Mahosadha, in\nhis birth as Vessantara, and in this birth. In the Mahosadha birth the\narchangel Sakka came to him as he was being born, and placing some fine\nsandal-wood in his hand, went away. He came out from the womb holding\nthis in his fist. His mother asked him, \u201cWhat is it you hold, dear, as\nyou come?\u201d He answered, \u201cMedicine, mother!\u201d So because he came holding\nmedicine, they gave him the name of Medicine-child (Osadhad\u0101raka).\nTaking the medicine they kept it in a chatty (an earthenware\nwater-pot); and it became a drug by which all the sickness of the blind\nand deaf and others, as many as came, was healed. So the saying sprang\nup, \u201cThis is a powerful drug, this is a powerful drug;\u201d and hence he\nwas called Mahosadha (The Great Medicine Man).\n\nAgain, in the Vessantara birth, as he left his mother\u2019s womb, he\nstretched out his right hand, saying, \u201cBut is there anything in the\nhouse, mother? I would give a gift.\u201d Then his mother, saying, \u201cYou are\nborn, dear, in a wealthy family,\u201d took his hand in hers, and placed on\nit a bag containing a thousand.\n\nLastly, in this birth he sang the song of victory. Thus the future\nBuddha in three births uttered his voice as he came out of his mother\u2019s\nwomb. And as at the moment of his conception, so at the moment of his\nbirth, the thirty-two Good Omens were seen.\n\nNow at the very time when our Bodisat was born in the Lumbini grove,\nthe lady, the mother of R\u0101hula, Channa the attendant, K\u0101\u1e37ud\u0101yi the\nminister, Kanthaka the royal horse, the great Bo-tree, and the four\nvases full of treasure, also came into being. Of these last, one was\ntwo miles, one four, one six, and one eight miles in size. These seven\nare called the Sahaj\u0101t\u0101, the Connatal Ones.[178]\n\nThe people of both towns took the Bodisat and went to Kapilavastu.\nOn that day too, the choirs of angels in the T\u0101vati\u014bsa heaven were\nastonished and joyful; and waved their cloaks and rejoiced, saying, \u201cIn\nKapilavastu, to Suddhodana the king, a son is born, who, seated under\nthe Bo-tree, will become a Buddha.\u201d\n\nAt that time an ascetic named K\u0101\u1e37a Devala (a confidential adviser\nof Suddhodana the king, who had passed through the eight stages of\nreligious attainment)[179] had eaten his mid-day meal, and had gone to\nthe T\u0101vati\u014bsa heaven, to rest through the heat of the day. Whilst there\nsitting resting, he saw these angels, and asked them, \u201cWhy are you thus\nglad at heart and rejoicing? Tell me the reason of it.\u201d\n\nThe angels replied, \u201cSir, to Suddhodana the king is born a son, who\nseated under the Bo-tree will become a Buddha, and will found a Kingdom\nof Righteousness.[180] To us it will be given to see his infinite grace\nand to hear his word. Therefore it is that we are glad!\u201d\n\nThe ascetic, hearing what they said, quickly came down from the\nangel-world, and entering the king\u2019s house, sat down on the seat set\napart for him, and said, \u201cA son they say is born to you, O king! let me\nsee him.\u201d\n\nThe king ordered his son to be clad in splendour and brought in to\nsalute the ascetic. But the future Buddha turned his feet round, and\nplanted them on the matted hair of the ascetic.[181] For in that birth\nthere was no one worthy to be saluted by the Bodisat, and if those\nignorant ones had placed the head of the future Buddha at the feet of\nthe ascetic, assuredly the ascetic\u2019s head would have split in two. The\nascetic rose from his seat, and saying, \u201cIt is not right for me to work\nmy own destruction,\u201d he did homage to the Bodisat. And the king also\nseeing this wonder did homage to his own son.\n\nNow the ascetic had the power of calling to mind the events of forty\nages (kalpas) in the past, and of forty ages in the future. Looking at\nthe marks of future prosperity on the Bodisat\u2019s body, he considered\nwith himself, \u201cWill he become a Buddha or not?\u201d And perceiving that he\nwould most certainly become a Buddha, he smiled, saying, \u201cThis is a\nwonderful child.\u201d Then reflecting, \u201cWill it be given to me to behold\nhim when he has become a Buddha?\u201d he perceived that it would not.\n\u201cDying before that time I shall be reborn in the Formless World; so\nthat while a hundred or perhaps a thousand Buddhas appear among men, I\nshall not be able to go and be taught by them. And it will not be my\ngood fortune to behold this so wonderful child when he has become a\nBuddha. Great, indeed, is my loss!\u201d And he wept.\n\nThe people seeing this, asked, saying, \u201cOur master just now smiled, and\nhas now begun to weep! Will, sir, any misfortune befall our master\u2019s\nlittle one?\u201d[182]\n\n\u201cThere is no misfortune in him; assuredly he will become a Buddha,\u201d was\nthe reply.\n\n\u201cWhy then do you weep?\u201d\n\n\u201cIt will not be granted to me,\u201d he said, \u201cto behold so great a man when\nhe has become a Buddha. Great, indeed, is my loss! bewailing myself, I\nweep.\u201d\n\nThen reflecting, \u201cWill it be granted or not to any one of my relatives\nto see him as a Buddha?\u201d he saw it would be granted to his nephew\nN\u0101laka. So he went to his sister\u2019s house, and said to her, \u201cWhere is\nyour son N\u0101laka?\u201d\n\n\u201cIn the house, brother.\u201d\n\n\u201cCall him,\u201d said he. When he came he said to him, \u201cIn the family\nof Suddhodana the king, dear, a son is born, a young Buddha. In\nthirty-five years he will become a Buddha, and it will be granted you\nto see him. This very day give up the world!\u201d\n\nBearing in mind that his uncle was not a man to urge him without\na cause, the young man, though born in a family of incalculable\nwealth,[183] straightway took out of the inner store a yellow suit of\nclothes and an earthenware pot, and shaved his head and put on the\nrobes. And saying, \u201cI take the vows for the sake of the greatest Being\nupon earth,\u201d he prostrated himself on the ground and raised his joined\nhands in adoration towards the Bodisat. Then putting the begging bowl\nin a bag, and carrying it on his shoulder, he went to the Him\u0101laya\nmountains, and lived the life of a monk.\n\nWhen the Tath\u0101gata had attained to complete Enlightenment, N\u0101laka went\nto him and heard the way of salvation.[184] He then returned to the\nHim\u0101layas, and reached Arahatship. And when he had lived seven months\nlonger as a pilgrim along the most excellent Path, he past away when\nstanding near a Golden Hill, by that final extinction in which no part\nor power of man remains.[185]\n\nNow on the fifth day they bathed the Bodisat\u2019s head, saying, \u201cLet us\nperform the rite of choosing a name for him.\u201d So they perfumed the\nking\u2019s house with four kinds of odours, and decked it with Dalbergia\nflowers, and made ready rice well cooked in milk. Then they sent for\none hundred and eight Br\u0101hmans who had mastered the three Vedas, and\nseated them in the king\u2019s house, and gave them the pleasant food to\neat, and did them great honour, and asked them to recognize the signs\nof what the child should be.\n\nAmong them--\n\n 270. R\u0101ma, and Dhaja, and Lakkha\u1e47a, and Mantin,\n Kondanya and Bhoja, Suy\u0101ma and Sudatta,\n These eight Br\u0101hmans then were there,\n Their senses all subdued; and they declared the charm.\n\nNow these eight Br\u0101hmans were recognizers of signs; it was by them\nthat the dream on the night of conception had been interpreted. Seven\nof them holding up two fingers prophesied in the alternative, saying,\n\u201cIf a man having such marks should remain a householder, he becomes a\nUniversal Monarch; but if he takes the vows, he becomes a Buddha.\u201d And,\nso saying, they declared all the glory and power of a Cakkavatti king.\n\nBut the youngest of all of them, a young Br\u0101hman whose family name\nwas Kondanya, beholding the perfection of the auspicious marks on the\nBodisat, raised up one finger only, and prophesied without ambiguity,\nand said, \u201cThere is no sign of his remaining amidst the cares of\nhousehold life. Verily, he will become a Buddha, and remove the veils\nof sin and ignorance from the world.\u201d\n\nThis man already, under former Buddhas, had made a deep resolve of\nholiness, and had now reached his last birth. Therefore it was that he\nsurpassed the other seven in wisdom; that he perceived how the Bodisat\nwould only be subject to this one life; and that, raising only one\nfinger, he so prophesied, saying, \u201cThe lot of one possessed of these\nmarks will not be cast amidst the cares of household life. Verily he\nwill become a Buddha!\u201d\n\nNow those Br\u0101hmans went home, and addressed their sons, saying, \u201cWe\nare old, beloved ones; whether or not we shall live to see the son of\nSuddhodana the king after he has gained omniscience, do you, when he\nhas gained omniscience, take the vows according to his religion.\u201d And\nafter they all seven had lived out their span of life, they passed away\nand were reborn according to their deeds.\n\nBut the young Br\u0101hman Kondanya was free from disease; and for the sake\nof the wisdom of the Great Being he left all that he had and made the\ngreat renunciation. And coming in due course to Uruvela, he thought,\n\u201cBehold how pleasant is this place! how suitable for the exertions of a\nyoung man desirous of wrestling with sin.\u201d So he took up his residence\nthere.\n\nAnd when he heard that the Great Being had taken the vows, he went to\nthe sons of those Br\u0101hmans, and said to them, \u201cSiddhattha the prince\nhas taken the vows. Assuredly he will become a Buddha. If your fathers\nwere in health they would to-day leave their homes, and take the\nvows: and now, if you should so desire, come, I will take the vows in\nimitation of him.\u201d But all of them were not able to agree with one\naccord; three did not give up the world; the other four made Kondanya\nthe Br\u0101hman their leader, and took the vows. It was those five who came\nto be called \u201cthe Company of the Five Elders.\u201d\n\nThen the king asked, \u201cAfter seeing what, will my son forsake the world?\u201d\n\n\u201cThe four Omens,\u201d was the reply.\n\n\u201cWhich four?\u201d\n\n\u201cA man worn out by age, a, sick man, a dead body, and a monk.\u201d\n\nThe king thought, \u201cFrom this time let no such things come near my son.\nThere is no good of my son\u2019s becoming a Buddha. I should like to see my\nson exercising rule and sovereignty over the four great continents and\nthe two thousand islands that surround them; and walking, as it were,\nin the vault of heaven, surrounded by an innumerable retinue.\u201d[186]\nThen, so saying, he placed guards two miles apart in the four\ndirections to prevent men of those four kinds coming to the sight of\nhis son.\n\nThat day also, of eighty thousand clansmen assembled in the festival\nhall, each one dedicated a son, saying, \u201cWhether this child becomes\na Buddha or a king, we give each a son; so that if he shall become a\nBuddha, he shall live attended and honoured by Kshatriya monks, and\nif he shall become a king, he shall live attended and honoured by\nKshatriya nobles.\u201d[187] And the r\u0101ja appointed nurses of great beauty,\nand free from every fault, for the Bodisat. So the Bodisat grew up in\ngreat splendour and surrounded by an innumerable retinue.\n\nNow one day the king held the so-called Ploughing Festival. On that day\nthey ornament the town like a palace of the gods. All the slaves and\nservants, in new garments and crowned with sweet-smelling garlands,\nassemble in the king\u2019s house. For the king\u2019s work a thousand ploughs\nare yoked. On this occasion one hundred and eight minus one were, with\ntheir oxen-reins and cross-bars, ornamented with silver. But the plough\nfor the king to use was ornamented with red gold; and so also the horns\nand reins and goads of the oxen.\n\nThe king, leaving his house with a great retinue, took his son and went\nto the spot. There there was a Jambu-tree thick with leaves and giving\na dense shade. Under it the r\u0101ja had the child\u2019s couch laid out; and\nover the couch a canopy spread inlaid with stars of gold, and round it\na curtain hung. Then leaving a guard there, the r\u0101ja, clad in splendour\nand attended by his ministers, went away to plough.\n\nAt such a time the king takes hold of a golden plough, the attendant\nministers one hundred and eight minus one silver ploughs, and the\npeasants the rest of the ploughs. Holding them they plough this way and\nthat way. The r\u0101ja goes from one side to the other, and comes from the\nother back again.\n\nOn this occasion the king had great success; and the nurses seated\nround the Bodisat, thinking, \u201cLet us go to see the king\u2019s glory,\u201d\ncame out from within the curtain, and went away. The future Buddha,\nlooking all round, and seeing no one, got up quickly, seated himself\ncross-legged, and holding his breath, sank into the first Jh\u0101na.[188]\n\nThe nurses, engaged in preparing various kinds of food, delayed a\nlittle. The shadows of the other trees turned round, but that of\nthe Jambu-tree remained steady and circular in form. The nurses,\nremembering their young master was alone, hurriedly raised the curtain\nand returned inside it. Seeing the Bodisat sitting cross-legged, and\nthat miracle of the shadow, they went and told the r\u0101ja, saying, \u201cO\nking! the prince is seated in such and such a manner; and while the\nshadows of the other trees have turned, that of the Jambu-tree is fixed\nin a circle!\u201d\n\nAnd the r\u0101ja went hurriedly and saw that miracle, and did homage to his\nson, saying, \u201cThis, Beloved One, is the second homage paid to thee!\u201d\n\nBut the Bodisat in due course grew to manhood. And the king had three\nmansions made, suitable for the three seasons, one nine stories high,\none seven stories high, and one five stories high; and he provided\nhim with forty thousand dancing girls. So the Bodisat, surrounded by\nwell-dressed dancing girls, like a god surrounded by troops of houris,\nand attended by musical instruments which played of themselves, lived,\nas the seasons changed, in each of these mansions in enjoyment of\ngreat majesty. And the mother of R\u0101hula was his principal queen.\n\nWhilst he was thus in the enjoyment of great prosperity the following\ntalk sprang up in the public assembly of his clansmen: \u201cSiddhattha\nlives devoted to pleasure; not one thing does he learn; if war should\nbreak out, what would he do?\u201d\n\nThe king sent for the future Buddha, and said to him, \u201cYour relations,\nBeloved One, say that you learn nothing, and are given up to pleasure:\nnow what do you think you should do about this?\u201d\n\n\u201cO king! there is no art it is necessary for me to learn. Send the\ncrier round the city, that I may show my skill. Seven days from now I\nwill show my kindred what I can do.\u201d\n\nThe king did so. The Bodisat assembled those so skilled in archery\nthat they could split even a hair, and shoot as quick as lightning;\nand then, in the midst of the people, he showed his relatives his\ntwelvefold skill, and how unsurpassed he was by other masters of the\nbow.[189] So the assembly of his clansmen doubted no longer.\n\nNow one day the future Buddha, wanting to go to his pleasure ground,\ntold his charioteer to harness his chariot. The latter accordingly\ndecked the gloriously beautiful chariot with all its trappings, and\nharnessed to it four state horses of the Sindhi breed, and white as the\nleaves of the white lotus flower. And he informed the Bodisat. So the\nBodisat ascended the chariot, resplendent like a mansion in the skies,\nand went towards the garden.\n\nThe angels thought, \u201cThe time for young Siddhattha to attain\nEnlightenment is near, let us show him the Omens.\u201d And they did so by\nmaking a son of the gods represent a man wasted by age, with decayed\nteeth and grey hair, bent and broken down in body, and with a stick\nin his hand. But he was only visible to the future Buddha and his\ncharioteer.\n\nThen the Bodisat asked his charioteer, as is told in the Mah\u0101pad\u0101na,\n\u201cWhat kind of man is this, whose very hair is not as that of other\nmen?\u201d When he heard his servant\u2019s answer, he said, \u201cShame then be to\nlife! since the decay of every living being is notorious!\u201d and with\nagitated heart he turned back at that very spot and re-entered his\npalace.\n\nThe king asked, \u201cWhy does my son turn back so hurriedly?\u201d\n\n\u201cHe has seen an old man,\u201d they said; \u201cand having seen an old man, he\nwill forsake the world.\u201d\n\n\u201cBy this you ruin me,\u201d exclaimed the r\u0101ja; \u201cquickly get ready concerts\nand plays to be performed before my son. So long as he continues in the\nenjoyment of pleasure, he will not turn his thoughts to forsaking the\nworld!\u201d Then increasing the guards, he placed them at each point of the\ncompass, at intervals of half a league.\n\nAgain, one day, when the future Buddha, as he was going to his pleasure\nground, saw a sick man represented by the gods, he made the same\ninquiry as before; and then, with agitated heart, turned back and\nre-entered his palace. The king also made the same inquiry, and gave\nthe same orders as before; and again increasing the guard, placed them\nall round at a distance of three-quarters of a league.\n\nOnce more, when the future Buddha, as he was going to his pleasure\nground, saw a dead man represented by the gods, he made the same\ninquiry as before; and then, with agitated heart, turned back and\nre-entered his palace. The king also made the same inquiry, and gave\nthe same orders as before; and again increasing the guard, placed them\nall round at a distance of a league.\n\nOnce again, when the future Buddha, as he was going to his pleasure\nground, saw one who had abandoned the world, carefully and decently\nclad, he asked his charioteer, \u201cFriend, what kind of man is that?\u201d\nAs at that time there was no Buddha at all in the world, the\ncharioteer understood neither what a mendicant was nor what were his\ndistinguishing characteristics; but nevertheless, inspired by the gods,\nhe said, \u201cThat is a mendicant friar;\u201d and described the advantages of\nrenouncing the world. And that day the future Buddha, cherishing the\nthought of renouncing the world, went on to his pleasure ground.\n\nThe repeaters of the D\u012bgha Nik\u0101ya,[190] however, say that he saw all\nthe four Omens on the same day, and then went to his pleasure ground.\nThere he enjoyed himself during the day and bathed in the beautiful\nlake; and at sunset seated himself on the royal resting stone to be\nrobed. Now his attendants brought robes of different colours, and\nvarious kinds of ornaments, and garlands, and perfumes, and ointments,\nand stood around him.\n\nAt that moment the throne on which Sakka was seated became warm.[191]\nAnd thinking to himself, \u201cWho is it now who wants me to descend from\nhence?\u201d he perceived that the time for the adornment of the future\nBuddha had come. And he said to Vissakamma, \u201cFriend Vissakamma, the\nyoung noble Siddhattha, to-day, at midnight, will carry out the Great\nRenunciation. This is the last time he will be clad in splendour. Go to\nthe pleasure ground and adorn him with heavenly array.\u201d\n\nBy the miraculous power which angels have, he accordingly, that very\nmoment, drew near in the likeness of the royal barber; and taking\nfrom the barber\u2019s hand the material for the turban, he arranged it\nround the Bodisat\u2019s head. At the touch of his hand the Bodisat knew,\n\u201cThis is no man, it is a son of the gods.\u201d When the first round of the\nturban was put on, there arose, by the appearance of the jewelry on the\ndiadem, a thousand folds; when the turban was wrapt the second time\nround, a thousand folds arose again; when ten times, ten thousand folds\nappeared. How so many folds could seem to rise on so small a head is\nbeyond imagination; for in size the largest of them were as the flower\nof the Black Priya\u014bgu creeper, and the rest even as Kutumbaka blossoms.\nAnd the head of the future Buddha became like a Kuyyaka flower in full\nbloom.\n\nAnd when he was arrayed in all his splendour,--the musicians the while\nexhibiting each one his peculiar skill, the Br\u0101hmans honouring him with\nwords of joy and victory, and the men of lower castes with festive\ncries and shouts of praise;--he ascended his superbly decorated car.\n\nAt that time Suddhodana the king, who had heard that the mother of\nR\u0101hula had brought forth a son, sent a message, saying, \u201cMake known my\njoy to my son!\u201d The future Buddha, hearing this, said, \u201cAn impediment\nhas come into being, a bond has come into being.\u201d When the king asked,\n\u201cWhat did my son say?\u201d and heard that saying; he gave command, \u201cFrom\nhenceforth let R\u0101hula (impediment) be my grandson\u2019s name.\u201d But the\nBodisat, riding in his splendid chariot, entered the town with great\nmagnificence and exceeding glory.\n\nAt that time a noble virgin, Kis\u0101 Gotam\u012b by name, had gone to the flat\nroof of the upper story of her palace, and she beheld the beauty and\nmajesty of the Bodisat as he was proceeding through the city. Pleased\nand delighted at the sight, she burst forth into this song of joy:--\n\n 271. Blessed indeed is that mother,--\n Blessed indeed is that father,--\n Blessed indeed is that wife,--\n Who owns this Lord so glorious!\n\nHearing this, the Bodisat thought to himself, \u201cOn catching sight of\nsuch a one the heart of his mother is made happy, the heart of his\nfather is made happy, the heart of his wife is made happy! This is all\nshe says. But by what can every heart attain to lasting happiness and\npeace?\u201d And to him whose mind was estranged from sin the answer came,\n\u201cWhen the fire of lust is gone out, then peace is gained; when the\nfires of hatred and delusion are gone out, then peace is gained; when\nthe troubles of mind, arising from pride, credulity, and all other\nsins, have ceased, then peace is gained! Sweet is the lesson this\nsinger makes me hear, for the Nirv\u0101na of Peace is that which I have\nbeen trying to find out. This very day I will break away from household\ncares! I will renounce the world! I will follow only after the Nirv\u0101na\nitself![192]\n\nThen loosing from his neck a string of pearls worth a hundred thousand,\nhe sent it to Kis\u0101 Gotam\u012b as a teacher\u2019s fee. Delighted at this, she\nthought, \u201cPrince Siddhattha has fallen in love with me, and has sent me\na present.\u201d But the Bodisat, on entering his palace in great splendour,\nreclined on a couch of state.\n\nThereupon women clad in beautiful array, skilful in the dance\nand song, and lovely as heavenly virgins, brought their musical\ninstruments, and ranging themselves in order, danced, and sang, and\nplayed delightfully. But the Bodisat, his heart being estranged from\nsin, took no pleasure in the spectacle, and fell asleep.\n\nAnd the women, saying, \u201cHe, for whose sake we were performing, is gone\nto sleep? Why should we play any longer?\u201d laid aside the instruments\nthey held, and lay down to sleep. The lamps fed with sweet-smelling\noil were just burning out. The Bodisat, waking up, sat cross-legged\non the couch, and saw them with their stage properties laid aside and\nsleeping--some foaming at the mouth, some grinding their teeth, some\nyawning, some muttering in their sleep, some gaping, and some with\ntheir dress in disorder--plainly revealed as mere horrible sources of\nmental distress.\n\nSeeing this woful change in their appearance, he became more and more\ndisgusted with lusts. To him that magnificent apartment, as splendid as\nSakka\u2019s residence in heaven, began to seem like a charnel-house full of\nloathsome corpses. Life, whether in the worlds subject to passion, or\nin the worlds of form, or in the formless worlds, seemed to him like\nstaying in a house that had become the prey of devouring flames.[193]\nAn utterance of intense feeling broke from him--\u201cIt all oppresses me!\nIt is intolerable!\u201d and his mind turned ardently to the state of those\nwho have renounced the world. Resolving that very day to accomplish the\nGreat Renunciation, he rose from his couch, went to the door and called\nout, \u201cWho is there?\u201d\n\nChanna, who had been sleeping with his head on the threshold, answered,\n\u201cIt is I, sir, Channa.\u201d\n\nThen said he, \u201cI am resolved to-day to accomplish the Great\nRenunciation--saddle me a horse.\u201d\n\nSo Channa went to the stable-yard, and entering the stables saw by the\nlight of the lamps the mighty steed Kanthaka, standing at a pleasant\nspot under a canopy of cloth, beautified with a pattern of jasmine\nflowers. \u201cThis is the very one I ought to saddle to-day,\u201d thought he;\nand he saddled Kanthaka.\n\nEven whilst he was being saddled the horse knew, \u201cHe is saddling me\nso tightly, and not as on other days for such rides as those to the\npleasure grounds, because my master is about to-day to carry out the\nGreat Renunciation.\u201d Then, glad at heart, he neighed a mighty neigh;\nand the sound thereof would have penetrated over all the town, had not\nthe gods stopped the sound, and let no one hear it.\n\nNow after the Bodisat had sent Channa on this errand, he thought, \u201cI\nwill just look at my son.\u201d And rising from his couch he went to the\napartments of R\u0101hula\u2019s mother, and opened her chamber door. At that\nmoment a lamp, fed with sweet-smelling oil, was burning dimly in the\ninner chamber. The mother of R\u0101hula was asleep on a bed strewn with\nmany jasmine flowers,[194] and resting her hand on the head of her son.\nStopping with his foot on the threshold, the Bodisat thought, \u201cIf I\nlift her hand to take my son, she will awake; and that will prevent my\ngoing away. I will come back and see him when I have become a Buddha.\u201d\nAnd he left the palace.\n\nNow what is said in the J\u0101taka commentary, \u201cAt that time R\u0101hula was\nseven days old,\u201d is not found in the other commentaries. Therefore the\nview given above should be accepted.[195]\n\nAnd when the Bodisat had left the palace, he went to his horse, and\nsaid, \u201cMy good Kanthaka, do thou save me this once to-night; so\nthat I, having become a Buddha by your help, shall save the world of\nmen, and that of angels too.\u201d Then leaping up, he seated himself on\nKanthaka\u2019s back.\n\nKanthaka was eighteen cubits in length from the nape of his neck, and\nof proportionate height; he was strong and fleet, and white all over\nlike a clean chank shell. If he should neigh or paw the ground, the\nsound would penetrate through all the town. Therefore the angels so\nmuffled the sound of his neighing that none could hear it; and placed,\nat each step, the palms of their hands under his feet.\n\nThe Bodisat rode on the mighty back of the mighty steed; told Channa to\ncatch hold of its tail, and arrived at midnight at the great gate of\nthe city.\n\nNow the king thinking, \u201cIn that way the Bodisat will not be able at\nany time to open the city gate and get away,\u201d had placed a thousand\nmen at each of the two gates to stop him. The Bodisat was mighty and\nstrong according to the measure of elephants as ten thousand million\nelephants, and according to the measure of men as a million million\nmen. He thought, \u201cIf the door does not open, sitting on Kanthaka\u2019s back\nwith Channa holding his tail, I will press Kanthaka with my thighs, and\njumping over the city rampart, eighteen cubits high, I will get away!\u201d\nChanna thought, \u201cIf the door is not opened, I will take my master on\nmy neck, and putting my right hand round Kanthaka\u2019s girth, I will hold\nhim close to my waist, and so leap over the rampart and get away!\u201d\nKanthaka thought, \u201cIf the door is not opened, I will spring up with my\nmaster seated as he is on my back, and Channa holding by my tail, and\nwill leap over the rampart and get away!\u201d And if the door had not been\nopened, verily one or other of those three would have accomplished that\nwhereof he had thought. But the angel residing at the gate opened it.\n\nAt that moment M\u0101ra came there with the intention of stopping the\nBodisat; and standing in the air, he exclaimed, \u201cDepart not, O my lord!\nin seven days from now the wheel of empire will appear, and will make\nyou sovereign over the four continents and the two thousand adjacent\nisles. Stop, O my lord!\u201d\n\n\u201cWho are you?\u201d said he.\n\n\u201cI am Vasavatti,\u201d was the reply.\n\n\u201cM\u0101ra! Well do I know that the wheel of empire would appear to me; but\nit is not sovereignty that I desire. I will become a Buddha, and make\nthe ten thousand world-systems shout for joy.\u201d\n\nThen thought the Tempter to himself: \u201cNow, from this time forth,\nwhenever a thought of lust or anger or malice shall arise within you,\nI will get to know of it.\u201d And he followed him, ever watching for some\nslip, as closely as a shadow which never leaves its object.\n\nBut the future Buddha, making light of the kingdom of the world, thus\nwithin his reach,--casting it away as one would saliva,--left the city\nwith great honour on the full-moon day of \u0100s\u0101\u1e37hi, when the moon was in\nthe Uttar\u0101-s\u0101\u1e37ha lunar mansion (_i.e._ on the 1st July). And when he\nhad left the city a desire sprang up within him to gaze upon it; and\nthe instant he did so the broad earth revolved like a potter\u2019s wheel,\nand was stayed: saying as it were to him, \u201cO Great Being, there is no\nneed for you to stop in order to fulfil your wish.\u201d So the Bodisat,\nwith his face towards the city, gazed at it; and he fixed at that\nplace a spot for the Kanthaka-Nivattana Cetiya (that is, The Shrine of\nKanthaka\u2019s Staying--a D\u0101gaba afterwards built where this miracle was\nbelieved to have happened). And keeping Kanthaka in the direction in\nwhich he was going, he went on with great honour and exceeding glory.\n\nFor then, they say, angels in front of him carried sixty thousand\ntorches, and behind him too, and on his right hand, and on his left.\nAnd while some deities, undefined on the edge of the horizon, held\ntorches aloft; other deities, and the N\u0101gas, and Winged Creatures, and\nother superhuman beings, bore him company--doing homage with heavenly\nperfumes, and garlands, and sandal-wood powder, and incense. And the\nwhole sky was full of Paricch\u0101taka flowers from Indra\u2019s heaven, as\nwith the pouring rain when thick clouds gather. Heavenly songs floated\naround; and on every side thousands of musical instruments sounded,\nas when the thunder roars in the midst of the sea, or the great ocean\nheaves against the boundaries of the world!\n\nAdvancing in this pomp and glory, the Bodisat, in that one night,\npassed beyond three kingdoms, and arrived, at the end of thirty\nleagues, at the bank of the river called Anom\u0101. But why could not the\nhorse go still further? It was not through want of power: for he could\ngo from one edge of the round world to the other, as easily as one\ncould step across the circumference of a wheel lying on its side;--and\ndoing this in the forenoon, he could return and eat the food prepared\nfor him. But on this occasion he was constantly delayed by having to\ndrag himself along, and break his way through the mass of garlands and\nflowers, cast down from heaven in such profusion by the angels, and the\nSnakes, and the Winged Creatures, that his very flanks were hid. Hence\nit was that he only got over thirty leagues.\n\nNow the Bodisat, stopping at the river side, asked Channa, \u201cWhat is\nthis river called?\u201d\n\n\u201cIts name, my lord, is Anom\u0101.\u201d\n\n\u201cAnd so also our renunciation of the world shall be called Anom\u0101\n(illustrious),\u201d said he; and signalling to his horse, by pressing it\nwith his heel, the horse sprang over the river, five or six hundred\nyards in breadth, and stood on the opposite bank.\n\nThe Bodisat, getting down from the horse\u2019s back, stood on the sandy\nbeach, extending there like a sheet of silver, and said to Channa,\n\u201cGood Channa, do thou now go back, taking my ornaments and Kanthaka. I\nam going to become a hermit.\u201d\n\n\u201cBut I also, my lord, will become a hermit.\u201d\n\n\u201cYou cannot be allowed to renounce the world, you must go back,\u201d he\nsaid. Three times he refused this request of Channa\u2019s; and he delivered\nover to him both the ornaments and Kanthaka.\n\nThen he thought, \u201cThese locks of mine are not suited for a mendicant.\nNow it is not right for any one else to cut the hair of a future\nBuddha, so I will cut them off myself with my sword.\u201d Then, taking his\nsword in his right hand, and holding the plaited tresses, together with\nthe diadem on them, with his left, he cut them off. So his hair was\nthus reduced to two inches in length, and curling from the right, it\nlay close to his head. It remained that length as long as he lived, and\nthe beard the same. There was no need at all to shave either hair or\nbeard any more.\n\nThe Bodisat, saying to himself, \u201cIf I am to become a Buddha, let it\nstand in the air; if not, let it fall to the ground;\u201d threw the hair\nand diadem together as he held them towards the sky. The plaited hair\nand the jewelled turban went a league off and stopped in the air. The\narchangel Sakka caught sight of it with his divine eye, and receiving\nit into a jewel casket, a league high, he placed it in the T\u0101vati\u014bsa\nheaven, in the D\u0101gaba of the Diadem.\n\n 272. Cutting off his hair, with pleasant perfumes sweet,\n The Lordly Being cast it to the sky.\n The thousand-eyed one, Sakka, the sky God,\n Received it humbly in a golden casket.\n\nAgain the Bodisat thought, \u201cThis my raiment of Benares muslin is\nnot suitable for a mendicant.\u201d Now the archangel Gha\u1e6dik\u0101ra, who had\nformerly been his friend in the time of Kassapa Buddha, was led by his\nfriendship, which had not grown old in that long interval, to think,\n\u201cTo-day my friend is accomplishing the Great Renunciation, I will go\nand provide him with the requisites of a mendicant.\u201d\n\n 273. The three robes, and the alms bowl,\n Razor, needle, and girdle,\n And a water strainer--these eight\n Are the wealth of the monk devout.\n\nTaking these eight requisites of a mendicant, he gave them to him. The\nBodisat dressed himself in the outward signs of an Arahat, and adopted\nthe sacred garb of Renunciation; and he enjoined upon Channa to go and,\nin his name, assure his parents of his safety. And Channa did homage to\nthe Bodisat reverently, and departed.\n\nNow Kanthaka stood listening to the Bodisat as he talked with Channa.\nAnd thinking, \u201cFrom this time forth I shall never see my master more!\u201d\nhe was unable to bear his grief. And going out of their sight, he\ndied of a broken heart; and was reborn in the T\u0101vati\u014bsa heaven as an\nangel, with the name of Kanthaka. So far the sorrow of Channa had been\nbut single; now torn with the second sorrow of Kanthaka\u2019s death, he\nreturned, weeping and bewailing, to the city.\n\nBut the Bodisat, having renounced the world, spent seven days in a\nmango grove called An\u016bpiya, hard by that spot, in the joy of salvation.\nThen he went on foot in one day to R\u0101jagaha, a distance of thirty\nleagues,[196] and entering the city, begged his food from door to\ndoor. The whole city at the sight of his beauty was thrown into\ncommotion, like that other R\u0101jagaha by the entrance of Dhanap\u0101laka, or\nlike heaven itself by the entrance of the Ruler of the Gods.\n\nThe guards went to the king and said, describing him, \u201cO king! such and\nsuch a being is begging through the town. We cannot tell whether he is\na god, or a man, or a N\u0101ga, or a Supa\u1e47\u1e47a,[197] or what he is.\u201d\n\nThe king, watching the Great Being from his palace, became full of\nwonder, and gave orders to his guards, saying, \u201cGo, my men, and see. If\nit is a superhuman being, it will disappear as soon as it leaves the\ncity; if a god, it will depart through the air; if a snake, it will\ndive into the earth; if a man, it will eat the food just as it is.\u201d\n\nBut the Great Being collected scraps of food. And when he perceived\nthere was enough to support him, he left the city by the gate at which\nhe had entered. And seating himself, facing towards the East, under\nthe shadow of the Pa\u1e47\u1e0dava rock, he began to eat his meal. His stomach,\nhowever, turned, and made as if it would come out of his mouth. Then,\nthough distressed by that revolting food, for in that birth he had\nnever even beheld such food with his eyes, he himself admonished\nhimself, saying, \u201cSiddhattha, it is true you were born in a family\nwhere food and drink were easily obtainable, into a state of life where\nyour food was perfumed third-season\u2019s rice, with various curries of the\nfinest kinds. But ever since you saw one clad in a mendicant\u2019s garb,\nyou have been thinking, \u2018When shall I become like him, and live by\nbegging my food? would that that time were come!\u2019 And now that you have\nleft all for that very purpose, what is this that you are doing?\u201d And\novercoming his feelings, he ate the food.\n\nThe king\u2019s men saw this, and went and told him what had happened.\nHearing what his messengers said, the king quickly left the city,\nand approaching the Bodisat, was so pleased at the mere sight of his\ndignity and grace, that he offered him all his kingdom.\n\nThe Bodisat said, \u201cIn me, O king! there is no desire after wealth\nor sinful pleasures. It is in the hope of attaining to complete\nenlightenment that I have left all.\u201d And when the king gained not his\nconsent, though he asked it in many ways, he said, \u201cAssuredly thou wilt\nbecome a Buddha! Deign at least after thy Buddhahood to come to my\nkingdom first.\u201d\n\nThis is here concisely stated; but the full account, beginning, \u201cI sing\nthe Renunciation, how the Wise One renounced the world,\u201d will be found\non referring to the Pabbajj\u0101 Sutta and its commentary.\n\nAnd the Bodisat, granting the king\u2019s request, went forward on his\nway. And joining himself to \u0100\u1e37\u0101ra K\u0101\u1e37\u0101ma, and to Uddaka, son of R\u0101ma,\nhe acquired their systems of ecstatic trance. But when he saw that\nthat was not the way to wisdom, he left off applying himself to the\nrealization of that system of Attainment.[198] And with the intention\nof carrying out the Great Struggle against sin, and showing his might\nand resolution to gods and men, he went to Uruvela. And saying,\n\u201cPleasant, indeed, is this spot!\u201d he took up his residence there, and\ndevoted himself to the Great Struggle.[199]\n\nAnd those five mendicants, Kondanya and the rest, begging their way\nthrough villages, market towns, and royal cities, met with the Bodisat\nthere. And for six years they stayed by him and served him, while he\nwas carrying out the Great Struggle, with different kinds of service,\nsuch as sweeping out the hermitage, and so on; thinking the while, \u201cNow\nhe will become a Buddha! now he will become a Buddha!\u201d\n\nNow the Bodisat thought, \u201cI will perform the uttermost penance.\u201d And\nhe brought himself to live on one seed of the oil plant, or one grain\nof rice, and even to fast entirely; but the angels gathered the sap of\nlife and infused it into him through the pores of his skin. By this\nfasting, however, he became as thin as a skeleton; the colour of his\nbody, once fair as gold, became dark; and the Thirty-two signs of a\nGreat Being disappeared. And one day, when walking up and down, plunged\nin intense meditation, he was overcome by severe pain; and he fainted,\nand fell.\n\nThen certain of the angels began to say, \u201cThe mendicant Gotama is\ndead.\u201d But others said, \u201cSuch is the condition of Arahats (saints).\u201d\nAnd those who thought he was dead went and told Suddhodana the king,\nsaying, \u201cYour son is dead.\u201d\n\n\u201cDid he die after becoming a Buddha, or before?\u201d\n\n\u201cHe was unable to attain to Buddhahood, and fell down and died in the\nmidst of the Great Struggle.\u201d\n\nWhen the king heard this, he refused to credit it, saying, \u201cI do not\nbelieve it. My son could never die without attaining to Wisdom!\u201d\n\nIf you ask, \u201cWhy did not the king believe it?\u201d it was because he had\nseen the miracles at the foot of the Jambu-tree, and on the day when\nK\u0101\u1e37a Devala had been compelled to do homage to the Bodisat.\n\nAnd the Bodisat recovered consciousness again, and stood up. And the\nangels went and told the king, \u201cYour son, O king, is well.\u201d And the\nking said, \u201cI knew my son was not dead.\u201d\n\nAnd the Great Being\u2019s six years\u2019 penance became noised abroad, as when\nthe sound of a great bell is heard in the sky. But he perceived that\npenance was not the way to Wisdom; and begging through the villages and\ntowns, he collected ordinary material food, and lived upon it. And the\nThirty-two signs of a Great Being appeared again upon him, and his body\nbecame fair in colour, like unto gold.\n\nThen the five attendant mendicants thought, \u201cThis man has not been\nable, even by six years\u2019 penance, to attain Omniscience; how can he do\nso now, when he goes begging through the villages, and takes material\nfood? He is altogether lost in the Struggle. To think of getting\nspiritual advantage from him is like a man, who wants to bathe his\nhead, thinking of using a dew-drop. What is to be got from him?\u201d And\nleaving the Great Being, they took each his robes and begging bowl, and\nwent eighteen leagues away, and entered Isipatana (a suburb of Ben\u0101res,\nfamous for its schools of learning).\n\nNow at that time, at Uruvela, in the village Sen\u0101ni, there was a girl\nnamed Suj\u0101t\u0101, born in the house of Sen\u0101ni the landowner, who, when she\nhad grown up, prayed to a Nigrodha-tree, saying, \u201cIf I am married into\na family of equal rank, and have a son for my firstborn child, then I\nwill spend every year a hundred thousand on an offering to thee.\u201d And\nthis her prayer took effect.\n\nAnd in order to make her offering, on the full-moon day of the month of\nMay, in the sixth year of the Great Being\u2019s penance, she had driven in\nfront of her a thousand cows into a meadow of rich grass. With their\nmilk she had fed five hundred cows, with theirs two hundred and fifty,\nand so on down to eight. Thus aspiring after quantity, and sweetness,\nand strength, she did what is called, \u201cWorking the milk in and in.\u201d\n\nAnd early on the full-moon day in the month of May, thinking, \u201cNow I\nwill make the offering,\u201d she rose up in the morning early and milked\nthose eight cows. Of their own accord the calves kept away from the\ncows\u2019 udders, and as soon as the new vessels were placed ready,\nstreams of milk poured into them. Seeing this miracle, Suj\u0101t\u0101, with\nher own hands, took the milk and poured it into new pans; and with\nher own hands made the fire and began to cook it. When that rice-milk\nwas boiling, huge bubbles rising, turned to the right and ran round\ntogether; not a drop fell or was lost; not the least smoke rose from\nthe fireplace.\n\nAt that time the four guardian angels of the world came from the\nfour points of the compass, and kept watch by the fireplace. The\narchangel Brahma held over it a canopy of state. The archangel Sakka\nput the sticks together and lighted the fire. By their divine power\nthe gods, gathering so much of the Sap of life as would suffice for\nthe support of all the men and angels of the four continents, and\ntheir circumjacent two thousand isles--as easily as a man crushing the\nhoney-comb formed round a stick would take the honey--they infused\nit into the milk-rice. At other times the gods infused the Sap of\nlife into each mouthful of rice as he took it; but on the day of his\nBuddhahood, and on the day of his Death, they infused it into the very\nvessel-full of rice itself.\n\nSuj\u0101t\u0101, seeing that so many wonders appeared to her on this one day,\nsaid to her slave-girl Pu\u1e47\u1e47\u0101, \u201cFriend Pu\u1e47\u1e47\u0101! Very gracious is our god\nto-day! Never before have I seen such a wonder. Go at once and keep\nwatch by the holy place.\u201d \u201cVery good, my lady,\u201d replied she; and ran\nand hastened to the foot of the tree.\n\nNow the Bodisat had seen that night five dreams, and on considering\ntheir purport he had drawn the conclusion, \u201cVerily this day I shall\nbecome a Buddha.\u201d And at the end of the night he washed and dressed\nhimself, and waiting till the time should come to go round begging his\nfood, he went early, and sat at the foot of that tree, lighting it all\nup with his glory.\n\nAnd Pu\u1e47\u1e47\u0101 coming there saw the Bodisat sitting at the foot of the\ntree and lighting up all the region of the East; and she saw the\nwhole tree in colour like gold from the rays issuing from his body.\nAnd she thought, \u201cTo-day our god, descending from the tree, is seated\nto receive our offering in his own hand.\u201d And excited with joy, she\nreturned quickly, and announced this to Suj\u0101t\u0101. Suj\u0101t\u0101, delighted at\nthe news, gave her all the ornaments befitting a daughter, saying,\n\u201cTo-day, from this time forth, be thou to me in the place of an elder\ndaughter!\u201d\n\nAnd since, on the day of attaining Buddhahood, it is proper to receive\na golden vessel worth a hundred thousand, she conceived the idea, \u201cWe\nwill put the milk-rice into a vessel of gold.\u201d And sending for a vessel\nof gold worth a hundred thousand, she poured out the well-cooked food\nto put it therein. All the rice-milk flowed into the vessel, like water\nfrom a lotus leaf, and filled the vessel full. Taking it she covered\nit with a golden dish, and wrapped it in a cloth. And adorning herself\nin all her splendour, she put the vessel on her head, and went with\ngreat dignity to the Nigrodha-tree. Seeing the Bodisat, she was filled\nwith exceeding joy, taking him for the tree-god; and advanced, bowing,\nfrom the spot whence she saw him. Taking the vessel from her head, she\nuncovered it; and fetching sweet-scented water in a golden vase, she\napproached the Bodisat, and stood by.\n\nThe earthenware pot given him by the archangel Gha\u1e6dik\u0101ra, which had\nnever till then left him, disappeared at that moment. Not seeing his\npot, the Bodisat stretched out his right hand, and took the water.\nSuj\u0101t\u0101 placed the vessel, with the milk-rice in it, in the hand of\nthe Great Being. The Great Being looked at her. Pointing to the food,\nshe said, \u201cO, my lord! accept what I have offered thee, and depart\nwhithersoever seemeth to thee good.\u201d And adding, \u201cMay there arise to\nthee as much joy as has come to me!\u201d she went away, valuing her golden\nvessel, worth a hundred thousand, at no more than a dried leaf.\n\nBut the Bodisat rising from his seat, and leaving the tree on the right\nhand, took the vessel and went to the bank of the Nera\u00f1jara river, down\ninto which on the day of their complete Enlightenment so many thousand\nBodisats had gone. The name of that bathing place is the Supati\u1e6d\u1e6dhita\nferry. Putting the vessel on the bank, he descended into the river and\nbathed.\n\nAnd having dressed himself again in the garb of the Arahats worn by\nso many thousand Buddhas, he sat down with his face to the East;\nand dividing the rice into forty-nine balls of the size of so many\nsingle-seeded Palmyra fruits, he ate all that sweet milk-rice without\nany water.[200] Now that was the only food he had for forty-nine days,\nduring the seven times seven days he spent, after he became a Buddha,\nat the foot of the Tree of Wisdom. During all that time he had no other\nfood; he did not bathe; nor wash his teeth; nor feel the cravings of\nnature. He lived on the joy arising from intense Meditation, on the joy\narising from the Noble Path, on the joy arising from the Fruit thereof.\n\nBut when he had finished eating that milk-rice, he took the golden\nvessel, and said, \u201cIf I shall be able to-day to become a Buddha, let\nthis pot go up the stream; if not, let it go down the stream!\u201d and he\nthrew it into the water. And it went, in spite of the stream, eighty\ncubits up the river in the middle of the stream, all the way as quickly\nas a fleet horse. And diving into a whirlpool it went to the palace of\nK\u0101\u1e37a N\u0101gar\u0101ja (the Black Snake King); and striking against the bowls\nfrom which the three previous Buddhas had eaten, it made them sound\n\u201cclick! click!\u201d and remained stationary as the lowest of them. K\u0101\u1e37a,\nthe snake-king, hearing the noise, exclaimed, \u201cYesterday a Buddha\narose, now to-day another has arisen;\u201d and he continued to praise him\nin many hundred stanzas.\n\nBut the Bodisat spent the heat of the day in a grove of s\u0101la-trees\nin full bloom on the bank of the river. And in the evening, when the\nflowers droop on the stalks, he proceeded, like a lion when it is\nroused, towards the Tree of Wisdom, along a path five or six hundred\nyards wide, decked by the gods. The Snakes, and Genii, and Winged\nCreatures,[201] and other superhuman beings, offered him sweet-smelling\nflowers from heaven, and sang heavenly songs. The ten thousand\nworld-systems became filled with perfumes and garlands and shouts of\napproval.\n\nAt that time there came from the opposite direction a grass-cutter\nnamed Sotthiya, carrying grass; and recognizing the Great Being, he\ngave him eight bundles of grass. The Bodisat took the grass; and\nascending the rising ground round the Bo-tree, he stood at the South\nof it, looking towards the North. At that moment the Southern horizon\nseemed to descend below the level of the lowest hell, and the Northern\nhorizon mounting up seemed to reach above the highest heaven.\n\nThe Bodisat, saying, \u201cThis cannot, I think, be the right place for\nattaining Buddhahood,\u201d turned round it, keeping it on the right hand;\nand went to the Western side, and stood facing the East. Then the\nWestern horizon seemed to descend beneath the lowest hell, and the\nEastern horizon to ascend above the highest heaven; and to him, where\nhe was standing, the earth seemed to bend up and down like a great\ncart wheel lying on its axis when its circumference is trodden on.\n\nThe Bodisat, saying, \u201cThis cannot, I think, be the right place for\nattaining Buddhahood,\u201d turned round it, keeping it on the right hand;\nand went to the Northern side, and stood facing the South. Then the\nNorthern horizon seemed to descend beneath the lowest hell, and the\nSouthern horizon to ascend above the highest heaven.\n\nThe Bodisat, saying, \u201cThis cannot, I think, be the right place for\nattaining Buddhahood,\u201d turned round it, keeping it on the right hand;\nand went to the Western side, and stood facing towards the East. Now in\nthe East is the place where all the Buddhas have sat cross-legged; and\nthat place neither trembles nor shakes.\n\nThe Great Being, perceiving, \u201cThis is the steadfast spot chosen by all\nthe Buddhas, the spot for the throwing down of the temple of sin,\u201d took\nhold of the grass by one end, and scattered it there. And immediately\nthere was a seat fourteen cubits long. For those blades of grass\narranged themselves in such a form as would be beyond the power of even\nthe ablest painter or carver to design.\n\nThe Bodisat turning his back upon the trunk of the Bo-tree, and with\nhis face towards the East, made the firm resolve, \u201cMy skin, indeed, and\nnerves, and bones, may become arid, and the very blood in my body may\ndry up; but till I attain to complete insight, this seat I will not\nleave!\u201d And he sat himself down in a cross-legged position, firm and\nimmovable, as if welded with a hundred thunderbolts.\n\nAt that time the angel M\u0101ra, thinking, \u201cSiddhattha the prince wants to\nfree himself from my dominion. I will not let him get free yet!\u201d went\nto the hosts of his angels, and told the news. And sounding the drum,\ncalled \u201cSatan\u2019s War-cry,\u201d he led forth the army of Satan.\n\nThat army of M\u0101ra stretches twelve leagues before him, twelve leagues\nto right and left of him, behind him it reaches to the rocky limits\nof the world, above him it is nine leagues in height; and the sound\nof its war-cry is heard, twelve leagues away, even as the sound of an\nearthquake.\n\nThen M\u0101ra, the angel, mounted his elephant, two hundred and fifty\nleagues high, named, \u201cGirded with mountains.\u201d And he created for\nhimself a thousand arms, and seized all kinds of weapons. And of the\nremainder, too, of the army of M\u0101ra, no two took the same weapon; but\nassuming various colours and various forms, they went on to overwhelm\nthe Great Being.\n\nBut the angels of the ten thousand world-systems continued speaking the\npraises of the Great Being. Sakka, the king of the angels, stood there\nblowing his trumpet Vijayuttara. Now that trumpet is a hundred and\ntwenty cubits long, and can itself cause the wind to enter, and thus\nitself give forth a sound which will resound for four months, when it\nbecomes still. The Great Black One, the king of the N\u0101gas, stood there\nuttering his praises in many hundred stanzas. The archangel Mah\u0101 Brahma\nstood there, holding over him the white canopy of state. But as the\narmy approached and surrounded the seat under the Bo-tree, not one of\nthe angels was able to stay, and they fled each one from the spot where\nthe army met them. The Black One, the king of the N\u0101gas, dived into the\nearth, and went to Ma\u00f1jerika, the palace of the N\u0101gas, five hundred\nleagues in length, and lay down, covering his face with his hands.\nSakka, taking the Vijayuttara trumpet on his back, stopped on the rocky\nverge of the world. Mah\u0101 Brahma, putting the white canopy of state on\nto the summit of the rocks at the end of the earth, went to the world\nof Brahma. Not a single deity was able to keep his place. The Great\nBeing sat there alone.\n\nBut M\u0101ra said to his host, \u201cFriends! there is no other man like\nSiddhattha, the son of Suddhodana. We cannot give him battle face to\nface. Let us attack him from behind!\u201d The Great Being looked round on\nthree sides, and saw that all the gods had fled, and their place was\nempty. Then beholding the hosts of M\u0101ra coming thick upon him from\nthe North, he thought, \u201cAgainst me alone this mighty host is putting\nforth all its energy and strength. No father is here, nor mother, nor\nbrother, nor any other relative to help me. But those ten cardinal\nvirtues have long been to me as retainers fed from my store. So,\nmaking the virtues my shield, I must strike this host with the sword\nof virtue, and thus overwhelm it!\u201d And so he sat meditating on the Ten\nPerfections.[202]\n\nThen M\u0101ra the angel, saying, \u201cThus will I drive away Siddhattha,\u201d\ncaused a whirlwind to blow. And immediately such winds rushed together\nfrom the four corners of the earth as could have torn down the peaks\nof mountains half a league, two leagues, three leagues high--could\nhave rooted up the shrubs and trees of the forest--and could have made\nof the towns and villages around one heap of ruins. But through the\nmajesty of the goodness of the Great Being, they reached him with their\npower gone, and even the hem of his robe they were unable to shake.\n\nThen saying, \u201cI will overwhelm him with water and so slay him,\u201d he\ncaused a mighty rain to fall. And the clouds gathered, overspreading\none another by hundreds and by thousands, and poured forth rain; and\nby the violence of the torrents the earth was saturated; and a great\nflood, overtopping the trees of the forest, approached the Great Being.\nBut it was not able to wet on his robe even the space where a dew-drop\nmight fall.\n\nThen he caused a storm of rocks to fall. And mighty, mighty, mountain\npeaks came through the air, spitting forth fire and smoke. But as they\nreached the Great Being, they changed into bouquets of heavenly flowers.\n\nThen he raised a storm of deadly weapons. And they came--one-edged, and\ntwo-edged swords, and spears, and arrows--smoking and flaming through\nthe sky. But as they reached the Great Being, they became flowers from\nheaven.\n\nThen he raised a storm of charcoal. But the embers, though they came\nthrough the sky as red as red Ki\u014bsuka flowers, were scattered at the\nfeet of the future Buddha as heavenly flowers.\n\nThen he raised a storm of ashes; and the ashes came through the air\nexceeding hot, and in colour like fire; but they fell at the feet of\nthe future Buddha as the dust of sandal-wood.\n\nThen he raised a storm of sand; and the sand, exceeding fine, came\nsmoking and flaming through the air; but it fell at the feet of the\nfuture Buddha as heavenly flowers.\n\nThen he raised a storm of mud. And the mud came smoking and flaming\nthrough the air; but it fell at the feet of the future Buddha as\nheavenly perfume.\n\nThen saying, \u201cBy this I will terrify Siddhattha, and drive him away!\u201d\nhe brought on a thick darkness. And the darkness became fourfold: but\nwhen it reached the future Buddha, it disappeared as darkness does\nbefore the brightness of the sun.\n\nThus was M\u0101ra unable by these nine--the wind, and the rain, and the\nrocks, and the weapons, and the charcoal, and the ashes, and the sand,\nand the mud, and the darkness--to drive away the future Buddha. So he\ncalled on his host, and said, \u201cWhy stand you still? Seize, or slay, or\ndrive away this prince!\u201d And himself mounted the Mountain-girded, and\nseated on his back, he approached the future Buddha, and cried out,\n\u201cGet up, Siddhattha, from that seat! It does not belong to thee! It is\nmeant for me!\u201d\n\nThe Great Being listened to his words, and said, \u201cM\u0101ra! it is not by\nyou that the Ten Cardinal Virtues have been perfected, nor the lesser\nVirtues, nor the higher Virtues. It is not you who have sacrificed\nyourself in the five great Acts of Self-renunciation, who have\ndiligently sought after Knowledge, and the Salvation of the world, and\nthe attainment of Wisdom. This seat does not belong to thee, it is to\nme that it belongs.\u201d\n\nThen the enraged M\u0101ra, unable to endure the vehemence of his anger,\ncast at the Great Being that Sceptre-javelin of his, the barb of which\nwas in shape as a wheel. But it became a garland of flowers, and\nremained as a canopy over him, whose mind was bent upon good.\n\nNow at other times, when that Wicked One throws his Sceptre-javelin, it\ncleaves asunder a pillar of solid rock as if it were the tender shoot\nof a bamb\u016b. When, however, it thus turned into a garland-canopy, all\nthe host of M\u0101ra shouted, \u201cNow he shall rise from his seat and flee!\u201d\nand they hurled at him huge masses of rock. But these too fell on the\nground as bouquets at the feet of Him whose mind was bent upon good!\n\nAnd the angels stood on the edge of the rocks that encircle the world;\nand stretching forwards in amazement, they looked on, saying, \u201cLost!\nlost is Siddhattha the Prince, the glorious and beautiful! What can he\ndo to save himself!\u201d\n\nThen the Great Being exclaimed, \u201cI have reached the throne on which sit\nthe Buddhas-to-be when they are perfect in all goodness, on that day\nwhen they shall reach Enlightenment.\u201d\n\nAnd he said to M\u0101ra, standing there before him, \u201cM\u0101ra, who is witness\nthat thou hast given alms?\u201d\n\nAnd M\u0101ra stretched forth his hand to the hosts of his followers, and\nsaid, \u201cSo many are my witnesses.\u201d\n\nAnd that moment there arose a shout as the sound of an earthquake from\nthe hosts of the Evil One, saying, \u201cI am his witness! I am his witness!\u201d\n\nThen the Tempter addressed the Great Being, and said, \u201cSiddhattha! who\nis witness that thou hast given alms?\u201d\n\nAnd the Great Being answered, \u201cThou hast living witnesses that thou\nhast given alms: and I have in this place no living witness at all.\nBut not counting the alms I have given in other births, let this great\nand solid earth, unconscious though it be, be witness of the seven\nhundredfold great alms I gave when I was born as Wessantara!\u201d\n\nAnd withdrawing his right hand from beneath his robe, he stretched it\nforth towards the earth, and said, \u201cAre you, or are you not witness of\nthe seven hundredfold great gift I gave in my birth as Wessantara?\u201d\n\nAnd the great Earth uttered a voice, saying, \u201cI am witness to thee of\nthat!\u201d overwhelming as it were the hosts of the Evil One as with the\nshout of hundreds of thousands of foes.\n\nThen the mighty elephant \u201cGirded with mountains,\u201d as he realized what\nthe generosity of Wessantara had been, fell down on his knees before\nthe Great Being. And the army of M\u0101ra fled this way and that way, so\nthat not even two were left together: throwing off their clothes and\ntheir turbans, they fled, each one straight on before him.\n\nBut the heavenly hosts, when they saw that the army of M\u0101ra had\nfled, cried out, \u201cThe Tempter is overcome! Siddhattha the Prince has\nprevailed! Come, let us honour the Victor!\u201d And the N\u0101gas, and the\nWinged Creatures, and the Angels, and the Archangels, each urging his\ncomrades on, went up to the Great Being at the Bo-tree\u2019s foot, and as\nthey came,\n\n 274. At the Bo-tree\u2019s foot the N\u0101ga bands\n Shouted, for joy that the Sage had won;\n \u201cThe Blessed Buddha--he hath prevailed!\n And the Tempter is overthrown!\u201d\n\n 275. At the Bo-tree\u2019s foot the Winged Ones\n Shouted, for joy that the Sage had won;\n \u201cThe Blessed Buddha--he hath prevailed!\n And the Tempter is overthrown!\u201d\n\n 276. At the Bo-tree\u2019s foot the Angel hosts\n Shouted, for joy that the Sage had won;\n \u201cThe Blessed Buddha--he hath prevailed!\n And the Tempter is overthrown!\u201d\n\n 277. At the Bo-tree\u2019s foot the Brahma Gods\n Shouted, for joy that the Sage had won;\n \u201cThe Blessed Buddha--he hath prevailed!\n And the Tempter is overthrown!\u201d\n\nThe other gods, too, in the ten thousand world-systems, offered\ngarlands and perfumes and uttered his praises aloud.\n\nIt was while the sun was still above the horizon, that the Great Being\nthus put to flight the army of the Evil One. Then, whilst the Bo-tree\npaid him homage, as it were, by its shoots like sprigs of red coral\nfalling over his robe, he acquired in the first watch of the night\nthe Knowledge of the Past, in the middle watch the Knowledge of the\nPresent, and in the third watch the Knowledge of the Chain of Causation\nwhich leads to the Origin of Evil.[203]\n\nNow on his thus revolving this way and that way, and tracing backwards\nand forwards, and thoroughly realizing the twelvefold Chain of\nCausation, the ten thousand world-systems quaked twelve times even to\ntheir ocean boundaries. And again, when the Great Being, making the\nten thousand world-systems to shout for joy, attained at break of day\nto complete Enlightenment, the whole ten thousand world-systems became\nglorious as on a festive day. The streamers of the flags and banners\nraised on the edge of the rocky boundary to the East of the world\nreached to the very West; and so those on the West and North, and\nSouth, reached to the East, and South, and North; while in like manner\nthose of flags and banners on the surface of the earth reached to the\nhighest heaven, and those of flags and banners in heaven swept down\nupon the earth. Throughout the universe flowering trees put forth their\nblossoms, and fruit-bearing trees were loaded with clusters of fruit;\nthe trunks and branches of trees, and even the creepers, were covered\nwith bloom; lotus wreaths hung from the sky; and lilies by sevens\nsprang, one above another, even from the very rocks. The ten thousand\nworld-systems as they revolved seemed like a mass of loosened wreaths,\nor like a nosegay tastefully arranged: and the great Voids between\nthem, the hells whose darkness the rays of seven suns had never been\nable to disperse, became filled with light. The waters of the Great\nOcean became sweet, down to its profoundest depths; and the rivers were\nstayed in their course. The blind from birth received their sight; the\ndeaf from birth heard sound; the lame from birth could use their feet;\nand chains and bonds were loosed, and fell away.[204]\n\nIt was thus in surpassing glory and honour, and with many wonders\nhappening around, that he attained Omniscience, and gave vent to his\nemotion in the Hymn of Triumph, sung by all the Buddhas.\n\n 278. Long have I wandered! long!\n Bound by the Chain of Life,\n Through many births:\n Seeking thus long, in vain,\n \u201cWhence comes this Life in man, his Consciousness, his Pain!\u201d\n And hard to bear is Birth,\n When pain and death but lead to Birth again.\n\n Found! It is found!\n O Cause of Individuality!\n No longer shalt thou make a house for me:\n Broken are all thy beams.\n Thy ridge-pole shattered!\n Into Nirv\u0101na now my mind has past:\n The end of cravings has been reached at last![205]\n\n\n\n\nTHE PROXIMATE OR LAST EPOCH.[206]\n\n\nNow whilst he was still seated there, after he had sung the Hymn of\nTriumph, the Blessed One thought, \u201cIt is in order to attain to this\nthrone of triumph that I have undergone successive births for so long\na time,[207] that I severed my crowned head from my neck and gave it\naway, that I tore out my darkened eyes and my heart\u2019s flesh and gave\nthem away, that I gave away to serve others such sons as J\u0101li the\nPrince, and such daughters as Ka\u1e47h\u0101 Jin\u0101 the Princess, and such wives\nas Madd\u012b the Queen. This seat is a throne of triumph to me, and a\nthrone of glory; while seated on it my aims have been fulfilled: I will\nnot leave it, yet.\u201d And he sat there absorbed in many thoughts[208]\nfor those seven days referred to in the text, beginning, \u201cAnd then\nthe Blessed One sat motionless for seven days, realizing the bliss of\nNirv\u0101na.\u201d\n\nNow certain of the angels began to doubt, thinking, \u201cThere must be\nsomething more Siddhattha has to do this day, for he still lingers\nseated there.\u201d The Master, knowing their thoughts, and to appease their\ndoubts, rose into the air, and performed the miracle of making another\nappearance like unto himself.[209]\n\nAnd the Master having thus by this miracle dispelled the angels\u2019\ndoubts, stood a little to the North-east of the throne, thinking, \u201cIt\nwas on that throne that I attained omniscience.\u201d And he thus spent\nseven days gazing steadfastly at the spot where he had gained the\nresult of the deeds of virtue fulfilled through such countless years.\nAnd that spot became known as the D\u0101gaba of the Steadfast Gaze.\n\nThen he created between the throne and the spot where he had stood a\ncloistered walk, and he spent seven days walking up and down in that\njewelled cloister which stretched from East to West. And that spot\nbecame known as the D\u0101gaba of the Jewelled Cloister.\n\nBut for the fourth week the angels created to the North-west of\nthe Bo-tree a house of gems; and he spent the week seated there\ncross-legged, and thinking out the Abhidhamma Pitaka both book by\nbook and generally in respect of the origin of all things as therein\nexplained. (But the Abhidhammikas[210] say that House of Gems here\nmeans either a mansion built of the seven kinds of jewels, or the place\nwhere the seven books were thought out: and as they give these two\nexplanations of the passage, both should be accepted as correct.)\n\nHaving thus spent four weeks close to the Bo-tree, he went, in the\nfifth week, to the Shepherd\u2019s Nigrodha-tree: and sat there meditating\non the Truth, and enjoying the sweetness of Nirv\u0101na.[211]\n\nNow at that time the angel M\u0101ra thought to himself, \u201cSo long a time\nhave I followed this man seeking some fault in him, and find no sin\nin him; and now, indeed, he is beyond my power.\u201d And overcome with\nsorrow he sat down on the highway, and as he thought of the following\nsixteen things he drew sixteen lines on the ground. Thinking, \u201cI did\nnot attain, as he did, to the perfection of Charity; therefore I have\nnot become like him,\u201d he drew one line. Then thinking, \u201cI did not\nattain, as he did, to the Perfections of Goodness, and Self-sacrifice,\nand Wisdom, and Exertion, and Longsuffering, and Truth, and Resolution,\nand Kindness, and Equanimity;[212] therefore I have not become like\nhim,\u201d he drew nine more lines. Then thinking, \u201cI did not attain the\nTen Perfections, the conditions precedent to the acquisition of the\nextraordinary knowledge of objects of sense, and therefore I have\nnot become like him,\u201d he drew the eleventh line. Then thinking, \u201cI\ndid not attain to the Ten Perfections, the conditions precedent to\nthe acquisition of the extraordinary knowledge of inclinations and\ndispositions, of the attainment of compassion, of the double miracle,\nof the removal of hindrances, and of omniscience; therefore I have not\nbecome like him,\u201d he drew the five other lines. And so he sat on the\nhighway, drawing sixteen lines for these sixteen thoughts.\n\nAt that time Craving, Discontent, and Lust,[213] the three daughters of\nM\u0101ra, could not find their father, and were looking for him, wondering\nwhere he could be. And when they saw him, sad at heart, writing on the\nground, they went up to him, and asked, \u201cWhy, dear, are you sad and\nsorrowful?\u201d\n\nAnd he answered, \u201cBeloved, this illustrious mendicant is escaping from\nmy power. Long have I watched, but in vain, to find some fault in him.\nTherefore it is that I am sad and sorrowful.\u201d\n\n\u201cBe that as it may,\u201d replied they, \u201cthink not so. We will subject him\nto our influence, and come back bringing him captive with us.\u201d\n\n\u201cBeloved,\u201d said he, \u201cyou cannot by any means bring him under your\ninfluence; he stands firm in faith, unwavering.\u201d\n\n\u201cBut we are women,\u201d was the reply; \u201cthis moment we will bring him bound\nby the allurements of passion. Do not you be so grieved.\u201d\n\nSo they approached the Blessed One, and said, \u201cO, holy man, upon thee\nwe humbly wait!\u201d\n\nBut the Blessed One neither paid any attention to their words, nor\nraised his eyes to look at them. He sat plunged in the joy of Nirv\u0101na,\nwith a mind made free by the complete extinction of sin.\n\nThen the daughters of M\u0101ra considered with themselves: \u201cVarious are\nmen\u2019s tastes. Some fall in love with virgins, some with young women,\nsome with mature women, some with older women. We will tempt him in\nvarious forms.\u201d So each of them assumed the appearance of a hundred\nwomen,--virgins, women who had never had a child, or only once, or only\ntwice, middle-aged women, older women,--and six times they went up to\nthe Blessed One, and professed themselves his humble handmaidens; and\nto that even the Blessed One paid no attention, since he was made free\nby the complete extinction of sin.\n\nNow, some teachers say that when the Blessed One saw them approaching\nin the form of elderly women, he commanded, saying, \u201cLet these women\nremain just as they are, with broken teeth and bald heads.\u201d This should\nnot be believed, for the Master issues not such commands.\n\nBut the Blessed One said, \u201cDepart ye! Why strive ye thus? Such things\nmight be done in the presence of men who linger in the paths of sin;\nbut I have put away lust, have put away ill-will, have put away folly.\u201d\nAnd he admonished them in those two verses from the Chapter on the\nBuddha in the Scripture-Verses:\n\n 280. No one can e\u2019er disturb his self-control\n Whose inward victories, once gained, are neverlost.\n That Sinless One, the Wise, whose mind embraces all--\n How--by what guile--what sin--can you allure him to his fall?\n\n 281. He who has no ensnaring, venomous desire;\n No craving wants to lead him aught astray:\n The Sinless One, the Wise, whose mind embraces all--\n How--by what guile--what sin--can you allure him to his fall?[214]\n\nAnd thus these women returned to their father, confessing that he had\nspoken truth when he had said that the Blessed One was not by any means\nto be led away by any unholy desire.\n\nBut the Blessed One, when he had spent a week at that spot, went on to\nthe Mucalinda-tree. There he spent a week, Mucalinda, the snake-king,\nwhen a storm arose, shielding him with seven folds of his hood, so\nthat the Blessed One enjoyed the bliss of salvation as if he had been\nresting in a pleasant chamber, remote from all disturbance. Thence\nhe went away to a R\u0101j\u0101yatana-tree, and there also sat down enjoying\nthe bliss of salvation. And so seven weeks passed away, during which\nhe experienced no bodily wants, but fed on the joy of Meditation,\nthe joy of the Paths, and the joy of the Fruit thereof (that is, of\nNirv\u0101na).[215]\n\nNow, as he sat there on the last day of the seven weeks--the\nforty-ninth day--he felt a desire to bathe his face. And Sakka, the\nking of the gods, brought a fruit of the Myrobolan-tree, and gave him\nto eat. And Sakka, too, provided a tooth-cleanser of the thorns of the\nsnake-creeper, and water to bathe his face. And the Master used the\ntooth-cleanser, and bathed his face, and sat him down there at the foot\nof the tree.\n\nAt that time two merchants, Tapassu and Bhalluka by name, were\ntravelling from Orissa to Central India[216] with five hundred carts.\nAnd an angel, a blood relation of theirs, stopped their carts, and\nmoved their hearts to offer food to the Master. And they took a rice\ncake, and a honey cake, and went up to the Master, and said, \u201cO,\nBlessed One! have mercy upon us, and accept this food.\u201d\n\nNow, on the day when he had received the sweet rice-milk, his bowl\nhad disappeared;[217] so the Blessed One thought, \u201cThe Buddhas never\nreceive food in their hands. How shall I take it?\u201d Then the four\nGuardian Angels knew his thought, and, coming from the four corners\nof heaven, they brought bowls made of sapphire. And the Blessed One\naccepted them. Then they brought four other bowls, made of jet; and the\nBlessed One, out of kindness to the four angels, received the four,\nand, placing them one above another, commanded, saying, \u201cLet them\nbecome one.\u201d And the four closed up into one of medium size, becoming\nvisible only as lines round the mouth of it. The Blessed One received\nthe food into that new-created bowl, and ate it, and gave thanks.\n\nThe two brothers took refuge in the Buddha, the Truth, and the Order,\nand became professed disciples. Then, when they asked him, saying,\n\u201cLord, bestow upon us something to which we may pay reverence,\u201d with\nhis own right hand he tore from his head, and gave to them, the\nHair-relics. And they built a D\u0101gaba in their own city, and placed the\nrelics within it.[218]\n\nBut the Perfectly Enlightened One rose up thence, and returned to the\nShepherd\u2019s Nigrodha-tree, and sat down at its foot. And no sooner\nwas he seated there, considering the depth of the Truth which he had\ngained, than there arose in his mind a doubt (felt by each of the\nBuddhas as he became aware of his having arrived at Truth) that he had\nnot that kind of ability necessary to explain that Truth to others.\n\nThen the great Ruler of the Brahma heavens, exclaiming, \u201cAlas! the\nworld is lost! Alas! the world will be altogether lost!\u201d brought with\nhim the rulers and archangels of the heavens in tens of thousands of\nworld-systems, and went up to the Master, and said, \u201cO Blessed Lord,\nmayst thou proclaim the Truth! Proclaim the Truth, O Blessed Lord!\u201d and\nin other words of like purport begged from him the preaching of the\nTruth.\n\nThen the Master granted his request. And considering to whom he should\nfirst reveal the Truth, thought at first of A\u1e37\u0101ra, his former teacher,\nas one who would quickly comprehend it. But, on further reflection, he\nperceived that A\u1e37\u0101ra had been dead seven days. So he fixed on Uddaka,\nbut perceived that he too had died that very evening. Then he thought\nof the five mendicants, how faithfully they had served him for a time;\nand casting about in his mind where they then might be, he perceived\nthey were at the Deer-forest in Benares. And he determined, saying,\n\u201cThere I will go to inaugurate the Kingdom of Righteousness.\u201d But he\ndelayed a few days, begging his daily food in the neighbourhood of the\nBo-tree, with the intention of going to Benares on the full-moon day of\nthe month of May.\n\nAnd at dawn of the fourteenth day of the month, when the night had\npassed away, he took his robe and his bowl; and had gone eighteen\nleagues, just half way, when he met the Hindu mendicant Upaka. And he\nannounced to him how he had become a Buddha; and on the evening of that\nday he arrived at the hermitage near Benares.[219]\n\nThe five mendicants, seeing already from afar the Buddha coming, said\none to another, \u201cFriend, here comes the mendicant Gotama. He has turned\nback to a free use of the necessaries of life, and has recovered\nroundness of form, acuteness of sense, and beauty of complexion. We\nought to pay him no reverence; but as he is, after all, of a good\nfamily, he deserves the honour of a seat. So we will simply prepare a\nseat for him.\u201d\n\nThe Blessed One, casting about in his mind (by the power that he had\nof knowing what was going on in the thoughts of all beings) as to what\nthey were thinking, knew their thoughts. Then, concentrating that\nfeeling of his love which was able to pervade generally all beings\nin earth and heaven, he directed it specially towards them. And the\nsense of his love diffused itself through their hearts; and as he came\nnearer and nearer, unable any longer to adhere to their resolve, they\nrose from their seats, and bowed down before him, and welcomed him\nwith every mark of reverence and respect. But, not knowing that he had\nbecome a Buddha, they addressed him, in everything they said, either\nby name, or as \u201cBrother.\u201d Then the Blessed One announced to them his\nBuddhahood, saying, \u201cO mendicants, address not a Buddha by his name, or\nas \u2018brother.\u2019 And I, O mendicants, am a Buddha, clear in insight, as\nthose who have gone before.\u201d[220]\n\nThen, seated on the place prepared for him, and surrounded by myriads\nof angels, he addressed the five attendant elders, just as the moon was\npassing out of conjunction with the lunar mansion in June, and taught\nthem in that discourse which was _The Foundation of the Kingdom of\nRighteousness_.\n\nOf the five Elders, Kondanya the Believer[221] gained in knowledge as\nthe discourse went on; and as it concluded, he, with myriads of angels,\nhad arrived at the Fruit of the First Path.[222] And the Master, who\nremained there for the rainy season, sat in the _wih\u0101ra_ the next day,\nwhen the other four had gone a-begging, talking to Vappa: and Vappa\nthat morning attained to the Fruit of the First Path. And, in a similar\nmanner, Bhaddiya on the next day, and Mah\u0101 N\u0101ma on the next, and Assaji\non the next, attained to the Fruit of the First Path. And, on the fifth\nday, he called all five to his side, and preached to them the discourse\n_On the Non-existence of the Soul_; and at the end of that discourse\nall the five elders attained to Nirv\u0101na.\n\nThen the Master perceived that Yasa, a young man of good family, was\ncapable of entering the Paths. And at night-time, as he was going away,\nhaving left his home in weariness of the world, the Master called him,\nsaying, \u201cFollow me, Yasa!\u201d and on that very night he attained to the\nFruit of the First Path, and on the next day to Arahatship. And He\nreceived also the other fifty-four, his companions, into the order,\nwith the formula, \u201cFollow me!\u201d and caused them to attain to Arahatship.\n\nNow when there were thus in the world sixty-one persons who had become\nArahats, the Master, after the rainy season and the Feast with which\nit closes were over, sent out the sixty in different directions, with\nthe words, \u201cGo forth, O mendicants, preaching and teaching.\u201d And\nhimself going towards Uruvela, overcame at the Kapp\u0101siya forest, half\nway thither, the thirty young Bhadda-vaggiyan nobles. Of these the\nleast advanced entered the First, and the most advanced the Third Path:\nand he received them all into the Order with the formula, \u201cFollow me!\u201d\nAnd sending them also forth into the regions round about, he himself\nwent on to Uruvela.\n\nThere he overcame, by performing three thousand five hundred miracles,\nthe three Hindu ascetics, brothers,--Uruvela Kassapa and the rest,--who\nhad one thousand disciples. And he received them into the Order\nwith the formula, \u201cFollow me!\u201d and established them in Arahatship\nby his discourse, when they were seated on the Gay\u0101-s\u012bsa hill, \u201c_On\nthe Lessons to be drawn from Fire_.\u201d And attended by these thousand\nArahats, he went to the grove called the Palm-grove, hard by R\u0101jagaha,\nwith the object of redeeming the promise he had made to Bimb\u012b-s\u0101ra the\nking.[223]\n\nWhen the king heard from the keeper of the grove the saying, \u201cThe\nMaster is come,\u201d he went to the Master, attended by innumerable priests\nand nobles, and fell down at the feet of the Buddha,--those sacred\nfeet, which bore on their surface the mystic figure of the sacred\nwheel, and gave forth a halo of light like a canopy of cloth of gold.\nThen he and his retinue respectfully took their seats on one side.\n\nNow the question occurred to those priests and nobles, \u201cHow is it,\nthen? has the Great Mendicant entered as a student in religion under\nUruvela Kassapa, or Uruvela Kassapa under the Great Mendicant?\u201d And the\nBlessed One, becoming aware of their thus doubting within themselves,\naddressed the Elder in the verse--\n\n 282. What hast thou seen, O dweller in Uruvela,\n That thou hast abandoned the Fire God, counting thyself poor?\n I ask thee, Kassapa, the meaning of this thing:\n How is it thou hast given up the sacrifice of fire?\n\nAnd the Elder, perceiving what the Blessed One intended, replied in the\nverse--\n\n 283. Some men rely on sights, and sounds, and taste,\n Others on sensual love, and some on sacrifice;\n But this, I see, is dross so long as sin remains.\n Therefore I find no charm in offerings great or small.\n\nAnd (in order to make known his discipleship) he bowed his head to the\nBuddha\u2019s feet, saying, \u201cThe Blessed Lord is my master, and I am the\ndisciple!\u201d And seven times he rose into the air up to the height of\none, two, three, and so on, up to the height of seven palm-trees; and\ndescending again, he saluted the Buddha, and respectfully took a seat\naside. Seeing that wonder, the multitude praised the Master, saying,\n\u201cAh! how great is the power of the Buddhas! Even so mighty an infidel\nas this has thought him worthy! Even Uruvela Kassapa has broken through\nthe net of delusion, and has yielded to the successor of the Buddhas!\u201d\n\nBut the Blessed One said, \u201cNot now only have I overcome Uruvela\nKassapa; in former ages, too, he was conquered by me.\u201d And he uttered\nin that connexion the _Mah\u0101 N\u0101rada Kassapa J\u0101taka_, and proclaimed the\nFour Truths. And the king of Magadha, with nearly all his retinue,\nattained to the Fruit of the First Path, and the rest became lay\ndisciples (without entering the Paths).[224]\n\nAnd the king still sitting near the Master told him of the five wishes\nhe had had; and then, confessing his faith, he invited the Blessed One\nfor the next day, and rising from his side, departed with respectful\nsalutation.\n\nThe next day all the men who dwelt in R\u0101jagaha, eighteen _ko\u1e6dis_ in\nnumber, both those who had already seen the Blessed One, and those who\nhad not, came out early from R\u0101jagaha to the Grove of Reeds to see the\nsuccessor of the Buddhas. The road, six miles long, could not contain\nthem. The whole of the Grove of Reeds became like a basket packed quite\nfull. The multitude, beholding the exceeding beauty of Him whose power\nis Wisdom, could not contain their delight. Va\u1e47\u1e47abh\u016b was it called\n(that is, the Place of Praise), for at such spots all the greater and\nlesser characteristics of a Buddha, and the glorious beauty of his\nperson, are fated to be sung. There was not room for even a single\nmendicant to get out on the road, or in the grove, so crowded was it\nwith the multitude gazing at the beautiful form of the Being endowed\nwith the tenfold power of Wisdom.\n\nSo that day they say the throne of Sakka felt hot, to warn him that the\nBlessed One might be deprived of nourishment, which should not be. And,\non consideration, he understood the reason; and he took the form of a\nyoung Br\u0101hman, and descended in front of the Buddha, and made way for\nhim, singing the praises of the Buddha, the Truth, and the Order. And\nhe walked in front, magnifying the Master in these verses:\n\n 284. He whose passions are subdued has come to R\u0101jagaha\n Glorious as Sing\u012b gold,--the Blessed One;\n And with him those who once were mere ascetics,\n Now all subdued in heart and freed from sin.\n\n 285. He who is free from sin has come to R\u0101jagaha\n Glorious as Sing\u012b gold,--the Blessed One;\n And with him those who once were mere ascetics,\n Now freed from sin and saved.\n\n 286. He who has crossed the flood[225] has come to R\u0101jagaha\n Glorious as Sing\u012b gold,--the Blessed One;\n And with him those who once were mere ascetics,\n But now crossed o\u2019er the flood and freed from sin.\n\n 287. He whose dwelling and whose wisdom are tenfold;\n He who has seen and gained ten precious things;[226]\n Attended by ten hundred as a retinue,--\n The Blessed One,--has come to R\u0101jagaha.\n\nThe multitude, seeing the beauty of the young Br\u0101hman, thought, \u201cThis\nyoung Br\u0101hman is exceeding fair, and yet we have never yet beheld him.\u201d\nAnd they said, \u201cWhence comes the young Br\u0101hman, or whose son is he?\u201d\nAnd the young Br\u0101hman, hearing what they said, answered in the verse,\n\n 288. He who is wise, and all subdued in heart,\n The Buddha, the unequalled among men,\n The Arahat, the most happy upon earth!--\n His servant am I.\n\nThen the Master entered upon the path thus made free by the Archangel,\nand entered R\u0101jagaha attended by a thousand mendicants. The king gave\na great donation to the Order with the Buddha at their head; and had\nwater brought, bright as gems, and scented with flowers, in a golden\ngoblet. And he poured the water over the hand of the Buddha, in token\nof the presentation of the Bambu Grove, saying, \u201cI, my lord, cannot\nlive without the Three Gems (the Buddha, the Order, and the Faith). In\nseason and out of season I would visit the Blessed One. Now the Grove\nof Reeds is far away; but this Grove of mine, called the Bambu Grove,\nis close by, is easy of resort, and is a fit dwelling-place for a\nBuddha. Let the Blessed One accept it of me!\u201d\n\nAt the acceptance of this monastery the broad earth shook, as if it\nsaid, \u201cNow the Religion of Buddha has taken root!\u201d For in all India\nthere is no dwelling-place, save the Bambu Grove, whose acceptance\ncaused the earth to shake: and in Ceylon there is no dwelling-place,\nsave the Great Wih\u0101ra, whose acceptance caused the earth to shake.\n\nAnd when the Master had accepted the Bambu Grove Monastery, and had\ngiven thanks for it, he rose from his seat and went, surrounded by the\nmembers of the Order, to the Bambu Grove.\n\nNow at that time two ascetics, named S\u0101riputta and Moggall\u0101na, were\nliving near R\u0101jagaha, seeking after salvation. Of these, S\u0101riputta,\nseeing the Elder Assaji on his begging round, was pleasurably impressed\nby him, and waited on him, and heard from him the verse beginning,--\n\n \u201cWhat things soever are produced from causes.\u201d[227]\n\nAnd he attained to the blessings which result from conversion; and\nrepeated that verse to his companion Moggall\u0101na the ascetic. And he,\ntoo, attained to the blessings which first result from conversion. And\neach of them left Sanjaya,[228] and with his attendants took orders\nunder the Master. Of these two, Moggall\u0101na attained Arahatship in seven\ndays, and S\u0101riputta the Elder in half a month. And the Master appointed\nthese two to the office of his Chief Disciples; and on the day on which\nS\u0101riputta the Elder attained Arahatship, he held the so-called Council\nof the Disciples.[229]\n\nNow whilst the Successor of the Buddhas was dwelling there in the\nBambu Grove, Suddhodana the king heard that his son, who for six years\nhad devoted himself to works of self-mortification, had attained to\nComplete Enlightenment, had founded the Kingdom of Righteousness, and\nwas then dwelling at the Bambu Grove near R\u0101jagaha. So he said to a\ncertain courtier, \u201cLook you, Sir; take a thousand men as a retinue, and\ngo to R\u0101jagaha, and say in my name, \u2018Your father, Suddhodana the king,\ndesires to see you;\u2019 and bring my son here.\u201d\n\nAnd he respectfully accepted the king\u2019s command with the reply, \u201cSo\nbe it, O king!\u201d and went quickly with a thousand followers the sixty\nleagues distance, and sat down amongst the disciples of the Sage, and\nat the hour of instruction entered the Wih\u0101ra. And thinking, \u201cLet\nthe king\u2019s message stay awhile,\u201d he stood just beyond the disciples\nand listened to the discourse. And as he so stood he attained to\nArahatship, with his whole retinue, and asked to be admitted to the\nOrder. And the Blessed One stretched forth his hand and said, \u201cCome\namong us, O mendicants.\u201d And all of them that moment appeared there,\nwith robes and bowls created by miracle, like Elders of a hundred\nyears\u2019 standing.\n\nNow from the time when they attain Arahatship the Arahats become\nindifferent to worldly things: so he did not deliver the king\u2019s message\nto the Sage. The king, seeing that neither did his messenger return,\nnor was any message received from him, called another courtier in the\nsame manner as before, and sent him. And he went, and in the same\nmanner attained Arahatship with his followers, and remained silent.\nThen the king in the same manner sent nine courtiers each with a\nretinue of a thousand men. And they all, neglecting what they had to\ndo, stayed away there in silence.\n\nAnd when the king found no one who would come and bring even a message,\nhe thought, \u201cNot one of these brings back, for my sake, even a message:\nwho will then carry out what I say?\u201d And searching among all his people\nhe thought of K\u0101\u1e37a Ud\u0101yin. For he was in everything serviceable to the\nking,--intimate with him, and trustworthy. He was born on the same day\nas the future Buddha, and had been his playfellow and companion.\n\nSo the king said to him, \u201cFriend K\u0101\u1e37a Ud\u0101yin, as I wanted to see my\nson, I sent nine times a thousand men; but there is not one of them who\nhas either come back or sent a message. Now the end of my life is not\nfar off, and I desire to see my son before I die. Can you help me to\nsee my son?\u201d\n\n\u201cI can, O king!\u201d was the reply, \u201cif I am allowed to become a recluse.\u201d\n\n\u201cMy friend,\u201d said the king, \u201cbecome a recluse or not as you will, but\nhelp me to see my son!\u201d\n\nAnd he respectfully received the king\u2019s message, with the words, \u201cSo\nbe it, O king!\u201d and went to R\u0101jagaha; and stood at the edge of the\ndisciples at the time of the Master\u2019s instruction, and heard the\ngospel, and attained Arahatship with his followers, and was received\ninto the Order.\n\nThe Master spent the first Lent after he had become Buddha at\nIsipatana; and when it was over went to Uruvela and stayed there three\nmonths and overcame the three brothers, ascetics. And on the full-moon\nday of the month of January, he went to R\u0101jagaha with a retinue of a\nthousand mendicants, and there he dwelt two months. Thus five months\nhad elapsed since he left Ben\u0101res, the cold season was past, and seven\nor eight days since the arrival of Ud\u0101yin, the Elder.\n\nAnd on the full-moon day of March Ud\u0101yin thought, \u201cThe cold season is\npast; the spring has come; men raise their crops and set out on their\njourneys; the earth is covered with fresh grass; the woods are full of\nflowers; the roads are fit to walk on; now is the time for the Sage to\nshow favour to his family.\u201d And going to the Blessed One, he praised\ntravelling in about sixty stanzas, that the Sage might revisit his\nnative town.\n\n 289. Red are the trees with blossoms bright,\n They give no shade to him who seeks for fruit;\n Brilliant they seem as glowing fires.\n The very season\u2019s full, O Great One, of delights.\n\n 290. \u2018Tis not too hot; \u2018tis not too cold;\n There\u2019s plenty now of all good things;\n The earth is clad with verdure green,\n Fit is the time, O mighty Sage!\n\nThen the Master said to him, \u201cBut why, Ud\u0101yin, do you sing the\npleasures of travelling with so sweet a voice?\u201d\n\n\u201cMy lord!\u201d was the reply, \u201cyour father is anxious to see you once more;\nwill you not show favour to your relations?\u201d\n\n\u201c\u2019Tis well said, Ud\u0101yin! I will do so. Tell the Order that they shall\nfulfil the duty laid on all its members of journeying from place to\nplace.\u201d\n\nK\u0101\u1e37a Ud\u0101yin accordingly told the brethren. And the Blessed One,\nattended by twenty thousand mendicants free from sin--ten thousand\nfrom the upper classes in Magadha and Anga, and ten thousand from the\nupper classes in Kapilavatthu--started from R\u0101jagaha, and travelled a\nleague a day; going slowly with the intention of reaching Kapilavatthu,\nsixty leagues from R\u0101jagaha, in two months.\n\nAnd the Elder, thinking, \u201cI will let the king know that the Blessed One\nhas started,\u201d rose into the air and appeared in the king\u2019s house. The\nking was glad to see the Elder, made him sit down on a splendid couch,\nfilled a bowl with the delicious food made ready for himself, and gave\nto him. Then the Elder rose up, and made as if he would go away.\n\n\u201cSit down and eat,\u201d said the king.\n\n\u201cI will rejoin the Master, and eat then,\u201d said he.\n\n\u201cWhere is the Master now?\u201d asked the king.\n\n\u201cHe has set out on his journey, attended by twenty thousand mendicants,\nto see you, O king!\u201d said he.\n\nThe king, glad at heart, said, \u201cDo you eat this; and until my son has\narrived at this town, provide him with food from here.\u201d\n\nThe Elder agreed; and the king waited on him, and then had the bowl\ncleansed with perfumed chunam, and filled with the best of food, and\nplaced it in the Elder\u2019s hand, saying, \u201cGive it to the Buddha.\u201d\n\nAnd the Elder, in the sight of all, threw the bowl into the air, and\nhimself rising up into the sky, took the food again, and placed it in\nthe hand of the Master.\n\nThe Master ate it. Every day the Elder brought him food in the same\nmanner. So the Master himself was fed, even on the journey, from the\nking\u2019s table. The Elder, day by day, when he had finished his meal,\ntold the king, \u201cTo-day the Blessed One has come so far, to-day so\nfar.\u201d And by talking of the high character of the Buddha, he made all\nthe king\u2019s family delighted with the Master, even before they saw\nhim. On that account the Blessed One gave him pre-eminence, saying,\n\u201cPre-eminent, O mendicants, among all those of my disciples who gained\nover my family, was K\u0101\u1e37a Ud\u0101yin.\u201d\n\nThe S\u0101kyas, as they sat talking of the prospect of seeing their\ndistinguished relative, considered what place he could stay in; and\ndeciding that the Nigrodha Grove would be a pleasant residence, they\nmade everything ready there. And with flowers in their hands they went\nout to meet him; and sending in front the little children, and the\nboys and girls of the village, and then the young men and maidens of\nthe royal family; they themselves, decked of their own accord with\nsweet-smelling flowers and chunam, came close behind, conducting the\nBlessed One to the Nigrodha Grove. There the Blessed One sat down on\nthe Buddha\u2019s throne prepared for him, surrounded by twenty thousand\nArahats.\n\nThe S\u0101kyas are proud by nature, and stubborn in their pride. Thinking,\n\u201cSiddhattha is younger than we are, standing to us in the relation\nof younger brother, or nephew, or son, or grandson,\u201d they said to\nthe little children and the young people, \u201cDo you bow down before\nhim, we will seat ourselves behind you.\u201d The Blessed One, when they\nhad thus taken their seats, perceived what they meant; and thinking,\n\u201cMy relations pay me no reverence; come now, I must force them to\ndo so,\u201d he fell into the ecstasy depending on wisdom, and rising\ninto the air as if shaking off the dust of his feet upon them, he\nperformed a miracle like unto that double miracle at the foot of the\nGa\u1e47\u1e0damba-tree.[230]\n\nThe king, seeing that miracle, said, \u201cO Blessed One! When you were\npresented to K\u0101\u1e37a Devala to do obeisance to him on the day on which you\nwere born, and I saw your feet turn round and place themselves on the\nBr\u0101hman\u2019s head, I did obeisance to you. That was my first obeisance.\nWhen you were seated on your couch in the shade of the Jambu-tree on\nthe day of the ploughing festival, I saw how the shadow over you did\nnot turn, and I bowed down at your feet. That was my second obeisance.\nNow, seeing this unprecedented miracle, I bow down at your feet. This\nis my third obeisance.\u201d\n\nThen, when the king did obeisance to him, there was not a single S\u0101kya\nwho was able to refrain from bowing down before the Blessed One; and\nall of them did obeisance.\n\nSo the Blessed One, having compelled his relatives to bow down before\nhim, descended from the sky, and sat down on the seat prepared for him.\nAnd when the Blessed One was seated, the assembly of his relatives\nyielded him pre-eminence; and all sat there at peace in their hearts.\n\nThen a thunder-cloud poured forth a shower of rain, and the\ncopper-coloured water went away rumbling beneath the earth. He who\nwished to get wet, did get wet; but not even a drop fell on the body\nof him who did not wish to get wet. And all seeing it became filled\nwith astonishment, and said one to another, \u201cLo! what miracle! Lo! what\nwonder!\u201d\n\nBut the Teacher said, \u201cNot now only did a shower of rain fall upon me\nin the assembly of my relations, formerly also this happened.\u201d And in\nthis connexion he pronounced the story of his Birth as Wessantara.\n\nWhen they had heard his discourse they rose up, and paid reverence to\nhim, and went away. Not one of them, either the king or any of his\nministers, asked him on leaving, \u201cTo-morrow accept your meal of us.\u201d\n\nSo on the next day the Master, attended by twenty thousand mendicants,\nentered Kapilavatthu to beg. Then also no one came to him or invited\nhim to his house, or took his bowl. The Blessed One, standing at the\ngate, considered, \u201cHow then did the former Buddhas go on their begging\nrounds in their native town? Did they go direct to the houses of the\nkings, or did they beg straight on from house to house?\u201d Then, not\nfinding that any of the Buddhas had gone direct, he thought, \u201cI, too,\nmust accept this descent and tradition as my own; so shall my disciples\nin future, learning of me, fulfil the duty of begging for their daily\nfood.\u201d And beginning at the first house, he begged straight on.\n\nAt the rumour that the young chief Siddhattha was begging from door\nto door, the windows in the two-storied and three-storied houses were\nthrown open, and the multitude was transfixed at the sight. And the\nlady, the mother of R\u0101hula, thought, \u201cMy lord, who used to go to and\nfro in this very town with gilded palanquin and every sign of royal\npomp, now with a potsherd in his hand begs his food from door to\ndoor, with shaven hair and beard, and clad in yellow robes. Is this\nbecoming?\u201d And she opened the window, and looked at the Blessed One;\nand she beheld him glorious with the unequalled majesty of a Buddha,\ndistinguished with the Thirty-two characteristic signs and the eighty\nlesser marks of a Great Being, and lighting up the street of the city\nwith a halo resplendent with many colours, proceeding to a fathom\u2019s\nlength all round his person.\n\nAnd she announced it to the king, saying, \u201cYour son is begging his\nbread from door to door;\u201d and she magnified him with the eight stanzas\non \u201cThe Lion among Men,\u201d beginning--\n\n 291. Glossy and dark and soft and curly is his hair;\n Spotless and fair as the sun is his forehead;\n Well-proportioned and prominent and delicate is his nose;\n Around him is diffused a network of rays;--\n The Lion among Men!\n\nThe king was deeply agitated; and he departed instantly, gathering up\nhis robe in his hand, and went quickly and stood before the Blessed\nOne, and said, \u201cWhy, Master, do you put us to shame? Why do you go\nbegging for your food? Do you think it impossible to provide a meal for\nso many monks?\u201d\n\n\u201cThis is our custom, O king!\u201d was the reply.\n\n\u201cNot so, Master! our descent is from the royal race of the Great\nElected;[231] and amongst them all not one chief has ever begged his\ndaily food.\u201d\n\n\u201cThis succession of kings is your descent, O king! but mine is the\nsuccession of the prophets (Buddhas), from D\u012bpa\u014bkara and Kondanya and\nthe rest down to Kassapa. These, and thousands of other Buddhas, have\nbegged their daily food, and lived on alms.\u201d And standing in the middle\nof the street he uttered the verse--\n\n 292. Rise up, and loiter not!\n Follow after a holy life!\n Who follows virtue rests in bliss,\n Both in this world and in the next.\u201d\n\nAnd when the verse was finished the king attained to the Fruit of the\nFirst, and then, on hearing the following verse, to the Fruit of the\nSecond Path--\n\n 293. Follow after a holy life!\n Follow not after sin!\n Who follows virtue rests in bliss,\n Both in this world and in the next.\n\nAnd when he heard the story of the Birth as the Keeper of\nRighteousness,[232] he attained to the Fruit of the Third Path. And\njust as he was dying, seated on the royal couch under the white canopy\nof state, he attained to Arahatship. The king never practised in\nsolitude the Great Struggle.[233]\n\nNow as soon as he had realized the Fruit of Conversion, he took the\nBuddha\u2019s bowl, and conducted the Blessed One and his retinue to the\npalace, and served them with savoury food, both hard and soft. And\nwhen the meal was over, all the women of the household came and did\nobeisance to the Blessed One, except only the mother of R\u0101hula.\n\nBut she, though she told her attendants to go and salute their lord,\nstayed behind, saying, \u201cIf I am of any value in his eyes, my lord will\nhimself come to me; and when he has come I will pay him reverence.\u201d\n\nAnd the Blessed One, giving his bowl to the king to carry, went with\nhis two chief disciples to the apartments of the daughter of the king,\nsaying, \u201cThe king\u2019s daughter shall in no wise be rebuked, howsoever she\nmay be pleased to welcome me.\u201d And he sat down on the seat prepared for\nhim.\n\nAnd she came quickly and held him by his ankles, and laid her head on\nhis feet, and so did obeisance to him, even as she had intended. And\nthe king told of the fullness of her love for the Blessed One, and\nof her goodness of heart, saying, \u201cWhen my daughter heard, O Master,\nthat you had put on the yellow robes, from that time forth she dressed\nonly in yellow. When she heard of your taking but one meal a day, she\nadopted the same custom. When she heard that you renounced the use of\nelevated couches, she slept on a mat spread on the floor. When she\nheard you had given up the use of garlands and unguents, she also used\nthem no more. And when her relatives sent a message, saying, \u2018Let\nus take care of you,\u2019 she paid them no attention at all. Such is my\ndaughter\u2019s goodness of heart, O Blessed One!\u201d\n\n\u201c\u2019Tis no wonder, O king!\u201d was the reply, \u201cthat she should watch over\nherself now that she has you for a protector, and that her wisdom is\nmature; formerly, even when wandering among the mountains without\na protector, and when her wisdom was not mature, she watched over\nherself.\u201d And he told the story of his Birth as the Moonsprite;[234]\nand rose from his seat, and went away.\n\nOn the next day the festivals of the coronation, and of the\nhousewarming, and of the marriage of Nanda, the king\u2019s son, were being\ncelebrated all together. But the Buddha went to his house, and gave him\nhis bowl to carry; and with the object of making him abandon the world,\nhe wished him true happiness; and then, rising from his seat, departed.\nAnd (the bride) Janapada Kaly\u0101\u1e47\u012b, seeing the young man go away,\ngazed wonderingly at him, and cried out, \u201cMy Lord, whither go you so\nquickly?\u201d But he, not venturing to say to the Blessed One, \u201cTake your\nbowl,\u201d followed him even unto the Wih\u0101ra. And the Blessed One received\nhim, unwilling though he was, into the Order.\n\nIt was on the third day after he reached Kapilapura that the Blessed\nOne ordained Nanda. On the second day the mother of R\u0101hula arrayed\nthe boy in his best, and sent him to the Blessed One, saying, \u201cLook,\ndear, at that monk, attended by twenty thousand monks, and glorious in\nappearance as the Archangel Brahma! That is your father. He had certain\ngreat treasures, which we have not seen since he abandoned his home. Go\nnow, and ask for your inheritance, saying, \u2018Father, I am your son. When\nI am crowned, I shall become a king over all the earth. I have need of\nthe treasure. Give me the treasure; for a son is heir to his father\u2019s\nproperty.\u2019\u201d\n\nThe boy went up to the Blessed One, and gained the love of his father,\nand stood there glad and joyful, saying, \u201cHappy, O monk, is thy\nshadow!\u201d and adding many other words befitting his position. When the\nBlessed One had ended his meal, and had given thanks, he rose from his\nseat, and went away. And the child followed the Blessed One, saying, \u201cO\nmonk! give me my inheritance! give me my inheritance!\u201d\n\nAnd the Blessed One prevented him not. And the disciples, being\nwith the Blessed One, ventured not to stop him. And so he went with\nthe Blessed One even up to the grove. Then the Blessed One thought,\n\u201cThis wealth, this property of his father\u2019s, which he is asking for,\nperishes in the using, and brings vexation with it! I will give him the\nsevenfold wealth of the Arahats which I obtained under the Bo-tree,\nand make him the heir of a spiritual inheritance!\u201d And he said to\nS\u0101riputta, \u201cWell, then, S\u0101riputta, receive R\u0101hula into the Order.\u201d\n\nBut when the child had been taken into the Order the king grieved\nexceedingly. And he was unable to bear his grief, and made it known to\nthe Blessed One, and asked of him a boon, saying, \u201cIf you so please, O\nMaster, let not the Holy One receive a son into the Order without the\nleave of his father and mother.\u201d And the Blessed One granted the boon.\n\nAnd the next day, as he sat in the king\u2019s house after his meal was\nover, the king, sitting respectfully by him, said, \u201cMaster! when you\nwere practising austerities, an angel came to me, and said, \u2018Your son\nis dead!\u2019 And I believed him not, and rejected what he said, answering,\n\u2019My son will not die without attaining Buddhahood!\u2019\u201d\n\nAnd he replied, saying, \u201cWhy should you now have believed? when\nformerly, though they showed you my bones and said your son was dead,\nyou did not believe them.\u201d And in that connexion he told the story\nof his Birth as the Great Keeper of Righteousness.[235] And when the\nstory was ended, the king attained to the Fruit of the Third Path.\nAnd so the Blessed One established his father in the Three Fruits; and\nhe returned to R\u0101jagaha attended by the company of the brethren, and\nresided at the Grove of S\u012bt\u0101.\n\nAt that time the householder An\u0101tha Pi\u1e47\u1e0dika, bringing merchandise in\nfive hundred carts, went to the house of a trader in R\u0101jagaha, his\nintimate friend, and there heard that a Blessed Buddha had arisen. And\nvery early in the morning he went to the Teacher, the door being opened\nby the power of an angel, and heard the Truth and became converted. And\non the next day he gave a great donation to the Order, with the Buddha\nat their head, and received a promise from the Teacher that he would\ncome to S\u0101vatthi.\n\nThen along the road, forty-five leagues in length, he built\nresting-places at every league, at an expenditure of a hundred thousand\nfor each. And he bought the Grove called Jetavana for eighteen ko\u1e6dis\nof gold pieces, laying them side by side over the ground, and erected\nthere a new building. In the midst thereof he made a pleasant room for\nthe Sage, and around it separately constructed dwellings for the eighty\nElders, and other residences with single and double walls, and long\nhalls and open roofs, ornamented with ducks and quails; and ponds also\nhe made, and terraces to walk on by day and by night.\n\nAnd so having constructed a delightful residence on a pleasant spot,\nat an expense of eighteen ko\u1e6dis, he sent a message to the Sage that he\nshould come.\n\nThe Master, hearing the messenger\u2019s words, left R\u0101jagaha attended by\na great multitude of monks, and in due course arrived at the city of\nS\u0101vatthi. Then the wealthy merchant decorated the monastery; and on the\nday on which the Buddha should arrive at Jetavana he arrayed his son in\nsplendour, and sent him on with five hundred youths in festival attire.\nAnd he and his retinue, holding five hundred flags resplendent with\ncloth of five different colours, appeared before the Sage. And behind\nhim Mah\u0101-Subhadd\u0101 and C\u016bla-Subhadd\u0101, the two daughters of the merchant,\nwent forth with five hundred damsels carrying water-pots full of water.\nAnd behind them, decked with all her ornaments, the merchant\u2019s wife\nwent forth, with five hundred matrons carrying vessels full of food.\nAnd behind them all the great merchant himself, clad in new robes, with\nfive hundred traders also dressed in new robes, went out to meet the\nBlessed One.\n\nThe Blessed One, sending this retinue of lay disciples in front,\nand attended by the great multitude of monks, entered the Jetavana\nmonastery with the infinite grace and unequalled majesty of a Buddha,\nmaking the spaces of the grove bright with the halo from his person, as\nif they were sprinkled with gold-dust.\n\nThen An\u0101tha Pi\u1e47\u1e0dika asked him, \u201cHow, my Lord, shall I deal with this\nWih\u0101ra?\u201d\n\n\u201cO householder,\u201d was the reply, \u201cgive it then to the Order of\nMendicants, whether now present or hereafter to arrive.\u201d\n\nAnd the great merchant, saying, \u201cSo be it, my Lord,\u201d brought a golden\nvessel, and poured water over the hand of the Sage, and dedicated the\nWih\u0101ra, saying, \u201cI give this Jetavana Wih\u0101ra to the Order of Mendicants\nwith the Buddha at their head, and to all from every direction now\npresent or hereafter to come.\u201d[236]\n\nAnd the Master accepted the Wih\u0101ra, and giving thanks, pointed out the\nadvantages of monasteries, saying,--\n\n 294. Cold they ward, off, and heat;\n So also beasts of prey,\n And creeping things, and gnats,\n And rains in the cold season.\n And when the dreaded heat and winds\n Arise, they ward them off.\n\n 295. To give to monks a dwelling-place,\n Wherein in safety and in peace\n To think till mysteries grow clear,\n The Buddha calls a worthy deed.\n\n 296. Let therefore a wise man,\n Regarding his own weal,\n Have pleasant monasteries built,\n And lodge there learned men.\n\n 297. Let him with cheerful mien\n Give food to them, and drink,\n And clothes, and dwelling-places\n To the upright in mind.\n\n 298. Then they shall preach to him the Truth,--\n The Truth, dispelling every grief,--\n Which Truth, when here a man receives,\n He sins no more, and dies away!\n\nAn\u0101tha Pi\u1e47\u1e0dika began the dedication festival from the second day. The\nfestival held at the dedication of Vis\u0101kh\u0101\u2019s building ended in four\nmonths but, An\u0101tha Pi\u1e47\u1e0dika dedication festival lasted nine months. At\nthe festival, too, eighteen ko\u1e6dis were spent; so on that one monastery\nhe spent wealth amounting to fifty-four ko\u1e6dis.\n\nLong ago, too, in the time of the Blessed Buddha Vipassin, a merchant\nnamed Punabbasu Mitta bought that very spot by laying golden bricks\nover it, and built a monastery there a league in length. And in the\ntime of the Blessed Buddha Sikhin, a merchant named Siriva\u1e0d\u1e0dha bought\nthat very spot by standing golden ploughshares over it, and built there\na monastery three-quarters of a league in length. And in the time of\nthe Blessed Buddha Vessabh\u016b, a merchant named Sotthiya bought that very\nspot by laying golden elephant feet along it, and built a monastery\nthere half a league in length. And in the time of the Blessed Buddha\nKakusandha, a merchant named Accuta also bought that very spot by\nlaying golden bricks over it, and built there a monastery a quarter of\na league in length. And in the time of the Blessed Buddha Ko\u1e47\u0101gamana,\na merchant named Ugga bought that very spot by laying golden tortoises\nover it, and built there a monastery half a league in length. And in\nthe time of the Blessed Buddha Kassapa, a merchant named Suma\u014bgala\nbought that very spot by laying golden bricks over it, and built there\na monastery sixty acres in extent. And in the time of our Blessed One,\nAn\u0101tha Pi\u1e47\u1e0dika the merchant bought that very spot by laying kah\u0101pa\u1e47as\nover it, and built there a monastery thirty acres in extent. For that\nspot is a place which not one of all the Buddhas has deserted. And so\nthe Blessed One lived in that spot from the attainment of omniscience\nunder the Bo-tree till his death. This is the Proximate Epoch. And now\nwe will tell the stories of all his Births.\n\n END OF THE ACCOUNT OF THE CAUSES THAT LEAD TO THE\n ATTAINMENT OF BUDDHAHOOD.\n\n\n\n\nGLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE.\n\nBOOK I.\n\n\n\n\nNo. 1.--Holding to the Truth.[237]\n\n\nThis discourse on the True (Apa\u1e47\u1e47aka), the Blessed One delivered while\nat the Jetavana Wih\u0101ra, near S\u0101vatthi.\n\nWhat was the circumstance concerning which this tale arose? About the\nfive hundred heretics, friends of the Merchant.\n\nFor one day, we are told, An\u0101tha Pi\u1e47\u1e0dika the merchant took five hundred\nheretics, friends of his, and had many garlands and perfumes and\nointments and oil and honey and molasses and clothes and vestments\nbrought, and went to Jetavana. And saluting the Blessed One, he\noffered him garlands and other things, and bestowed medicines and\nclothes on the Order of Mendicants, and sat down in a respectful and\nbecoming manner on one side of the Teacher.[238] And those followers\nof wrong belief also saluted the Blessed One, and sat down close to\nAn\u0101tha Pi\u1e47\u1e0dika. And they beheld the countenance of the Teacher like\nthe full moon in glory; and his person endowed with all the greater\nand lesser marks of honour, and surrounded to a fathom\u2019s length with\nbrightness; and also the clustering rays (the peculiar attribute of a\nBuddha), which issued from him like halos, and in pairs. Then, though\nmighty in voice like a young lion roaring in his pride in the Red Rock\nValley,[239] or like a monsoon thunder-cloud, he preached to them in\na voice like an archangel\u2019s voice, perfect and sweet and pleasant to\nhear, a discourse varied with many counsels,--as if he were weaving a\ngarland of pearls out of the stars in the Milky Way!\n\nWhen they had heard the Teacher\u2019s discourse, they were pleased at\nheart; and rising up, they bowed down to the One Mighty by Wisdom, and\ngiving up the wrong belief as their refuge, they took refuge in the\nBuddha. And from that time they were in the habit of going with An\u0101tha\nPi\u1e47\u1e0dika to the Wih\u0101ra, taking garlands and perfumes with them, and of\nhearing the Truth, and of giving gifts, and of keeping the Precepts,\nand of making confession.\n\nNow the Blessed One went back again from S\u0101vatthi to R\u0101jagaha. And\nthey, as soon as the Successor of the Prophets was gone, gave up that\nfaith; and again put their trust in heresy, and returned to their\nformer condition.\n\nAnd the Blessed One, after seven or eight months, returned to Jetavana.\nAnd An\u0101tha Pi\u1e47\u1e0dika again brought those men with him, and going to the\nTeacher honoured him with gifts as before, and bowing down to him,\nseated himself respectfully by his side. Then he told the Blessed One\nthat when the Successor of the Prophets had left, those men had broken\nthe faith they had taken, had returned to their trust in heresy, and\nhad resumed their former condition.\n\nAnd the Blessed One, by the power of the sweet words he had continually\nspoken through countless ages, opened his lotus mouth as if he were\nopening a jewel-casket scented with heavenly perfume, and full of\nsweet-smelling odours; and sending forth his pleasant tones, he asked\nthem, saying, \u201cIs it true, then, that you, my disciples, giving up the\nThree Refuges,[240] have gone for refuge to another faith?\u201d\n\nAnd they could not conceal it, and said, \u201cIt is true, O Blessed One!\u201d\n\nAnd when they had thus spoken, the Teacher said, \u201cNot in hell beneath,\nnor in heaven above, nor beyond in the countless world-systems of\nthe universe, is there any one like to a Buddha in goodness and\nwisdom--much less, then, a greater.\u201d And he described to them the\nqualities of the Three Gems as they are laid down in the Scripture\npassages beginning, \u201cWhatever creatures there may be, etc., the\nSuccessor of the Prophets is announced to be the Chief of all.\u201d And\nagain, \u201cWhatsoever treasure there be here or in other worlds,\u201d etc. And\nagain, \u201cFrom the chief of all pleasant things,\u201d etc.\n\nAnd he said, \u201cWhatever disciples, men or women, have taken as their\nrefuge the Three Gems endowed with these glorious qualities, they will\nnever be born in hell; but freed from birth in any place of punishment,\nthey will be reborn in heaven, and enter into exceeding bliss. You,\ntherefore, by leaving so safe a refuge, and placing your reliance on\nother teaching, have done wrong.\u201d\n\nAnd here the following passages should be quoted to show that those\nwho, for the sake of Perfection and Salvation, have taken refuge in the\nThree Gems, will not be reborn in places of punishment:--\n\n Those who have put their trust in Buddha,\n They will not go to a world of pain:\n Having put off this mortal coil,\n They will enter some heavenly body!\n\n Those who have put their trust in the Truth,\n They will not go to a world of pain:\n Having put off this mortal coil,\n They will enter some heavenly body!\n\n Those who have put their faith in the Order,\n They will not go to a world of pain:\n Having put off this mortal coil,\n They will enter some heavenly body!\n\n They go to many a refuge--\n To the mountains and the forest....\n\n(and so on down to)\n\n Having gone to this as their refuge,\n They are freed from every pain.[241]\n\nThe above was not all the discourse which the Teacher uttered to them.\nHe also said, \u201cDisciples! the meditation on the Buddha, the Truth, and\nthe Order, gives the Entrance and the Fruit of the First Path, and of\nthe Second, and of the Third, and of the Fourth.\u201d And having in this\nway laid down the Truth to them, he added, \u201cYou have done wrong to\nreject so great salvation!\u201d\n\nAnd here the fact of the gift of the Paths to those who meditate on the\nBuddha, the Order, and the Truth, might be shown from the following\nand other similar passages: \u201cThere is one thing, O mendicants, which,\nif practised with increasing intensity, leads to complete weariness of\nthe vanities of the world, to the end of longings, to the destruction\nof excitement, to peace of mind, to higher knowledge, to complete\nenlightenment, to Nirv\u0101na. What is that one thing? The meditation on\nthe Buddhas.\u201d\n\nHaving thus exhorted the disciples in many ways, the Blessed One said,\n\u201cDisciples! formerly, too, men trusting to their own reason foolishly\nmistook for a refuge that which was no refuge, and becoming the prey of\ndemons in a wilderness haunted by evil spirits, came to a disastrous\nend. Whilst those who adhered to the absolute, the certain, the right\nbelief, found good fortune in that very desert.\u201d And when he had thus\nspoken, he remained silent.\n\nThen An\u0101tha Pi\u1e47\u1e0dika, the house-lord, arose from his seat, and did\nobeisance to the Blessed One, and exalted him, and bowed down before\nhim with clasped hands, and said, \u201cNow, at least, O Lord! the\nfoolishness of these disciples in breaking with the best refuge is made\nplain to us. But how those self-sufficient reasoners were destroyed in\nthe demon-haunted desert, while those who held to the truth were saved,\nis hid from us, though it is known to you. May it please the Blessed\nOne to make this matter known to us, as one causing the full moon to\nrise in the sky!\u201d\n\nThen the Blessed One said, \u201cO householder! it was precisely with the\nobject of resolving the doubts of the world that for countless ages I\nhave practised the Ten Cardinal Virtues,[242] and have so attained to\nperfect knowledge. Listen, then, and give ear attentively, as if you\nwere filling up a golden measure with the most costly essence!\u201d Having\nthus excited the merchant\u2019s attention, he made manifest that which had\nbeen concealed by change of birth,--setting free, as it were, the full\nmoon from the bosom of a dark snow-cloud.\n\n * * * * *\n\nOnce upon a time in the country of K\u0101si and the city of Benares, there\nwas a king called Brahma-datta. The Bodisat was at that time born in\na merchant\u2019s family; and in due course he grew up, and went about\ntrafficking with five hundred bullock-carts. Sometimes he travelled\nfrom east to west, and sometimes from west to east. At Benares too\nthere was another young merchant, stupid, dull, and unskilful in\nresource.\n\nNow the Bodisat collected in Benares merchandise of great value, and\nloaded it in five hundred bullock-carts, and made them ready for a\njourney. And that foolish merchant likewise loaded five hundred carts,\nand got them ready to start.\n\nThen the Bodisat thought, \u201cIf this foolish young merchant should\ncome with me, the road will not suffice for the thousand carts, all\ntravelling together; the men will find it hard to get wood and water,\nand the bullocks to get grass. Either he or I ought to go on first.\u201d\n\nAnd sending for him he told him as much; saying, \u201cWe two can\u2019t go\ntogether. Will you go on in front, or come on after me?\u201d\n\nAnd that other thought, \u201cIt will be much better for me to go first. I\nshall travel on a road that is not cut up, the oxen will eat grass that\nhas not been touched, and for the men there will be curry-stuffs, of\nwhich the best have not been picked; the water will be undisturbed; and\nI shall sell my goods at what price I like.\u201d So he said, \u201cI, friend,\nwill go on first.\u201d\n\nBut the Bodisat saw that it would be better to go second: for thus it\noccurred to him, \u201cThose who go in front will make the rough places\nplain, whilst I shall go over the ground they have traversed:--the\nold rank grass will have been eaten by the oxen that have gone first,\nwhilst my oxen will eat the freshly grown and tender shoots:--for the\nmen there will be the sweet curry-stuffs that have grown where the\nold was picked:--where there is no water these others will dig and get\nsupplies, whilst we shall drink from the wells that they have dug:--and\nhaggling about prices too is killing work; whereas by going afterwards,\nI shall sell my goods at the prices they have established.\u201d So seeing\nall these advantages, he said, \u201cWell, friend, you may go on first.\u201d\n\nThe foolish merchant said, \u201cVery well, then!\u201d yoked his waggons and\nstarted; and in due course passed beyond the inhabited country, and\ncame to the border of the wilderness.\n\nNow there are five kinds of wildernesses, those that have become so\nby reason of thieves, of wild beasts, of the want of water, of the\npresence of demons, and of insufficiency of food; and of these this\nwilderness was demon-haunted and waterless.[243] So the merchant placed\ngreat water-pots on his carts, and filled them with water, and then\nentered the desert, which was sixty leagues across.\n\nBut, when he had reached the middle of the desert, the demon who dwelt\nthere thought, \u201cI will make these fellows throw away the water they\nhave brought; and having thus destroyed their power of resistance, I\nwill eat them every one!\u201d\n\nSo he created a beautiful carriage drawn by milk-white bulls; and\nattended by ten or twelve demons with bows and arrows, and swords and\nshields, in their hands, he went to meet the merchant, seated like a\nlord in his carriage,--but adorned with a garland of water-lilies, with\nhis hair and clothes all wet, and his carriage wheels begrimed with\nmud. His attendants too went before and after him, with their hair\nand clothes all wet, decked with garlands of white lotuses, carrying\nbunches of red lotuses, eating the edible stalks of water-plants, and\nwith drops of water and mud trickling from them.\n\nNow the chiefs of trading caravans, whenever a headwind blows, ride\nin their carriage in front, surrounded by their attendants, and thus\nescape the dust; and when it blows from behind, they, in the same\nmanner, ride behind. At that time there was a headwind, so the merchant\nwent in front.\n\nAs the demon saw him coming, he turned his carriage out of the way, and\ngreeted him kindly, saying, \u201cWhere are you going to?\u201d\n\nAnd the merchant hurrying his carriage out of the way, made room for\nthe carts to pass, and waiting beside him, said to the demon, \u201cWe have\ncome thus far from Benares. And you I see with lotus wreaths, and\nwater-lilies in your hands, eating lotus stalks, soiled with dirt, and\ndripping with water and mud. Pray, does it rain on the road you have\ncome by, and are there tanks there covered with water-plants?\u201d\n\nNo sooner had the demon heard that, than he answered; \u201cWhat is this\nthat you say? Yonder streak is green forest; from thence onwards the\nwhole country abounds with water, it is always raining, the pools are\nfull, and here and there are ponds covered with lotuses.\u201d And as the\ncarts passed by one after another, he asked, \u201cWhere are you going with\nthese carts?\u201d\n\n\u201cTo such and such a country,\u201d was the reply.\n\n\u201cAnd in this cart, and in this, what have you got?\u201d said he.\n\n\u201cSuch and such things.\u201d\n\n\u201cThis cart coming last comes along very heavily, what is there in this\none?\u201d\n\n\u201cThere\u2019s water in that.\u201d\n\n\u201cYou have done right to bring water as far as this; but further on\nthere\u2019s no need of it. In front of you there\u2019s plenty of water. Break\nthe pots and pour away the water, and go on at your ease.\u201d Then he\nadded, \u201cDo you go on, we have already delayed too long!\u201d and himself\nwent on a little, and as soon as he was out of sight, went back to the\ndemons\u2019 home.\n\nAnd that foolish merchant, in his folly, accepted the demon\u2019s word, and\nhad his pots broken, and the water poured away (without saving even\na cupful), and sent on the carts. And before them there was not the\nleast water. And the men, having nothing to drink, became weary. And\njourneying on till sunset, they unyoked the waggons, and ranged them in\na circle, and tied the oxen to the wheels. And there was neither water\nfor the oxen, nor could the men cook their rice. And the worn-out men\nfell down here and there and slept.\n\nAnd at the end of the night the demons came up from their demon city,\nand slew them all, both men and oxen, and ate their flesh, and went\naway leaving their bones behind. So on account of one foolish young\nmerchant these all came to destruction, and their bones were scattered\nto all the points of the compass! And the five hundred carts stood\nthere just as they had been loaded!\n\nNow for a month and a half after the foolish merchant had started,\nthe Bodisat waited; and then left the city, and went straight on till\nhe came to the mouth of the desert. There he filled the vessels, and\nlaid up a plentiful store of water, and had the drum beaten in the\nencampment to call the men together, and addressed them thus: \u201cWithout\nasking me, let not even a cupful of water be used! There are poisonous\ntrees in the wilderness: without asking me, let not a leaf nor a flower\nnor a fruit you have not eaten before, be eaten!\u201d And when he had thus\nexhorted his followers, he entered the desert with his five hundred\nwaggons.\n\nWhen he had reached the middle of the desert, that demon, in the same\nway as before, showed himself to the Bodisat as if he were coming from\nthe opposite direction. The Bodisat knew him as soon as he saw him,\nthinking thus: \u201cThere is no water in this wilderness; its very name\nis the arid desert. This fellow is red-eyed and bold, and throws no\nshadow. The foolish merchant who went on before me will doubtless have\nbeen persuaded by this fellow to throw away all his water; will have\nbeen wearied out; and, with all his people, have fallen a prey. But he\ndoesn\u2019t know, methinks, how clever I am, and how fertile in resource.\u201d\n\nThen he said to him, \u201cBegone! We are travelling merchants, and don\u2019t\nthrow away the water we\u2019ve got till we see some more; and as soon as we\ndo see it, we understand quite well how to lighten carts by throwing\nours away!\u201d\n\nThe demon went on a little way, and when he got out of sight, returned\nto his demon city. When the demons were gone, his men said to the\nBodisat, \u201cSir! those men told us that yonder was the beginning of the\ngreen forest, and from there onwards it was always raining. They had\nall kinds of lotuses with them in garlands and branches, and were\nchewing the edible lotus-stalks; their clothes and hair were all wet,\nand they came dripping with water. Let us throw away the water, and go\non quickly with light carts!\u201d\n\nAnd when he heard what they said, the Bodisat made the waggons halt,\nand collecting all his men, put the question to them, \u201cHave you ever\nheard anybody say that there was any lake or pond in this desert?\u201d\n\n\u201cWe never heard so.\u201d\n\n\u201cAnd now some men are saying that it rains on the other side of that\nstretch of green forest. How far can a rain-wind be felt?\u201d\n\n\u201cAbout a league, Sir.\u201d\n\n\u201cNow does the rain-wind reach the body of any one of you?\u201d\n\n\u201cNo, Sir.\u201d\n\n\u201cAnd how far off is the top of a rain-cloud visible?\u201d\n\n\u201cAbout a league, Sir.\u201d\n\n\u201cNow does any one of you see the top of a single cloud?\u201d\n\n\u201cNo one, Sir.\u201d\n\n\u201cHow far off can a flash of lightning be seen?\u201d\n\n\u201cFour or five leagues, Sir.\u201d\n\n\u201cNow has the least flash of lightning been seen by any one of you?\u201d\n\n\u201cNo, Sir.\u201d\n\n\u201cHow far off can thunder be heard?\u201d\n\n\u201cA league or two, Sir.\u201d\n\n\u201cNow has any of you heard the thunder?\u201d\n\n\u201cNo, Sir.\u201d\n\n\u201cThese fellows are not men, they are demons! They must have come to\nmake us throw away our water with the hope of destroying us in our\nweakness. The foolish young merchant who went on before us had no\npower of resource. No doubt he has let himself be persuaded to throw\naway his supply of water, and has fallen a prey to those fellows. His\nwaggons will be standing there just as they were loaded. We shall find\nthem to-day. Go on as quickly as you can, and don\u2019t throw away a single\nhalf-pint of water!\u201d\n\nWith these words he sent them forward; and going on he found the five\nhundred carts as they had been loaded, and the bones of men and oxen\nscattered about. And he had his waggons unyoked, and ranged in a circle\nso as to form a strong encampment; and he had the men and oxen fed\nbetimes, and the oxen made to lie down in the midst of the men. And he\nhimself took the overseers of the company, and stood on guard with a\ndrawn sword through the three watches of the night, and waited for the\ndawn. And quite early the next day he saw that everything that should\nbe done was done, and the oxen fed; and leaving such carts as were weak\nhe took strong ones, and throwing away goods of little value he loaded\ngoods of greater value. And arriving at the proposed mart, he sold his\nmerchandise for two or three times the cost price, and with all his\ncompany returned to his own city.\n\n * * * * *\n\nAnd when he had told this story, the Teacher added, \u201cThus, O\nhouseholder, long ago those who relied on their own reason came to\ndestruction, while those who held to the truth escaped the hands of the\ndemons, went whither they had wished to go, and got back again to their\nown place.\u201d And it was when he had become a Buddha that he uttered the\nfollowing verse belonging to this lesson on Holding to the Truth; and\nthus uniting the two stories, he said--\n\n 1. Some speak that which none can question;\n Mere logicians speak not so.\n The wise man knows that this is so,\n And takes for true what is the truth!\n\nThus the Blessed One taught those disciples the lesson regarding truth.\n\u201cLife according to the Truth confers the three happy conditions of\nexistence here below, and the six joys of the Brahmalokas in the heaven\nof delight, and finally leads to the attainment of Arahatship; but life\naccording to the Untrue leads to rebirth in the four hells and among\nthe five lowest grades of man.\u201d He also proclaimed the Four Truths in\nsixteen ways. And at the end of the discourse on the Truths all those\nfive hundred disciples were established in the Fruit of Conversion.\n\nThe Teacher having finished the discourse, and told the double\nnarrative, established the connexion,[244] and summed up the J\u0101taka by\nconcluding, \u201cThe foolish young merchant of that time was Devadatta, his\nmen were Devadatta\u2019s followers. The wise young merchant\u2019s men were the\nattendants of the Buddha, and the wise young merchant was I myself.\u201d\n\n\nEND OF THE STORY ON HOLDING TO THE TRUTH.\n\n\n\n\nNo. 2.\n\nVA\u1e46\u1e46UPATHA J\u0100TAKA.\n\nThe Sandy Road.\n\n\n_\u201cThe Determined Ones,\u201d etc._--This discourse was uttered by the\nBlessed One while at S\u0101vatthi. About what? About a mendicant who had no\nperseverance.\n\nFor whilst the Successor of the Prophets, we are told, was staying at\nS\u0101vatthi, a young man of good family dwelling there went to Jetavana,\nand heard a discourse from the Teacher. And with converted heart he saw\nthe evil result of lusts, and entered the Order. When he had passed\nthe five years of noviciate, he learnt two summaries of doctrine, and\napplied himself to the practice of meditation. And receiving from the\nTeacher a suitable subject as a starting-point for thought, he retired\nto a forest. There he proceeded to pass the rainy season; but after\nthree months of constant endeavour, he was unable to obtain even the\nleast hint or presentiment of the attainment of insight.[245] Then it\noccurred to him, \u201cThe Teacher said there were four kinds of men; I\nmust belong to the lowest class. In this birth there will be, I think,\nneither Path nor Fruit for me. What is the good of my dwelling in the\nforest? Returning to the Teacher, I will live in the sight of the\nglorious person of the Buddha, and within hearing of the sweet sound of\nthe Law.\u201d And he returned to Jetavana.\n\nHis friends and intimates said to him, \u201cBrother, you received from the\nTeacher a subject of meditation, and left us to devote yourself to\nreligious solitude; and now you have come back, and have given yourself\nup again to the pleasures of social intercourse. Have you then really\nattained the utmost aim of those who have given up the world? Have you\nescaped transmigration?\u201d[246]\n\n\u201cBrethren! I have gained neither the Path nor the Fruit thereof. I have\ncome to the conclusion that I am fated to be a useless creature; and so\nhave come back and given up the attempt.\u201d\n\n\u201cYou have done wrong, Brother! after taking vows according to the\nreligion of the Teacher whose firmness is so immovable, to have given\nup the attempt. Come, let us show this matter to the Buddha.\u201d And they\ntook him to the Teacher.\n\nWhen the Teacher saw them, he said, \u201cI see, O mendicants! that you have\nbrought this brother here against his will. What has he done?\u201d\n\n\u201cLord! this brother having taken the vows in so sanctifying a faith,\nhas abandoned the endeavour to accomplish the aim of a member of the\nOrder, and has come back to us.\u201d\n\nThen the Teacher said to him, \u201cIs it true you have given up trying?\u201d\n\n\u201cIt is true, O Blessed One!\u201d was the reply.\n\n\u201cHow is it, brother, that you, who have now taken the vows according to\nsuch a system, have proved yourself to be--not a man of few desires,\ncontented, separate from the world, persevering in effort--but so\nirresolute! Why, formerly you were full of determination. By _your_\nenergy alone the men and bullocks of five hundred waggons obtained\nwater in the sandy desert, and were saved. How is it that you give up\ntrying, now?\u201d\n\nThen by those few words that brother was established in resolution!\n\nBut the others, hearing that story, besought of the Blessed One,\nsaying, \u201cLord! We know that this brother has given up trying now; and\nyet you tell how formerly by his energy alone the men and bullocks\nof five hundred waggons obtained water in the sandy desert, and were\nsaved. Tell us how this was.\u201d\n\n\u201cListen, then, O mendicants!\u201d said the Blessed One: and having thus\nexcited their attention, he made manifest a thing concealed through\nchange of birth.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Benares, in the\ncountry of K\u0101si, the future Buddha was born in a merchant\u2019s family; and\nwhen he grew up, he went about trafficking with five hundred carts.\n\nOne day he arrived at a sandy desert twenty leagues across. The sand in\nthat desert was so fine, that when taken in the closed fist, it could\nnot be kept in the hand. After the sun had risen it became as hot as a\nmass of charcoal, so that no man could walk on it. Those, therefore,\nwho had to travel over it took wood, and water, and oil, and rice\nin their carts; and travelled during the night. And at daybreak they\nformed an encampment, and spread an awning over it, and taking their\nmeals early, they passed the day sitting in the shade. At sunset they\nsupped; and when the ground had become cool, they yoked their oxen and\nwent on. The travelling was like a voyage over the sea: a so-called\nland-pilot had to be chosen, and he brought the caravan safe to the\nother side by his knowledge of the stars.\n\nOn this occasion the merchant of our story traversed the desert in that\nway. And when he had passed over fifty-nine leagues he thought, \u201cNow\nin one more night we shall get out of the sand,\u201d and after supper he\ndirected the wood and water to be thrown away, and the waggons to be\nyoked; and so set out. The pilot had cushions arranged on the foremost\ncart, and lay down looking at the stars, and directing them where to\ndrive. But worn out by want of rest during the long march, he fell\nasleep, and did not perceive that the oxen had turned round and taken\nthe same road by which they had come.\n\nThe oxen went on the whole night through. Towards dawn the pilot woke\nup, and, observing the stars, called out, \u201cStop the waggons, stop the\nwaggons!\u201d The day broke just as they had stopped, and were drawing up\nthe carts in a line. Then the men cried out, \u201cWhy, this is the very\nencampment we left yesterday! Our wood and water is all gone! We are\nlost!\u201d And unyoking the oxen, and spreading the canopy over their\nheads, they lay down, in despondency, each one under his waggon.\n\nBut the Bodisat, saying to himself, \u201cIf I lose heart, all these will\nperish,\u201d walked about while the morning was yet cool. And on seeing a\ntuft of Kusa-grass, he thought, \u201cThis must have grown by attracting\nsome water which there must be beneath it.\u201d\n\nAnd he made them bring a hoe and dig in that spot. And they dug sixty\ncubits deep. And when they had got thus far, the spade of the diggers\nstruck on a rock: and as soon as it struck, they all gave up in despair.\n\nBut the Bodisat thought, \u201cThere _must_ be water under that rock,\u201d and\ndescending into the well, he got upon the stone, and, stooping down,\napplied his ear to it, and tested the sound of it. And he heard the\nsound of water gurgling beneath. And he got out, and called his page.\n\u201cMy lad, if you give up now, we shall all be lost. Don\u2019t you lose\nheart. Take this iron hammer, and go down into the pit, and give the\nrock a good blow.\u201d\n\nThe lad obeyed, and though they all stood by in despair, he went down\nfull of determination, and struck at the stone. And the rock split in\ntwo, and fell below, and no longer blocked up the stream. And water\nrose till its brim was the height of a palm-tree in the well. And they\nall drank of the water, and bathed in it. Then they split up their\nextra yokes and axles, and cooked rice, and ate it, and fed their oxen\nwith it. And when the sun set, they put up a flag by the well, and went\nto the place appointed. There they sold their merchandise at double and\ntreble profit, and returned to their own home, and lived to a good old\nage, and then passed away according to their deeds. And the Bodisat\ngave gifts, and did other virtuous acts, and passed away according to\nhis deeds.\n\nWhen the Buddha had told the story, he, as Buddha, uttered the verse--\n\n 2. The men of firm resolve dug on into the sand,\n Till in the very road they found whereof to drink.\n And so the wise, strong by continuing effort,\n Finds--if he weary not--Rest for his heart!\n\nWhen he had thus discoursed, he declared the Four Truths. And when he\nhad concluded, the despairing priest was established in the highest\nFruit, in Arahatship (which is Nirv\u0101na).\n\nAfter the Teacher had told the two stories, he formed the connexion,\nand summed up the J\u0101taka, by saying, in conclusion, \u201cThe page who at\nthat time despaired not, but broke the stone, and gave water to the\nmultitude, was this brother without perseverance: the other men were\nthe attendants on the Buddha; and the caravan leader was I myself.\u201d\n\n\nEND OF THE STORY OF THE SANDY ROAD.\n\n\n\n\nNo. 3.\n\nSERI-V\u0100NIJA J\u0100TAKA.\n\nThe Merchant of S\u0113ri.\n\n\n_\u201cIf you fail here,\u201d etc._--This discourse, too, the Blessed One\nuttered, while staying at S\u0101vatthi, about a monk who was discouraged in\nhis efforts to obtain spiritual enlightenment.\n\nFor we are told that when he too was brought up by the brethren in the\nsame manner as before, the Teacher said, \u201cBrother! you who have given\nup trying, after taking the vows according to a system so well fitted\nto lead you to the Paths and Fruit thereof, will sorrow long, like\nthe Seriva trader when he had lost the golden vessel worth a hundred\nthousand.\u201d\n\nThe monks asked the Blessed One to explain to them the matter. The\nBlessed One made manifest that which had been hidden by change of birth.\n\n * * * * *\n\nLong ago, in the fifth dispensation before the present one, the Bodisat\nwas a dealer in tin and brass ware, named Seriva, in the country of\nthat name. This Seriva, together with another dealer in tin and brass\nware, who was an avaricious man, crossed the river T\u0113la-v\u0101ha, and\nentered the town called Andhapura. And dividing the streets of the\ncity between them, the Bodisat went round selling his goods in the\nstreet allotted to him, while the other took the street that fell to\nhim.\n\nNow in that city there was a wealthy family reduced to abject poverty.\nAll the sons and brothers in the family had died, and all its property\nhad been lost. Only one girl and her grandmother were left; and those\ntwo gained their living by serving others for hire. There was indeed in\nthe house the vessel of gold out of which the head of the house used to\neat in the days of its prosperity; but it was covered with dirt, and\nhad long lain neglected and unused among the pots and pans. And they\ndid not even know that it was of gold.\n\nAt that time the avaricious hawker, as he was going along, calling\nout, \u201cBuy my water-pots! Buy my water-pots!\u201d came to the door of their\nhouse. When the girl saw him, she said to her grandmother, \u201cMother! do\nbuy me an ornament.\u201d\n\n\u201cBut we are poor, dear. What shall we give in exchange for it?\u201d\n\n\u201cThis dish of ours is no use to us; you can give that away and get one.\u201d\n\nThe old woman called the hawker, and after asking him to take a seat,\ngave him the dish, and said, \u201cWill you take this, Sir, and give\nsomething to your little sister[247] for it?\u201d\n\nThe hawker took the dish, and thought, \u201cThis must be gold!\u201d And turning\nit round, he scratched a line on its back with a needle, and found that\nit was so. Then hoping to get the dish without giving them anything,\nhe said, \u201cWhat is this worth? It is not even worth a halfpenny.\u201d And\nthrowing it on the ground, he got up from his seat, and went away.\n\nNow, it was allowed to either hawker to enter the street which the\nother had left. And the Bodisat came into that street, and calling out,\n\u201cBuy my water-pots,\u201d came up to the door of that very house. And the\ngirl spoke to her grandmother as before. But the grandmother said, \u201cMy\nchild, the dealer who came just now threw the dish on the floor, and\nwent away; what have I now got to give him in exchange?\u201d\n\n\u201cThat merchant, mother dear, was a surly man; but this one looks\npleasant, and has a kind voice: perchance he may take it.\u201d\n\n\u201cCall him, then,\u201d said she.\n\nSo she called him. And when he had come in and sat down, they gave him\nthe dish. He saw that it was gold, and said, \u201cMother! this dish is\nworth a hundred thousand. All the goods in my possession are not equal\nto it in value!\u201d\n\n\u201cBut, Sir, a hawker who came just now threw it on the ground, and went\naway, saying it was not worth a halfpenny. It must have been changed\ninto gold by the power of your virtue, so we make you a present of it.\nGive us some trifle for it, and take it.\u201d\n\nThe Bodisat gave them all the cash he had in hand (five hundred\npieces), and all his stock-in-trade, worth five hundred more. He asked\nof them only to let him keep eight pennies, and the bag and the yoke\nthat he used to carry his things with. And these he took and departed.\n\nAnd going quickly to the river-side, he gave those eight pennies to a\nboatman, and got into the boat.\n\nBut that covetous hawker came back to the house, and said: \u201cBring out\nthat dish, I\u2019ll give you something for it!\u201d\n\nThen she scolded him, and said, \u201cYou said our gold dish, worth a\nhundred thousand, was not worth a halfpenny. But a just dealer, who\nseems to be your master,[248] gave us a thousand for it, and has taken\nit away.\u201d\n\nWhen he heard this he called out, \u201cThrough this fellow I have lost\na golden pot worth--O, worth a hundred thousand! He has ruined me\naltogether!\u201d And bitter sorrow overcame him, and he was unable to\nretain his presence of mind; and he lost all self-command. And\nscattering the money he had, and all the goods, at the door of the\nhouse, he seized as a club the yoke by which he had carried them, and\ntore off his clothes, and pursued after the Bodisat.\n\nWhen he reached the river-side, he saw the Bodisat going away, and he\ncried out, \u201cHallo, Boatman! stop the boat!\u201d\n\nBut the Bodisat said, \u201cDon\u2019t stop!\u201d and so prevented that. And as\nthe other gazed and gazed at the departing Bodisat, he was torn with\nviolent grief; his heart grew hot, and blood flowed from his mouth\nuntil his heart broke--like tank-mud in the heat of the sun!\n\nThus harbouring hatred against the Bodisat, he brought about on that\nvery spot his own destruction. This was the first time that Devadatta\nharboured hatred against the Bodisat.\n\nBut the Bodisat gave gifts, and did other good acts, and passed away\naccording to his deeds.\n\nIt was when the Buddha had finished this discourse, that he, as Buddha,\nuttered the following verse--\n\n 3. If in this present time of Grace,\n You fail to reach the Happy State;[249]\n Long will you suffer deep Remorse\n Like this trading man of Seriva.\n\nSo the Teacher, discoursing in such a manner as to lead up to the\nsubject of Arahatship, dwelt on the Four Truths. And at the end of the\ndiscourse the monk who had given up in despondency was established in\nthe highest Fruit--that is, in Nirv\u0101na.\n\nAnd when the Teacher had told the double story, he made the connexion,\nand summed up the J\u0101taka by concluding, \u201cThe then foolish dealer was\nDevadatta, but the wise dealer was I myself.\u201d\n\n\nEND OF THE STORY OF THE MERCHANT OF S\u0112RI.\n\n\n\n\nNo. 4.\n\nCULLAKA-SE\u1e6c\u1e6cHI J\u0100TAKA.\n\nThe Story of Chullaka the Treasurer.[250]\n\n\n_\u201cThe wise, far-seeing man,\u201d etc._--This discourse the Blessed One\nuttered, while at J\u012bvaka\u2019s Mango-grove near R\u0101jagaha, concerning the\nElder whose name was Roadling the Younger.\n\nNow here it ought to be explained how Roadling the Younger came to\nbe born. The daughter of a wealthy house in R\u0101jagaha, they say, had\ncontracted an intimacy with a slave, and being afraid that people would\nfind out what she had done, she said to him, \u201cWe can\u2019t stay here. If my\nparents discover this wrongdoing, they will tear us in pieces. Let us\ngo to some far-off country, and dwell there.\u201d So, taking the few things\nthey had, they went out privately together to go and dwell in some\nplace, it did not matter where, where they would not be known.\n\nAnd settling in a certain place, they lived together there, and she\nconceived. And when she was far gone with child, she consulted with\nher husband, saying, \u201cI am far gone with child; and it will be hard\nfor both of us if the confinement were to take place where I have no\nfriends and relations. Let us go home again!\u201d\n\nBut he let the days slip by, saying all the while, \u201cLet us go to-day;\nlet us go to-morrow.\u201d\n\nThen she thought, \u201cThis silly fellow dares not go home because his\noffence has been so great. But parents are, after all, true friends.\nWhether he goes or not, it will be better for me to go.\u201d\n\nSo, as soon as he had gone out, she set her house in order, and telling\nher nearest neighbours that she was going to her own home, she started\non her way. The man returned to the house; and when he could not find\nher, and learned on inquiry from the neighbours that she had gone home,\nhe followed her quickly, and came up to her halfway on the road. There\nthe pains of labour had just seized her. And he accosted her, saying,\n\u201cWife, what is this?\u201d\n\n\u201cHusband, I have given birth to a son,\u201d replied she.\n\n\u201cWhat shall we do now?\u201d said he.\n\n\u201cThe very thing we were going home for has happened on the road. What\u2019s\nthe use of going there? Let us stop!\u201d\n\nSo saying, they both agreed to stop. And as the child was born on the\nroad, they called him Roadling. Now not long after she conceived again,\nand all took place as before; and as that child too was born on the\nroad, they called the firstborn Great Roadling, and the second Little\nRoadling. And taking the two babies with them, they went back to the\nplace where they were living.\n\nAnd whilst they were living there this child of the road heard other\nchildren talking about uncles, and grandfathers, and grandmothers; and\nhe asked his mother, saying, \u201cMother, the other boys talk of their\nuncles, and grandfathers, and grandmothers. Have we no relations?\u201d\n\n\u201cCertainly, my dear! You have no relations here, but you have a\ngrandfather, a rich gentleman, at R\u0101jagaha; and there you have plenty\nof relations.\u201d\n\n\u201cThen why don\u2019t we go there, mother?\u201d said he.\n\nThen she told him the reason of their not going. But when the children\nspoke to her again and again about it, she said to her husband, \u201cThese\nchildren are continually troubling me. Can our parents kill us and eat\nus when they see us? Come, let us make the boys acquainted with their\nrelatives on the grandfather\u2019s side.\u201d\n\n\u201cWell, I myself daren\u2019t meet them face to face, but I will take you\nthere.\u201d\n\n\u201cVery well, then; any way you like: the children ought to be made\nacquainted with their grandfather\u2019s family.\u201d\n\nSo they two took the children, and in due course arrived at R\u0101jagaha,\nand put up at a chowltrie (a public resting-place) at the gate of the\ntown. And the mother, taking the two boys, let her parents know of her\narrival. When they heard the message, they sent her back word to the\nfollowing effect: \u201cTo be without sons and daughters is an unheard-of\nthing among ordinary people;[251] but these two have sinned so deeply\nagainst us, that they cannot stand in our sight. Let them take such\nand such a sum, and go and dwell wherever they two may like. But the\nchildren they may send here.\u201d And their daughter took the money her\nparents sent, and handing over her children to the messengers, let them\ngo.\n\nAnd the children grew up in their grandfather\u2019s house. Little Roadling\nwas much the younger of the two, but Great Roadling used to go with his\ngrandfather to hear the Buddha preach; and by constantly hearing the\nTruth from the mouth of the Teacher himself, his mind turned towards\nrenunciation of the world. And he said to his grandfather, \u201cIf you\nwould allow it, I should enter the Order.\u201d\n\n\u201cWhat are you saying, my child?\u201d answered the old, man. \u201cOf all persons\nin the world I would rather have you enter the Order. Become a monk\nby all means, if you feel yourself able to do so.\u201d So, granting his\nrequest, he took him to the Teacher.\n\nThe Teacher said, \u201cWhat, Sir, have you then a son?\u201d\n\n\u201cYes, my Lord, this lad is my grandson, and he wants to take the vows\nunder you.\u201d\n\nThe Teacher called a monk, and told him to ordain the lad: and the\nmonk, repeating to him the formula of meditation on the perishable\nnature of the human body,[252] received him as a novice into the Order.\nAfter he had learnt by heart much scripture, and had reached the full\nage required, he was received into full membership; and applying\nhimself to earnest thought, he attained the state of an Arahat. And\nwhilst he was thus himself enjoying the delight which arises from wise\nand holy thoughts, and wise and holy life, he considered whether he\ncould not procure the same bliss for Little Roadling.\n\nSo he went to his grandfather, and said: \u201cIf, noble Sir, you will grant\nme your consent, I will receive Little Roadling into the Order!\u201d\n\n\u201cOrdain him, reverend Sir,\u201d was the reply. The Elder accordingly\ninitiated Little Roadling, and taught him to live in accordance with\nthe Ten Commandments. But though he had reached the noviciate, Little\nRoadling was dull, and in four months he could not get by heart even\nthis one verse--\n\n As a sweet-smelling Kokanada lily\n Blooming all fragrant in the early dawn,\n Behold the Sage, bright with exceeding glory\n E\u2019en as the burning sun in the vault of heaven!\n\nFor long ago, we are told, in the time of Kassapa the Buddha, he had\nbeen a monk, who, having acquired learning himself, had laughed to\nscorn a dull brother as he was learning a recitation. That brother was\nso overwhelmed with confusion by his contempt, that he could neither\ncommit to memory, nor recite the passage. In consequence of this\nconduct he now, though initiated, became dull; he forgot each line he\nlearnt as soon as he learnt the next; and whilst he was trying to learn\nthis one verse four months had passed away.\n\nThen his elder brother said to him: \u201cRoadling, you are not fit for this\ndiscipline. In four months you have not been able to learn a single\nstanza, how can you hope to reach the utmost aim of those who have\ngiven up the world? Go away, out of the monastery!\u201d And he expelled\nhim. But Little Roadling, out of love for the religion of the Buddhas,\ndid not care for a layman\u2019s life.\n\nNow at that time it was the elder Roadling\u2019s duty to regulate the\ndistribution of food to the monks. And the nobleman J\u012bvaka brought many\nsweet-scented flowers, and going to his Mango-grove presented them to\nthe Teacher, and listened to the discourse. Then, rising from his seat,\nhe saluted the Buddha, and going up to Great Roadling, asked him, \u201cHow\nmany brethren are there with the Teacher?\u201d\n\n\u201cAbout five hundred,\u201d was the reply.\n\n\u201cWill the Buddha and the five hundred brethren come and take their\nmorning meal to-morrow at our house?\u201d\n\n\u201cOne called Little Roadling, O disciple, is dull, and makes no progress\nin the faith; but I accept the invitation for all excepting him.\u201d\n\nLittle Roadling overheard this, and thought, \u201cThough accepting for so\nmany monks, the Elder accepts in such a manner as to leave me out.\nSurely my brother\u2019s love for me has been broken. What\u2019s the good of\nthis discipline to me now? I must become a layman, and give alms, and\ndo such good deeds as laymen can.\u201d And early the next day he went away,\nsaying he would re-enter the world.\n\nNow the Teacher, very early in the morning, when he surveyed the world,\nbecame aware of this matter.[253] And going out before him, he remained\nwalking up and down by the gateway on the road along which Little\nRoadling would have to pass. And Little Roadling, as he left the house,\nsaw the Teacher, and going up to him, paid him reverence. Then the\nTeacher said to him, \u201cHow now, Little Roadling! whither are you going\nat this time in the morning?\u201d\n\n\u201cLord! my brother has expelled me, so I am going away to wander again\nin the ways of the world!\u201d\n\n\u201cLittle Roadling! It was under me that your profession of religion took\nplace. When your brother expelled you, why did you not come to me? What\nwill a layman\u2019s life advantage you? You may stay with me!\u201d\n\nAnd he took Little Roadling, and seated him in front of his own\napartment, and gave him a piece of very white cloth, created for the\npurpose, and said, \u201cNow, Little Roadling, stay here, sitting with your\nface to the East, and rub this cloth up and down, repeating to yourself\nthe words, \u201cThe removal of impurity! The removal of impurity!\u201d And so\nsaying he went, when time was called, to J\u012bvaka\u2019s house, and sat down\non the seat prepared for him.[254]\n\nBut Little Roadling did as he was desired: and as he did so, the cloth\nbecame soiled, and he thought, \u201cThis piece of cloth was just now\nexceeding white; and now, through me, it has lost its former condition,\nand is become soiled. Changeable indeed are all component things!\u201d And\nhe felt the reality of decay and death, and the eyes of his mind were\nopened!\n\nThen the Teacher, knowing that the eyes of his mind were opened, sent\nforth a glorious vision of himself, which appeared as if sitting before\nhim in visible form, and saying, \u201cLittle Roadling! be not troubled at\nthe thought that this cloth has become so soiled and stained. Within\nthee, too, are the stains of lust and care and sin; but these thou must\nremove!\u201d And the vision uttered these stanzas:\n\n It is not dust, but lust, that really is the stain:\n This--\u2019stain\u2019--is the right word for lust.\n \u2019Tis the monks who have put away this stain,\n Who live up to the Word of the Stainless One!\n\n It is not dust, but anger, that really is the stain:\n This--\u2019stain\u2019--is the right word for anger.\n \u2019Tis the monks who have put away this stain,\n Who live up to the Word of the Stainless One!\n\n It is not dust, but delusion, that really is the stain:\n This--\u2019stain\u2019--is the right word for delusion.\n \u2019Tis the monks who have put away this stain,\n Who live up to the Word of the Stainless One!\n\nAnd as the stanzas were finished, Little Roadling attained to\nArahatship, and with it to the intellectual gifts of an Arahat; and by\nthem he understood all the Scriptures.\n\nLong ago, we are told, he had been a king, who, as he was once going\nround the city, and the sweat trickled down from his forehead, wiped\nthe top of his forehead with his pure white robe. When the robe became\ndirty, he thought, \u201cBy this body the pure white robe has lost its\nformer condition, and has become soiled. Changeable indeed are all\ncomponent things!\u201d And so he realized the doctrine of impermanency.\nIt was on this account that the incident of the transfer of impurity\nbrought about his conversion.\n\nBut to return to our story. J\u012bvaka, the nobleman, brought to the Buddha\nthe so-called water of presentation. The Teacher covered the vessel\nwith his hand, and said, \u201cAre there no monks in the monastery, J\u012bvaka?\u201d\n\n\u201cNay, my Lord, there are no monks there,\u201d said Great Roadling.\n\n\u201cBut there are, J\u012bvaka,\u201d said the Master.\n\nJ\u012bvaka then sent a man, saying, \u201cDo you go, then, and find out whether\nthere are any monks or not at the monastery.\u201d\n\nAt that moment Little Roadling thought, \u201cMy brother says there are no\nmonks here; I will show him there are.\u201d And he filled the Mango-grove\nwith priests--a thousand monks, each unlike the other--some making\nrobes, some repairing them, and some repeating the Scriptures.\n\nThe man, seeing all these monks at the monastery, went back, and told\nJ\u012bvaka, \u201cSir, the whole Mango-grove is alive with monks.\u201d\n\nIt was with reference to this that it is said of him, that\n\n \u201cRoadling, multiplying himself a thousand fold,\n Sate in the pleasant Mango-grove till he was bidden to the feast.\u201d\n\nThen the Teacher told the messenger to go again, and say, \u201cThe Teacher\nsends for him who is called Little Roadling.\u201d\n\nSo he went and said so. But from a thousand monks the answer came, \u201cI\nam Little Roadling! I am Little Roadling!\u201d\n\nThe man returned, and said, \u201cWhy, Sir, they all say they are called\nLittle Roadling!\u201d\n\n\u201cThen go and take by the hand the first who says \u2018I am Little\nRoadling,\u2019 and the rest will disappear.\u201d\n\nAnd he did so. And the others disappeared, and the Elder returned with\nthe messenger.[255]\n\nAnd the Teacher, when the meal was over, addressed J\u012bvaka, and\nsaid, \u201cJ\u012bvaka, take Little Roadling\u2019s bowl; he will pronounce the\nbenediction.\u201d And he did so. And the Elder, as fearlessly as a young\nlion utters his challenge, compressed into a short benedictive\ndiscourse the spirit of all the Scriptures.\n\nThen the Teacher rose from his seat and returned to the _Wih\u0101ra_\n(monastery), accompanied by the body of mendicants. And when the monks\nhad completed their daily duties, the Blessed One arose, and standing\nat the door of his apartment, discoursed to them, propounding a subject\nof meditation. He then dismissed the assembly, entered his fragrant\nchamber, and lay down to rest.\n\nIn the evening the monks collected from different places in the hall\nof instruction, and began uttering the Teacher\u2019s praises,--thus\nsurrounding themselves as it were with a curtain of sweet kamala\nflowers! \u201cBrethren, his elder brother knew not the capacity of Little\nRoadling, and expelled him as a dullard because in four months he\ncould not learn that one stanza; but the Buddha, by his unrivalled\nmastery over the Truth, gave him Arahatship, with the intellectual\npowers thereof, in the space of a single meal, and by those powers\nhe understood all the Scriptures! Ah! how great is the power of the\nBuddhas!\u201d\n\nAnd the Blessed One, knowing that this conversation had arisen in the\nhall, determined to go there; and rising from his couch, he put on\nhis orange-coloured under garment, girded himself with his belt as it\nwere with lightning, gathered round him his wide flowing robe red as\nkamala flowers, issued from his fragrant chamber, and proceeded to\nthe hall with that surpassing grace of motion peculiar to the Buddhas,\nlike the majestic tread of a mighty elephant in the time of his pride.\nAnd ascending the magnificent throne made ready for the Buddha in the\nmidst of the splendid hall, he seated himself in the midst of the\nthrone emitting those six-coloured rays peculiar to the Buddhas, like\nthe young sun when it rises over the mountains on the horizon, and\nillumines the ocean depths!\n\nAs soon as the Buddha came in, the assembly of the mendicants stopped\ntheir talking and were silent. The Teacher looked mildly and kindly\nround him, and thought, \u201cThis assembly is most seemly; not a hand\nnor foot stirs, no sound of coughing or sneezing can be heard! If I\nwere to sit here my life long without speaking, not one of all these\nmen--awed by the majesty and blinded by the glory of a Buddha--would\nventure to speak first. It behoves me to begin the conversation, and\nI myself will be the first to speak!\u201d And with sweet angelic voice he\naddressed the brethren: \u201cWhat is the subject for which you have seated\nyourselves together here, and what is the talk among you that has been\ninterrupted?\u201d\n\n\u201cLord! we are not sitting in this place to talk of any worldly thing:\nit is thy praises we are telling!\u201d And they told him the subject of\ntheir talk. When he heard it the Teacher said, \u201cMendicants! Little\nRoadling has now through me become great in religion; now formerly\nthrough me he became great in riches.\u201d\n\nThe monks asked the Buddha to explain how this was. Then the Blessed\nOne made manifest that which had been hidden by change of birth.\n\nLong ago,[256] when Brahma-datta was reigning in Benares, in the land\nof K\u0101si, the Bodisat was born in a treasurer\u2019s family; and when he grew\nup he received the post of treasurer, and was called Chullaka.[257] And\nhe was wise and skilful, and understood all omens. One day as he was\ngoing to attend upon the king he saw a dead mouse lying on the road;\nand considering the state of the stars at the time, he said, \u201cA young\nfellow with eyes in his head might, by picking this thing up, start a\ntrade and support a wife.\u201d\n\nNow a certain young man of good birth, then fallen into poverty, heard\nwhat the official said, and thinking, \u201cThis is a man who wouldn\u2019t say\nsuch a thing without good reason,\u201d took the mouse, and gave it away in\na certain shop for the use of the cat, and got a farthing for it.\n\nWith the farthing be bought molasses, and took water in a pot. And\nseeing garland-makers returning from the forest, he gave them bits of\nmolasses, with water by the ladle-full.[258] They gave him each a bunch\nof flowers; and the next day, with the price of the flowers, he bought\nmore molasses; and taking a potful of water, went to the flower garden.\nThat day the garland-makers gave him, as they went away, flowering\nshrubs from which half the blossoms had been picked. In this way in a\nlittle time he gained eight pennies.\n\nSome time after, on a rainy windy day, a quantity of dry sticks and\nbranches and leaves were blown down by the wind in the king\u2019s garden,\nand the gardener saw no way of getting rid of them. The young man\nwent and said to the gardener, \u201cIf you will give me these sticks and\nleaves, I will get them out of the way.\u201d The gardener agreed to this,\nand told him to take them.\n\nChullaka\u2019s pupil[259] went to the children\u2019s playground, and by giving\nthem molasses had all the leaves and sticks collected in a twinkling,\nand placed in a heap at the garden gate. Just then the king\u2019s potter\nwas looking out for firewood to burn pots for the royal household, and\nseeing this heap he bought it from him. That day Chullaka\u2019s pupil got\nby selling his firewood sixteen pennies and five vessels--water-pots,\nand such-like.\n\nHaving thus obtained possession of twenty-four pennies, he thought,\n\u201cThis will be a good scheme for me,\u201d and went to a place not far from\nthe city gate, and placing there a pot of water, supplied five hundred\ngrass-cutters with drink.\n\n\u201cFriend! you have been of great service to us,\u201d said they. \u201cWhat shall\nwe do for you?\u201d\n\n\u201cYou shall do me a good turn when need arises,\u201d said he. And then,\ngoing about this way and that, he struck up a friendship with a trader\nby land and a trader by sea.\n\nAnd the trader by land told him, \u201cTo-morrow a horse-dealer is coming to\nthe town with five hundred horses.\u201d\n\nOn hearing this, he said to the grass-cutters, \u201cGive me to-day, each\nof you, a bundle of grass, and don\u2019t sell your own grass till I have\ndisposed of mine.\u201d\n\n\u201cAll right!\u201d cried they in assent, and brought five hundred bundles,\nand placed them in his house. The horse-dealer, not being able to get\ngrass for his horses through all the city, bought the young man\u2019s\ngrass for a thousand pence.\n\nA few days afterwards his friend the trader by sea told him that a\nlarge vessel had come to the port. He thinking, \u201cThis will be a good\nplan,\u201d got for eight pennies a carriage that was for hire, with all\nits proper attendants; and driving to the port with a great show of\nrespectability, gave his seal-ring as a deposit for the ship\u2019s cargo.\nThen he had a tent pitched not far off, and taking his seat gave orders\nto his men that when merchants came from outside he should be informed\nof it with triple ceremony.[260]\n\nOn hearing that a ship had arrived, about a hundred merchants came from\nBenares to buy the goods.\n\nThey were told, \u201cYou can\u2019t have the goods: a great merchant of such and\nsuch a place has already paid deposit for them.\u201d\n\nOn hearing this, they went to him; and his footmen announced their\narrival, as had been agreed upon--three deep. Each of the merchants\nthen gave him a thousand to become shareholders in the ship, and then\nanother thousand for him to relinquish _his_ remaining share: and thus\nthey made themselves owners of the cargo.\n\nSo Chullaka\u2019s pupil returned to Benares, taking with him two hundred\nthousand.[261] And from a feeling of gratitude, he took a hundred\nthousand and went to Chullaka the treasurer. Then the treasurer asked\nhim, \u201cWhat have you been doing, my good man, to get all this wealth?\u201d\n\n\u201cIt was by adhering to what you said that I have acquired it within\nfour months,\u201d said he: and told him the whole story, beginning with the\ndead mouse.\n\nAnd when Chullaka the high treasurer heard his tale, he thought, \u201cIt\nwill never do to let such a lad as this get into any one else\u2019s hands.\u201d\nSo he gave him his grown-up daughter in marriage, and made him heir to\nall the family estates. And when the treasurer died, he received the\npost of city treasurer. But the Bodisat passed away according to his\ndeeds.\n\n * * * * *\n\nIt was when the Buddha had finished his discourse that he, as Buddha,\nuttered the following verse:\n\n As one might nurse a tiny flame,\n The able and far-seeing man,\n E\u2019en with the smallest capital,\n Can raise himself to wealth!\n\nIt was thus the Blessed One made plain what he had said, \u201cMendicants!\nLittle Roadling has now through me become great in religion; but\nformerly through me he became great in riches.\u201d\n\nWhen he had thus given this lesson, and told the double story, he made\nthe connexion, and summed up the J\u0101taka by concluding, \u201cHe who was then\nChullaka\u2019s pupil was Little Roadling, but Chullaka the high treasurer\nwas I myself.\u201d\n\n\nEND OF THE STORY OF CHULLAKA THE TREASURER.\n\n\n\n\nNo. 5.\n\nTA\u1e46\u1e0cULA-N\u0100\u1e36I J\u0100TAKA.\n\nThe Measure of Rice.[262]\n\n\n_\u201cWhat is the value of a measure of rice,\u201d etc._--This the Teacher told\nwhile sojourning at Jetavana, about a monk called Ud\u0101yin the Simpleton.\n\nAt that time the Elder named Dabba, a Mallian by birth, held the office\nof steward in the Order.[263] When he issued the food-tickets in the\nmorning, Ud\u0101yin sometimes received a better kind of rice, and sometimes\nan inferior kind. One day when he received the inferior kind, he threw\nthe distribution-hall into confusion, crying out, \u201cWhy should Dabba\nknow better than any other of us how to give out the tickets?\u201d\n\nWhen he thus threw the office into disorder, they gave him the basket\nof tickets, saying, \u201cWell, then, do you give out the tickets to-day!\u201d\n\nFrom that day he began to distribute tickets to the Order; but when\ngiving them out he did not know which meant the better rice and which\nthe worse, nor in which storehouse the better was kept and in which\nthe worse. When fixing the turns, too, he did not distinguish to what\nstorehouse each monk\u2019s turn had come; but when the monks had taken\ntheir places, he would make a scratch on the wall or on the floor, to\nshow that the turn for such and such a kind of rice had come thus far,\nand for such and such a kind of rice thus far. But the next day there\nwere either more or fewer monks in hall. When they were fewer, the\nmark was too low down; when they were more, the mark was too high up;\nbut ignoring the right turns, he gave out the tickets according to the\nsigns he had made.\n\nSo the monks said to him, \u201cBrother Ud\u0101yin! the mark is too high, or too\nlow.\u201d And again, \u201cThe good rice is in such a storehouse, the inferior\nrice in such a storehouse.\u201d[264]\n\nBut he repelled them, saying, \u201cIf it be so, why is the mark different?\nWhy should I trust you? I will trust the mark rather!\u201d\n\nThen the boys and novices cast him out from the hall of distribution,\nexclaiming, \u201cWhen you give tickets, Brother Ud\u0101yin, the brethren are\ndeprived of their due. You are incapable of the office. Leave the\nplace!\u201d\n\nThereupon a great tumult arose in the hall of distribution. The Teacher\nheard it, and asked of \u0100nanda the Elder, \u201cThere is a great tumult,\n\u0100nanda, in the hall. What is the noise about?\u201d\n\nThe Elder told the Successor of the Prophets how it was.\n\nThen he said, \u201cNot now only, \u0100nanda, does Ud\u0101yin by his stupidity bring\nloss upon others, formerly also he did the same.\u201d\n\nThe Elder asked the Blessed One to explain that matter. Then the\nBlessed One made manifest an occurrence hidden by change of birth.\n\n * * * * *\n\nLong ago, Brahma-datta was king in Benares, in the land of K\u0101si. At\nthat time our Bodisat was his Valuer. He valued both horses, elephants,\nor things of that kind; and jewelry, gold, or things of that kind; and\nhaving done so, he used to have the proper price for the goods given to\nthe owners thereof.\n\nNow the king was covetous. And in his avarice he thought, \u201cIf this\nvaluer estimates in this way, it will not be long before all the wealth\nin my house will come to an end. I will appoint another valuer.\u201d\n\nAnd opening his window, and looking out into the palace yard, he saw a\nstupid miserly peasant crossing the yard. Him he determined to make his\nvaluer; and sending for him, asked if he would undertake the office.\nThe man said he could; and the king, with the object of keeping his\ntreasure safer, established that fool in the post of valuer.\n\nThenceforward the dullard used to value the horses and elephants,\npaying no regard to their real value, but deciding just as he chose:\nand since he had been appointed to the office, as he decided, so the\nprice was.\n\nNow at that time a horse-dealer brought five hundred horses from the\nnorthern prairies. The king sent for that fellow, and had the horses\nvalued. And he valued the five hundred horses at a mere measure of\nrice, and straightway ordered the horse-dealer to be given the\nmeasure of rice, and the horses to be lodged in the stable. Then the\nhorse-dealer went to the former valuer, and told him what had happened,\nand asked him what he should do.\n\n\u201cGive a bribe to that fellow,\u201d said he, \u201cand ask him thus: \u2018We know now\nthat so many horses of ours are worth a measure of rice, but we want\nto know from you what a measure of rice is worth. Can you value it for\nus, standing in your place by the king?\u2019 If he says he can, go with him\ninto the royal presence, and I will be there too.\u201d\n\nThe horse-dealer accepted the Bodisat\u2019s advice, went to the valuer, and\nbribed him, and gave him the hint suggested. And he took the bribe, and\nsaid, \u201cAll right! I can value your measure of rice for you.\u201d\n\n\u201cWell, then, let us go to the audience-hall,\u201d said he; and taking him\nwith him, went into the king\u2019s presence. And the Bodisat and many other\nministers went there also.\n\nThe horse-dealer bowed down before the king, and said, \u201cI acknowledge,\nO king, that a measure of rice is the value of the five hundred horses;\nbut will the king be pleased to ask the valuer what the value of the\nmeasure of rice may be?\u201d\n\nThe king, not knowing what had happened, asked, \u201cHow now, valuer,\n_what_ are five hundred horses worth?\u201d\n\n\u201cA measure of rice, O king!\u201d said he.\n\n\u201cVery good, then! If five hundred horses are worth only a measure of\nrice, what is that measure of rice worth?\u201d\n\n\u201cThe measure of rice is worth all Benares, both within and without the\nwalls,\u201d replied that foolish fellow.\n\nFor the story goes that he first valued the horses at a measure of\nrice just to please the king; and then, when he had taken the dealer\u2019s\nbribe, valued that measure of rice at the whole of Benares. Now at that\ntime the circumference of the rampart of Benares was twelve leagues,\nand the land in its suburbs was three hundred leagues in extent. Yet\nthe foolish fellow estimated that so-great city of Benares, together\nwith all its suburbs, at a measure of rice!\n\nHearing this the ministers clapped their hands, laughing, and saying,\n\u201cWe used to think the broad earth, and the king\u2019s realm, were alike\nbeyond price; but this great and famous royal city is worth, by his\naccount, just a measure of rice! O the depth of the wisdom of the\nvaluer! How can he have stayed so long in office? Truly he is just\nsuited to our king!\u201d Thus they laughed him to scorn.\n\nThen the Bodisat uttered this stanza:\n\n What is a measure of rice worth?\n All Benares and its environs!\n And what are five hundred horses worth?\n That same measure of rice![265]\n\nThen the king was ashamed, and drove out that fool, and appointed the\nBodisat to the office of Valuer. And in course of time the Bodisat\npassed away according to his deeds.\n\nWhen the Teacher had finished preaching this discourse, and had told\nthe double story, he made the connexion, and summed up the J\u0101taka by\nconcluding, \u201cHe who was then the foolish peasant valuer was Ud\u0101yin the\nSimpleton, but the wise valuer was I myself.\u201d\n\n\nEND OF THE STORY OF THE MEASURE OF RICE.\n\n\n\n\nNo. 6.\n\nDEVA-DHAMMA J\u0100TAKA.\n\nOn True Divinity.[266]\n\n\n_\u201cThose who fear to sin,\u201d etc._--This the Blessed One told while at\nJetavana, concerning a monk of much property.\n\nFor a landed proprietor who dwelt at S\u0101vatthi became a monk, we\nare told, after the death of his wife. And when he was going to be\nordained, he had a hermitage and a kitchen and a storehouse erected\nfor his own use, and the store filled with ghee and rice, and so was\nreceived into the Order. And even after he was ordained he used to call\nhis slaves and have what he liked cooked, and ate it. And he was well\nfurnished with all things allowed to the fraternity; he had one upper\ngarment to wear at night and one to wear by day, and his rooms were\ndetached from the rest of the monastery.\n\nOne day, when he had taken out his robes and coverlets, and spread them\nin the cell to dry, a number of brethren from the country, who were\nseeking for a lodging, came to his cell, and seeing the robes and other\nthings, asked him, \u201cWhose are these?\u201d\n\n\u201cMine, brother,\u201d said he.\n\n\u201cBut, brother, this robe, and this robe, and this under garment, and\nthis under garment, and this coverlet--are they all yours?\u201d\n\n\u201cYes; mine indeed,\u201d said he.\n\n\u201cBrother, the Buddha has allowed only three sets of robes; yet, though\nyou have entered the Order of the self-denying Buddha, you have\nfurnished yourself thus grandly.\u201d And saying, \u201cCome, let us bring him\nbefore the Sage,\u201d they took him, and went to the Teacher.\n\nWhen the Teacher saw them, he said, \u201cHow is it, mendicants, that you\nbring this brother here against his will?\u201d\n\n\u201cLord! this mendicant has much property and a large wardrobe.\u201d\n\n\u201cIs this true then, brother, that you have so many things?\u201d\n\n\u201cIt is true, O Blessed One!\u201d\n\n\u201cHow is it, brother, that you have become thus luxurious? Have not\nI inculcated being content with little, simplicity, seclusion, and\nself-control?\u201d\n\nOn hearing what the Teacher said, he called out angrily, \u201cThen I will\ngo about in this way!\u201d and throwing off his robe, he stood in the midst\nof the people there with only a cloth round his loins!\n\nThen the Teacher, giving him support in temptation, said, \u201cBut,\nbrother, you had formerly a sense of shame, and lived for twelve years\na conscientious life when you were a water-sprite. How then, now,\nhaving entered the so honourable Order of the Buddhas, can you stand\nthere throwing off your robes in the presence of all the brethren, and\nlost to all sense of shame?\u201d\n\nAnd when he heard the Teacher\u2019s saying, he recovered his sense of\npropriety, and robed himself again, and bowing to the Teacher stood\nrespectfully aside.\n\nBut the monks asked the Teacher to explain how that was. Then the\nTeacher made manifest the matter which had been hidden by change of\nbirth.\n\n * * * * *\n\nLong ago Brahma-datta was king in Benares, in the country of K\u0101si. And\nthe Bodisat of that time assumed re-existence in the womb of his chief\nqueen; and on the day on which they chose a name for him, they gave him\nthe name of Prince Mahi\u014bs\u0101sa. And when he could run to and fro, and\nget about by himself, another son was born, whom they called the Moon\nPrince.\n\nWhen he could run to and fro, and get about by himself, the mother of\nthe Bodisat died. The king appointed another lady to the dignity of\nchief queen. She became very near and dear to the king, and in due\ncourse she brought forth a son, and they called his name the Sun Prince.\n\nWhen the king saw his son, he said in his joy, \u201cMy love! I promise to\ngive you, for the boy, whatever you ask!\u201d\n\nBut the queen kept the promise in reserve, to be used at some time when\nshe should want it. And when her son was grown up, she said to the\nking, \u201cYour majesty, when my son was born, granted me a boon. Now give\nme the kingdom for my son!\u201d\n\nThe king said, \u201cMy two sons are glorious as flames of fire! I can\u2019t\ngive the kingdom to your child alone!\u201d And he refused her.\n\nBut when she besought him again and again, he thought to himself,\n\u201cThis woman will surely be plotting some evil against the lads!\u201d And\nhe sent for them, and said, \u201cMy boys! when the Sun Prince was born, I\ngranted a boon. And now his mother demands the kingdom for him! I have\nno intention of giving it to him. But the very name of womankind is\ncruelty! She will be plotting some evil against you. Do you get away\ninto the forest; and when I am dead, come back and reign in the city\nthat is yours by right!\u201d So, weeping and lamenting, he kissed them on\ntheir foreheads, and sent them forth.\n\nAs they were going down out of the palace, after taking leave of their\nfather, the Sun Prince himself, who was playing there in the courtyard,\ncaught sight of them. And when he learnt how the matter stood, he\nthought to himself, \u201cI, too, will go away with my brothers!\u201d And he\ndeparted with them accordingly.\n\nThey went on till they entered the mountain region of Him\u0101laya. There\nthe Bodisat, leaving the path, sat down at the foot of a tree, and said\nto the Sun Prince:\n\n\u201cSun Prince, dear! do you go to yonder pond; and after bathing and\ndrinking yourself, bring us, too, some water in the leaves of the lotus\nplants.\u201d\n\nNow that pond had been delivered over to a water-sprite by Vessavana\n(the King of the Fairies), who had said to him:\n\n\u201cThou art hereby granted as thy prey all those who go down into the\nwater, save only those who know what is true divinity. But over such as\ngo not down thou hast no power.\u201d\n\nSo from that time forth, the water-sprite used to ask all those who\nwent down into the water, what were the characteristic signs of divine\nbeings, and if they did not know, he used to eat them up alive.\n\nNow Sun Prince went to the pond, and stepped down into it without any\nhesitation. Then the demon seized him, and demanded of him:\n\n\u201cDo you know what is of divine nature?\u201d\n\n\u201cOh, yes! They call the Sun, and the Moon, Gods,\u201d was the reply.\n\n\u201c_You_ don\u2019t know what is of divine nature,\u201d said he, and carrying him\noff down into the water, he put him fast in his cave.\n\nBut the Bodisat, when he found that he was so long in coming, sent the\nMoon Prince. Him, too, the demon seized and asked him as before:\n\n\u201cDo you know what is of divine nature?\u201d\n\n\u201cYes, I do. The far-spreading sky is called divine.\u201d[267]\n\n\u201cYou then don\u2019t know what is divine,\u201d said he; and he took him, too,\nand put him in the same place.\n\nWhen he too delayed, the Bodisat thought to himself, \u201cSome accident\nmust have happened.\u201d He himself, therefore, went to the place, and saw\nthe marks of the footsteps where both the boys had gone down into the\nwater. Then he knew that the pond must be haunted by a water-sprite;\nand he stood fast, with his sword girded on, and his bow in his hand.\n\nBut when the demon saw that the Bodisat was not going down into the\nwater, he took to himself the form of a woodman, and said to the\nBodisat:\n\n\u201cHallo, my friend! you seem tired with your journey. Why don\u2019t you\nget down into the lake there; and have a bath, and drink, and eat the\nedible stalks of the lotus plants, and pick the flowers, and so go on\nyour way at your ease?\u201d\n\nAnd as soon as the Bodisat saw him, he knew that he was the demon, and\nhe said,\n\n\u201cIt is you who have seized my brothers!\u201d\n\n\u201cYes, it is I,\u201d said he.\n\n\u201cWhat for, then?\u201d\n\n\u201cI have been granted all those who go down into this pond.\u201d\n\n\u201cWhat? All!\u201d\n\n\u201cWell; all save those who know what beings are divine. The rest are my\nprey.\u201d\n\n\u201cBut have _you_ then any need of divine beings?\u201d\n\n\u201cYes, certainly.\u201d\n\n\u201cIf it be so, I will tell you who are divine.\u201d\n\n\u201cSpeak on then; and I shall get to know who have the attributes which\nare divine.\u201d\n\nThen the Bodisat said, \u201cI would teach you regarding this matter; but\nI am all unclean with my journey.\u201d And the water-sprite bathed the\nBodisat, and provided him with food, and brought him water, and decked\nhim with flowers, and anointed him with perfumes, and spread out for\nhim a couch in a beautiful arbour.\n\nAnd the Bodisat seated himself there, and made the water-sprite sit at\nhis feet, and said, \u201cGive ear then attentively, and listen what divine\nnature is.\u201d And he uttered the verse--\n\n The pure in heart who fear to sin,\n The good, kindly in word and deed--\n These are the beings in the world,\n Whose nature should be called divine.\n\nAnd when the water-sprite heard that, his heart was touched, and he\nsaid to the Bodisat--\n\n\u201cO, Wise Teacher, in you I place my trust. I will give you up one of\nyour brothers. Which shall I bring?\u201d\n\n\u201cBring me the younger of the two.\u201d\n\n\u201cBut, Teacher; you who know so well all about the divine nature, do you\nnot act in accordance with it?\u201d\n\n\u201cWhat do you mean?\u201d\n\n\u201cThat neglecting the elder, and telling me to bring the younger of the\ntwo, you pay not the honour that is due to seniority.\u201d\n\n\u201cI both know, O Demon, what divinity is, and I walk according to it. It\nis on that boy\u2019s account that we came to this forest: for it was for\nhim that his mother begged the kingdom from our father, and our father\nbeing unwilling to grant that, sent us away to live in the forest, that\nwe might be safe from danger. The lad himself came all the way along\nwith us. Were I to say, \u2018An ogre has eaten him in the wilderness,\u2019 no\none would believe it. Therefore it is that I, to avoid all blame, have\ntold you to bring _him_.\u201d\n\n\u201cVerily thou hast spoken well, O Teacher. Thou not only knowest what\ndivinity is, but hast acted as a divinity would.\u201d\n\nAnd when he had thus magnified the Bodisat with believing heart, he\nbrought forth both the brothers and gave them back to him.\n\nThen said the Bodisat to him, \u201cFriend, it is by reason of evil deeds\ncommitted by you in some former birth, that you have been born as an\nogre, living on the flesh of other beings. And now you still go on\nsinning. This thine iniquity will prevent thine ever escaping from\nrebirth in evil states. From henceforth, therefore, put away evil, and\ndo good!\u201d\n\nWith these words he succeeded in converting him. And the ogre being\nconverted, the Bodisat continued to live there under his protection.\nAnd one day he saw by the conjunction of the stars that his father\nwas dead. So he took the water-sprite with him and returned to\nBenares, and took upon himself the kingdom. And he made Moon Prince\nhis heir-apparent, and Sun Prince his commander-in-chief. And for the\nwater-sprite he made a dwelling-place in a pleasant spot, and took care\nthat he should be constantly provided with the best of garlands and\nflowers and food. And he himself ruled his kingdom in righteousness,\nuntil he passed away according to his deeds.\n\n * * * * *\n\nThe Teacher having finished this discourse spoke on the Four Truths.\nAnd when he had done, that monk entered the First Stage of the Path\nleading to Nirv\u0101na. And the Buddha having told the double story,\nmade the connexion and summed up the J\u0101taka by concluding, \u201cThe then\nwater-sprite was the luxurious monk; the Sun Prince was \u0100nanda; the\nMoon Prince was S\u0101riputta; but the elder brother, the Prince Mahi\u014bs\u0101sa,\nwas I myself.\u201d[268]\n\n\nEND OF THE STORY ABOUT TRUE DIVINITY.\n\n\n\n\nNo. 9.[269]\n\nMAKH\u0100-DEVA J\u0100TAKA.[270]\n\nThe Story of Makh\u0101 Deva.\n\n\n_\u201cThese grey hairs,\u201d etc._--This the Teacher told when at Jetavana, in\nreference to the Great Renunciation. The latter has been related above\nin the Nid\u0101na Kath\u0101.[271]\n\nNow at that time the priests as they sat were magnifying the\nRenunciation of the One Mighty by Wisdom. Then the Teacher entered\nthe assembly, and sat down in his place, and addressed the brethren,\nsaying, \u201cWhat is the subject on which you are talking as you sit here?\u201d\n\n\u201cOn no other subject, Lord! but on your Renunciation,\u201d said they.\n\n\u201cMendicants, not then only did the Successor of the Prophets renounce\nthe world; formerly also he did the same.\u201d\n\nThe monks asked him to explain how that was. Then the Blessed One made\nmanifest an occurrence hidden by change of birth.\n\n * * * * *\n\nLong ago, in Mithil\u0101, in the land of Videha, there was a king named\nMakh\u0101 Deva, a righteous man, and ruling in righteousness.[272]\nEighty-four thousand years he was a prince, as many he shared in the\ngovernment, and as many he was sovereign. As such he had lived a\nlong, long time, when one day he said to his barber, \u201cMy good barber,\nwhenever you find grey hairs on my head, let me know.\u201d\n\nAnd after a long, long time had passed away, the barber one day found\namong the jet-black locks one grey hair; and he told the king of it,\nsaying, \u201cThere is a grey hair to be seen on your head, O king!\u201d\n\n\u201cPull it out, then, friend, and put it in my hand!\u201d said he.\n\nSo he tore it out with golden pincers, and placed it in the hand of\nthe king. There were then eighty-four thousand years of the lifetime\nallotted to the king still to elapse. But, nevertheless, as he looked\nupon the grey hair he was deeply agitated, as if the King of Death\nhad come nigh unto him, or as if he found himself inside a house on\nfire.[273] And he thought, \u201cO foolish Makh\u0101 Deva! though grey hairs\nhave come upon you, you yet have not been able to get rid of the\nfrailties and passions which deprave men\u2019s hearts!\u201d[274]\n\nAs he thus meditated and meditated on the appearance of the grey hair,\nhis heart burned within him, drops of perspiration rolled down from his\nbody, and his very robes oppressed him and became unbearable. And he\nthought, \u201cThis very day I must leave the world and devote myself to a\nreligious life!\u201d\n\nThen he gave to the barber a grant of a village whose revenue amounted\nto a hundred thousand. And he sent for his eldest son, and said to him,\n\u201cMy son! grey hairs have appeared on my head. I am become an old man. I\nhave done with all human hopes; now I will seek heavenly things. It is\ntime for me to abandon the world. Do you assume the sovereignty. I will\nembrace the religious life, and, dwelling in the garden called Makh\u0101\nDeva\u2019s Mango-park, I will train myself in the characteristics of those\nwho are subdued in heart.\u201d\n\nHis ministers, when he formed this intention, came to him and said,\n\u201cWhat is the reason, O king! of your giving up the world?\u201d\n\nThen the king, taking the grey hair in his hand, uttered this verse--\n\n These grey hairs that have come upon my head\n Are angel messengers appearing to me,\n Laying stern hands upon the evening of my life!\n \u2019Tis time I should devote myself to holy thought!\n\nHaving thus spoken, he laid down his sovranty that very day, and became\na hermit; and living in the Mango-grove of Makh\u0101 Deva, of which he\nhad spoken, he spent eighty-four thousand years in practising perfect\ngoodwill towards all beings, and in constant devotion to meditation.\nAnd after he died he was born again in the Brahma heaven; and when his\nallotted time there was exhausted, he became in Mithil\u0101 a king called\nNimi, and reunited his scattered family.[275] And after that he became\na hermit in that same Mango-grove, and practised perfect goodwill\ntowards all beings, and again returned to the Brahma heaven.\n\n * * * * *\n\nThe Teacher, having thus discoursed on the subject that not then only,\nbut formerly too, the Successor of the Buddhas had abandoned the world,\nproclaimed the Four Truths. Some entered the First Stage of the Path to\nNirv\u0101na, some the Second, some the Third. And when the Blessed One had\nthus told the double story, he established the connexion, and summed up\nthe J\u0101taka as follows: \u201cThe barber of that time was \u0100nanda, the prince\nwas R\u0101hula, but Makh\u0101 Deva the king was I myself.\u201d\n\n\nEND OF THE STORY OF MAKH\u0100 DEVA.\n\n\n\n\nNo. 10.\n\nSUKHAVIH\u0100RI J\u0100TAKA.\n\nThe Happy Life\n\n\n_\u201cHe whom others guard not,\u201d etc._--This the Teacher told while at\nthe An\u016bpiya Mango-grove, near the town of that name, about the Elder\nnamed Bhaddiya the Happy-minded. Bhaddiya the Happy-minded took the\nvows when the six young noblemen did so together with Up\u0101li.[276] Of\nthese, Bhaddiya and Kimbila and Bhagu and Up\u0101li became Arahats, \u0100nanda\nentered the First Stage of the Road to Nirv\u0101na, Anuruddha attained\nto the Knowledge of the Past and the Present and the Future, and\nDevadatta acquired the power of Deep Meditation. The story of the six\nyoung noblemen, up to the events at An\u016bpiya, will be related in the\nKha\u1e47\u1e0dah\u0101la J\u0101taka.\n\nNow one day the venerable Bhaddiya called to mind how full of anxiety\nhe had been when, as a king, caring for himself like a guardian angel,\nand surrounding himself with every protection, he had lolled in his\nupper chamber on his royal couch: and now how free from anxiety he was,\nwhen, as an Arahat, he was wandering, here and there, in forests and\nwaste places. And realizing this change, he uttered an exclamation of\njoy, \u201cOh, Happiness! Happiness!\u201d\n\nThis the monks told the Blessed One, saying, \u201cBhaddiya is prophesying\nabout Arahatship!\u201d[277]\n\nThe Blessed One replied, \u201cMendicants! not now only is Bhaddiya full of\njoy; he was so also in a former birth.\u201d\n\nThe monks requested the Blessed One to explain how that was. Then the\nBlessed One made manifest an event hidden through change of birth.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat\nbecame a wealthy Br\u0101hman of the north-west country. And perceiving the\nevils of worldly lusts, and the advantages of the religious life, he\nabandoned the world, and went to the Him\u0101laya region, and adopted the\nlife of a hermit, and practised the Eight Attainments. And the number\nof his disciples increased greatly, until he was attended by five\nhundred ascetics.\n\nIn the rainy season he left the Him\u0101layas, and attended by the body\nof ascetics, journeyed through the towns and villages till he came to\nBenares, and there took up his dwelling-place under the patronage of\nthe king in the royal park. When he had there passed the four rainy\nmonths, he took leave of the king. But the king asked him to stop,\nsaying, \u201cYou are old, Sir. Why go to the Him\u0101layas? Send your disciples\nthere, but dwell here yourself!\u201d\n\nSo the Bodisat gave the five hundred ascetics in charge to his senior\npupil, and sent him away, saying, \u201cYou shall go and live with these men\nin the Him\u0101layas. I will stay here.\u201d\n\nNow the senior pupil was a royal devotee who had abandoned a mighty\nkingdom for the religious life; and having gone through the course\nof meditation preparatory thereto, had acquired the eight kinds of\nspiritual insight.\n\nAs he was living in the Him\u0101laya region with the ascetics, he one day\nconceived a desire to see his teacher, and said to the ascetics, \u201cDo\nyou live on quietly here; I am just going to pay my respects to our\nteacher, and shall be back soon.\u201d\n\nThen he went to the place where his teacher was, saluted him, and\noffered him friendly greeting; and spreading a mat on the floor, lay\ndown by his side.\n\nJust then the king also went to the park to see the teacher, and\nsaluting him, took his seat respectfully on one side. Though the\ndisciple saw the king, he did not get up, but lying there just as he\nwas broke forth into a chant of joy, \u201cOh, Happiness! Oh, Happiness!\u201d\n\nThe king, displeased that the ascetic, on seeing him, had not arisen,\nsaid to the Bodisat, \u201cSir, this ascetic must have enjoyed himself to\nhis heart\u2019s content. He lies there, quite at his ease, singing a song!\u201d\n\n\u201cGreat king! This ascetic was once a king like you. He is thinking,\n\u2018Formerly, as a layman, even when enjoying royal splendour, and guarded\nby many men with arms in their hands, I had no such joy as this,\u2019\nand he utters this exclamation of joy in reference to the joys of\nmeditation, and to the happiness of the religious life.\u201d\n\nAnd having thus spoken, the Bodisat further uttered this verse in order\nto instruct the king in righteousness--\n\n He who needs no others to defend him,\n He who has not others to defend,--\n He it is who lives at ease, O king!\n Untroubled he with yearnings or with lusts.\n\nWhen the king had listened to this discourse, he was satisfied again;\nand taking leave, he returned to the palace. And the disciple, too,\ntook his leave, and returned to the Him\u0101laya region. But the Bodisat\ndwelt there in continued meditation till he died, and he was then\nreborn in the Brahma heaven.\n\n * * * * *\n\nWhen the Teacher had preached this discourse, and told the two stories,\nhe established the connexion, and summed up the J\u0101taka as follows:\n\u201cThe pupil of that time was Bhaddiya the Elder, but the Master of the\ncompany of disciples was I myself.\u201d[278]\n\n\nEND OF THE STORY ON A HAPPY LIFE.\n\n\n\n\nCHAPTER II. S\u012aLAVAGGA.\n\n\n\n\nNo. 11.\n\nLAKKHA\u1e46A J\u0100TAKA.\n\nThe Story of \u2018Beauty.\u2019\n\n\n\u201c_The advantage is to the good._\u201d--This the Master told while at the\nBambu-grove near R\u0101jagaha, about Devadatta.[279] For on one occasion,\nwhen Devadatta asked for the Five Rules,[280] and could not get what he\nwanted, he made a schism in the Order, and taking four hundred of the\nmendicants with him, went and dwelt at the rock called Gay\u0101-s\u012bsa.\n\nAfterwards the minds of these mendicants became open to conviction. And\nthe Master, knowing it, said to his two chief disciples, \u201cS\u0101riputta!\nthose five hundred pupils of yours adopted the heresy of Devadatta, and\nwent away with him, but now their minds have become open to conviction.\nDo you go there with a number of the brethren, and preach to them, and\ninstruct them in the Fruits of the Path of Holiness, and bring them\nback with you!\u201d\n\nThey went, and preached to them, and instructed them in the Fruits,\nand the next day at dawn returned to the Bambu Grove, bringing those\nmendicants with them. And as S\u0101riputta on his return was standing by,\nafter paying his respects to the Blessed One, the mendicants exalted\nhim, saying to the Blessed One, \u201cLord! how excellent appears our\nelder brother, the Minister of Righteousness, returning with five\nhundred disciples as his retinue, whereas Devadatta is now without any\nfollowers at all!\u201d\n\n\u201cNot only now, O mendicants! has S\u0101riputta come in glory, surrounded by\nthe assembly of his brethren; in a former birth, also, he did the same.\nAnd not now only has Devadatta been deprived of his following; in a\nformer birth also he was the same.\u201d\n\nThe monks requested the Blessed One to explain how that was. Then the\nBlessed One made manifest a thing hidden by the interval of existence.\n\n * * * * *\n\nLong ago, in the city R\u0101jagaha, in the land of Magadha, there ruled\na certain king of Magadha. At that time the Bodisat came to life as\na deer, and when he grew up he lived in the forest at the head of a\nherd of a thousand deer. He had two young ones, named Lakkha\u1e47a (the\nBeautifully-marked One, \u2018Beauty\u2019) and K\u0101\u1e37a (the Dark One, \u2018Brownie\u2019).\n\nWhen he had become old, he called them, and said, \u201cMy beloved! I am\nold. Do you now lead the herd about.\u201d And he placed five hundred of the\ndeer under the charge of each of his sons.\n\nNow in the land of Magadha at crop time, when the corn is ripening\nin the fields, there is danger brewing for the deer in the adjoining\nforest. Some in one place, and some in another, the sons of men dig\npit-falls, fix stakes, set traps with stones in them, and lay snares to\nkill the creatures that would eat the crops. And many are the deer that\ncome to destruction.\n\nSo when the Bodisat saw that crop time was at hand, he sent for his\nsons, and said, \u201cMy children! the time of growing crops has come; many\ndeer will come to destruction. We are old, and will get along by some\nmeans or another without stirring much abroad. But do you lead your\nherds away to the mountainous part of the forest, and return when the\ncrops are cut!\u201d\n\n\u201cVery well,\u201d said they; and departed with their attendant herds.\n\nNow the men who live on the route they have to follow know quite\nwell, \u201cAt such and such a time the deer are wont to come up into the\nmountains; at such and such a time they will come down again.\u201d And\nlurking here and there in ambush, they wound and kill many deer.\n\nBut Brownie, in his dullness, knew not that there were times when he\nought to travel and times when he ought not; and he led his herd of\ndeer early and late alike--at dawn, or in evening twilight--past the\nvillage gates. The men in different places--some in the open, some\nin ambush--destroyed, as usual, a number of the deer. So he, by his\nstupidity, brought many of his herd to destruction, and re-entered the\nforest with diminished numbers.\n\nBeauty, on the other hand, was learned and clever, and fertile in\nresource; and he knew when to go on, and when to stay. He approached no\nvillage gates; he travelled not by day, nor even at dawn or by evening\ntwilight; but he travelled at midnight, and so he reached the forest\nwithout losing a single animal.\n\nThere they stayed four months; and when the crops were cut they came\ndown from the mountain-side. Brownie, going back as he had come,\nbrought the rest of the herd to destruction, and arrived alone. But\nBeauty, without losing even one of his herd, came up to his parent\nattended by all the five hundred of his deer.\n\nAnd when the Bodisat saw his sons approaching, he held a consultation\nwith the herd of deer, and put together this stanza,--\n\n The righteous man hath profit, and the courteous in speech.\n Look there at Beauty coming back with all his troop of kindred,\n Then look at this poor Brownie, deprived of all he had![281]\n\nWhen he had thus welcomed his son, the Bodisat lived to a good old age,\nand passed away according to his deeds.\n\n * * * * *\n\nThus the Master gave them this lesson in virtue in illustration of\nwhat he had said, \u201cNot only now, O mendicants! has S\u0101riputta come in\nglory, surrounded by the assembly of his brethren; in a former birth,\nalso, he did the same. And not now only has Devadatta been deprived of\nhis following; in a former birth also he was the same.\u201d And he united\nthe two stories, and made the connexion, and summed up the J\u0101taka as\nfollows: \u201cThen \u2018Brownie\u2019 was Devadatta, and his attendants Devadatta\u2019s\nattendants. \u2019Beauty\u2019 was S\u0101riputta, and his attendants the followers of\nthe Buddha. The mother was the mother of R\u0101hula, but the father was I\nmyself.\u201d\n\n\nEND OF THE STORY ABOUT \u2018BEAUTY.\u2019\n\n\n\n\nNo. 12.\n\nNIGRODHA-MIGA J\u0100TAKA.\n\nThe Banyan Deer.\n\n\n_\u201cFollow the Banyan deer,\u201d etc._--This the Master told while at\nJetavana, about the mother of the Elder named Kum\u0101ra Kassapa.[282]\nShe, we are told, was the daughter of a rich merchant of the city of\nR\u0101jagaha; she was deeply rooted in virtue, and despised all transient\nthings; she had reached her last birth, and in her heart the destiny of\nfuture Arahatship shone like a lamp within a translucent pitcher. From\nthe time when she knew her own mind she had no pleasure in a lay life,\nbut was desirous to take the vows. And she said to her parents,--\n\n\u201cMother, dear! my heart finds no pleasure in household life. I want to\ntake the vows according to that teaching of the Buddha which leads to\nNirv\u0101na. Let me be ordained!\u201d\n\n\u201cWhat is it you are saying, dear? This family is of great wealth, and\nyou are our only daughter. You cannot be allowed to take the vows.\u201d\n\nWhen, after repeated asking, she was unable to obtain her parents\u2019\npermission, she thought, \u201cLet it be so. When I get to another family, I\nwill make favour with my husband, and take the vows.\u201d\n\nAnd when she grew up, she entered another family as wife, and lived a\nhousehold life as a virtuous and attractive woman. And in due time she\nconceived, but she knew it not.\n\nNow in that city they proclaimed a feast. All the dwellers in the city\nkept the feast, and the city was decked like a city of the gods. But\nshe, up to the time when the feast was at its height, neither anointed\nherself nor dressed, but went about in her every-day clothes. Then her\nhusband said to her,--\n\n\u201cMy dear! all the city is devoted to the feast; yet you adorn yourself\nnot.\u201d\n\n\u201cThe body, Sir, is but filled with its thirty-two constituent parts.\nWhat profit can there be in adorning it? For this body has no divine,\nno angelic attributes: it is not made of gold, or gems, or yellow\nsandal-wood; it springs not from the womb of lotus-flowers, white or\nred; it is not filled with the nectar-balm of holiness. But verily\nit is born in corruption: it springs from father and mother: its\nattributes are the decomposition, the wearing away, the dissolution,\nthe destruction, of that which is impermanent! It is produced by\nexcitement; it is the cause of pains, the subject of mournings, a\nlodging-place for all diseases. It is the receptacle for the action of\nKarma; foul within, without it is ever discharging: its end is death:\nand its goal is the charnel-house,--there, in the sight of all the\nworld, to be the dwelling-place of worms and creeping things!\u201d[283]\n\n\u201cDear Lord! what should I gain by adorning this body? Would not putting\nornaments on it be like painting the outside of a sepulchre?\u201d\n\n\u201cMy dear!\u201d replied the young nobleman, \u201cif you think this body so\nsinful, why don\u2019t you become a nun?\u201d\n\n\u201cIf you grant me leave, dear husband, I will take the vows this day!\u201d\n\n\u201cVery well, then; I will get you ordained,\u201d said he. And giving a\ndonation at a great cost, he took her, with a numerous retinue, to the\nnunnery, and had her admitted into the Order of Nuns--but among those\nwho sided with Devadatta. And she was overjoyed that her wish had been\nfulfilled, and that she had become a nun.\n\nNow, as she became far gone with child, the nuns noticed the alteration\nin her person,--the swelling of her hands and feet and back, and the\nincrease in her girth; and they asked her, \u201cLady, you seem to be with\nchild. How is this?\u201d\n\n\u201cI don\u2019t know how it is, ladies; but I have kept the vows.\u201d\n\nThen the nuns led her to Devadatta, and asked him, \u201cSir! this young\nlady, after with difficulty gaining her husband\u2019s consent, was received\ninto the Order. But now it is evident that she is with child; and we\nknow not whether she became so when she was a laywoman or when she was\na nun. What shall we do now?\u201d\n\nDevadatta, not being a Buddha, and having no forbearance, kindness, or\ncompassion, thought thus: \u201cIf people can say, \u2018A nun of Devadatta\u2019s\nside is carrying about a child in her womb, and Devadatta condones\nit,\u2019 I shall be disgraced. I must unfrock this woman!\u201d And without any\ninquiry, he answered with eagerness, \u201cGo and expel this woman from the\nOrder!\u201d--just as if he were rushing forwards to roll away a mere piece\nof stone!\n\nWhen they heard his decision, they arose, and bowed to him, and\nreturned to the nunnery. But the young girl said to the nuns, \u201cLadies!\nthe Elder, Devadatta, is not the Buddha. Not under him did I enter the\nreligious life, but under the Buddha himself, who is supreme among men.\nWhat I obtained with such difficulty, O, deprive me not of that! Take\nme, I pray you, and go to the Master himself at Jetavana!\u201d\n\nAnd they took her; and passing over the forty-five leagues of road\nwhich stretched from R\u0101jagaha to that place, they arrived in due\ncourse at Jetavana, and saluting the Master, told him the whole matter.\n\nThe Teacher thought, \u201cAlthough the child was conceived when she\nwas still in the world, yet the heretics will have an opportunity\nof saying, \u2018The mendicant Gautama has accepted a nun expelled by\nDevadatta!\u2019 Therefore, to prevent such talk, this case ought to be\nheard in the presence of the king and his ministers.\u201d\n\nSo the next day he sent for Pasenadi the king of Kosala, An\u0101tha\nPi\u1e47\u1e0dika the Elder, An\u0101tha Pi\u1e47\u1e0dika, the Younger, the Lady Vis\u0101kh\u0101 the\ninfluential disciple, and other well-known persons of distinction. And\nin the evening, when all classes of disciples had assembled, he said to\nUp\u0101li the Elder, \u201cGo and examine into this affair of the young nun in\nthe presence of the church!\u201d\n\nThe Elder accordingly went to the assembly; and when he had seated\nhimself in his place, called the Lady Vis\u0101kh\u0101 before the king, and gave\nin charge to her the following investigation: \u201cDo you go, Vis\u0101kh\u0101, and\nfind out exactly on what day of what month this poor child was received\ninto the Order, and then conclude whether she conceived before or after\nthat day.\u201d\n\nThe Lady agreed; and having had a curtain hung, made a private\nexamination behind it of the young nun; and comparing the days and\nmonths, found out that in truth she had conceived while she was yet\nliving in the world. And she went to the Elder, and told him so;\nand the Elder, in the midst of the assembly, declared the nun to be\ninnocent.\n\nThus was her innocence established. And she bowed down in grateful\nadoration to the assembly, and to the Master; and she returned with the\nother nuns to the nunnery.\n\nNow, when her time was come, she brought forth a son strong in\nspirit--the result of a wish she had uttered at the feet of Padumuttara\nthe Buddha. And one day, as the king was passing near the nunnery, he\nheard the cry of a child, and asked his ministers the reason. They knew\nof the matter, and said, \u201cO king! that young nun has had a son, and the\ncry comes from it.\u201d\n\n\u201cTo take care of a child, Sirs, is said to be a hindrance to nuns in\ntheir religious life. Let us undertake the care of it,\u201d said he.\n\nAnd he had the child given to the women of his harem, and brought it up\nas a prince. And on the naming-day they called him Kassapa; but as he\nwas brought up in royal state, he became known as Kassapa the Prince.\n\nWhen he was seven years old, he was entered in the noviciate under the\nBuddha; and when he attained the necessary age, received full orders;\nand, as time went on, he became the most eloquent among the preachers.\nAnd the Master gave him the pre-eminence, saying, \u201cMendicants! the\nchief of my disciples in eloquence is Kassapa the Prince.\u201d Afterwards,\nthrough the Vamm\u012bka Sutta, he attained to Arahatship. His mother, the\nnun, too, obtained spiritual insight, and reached Nirv\u0101na.[284] And\nKassapa the Prince became as distinguished in the religion of the\nBuddhas as the full moon in the midst of the vault of heaven.\n\nNow one day the Successor of the Buddhas, when he had returned from\nhis rounds and taken his meal, exhorted the brethren, and entered his\napartment. The brethren, after hearing the exhortation, spent the\nday either in their day-rooms or night-rooms, and then met together\nat eventide for religious conversation. And, as they sat there, they\nexalted the character of the Buddha, saying, \u201cBrethren, the Elder\nPrince Kassapa, and the Lady his mother, were nearly ruined by\nDevadatta, through his not being a Buddha, and having no forbearance or\nkindness; but the Supreme Buddha, being the King of Righteousness, and\nbeing perfect in kindness and forbearance and compassion, became the\nmeans of salvation to them both!\u201d\n\nThen the Master entered the hall with the dignity peculiar to a Buddha,\nand seating himself, asked them, \u201cWhat are you sitting here talking\nabout, O mendicants?\u201d\n\n\u201cLord,\u201d said they, \u201cconcerning your excellences!\u201d And they told him the\nwhole matter.\n\n\u201cNot now only, O mendicants!\u201d said he, \u201chas the Successor of the\nBuddhas been a source of salvation and a refuge to these two; formerly\nalso he was the same.\u201d\n\nThen the monks asked the Blessed One to explain how that was; and the\nBlessed One made manifest that which had been hidden by change of birth.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat came\nto life as a deer. When he was born he was of a golden colour; his eyes\nwere like round jewels, his horns were white as silver, his mouth was\nred as a cluster of kamala flowers, his hoofs were bright and hard as\nlacquer-work, his tail as fine as the tail of a Tibetan ox,[285] and\nhis body as large in size as a foal\u2019s.\n\nHe lived in the forest with an attendant herd of five hundred deer,\nunder the name of the King of the Banyan Deer; and not far from him\nthere dwelt another deer, golden as he, under the name of the Monkey\nDeer, with a like attendant herd.\n\nThe king of Benares at that time was devoted to hunting, never ate\nwithout meat, and used to summon all the townspeople to go hunting\nevery day, to the destruction of their ordinary work.\n\nThe people thought, \u201cThis king puts an end to all our work. Suppose now\nin the park we were to sow food and provide water for the deer, and\ndrive a number of deer into it, and close the entrance, and deliver\nthem over to the king.\u201d\n\nSo they planted in the park grass for the deer to eat, and provided\nwater, and tied up the gate; and calling the citizens, they entered the\nforest, with clubs and all kinds of weapons in their hands, to look for\nthe deer. And thinking, \u201cWe shall best catch the deer by surrounding\nthem,\u201d they encircled a part of the forest about a league across. And\nin so doing they surrounded the very place where the Banyan Deer and\nthe Monkey Deer were living.\n\nThen striking the trees and bushes, and beating on the ground, with\ntheir clubs, they drove the herd of deer out of the place where they\nwere; and making a great noise by rattling their swords and javelins\nand bows, they made the herd enter the park, and shut the gate. And\nthen they went to the king, and said to him:\n\n\u201cO king! by your constant going to the chase, you put a stop to our\nwork. We have now brought deer from the forest, and filled your park\nwith them. Henceforth feed on _them_!\u201d And so saying, they took their\nleave, and departed.\n\nWhen the king heard that, he went to the park; and seeing there two\ngolden-coloured deer, he granted them their lives. But thenceforth\nhe would sometimes go himself to shoot a deer, and bring it home;\nsometimes his cook would go and shoot one. The deer, as soon as they\nsaw the bow, would quake with the fear of death, and take to their\nheels; but when they had been hit once or twice, they became weary or\nwounded, and were killed.\n\nAnd the herd of deer told all this to the Bodisat. He sent for the\nMonkey Deer, and said:\n\n\u201cFriend, almost all the deer are being destroyed. Now, though they\ncertainly must die, yet henceforth let them not be wounded with the\narrows. Let the deer take it by turns to go to the place of execution.\nOne day let the lot fall upon my herd, and the next day on yours. Let\nthe deer whose turn it is go to the place of execution, put his head on\nthe block, and lie down. If this be done, the deer will at least escape\nlaceration.\u201d\n\nHe agreed: and thenceforth the deer whose turn it was used to go and\nlie down, after placing his neck on the block of execution. And the\ncook used to come and carry off the one he found lying there.\n\nBut one day the lot fell upon a roe in the herd of the Monkey Deer who\nwas with young. She went to the Monkey Deer, and said, \u201cLord! I am with\nyoung. When I have brought forth my son, we will both take our turn.\nOrder the turn to pass me by.\u201d\n\n\u201cI cannot make your lot,\u201d said he, \u201cfall upon the others. You know well\nenough it has fallen upon you. Go away!\u201d\n\nReceiving no help from him, she went to the Bodisat, and told him the\nmatter. He listened to her, and said, \u201cBe it so! Do you go back. I will\nrelieve you of your turn.\u201d And he went _himself_, and put his neck\nupon the block of execution, and lay down.\n\nThe cook, seeing him, exclaimed, \u201cThe King of the Deer, whose life was\npromised to him, is lying in the place of execution. What does this\nmean?\u201d And he went hastily, and told the king.\n\nThe king no sooner heard it than he mounted his chariot, and proceeded\nwith a great retinue to the place, and beholding the Bodisat, said, \u201cMy\nfriend the King of the Deer! did I not grant you your life? Why are you\nlying here?\u201d\n\n\u201cO great king! a roe with young came and told me that the lot had\nfallen upon her. Now it was impossible for me to transfer her miserable\nfate to any one else. So I, giving my life to her, and accepting death\nin her place, have lain down. Harbour no further suspicion, O great\nking!\u201d\n\n\u201cMy Lord the golden-coloured King of the Deer! I never yet saw, even\namong men, one so full of forbearance, kindness, and compassion. I am\npleased with thee in this matter. Rise up! I grant your lives, both to\nyou and to her!\u201d\n\n\u201cBut though two be safe, what shall the rest do, O king of men?\u201d\n\n\u201cThen I grant their lives to the rest, my Lord.\u201d\n\n\u201cThus, then, great king, the deer in the park will have gained\nsecurity, but what will the others do?\u201d\n\n\u201cThey also shall not be molested.\u201d\n\n\u201cGreat king! even though the deer dwell secure, what shall the rest of\nthe four-footed creatures do?\u201d\n\n\u201cThey also shall be free from fear.\u201d\n\n\u201cGreat king! even though the quadrupeds are in safety, what shall the\nflocks of birds do?\u201d\n\n\u201cWell, I grant the same boon to them.\u201d\n\n\u201cGreat king! the birds then will obtain peace, but what of the fish who\ndwell in the water?\u201d\n\n\u201cThey shall have peace as well.\u201d\n\nAnd so the Great Being, having interceded with the king for all\ncreatures, rose up and established the king in the Five Precepts,[286]\nand said, \u201cWalk in righteousness, O great king! Doing justice and\nmercy to fathers and mothers, to sons and daughters, to townsmen and\nlandsmen, you shall enter, when your body is dissolved, the happy world\nof heaven!\u201d\n\nThus, with the grace of a Buddha, he preached the Truth to the king;\nand when he had dwelt a few days in the park to exhort the king, he\nwent away to the forest with his attendant herd.\n\nAnd the roe gave birth to a son as beautiful as buds of flowers; and he\nwent playing about with the Monkey Deer\u2019s herd. But when its mother saw\nthat, she said, \u201cMy son, henceforth go not in his company; you may keep\nto the Banyan Deer\u2019s herd!\u201d And thus exhorting him, she uttered the\nverse--\n\n Follow the Banyan Deer:\n Dwell not with the Monkey Deer.\n Better death with the Banyan Deer,\n Than life with the Monkey Deer.[287]\n\nNow after that the deer, secure of their lives, began to eat men\u2019s\ncrops. And the men dared not strike them or drive them away,\nrecollecting how it had been granted to them that they should dwell\nsecure. So they met together in front of the king\u2019s palace, and told\nthe matter to the king.\n\n\u201cWhen I was well pleased, I granted to the leader of the Banyan Deer a\nboon,\u201d said he. \u201cI may give up my kingdom, but not my oath! Begone with\nyou! Not a man in my kingdom shall be allowed to hurt the deer.\u201d\n\nWhen the Banyan Deer heard that, he assembled the herds, and said,\n\u201cHenceforth you are not allowed to eat other people\u2019s crops.\u201d And so\nforbidding them, he sent a message to the men: \u201cHenceforth let the\nhusbandmen put up no fence to guard their crops; but let them tie\nleaves round the edge of the field as a sign.\u201d\n\nFrom that time, they say, the sign of the tying of leaves was seen in\nthe fields, and from that time not a single deer trespassed beyond it;\nfor such was the instruction they received from the Bodisat.\n\nAnd the Bodisat continued thus his life long to instruct the deer, and\npassed away with his herd according to his deeds.\n\nThe king, too, hearkened to the exhortations of the Bodisat, and then,\nin due time, passed away, according to his deeds.\n\n * * * * *\n\nThe Master, having finished the discourse in illustration of his\nsaying, \u201cNot only now was I the protector of the nun and of Kassapa the\nPrince; in a former birth I was the same,\u201d he fully expounded the Four\nTruths. And when he had told the double story, he made the connexion,\nand summed up the J\u0101taka by saying, \u201cHe who was then the Monkey Deer\nwas Devadatta, his herd was Devadatta\u2019s following, the roe was the nun,\nher son was Kassapa the Prince, the king was \u0100nanda, but the royal\nBanyan Deer was I myself.\u201d\n\n\nEND OF THE STORY OF THE BANYAN DEER.\n\n\n\n\nNo. 13.\n\nKA\u1e46\u1e0cINA J\u0100TAKA.\n\nThe Dart of Love.\n\n\n[The Introductory Story is the same as that of the Indriya J\u0101taka in\nBook VIII.]\n\n * * * * *\n\nLong ago a king of Magadha was reigning in R\u0101jagaha, in the country of\nMagadha. At the season of harvest the deer suffered much at the hands\nof the people of Magadha. So they were wont to go away to the forest at\nthe foot of the mountains.\n\nNow a certain mountain stag, who lived in that jungle, made friends\nwith a roe from the inhabited country. And when those deer came down\nfrom the mountain-side to return home, he, being caught in the snares\nof love, went down with them.\n\nThen she said to him, \u201cYou, Sir, are but a simple deer of the\nmountains, and the inhabited country is beset with danger and\ndifficulty. Pray don\u2019t go down with us!\u201d\n\nBut he, being fallen deep into love for her, would not turn back, and\nwent along with her.\n\nNow when the people of Magadha saw that the time was come for the deer\nto return from the hills, they used to lie waiting in ambush all along\nthe road. And just where those two were coming on, there stood a\ncertain hunter behind a thicket.\n\nThe young roe smelt the smell of a man, and immediately thought,\n\u201cThere\u2019ll be some hunter behind there.\u201d And she let the foolish stag go\non first, and kept back herself. The hunter with one shot from his bow\nfelled the stag there on the spot; but the roe, as soon as she saw he\nwas hit, fled away like the wind.\n\nThen the hunter came out of his ambush, skinned that deer, made a fire,\ncooked the sweet flesh in the glowing charcoal, ate and drank, and\ncarried off the rest all dropping with blood and gore, and went home to\ngive his children a treat.\n\nNow the Bodisat of that time was a tree fairy, dwelling in that wood.\nWhen he saw what had happened, he said to himself,\n\n\u201cNot through father, not through mother, but through lust, has this\npoor fool of a deer come to his death. In the dawn of passion creatures\nthink themselves in bliss, but they end in losing their limbs in\nmisery, or tasting the grief of all kinds of bonds and blows. What\nmore shameful in this world than that which brings sorrow and death to\nothers? What more despicable than the country where women administer\nand teach, a land under harem rule? What more wretched than the men\nwho give themselves up to women\u2019s control?\u201d And then, whilst all the\nfairies of the wood cast bouquets before him and cheered him on, he\nbrought the three rebukes into one verse, and made the whole wood ring\nas he uttered the stanza--\n\n O dreadful barb\u00e9d dart of love, that tears men\u2019s hearts!\n O foolish land, where woman bears the rule!\n O stupid men, who fall \u2018neath woman\u2019s power!\n\n * * * * *\n\n[288] When the Master had taught them this story, he proclaimed the\nFour Truths. And at the conclusion thereof that love-sick monk was\nconverted. And the Master made the connexion, and summed up the J\u0101taka\nby saying, \u201cThe mountain-deer of that time was the love-sick brother,\nthe roe was his former wife, and the tree fairy, who preached the\nsermon showing the evil of passion, was I myself.\u201d\n\n\nEND OF THE STORY OF THE DART OF LOVE.\n\n\n\n\nNo. 14.\n\nV\u0100TA-MIGA J\u0100TAKA.\n\nThe Greedy Antelope.\n\n\n\u201c_There is nothing worse than greed, they say._\u201d--This the Master told\nwhen he was living at Jetavana about the Elder named Tissa the younger,\nthe keeper of the law concerning food.\n\nFor when the Master, we are told, was residing at the Bambu-grove,\nnear R\u0101jagaha, a young man of a very wealthy family of distinction, by\nname Prince Tissa, went one day to the Bambu-grove, and when he had\nheard the Teacher\u2019s discourse, he became desirous to devote himself to\na religious life. And when, on his asking leave to enter the Order,\nhis parents refused their consent, he compelled them to grant it, in\nthe same manner as Ra\u1e6d\u1e6dhap\u0101la had done, by refusing to eat for seven\ndays.[289] And he then took the vows under the Master.\n\nThe Master remained at the Bambu-grove about half a month after\nreceiving him into the Order, and then went to Jetavana. There\nthis young man of family passed his life, begging his daily food\nin S\u0101vatthi, and observing all the Thirteen Practices by which the\npassions are quelled. So under the name of \u201cThe Young Tissa who keeps\nthe law concerning food,\u201d[290] he became as distinguished and famous\nin Buddhadom as the moon in the vault of heaven.\n\nAt that time they were holding festival in R\u0101jagaha, and the parents of\nthe monk put away all the jewelry which had belonged to him in the days\nof his laymanship into a silver casket; and took the matter to heart,\nweeping, and saying, \u201cAt other festivals our boy used to keep the feast\nwearing this ornament or this. And now Gotama the Mendicant has taken\nhim, him our only son, away to S\u0101vatthi! And we know not what fate is\nfalling to him there.\u201d\n\nNow a slave-girl coming to the house, and seeing the wife of the lord\nweeping, asked her, \u201cWhy, Lady! do you weep?\u201d And she told her what had\nhappened.\n\n\u201cWell, Lady, what dish was your son most fond of?\u201d said she.\n\n\u201cSuch and such a one,\u201d was the reply.\n\n\u201cIf you grant me full authority in this house, I will bring your son\nback!\u201d said she.\n\nThe Lady agreed, gave her wherewith to pay all her expenses, and sent\nher forth with a great retinue, saying, \u201cGo now, and by your power\nbring back my son.\u201d\n\nSo the girl then went to S\u0101vatthi in a palankeen, and took up her abode\nin the street in which the monk was wont to beg. And without letting\nhim see the people who had come from the lord\u2019s house, but surrounding\nherself with servants of her own, she from the very first provided the\nElder when he came there with food and drink. Having thus bound him\nwith the lust of taste, she in due course got him to sit down in her\nhouse; and when she saw that by giving him to eat she had brought him\ninto her power, she shammed sickness, and lay down in her inner chamber.\n\nThen the monk, when his begging time had come, arrived on his rounds\nat the door of the house. An attendant took his bowl, and made him sit\ndown in the house. No sooner had he done so, than he asked, \u201cHow is the\nlady devotee?\u201d\n\n\u201cShe is sick, reverend Sir, and wishes to see you,\u201d was the reply.\nAnd he, bound by the lust of taste, broke his observance and his vow,\nand went to the place where she was lying. Then she told him why she\nhad come, and alluring him, so bound him by the lust of taste, that\nshe persuaded him to leave the Order. And having brought him into her\npower, she seated him in her palankeen, and returned to R\u0101jagaha with\nall her retinue.\n\nAnd this news became the common talk. And the monks, assembled in the\nhall of instruction, began to say one to another, \u201cA slave-girl has\nbrought back Young Tissa, the keeper of the law concerning food, having\nbound him with the lust of taste.\u201d\n\nThen the Master, entering the chapel, sat down on his throne, and said,\n\u201cOn what subject are you seated here talking?\u201d\n\nAnd they told him the news.\n\n\u201cNot now only, O mendicants!\u201d said he, \u201chas this monk, caught by the\nlust of taste, fallen into her power; formerly also he did the same.\u201d\nAnd he told a story.\n\n * * * * *\n\nOnce upon a time BRAHMA-DATTA, the king of Benares, had a gardener\nnamed SANJAYA. Now a swift antelope who had come to the garden took to\nflight as soon as it saw Sanjaya. But Sanjaya did not frighten it away;\nand when it had come again and again it began to walk about in the\ngarden. And day by day the gardener used to pluck the various fruits\nand flowers in the garden, and take them away to the king.\n\nNow one day the king asked him, \u201cI say, friend gardener, is there\nanything strange in the garden so far as you\u2019ve noticed?\u201d\n\n\u201cI\u2019ve noticed nothing, O king! save that an antelope is in the habit of\ncoming and wandering about there. That I often see.\u201d\n\n\u201cBut could you catch it?\u201d\n\n\u201cIf I had a little honey, I could bring it right inside the palace\nhere!\u201d\n\nThe king gave him the honey; and he took it, went to the garden,\nsmeared it on the grass at the spot the antelope frequented, and hid\nhimself. When the deer came, and had eaten the honey-smeared grass, it\nwas bound with the lust of taste; and from that time went nowhere else,\nbut came exclusively to the garden. And as the gardener saw that it was\nallured by the honey-smeared grass, he in due course showed himself.\nFor a few days the antelope took to flight on seeing him. But after\nseeing him again and again, it acquired confidence, and gradually came\nto eat grass from the gardener\u2019s hand. And when the gardener saw that\nits confidence was gained, he strewed the path right up to the palace\nas thick with branches as if he were covering it with mats, hung a\ngourdful of honey over his shoulder, carried a bundle of grass at his\nwaist, and then kept sprinkling honey-smeared grass in front of the\nantelope till he led him within the palace.\n\nAs soon as the deer had got inside, they shut the door. The antelope,\nseeing men, began to tremble and quake with the fear of death, and ran\nhither and thither about the hall. The king came down from his upper\nchamber, and seeing that trembling creature, said, \u201cSuch is the nature\nof an antelope, that it will not go for a week afterwards to a place\nwhere it has seen men, nor its life long to a place where it has been\nfrightened. Yet this one, with just such a disposition, and accustomed\nonly to the jungle, has now, bound by the lust of taste, come to just\nsuch a place. Verily there is nothing worse in the world than this lust\nof taste!\u201d And he summed up the lesson in this stanza:\n\n \u201cThere\u2019s nothing worse than greed, they say,\n Whether at home, or with one\u2019s friends.\n Through taste the deer, the wild one of the woods,\n Fell under Sanjaya\u2019s control.\u201d\n\nAnd when in other words he had shown the danger of greed, he let the\nantelope go back to the forest.\n\n * * * * *\n\nWhen the Master had finished this discourse in illustration of what he\nhad said (\u201cNot now only O mendicants! has this monk, caught by the lust\nof taste, fallen into her power; formerly also he did the same\u201d), he\nmade the connexion, and summed up the J\u0101taka as follows: \u201cHe who was\nthen Sanjaya was this slave-girl, the antelope was the monk, but the\nking of Benares was I myself.\u201d\n\n\nEND OF THE STORY OF THE SWIFT ANTELOPE.\n\n\n\n\nNo. 15.\n\nKHAR\u0100DIY\u0100 J\u0100TAKA.\n\nThe Deer who would not learn.\n\n\n\u201c_Though a deer be most swift, O Khar\u0101diy\u0101._\u201d--This the Master told\nwhen at Jetavana, concerning a certain foul-mouthed monk. For that\nmonk, we are told, was abusive, and would take no admonition.\n\nNow the Master asked him, \u201cIs it true what they say, O mendicant! that\nyou are abusive, and will take no admonition?\u201d\n\n\u201cIt is true, O Blessed One!\u201d said he.\n\nThe Master said, \u201cFormerly also, by your surliness and your refusing to\naccept the admonition of the wise, you were caught in a snare and came\nto destruction.\u201d And he told a story.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Benares, the\nBodisat became a stag, and lived in the forest, with a herd for his\nretinue.\n\nNow his sister-roe (Khar\u0101diy\u0101) pointed out to him her son, and gave him\nin charge to him, saying, \u201cBrother! this is your nephew. Teach him the\ndevices of the deer.\u201d\n\nAnd he said to his nephew, \u201cCome at such and such a time to learn.\u201d\n\nAt the appointed time he did not go. And one day as he was wandering\nabout, disregarding seven admonitions given on as many days, and not\nlearning the devices of the deer, he was caught in a snare.\n\nThen his mother went to her brother, and asked, \u201cHow now, brother! was\nyour nephew instructed in the devices of the deer?\u201d\n\n\u201cThink no more of that incorrigible fellow!\u201d said the Bodisat. \u201cYour\nson did not learn the devices of the deer.\u201d\n\nAnd then, to explain his own unwillingness to have anything further to\ndo with him, he uttered this stanza:\n\n \u201cThough a deer be most swift,[291] O Khar\u0101diy\u0101!\n And have antlers rising point o\u2019er point,\n If he transgress the seventh time,\n I would not try to teach him more!\u201d\n\nBut the hunter killed that wilful deer caught in the snare, and, taking\nhis flesh, departed.\n\n * * * * *\n\nThe Master having finished this discourse, in illustration of what\nhe had said (\u201cFormerly also, by your surliness and your refusing to\naccept the admonition of the wise, you were caught in a snare, and\ncame to destruction\u201d), made the connexion, and summed up the J\u0101taka:\n\u201cThe nephew deer of that time was the abusive monk, the sister was\nUppala-va\u1e47\u1e47\u0101, but the admonishing deer was I myself.\u201d\n\n\nEND OF THE STORY OF THE DEER WHO WOULD NOT LEARN.\n\n\n\n\nNo. 16.\n\nTIPALLATTHA-MIGA J\u0100TAKA.\n\nThe Cunning Deer.\n\n\n\u201c_I\u2019ve taught the deer in posture skilled._\u201d--This the Master told when\nat the Badarika monastery in Kosambi, about his son R\u0101hula, who was\nover-anxious to observe the Rules of the Order.[292]\n\n * * * * *\n\nOnce upon a time there was a king of Magadha reigning in R\u0101jagaha. At\nthat time the Bodisat came to life as a stag, and lived in the forest,\nattended by a herd of deer.\n\nNow his sister brought her son to him, saying, \u201cBrother! instruct this\nthy nephew in the devices of the deer.\u201d\n\n\u201cVery well,\u201d said the Bodisat, in assent, and directed his nephew, \u201cGo\naway now, dear, and on your return at such and such a time you may\nreceive instruction.\u201d\n\nAnd he failed not at the time appointed by his uncle, but went to him\nand received instruction.\n\nOne day as he was wandering about in the wood, he was caught in a\nsnare. And he uttered a cry--the cry of a captive. Then the herd took\nto flight, and let the mother know that her son had been caught in a\nsnare. She went to her brother, and asked him,--\n\n\u201cBrother! was your nephew instructed in the devices of the deer?\u201d\n\n\u201cSuspect not your son of any fault,\u201d said the Bodisat. \u201cHe has well\nlearnt the devices of the deer. Even now he will come back to us and\nmake you laugh for joy.\u201d And he uttered this stanza:\n\n I\u2019ve trained the deer to be most swift,\n To drink at midnight only, and, abounding in disguise,\n To keep in any posture that he likes.\n Breathing through one nostril hid upon the ground,\n My nephew, by six tricks at his command\n Will yet outdo the foe!\n\nThus the Bodisat, pointing out how thoroughly his nephew had learnt the\ndevices of the deer, comforted his sister.\n\nBut the young stag, when he was caught in the trap, struggled not at\nall. He lay down on the ground as best he could; stretched out his\nlegs; struck the ground near his feet with his hoofs, so as to throw\nup earth and grass; let fall his head; put out his tongue; made his\nbody wet with spittle; swelled out his belly by drawing in his breath;\nbreathed through the lower nostril only, holding his breath with\nthe upper; made his whole frame stiff and stark, and presented the\nappearance of a corpse. Even the bluebottles flew round him, and here\nand there crows settled!\n\nWhen the hunter came up, he gave him a blow on the stomach; and saying\nto himself, \u201cHe must have been caught early in the morning, he is\nalready putrid,\u201d he loosed the bands which tied him. And apprehending\nnothing, he began to collect leaves and branches, saying to himself, \u201cI\nwill dress him at once, here on the spot, and carry off the flesh.\u201d\n\nBut the young stag arose, stood on his feet, shook himself, stretched\nout his neck, and, swiftly as a cloud driven by a mighty wind, returned\nto his mother!\n\n * * * * *\n\nThe Teacher having finished this discourse, in illustration of his\nwords (\u201cNot now only, mendicants, was R\u0101hula devoted to instruction;\nformerly also he was so,\u201d etc.), made the connexion, and summed up\nthe J\u0101taka: \u201cAt that time the nephew, the young stag, was R\u0101hula, the\nmother was Uppala-va\u1e47\u1e47\u0101, but the uncle was I myself.\u201d\n\n\nEND OF THE STORY OF THE CUNNING DEER.[293] No. 17.\n\n\n\n\nMALUTA J\u0100TAKA.\n\nThe Wind.\n\n\n_\u201cWhenever the wind blows,\u201d etc._--This the Master told when at\nJetavana, about two Buddhist monks. They, we are told, were living a\nforest life in the country of Kosala; and one was called DARK and the\nother called LIGHT. Now one day Light asked Dark, \u201cBrother! at what\ntime does the cold, as some people call it, come on?\u201d\n\n\u201cIn the dark half of the month!\u201d said he.\n\nBut one day Dark asked Light, \u201cBrother Light! at what time does the\nso-called cold come on?\u201d\n\n\u201cIn the light half of the month!\u201d said he.\n\nAnd neither of the two being able to solve the knotty point, they went\nto the Master, and after paying him reverence, asked him, \u201cAt what\ntime, Sir, is the cold?\u201d\n\nWhen the Master had heard their story, he said, \u201cFormerly also, O\nmendicants! I solved this question for you; but the confusion arising\nfrom change of birth has driven it out of your minds.\u201d And he told a\ntale.\n\n * * * * *\n\nOnce upon a time two friends, a lion and a tiger, were living in a\ncertain cave at the foot of a hill. At that time the Bodisat, who had\ndevoted himself to the religious life of a hermit, was living at the\nfoot of that same mountain.\n\nNow one day a dispute arose between the friends about the cold. The\ntiger said it was cold in the dark half of the month, the lion said\nit was cold in the light half. And as neither of them could solve the\ndifficulty, they asked the Bodisat, and he uttered this stanza:\n\n \u201cIt is whenever the wind blows,\n In the dark half or in the light.\n For cold is caused by wind: and so\n You both are right.\u201d\n\nThus the Bodisat pacified the two friends.\n\n * * * * *\n\nWhen the Master had finished this discourse (\u201cFormerly also,\u201d etc.), he\nproclaimed the Truths. And at the close thereof the two brethren were\nestablished in the Fruit of Conversion. The Master made the connexion,\nand summed up the J\u0101taka: \u201cHe who was then the tiger was Dark, the lion\nLight, but the ascetic who answered the question was I myself.\u201d\n\n\nEND OF THE STORY ABOUT THE WIND.[294]\n\n\n\n\nNo. 18.\n\nMATAKA-BHATTA J\u0100TAKA.\n\nOn Offering Food to the Dead.\n\n\n\u201c_If people would but understand._\u201d--This the Teacher told when at\nJetavana, about food offered to the dead.\n\nFor at that time people used to kill sheep and goats in large numbers\nin order to offer what is called \u201cThe Feast of the Dead\u201d in honour of\ntheir deceased relatives. When the monks saw men doing so, they asked\nthe Teacher, saying, \u201cLord! the people here bring destruction on many\nliving creatures in order to provide the so-called \u2019Feast of the Dead.\u2019\nCan there possibly, Sir, be any advantage in that?\u201d\n\nThe Teacher said, \u201cLet not us, O mendicants! provide the Feast of the\nDead: for what advantage is there in destroying life? Formerly sages\nseated in the sky preached a discourse showing the evils of it, and\nmade all the dwellers in Jambu-d\u012bpa give up this practice. But now\nsince change of birth has set in, it has arisen again.\u201d And he told a\ntale.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Benares, a Br\u0101hman,\na world-famous teacher, accomplished in the Three Vedas, had a goat\nbrought, with the intention of giving the Feast of the Dead, and said\nto his pupils:\n\n\u201cMy lads! take this goat to the river, and bathe it, and hang a garland\nround its neck, and give it a measure of corn, and deck it out, and\nthen bring it back.\u201d\n\n\u201cVery well,\u201d said they, and accordingly took it to the river; and when\nthey had bathed it and decorated it, let it stand on the bank.\n\nThe goat, seeing in this the effect of his former bad conduct, thought\nto himself, \u201cTo-day I shall be free from that great misery;\u201d and, glad\nat heart, he laughed a mighty laugh, in sound like the crashing of a\njar. Then, thinking to himself, \u201cThis Br\u0101hman, by killing me, will\ntake upon himself like misery to that which I had earned,\u201d he felt\ncompassion for the Br\u0101hman, and wept with a loud voice.\n\nThen the young Br\u0101hman asked him, \u201cFriend goat! you have both laughed\nheartily and heartily cried. Pray, what is it makes you laugh, and what\nis it makes you cry?\u201d\n\n\u201cAsk me about it in your teacher\u2019s presence,\u201d said he.\n\nThey took him back, and told their teacher of this matter. And when he\nhad heard their story, he asked the goat, \u201cWhy did you laugh, goat, and\nwhy did you cry?\u201d\n\nThen the goat, by his power of remembering former births, called to\nmind the deeds he had done, and said to the Br\u0101hman, \u201cFormerly, O\nBr\u0101hman, I had become just such another Br\u0101hman,--a student of the\nmystic verses of the Vedas; and determining to provide a Feast of the\nDead, I killed a goat, and gave the Feast. By having killed that one\ngoat, I have had my head cut off in five hundred births, less one. This\nis my five hundredth birth, the last of the series; and it was at the\nthought, \u2018To-day I shall be free from that great misery,\u2019 that I became\nglad at heart, and laughed in the manner you have heard. Then, again, I\nwept, thinking, \u2018I who just by having killed a goat incurred the misery\nof having five hundred times my head cut off, shall be released to-day\nfrom the misery; but this Br\u0101hman, by killing me, will, like me, incur\nthe misery of having his head cut off five hundred times;\u2019 and so I\nwept.\u201d\n\n\u201cFear not, O goat! I will not kill you,\u201d said he.\n\n\u201cBr\u0101hman! what are you saying? Whether you kill me or not, I cannot\nto-day escape from death.\u201d\n\n\u201cBut don\u2019t be afraid! I will take you under my protection, and walk\nabout close to you.\u201d\n\n\u201cBr\u0101hman! of little worth is your protection; while the evil I have\ndone is great and powerful!\u201d\n\nThe Br\u0101hman released the goat; and saying, \u201cLet us allow no one to kill\nthis goat,\u201d he took his disciples, and walked about with it. No sooner\nwas the goat at liberty, than, stretching out its neck, it began to eat\nthe leaves of a bush growing near the ridge of a rock. That very moment\na thunderbolt fell on the top of the rock, and a piece of the rock\nsplit off, and hit the goat on his outstretched neck, and tore off his\nhead. And people crowded round.\n\nAt that time the Bodisat had been born as the Genius of a tree\ngrowing on that spot. By his supernatural power he now seated himself\ncross-legged in the sky in the sight of the multitude; and thinking,\n\u201cWould that these people, seeing thus the fruit of sin, would abstain\nfrom such destruction of life,\u201d he in a sweet voice taught them,\nuttering this stanza:\n\n \u201cIf people would but understand\n That this would cause a birth in woe,\n The living would not slay the living;\n For he who taketh life shall surely grieve!\u201d\n\nThus the Great Being preached to them the Truth, terrifying them\nwith the fear of hell. And when the people had heard his discourse,\nthey trembled with the fear of death, and left off taking life.\nAnd the Bodisat, preaching to the people, and establishing them in\nthe Precepts, passed away according to his deeds. The people, too,\nattending upon the exhortations of the Bodisat, gave gifts, and did\nother good deeds, and so filled the city of the gods.[295]\n\n * * * * *\n\nThe Teacher having finished this discourse, made the connexion, and\nsummed up the J\u0101taka: \u201cI at that time was the Genius of the tree.\u201d\n\n\nEND OF THE STORY ON FOOD OFFERED TO THE DEAD.\n\n\n\n\nNo. 19.\n\n\u0100Y\u0100CITA-BHATTA J\u0100TAKA.\n\nOn Offerings given under a Vow.\n\n\n_\u201cWould you be saved,\u201d etc._--This the Teacher told while at Jetavana,\nabout making offerings under a vow to the gods.\n\nAt that time, we are told, men about to go on a trading journey used\nto kill animals, and lay an offering before the gods, and make a vow,\nsaying, \u201cWhen we have returned in safety and success, we will make\nan offering to you,\u201d and so depart. Then when they returned safe and\nsuccessful, thinking, \u201cThis has happened by the power of the God,\u201d they\nkilled animals, and made the offering to release themselves from the\nvow.\n\nOn seeing this, the mendicants asked the Blessed One, \u201cLord! is there\nnow any advantage in this?\u201d And he told a tale.\n\n * * * * *\n\nOnce upon a time, in the land of K\u0101si, a landed proprietor in a certain\nvillage promised an offering to the Genius of a Banyan-tree standing\nby the gate of the village. And when he had returned safely, he slew a\nnumber of animals; and saying to himself, \u201cI will make myself free from\nmy vow,\u201d he went to the foot of the tree.\n\nBut the tree-god, standing in a fork of the tree, uttered this stanza:\n\n Would you be free, you first must die!\n Seeking for freedom thus, is being bound!\n Not by such deeds as these are the wise made free:\n Salvation is the bond of fools!\u201d[296]\n\nThenceforward men refrained from such life-destroying deeds, and living\na life of righteousness filled the city of the gods.\n\n * * * * *\n\nThe Teacher, having finished this discourse, made the connexion, and\nsummed up the J\u0101taka: \u201cI at that time was the Genius of the Tree.\u201d\n\n END OF THE STORY ON OFFERINGS GIVEN UNDER\n A VOW.\n\n\n\n\nNo. 20.\n\nNA\u1e36AP\u0100NA J\u0100TAKA.\n\nThe Monkeys and the Demon.\n\n\n_\u201cHe saw the marks of feet,\u201d etc._--This the Teacher told about the\nNa\u1e37a-canes, when he was living at the Ketaka wood, hard by the Lake of\nNa\u1e37aka-p\u0101na, after he had come to the village of that name on his tour\nthrough Kosala.\n\nAt that time the monks, after they had bathed in the Na\u1e37aka-p\u0101na\nlake, had the canes of the Na\u1e37a-plant brought to them by the novices,\nfor needle-cases. And finding them hollow throughout, they went to\nthe Teacher, and asked him, \u201cLord! we had Na\u1e37a-canes brought for\nneedle-cases. They are hollow throughout, from root to point. How is\nthis?\u201d\n\n\u201cThis, mendicants,\u201d said he, \u201cis a former command of mine.\u201d And he told\na tale.\n\n * * * * *\n\nThis was formerly, they say, a densely-wooded forest. And in its lake\nthere was a water-demon, who used to eat whomsoever went down into the\nwater. At that time the Bodisat was a monkey-king, in size like the\nfawn of a red deer; and attended by a troop of monkeys about eighty\nthousand in number, he lived in that forest, preserving them from harm.\n\nNow he exhorted the troop of monkeys, saying, \u201cMy children! in this\nforest there are poisonous trees, and pools haunted by demons. When you\nare going to eat fruits of any kind you have not eaten before, or to\ndrink water you have not drunk before, ask me about it.\u201d\n\n\u201cVery well,\u201d said they. And one day they went to a place they had not\nbeen to before. There they wandered about the greater part of the day;\nand when, in searching about for water, they found a pond, they sat\ndown without even drinking, and looked forward to the arrival of their\nking.[297]\n\nWhen the Bodisat had come, he asked them, \u201cWhy, my children, do you\ntake no water?\u201d\n\n\u201cWe awaited your arrival,\u201d said they.\n\n\u201cIt is well, my children!\u201d said the Bodisat; and fixing his attention\non the foot-marks close round the edge of the pond, he saw that they\nwent down, but never came up. Then he knew that it was assuredly\nhaunted by demons, and said, \u201cYou have done well, my children, not to\nhave drunk the water. This pond is haunted!\u201d\n\nBut when the demon of the water saw that they were not going down\ninto it, he assumed the horrible shape of a blue-bellied, pale-faced,\nred-handed, red-footed creature, and came splashing out through the\nwater, and cried out, \u201cWhy do you sit still here? Go down and drink the\nwater!\u201d\n\nBut the Bodisat asked him, \u201cAre you the water-demon who haunts this\nspot?\u201d\n\n\u201cYes! I am he!\u201d was the reply.\n\n\u201cHave you received power over all who go down into the pool?\u201d\n\n\u201cYes, indeed! I carry off even a bird when it comes down, and I let no\none off. You too I will devour, one and all!\u201d\n\n\u201cWe shall not allow you to eat us.\u201d\n\n\u201cWell, then! drink away!\u201d\n\n\u201cYes! we shall drink the water too, but we shall not fall into your\nhands.\u201d\n\n\u201cHow, then, will you get at the water?\u201d\n\n\u201cYou imagine, I suppose, that we must go down to drink. But you are\nwrong! Each one of us eighty thousand shall take a Na\u1e37a-cane and drink\nthe water of your pond without ever entering it, as easily as one would\ndrink from the hollow stem of a water-plant. And so you will have no\npower to eat _us_!\u201d\n\nIt was when the Teacher as Buddha had recalled this circumstance that\nhe uttered the first half of the following stanza:\n\n \u201cI saw the marks of feet that had gone down,\n I saw no marks of feet that had returned.\u201d\n\n(But then he said to the monkeys)--\n\n \u201cWe\u2019ll drink the water through a reed,\u201d\n\n(And turning to the demon, he added)--\n\n \u201cAnd yet I\u2019ll not become your prey!\u201d\n\nSo saying, the Bodisat had a Na\u1e37a-cane brought to him, and appealing\nin great solemnity to the Ten Great Perfections (generosity, morality,\nself-denial, wisdom, perseverance, patience, truth, resolution,\nkindness, and resignation) exorcised by him in this and previous\nbirths, he blew into the cane.[298] And the cane became hollow\nthroughout, not a single knot being left in it. In this manner he had\nanother, and then another, brought, and blew into it.[299] Then the\nBodisat walked round the pond, and commanded, saying, \u201cLet all the\ncanes growing here be perforated throughout.\u201d And thenceforward, since\nthrough the greatness of the goodness of the Bodisats their commands\nare fulfilled, all the canes which grew in that pond became perforated\nthroughout.\n\n * * * * *\n\nThere are four miracles in this _Kalpa_ (the period which elapses\nbetween the commencement of the formation of the world and its final\ndestruction) which endure throughout a _Kalpa_--the sign of the hare\nin the moon will last the whole Kalpa:[300] the place where the fire\nwas extinguished in the Quail-birth will not take fire again through\nall the Kalpa:[301] the place where the potter lived will remain arid\nthrough all the Kalpa: the canes growing round this pond will be hollow\nthrough all the Kalpa. These four are called the Kalpa-lasting Wonders.\n\n * * * * *\n\nAfter giving this command, the Bodisat took a cane and seated himself.\nSo, too, those eighty thousand monkeys took, each of them, a cane, and\nseated themselves round the pond. And at the same moment as he drew\nthe water up into his cane and drank, so, too, they all sat safe on the\nbank, and drank.\n\nThus the water-demon got not one of them into his power on their\ndrinking the water, and he returned in sorrow to his own place. But the\nBodisat and his troop went back again to the forest.\n\n * * * * *\n\nWhen the Teacher, having finished this discourse in illustration of his\nwords (\u201cThe hollowness of those canes, mendicants, is a former command\nof mine\u201d), he made the connexion, and summed up the J\u0101taka, saying: \u201cHe\nwho was then the water-demon was Devadatta; the eighty thousand monkeys\nwere the Buddha\u2019s retinue; but the monkey king, clever in resource, was\nI myself.\u201d\n\n\nEND OF THE STORY OF NA\u1e36AP\u0100NA.\n\n\n\n\nNo. 21.\n\nKURUNGA-MIGA J\u0100TAKA.\n\nThe Wily Antelope.\n\n\n_\u201cThe Kurunga knows full well,\u201d etc._--This the teacher told while at\nJetavana about Devadatta.\n\nFor once when the monks had assembled in the lecture hall, they sat\ntalking of Devadatta\u2019s wickedness, saying, \u201cBrother Devadatta has\nsuborned archers, and hurled down a rock, and sent forth Dhanap\u0101laka\nthe elephant; in every possible way he goes about to slay the Sage.\u201d\n\nThe Teacher came, and sat down on the seat reserved for him, and asked,\n\u201cWhat is it, then, Mendicants, you are sitting here talking about?\u201d\n\n\u201cLord! we were talking about the wickedness of Devadatta in going about\nto slay you.\u201d\n\nThe Teacher answered, \u201cNot now only, O mendicants, has Devadatta gone\nabout to slay me; formerly, too, he did the same, and was unsuccessful\nin his endeavour.\u201d And he told a tale.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Benares, the\nBodisat became A KURUNGA ANTELOPE and lived in his forest home, feeding\non fruits. And at one time he was eating the Sepa\u1e47\u1e47i fruit on a\nheavily-laden Sepa\u1e47\u1e47i tree.\n\nNow, a deerstalker of that village used to note the tracks of the deer\nat the foot of the fruit-trees, build himself a platform on the tree\nabove, and seating himself there, wound with a javelin the deer who\ncame to eat the fruit, and make a living by selling their flesh.\n\nOn seeing, one day, the foot-marks of the Bodisat at the foot of\nthe Sepa\u1e47\u1e47i-tree, he made himself a platform upon it, and having\nbreakfasted early, he took his javelin with him, went to the wood,\nclimbed up the tree, and took his seat on the platform.\n\nThe Bodisat, too, left his lair early in the morning, and came up to\neat the Sepa\u1e47\u1e47i-fruits; but without going too hastily to the foot of\nthe tree, he thought to himself, \u201cThose platform-hunters sometimes make\ntheir platforms on the trees. I wonder can there be any danger of that\nkind.\u201d And he stopped at a distance to reconnoitre.\n\nBut the hunter, when he saw that the Bodisat was not coming on, kept\nhimself quiet, and threw down fruit so that it fell in front of him.\n\nThe Bodisat said to himself, \u201cWhy, these fruits are coming this way,\nand falling before me. There must be a hunter up there!\u201d And looking\nup again and again, he discerned the hunter. Then pretending not to\nhave seen him, he called out, \u201cHallo, O tree! You have been wont to let\nyour fruit fall straight down, as if you were putting forth a hanging\nroot: but to-day you have given up your tree-nature. So as you have\nsurrendered the characteristics of tree-nature, I shall go and seek\nmy food at the foot of some other tree.\u201d So saying, he uttered this\nstanza:\n\n \u201cThe Kurunga knows full well, Sepa\u1e47\u1e47i,\n What kind of fruit you thus throw down.\n Elsewhere I shall betake myself:\n Your fruit, my friend, belikes me not.\u201d[302]\n\nThen the hunter, seated as he was on the platform, hurled his javelin\nat him, calling out, \u201cAway with you! I\u2019ve lost you this time!\u201d\n\nThe Bodisat turned round, and stopped to cry out, \u201cI tell you, O man,\nhowever much you may have lost _me_ this time, the eight Great Hells\nand the sixteen Ussada Hells, and fivefold bondage and torment--the\nresult of your conduct--these you have _not_ lost!\u201d And so saying, he\nescaped whither he desired. And the hunter, too, got down, and went\nwhithersoever he pleased.\n\n * * * * *\n\nWhen the Teacher had finished this discourse in illustration of what\nhe had said (\u201cNot now only, O mendicants, does Devadatta go about to\nslay me; formerly, also, he did the same\u201d), he made the connexion,\nand summed up the J\u0101taka as follows: \u201cHe who was then the hunter was\nDevadatta, but the Kurunga Antelope was I myself.\u201d[303]\n\n\nEND OF THE STORY OF THE KURUNGA ANTELOPE.\n\n\n\n\nNo. 22.\n\nKUKKURA J\u0100TAKA.\n\nThe Dog who turned Preacher.\n\n\n_\u201cThe dogs brought up in the king\u2019s house,\u201d etc._--This the Teacher\ntold, while at Jetavana, about benefiting one\u2019s relations. This will be\nexplained in the Bhaddas\u0101la J\u0101taka in the Twelfth Book. In confirmation\nof what is there related, he told a tale.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Benares, the\nBodisat, in consequence of an act which would have that effect, came\nto life as a dog, and lived in a great cemetery attended by a troop of\nseveral hundred dogs.\n\nNow, one day the king mounted his state-chariot, drawn by milk-white\nsteeds, went to his park, amused himself there the rest of the day, and\nafter sunset returned to the city. And they put the carriage harness,\njust as it had been used, in the courtyard.\n\nThere was rain in the night, and the harness got wet. The royal dogs,\ntoo, came down from the flat roof of the palace, and gnawed at the\nleather work and straps. The next day the servants told the king,\n\u201cDogs have got in, O king, through the sliding door, and have eaten the\nleather work and the straps.\u201d\n\nThe king, enraged at the dogs, gave orders that dogs should be killed\nwherever they were seen. So there ensued a wholesale destruction of\ndogs: and finding there was no safety for them anywhere else, they\nescaped to the cemetery, and joined themselves to the Bodisat.\n\nThe Bodisat asked them the reason of their coming in such numbers\ntogether. \u201cPeople say,\u201d was the answer, \u201cthat the leather work and the\nstraps of a carriage in the harem have been gnawed by dogs. The king in\nhis anger has commanded all dogs to be destroyed. Extreme is the danger\nwe are in!\u201d\n\nThe Bodisat said to himself, \u201cThere\u2019s no opportunity for dogs from\noutside to get into a place so guarded. It must be the royal dogs from\nwithin the palace that have done this thing. And now nothing happens to\nthe thieves, and the innocent are punished with death. What if I were\nto make the king see who the real culprits are, and so save the lives\nof my kinsfolk?\u201d\n\nAnd he comforted his relations with the words, \u201cDon\u2019t you be afraid! I\nwill restore you to safety. Wait here whilst I go and see the king.\u201d\n\nThen guiding himself by thoughts of love, he called to mind his\nPerfections, and uttered a command; saying, \u201cLet none dare to throw a\nclub or a clod at me!\u201d and so unattended he entered the city. And when\nthey saw him, not a creature grew angry at the sight of him.\n\nNow the king, after issuing the order for the destruction of the dogs,\nsat himself down in the seat of judgment. The Bodisat went straight up\nto the place, and rushing forwards, ran underneath the king\u2019s throne.\nThereupon the king\u2019s attendants were about to drive him away, but the\nking stopped them.\n\nAfter he had rested awhile, he came out from under the throne, and made\nobeisance to the king, and asked him, \u201cIs it you who are having the\ndogs slain?\u201d\n\n\u201cYes; it is I,\u201d was the reply.\n\n\u201cWhat is their fault, O king of men?\u201d\n\n\u201cThey have eaten the leathern coverings and straps of my chariot.\u201d\n\n\u201cDo you know which ones did it?\u201d\n\n\u201cThat we don\u2019t know.\u201d\n\n\u201cTo have all killed wherever they may be found, without knowing for\ncertain who are the culprits that gnawed the leather, is not just, O\nking!\u201d\n\n\u201cI gave orders for the destruction of the dogs, saying, \u2019Kill them\nall wherever they may be found,\u2019 because dogs had eaten the carriage\nleather.\u201d\n\n\u201cWhat then! Do your men kill all dogs, or are there some not punished\nwith death?\u201d\n\n\u201cThere are some. The royal dogs in our house are exempt.\u201d\n\n\u201cGreat king! only just now you were saying you had given orders to kill\nall dogs, wherever found, because dogs had eaten the carriage-leather;\nand now you say that the well-bred dogs in your own house have been\nexempted. Now this being so, you become guilty of partiality and the\nother shortcomings of a judge.[304] Now, to be guilty of such thing is\nneither right, nor kingly. It behoves him who bears the name of king\nto try motives as with a balance. Since the royal dogs are not punished\nwith death, whilst the poor dogs are, this is no sentence of death on\nall dogs, but slaughter of the weak.\u201d\n\nThen the Great Being further lifted up his pleasant voice, and said,\n\u201cGreat king! That which you are doing is not justice;\u201d and he taught\nthe king the Truth in this stanza:\n\n \u201cThe dogs brought up in the king\u2019s house,\n The thoroughbreds in birth and strength--\n Not these, but we, are to be killed.\n This is no righteous vengeance; this is slaughter of the weak!\u201d\n\nWhen the king heard what the Bodisat said, he asked, \u201cO Wise One, do\nyou then know who it is has eaten the carriage leather?\u201d\n\n\u201cYes; I know it,\u201d said he.\n\n\u201cWho are they then?\u201d\n\n\u201cIt is the thoroughbreds living in your own house.\u201d\n\n\u201cBut how can we know they are the guilty ones?\u201d\n\n\u201cI will prove it to you.\u201d\n\n\u201cProve it then, O sage!\u201d\n\n\u201cSend for the thoroughbreds, and have a little buttermilk and Dabba\ngrass brought in.\u201d\n\nThe king did so; and the Great Being said, \u201cHave the grass crushed in\nthe buttermilk, and give the dogs to drink.\u201d\n\nThe king did so; and each of the dogs, as they drank it, vomited it\nup,--and bits of leather with it.\n\nThen the king was delighted as with a decision by the all-wise Buddha\nhimself; and gave up his sceptre to the Bodisat. But the Bodisat\npreached the law to the king in the ten verses on righteousness, from\nthe story of the Three Birds, beginning--\n\n Walk righteously, O great king!...\n\nAnd confirming the king in the Five Commandments, and exhorting him\nthenceforward to be unweary (in well doing), he returned to the king\nhis sceptre.\n\nAnd the king listened to his exhortation, and granted security to\nall living creatures; and commanded a constant supply of food, like\nthe royal food, for all the dogs from the Bodisat downwards. And he\nremained firm in the teaching of the Bodisat, and did works of charity\nand other good deeds his life long, and after death was reborn in the\nworld of the gods.\n\nNow the Exhortation of the Dog flourished for tens of thousands\nof years. But the Bodisat lived to a good old age and passed away\naccording to his deeds.\n\n * * * * *\n\nWhen the Teacher had concluded this discourse, in illustration of\nhis saying (\u201cNot now only, O mendicants, did the Tath\u0101gata act for\nthe benefit of his relatives, formerly also he did so\u201d), he made the\nconnexion, and summed up the J\u0101taka by saying, \u201cHe who was then the\nking was \u0100nanda, the others were the Buddha\u2019s attendants, but the Dog\nwas I myself.\u201d\n\n\nEND OF THE STORY OF THE DOG.\n\n\n\n\nNo. 23.\n\nBHOJ\u0100J\u0100N\u012aYA J\u0100TAKA.\n\nThe Bhoja Thoroughbred.\n\n\n_\u201cThough fallen on his side,\u201d etc._--This the Teacher told when at\nJetavana, concerning a monk who had lost heart in the struggle after\nholiness. For the Master then addressed the monk, and said, \u201cFormerly,\nO mendicants, the wise were wont to exert themselves unremittingly, and\ndid not give up when they received a check.\u201d And he told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat was\nborn into the family of a thoroughbred Bhoja horse, and became the\nstate charger of the king of Benares. He fed out of a priceless golden\ndish on the most delicious fine old rice; and he stood in a fragrant\nperfumed stall, hung round with curtains embroidered with flowers,\ncovered with a canopy painted with golden stars, decked with garlands\nof sweet-smelling flowers, and furnished with a lamp of fragrant oil\nthat was never extinguished.\n\nNow there was no king who did not covet the kingdom of Benares. On one\noccasion seven kings surrounded the city, and sent a letter to the\nking of Benares, saying, \u201cEither give us up the kingdom, or give us\nbattle!\u201d\n\nThe king called a council of his ministers, and told them this, and\nasked them what was to be done.\n\n\u201cYou ought not yourself, O king, to go out to battle at once,\u201d was the\nreply. \u201cSend such and such a knight to give battle; and if he fails, we\nshall know what to do afterwards.\u201d\n\nThe king sent for him, and said, \u201cCan you give battle, well beloved, to\nthese seven kings?\u201d\n\n\u201cO king,\u201d said he, \u201cif I may have the thoroughbred Bhoja charger, I\nshall be able to fight, not only the seven kings, but the kings of all\nthe continent of India.\u201d\n\n\u201cTake the Bhoja or any other charger you like, my trusty friend, and\ngive them battle,\u201d said the king.\n\n\u201cVery good, my lord,\u201d said he, and took his leave, and went down from\nthe palace, and had the Bhoja brought, and carefully clad in mail.\nAnd himself put on all his armour, girt on his sword, mounted the\nhorse, issued from the city, charged like lightning against the first\nentrenchment, broke through it, took one king alive, galloped back, and\ndelivered him over to the city guard.\n\nThen he started again, broke through the second, then the third, and so\ntook five kings alive; and had broken through the sixth, and had just\ntaken the sixth king prisoner, when the Bhoja thoroughbred received a\nwound, and blood gushed forth, and he began to be in severe pain.\n\nWhen the horseman saw the Bhoja was wounded, he made him lie down at\nthe king\u2019s gate, loosened his mail, and began to harness another horse.\n\nWhilst the Bodisat lay there as best he could, he opened his eyes, and\nsaw the knight, and said to himself, \u201cHe is harnessing another horse.\nThat horse won\u2019t be able to break through the seventh line, or take the\nseventh king. What I have already done will be lost. The knight, too,\nwho has no equal, will be killed; and the king, too, will fall into the\nenemy\u2019s power. No other horse, save I alone, can break through that\nremaining line and take the seventh king.\u201d And lying there as he was,\nhe sent for the knight, and said--\n\n\u201cO friend! O knight! no other horse, save I alone, will be able to\nbreak through the remaining line and take that last king. And I will\nnot myself destroy the deeds I have already done. Have me helped up,\nand put the armour on to _me_.\u201d And so saying, he uttered this stanza:\n\n \u201cThough fallen on his side,\n And wounded sore with darts,\n The Bhoja\u2019s better than a hack!\n So harness _me_, O charioteer!\u201d\n\nThen the knight helped the Bodisat up, bound up his wound, put on all\nhis harness, seated himself on his back, broke through the seventh\nline, took the seventh king alive, and delivered him over to the king\u2019s\nguard.\n\nThey led the Bodisat, too, to the king\u2019s gate, and the king went out to\nsee him. Then the Great Being said to the king--\n\n\u201cO Great King! slay not those seven kings. Take an oath from them, and\nlet them go. Let the honour due to me and to the knight be all given\nto him alone. It is not right to let a warrior come to ruin when he\nhas taken seven kings prisoners and delivered them over to you. And\ndo you give gifts, and keep the commandments, and rule your kingdom in\nrighteousness and equity!\u201d\n\nAnd when the Bodisat had thus exhorted the king, they took off his\nharness. And as they were taking it off, piece by piece, he breathed\nhis last.\n\nThen the king had a funeral performed for him, and gave the knight\ngreat honour, and took an oath from the seven kings that they would not\nrebel against him, and sent them away each to his own place. And he\nruled his kingdom in righteousness and equity, and so at the end of his\nlife passed away according to his deeds.\n\n * * * * *\n\nThe Teacher added, \u201cThus, O mendicants, the wise, even in former\ntimes, exerted themselves unremittingly, and did not give in when they\nreceived a check. How then can you lose heart, after being ordained\naccording to a system of religion so adapted to lead you to salvation!\nAnd he then explained the Truths.\n\nWhen his exhortation was concluded, the monk who had lost heart was\nestablished in the Fruit of Arahatship. Then the Teacher made the\nconnexion, and summed up the J\u0101taka by saying, \u201cThe king of that time\nwas \u0100nanda, the knight was S\u0101riputta, but the Bhoja thoroughbred was I\nmyself.\u201d\n\n\nEND OF THE STORY OF THE BHOJA THOROUGHBRED.\n\n\n\n\nNo. 24.\n\n\u0100JA\u00d1\u00d1A J\u0100TAKA.\n\nThe Thoroughbred War Horse.\n\n\n_\u201cAt every time, in every place.\u201d_--This also the Master told, while\nat Jetavana, about that monk who lost heart.[305] But when he had\naddressed the monk with the words, \u201cThe wise in former times, O monk,\ncontinued their exertion, even though in the struggle they received a\nblow,\u201d he told this tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, seven kings, as\nbefore, surrounded the city. Then a warrior who fought from a chariot\nharnessed two Sindh horses, who were brothers, to his chariot, issued\nfrom the city, broke through six lines and took six kings prisoners.\n\nAt that moment the eldest of the horses received a wound. The\ncharioteer drove on till he came to the king\u2019s gate, took the elder\nhorse out, loosened his harness, made him lie down on his side, and\nbegan to harness another horse.\n\nWhen the Bodisat saw this, he thought as before, sent for the\ncharioteer, and lying as he was, uttered this stanza:\n\n \u201cAt every time, in every place,\n Whate\u2019er may chance, whate\u2019er mischance,\n The thoroughbred\u2019s still full of fire!\n \u2019Tis a hack horse who then gives in!\u201d\n\nThe charioteer helped the Bodisat up, harnessed him, broke through the\nseventh line, and bringing the seventh king with him, drove up to the\nking\u2019s gate and took out the horse.\n\nThe Bodisat, lying there on his side, exhorted the king as before, and\nthen breathed his last. The king performed funeral rites over his body,\ndid honour to the charioteer, ruled his kingdom with righteousness, and\npassed away according to his deeds.\n\n * * * * *\n\nWhen the Teacher had finished the discourse, he proclaimed the Truths,\nand summed up the J\u0101taka (that monk having obtained Arahatship after\nthe Truths) by saying, \u201cThe king of that time was \u0100nanda, the horse the\nSupreme Buddha.\u201d\n\n\nEND OF THE STORY OF THE THOROUGHBRED.\n\n\n\n\nNo. 25.\n\nTITTHA J\u0100TAKA.\n\nThe Horse at the Ford.\n\n\n_\u201cFeed the horse, then, charioteer,\u201d etc._--This the Master told while\nat Jetavana about a monk who at that time was a co-resident junior\nunder the Minister of Righteousness, but who had formerly been a\ngoldsmith.\n\nFor the knowledge of hearts and motives belongs to the Buddhas only,\nand to no one else; and hence it was that even the Minister of\nRighteousness[306] prescribed corruption as a subject of meditation for\nthe monk under his rule, through ignorance of his true character.\n\nNow the monk derived no benefit from that religious exercise--for the\nfollowing reason. He had come to life in five hundred successive births\nin a goldsmith\u2019s house. From the continual sight through so long a\nperiod of the purest gold, the idea of impurity was difficult for him\nto grasp. Four months he spent without being able to get the faintest\nnotion of it.\n\nAs the Minister of Righteousness was unable to bestow salvation\n(Arahatship) on his co-resident junior, he said to himself, \u201cHe must be\none of those whom only a Buddha can lead to the Truth! We will take him\nto the Tath\u0101gata.\u201d And he led him to the Master.\n\nThe Master inquired of S\u0101riputta why he brought the monk before him.\n\u201cLord! I prescribed a subject of meditation for this brother, but in\nfour months he has failed to get the most elementary notion of it; so\nI presumed he was one of those men whom only a Buddha can lead to the\nTruth, and I have brought him to you.\u201d\n\n\u201cWhat was the particular exercise you prescribed for him, S\u0101riputta?\u201d\n\n\u201cThe Meditation on Impurity, O Blessed One!\u201d\n\n\u201cO S\u0101riputta! you don\u2019t understand the hearts and motives of men.\nDo you go now; but return in the evening, and you shall take your\nco-resident with you.\u201d\n\nThus dismissing S\u0101riputta, the Teacher had the monk provided with a\nbetter suit of robes, kept him near himself on the begging-round,\nand had pleasant food given to him. On his return with the monks he\nspent the rest of the day in his apartment, and in the evening took\nthat brother with him on his walk round the monastery. There, in a\nmango-grove, he created a pond, and in it a large cluster of lotuses,\nand among them one flower of surpassing size and beauty. And telling\nthe monk to sit down there and watch that flower, he returned to his\napartment.\n\nThe monk gazed at the flower again and again. The Blessed One made that\nvery flower decay; and even as the monk was watching it, it faded away\nand lost its colour. Then the petals began to fall off, beginning with\nthe outermost, and in a minute they had all dropped on the ground. At\nlast the heart fell to pieces, and the centre knob only remained.\n\nAs the monk saw this, he thought, \u201cBut now this lotus-flower was\nexquisitely beautiful! Now its colour has gone; its petals and\nfilaments have fallen away, and only the centre knob is left! If such a\nflower can so decay, what may not happen to this body of mine! Verily\nnothing that is composite is enduring!\u201d And the eyes of his mind\nwere opened. Then the Master knew that he had attained to spiritual\ninsight; and without leaving his apartment, sent out an appearance as\nof himself, saying:\n\n \u201cRoot out the love of self,\n As you might the autumn lotus with your hand.\n Devote yourself to the Way of Peace alone--\n To the Nirv\u0101na which the Blessed One has preached!\u201d[307]\n\nAs the stanza was over the monk reached to Arahatship; and at the\nthought of now being delivered from every kind of future life, he gave\nutterance to his joy in the hymn of praise beginning--\n\n He who has lived his life, whose heart is fixed,\n Whose evil inclinations are destroyed;\n He who is wearing his last body now,\n Whose life is pure, whose senses well controlled--\n He has gained freedom!--as the moon set free,\n When an eclipse has passed, from Rahu\u2019s jaws.\n\n The utter darkness of delusion,\n Which reached to every cranny of his mind,\n He has dispelled; and with it every sin--\n Just as the thousand-ray\u2019d and mighty sun\n Sheds glorious lustre over all the earth,\n And dissipates the clouds!\n\n * * * * *\n\nAnd he returned to the Blessed One, and paid him reverence. The\nElder also came; and when he took leave of the Teacher, he took his\nco-resident junior back with him.\n\nAnd the news of this was noised abroad among the brethren. And they\nsat together in the evening in the Lecture Hall, extolling the virtues\nof the Sage, and saying, \u201cBrethren, S\u0101riputta the Venerable, not\npossessing the knowledge of hearts and motives, ignored the disposition\nof the monk under his charge; but the Master, having that knowledge,\nprocured in one day for that very man the blessing of Arahatship, with\nall its powers! Ah! how great is the might of the Buddhas!\u201d\n\nWhen the Teacher had come there and had taken his seat, he asked them\nwhat they were talking about. And they told him.\n\n\u201cIt is not so very wonderful, O monks,\u201d said he, \u201cthat I now, as the\nBuddha, should know this man\u2019s disposition; formerly also I knew it.\u201d\n\nAnd he told a tale.\n\n * * * * *\n\nOnce upon a time Brahma-datta was reigning in Benares, and the Bodisat\nwas his adviser in things spiritual and temporal.\n\nNow somebody took a common hack to be rubbed down at the ford where the\nking\u2019s state charger used to be bathed. The charger was offended at\nbeing led down into the water where a hack had been rubbed down, and\nrefused to step into it.\n\nThe horsekeeper went and said to the king, \u201cYour majesty! the state\ncharger won\u2019t enter the water.\u201d\n\nThe king sent for the Bodisat, and said, \u201cDo you go, Pa\u1e47\u1e0dit, and find\nout why the horse won\u2019t go into the water when he is led down to the\nford.\u201d\n\n\u201cVery well, my Lord!\u201d said he; and went to the ford, and examined the\nhorse, and found there was nothing the matter with it. Then, reflecting\nwhat might be the reason, he thought, \u201cSome other horse must have\nbeen watered here just before him; and offended at that, he must have\nrefused to enter the water.\u201d\n\nSo he asked the horsekeepers whether anything had been watered at the\nford just before.\n\n\u201cA certain hack, my Lord!\u201d said they.\n\nThen the Bodisat saw it was his vanity that made him wish not to be\nbathed there, and that he ought to be taken to some other pond. So he\nsaid, \u201cLook you, horsekeeper, even if a man gets the finest milky rice\nwith the most delicious curry to eat, he will tire of it sooner or\nlater. This horse has been bathed often enough at the ford here, take\nhim to some other ford to rub him down and feed him.\u201d And so saying, he\nuttered the verse--\n\n \u201cFeed the horse, then, O charioteer,\n Now at one ford, now at another.\n If one but eat it oft enough,\n The finest rice surfeits a man!\u201d\n\nWhen they heard what he said, they took the horse to another ford, and\nthere bathed and fed him. And as they were rubbing down the horse after\nwatering him, the Bodisat went back to the king.\n\nThe king said, \u201cWell, friend! has the horse had his bath and his drink?\u201d\n\n\u201cIt has, my Lord!\u201d\n\n\u201cWhy, then, did it refuse at first?\u201d\n\n\u201cJust in this way,\u201d said he; and told him all.\n\nThe king gave the Bodisat much honour, saying, \u201cHe understands the\nmotives even of such an animal as this. How wise he is!\u201d And at the end\nof this life he passed away according to his deeds. And the Bodisat too\npassed away according to _his_ deeds.\n\nWhen the Master had finished this discourse in illustration of his\nsaying (\u201cNot now only, O mendicants, have I known this man\u2019s motive;\nformerly also I did so\u201d), he made the connexion, and summed up the\nJ\u0101taka, by saying, \u201cThe state charger of that time was this monk, the\nKing was \u0100nanda, but the wise minister was I myself.\u201d\n\n\nEND OF THE STORY OF THE FORD.\n\n\n\n\nNo. 26.\n\nMAHIL\u0100-MUKHA J\u0100TAKA.\n\nEvil communications corrupt good manners.\n\n\n_\u201cBy listening first to robbers\u2019 talk,\u201d etc._[308]--This the Master\ntold when at Jetavana, about Devadatta. Devadatta became well-pleasing\nto Prince Aj\u0101ta-sattu, and had great gain and honour. The Prince had\na monastery built for him at Gay\u0101-s\u012bsa, and five hundred vessels-full\nof food made of the finest old fragment-rice provided for him daily.\nThrough this patronage Devadatta\u2019s following increased greatly, and he\nlived with his disciples in that monastery.\n\nAt that time there were two friends living at R\u0101jagaha; and one of them\ntook the vows under the Teacher, the other under Devadatta. And they\nused to meet in different places, or go to the monasteries to see one\nanother.\n\nNow one day Devadatta\u2019s adherent said to the other, \u201cBrother! why\ndo you go daily with toil and trouble to beg your food? Ever since\nDevadatta was settled at the Gay\u0101-s\u012bsa Monastery he is provided with\nthe best of things to eat. That\u2019s the best way to manage. Why do you\nmake labour for yourself? Wouldn\u2019t it be much better for you to come\nin the morning to Gay\u0101-s\u012bsa and enjoy really good food--drinking our\nexcellent gruel, and eating from the eighteen kinds of dishes we get?\u201d\n\nWhen he had been pressed again and again, he became willing to go; and\nthenceforward he used to go to Gay\u0101-s\u012bsa and take his meal, and return\nearly to the Bambu Grove. But it was impossible to keep it secret for\never; and before long it was noised abroad that he went to Gay\u0101-s\u012bsa\nand partook of the food provided for Devadatta.\n\nSo his friends asked him if that were true.\n\n\u201cWho has said such a thing?\u201d said he.\n\n\u201cSuch and such a one,\u201d was the reply.\n\n\u201cWell, it is true, brethren, that I go and take my meals at Gay\u0101-s\u012bsa;\nbut it is not Devadatta, it is the others who give me to eat.\u201d\n\n\u201cBrother! Devadatta is a bitter enemy of the Buddhas. The wicked fellow\nhas curried favour with Aj\u0101ta-sattu, and won over his patronage by his\nwickedness. Yet you, who took the vows under a system so well able to\nlead you to Nirv\u0101na, now partake of food procured for Devadatta by his\nwickedness. Come! we must take you before the Master!\u201d So saying, they\nbrought him to the Lecture Hall.\n\nThe Master saw them, and asked, \u201cWhat, then! are you come here, O\nmendicants! bringing this brother with you against his will?\u201d\n\n\u201cYes, Lord,\u201d said they. \u201cThis brother took the vows under you, and yet\nhe partakes of the food which Devadatta\u2019s wickedness has earned for\nhim.\u201d\n\nThe Teacher asked him whether this was true what they said.\n\n\u201cLord!\u201d replied he, \u201cit is not Devadatta, but the others who give me\nfood: _that_ I do eat.\u201d\n\nThen said the Teacher, \u201cO monk, make no excuse for it. Devadatta is\na sinful, wicked man. How then can you, who took the vows here, eat\nDevadatta\u2019s bread, even while devoting yourself to my religion? Yet\nyou always, even when right in those whom you honoured, used to follow\nalso any one you met.\u201d And he told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat\nbecame his minister. At that time the king had a state elephant, named\n\u2018Girly-face,\u2019 who was good and gentle, and would hurt nobody.\n\nNow one day, robbers came at night-time to a place near his stall, and\nsat down not far from him, and consulted about their plans, saying,\n\u201cThus should a tunnel be broken through; thus should housebreaking be\ncarried out; goods should be carried off only after the tunnel or the\nbreach has been made clear and open as a road or a ford; the taker\nshould carry off the things, even with murder, thus no one will be able\nto stand up against him; robbery must never be united with scruples of\nconduct, but with harshness, violence, and cruelty.\u201d Thus advising and\ninstructing one another, they separated.\n\nAnd the next day likewise, and so for many days they assembled there,\nand consulted together. When the elephant heard what they said, he\nthought, \u201cIt is me they are teaching. I am in future to be harsh,\nviolent, and cruel.\u201d And he really became so.\n\nEarly in the morning an elephant keeper came there. Him he seized with\nhis trunk, dashed to the ground, and slew. So, likewise, he treated a\nsecond and a third, slaying every one who came near him.\n\nSo they told the king that \u2018Girly-face\u2019 had gone mad, and killed every\none he caught sight of. The King sent the Bodisat, saying, \u201cDo you\ngo, Pa\u1e47\u1e0dit, and find out what\u2019s the reason of his having become a\nRogue!\u201d[309]\n\nThe Bodisat went there, and finding he had no bodily ailment, thought\nover what the reason could be; and came to the conclusion that he must\nhave become a Rogue after overhearing some conversation or other, and\nthinking it was meant as a lesson for _him_. So he asked the elephant\nkeepers, \u201cHas there been any talking going on at night time, near the\nstable?\u201d\n\n\u201cO yes, sir! Some thieves used to come and talk together,\u201d was the\nreply.\n\nThe Bodisat went away, and told the king, \u201cThere is nothing bodily\nthe matter with the elephant, your Majesty; it is simply from hearing\nrobbers talk that he has become a Rogue.\u201d\n\n\u201cWell; what ought we to do now?\u201d\n\n\u201cLet holy devotees, venerable by the saintliness of their lives,[310]\nbe seated in the elephant stable and talk of righteousness.\u201d\n\n\u201cThen do so, my friend,\u201d said the king. And the Bodisat got holy men to\nsit near the elephant\u2019s stall, telling them to talk of holy things.\n\nSo, seated not far from the elephant, they began: \u201cNo one should be\nstruck, no one killed. The man of upright conduct ought to be patient,\nloving, and merciful.\u201d\n\nOn hearing this, he thought, \u201cIt is me these men are teaching; from\nthis time forth I am to be good!\u201d And so he became tame and quiet.\n\nThe king asked the Bodisat, \u201cHow is it, my friend? Is he quieted?\u201d\n\n\u201cYes, my Lord! The elephant, bad as he was, has, because of the wise\nmen, been re-established in his former character.\u201d And so saying, he\nuttered the stanza:\n\n By listening first to robbers\u2019 talk,\n \u2019Girly-face\u2019 went about to kill.\n By listening to men with hearts well trained,\n The stately elephant stood firm once more\n In all the goodness he had lost.\n\nThen the king gave great honour to the Bodisat for understanding the\nmotives even of one born as an animal. And he lived to a good old age,\nand, with the Bodisat, passed away according to his deeds.\n\n * * * * *\n\nThe Teacher having finished this discourse, in illustration of what\nhe had said (\u201cFormerly also, O monk, you used to follow any one you\nmet. When you heard what thieves said, you followed thieves; when\nyou heard what the righteous said, you followed them\u201d), he made the\nconnexion, and summed up the J\u0101taka by saying, \u201cHe who at that time\nwas \u2018Girly-face\u2019 was the traitor-monk, the king was \u0100nanda, and the\nminister was I myself.\u201d\n\n\nEND OF THE STORY ABOUT \u2018GIRLY-FACE.\u2019[311]\n\n\n\n\nNo. 27.\n\nABHI\u1e46HA J\u0100TAKA.\n\nThe Elephant and the Dog.\n\n\n_\u201cNo longer can he take a morsel even,\u201d etc._--This the Master told\nwhen at Jetavana about an old monk and a lay convert.\n\nAt S\u0101vatthi, the story goes, there were two friends. One of them\nentered the Order, and went every day to get his meal at the house of\nthe other. The other gave him to eat, and ate himself; and went back\nwith him to the monastery, sat there chatting and talking with him\ntill sunset, and then returned to the city. The other, again, used\nto accompany him to the city gate, and then turn back. And the close\nfriendship between them became common talk among the brethren.\n\nNow one day the monks sat talking in the Lecture Hall about their\nintimacy. When the Teacher came, he asked them what they were talking\nabout, and they told him. Then he said, \u201cNot now only, O mendicants,\nhave these been close allies; they were so also in a former birth.\u201d And\nhe told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat became\nhis minister.\n\nAt that time a dog used to go to the state elephant\u2019s stable, and feed\non the lumps of rice which fell where the elephant fed. Being attracted\nthere by the food, he soon became great friends with the elephant, and\nused to eat close by him. At last neither of them was happy without\nthe other; and the dog used to amuse himself by catching hold of the\nelephant\u2019s trunk, and swinging to and fro.\n\nBut one day there came a peasant who gave the elephant-keeper money for\nthe dog, and took it back with him to his village. From that time the\nelephant, missing the dog, would neither eat nor drink nor bathe. And\nthey let the king know about it.\n\nHe sent the Bodisat, saying, \u201cDo you go, Pa\u1e47\u1e0dit, and find out what\u2019s\nthe cause of the elephant\u2019s behaviour.\u201d[312]\n\nSo he went to the stable, and seeing how sad the elephant looked,\nsaid to himself, \u201cThere seems to be nothing bodily the matter with\nhim. He must be so overwhelmed with grief by missing some one, I\nshould think, who had become near and dear to him.\u201d And he asked the\nelephant-keepers, \u201cIs there any one with whom he is particularly\nintimate?\u201d\n\n\u201cCertainly, Sir! There was a dog of whom he was very fond indeed!\u201d\n\n\u201cWhere is it now?\u201d\n\n\u201cSome man or other took it away.\u201d\n\n\u201cDo you know where the man lives?\u201d\n\n\u201cNo, Sir!\u201d\n\nThen the Bodisat went and told the king, \u201cThere\u2019s nothing the matter\nwith the elephant, your majesty; but he was great friends with a dog,\nand I fancy it\u2019s through missing it that he refuses his food.\u201d\n\nAnd so saying, he uttered the stanza:\n\n No longer can he take a morsel even\n Of rice or grass; the bath delights him not!\n Because, methinks, through constant intercourse,\n The elephant had come to love the dog.\n\nWhen the king heard what he said, he asked what was now to be done.\n\n\u201cHave a proclamation made, O king, to this effect: \u2019A man is said to\nhave taken away a dog of whom our state elephant was fond. In whose\nhouse soever that dog shall be found, he shall be fined so much!\u2019\u201d\n\nThe king did so; and as soon as he heard of it, the man turned the dog\nloose. The dog hastened back, and went close up to the elephant. The\nelephant took him up in his trunk, and placed him on his forehead, and\nwept and cried, and took him down again, and watched him as he fed. And\nthen he took his own food.\n\nThen the king paid great honour to the Bodisat for knowing the motives\neven of animals.\n\n * * * * *\n\nWhen the Teacher had finished this discourse, and had enlarged upon the\nFour Truths,[313] he made the connexion and summed up the J\u0101taka, \u201cHe\nwho at that time was the dog was the lay convert, the elephant was the\nold monk, but the minister Pa\u1e47\u1e0dit was I myself.\u201d\n\n\nEND OF THE STORY ON CONSTANCY.\n\n\n\n\nNo. 28.\n\nNANDI-VIS\u0100LA J\u0100TAKA.\n\nThe Bull who Won the Bet.\n\n\n\u201c_Speak kindly._\u201d--This the Master told when at Jetavana concerning the\nabusive language of the Six.[314]\n\nFor on one occasion the Six made a disturbance by scorning, snubbing,\nand annoying peaceable monks, and overwhelming them with the ten kinds\nof abuse. The monks told the Blessed One about it. He sent for the Six,\nand asked them whether it was true. And on their acknowledging it, he\nreproved them, saying, \u201cHarsh speaking, O mendicants, is unpleasant,\neven to animals. An animal once made a man who addressed him harshly\nlose a thousand.\u201d And he told a tale.\n\n * * * * *\n\nLong ago a king of Gandh\u0101ra was reigning in Takkasil\u0101, in the land of\nGandh\u0101ra. The Bodisat came to life then as a bull.\n\nNow, when he was yet a young calf, a certain Br\u0101hman, after attending\nupon some devotees who were wont to give oxen to priests, received the\nbull. And he called it Nandi Vis\u0101la, and grew very fond of it; treating\nit like a son, and feeding it on gruel and rice.\n\nWhen the Bodisat grew up, he said to himself, \u201cThis Br\u0101hman has brought\nme up with great care; and there\u2019s no other ox in all the continent of\nIndia can drag the weight I can. What if I were to let the Br\u0101hman know\nabout my strength, and so in my turn provide sustenance for him!\u201d\n\nAnd he said one day to the Br\u0101hman, \u201cDo you go now, Br\u0101hman, to some\nsquire rich in cattle, and offer to bet him a thousand that your ox\nwill move a hundred laden carts.\u201d\n\nThe Br\u0101hman went to a rich farmer, and started a conversation thus:\n\n\u201cWhose bullocks hereabout do you think the strongest?\u201d\n\n\u201cSuch and such a man\u2019s,\u201d said the farmer; and then added, \u201cbut of\ncourse there are none in the whole countryside to touch my own!\u201d\n\n\u201cI have one ox,\u201d said the Br\u0101hman, \u201cwho is good to move a hundred\ncarts, loads and all!\u201d\n\n\u201cTush!\u201d said the squire. \u201cWhere in the world is such an ox?\u201d\n\n\u201cJust in my house!\u201d said the Br\u0101hman.\n\n\u201cThen make a bet about it!\u201d\n\n\u201cAll right! I bet you a thousand he can.\u201d\n\nSo the bet was made. And he filled a hundred carts (small waggons made\nfor two bullocks) with sand and gravel and stones, ranged them all in a\nrow, and tied them all firmly together, cross-bar to axle-tree.\n\nThen he bathed Nandi Vis\u0101la, gave him a measure of scented rice, hung\na garland round his neck, and yoked him by himself to the front cart.\nThen he took his seat on the pole, raised his goad aloft, and called\nout, \u201cGee up! you brute!! Drag \u2018em along! you wretch!!\u201d\n\nThe Bodisat said to himself, \u201cHe addresses me as a wretch. I am no\n_wretch_!\u201d And keeping his four legs as firm as so many posts, he stood\nperfectly still.\n\nThen the squire that moment claimed his bet, and made the Br\u0101hman hand\nover the thousand pieces. And the Br\u0101hman, minus his thousand, took out\nhis ox, went home to his house, and lay down overwhelmed with grief.\n\nPresently Nanda Vis\u0101la, who was roaming about the place, came up and\nsaw the Br\u0101hman grieving there, and said to him,\n\n\u201cWhat, Br\u0101hman! are you asleep?\u201d\n\n\u201cSleep! How can I sleep after losing the thousand pieces?\u201d\n\n\u201cBr\u0101hman! I\u2019ve lived so long in your house, and have I ever broken any\npots, or rubbed up against the walls, or made messes about?\u201d\n\n\u201cNever, my dear!\u201d\n\n\u201cThen why did you call me a wretch? It\u2019s your fault. It\u2019s not my fault.\nGo now, and bet him two thousand, and never call me a wretch again--I,\nwho am no wretch at all!\u201d\n\nWhen the Br\u0101hman heard what he said, he made the bet two thousand, tied\nthe carts together as before, decked out Nandi Vis\u0101la, and yoked him to\nthe foremost cart.\n\nHe managed this in the following way: he tied the pole and the\ncross-piece fast together; yoked Nandi Vis\u0101la on one side; on the\nother he fixed a smooth piece of timber from the point of the yoke\nto the axle-end, and wrapping it round with the fastenings of the\ncross-piece, tied it fast; so that when this was done, the yoke could\nnot move this way and that way, and it was possible for one ox to drag\nforwards the double bullock-cart.\n\nThen the Br\u0101hman seated himself on the pole, stroked Nandi Vis\u0101la\non the back, and called out, \u201cGee up! my beauty!! Drag it along, my\nbeauty!!\u201d\n\nAnd the Bodisat, with one mighty effort, dragged forwards the hundred\nheavily-laden carts, and brought the hindmost one up to the place where\nthe foremost one had stood!\n\nThen the cattle-owner acknowledged himself beaten, and handed over\nto the Br\u0101hman the two thousand; the bystanders, too, presented the\nBodisat with a large sum; and the whole became the property of the\nBr\u0101hman. Thus, by means of the Bodisat, great was the wealth he\nacquired.\n\n * * * * *\n\nSo the Teacher reproved the Six, saying, \u201cHarsh words, O mendicants,\nare pleasant to no one;\u201d and uttered, as Buddha, the following stanza,\nlaying down a rule of moral conduct:\n\n Speak kindly; never speak in words unkind!\n He moved a heavy weight for him who kindly spake.\n He gained him wealth; he was delighted with him!\n\nWhen the Teacher had given them this lesson in virtue (\u201cSpeak kindly,\u201d\netc.), he summed up the J\u0101taka, \u201cThe Br\u0101hman of that time was \u0100nanda,\nbut Nandi Vis\u0101la was I myself.\u201d\n\n\nEND OF THE STORY OF THE BULL WHO WON THE BET.\n\n\n\n\nNo. 29.\n\nKA\u1e46HA J\u0100TAKA.\n\nThe Old Woman\u2019s Black Bull.\n\n\n\u201c_Whene\u2019er the load be heavy._\u201d--This the Master told while at\nJetavana, about the Double Miracle. That and the Descent from Heaven\nwill be explained in the Birth Story of the Sarabha Antelope, in the\nThirteenth Book.\n\nThe Supreme Buddha performed on that occasion the Double Miracle,\nremained some time in heaven, and on the Great Day of the Pav\u0101ra\u1e47\u0101\nFestival[315] descended at the city of Sa\u014bkassa, and entered Jetavana\nwith a great retinue.\n\nWhen the monks were seated in the Lecture Hall, they began to extol\nthe virtue of the Teacher, saying, \u201cTruly, Brethren! unequalled is the\npower of the Tath\u0101gata. The yoke the Tath\u0101gata bears none else is able\nto bear. Though the Six Teachers kept on saying, \u2018We will work wonders!\nWe will work wonders!\u2019 they could not do even one. Ah! how unequalled\nis the power of the Tath\u0101gata!\u201d\n\nWhen the Teacher came there, he asked them what they were discussing,\nand they told him. Then he said, \u201cO mendicants! who should now bear the\nyoke that I can bear? For even when an animal in a former birth I could\nfind no one to drag the weight I dragged.\u201d And he told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat\nreturned to life as a bull.\n\nNow, when it was still a young calf, its owners stopped a while in an\nold woman\u2019s house, and gave him to her when they settled their account\nfor their lodging. And she brought him up, treating him like a son, and\nfeeding him on gruel and rice.\n\nHe soon became known as \u201cThe old woman\u2019s Blackie.\u201d When he grew up,\nhe roamed about, as black as collyrium, with the village cattle, and\nwas very good-tempered and quiet. The village children used to catch\nhold of his horns, or ears, or dewlaps, and hang on to him; or amuse\nthemselves by pulling his tail, or riding about on his back.\n\nOne day he said to himself, \u201cMy mother is wretchedly poor. She\u2019s taken\nso much pains, too, in bringing me up, and has treated me like a son.\nWhat if I were to work for hire, and so relieve her distress!\u201d And from\nthat day he was always on the look out for a job.\n\nNow one day a young caravan owner arrived at a neighbouring ford with\nfive hundred bullock-waggons. And his bullocks were not only unable to\ndrag the carts across, but even when he yoked the five hundred pair in\na row they could not move one cart by itself.\n\nThe Bodisat was grazing with the village cattle close to the ford. The\nyoung caravan owner was a famous judge of cattle, and began looking\nabout to see whether there were among them any thoroughbred bull able\nto drag over the carts. Seeing the Bodisat, he thought he would do; and\nasked the herdsmen--\n\n\u201cWho may be the owners, my men, of this fellow? I should like to yoke\nhim to the cart, and am willing to give a reward for having the carts\ndragged over.\u201d\n\n\u201cCatch him and yoke him then!\u201d said they. \u201cHe has no owner hereabouts.\u201d\n\nBut when he began to put a string through his nose and drag him along,\nhe could not get him to come. For the Bodisat, it is said, wouldn\u2019t go\ntill he was promised a reward.\n\nThe young caravan owner, seeing what his object was, said to him, \u201cSir!\nif you\u2019ll drag over these five hundred carts for me, I\u2019ll pay you wages\nat the rate of two pence for each cart--a thousand pieces in all.\u201d\n\nThen the Bodisat went along of his own accord. And the men yoked him to\nthe cart. And with a mighty effort he dragged it up and landed it safe\non the high ground. And in the same manner he dragged up all the carts.\n\nSo the caravan owner then put five hundred pennies in a bundle, one\nfor each cart, and tied it round his neck. The bull said to himself,\n\u201cThis fellow is not giving me wages according to the rate agreed upon.\nI shan\u2019t let him go on now!\u201d And so he went and stood in the way of the\nfront cart, and they tried in vain to get him away.\n\nThe caravan owner thought, \u201cHe knows, I suppose, that the pay is too\nlittle;\u201d and wrapping a thousand pieces in a cloth, tied them up in a\nbundle, and hung that round his neck. And as soon as he had got the\nbundle with a thousand inside he went off to his \u2018mother.\u2019\n\nThen the village children called out, \u201cSee! what\u2019s that round the neck\nof the old woman\u2019s Blackie?\u201d and began to run up to him. But he chased\nafter them, so that they took to their heels before they got near him;\nand he went straight to his mother. And he appeared with eyes all\nbloodshot, utterly exhausted from dragging over so many carts.\n\n\u201cHow did you got this, dear?\u201d said the good old woman, when she saw the\nbag round his neck. And when she heard, on inquiry from the herdsmen,\nwhat had happened, she exclaimed, \u201cAm I so anxious, then, to live on\nthe fruit of your toil, my darling! Why do you put yourself to all this\npain?\u201d\n\nAnd she bathed him in warm water, and rubbed him all over with oil, and\ngave him to drink, and fed him up with good food. And at the end of her\nlife she passed away according to her deeds, and the Bodisat with her.\n\n * * * * *\n\nWhen the Teacher had finished this lesson in virtue, in illustration of\nthat saying of his (\u201cNot now only, O mendicants, has the Bodisat been\nexcellent in power; he was so also in a former birth\u201d), he made the\nconnexion, and, as Buddha, uttered the following stanza:\n\n Whene\u2019er the load be heavy,\n Where\u2019er the ruts be deep,\n Let them yoke \u2018Blackie\u2019 then,\n And he will drag the load!\n\nThen the Blessed One told them, \u201cAt that time, O mendicants, only the\nBlack Bull could drag the load.\u201d And he then made the connexion and\nsummed up the J\u0101taka: \u201cThe old woman of that time was Uppala-va\u1e47\u1e47\u0101, but\n\u2018the old woman\u2019s Blackie\u2019 was I myself.\u201d\n\n\nEND OF THE STORY OF THE OLD WOMAN\u2019S BLACK BULL.[316]\n\n\n\n\nNo. 30.\n\nMU\u1e46IKA J\u0100TAKA.\n\nThe Ox who Envied the Pig.\n\n\n\u201c_Envy not Mu\u1e47ika._\u201d--This the Master told while at Jetavana, about\nbeing attracted by a fat girl. That will be explained in the Birth\nStory of N\u0101rada-Kassapa the Younger, in the Thirteenth Book.\n\nOn that occasion the Teacher asked the monk, \u201cIs it true what they say,\nthat you are love-sick?\u201d\n\n\u201cIt is true, Lord!\u201d said he.\n\n\u201cWhat about?\u201d\n\n\u201cMy Lord! \u2018tis the allurement of that fat girl!\u201d\n\nThen the Master said, \u201cO monk! she will bring evil upon you. In a\nformer birth already you lost your life on the day of her marriage, and\nwere turned into food for the multitude.\u201d And he told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat came\nto life in the house of a landed proprietor in a certain village as an\nox, with the name of \u2019Big-red.\u2019 And he had a younger brother called\n\u2018Little-red.\u2019 And all the carting work in the household was carried on\nby means of the two brothers.\n\nNow there was an only daughter in that family, and she was asked in\nmarriage for the son of a man of rank in a neighbouring city. Then her\nparents thinking, \u201cIt will do for a feast of delicacies for the guests\nwho come to the girl\u2019s wedding,\u201d fattened up a pig with boiled rice.\nAnd his name was \u2018Sausages.\u2019\n\nWhen Little-red saw this, he asked his brother, \u201cAll the carting work\nin the household falls to our lot. Yet these people give us mere grass\nand straw to eat; while they bring up that pig on boiled rice! What can\nbe the reason of that fellow getting that?\u201d\n\nThen his brother said to him, \u201cDear Little-red, don\u2019t envy the creature\nhis food! This poor pig is eating the food of death! These people are\nfattening the pig to provide a feast for the guests at their daughter\u2019s\nwedding. But a few days more, and you shall see how these men will come\nand seize the pig by his legs, and drag him off out of his sty, and\ndeprive him of his life, and make curry for the guests!\u201d And so saying,\nhe uttered the following stanza:\n\n \u201cEnvy not \u2018Sausages!\u2019\n \u2019Tis deadly food he eats!\n Eat your chaff, and be content;\n \u2019Tis the sign of length of life!\u201d\n\nAnd, not long after, those men came there; and they killed \u2018Sausages,\u2019\nand cooked him up in various ways.\n\nThen the Bodisat said to Little-red, \u201cHave you seen \u2019Sausages,\u2019 my\ndear?\u201d\n\n\u201cI have seen, brother,\u201d said he, \u201cwhat has come of the food poor\nSausages ate. Better a hundred, a thousand times, than his rice, is our\nfood of only grass and straw and chaff; for it works no harm, and is\nevidence that our lives will last.\u201d\n\nThen the Teacher said, \u201cThus then, O monk, you have already in a former\nbirth lost your life through her, and become food for the multitude.\u201d\nAnd when he had concluded this lesson in virtue, he proclaimed the\nTruths. When the Truths were over, that love-sick monk stood fast in\nthe Fruit of Conversion. But the Teacher made the connexion, and summed\nup the J\u0101taka, by saying, \u201cHe who at that time was \u2018Sausages\u2019 the pig\nwas the love-sick monk, the fat girl was as she is now, Little-red was\n\u0100nanda, but Big-red was I myself.\u201d\n\n\nEND OF THE STORY OF THE OX WHO ENVIED THE PIG.[317]\n\n\n\n\nCHAPTER IV. KUL\u0100VAKAVAGGA.\n\n\n\n\nNo. 31.\n\nKUL\u0100VAKA J\u0100TAKA.\n\nOn Mercy to Animals.\n\n\n\u201c_Let the Nestlings in the wood._\u201d--This the Master told while at\nJetavana, about a monk who drank water without straining it.\n\nTwo young monks who were friends, it is said, went into the country\nfrom S\u0101vatthi; and after stopping as long as it suited them in a\ncertain pleasant spot, set out again towards Jetavana, with the\nintention of joining the Supreme Buddha.\n\nOne of them had a strainer, the other had not; so they used to strain\nwater enough at one time for both to drink.\n\nOne day they had a dispute; and the owner of the strainer would not\nlend it to the other, but strained water himself, and drank it. When\nthe other could not get the strainer, and was unable to bear up any\nlonger against his thirst, he drank without straining. And in due\ncourse they both arrived at Jetavana; and after saluting the Teacher,\ntook their seats.\n\nThe Teacher bade them welcome, saying, \u201cWhere are you come from?\u201d\n\n\u201cLord! we have been staying in a village in the land of Kosala; and we\nleft it to come here and visit you.\u201d\n\n\u201cI hope, then, you are come in concord.\u201d\n\nThe one without a strainer replied, \u201cLord! this monk quarrelled with me\non the way, and wouldn\u2019t lend me his strainer!\u201d\n\nBut the other one said, \u201cLord! this monk knowingly drank water with\nliving things in it without straining it!\u201d\n\n\u201cIs it true, O monk, as he says, that you knowingly drank water with\nliving creatures in it?\u201d\n\n\u201cYes, Lord! I drank the water as it was.\u201d\n\nThen the Teacher said, \u201cThere were wise men once, O monk, ruling in\nheaven, who, when defeated and in full flight along the mighty deep,\nstopped their car, saying, \u2019Let us not, for the sake of supremacy, put\nliving things to pain;\u2019 and made sacrifice of all their glory, and even\nof their life, for the sake of the young of the Supa\u1e47\u1e47as.\u201d\n\nAnd he told a tale.[318]\n\n * * * * *\n\nLong ago a king of Magadha was reigning in R\u0101jagaha, in the land of\nMagadha.\n\nAt that time the Bodisat (just as he who is now Sakka was once born\nin the village of Macala in Magadha) was born in that very village as\na nobleman\u2019s son. On the naming-day they gave him the name of Prince\nMagha, and when he grew up he was known as \u2018Magha the young Br\u0101hman.\u2019\n\nHis parents procured him a wife from a family of equal rank; and\nincreasing in sons and daughters, he became a great giver of gifts, and\nkept the Five Commandments.\n\nIn that village there were as many as thirty families; and one day the\nmen of those families stopped in the middle of the village to transact\nsome village business. The Bodisat removed with his feet the lumps of\nsoil on the place where he stood, and made the spot convenient to stand\non; but another came up and stood there. Then he smoothed out another\nspot, and took his stand there; but another man came and stood upon it.\nStill the Bodisat tried again and again with the same result, until he\nhad made convenient standing-room for all the thirty.\n\nThe next time he had an open-roofed shed put up there; and then\npulled that down, and built a hall, and had benches spread in it, and\na water-pot placed there. On another occasion those thirty men were\nreconciled by the Bodisat, who confirmed them in the Five Commandments;\nand thenceforward he continued with them in works of piety.\n\nWhilst they were so living they used to rise up early, go out with\nbill-hooks and crowbars in their hands, tear up with the crowbars the\nstones in the four high roads and village paths, and roll them away,\ntake away the trees which would be in the way of vehicles, make the\nrough places plain, form causeways, dig ponds, build public halls, give\ngifts, and keep the Commandments--thus, in many ways, all the dwellers\nin the village listened to the exhortations of the Bodisat, and kept\nthe Commandments.\n\nNow the village headman said to himself, \u201cI used to have great gain\nfrom fines, and taxes, and pot-money, when these fellows drank strong\ndrink, or took life, or broke the other Commandments. But now Magha\nthe young Br\u0101hman has determined to have the Commandments kept, and\npermits none to take life or to do anything else that is wrong. I\u2019ll\nmake them keep the Commandments with a vengeance!\u201d\n\nAnd he went in a rage to the king, and said, \u201cO king! there are a\nnumber of robbers going about sacking the villages!\u201d\n\n\u201cGo, and bring them up!\u201d said the king in reply.\n\nAnd he went, and brought back all those men as prisoners, and had it\nannounced to the king that the robbers were brought up. And the king,\nwithout inquiring what they had done, gave orders to have them all\ntrampled to death by elephants!\n\nThen they made them all lie down in the courtyard, and fetched the\nelephant. And the Bodisat exhorted them, saying, \u201cKeep the Commandments\nin mind. Regard them all--the slanderer, and the king, and the\nelephant--with feelings as kind as you harbour towards yourselves!\u201d\n\nAnd they did so.\n\nThen men led up the elephant; but though they brought him to the spot,\nhe would not begin his work, but trumpeted forth a mighty cry, and took\nto flight. And they brought up another and another, but they all ran\naway.\n\n\u201cThere must be some drug in their possession,\u201d said the king; and gave\norders to have them searched. So they searched, but found nothing, and\ntold the king so.\n\n\u201cThen they must be repeating some spell. Ask them if they have any\nspell to utter.\u201d\n\nThe officials asked them, and the Bodisat said there was. And they told\nthe king, and he had them all called before him, and said, \u201cTell me\nthat spell you know!\u201d\n\nThen the Bodisat spoke, and said, \u201cO king! we have no other spell but\nthis--that we destroy no life, not even of grass; that we take nothing\nwhich is not given to us; that we are never guilty of unchastity, nor\nspeak falsehood, nor drink intoxicants; that we exercise ourselves in\nlove, and give gifts; that we make rough places plain, dig ponds, and\nput up rest-houses--this is our spell, this is our defence, this is our\nstrength!\u201d\n\nThen the king had confidence in them, and gave them all the property in\nthe house of the slanderer, and made him their slave; and bestowed too\nthe elephant upon them, and made them a grant of the village.\n\n * * * * *\n\nThenceforward they were left in peace to carry on their works of\ncharity; and they sent for a builder and had a large rest-house put\nup at the place where the four roads met. But as they no longer took\ndelight in womankind, they allowed no woman to share in the good work.\n\nNow at that time there were four women in the Bodisat\u2019s household,\nnamed Piety, Thoughtful, Pleasing, and Well-born. Piety took an\nopportunity of meeting the builder alone, and gave him a bribe, and\nsaid to him, \u201cBrother! manage somehow to give me a share in this\nrest-house.\u201d\n\nThis he promised to do, and before doing the other work he had a\npiece of timber dried and planed; and bored it through ready for the\npinnacle. And when it was finished he wrapped it up in a cloth and laid\nit aside. Then when the hall was finished, and the time had come for\nputting up the pinnacle, he said,--\n\n\u201cDear me! there\u2019s one thing we haven\u2019t provided for!\u201d\n\n\u201cWhat\u2019s that?\u201d said they.\n\n\u201cWe ought to have got a pinnacle.\u201d\n\n\u201cVery well! let\u2019s have one brought.\u201d\n\n\u201cBut it can\u2019t be made out of timber just cut; we ought to have had a\npinnacle cut and planed, and bored some time ago, and laid aside for\nuse.\u201d\n\n\u201cWhat\u2019s to be done now then?\u201d said they.\n\n\u201cYou must look about and see if there be such a thing as a finished\npinnacle for sale put aside in any one\u2019s house.\u201d\n\nAnd when they began to search, they found one on Piety\u2019s premises; but\nit could not be bought for money.\n\n\u201cIf you let me be partaker in the building of the hall, I will give it\nyou?\u201d said she.\n\n\u201cNo!\u201d replied they, \u201cit was settled that women should have no share in\nit.\u201d\n\nThen the builder said, \u201cSirs! what is this you are saying? Save the\nheavenly world of the Brahma-angels, there is no place where womankind\nis not. Accept the pinnacle; and so will our work be accomplished!\u201d\n\nThen they agreed; and took the pinnacle and completed their hall with\nit.[319] They fixed benches in the hall, and set up pots of water\nin it, and provided for it a constant supply of boiled rice. They\nsurrounded the hall with a wall, furnished it with a gate, spread it\nover with sand inside the wall, and planted a row of palmyra-trees\noutside it.\n\nAnd Thoughtful made a pleasure ground there; and so perfect was\nit that it could never be said of any particular fruit-bearing or\nflowering tree that it was not there!\n\nAnd Pleasing made a pond there, covered with the five kinds of\nwater-lilies, and beautiful to see!\n\nWell-born did nothing at all.[320]\n\nAnd the Bodisat fulfilled the seven religious duties--that is, to\nsupport one\u2019s mother, to support one\u2019s father, to pay honour to age, to\nspeak truth, not to speak harshly, not to abuse others, and to avoid a\nselfish, envious, niggardly disposition.\n\n That person who his parents doth support,\n Pays honour to the seniors in the house,\n Is gentle, friendly-speaking, slanders not;\n The man unselfish, true, and self-controlled,\n Him do the angels of the Great Thirty Three\n Proclaim a righteous man!\n\nSuch praise did he receive; and at the end of his life he was born\nagain in the heaven of the Great Thirty Three, as Sakka, the king of\nthe Gods, and there, too, his friends were born again.\n\n * * * * *\n\nAt that time there were Titans dwelling in the heaven of the Great\nThirty Three.\n\nAnd Sakka said, \u201cWhat is the good to us of a kingdom shared by others?\u201d\n\nAnd he had ambrosia given to the Titans to drink, and when they became\nlike drunken men, he had them seized by the feet and thrown headlong\nupon the precipices of Mount Sineru.\n\nThey fell just upon \u201cThe abode of the Titans;\u201d a place so called, upon\nthe lowest level of Sineru, equal in size to the T\u0101vati\u014bsa heaven. In\nit there is a tree, like the coral-tree in Sakka\u2019s heaven, which stands\nduring a kalpa, and is called \u201cThe variegated Trumpet-Flower Tree.\u201d\n\nWhen they saw the Trumpet-Flower Tree in bloom, they knew, \u201cThis is not\nour heaven, for in heaven the Coral-Tree blossoms.\u201d\n\nThen they said, \u201cThat old Sakka has made us drunk, and thrown us into\nthe great deep, and taken our heavenly city!\u201d\n\nThen they made resolve, \u201cWe\u2019ll war against him, and win our heavenly\ncity back again!\u201d\n\nAnd they swarmed up the perpendicular sides of Sineru like so many ants!\n\nWhen Sakka heard the cry, \u201cThe Titans are up!\u201d he went down the great\ndeep to meet them, and fought with them from the sky. But he was\nworsted in the fight, and began to flee away along the summit of the\nsouthern vault of heaven in his famous Chariot of Glory a hundred and\nfifty leagues in length.[321]\n\nNow as his chariot went rapidly down the great deep, it passed along\nthe Silk Cotton Tree Forest, and along its route the silk cotton trees\nwere cut down one after another like mere palmyra palms, and fell into\nthe great deep. And as the young ones of the Wing\u00e9d Creatures tumbled\nover and over into the great deep, they burst forth into mighty cries.\nAnd Sakka asked his charioteer, M\u0101tali--\n\n\u201cWhat noise is this, friend M\u0101tali? How pathetic is that cry!\u201d\n\n\u201cO Lord! as the Silk Cotton Tree Forest falls, torn up by the swiftness\nof your car, the young of the Wing\u00e9d Creatures, quaking with the fear\nof death, are shrieking all at once together!\u201d\n\nThen answered the Great Being, \u201cO my good M\u0101tali! let not these\ncreatures suffer on our account. Let us not, for the sake of supremacy,\nput the living to pain. Rather will I, for their sake, give my life as\na sacrifice to the Titans. Stop the car!\u201d\n\nAnd so saying, he uttered the stanza--\n\n \u201cLet the Nestlings in the Silk Cotton Wood\n Escape, O M\u0101tali, our chariot pole.\n Most gladly let me offer up my life:\n Let not these birds, then, be bereft of offspring!\u201d\n\nThen M\u0101tali, the charioteer, on hearing what he said, stopped the car,\nand returned towards heaven by another way. But as soon as they saw\nhim stopping, the Titans thought, \u201cAssuredly the Archangels of other\nworld-systems must be coming; he must have stopped his car because he\nhas received reinforcements!\u201d And terrified with the fear of death,\nthey took to flight, and returned to the Abode of the Titans.\n\nAnd Sakka re-entered his heavenly city, and stood in the midst thereof,\nsurrounded by the hosts of angels from both the heavens.[322] And\nthat moment the Palace of Glory burst through the earth and rose up a\nthousand leagues in height. And it was because it arose at the end of\nthis glorious victory that it received the name of the Palace of Glory.\n\nThen Sakka placed guards in five places, to prevent the Titans coming\nup again,--in respect of which it has been said--\n\n Between the two unconquerable cities\n A fivefold line of guards stands firmly placed\n Of Snakes, of Wing\u00e9d Creatures, and of Dwarfs,\n Of Ogres, and of the Four Mighty Kings.\n\n * * * * *\n\nWhen Sakka had thus placed the guards, and was enjoying the happiness\nof heaven as king of the angels, Piety changed her form of existence,\nand was reborn as one of his attendants. And in consequence of her gift\nof the pinnacle there arose for her a jewelled hall of state under the\nname of \u2018Piety,\u2019 where Sakka sat as king of the angels, on a throne of\ngold under a white canopy of state, and performed his duties towards\nthe angels and towards men.\n\nAnd Thoughtful also changed her form of existence, and was reborn\nas one of his attendants. And in consequence of her gift of the\npleasure-ground, there arose for her a pleasure-ground under the name\nof \u2018Thoughtful\u2019s Creeper Grove.\u2019\n\nAnd Pleasing also changed her form of existence, and was reborn as one\nof his attendants. And in consequence of her gift of the pond, there\narose for her a pond under the name of \u2018Pleasing.\u2019\n\nBut since Well-born had done no act of virtue, she was reborn as a\nfemale crane in a pool in a certain forest. And Sakka said to himself,\n\u201cThere\u2019s no sign of Well-born. I wonder where she can have got to!\u201d And\nhe considered the matter till he discovered her.\n\nThen he went to the place, and brought her back with him to heaven, and\nshowed her the delightful city with the Hall of Piety, and Thoughtful\u2019s\nCreeper Grove, and the Pond of Pleasing. And he then exhorted her, and\nsaid--\n\n\u201cThese did works of charity, and have been born again as my attendants;\nbut you, having done no such works, have been reborn as an animal.\nHenceforward live a life of righteousness!\u201d\n\nAnd thus confirming her in the Five Commandments, he took her back, and\nthen dismissed her. And from that time forth she lived in righteousness.\n\nA few days afterwards, Sakka went to see whether she was able to keep\ngood, and he lay on his back before her in the form of a fish. Thinking\nit was dead, the crane seized it by the head. The fish wagged its tail.\n\n\u201cIt\u2019s alive, I think!\u201d exclaimed she, and let it go.\n\n\u201cGood! Good!\u201d said Sakka, \u201cYou are well able to keep the Commandments.\u201d\nAnd he went away.\n\nWhen she again changed her form of existence, she was born in a\npotter\u2019s household in Benares. Sakka, as before, found out where she\nwas, and filled a cart with golden cucumbers, and seated himself in the\nmiddle of the village in the form of an old woman, calling out, \u201cBuy my\ncucumbers! Buy my cucumbers!\u201d\n\nThe people came up and asked for them.\n\n\u201cI sell,\u201d said she, \u201conly to those who live a life of righteousness. Do\nyou live such a life?\u201d\n\n\u201cWe don\u2019t know anything about righteousness. Hand them over for money!\u201d\nsaid they.\n\n\u201cI want no money; I will only give to the righteous,\u201d was her reply.\n\n\u201cThis must be some mad woman!\u201d said they, and left her.\n\nBut when Well-born heard what had happened, she thought, \u201cThis must be\nmeant for me!\u201d and went and asked for some cucumbers.\n\n\u201cDo you live a righteous life, lady?\u201d was the question.\n\n\u201cCertainly, I do,\u201d said she.\n\n\u201cIt\u2019s for your sake that I brought these here,\u201d replied the old woman;\nand leaving all the golden cucumbers, and the cart too, at the door of\nthe house, she departed.\n\n * * * * *\n\nAnd Well-born still continued in righteousness to the end of that life;\nand when she changed her existence, she became the daughter of a Titan\nnamed \u2018The Son of Misunderstanding;\u2019 but in consequence of her virtue\nshe became exceeding beautiful.\n\nWhen she was grown up, her father assembled the Titans together that\nhis daughter might choose for a husband the one she liked best.\nSakka was looking about as before to find out where she was; and\nwhen he discovered it, he took the form of a Titan, and went to the\nplace,--thinking that when choosing a husband, she might take him.\n\nThen they led Well-born in fine array to the meeting place, and told\nher to choose whomsoever she liked as her husband. And when she began\nto look at them, she saw Sakka, and by reason of her love to him in\nthe former birth, she was moved to say, \u201cThis one is my husband,\u201d and\nso chose him.\n\nAnd he led her away to the heavenly city, and gave her the post of\nhonour among great multitudes of houris; and at the end of his allotted\ntime, he passed away according to his deeds.\n\n * * * * *\n\nWhen the Teacher had finished this discourse, he reproved the monk,\nsaying, \u201cThus, O monk, formerly wise men, though they held rule in\nheaven, offered up their lives rather than destroy life; but you,\nthough you have taken the vows according to so saving a faith, have\ndrunk unstrained water with living creatures in it!\u201d And he made the\nconnexion, and summed up the J\u0101taka, by saying, \u201cHe who at that time\nwas M\u0101tali the charioteer was \u0100nanda, but Sakka was I myself.\u201d\n\n\nEND OF THE STORY ON MERCY TO ANIMALS.[323]\n\n\n\n\nNo. 32.\n\nNACCA J\u0100TAKA.\n\nThe Dancing Peacock.\n\n\n\u201c_Pleasant is your cry._\u201d--This the Master told when at Jetavana, about\nthe luxurious monk. The occasion is as above in the Story on True\nDivinity.[324]\n\nThe Teacher asked him, \u201cIs this true, O monk, what they say, that you\nare luxurious?\u201d\n\n\u201cIt is true, Lord,\u201d said he.\n\n\u201cHow is it you have become luxurious?\u201d began the Teacher.\n\nBut without waiting to hear more, he flew into a rage, tore off his\nrobe and his lower garment, and calling out, \u201cThen I\u2019ll go about in\nthis way!\u201d stood there naked before the Teacher!\n\nThe bystanders exclaimed, \u201cShame! shame!\u201d and he ran off, and returned\nto the lower state (of a layman).\n\nWhen the monks were assembled in the Lecture Hall, they began talking\nof his misconduct. \u201cTo think that one should behave so in the very\npresence of the Master!\u201d The Teacher then came up, and asked them what\nthey were talking about, as they sat there together.\n\n\u201cLord! we were talking of the misconduct of that monk, who, in your\npresence, and in the midst of the disciples, stood there as naked as a\nvillage child, without caring one bit; and when the bystanders cried\nshame upon him, returned to the lower state, and lost the faith!\u201d\n\nThen said the Teacher, \u201cNot only, O monks, has this brother now lost\nthe jewel of the faith by immodesty; in a former birth he lost a jewel\nof a wife from the same cause.\u201d And he told a tale.\n\n * * * * *\n\nLong ago, in the first age of the world, the quadrupeds chose the Lion\nas their king, the fishes the Leviathan, and the birds the Golden\nGoose.[325]\n\nNow the royal Golden Goose had a daughter, a young goose most beautiful\nto see; and he gave her her choice of a husband. And she chose the one\nshe liked the best.\n\nFor, having given her the right to choose, he called together all the\nbirds in the Him\u0101laya region. And crowds of geese, and peacocks, and\nother birds of various kinds, met together on a great flat piece of\nrock.\n\nThe king sent for his daughter, saying, \u201cCome and choose the husband\nyou like best!\u201d\n\nOn looking over the assembly of the birds, she caught sight of the\npeacock, with a neck as bright as gems, and a many-coloured tail; and\nshe made the choice with the words, \u201cLet this one be my husband!\u201d\n\nSo the assembly of the birds went up to the peacock, and said, \u201cFriend\nPeacock! this king\u2019s daughter having to choose her husband from amongst\nso many birds, has fixed her choice upon you!\u201d\n\n\u201cUp to to-day you would not see my greatness,\u201d said the peacock, so\noverflowing with delight that in breach of all modesty he began to\nspread his wings and dance in the midst of the vast assembly,--and in\ndancing he exposed himself.\n\nThen the royal Golden Goose was shocked!\n\nAnd he said, \u201cThis fellow has neither modesty in his heart, nor decency\nin his outward behaviour! I shall not give my daughter to him. He has\nbroken loose from all sense of shame!\u201d And he uttered this verse to all\nthe assembly--\n\n \u201cPleasant is your cry, brilliant is your back,\n Almost like the opal in its colour is your neck,\n The feathers in your tail reach about a fathom\u2019s length,\n But to such a dancer I can give no daughter, sir, of mine!\u201d\n\nThen the king in the midst of the whole assembly bestowed his daughter\non a young goose, his nephew. And the peacock was covered with shame at\nnot getting the fair gosling, and rose straight up from the place and\nflew away.\n\nBut the king of the Golden Geese went back to the place where he dwelt.\n\n * * * * *\n\nWhen the Teacher had finished this lesson in virtue, in illustration\nof what he had said (\u201cNot only, O monks, has this brother now lost the\njewel of the faith by immodesty, formerly also he lost a jewel of a\nwife by the same cause\u201d), he made the connexion, and summed up the\nJ\u0101taka, by saying, \u201cThe peacock of that time was the luxurious monk,\nbut the King of the Geese was I myself.\u201d\n\n\nEND OF THE STORY ABOUT THE DANCING PEACOCK.[326]\n\n\n\n\nNo. 33.\n\nSAMMODAM\u0100NA J\u0100TAKA.\n\nThe sad Quarrel of the Quails.\n\n\n\u201c_So long as the birds but agree._\u201d--This the Master told while at the\nBanyan Grove, near Kapilavatthu, concerning a quarrel about a _chumbat_\n(a circular roll of cloth placed on the head when carrying a vessel or\nother weight).\n\nThis will be explained in the Ku\u1e47\u0101la J\u0101taka. At that time, namely, the\nMaster admonishing his relations, said, \u201cMy lords! for relatives to\nquarrel one against another is verily most unbecoming! Even animals\nonce, who had conquered their enemies so long as they agreed, came to\ngreat destruction when they fell out with one another.\u201d And at the\nrequest of his relatives he told the tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Benares, the Bodisat came\nto life as a quail; and lived in a forest at the head of a flock many\nthousands in number.\n\nAt that time there was a quail-catcher who used to go to the place\nwhere they dwelt, and imitate the cry of a quail; and when he saw that\nthey had assembled together, he would throw his net over them, get them\nall into a heap by crushing them together in the sides of the net, and\nstuff them into his basket; and then going home, he used to sell them,\nand make a living out of the proceeds.\n\nNow one day the Bodisat said to the quails, \u201cThis fowler is bringing\nour kith and kin to destruction! Now I know a stratagem to prevent his\ncatching us. In future, as soon as he has thrown the net over you, let\neach one put his head through a mesh of the net, then _all_ lift it up\n_together_, so as to carry it off to any place we like, and then let it\ndown on to a thorn bush. When that is done, we shall each be able to\nescape from his place under the net!\u201d\n\nTo this they all agreed; and the next day, as soon as the net was\nthrown, they lifted it up just in the way the Bodisat had told them,\nthrew it on a thorn bush, and got away themselves from underneath. And\nwhilst the fowler was disentangling his net from the bush, darkness had\ncome on. And he had to go empty-handed away.\n\nFrom the next day the quails always acted in the same manner: and he\nused to be disentangling his net till sundown, catching nothing, and\ngoing home empty-handed.\n\nAt last his wife said to him in a rage, \u201cDay after day you come here\nempty-handed! I suppose you\u2019ve got another establishment to keep up\nsomewhere else!\u201d\n\n\u201cMy dear!\u201d said the fowler, \u201cI have no other establishment to keep\nup. But I\u2019ll tell you what it is. Those quails are living in harmony\ntogether; and as soon as I cast my net, they carry it away, and throw\nit on a thorn bush. But they can\u2019t be of one mind for ever! Don\u2019t you\nbe troubled about it. As soon as they fall out, I\u2019ll come back with\nevery single one of them, and that\u2019ll bring a smile into your face!\u201d\nAnd so saying, he uttered this stanza to his wife:\n\n \u201cSo long as the birds but agree,\n They can get away with the net;\n But when once they begin to dispute,\n Then into my clutches they fall!\u201d\n\nAnd when only a few days had gone by, one of the quails, in alighting\non the ground where they fed, trod unawares on another one\u2019s head.\n\n\u201cWho trod on _my_ head?\u201d asked the other in a passion.\n\n\u201cI didn\u2019t mean to tread upon you; don\u2019t be angry,\u201d said the other;\nbut he was angry still. And as they went on vociferating, they got to\ndisputing with one another in such words as these: \u201cAh! it was you\nthen, I suppose, who did the lifting up of the net!\u201d\n\nWhen they were so quarrelling, the Bodisat thought, \u201cThere is no\ndepending for safety upon a quarrelsome man! No longer will these\nfellows lift up the net; so they will come to great destruction, and\nthe fowler will get his chance again. I dare not stay here any more!\u201d\nAnd he went off with his more immediate followers to some other place.\n\nAnd the fowler came a few days after, and imitated the cry of a quail,\nand cast his net over those who came together. Then the one quail cried\nout:\n\n\u201cThe talk was that the very hairs of your head fell off when you heaved\nup the net. Lift away, then, now!\u201d\n\nThe other cried out, \u201cThe talk was that the very feathers of your wings\nfell out when you heaved up the net. Lift away, then, now!\u201d\n\nBut as they were each calling on the other to lift away, the hunter\nhimself lifted up the net, bundled them all in in a heap together,\ncrammed them into his basket, and went home, and made his wife to smile.\n\n * * * * *\n\nWhen the Master had finished this lesson in virtue, in illustration of\nwhat he had said (\u201cThus, O king, there ought to be no such thing as\nquarrelling among relatives; for quarrels are the root of misfortune\u201d),\nhe made the connexion, and summed up the J\u0101taka, \u201cHe who at that time\nwas the foolish quail was Devadatta, but the wise quail was I myself.\u201d\n\n\nEND OF THE STORY OF THE SAD QUARREL OF THE QUAILS.[327]\n\n\n\n\nNo. 34.\n\nMACCHA J\u0100TAKA.\n\nThe Fish and his Wife.\n\n\n\u201c_\u2019Tis not the heat, \u2018tis not the cold._\u201d--This the Master told when at\nJetavana, about being tempted back by one\u2019s former wife.\n\nFor on that occasion the Master asked the monk, \u201cIs it true, then, that\nyou are love-sick?\u201d\n\n\u201cIt is true, Lord!\u201d was the reply.\n\n\u201cWhat has made you sad?\u201d\n\n\u201cSweet is the touch of the hand, Lord! of her who was formerly my wife.\nI cannot forsake her!\u201d\n\nThen the Master said, \u201cO Brother! this woman does you harm. In a former\nbirth also you were just being killed through her when I came up and\nsaved you.\u201d And he told a tale.\n\n * * * * *\n\nOnce upon a time, when Brahma-datta was reigning in Ben\u0101res, the\nBodisat became his private chaplain.\n\nAt that time certain fishermen were casting their nets into the river.\nNow a big fish came swimming along playing lustily with his wife. She\nstill in front of him smelt the smell of a net, and made a circuit, and\nescaped it. But the greedy amorous fish went right into the mouth of\nthe net.\n\nWhen the fishermen felt his coming in they pulled up the net, seized\nthe fish, and threw it alive on the sand, and began to prepare a fire\nand a spit, intending to cook and eat it.\n\nThen the fish lamented, saying to himself;\n\n\u201cThe heat of the fire would not hurt me, nor the torture of the spit,\nnor any other pain of that sort; but that my wife should sorrow over\nme, thinking I must have deserted her for another, that is indeed a\ndire affliction!\u201d\n\nAnd he uttered this stanza--\n\n \u201c\u2019Tis not the heat, \u2018tis not the cold,\n \u2019Tis not the torture of the net;\n But that my wife should think of me,\n \u2019He\u2019s gone now to another for delight.\u2019\u201d\n\nNow just then the chaplain came down, attended by his slaves, to bathe\nat the ford. And he understood the language of all animals. So on\nhearing the fish\u2019s lament, he thought to himself:\n\n\u201cThis fish is lamenting the lament of sin. Should he die in this\nunhealthy state of mind, he will assuredly be reborn in hell. I will\nsave him.\u201d\n\nAnd he went to the fishermen, and said--\n\n\u201cMy good men! don\u2019t you furnish a fish for us every day for our curry?\u201d\n\n\u201cWhat is this you are saying, sir?\u201d answered the fishermen. \u201cTake away\nany fish you like!\u201d\n\n\u201cWe want no other: only give us this one.\u201d\n\n\u201cTake it, then, sir.\u201d\n\nThe Bodisat took it up in his hands, seated himself at the river-side,\nand said to it, \u201cMy good fish! Had I not caught sight of you this day,\nyou would have lost your life. Now henceforth sin no more!\u201d\n\nAnd so exhorting it, he threw it into the water, and returned to the\ncity.\n\n * * * * *\n\nWhen the Teacher had finished this discourse, he proclaimed the Truths.\nAt the end of the Truths the depressed monk was established in the\nfruit of conversion. Then the Teacher made the connexion, and summed up\nthe J\u0101taka: \u201cShe who at that time was the female fish was the former\nwife, the fish was the depressed monk, but the chaplain was I myself.\u201d\n\n\nEND OF THE STORY OF THE FISH AND HIS WIFE.[328]\n\n\n\n\nNo. 35.\n\nVA\u1e6c\u1e6cAKA J\u0100TAKA.\n\nThe Holy Quail.\n\n\n\u201c_Wings I have that will not fly._\u201d--This the Master told when\njourneying through Magadha about the going out of a Jungle Fire.\n\nFor once, when the Master was journeying through Magadha, he begged\nhis food in a certain village in that land; and after he had returned\nfrom his rounds and had finished his meal, he started forth again,\nattended by the disciples. Just then a great fire arose in the jungle.\nMany of the monks were in front, many of them behind. And the fire\ncame spreading on towards them, one mass of smoke and flame. Some of\nthe monks being unconverted were terrified with the fear of death; and\ncalled out--\n\n\u201cLet\u2019s make a counter-fire, so that the conflagration shall not spread\nbeyond the space burnt out by that.\u201d\n\nAnd taking out their fire-sticks they began to get a light.\n\nBut the others said, \u201cBrethren, what is this you are doing? \u2018Tis like\nfailing to see the moon when it has reached the topmost sky, or the\nsun as it rises with its thousand rays from the eastern quarter of the\nworld; \u2018tis like people standing on the beachy shore and perceiving\nnot the ocean, or standing close to Sineru and seeing not that mighty\nmountain, for you--when journeying along in company with the greatest\nBeing in earth or heaven--to call out, \u2018Let _us_ make a counter fire,\u2019\nand to take no notice of the supreme, the Buddha! You know not the\npower of the Buddhas! Come, let us go to the Master!\u201d\n\nAnd they all crowded together from in front, and from behind, and went\nup in a body near to the Mighty by Wisdom.\n\nThere the Master stopped, surrounded by the whole body of disciples.\n\nThe jungle fire came on roaring as if to overwhelm them. It came right\nup to the place where the Great Mortal stood, and then--as it came\nwithin about sixteen rods of that spot--it went out, like a torch\nthrust down into water, leaving a space of about thirty-two rods in\nbreadth over which it could not pass!\n\nThen the monks began to magnify the Teacher, saying;\n\n\u201cOh! how marvellous are the qualities of the Buddhas! The very fire,\nunconscious though it be, cannot pass over the place where the Buddhas\nstand. Oh! how great is the might of the Buddhas!\u201d\n\nOn hearing this the Teacher said--\n\n\u201cIt is not, monks, through any power I have now that the fire goes out\non reaching this plot of ground. It is through the power of a former\nact of mine. And in all this spot no fire will burn through the whole\nkalpa, for that was a miracle enduring through a kalpa.\u201d[329]\n\nThen the venerable \u0100nanda folded a robe in four, and spread it as a\nseat for the Teacher. The Teacher seated himself; and when he had\nsettled himself cross-legged, the body of disciples seated themselves\nreverently round him, and requested him, saying--\n\n\u201cWhat has now occurred, O Lord, is known to us. The past is hidden from\nus. Make it known to us.\u201d\n\nAnd the Teacher told the tale.\n\nLong ago the Bodisat entered upon a new existence as a quail in this\nvery spot, in the land of Magadha; and after having been born in the\negg, and having got out of the shell, he became a young quail, in size\nlike a big partridge.[330] And his parents made him lie still in the\nnest, and fed him with food they brought in their beaks. And he had no\npower either to stretch out his wings and fly through the air, nor to\nput out his legs and walk on the earth.\n\nNow that place was consumed year after year by a jungle fire. And just\nat that time the jungle fire came on with a mighty roar and seized upon\nit. The flocks of birds rose up, each from his nest, and flew away\nshrieking. And the Bodisat\u2019s parents too, terrified with the fear of\ndeath, forsook the Bodisat, and fled.\n\nWhen the Bodisat, lying there as he was, stretched forth his neck, and\nsaw the conflagration spreading towards him, he thought: \u201cIf I had the\npower of stretching my wings and flying in the air, or of putting out\nmy legs, and walking on the ground, I could get away to some other\nplace. But I can\u2019t! And my parents too, terrified with the fear of\ndeath, have left me all alone, and flown away to save themselves. No\nother help can I expect from others, and in myself I find no help. What\nin the world shall I do now!\u201d\n\nBut then it occurred to him, \u201cIn this world there is such a thing as\nthe efficacy of virtue; there is such a thing as the efficacy of truth.\nThere are men known as omniscient Buddhas, who become Buddhas when\nseated under the Bo-tree through having fulfilled the Great Virtues in\nthe long ages of the past; who have gained salvation by the wisdom\narising from good deeds and earnest thought, and have gained too the\npower of showing to others the knowledge of that salvation; who are\nfull of truth, and compassion, and mercy, and longsuffering; and whose\nhearts reach out in equal love to all beings that have life. To me,\ntoo, the Truth is one, there seems to be but one eternal and true\nFaith. It behoves me, therefore--meditating on the Buddhas of the past\nand on the attributes that they have gained, and relying on the one\ntrue faith there is in me--to perform an Act of Truth; and thus to\ndrive back the fire, and procure safety both for myself, and for the\nother birds.\u201d\n\nTherefore it is said (in the Scriptures)--\n\n \u201cThere\u2019s power in virtue in the world--\n In truth, and purity, and love!\n In that truth\u2019s name I\u2019ll now perform\n A mystic Act of Truth sublime.\n\n Then thinking on the power of the Faith,\n And on the Conquerors in ages past,\n Relying on the power of the Truth,\n I then performed the Miracle!\u201d\n\nThen the Bodisat called to mind the attributes of the Buddhas who had\nlong since passed away; and, making a solemn asseveration of the true\nfaith existing in himself, he performed the Act of Truth, uttering the\nverse--\n\n \u201cWings I have that will not fly,\n Feet I have that will not walk;\n My parents, too, are fled away!\n O All-embracing Fire--go back!\u201d[331]\n\nThen before him and his Act of Truth the Element went back a space of\nsixteen rods; but in receding it did not return to consume the forest;\nit went out immediately it came to the spot, like a torch plunged into\nwater.\n\nTherefore it is said--\n\n \u201cFor me and for my Act of Truth\n The great and burning fire went out,\n Leaving a space of sixteen rods,\n As fire, with water mixed, goes out.\u201d\n\nAnd as that spot has escaped being overwhelmed by fire through all this\n_kalpa_, this is said to be \u2018a kalpa-enduring miracle.\u2019 The Bodisat\nhaving thus performed the Act of Truth, passed away, at the end of his\nlife, according to his deeds.\n\n * * * * *\n\nWhen the Teacher had finished this discourse, in illustration of what\nhe had said (\u201cThat this wood is not passed over by the fire is not a\nresult, O monks, of my present power; but of the power of the Act of\nTruth I exercised as a new-born quail\u201d), he proclaimed the Truths. At\nthe conclusion of the Truths some were Converted, some reached the\nSecond Path, some the Third, some the Fourth. And the Teacher made the\nconnexion, and summed up the J\u0101taka, \u201cMy parents at that time were my\npresent parents, but the King of the Quails was I myself.\u201d\n\n\nEND OF THE STORY OF THE HOLY QUAIL.[332]\n\n\n\n\nNo. 36.\n\nSAKU\u1e46A J\u0100TAKA.\n\nThe Wise Bird and the Fools.\n\n\n\u201c_The earth-born tree._\u201d--This the Master told when at Jetavana, about\na monk whose hut was burned.\n\nA certain monk, says the tradition, received from the Teacher a subject\nfor meditation, and leaving Jetavana, took up his abode in a dwelling\nin a forest near a border village, belonging to the people of Kosala.\n\nNow in the very first month his hut was burned down; and he told the\npeople, saying, \u201cMy hut is burnt down, and I live in discomfort.\u201d\n\n\u201cOur fields are all dried up now,\u201d said they; \u201cwe must first irrigate\nthe lands.\u201d When they were well muddy, \u201cWe must sow the seed,\u201d said\nthey. When the seed was sown, \u201cWe must put up the fences,\u201d was the\nexcuse. When the fences were up, they declared, \u201cThere will be cutting,\nand reaping, and treading-out to do.\u201d And thus, telling first of one\nthing to be done and then of another, they let three months slip by.\n\nThe monk passed the three months in discomfort in the open air, and\nconcluded his meditation, but could not bring the rest of his religious\nexercise to completion. So when Lent was over he returned to the\nTeacher, and saluting him, took his seat respectfully on one side.\n\nThe Teacher bade him welcome, and then asked him, \u201cWell, brother, have\nyou spent Lent in comfort? Have you brought your meditation to its\nconclusion?\u201d\n\nHe told him what had happened, and said, \u201cAs I had no suitable lodging,\nI did not fully complete the meditation.\u201d\n\n\u201cFormerly, O monk,\u201d said the Teacher, \u201ceven animals were aware what was\nsuitable for them, and what was not. Why did not you know it?\u201d\n\nAnd he told a tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Ben\u0101res, the Bodisat came\nto life again as a bird, and lived a forest life, attended by a flock\nof birds, near a lofty tree, with branches forking out on every side.\n\nNow one day dust began to fall as the branches of the tree rubbed one\nagainst another. Then smoke began to rise. The Bodisat thought, on\nseeing this,--\n\n\u201cIf these two branches go on rubbing like that they will send out\nsparks of fire, and the fire will fall down and seize on the withered\nleaves; and the tree itself will soon after be consumed. We can\u2019t\nstop here; we ought to get away at once to some other place.\u201d And he\naddressed the flock in this verse:\n\n \u201cThe earth-born tree, on which\n We children of the air depend,\n It, even it, is now emitting fire.\n Seek then the skies, ye birds!\n Behold! our very home and refuge\n Itself has brought forth danger!\u201d\n\nThen such of the birds as were wise, and hearkened to the voice of the\nBodisat, flew up at once with him into the air, and went elsewhere.\nBut such as were foolish said one to another, \u201cJust so! Just so! He\u2019s\nalways seeing crocodiles in a drop of water!\u201d And paying no attention\nto what he said, they stopped there.\n\nAnd not long afterwards fire was produced precisely in the way the\nBodisat had foreseen, and the tree caught fire. And smoke and flames\nrising aloft, the birds were blinded by the smoke; they could not get\naway, and one after another they fell into the fire, and were burnt to\ndeath!\n\n * * * * *\n\nWhen the Teacher had finished this discourse with the words, \u201cThus\nformerly, O monk, even the birds dwelling on the tree-tops knew which\nplace would suit them and which would not. How is it that you knew it\nnot?\u201d he proclaimed the Truths. At the conclusion of the Truths the\nmonk was established in Conversion. And the Teacher made the connexion,\nand summed up the J\u0101taka, \u201cThe birds who at that time listened to the\nvoice of the Bodisat were the followers of the Buddha, but the Wise\nBird was I myself.\u201d\n\n\nEND OF THE STORY OF THE WISE BIRD AND THE FOOLS.\n\n\n\n\nNo. 37.\n\nTITTIRA J\u0100TAKA.\n\nThe Partridge, Monkey, and Elephant.\n\n\n\u201c_\u2019Tis those who reverence the aged._\u201d--This the Master told on the\nroad to S\u0101vatthi about S\u0101riputta being kept out of a night\u2019s lodging.\n\nFor when An\u0101tha Pi\u1e47\u1e0dika had finished his monastery, and sent word\nto the Teacher, the latter left R\u0101jagaha and arrived at Vesali; and\nafter resting there a short time, he set out again on the road to\nS\u0101vatthi.[333]\n\nOn that occasion the pupils of the Six went on in front, and before\nlodgings had been taken for the Elders, occupied all the places to be\nhad, saying,--\n\n\u201cThis is for our superior, this for our instructor, and these for us.\u201d\n\nThe Elders who came up afterwards found no place to sleep in. Even\nS\u0101riputta\u2019s pupils sought in vain for a lodging-place for the Elder.\nSo the Elder having no lodging passed the night either walking up and\ndown, or sitting at the foot of a tree, not far from the place where\nthe Teacher was lodged.\n\nIn the early morning the Teacher came out and coughed. The Elder\ncoughed too.\n\n\u201cWho\u2019s there?\u201d said the Teacher.\n\n\u201c\u2019Tis I, Lord; S\u0101riputta,\u201d was the reply.\n\n\u201cWhat are you doing here, so early, S\u0101riputta?\u201d asked he.\n\nThen he told him what had happened; and on hearing what the Elder said,\nthe Teacher thought,--\n\n\u201cIf the monks even now, while I am yet living, show so little respect\nand courtesy to one another, what will they do when I am dead?\u201d And he\nwas filled with anxiety for the welfare of the Truth.\n\nAs soon as it was light he called all the priests together, and asked\nthem--\n\n\u201cIs it true, priests, as I have been told, that the Six went on in\nfront, and occupied all the lodging-places to the exclusion of the\nElders?\u201d\n\n\u201cIt is true, O Blessed One!\u201d said they.\n\nThen he reproved the Six, and addressing the monks, taught them a\nlesson, saying,--\n\n\u201cWho is it, then, O monks, who deserves the best seat, and the best\nwater, and the best rice?\u201d\n\nSome said, \u201cA nobleman who has become a monk.\u201d Some said, \u201cA Br\u0101hman,\nor the head of a family who has become a monk.\u201d Others said, \u201cThe man\nversed in the Rules of the Order; an Expounder of the Law; one who\nhas attained to the First Jh\u0101na, or the Second, or the Third, or the\nFourth.\u201d Others again said, \u201cThe Converted man; or one in the Second or\nthe Third Stage of the Path to Nirv\u0101na; or an Arahat; or one who knows\nthe Three Truths; or one who has the Sixfold Wisdom.\u201d[334]\n\nWhen the monks had thus declared whom they each thought worthy of the\nbest seat, and so on, the Teacher said:\n\n\u201cIn my religion, O monks, it is not the being ordained from a noble,\nor a priestly, or a wealthy family; it is not being versed in the\nRules of the Order, or in the general or the metaphysical books of the\nScriptures; it is not the attainment of the Jh\u0101nas, or progress in\nthe Path of Nirv\u0101na, that is the standard by which the right to the\nbest seat, and so on, is to be judged. But in my religion, O monks,\nreverence, and service, and respect, and civility, are to be paid\naccording to age; and for the aged the best seat, and the best water,\nand the best rice are to be reserved. This is the right standard; and\ntherefore the senior monk is entitled to these things. And now, monks,\nS\u0101riputta is my chief disciple; he is a second founder of the Kingdom\nof Righteousness, and deserves to receive a lodging immediately after\nmyself. He has had to pass the night without a lodging at the foot of\na tree. If you have even now so little respect and courtesy, what will\nyou not do as time goes on?\u201d\n\nAnd for their further instruction he said:\n\n\u201cFormerly, O monks, even animals used to say, \u2018It would not be proper\nfor us to be disrespectful and wanting in courtesy to one another, and\nnot to live on proper terms with one another. We should find out who is\neldest, and pay him honour.\u2019 So they carefully investigated the matter,\nand having discovered the senior among them, they paid him honour; and\nso when they passed away, they entered the abode of the gods.\u201d\n\nAnd he told a tale.\n\n * * * * *\n\nLong ago there were three friends living near a great Banyan-tree, on\nthe slope of the Him\u0101laya range of mountains--a Partridge, a Monkey,\nand an Elephant. And they were wanting in respect and courtesy for one\nanother, and did not live together on befitting terms.\n\nBut it occurred to them, \u201cIt is not right for us to live in this\nmanner. What if we were to cultivate respect towards whichever of us is\nthe eldest?\u201d\n\n\u201cBut which is the eldest?\u201d was then the question; until one day they\nthought, \u201cThis will be a good way for finding it out;\u201d and the Monkey\nand the Partridge asked the Elephant, as they were all sitting together\nat the foot of the Banyan-tree--\n\n\u201cElephant dear! How big was this Banyan Tree at the time you first knew\nit?\u201d\n\n\u201cFriends!\u201d said he, \u201cWhen I was little I used to walk over this Banyan,\nthen a mere bush, keeping it between my thighs; and when I stood with\nit between my legs, its highest branches touched my navel. So I have\nknown it since it was a shrub.\u201d\n\nThen they both asked the Monkey in the same way. And he said, \u201cFriends!\nwhen I was quite a little monkey I used to sit on the ground and\neat the topmost shoots of this Banyan, then quite young, by merely\nstretching out my neck. So that I have known it from its earliest\ninfancy.\u201d\n\nThen again the two others asked the Partridge as before. And he said--\n\n\u201cFriends! There was formerly a lofty Banyan-tree in such and such a\nplace, whose fruit I ate and voided the seeds here. From that this tree\ngrew up: so that I have known it even from before the time when it was\nborn, and am older than either of you!\u201d\n\nThereupon the Elephant and the Monkey said to the clever Partridge--\n\n\u201cYou, friend, are the oldest of us all. Henceforth we will do all\nmanner of service for you, and pay you reverence, and make salutations\nbefore you, and treat you with every respect and courtesy, and abide\nby your counsels. Do you in future give us whatever counsel and\ninstruction we require.\u201d\n\nThenceforth the Partridge gave them counsel, and kept them up to\ntheir duty, and himself observed his own. So they three kept the Five\nCommandments; and since they were courteous and respectful to one\nanother, and lived on befitting terms one with another, they became\ndestined for heaven when their lives should end.\n\n * * * * *\n\n\u201cThe holy life of these three became known as \u2018The Holiness of\nthe Partridge.\u2019 For they, O monks, lived in courtesy and respect\ntowards one another. How then can you, who have taken the vows in so\nwell-taught a religion, live without courtesy and respect towards one\nanother? Henceforth, O monks, I enjoin upon you reverence, and service,\nand respect, according to age; the giving of the best seats, the best\nwater, and the best food according to age; and that the senior shall\nnever be kept out of a night\u2019s lodging by a junior. Whoever so keeps\nout his senior shall be guilty of an offence.\u201d\n\nIt was when the Teacher had thus concluded his discourse that he, as\nBuddha, uttered the verse--\n\n \u201c\u2019Tis those who reverence the old\n That are the men versed in the Faith.\n Worthy of praise while in this life,\n And happy in the life to come.\u201d\n\nWhen the Teacher had thus spoken on the virtue of paying reverence\nto the old, he established the connexion, and summed up the J\u0101taka,\nby saying, \u201cThe elephant of that time was Moggall\u0101na, the monkey\nS\u0101riputta, but the partridge was I myself.\u201d\n\n\nEND OF THE STORY OF THE PARTRIDGE, THE MONKEY, AND THE ELEPHANT.[335]\n\n\n\n\nNo. 38.\n\nBAKA J\u0100TAKA.\n\nThe Cruel Crane Outwitted.\n\n\n\u201c_The villain though exceeding clever._\u201d--This the Master told when at\nJetavana about a monk who was a tailor.\n\nThere was a monk, says the tradition, living at Jetavana, who was\nexceeding skilful at all kinds of things that can be done to a robe,\nwhether cutting out, or piecing together, or valuing, or sewing it.\nThrough this cleverness of his he was always engaged in making robes,\nuntil he became known as \u2018The robe-maker.\u2019\n\nNow what used he to do but exercise his handicraft on some old pieces\nof cloth, so as to make out of them a robe soft and pleasant to the\ntouch; and when he had dyed it, he would steep it in mealy water, and\nrub it with a chankshell so as to make it bright and attractive, and\nthen lay it carefully by. And monks who did not understand robe work,\nwould come to him with new cloths, and say--\n\n\u201cWe don\u2019t understand how to make robes. Be so kind as to make this into\na robe for us.\u201d\n\nThen he would say, \u201cIt takes a long time, Brother, before a robe can be\nmade. But I have a robe ready made. You had better leave these cloths\nhere and take that away with you.\u201d\n\nAnd he would take it out and show it to them.\n\nAnd they, seeing of how fine a colour it was, and not noticing any\ndifference, would give their new cloths to the tailor-monk, and take\nthe robe away with them, thinking it would last. But when it grew a\nlittle dirty, and they washed it in warm water, it would appear as it\nreally was, and the worn-out places would show themselves here and\nthere upon it. Then, too late, they would repent.\n\nAnd that monk became notorious, as one who passed off old rags upon\nanybody who came to him.\n\nNow there was another robe-maker in a country village who used to cheat\neverybody just like the man at Jetavana. And some monks who knew him\nvery well told him about the other, and said to him--\n\n\u201cSir! there is a monk at Jetavana who, they say, cheats all the world\nin such and such a manner.\u201d\n\n\u201cAh!\u201d thought he, \u201c\u2019twould be a capital thing if I could outwit that\ncity fellow!\u201d\n\nAnd he made a fine robe out of old clothes, dyed it a beautiful red,\nput it on, and went to Jetavana. As soon as the other saw it, he began\nto covet it, and asked him--\n\n\u201cIs this robe one of your own making, sir?\u201d\n\n\u201cCertainly, Brother,\u201d was the reply.\n\n\u201cSir! let me have the robe. You can take another for it,\u201d said he.\n\n\u201cBut, Brother, we village monks are but badly provided. If I give you\nthis, what shall I have to put on?\u201d\n\n\u201cI have some new cloths, sir, by me. Do you take those and make a robe\nfor yourself.\u201d\n\n\u201cWell, Brother! this is my own handiwork; but if you talk like that,\nwhat can I do? You may have it,\u201d said the other; and giving him the\nrobe made of old rags, he took away the new cloths in triumph.\n\nAnd the man of Jetavana put on the robe; but when a few days after he\ndiscovered, on washing it, that it was made of rags, he was covered\nwith confusion. And it became noised abroad in the order, \u201cThat\nJetavana robe-maker has been outwitted, they say, by a man from the\ncountry!\u201d\n\nAnd one day the monks sat talking about this in the Lecture Hall, when\nthe Teacher came up and asked them what they were talking about, and\nthey told him the whole matter.\n\nThen the Teacher said, \u201cNot now only has the Jetavana robe-maker taken\nother people in in this way, in a former birth he did the same. And not\nnow only has he been outwitted by the countryman, in a former birth he\nwas outwitted too.\u201d And he told a tale.\n\n * * * * *\n\nLong ago the Bodisat was born to a forest life as the Genius of a tree\nstanding near a certain lotus pond.\n\nNow at that time the water used to run short at the dry season in a\ncertain pond, not over large, in which there were a good many fish. And\na crane thought, on seeing the fish--\n\n\u201cI must outwit these fish somehow or other and make a prey of them.\u201d\n\nAnd he went and sat down at the edge of the water, thinking how he\nshould do it.\n\nWhen the fish saw him, they asked him, \u201cWhat are you sitting there for,\nlost in thought?\u201d\n\n\u201cI am sitting thinking about you,\u201d said he.\n\n\u201cOh, sir! what are you thinking about us?\u201d said they.\n\n\u201cWhy,\u201d he replied; \u201cthere is very little water in this pond, and but\nlittle for you to eat; and the heat is so great! So I was thinking,\n\u2018What in the world will these fish do now?\u2019\u201d\n\n\u201cYes, indeed, sir! what _are_ we to do?\u201d said they.\n\n\u201cIf you will only do as I bid you, I will take you in my beak to a\nfine large pond, covered with all the kinds of lotuses, and put you\ninto it,\u201d answered the crane.\n\n\u201cThat a crane should take thought for the fishes is a thing unheard of,\nSir, since the world began. It\u2019s eating us, one after the other, that\nyou\u2019re aiming at!\u201d\n\n\u201cNot I! So long as you trust me, I won\u2019t eat you. But if you don\u2019t\nbelieve me that there is such a pond, send one of you with me to go and\nsee it.\u201d\n\nThen they trusted him, and handed over to him one of their number--a\nbig fellow, blind of one eye, whom they thought sharp enough in any\nemergency, afloat or ashore.\n\nHim the crane took with him, let him go in the pond, showed him the\nwhole of it, brought him back, and let him go again close to the other\nfish. And he told them all the glories of the pond.\n\nAnd when they heard what he said, they exclaimed, \u201cAll right, Sir! You\nmay take us with you.\u201d\n\nThen the crane took the old purblind fish first to the bank of the\nother pond, and alighted in a Vara\u1e47a-tree growing on the bank there.\nBut he threw it into a fork of the tree, struck it with his beak, and\nkilled it; and then ate its flesh, and threw its bones away at the foot\nof the tree. Then he went back and called out--\n\n\u201cI\u2019ve thrown that fish in; let another come!\u201d\n\nAnd in that manner he took all the fish, one by one, and ate them, till\nhe came back and found no more!\n\nBut there was still a crab left behind there; and the crane thought he\nwould eat him too, and called out--\n\n\u201cI say, good crab, I\u2019ve taken all the fish away, and put them into a\nfine large pond. Come along. I\u2019ll take you too!\u201d\n\n\u201cBut how will you take hold of me to carry me along?\u201d\n\n\u201cI\u2019ll bite hold of you with my beak.\u201d\n\n\u201cYou\u2019ll let me fall if you carry me like that. I won\u2019t go with you!\u201d\n\n\u201cDon\u2019t be afraid! I\u2019ll hold you quite tight all the way.\u201d\n\nThen said the crab to himself, \u201cIf this fellow once got hold of fish,\nhe would never let them go in a pond! Now if he should really put me\ninto the pond, it would be capital; but if he doesn\u2019t--then I\u2019ll cut\nhis throat, and kill him!\u201d So he said to him--\n\n\u201cLook here, friend, you won\u2019t be able to hold me tight enough; but we\ncrabs have a famous grip. If you let me catch hold of you round the\nneck with my claws, I shall be glad to go with you.\u201d\n\nAnd the other did not see that he was trying to outwit him, and agreed.\nSo the crab caught hold of his neck with his claws as securely as with\na pair of blacksmith\u2019s pincers, and called out, \u201cOff with you, now!\u201d\n\nAnd the crane took him and showed him the pond, and then turned off\ntowards the Vara\u1e47a-tree.\n\n\u201cUncle!\u201d cried the crab, \u201cthe pond lies that way, but you are taking me\nthis way!\u201d\n\n\u201cOh, that\u2019s it, is it!\u201d answered the crane. \u201cYour dear little uncle,\nyour very sweet nephew, you call me! You mean me to understand, I\nsuppose, that I am your slave, who has to lift you up and carry you\nabout with him! Now cast your eye upon the heap of fish-bones lying at\nthe root of yonder Vara\u1e47a-tree. Just as I have eaten those fish, every\none of them, just so I will devour you as well!\u201d\n\n\u201cAh! those fishes got eaten through their own stupidity,\u201d answered the\ncrab; \u201cbut I\u2019m not going to let you eat _me_. On the contrary, it is\n_you_ that I am going to destroy. For you in your folly have not seen\nthat I was outwitting you. If we die, we die both together; for I will\ncut off this head of yours, and cast it to the ground!\u201d And so saying,\nhe gave the crane\u2019s neck a grip with his claws, as with a vice.\n\nThen gasping, and with tears trickling from his eyes, and trembling\nwith the fear of death, the crane beseeched him, saying, \u201cO my Lord!\nIndeed I did not intend to eat you. Grant me my life!\u201d\n\n\u201cWell, well! step down into the pond, and put me in there.\u201d\n\nAnd he turned round and stepped down into the pond, and placed the crab\non the mud at its edge. But the crab cut through its neck as clean as\none would cut a lotus-stalk with a hunting-knife, and then only entered\nthe water!\n\n\u201cWhen the Genius who lived in the Vara\u1e47a-tree saw this strange affair,\nhe made the wood resound with his plaudits, uttering in a pleasant\nvoice the verse--\n\n \u201cThe villain, though exceeding clever,\n Shall prosper not by his villany.\n He may win indeed, sharp-witted in deceit,\n But only as the Crane here from the Crab!\u201d\n\n * * * * *\n\nWhen the Teacher had finished this discourse, showing that \u201cNot\nnow only, O mendicants, has this man been outwitted by the country\nrobe-maker, long ago he was outwitted in the same way,\u201d he established\nthe connexion, and summed up the J\u0101taka, by saying, \u201cAt that time he\nwas the Jetavana robe-maker, the crab was the country robe-maker, but\nthe Genius of the Tree was I myself.\u201d\n\n\nEND OF THE STORY OF THE CRUEL CRANE OUTWITTED.[336]\n\n\n\n\nNo. 39.\n\nNANDA J\u0100TAKA.\n\nNanda on the Buried Gold.\n\n\n\u201c_The golden heap, methinks._\u201d--This the Master told while at Jetavana,\nabout a monk living under S\u0101riputta.\n\nHe, they say, was meek, and mild of speech, and served the Elder with\ngreat devotion. Now on one occasion the Elder had taken leave of the\nMaster, started on a tour, and gone to the mountain country in the\nsouth of Magadha. When they had arrived there, the monk became proud,\nfollowed no longer the word of the Elder; and when he was asked to do a\nthing, would even become angry with the Elder.\n\nThe Elder could not understand what it all meant. When his tour was\nover, he returned again to Jetavana; and from the moment he arrived\nat the monastery, the monk became as before. This the Elder told the\nMaster, saying--\n\n\u201cLord! there is a mendicant in my division of the Order, who in one\nplace is like a slave bought for a hundred, and in another becomes\nproud, and refuses with anger to do what he is asked.\u201d\n\nThen the Teacher said, \u201cNot only now, S\u0101riputta, has the monk behaved\nlike that; in a former birth also, when in one place he was like a\nslave bought for a hundred, and in another was angrily independent.\u201d\n\nAnd at the Elder\u2019s request he told the story.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Ben\u0101res, the Bodisat came\nto life again as a landowner. He had a friend, also a landowner, who\nwas old himself, but whose wife was young. She had a son by him; and he\nsaid to himself--\n\n\u201cAs this woman is young, she will, after my death, be taking some\nhusband to herself, and squandering the money I have saved. What, now,\nif I were to make away with the money under the earth?\u201d\n\nAnd he took a slave in the house named Nanda, went into the forest,\nburied the treasure in a certain spot of which he informed the slave,\nand instructed him, saying, \u201cMy good Nanda! when I am gone, do you let\nmy son know where the treasure is; and be careful the wood is not sold!\u201d\n\nVery soon after he died; and in due course his son became of age. And\nhis mother said to him \u201cMy dear! your father took Nanda the slave with\nhim, and buried his money. You should have it brought back, and put the\nfamily estates into order.\u201d\n\nAnd one day he accordingly said to Nanda, \u201cUncle! is there any money\nwhich my father buried?\u201d\n\n\u201cYes, Sir!\u201d said he.\n\n\u201cWhere is it buried?\u201d\n\n\u201cIn the forest, Sir.\u201d\n\n\u201cThen come along there.\u201d And taking a spade and a bag, he went to the\nplace whereabouts the treasure was, and said, \u201cNow, uncle, where is the\nmoney?\u201d\n\nBut when Nanda had got up on to the spot above the treasure, he became\nso proud of it, that he abused his young master roundly, saying, \u201cYou\nservant! You son of a slave-girl! Where, then, did you get treasure\nfrom here?\u201d\n\nThe young master made as though he had not heard the abuse; and simply\nsaying, \u201cCome along, then,\u201d took him back again. But two or three days\nafter he went to the spot again; when Nanda, however, abused him as\nbefore.\n\nThe young man gave him no harsh word in reply, but turned back, saying\nto himself,--\n\n\u201cThis slave goes to the place fully intending to point out the\ntreasure; but as soon as he gets there, he begins to be insolent.\nI don\u2019t understand the reason of this. But there\u2019s that squire, my\nfather\u2019s friend. I\u2019ll ask him about it, and find out what it is.\u201d\n\nSo he went to the Bodisat, told him the whole matter, and asked him the\nreason of it.\n\nThen said the Bodisat, \u201cOn the very spot, my young friend, where Nanda\nstands when he is insolent, there must your father\u2019s treasure be. So as\nsoon as Nanda begins to abuse you, you should answer, \u2018Come now, slave,\nwho is it you\u2019re talking to?\u2019 drag him down, take the spade, dig into\nthat spot, take out the treasure, and then make the slave lift it up\nand carry it home!\u201d And so saying he uttered this verse--\n\n \u201cThe golden heap, methinks, the jewelled gold,\n Is just where Nanda, the base-born, the slave,\n Thunders out swelling words of vanity!\u201d\n\nThen the young squire took leave of the Bodisat, went home, took Nanda\nwith him to the place where the treasure was, acted exactly as he had\nbeen told, brought back the treasure, put the family estates into\norder; and following the exhortations of the Bodisat, gave gifts, and\ndid other good works, and at the end of his life passed away according\nto his deeds.\n\n * * * * *\nWhen the Teacher had finished this discourse, showing\nhow formerly also he had behaved the same, he established\nthe connexion, and summed up the J\u0101taka, \u201cAt that\ntime Nanda was the monk under S\u0101riputta, but the wise\nsquire was I myself.\u201d\n\n\nEND OF THE STORY OF NANDA ON THE BURIED GOLD.[337]\n\n\n\n\nNo. 40.\n\nKHADIRANG\u0100RA J\u0100TAKA.\n\nThe Fiery Furnace.\n\n\n\u201c_Far rather will I fall into this hell._\u201d--This the Master told while\nat Jetavana, about An\u0101tha Pi\u1e47\u1e0dika.\n\nFor An\u0101tha Pi\u1e47\u1e0dika having squandered fifty-four thousands of thousands\nin money on the Buddhist Faith about the Monastery, and holding nothing\nelsewhere in the light of a treasure, save only the Three Treasures\n(the Buddha, the Truth, and the Order), used to go day after day to\ntake part in the Three Great Services, once in the morning, once after\nbreakfast, and once in the evening.\n\nThere are intermediate services too. And he never went empty-handed,\nlest the lads, and the younger brethren, should look to see what he\nmight have brought. When he went in the morning he would take porridge;\nafter breakfast ghee, butter, honey, molasses, and so on; in the\nevening perfumes, garlands, and robes. Thus offering day after day, the\nsum of his gifts was beyond all measure. Traders, too, left writings\nwith him, and took money on loan from him up to eighteen thousands of\nthousands, and the great merchant asked it not again of them. Other\neighteen thousands of thousands, the property of his family, was put\naway and buried in the river bank; and when the bank was broken in by\na storm they were washed away to the sea, and the brazen pots rolled\njust as they were--closed and sealed--to the bottom of the ocean. In\nhis house again a constant supply of rice was ordered to be kept in\nreadiness for five hundred members of the Order, so that the Merchant\u2019s\nhouse was to the Order like a public pool dug where four high roads\nmeet; and he stood to them in the place of father and mother. On that\naccount even the Supreme Buddha himself used to go to his residence;\nand the Eighty Chief Elders also; and the number of other monks coming\nand going was beyond measure.\n\nNow his mansion was seven stories high, and there were seven great\ngates to it, with battlemented turrets over them; and in the fourth\nturret there dwelt a fairy who was a heretic. When the Supreme Buddha\nentered the house, she was unable to stop up above in the turret, but\nused to bring her children downstairs and stand on the ground floor;\nand so she did when the Eighty Chief Elders, or the other monks were\ncoming in or going out.[338]\n\nAnd she thought, \u201cSo long as this mendicant Gotama and his disciples\ncome to the house, there is no peace for me. I can\u2019t be eternally going\ndownstairs again and again, to stand on the ground floor; I must manage\nso that they come no more to the house.\u201d\n\nSo one day, as soon as the chief business manager had retired to rest,\nshe went to him, and stood before him in visible shape.\n\n\u201cWho\u2019s there?\u201d said he.\n\n\u201cIt\u2019s I; the Fairy who dwells in the turret over the fourth gate.\u201d\n\n\u201cWhat are you come for?\u201d\n\n\u201cYou are not looking after the Merchant\u2019s affairs. Paying no thought\nto his last days, he takes out all his money, and makes the mendicant\nGotama full of it. He undertakes no business, and sets no work on foot.\nDo you speak to the Merchant so that he may attend to his business;\nand make arrangements so that that mendicant Gotama and his disciples\nshall no longer come to the place.\u201d\n\nBut the other said to her, \u201cO foolish Fairy! the Merchant in spending\nhis money spends it on the religion of the Buddhas, which leadeth to\nsalvation. Though I should be seized by the hair, and sold for a slave,\nI will say no such thing. Begone with you!\u201d\n\nAnother day the Fairy went to the Merchant\u2019s eldest son, and persuaded\nhim in the same manner. But he refused her as before. And to the\nMerchant himself she did not dare to speak.\n\nNow by constantly giving gifts, and doing no business, the Merchant\u2019s\nincome grew less and less, and his wealth went to ruin. And as he\nsank more and more into poverty, his property, and his dress, and\nhis furniture, and his food were no longer as they had been. He\nnevertheless still used to give gifts to the Order; but he was no\nlonger able to give of the best.\n\nOne day when he had taken his seat, after saluting the Teacher, he said\nto him, \u201cWell, householder! are gifts still given at your house?\u201d\n\n\u201cThey are still being given, Lord,\u201d said he, \u201cbut only a mere trifle of\nstale second day\u2019s porridge.\u201d\n\nThen said the Master to him, \u201cDon\u2019t let your heart be troubled,\nhouseholder, that you give only what is unpleasant to the taste.\nFor if the heart be only right, a gift given to Buddhas, or Pacceka\nBuddhas,[339] or their disciples, can never be otherwise than right.\nAnd why? Through the greatness of the result. For that he who can\ncleanse his heart can never give unclean gifts is declared in the\npassage--\n\n If only there be a believing heart,\n There is no such thing as a trifling gift\n To the Mortal One, Buddha, or his disciples.\n There is no such thing as a trifling service\n To the Buddhas, to the Illustrious Ones;\n If you only can see the fruit that may follow,\n E\u2019en a gift of stale gruel, dried up, without salt!\n\nAnd again he said to him, \u201cHouseholder! although the gift you are\ngiving is but poor, you are giving it to the Eight Noble Beings.[340]\nNow when I was Vel\u0101ma, and gave away the Seven Treasures, ransacking\nthe whole continent of India to find them, and kept up a great\ndonation, as if I had turned the five great rivers into one great mass\nof water, yet I attained not even to taking refuge in the Three Gems,\nor to keeping the Five Precepts, so unfit were they who received the\ngifts. Let not your heart be troubled, therefore, because your gifts\nare trifling.\u201d And so saying, he preached to him the Vel\u0101mika Sutta.\n\nNow the Fairy, who before had not cared to speak to the Merchant,\nthinking, \u201cNow that this man has come to poverty, he will listen to\nwhat I say,\u201d went at midnight to his chamber, and appeared in visible\nshape before him.\n\n\u201cWho\u2019s there?\u201d said the Merchant on seeing her.\n\n\u201c\u2019Tis I, great Merchant; the Fairy who dwells in the turret over the\nfourth gate.\u201d\n\n\u201cWhat are you come for?\u201d\n\n\u201cBecause I wish to give you some advice.\u201d\n\n\u201cSpeak, then.\u201d\n\n\u201cO great Merchant! you take no thought of your last days. You regard\nnot your sons and daughters. You have squandered much wealth on the\nreligion of Gotama the mendicant. By spending your money for so long\na time, and by undertaking no fresh business, you have become poor\nfor the sake of the mendicant Gotama. Even so you are not rid of the\nmendicant Gotama. Up to this very day the mendicants swarm into your\nhouse. What you have lost you can never restore again; but henceforth\nneither go yourself to the mendicant Gotama, nor allow his disciples to\nenter your house. Turn not back even to behold the mendicant Gotama,\nbut attend to your own business, and to your own merchandize, and so\nreestablish the family estates.\u201d\n\nThen said he to her, \u201cIs this the advice you have to offer me?\u201d\n\n\u201cYes; this is it.\u201d\n\n\u201cHe whose power is Wisdom has made me immovable by a hundred, or\nthousand, or even a hundred thousand supernatural beings such as you.\nFor my faith is firm and established like the great mountain Sineru.\nI have spent my wealth on the Treasure of the Religion that leads\nto Salvation. What you say is wrong; it is a blow that is given to\nthe Religion of the Buddhas by so wicked a hag as you are, devoid of\naffection. It is impossible for me to live in the same house with you.\nDepart quickly from my house, and begone elsewhere!\u201d\n\nWhen she heard the words of the converted, saintly disciple, she\ndared not stay; and going to the place where she dwelt, she took\nher children by the hand, and went away. But though she went, she\ndetermined, if she could get no other place of abode, to obtain the\nMerchant\u2019s forgiveness, and return and dwell even there. So she went to\nthe guardian god of the city, and saluted him, and stood respectfully\nbefore him.\n\n\u201cWhat are you come here for?\u201d said he.\n\n\u201cSir! I have been speaking thoughtlessly to An\u0101tha Pi\u1e47\u1e0dika; and he,\nenraged with me, has driven me out from the place where I dwelt.\nTake me to him, and persuade him to forgive me, and give me back my\ndwelling-place.\u201d\n\n\u201cWhat is it you said to him?\u201d\n\n\u201c\u2019Henceforth give no support to the Buddha, or to the Order of\nMendicants, and forbid the mendicant Gotama the entry into your house.\u2019\nThis, Sir, is what I said.\u201d\n\n\u201cYou said wrong. It was a blow aimed at religion. I can\u2019t undertake to\ngo with you to the Merchant!\u201d\n\nGetting no help from him, she went to the four Archangels, the\nguardians of the world. And when she was refused by them in the same\nmanner, she went to Sakka, the King of the Gods, and telling him the\nwhole matter, besought him urgently, saying, \u201cO God! deprived of my\ndwelling-place, I wander about without a shelter, leading my children\nby the hand. Let me in your graciousness be given some place where I\nmay dwell!\u201d\n\nAnd he, too, said to her, \u201cYou have done wrong! You have aimed a blow\nat the religion of the Conqueror. It is impossible for me to speak on\nyour behalf to the Merchant. But I can tell you one means by which the\nMerchant may pardon you.\u201d\n\n\u201cIt is well, O God. Tell me what that may be!\u201d\n\n\u201cPeople have had eighteen thousands of thousands of money from the\nMerchant on giving him writings. Now take the form of his manager,\nand without telling anybody, take those writings, surround yourself\nwith so many young ogres, go to their houses with the writings in one\nhand, and a receipt in the other, and stand in the centre of the house\nand frighten them with your demon power, and say, \u2018This is the record\nof your debt. Our Merchant said nothing to you in byegone days; but\nnow he is fallen into poverty. Pay back the moneys which you had from\nhim.\u2019 Thus, by displaying your demon power, recover all those thousands\nof gold, and pour them into the Merchant\u2019s empty treasury. There was\nother wealth of his buried in the bank of the river Aciravat\u012b, which,\nwhen the river-bank was broken, was washed away to the sea. Bring that\nback by your power, and pour it into his treasury. In such and such a\nplace, too, there is another treasure of the sum of eighteen thousands\nof thousands, which has no owner. That too bring, and pour it into his\nempty treasury. When you have undergone this punishment of refilling\nhis empty treasury with these fifty-four thousands of thousands, you\nmay ask the Merchant to forgive you.\u201d\n\n\u201cVery well, my Lord!\u201d said she; and agreed to what he said, and brought\nback all the money in the way she was told; and at midnight entered the\nMerchant\u2019s bed-chamber, and stood before him in visible shape.\n\n\u201cWho\u2019s there?\u201d said he.\n\n\u201cIt is I, great Merchant! the blind and foolish Fairy who used to dwell\nin the turret over your fourth gate. In my great and dense stupidity,\nand knowing not the merits of the Buddha, I formerly said something to\nyou; and that fault I beg you to pardon. For according to the word of\nSakka, the King of the Gods, I have performed the punishment of filling\nyour empty treasury with fifty-four thousands of thousands I have\nbrought--the eighteen thousands of thousands owing to you which I have\nrecovered, the eighteen thousands of thousands lost in the sea, and\neighteen thousands of thousands of owner-less money in such and such\na place. The money you spent on the monastery at Jetavana is now all\nrestored. I am in misery so long as I am allowed no place to dwell in.\nKeep not in your mind the thing I did in my ignorance, but pardon me, O\ngreat Merchant!\u201d\n\nWhen he heard what she said, An\u0101tha Pi\u1e47\u1e0dika thought, \u201cShe is a goddess,\nand she says she has undergone her punishment, and she confesses her\nsin. The Master shall consider this, and make his goodness known. I\nwill take her before the Supreme Buddha.\u201d And he said to her, \u201cDear\nFairy! if you wish to ask me to pardon you, ask it in the presence of\nthe Buddha!\u201d\n\n\u201cVery well. I will do so,\u201d said she. \u201cTake me with you to the Master!\u201d\n\nTo this he agreed. And when the night was just passing away, he took\nher, very early in the morning, to the presence of the Master; and told\nhim all that she had done.\n\nWhen the Master heard it, he said \u201cYou see, O householder, how the\nsinful man looks upon sin as pleasant, so long as it bears no fruit;\nbut when its fruit ripens, then he looks upon it as sin. And so the\ngood man looks upon his goodness as sin so long as it bears no fruit;\nbut when its fruit ripens, then he sees its goodness.\u201d And so saying,\nhe uttered the two stanzas in the Scripture Verses:\n\n The sinner thinks the sin is good,\n So long as it hath ripened not;\n But when the sin has ripened, then\n The sinner sees that it was sin!\n\n The good think goodness is but sin,\n So long as it hath ripened not;\n But when the good has ripened, then\n The good man sees that it was good!\n\nAnd at the conclusion of the verses the Fairy was established in the\nFruit of Conversion. And she fell at the wheel-marked feet of the\nTeacher, and said, \u201cMy Lord! lustful, and infidel, and blind as I was,\nI spake wicked words in my ignorance of your character. Grant me thy\npardon!\u201d\n\nThen she obtained pardon both from the Teacher and from the Merchant.\n\nOn that occasion An\u0101tha Pi\u1e47\u1e0dika, began to extol his own merit in the\nTeacher\u2019s presence, saying, \u201cMy Lord! though this Fairy forbad me to\nsupport the Buddha, she could not stop me; and though she forbad me to\ngive gifts, I gave them still. Shall not this be counted to my merit,\nO my Lord?\u201d\n\nBut the Teacher said, \u201cYou, O householder, are a Converted person, and\none of the Elect disciples. Your faith is firm, you have the clear\ninsight of those who are walking in the First Path. It is no wonder\nthat you were not turned back at the bidding of this weak Fairy. But\nthat formerly the wise who lived at a time when a Buddha had not\nappeared, and when knowledge was not matured, should still have given\ngifts, though M\u0101ra, the Lord of the angels of the Realms of Lust, stood\nin the sky, and told them to give no gifts; and showing them a pit full\nof live coals eighty cubits deep, called out to them, \u2018If you give the\ngift, you shall be burnt in this hell\u2019--that was a wonder!\u201d\n\nAnd at the request of An\u0101tha Pi\u1e47\u1e0dika, he told the tale.\n\n * * * * *\n\nLong ago, when Brahma-datta was reigning in Ben\u0101res, the Bodisat came\nto life in the family of the Treasurer of Ben\u0101res, and was brought up\nin much luxury, like a prince. And he arrived in due course at years of\ndiscretion; and even when he was but sixteen years old he had gained\nthe mastery over all branches of knowledge.\n\nAt the death of his father he was appointed to the office of Treasurer,\nand had six Gift-halls built,--four at the four gates, and one in the\nmidst of the city, and one at the entrance to his mansion. And he gave\nGifts, and kept the Precepts, and observed the Sabbath-days.\n\nNow one day when pleasant food of all sweet tastes was being taken in\nfor the Bodisat at breakfast-time, a Pacceka Buddha, who had risen from\na seven days\u2019 trance, saw that the time had come for him to seek for\nfood. And thinking he ought to go that day to the door of the Ben\u0101res\nTreasurer\u2019s house, he washed his face with water from the Anotatta\nlake, and used a toothpick made from the betel-creeper, put on his\nlower robe as he stood on the table-land of Mount Manosil\u0101, fastened\non his girdle, robed himself, took a begging-bowl he created for the\npurpose, went through the sky, and stood at the door of the house just\nas the breakfast was being taken in to the Bodisat.\n\nAs soon as the Bodisat saw him, he rose from his seat, and looked at a\nservant who was making the preparations.\n\n\u201cWhat shall I do, Sir?\u201d said he.\n\n\u201cBring the gentleman\u2019s bowl,\u201d said his master.\n\nThat moment M\u0101ra the Wicked One was greatly agitated, and rose up,\nsaying, \u201cIt is seven days since this Pacceka Buddha received food. If\nhe gets none to-day, he will perish. I must destroy this fellow, and\nput a stop to the Treasurer\u2019s gift.\u201d\n\nAnd he went at once and caused a pit of live coals, eighty fathoms\ndeep, to appear in the midst of the house. And it was full of charcoal\nof Acacia-wood; and appeared burning and flaming, like the great hell\nof Av\u012bci. And after creating it, he himself remained in the sky.\n\nWhen the man, who was coming to fetch the bowl, saw this, he was\nexceeding terrified, and stopped still.\n\n\u201cWhat are you stopping for, my good man?\u201d asked the Bodisat.\n\n\u201cThere is a great pit of live coals burning and blazing in the very\nmiddle of the house, Sir!\u201d said he. And as people came up one after\nanother, they were each overcome with fear, and fled hastily away.\n\nThen thought the Bodisat, \u201cVasavatti M\u0101ra must be exerting himself\nwith the hope of putting an obstacle in the way of my almsgiving. But\nI am not aware that I can be shaken by a hundred or even a thousand\nM\u0101ras. This day I will find out whether my power or M\u0101ra\u2019s--whether my\nmight or M\u0101ra\u2019s--is the greater.\u201d\n\nAnd he himself took the dish of rice just as it stood there ready, and\nwent out, and stood on the edge of the pit of fire; and looking up to\nthe sky, saw M\u0101ra, and said--\n\n\u201cWho are you?\u201d\n\n\u201cI am M\u0101ra,\u201d was the reply.\n\n\u201cIs it you who created this pit of fire?\u201d\n\n\u201cCertainly, I did it.\u201d\n\n\u201cAnd what for?\u201d\n\n\u201cSimply to put a stop to your almsgiving, and destroy the life of that\nPacceka Buddha!\u201d\n\n\u201cAnd I\u2019ll allow you to do neither the one nor the other. Let us see\nthis day whether your power or mine is the greater!\u201d And still standing\non the edge of the pit of fire, he exclaimed--\n\n\u201cMy Lord, the Pacceka Buddha! I will not turn back from this pit of\ncoal, though I should fall into it headlong. Take now at my hands the\nfood I have bestowed, even the whole of it.\u201d And so saying, he uttered\nthe stanza:\n\n \u201cFar rather will I fall into this hell\n Head downwards, and heels upwards, of my own\n Accord, than do a deed that is unworthy!\n Receive then, Master, at my hands, this alms!\u201d\n\nAnd as he so said, he held the dish of rice with a firm grasp, and\nwalked right on into the fiery furnace!\n\nAnd that instant there arose a beautiful large lotus-flower, up and up,\nfrom the bottom of the depth of the fiery pit, and received the feet of\nthe Bodisat. And from it there came up about a peck of pollen, and fell\non the Great Being\u2019s head, and covered his whole body with a sprinkling\nof golden dust. Then standing in the midst of the lotus-flower, he\npoured the food into the Pacceka Buddha\u2019s bowl.\n\nAnd he took it, and gave thanks, and threw the bowl aloft; then rose\nhimself into the sky, in the sight of all the people; and treading as\nit were on the clouds whose various shapes formed a bolt across the\nheavens, he passed away to the mountain regions of Him\u0101laya.\n\nM\u0101ra too, sorrowing over his defeat, went away to the place where he\ndwelt.\n\nBut the Bodisat, still standing on the lotus, preached the Law to the\npeople in praise of charity and righteousness; and then returned to his\nhouse, surrounded by the multitude. And he gave gifts, and did other\ngood works his life long, and then passed away according to his deeds.\n\n * * * * *\n\nThe Teacher then concluded this discourse in illustration of his words,\n\u201cThis is no wonder, O householder, that you, having the insight of\nthose who are walking in the First Path, should now have been unmoved\nby the Fairy; but what was done by the wise in former times, that\nwas the wonder.\u201d And he established the connexion, and summed up the\nJ\u0101taka, by saying, \u201cThere the then Pacceka Buddha died, and on his\ndeath no new being was formed to inherit his Karma; but he who gave\nalms to the Pacceka Buddha, standing on the lotus after defeating the\nTempter, was I myself.\u201d\n\n\nEND OF THE STORY OF THE FIERY FURNACE.[341]\n\n\nEND OF BOOK I. CHAPTER IV.\n\n\n\n\nINDEX.\n\n\n The names mentioned in the Tables following the Introduction are not\n included in this Index, as the Table in which any name should occur\n can easily be found from the Table of Contents. The names of the\n J\u0101takas as far as published in Mr. Fausb\u00f6ll\u2019s text are included in\n this Index, the reference being to the number of the story; all the\n other references are to the pages in this volume.\n\n In P\u0101li pronounce vowels as in Italian, consonants as in English\n (except c = _ch_, n\u0305 = _ny_, \u014b = _ng_), and place the accent on the\n long syllable. This is a rough rule for practical use. Details and\n qualifications may be seen in my manual \u2019Buddhism,\u2019 pp. 1, 2.\n\n\n Abbhantara J\u0101taka No. 281\n\n Abhidhamma, lxiv, 106\n\n Abhi\u1e47ha J\u0101taka No. 27\n\n Abhisambuddha-g\u0101th\u0101, lxxvi\n\n \u0100diccupa\u1e6d\u1e6dh\u0101na J\u0101taka No. 175\n\n \u00c6sop, vii, xi, xxxi-xxxv\n\n Afghanistan, xliii\n\n Age, virtue of reverence to, 310, 320\n\n Aggika J\u0101taka No. 129\n\n \u0100ja\u00f1\u00f1a J\u0101taka No. 24\n\n Ajita, Br\u0101hman and Bodisat, 39\n\n Ak\u0101lar\u0101vi J\u0101taka No. 119\n\n Akata\u00f1\u00f1\u016b J\u0101taka No. 90\n\n \u0100\u1e37\u0101ra K\u0101l\u0101ma, 111, 89\n\n Al\u012bna-citta J\u0101taka No. 156\n\n Amar\u0101vat\u012b, a city, 23\n\n Amba J\u0101taka No. 124\n\n Anabhirati J\u0101takas Nos. 65, 185\n\n An\u0101tha-pi\u1e47\u1e0dika, 130, 326-330\n\n\n A\u1e47\u1e0dabh\u016bt\u0101 J\u0101taka No. 62\n\n Andhapura, a city, 153\n\n Angels open the gate for Gotama, 83;\n the four guardian (Loka p\u0101la), 110, 92;\n foolishly doubt regarding the Buddha, 90, 105\n\n Anoma, a river, 85\n\n Antelope, the greedy, 212\n\n Antelope, the wily, 237\n\n An\u016bpiya, a grove, 87\n\n Anus\u0101sika J\u0101taka No. 115\n\n Apad\u0101na, lxxiv\n\n Apa\u1e47\u1e47aka J\u0101taka No. 1\n\n Arabian Nights, xlii\n\n Arabian story-books, xxix, xxx\n\n Araka J\u0101taka No. 169\n\n Arahats, outward signs of, 87;\n unconsciousness, a supposed condition of, 90;\n indifferent to worldly things, 120\n \u0100r\u0101ma-d\u016bsa J\u0101taka Nos. 46, 268\n\n Archery, 76\n\n Arindama, King and Bodisat, 69\n\n Asadisa J\u0101taka No. 187\n\n Asampad\u0101na J\u0101taka No. 131\n\n Asa\u014bkheyya, an \u00e6on, 105\n\n Asa\u014bkiya J\u0101taka No. 76\n\n As\u0101tamanta J\u0101taka No. 61\n\n Asatar\u016bpa J\u0101taka No. 100\n\n Asi-lakkhana J\u0101taka No. 126\n\n Asit\u0101bhu J\u0101taka. No. 234\n\n Ass in the Lion\u2019s Skin, v\n\n Assaji, the fifth convert, 113, 118\n\n Assaka J\u0101taka No. 207\n\n Astrology, 168, 185\n\n Astronomy, 150\n\n Atideva, Br\u0101hman and Bodisat, 39\n\n At\u012bta-vatthu = Birth Story, lxxiv\n\n Atthadassin, a monk in Ceylon, 1;\n _see_ Buddha, No. 17\n\n Atthassa-dv\u0101ra J\u0101taka No. 84\n\n Atula, N\u0101ga-, King and Bodisat, 38, 48\n\n Avad\u0101nas, _see_ Apad\u0101na\n\n\n Babbu J\u0101taka No. 137\n\n Babrius, the Greek fabulist, xxxiii\n\n B\u0101hiya J\u0101taka No. 108\n\n Baka J\u0101taka No. 38\n\n Bandhana-mokkha J\u0101taka No. 120\n\n Bandhan\u0101g\u0101ra J\u0101taka No. 201\n\n Baptism, 71\n\n Bark, clothes of, 8\n\n Barlaam and Josaphat, xxxvi-xli\n\n Baronius, martyrologist, xxxix\n\n Beal, the Rev. S., quoted, 111\n\n Begging for food, 125\n\n Bells, 91, 111\n\n Benares muslin, 86\n\n Benfey, Professor, _see_ Pancha Tantra\n\n Berachia, author of a Hebrew storybook, 277\n\n Betting, 267, 268\n\n Bhaddas\u0101la J\u0101taka, 186\n\n Bhaddiya the third convert, 113\n\n Bhaddiya the happy-minded, 190\n\n Bhadra-gha\u1e6da J\u0101taka No. 291\n\n Bhalluka, a merchant, 110\n\n Bharhut sculptures, lix, 193, 233\n\n Bharu J\u0101taka No. 213\n\n Bhavas, the three, 81\n\n Bheriv\u0101da J\u0101taka No. 59\n\n Bh\u012bmasena J\u0101taka No. 80\n\n Bhoj\u0101j\u0101n\u012bya J\u0101taka No. 23\n\n Bhoja, a Br\u0101hman, 72\n\n Bhoja horses, 245\n\n Bidpai, the Bactrian fabulist, xliv, lxxi\n\n Bigandet, 111\n\n Big-red, name of an ox, 275\n\n Bi\u1e37\u0101ra J\u0101taka No. 128\n\n Bimbis\u0101ra, king of R\u0101jagaha, 114\n\n Bird-catching, 296\n\n Birds and the burning tree, 308\n\n Birds, _see_ Quail, Partridge, etc.\n\n Blackie, the old woman\u2019s bull, 271\n\n Bodisat = Josaphat, xxxvii\n\n Bodisats, 53\n\n Body, contempt of the, 200\n\n Bowl, the Buddha\u2019s begging-, 87, 93, 94, 110\n\n Br\u0101hma subservient to Gotama, 66, 92, 97, 102\n\n Br\u0101hman and goat, 266\n\n Br\u0101hman and his bet, 267, 268\n\n Br\u0101hmans, good men are the true, 260\n\n Br\u0101hmans and Buddhists, xxviii\n\n Brass, ornaments and water-pots of, 154, 5, 6\n\n Buddha.\n _a._ Former Buddhas, 52\n 1-3. Ta\u1e47ha\u014bkara Medha\u014bkara Sarana\u014bkara, 52\n 4. D\u012bpa\u014bkara, 8-31, 126\n 5. Konda\u00f1\u00f1a, 31, 32, 33, 126\n 6. Ma\u014bgala, 34\n 7. Sumana, 38\n 8. Revata, 39\n 9. Sobhita, 39\n 10. Anomadassin, 40\n 11. Paduma, 41\n 12. N\u0101rada, 41\n 13. Padumuttara, 42\n 14. Sumedha, 43\n 15. Suj\u0101ta, 43\n 16. Piyadassin, 44\n 17. Atthadassin, 45\n 18. Dhammadassin, 46\n 19. Siddhattha, 46\n 20. Tissa, 47\n 21. Phussa, 47\n 22. Vipassin, 48\n 23. Sikhin, 49\n 24. Vessabh\u016b, 49\n 25. Kakusandha, 50\n 26. Ko\u1e47\u0101gamana, 51\n 27. Kassapa, 86, 51\n _b._ Gotama the Buddha, life of, 60-130;\n date of death of, lvi\n\n Buddhadeva, a monk in Ceylon, 2\n\n Buddhaghosa, lxiii-lxv\n\n Buddhamitta, a monk in Ceylon, 2\n\n Buddhava\u014bsa, liv, lvi, 3-54, 29\n\n Bull who lost a bet, 266\n\n Bull who earned wages, 271\n\n\n Cand\u0101bha J\u0101taka No. 135\n\n Canda-kinnara J\u0101taka No. 128\n\n Canonization, xxxviii\n\n Caravans, J\u0101takas Nos. 1 and 2\n\n Cariy\u0101 Pi\u1e6daka, liii\n\n Caste, 61\n\n Catuma\u1e6d\u1e6da J\u0101taka No. 187\n\n Channa, 81-87\n\n Charity, power of, 101\n\n City cheats and country fools, 316\n\n Council of the Disciples (S\u0101vaka-sannip\u0101ta), 119\n\n Crab, the, with the famous grip, 319\n\n Crane, the cruel, outwitted, 317\n\n Crane, the good, and the live fish, 288\n\n Credulity, sin of, 80\n\n Crocodiles in a drop of water, 309\n\n Crow and fox, viii\n\n Crow and jackal, xii\n\n Crows and owls, feud between, 291\n\n Cucumbers, the golden, 288\n\n Cullaka-se\u1e6d\u1e6dhi J\u0101taka No. 4\n\n Cup, the wishing, xxi\n\n\n Dabba, the Mallian, 172\n\n Daddara J\u0101taka No. 172\n\n Dadhi-v\u0101hana J\u0101taka No. 186\n\n D\u0101gaba of the Diadem, 86;\n of Kanthaka\u2019s Staying, 84;\n of the Steadfast Gaze, 106;\n of the Jewelled Cloister, 106;\n of the Hair-relics, 110\n\n Dancing women, 81\n\n Davids, the Rev. T. W., xl\n\n Dead, feast in honour of, 226\n\n Deer, loses his herd by foolishness (J\u0101taka No. 11), 195;\n saves his herd by self-sacrifice (J\u0101taka No. 12), 205;\n who would not learn, 219;\n the cunning, 221\n\n Deer forest, the, near Benares, 111\n\n Delusion, one of the three great sins, 80, 164\n\n Demons, red-eyed, and bold, and shadowless, 143\n\n Demon of water, 181, 233\n\n Dennys, Dr., \u2018Folklore of China,\u2019 xlv\n\n Desert demons, _see_ J\u0101taka No. 1\n\n Devadaha, a village, 65\n\n Devadatta, 156, 194, 257\n\n Deva-dhamma J\u0101taka No. 6\n\n Dhaja, a Br\u0101hman, 72\n\n Dhammadhaja J\u0101taka No. 220\n\n Dhammaka, a mountain, 7\n\n Dhammapada, _see_ Pi\u1e6daka\n\n Dhammapada Commentary, 123\n\n Dhammap\u0101la J\u0101taka, 126, 129\n\n Dhanap\u0101laka, 88\n\n D\u012bgha Nik\u0101ya, repeaters of, 78\n\n Diptychs in the early Christian church, xxxviii\n\n Divy\u0101vad\u0101na quoted, 185\n\n Dog and elephant, 263\n\n Dog who turned preacher, 240\n\n Double miracle (by the Buddha), 105, 123, 164;\n (by Little Roadling), 165\n\n Dubbaca J\u0101taka No. 116\n\n Dubbala-ka\u1e6d\u1e6dha J\u0101taka No. 105\n\n Duddada J\u0101taka No. 180\n\n Dummedha J\u0101taka Nos. 50, 122\n\n Dur\u0101jana J\u0101taka No. 64\n\n D\u016bta J\u0101taka No. 260\n\n\n Earthquakes, miraculous, 33, 58, 118\n\n East, facing towards the, 67, 96\n\n Eclipse, 253\n\n Ekapada J\u0101taka No. 238\n\n Ekapa\u1e47\u1e47a J\u0101taka No. 149\n\n Elephant, M\u0101ra\u2019s mystic, 97, 99, 101\n\n Elephant\u2019s feet, of gold, 182\n\n Elephant, the gentle, 259-262\n\n Elephant and dog, 263\n\n Elephant, monkey, and partridge, 312\n\n Emetic, 243\n\n Erasmus quoted, vii\n\n Evil communications, etc., xxi, 257-262\n\n Evil to be overcome with good, xxv, xxviii\n\n Execution by elephants, 281\n\n\n Fairy, story about a, 216\n\n Fetish worship, xxi\n\n Fiery furnace, story of the, 316\n\n Fire-god conquered by a quail, 304\n\n Fire restrained in presence of the Buddha, 303\n\n Fire worshippers, 114, 115\n\n Fire, origin of jungle-, 308\n\n Fish and his wife (No. 34), 299\n\n Fish choose the Leviathan as their king, 291\n\n Fish and the good crane, 288\n\n Fish and the cruel crane, 317\n\n Flying, accomplishment of Arahats, 122\n\n Flying of Pacceka Buddhas, 335;\n by means of a gem, xix\n\n Fowler and the quails, 296-298\n\n Fox and crow, xiii\n\n\n Gagga J\u0101taka No. 155\n\n Gahapati J\u0101taka No. 199\n\n G\u0101ma\u1e47i-canda J\u0101taka No. 257\n\n Ga\u014bgeyya J\u0101taka No. 205\n\n Garahita J\u0101taka No. 219\n\n Gay\u0101-s\u012bsa hill near R\u0101jagaha, 114, 257\n\n Gesta Romanorum, xlvi\n\n Ghat\u0101sana J\u0101taka No. 133\n\n Gha\u1e6dik\u0101ra, an archangel, 86, 93\n\n Gift-halls, 334\n\n Gifts, trifling, of great value, 329\n\n Gijjha J\u0101taka No. 164\n\n Gilchrist, J., translator of \u00c6sop, xxxv\n\n Giridanta J\u0101taka No. 184\n\n Girly-face, an elephant so called, 259\n\n Goat and Br\u0101hman, 226\n\n Godha J\u0101taka Nos. 138, 141\n\n Gods, Br\u0101hman and Buddhist, 180-184\n\n Godpole\u2019s \u00c6sop in Sanskrit, xxxv\n\n Gold of Ophir, xlvii\n\n Gold, buried, 323, 326\n\n Gold dishes, 156\n\n Golden Hill, 63, 71\n\n Goldsmith, 251\n\n Goose, the Golden, ix, 292, 294\n\n Gotama, name of the Buddha, 112\n\n Greediness, story against, 214-218\n\n Greek and Buddhist fables, xliii\n\n Gu\u1e47a J\u0101taka No. 157\n\n Gu\u1e47\u0101dhya, poet, lxxiii\n\n G\u016b\u1e6dhap\u0101na J\u0101taka No. 227\n\n Guttila J\u0101taka No. 243\n\n\n Hair, unkempt, a sign of holiness, 69;\n the Buddha\u2019s, 86;\n D\u0101gaba of the Hair-relic, 110\n\n Halo from the Buddha\u2019s person, 114, 125, 135\n\n Ha\u014bsas, ix, 292\n\n Hardy, 111\n\n Haritam\u0101ta J\u0101taka No. 239\n\n Hawkers, 153-157\n\n Heaven, war in, 284; the glories of, shown to a sinner, 288\n\n Hell becomes filled with light, 103\n\n Hire of boats, 155;\n carriages, 170\n\n Hitopadesa, lxxii\n\n Horse, _see_ Sindh, Bhoja;\n the mythic horse, 82-87;\n horse-dealers, 174;\n stories of the noble, 244-250;\n story of the proud, 251\n\n House, figuratively of the individual, 104\n\n Hungarian tales, xlii\n\n Hunters, stories against, 238\n\n Hunting, evils of, 206\n\n Hymn of triumph, the Buddha\u2019s, 103-105\n\n\n Ill\u012bsa J\u0101taka No. 78\n\n Inda-sam\u0101na-gotta J\u0101taka No. 161\n\n Individuality, 104\n\n Indra, 85\n\n Inherited qualities, liv, lxxxv, 251\n\n Isipatana, suburb of Benares, 91\n\n\n Jackal and crow, xii\n\n J\u0101li, a prince, 105\n\n Jambu-kh\u0101daka J\u0101taka No. 294\n\n Janaka J\u0101taka No. 52\n\n Janapada Kaly\u0101\u1e47\u012b, 128\n\n Jarudap\u0101na J\u0101taka No. 256\n\n Jasmine, the Arabian, 82\n\n J\u0101taka M\u0101l\u0101 (in Sanskrit), liv\n\n J\u0101taka Commentary, the old one, 82\n\n J\u0101taveda the god of fire, 305\n\n Ja\u1e6dila, a Bodisat, 62\n\n Jerome quoted, vii\n\n Jetavana, a monastery, gift of, 130\n\n Jews and Moslems, xxx\n\n Jewish translators, xxxi\n\n Jh\u0101na-sodhana J\u0101taka No. 134\n\n John, St., of Damascus, xxxvi, xl\n\n Jotip\u0101la, Br\u0101hman and Bodisat, 51\n\n Jungle-fire stopping before the Buddha, 303\n\n\n Kacchapa J\u0101taka. Nos. 178, 215, 273\n\n Kacchapa J\u0101taka, No. 215, translated, ix\n\n K\u0101ka J\u0101taka Nos. 140, 146\n\n Kaka\u1e47\u1e6daka J\u0101taka No. 170\n\n Kakkara J\u0101taka No. 209\n\n Kakka\u1e6da J\u0101taka No. 267\n\n K\u0101\u1e37a Devala, 69\n\n K\u0101\u1e37a N\u0101gar\u0101ja, 94, 97\n\n K\u0101\u1e37a Udayin, 120\n\n K\u0101\u1e37aka\u1e47\u1e47i J\u0101taka Nos. 83, 192\n\n K\u0101l\u0101ma, 89, 111\n\n Kala\u1e47\u1e0duka J\u0101taka No. 127\n\n Kal\u0101ya-mu\u1e6d\u1e6dhi J\u0101taka No. 176\n\n Kaly\u0101na-dhamma J\u0101taka No. 171\n\n Kalilag and Damnag literature, xxxix\n\n Kalpa-lasting miracle, 235\n\n K\u0101man\u012bta J\u0101taka No. 228\n\n K\u0101man\u012bta-vil\u0101pa J\u0101taka No. 297\n\n Kamma\u1e6d\u1e6dh\u0101na, 127\n\n Ka\u00f1canakkhandha J\u0101taka No. 56\n\n Kandagalaka J\u0101taka No. 210\n\n Ka\u1e47\u1e0dina J\u0101taka No. 13\n\n Ka\u1e47ha J\u0101taka No. 29\n\n Ka\u1e47h\u0101 Jin\u0101, a princess, 105\n\n Kanthaka, the mythic horse, 82-87\n\n Kanthaka Nivattana Cetiya, 84\n\n Kapi J\u0101taka No. 250\n\n Kapota J\u0101taka No. 42\n\n Karma, instances of action of, 161, 164\n\n K\u0101s\u0101va J\u0101taka No. 221\n\n Kassapa of Uruvela, the sixty-second convert, 114\n\n Kassapa Br\u0101hman and Bodisat, 44\n\n Kassapa Buddha, _see_ Buddha\n\n Kassapa Kum\u0101ra, the Elder, 199, 204\n\n Kassapa Mah\u0101 Narada, 115\n\n Ka\u1e6d\u0101haka J\u0101taka No. 125\n\n Kath\u0101-sarit-S\u0101gara, lxxii, 168\n\n K\u0101ya-vicchinda J\u0101taka No. 293\n\n Ke\u1e37i-s\u012bla J\u0101taka No. 102\n\n Kesa-dh\u0101tu-va\u014bsa, 111\n\n Khadira\u014bg\u0101ra J\u0101taka No. 40\n\n Kha\u1e47\u1e0dahala J\u0101taka, 190\n\n Khandhavatta J\u0101taka No. 203\n\n Khanti-va\u1e47\u1e47ana J\u0101taka No. 225\n\n Khara-dh\u0101\u1e6dika, a demon, 33\n\n Khar\u0101diy\u0101 J\u0101taka No. 16\n\n Kharassara J\u0101taka No. 79\n\n Khema, king and Bodisat, 50\n\n Khurappa J\u0101taka No. 265\n\n Kimpakka J\u0101taka No. 85\n\n Kingdom of Righteousness, 112\n\n Kings chosen by the animals, 292\n\n Kings, a lesson for, xxii\n\n Ki\u014bsukopama J\u0101taka No. 248\n\n Kinnara J\u0101taka, 128\n\n Kis\u0101 Gotom\u012b, 79, 80\n\n Kom\u0101ya-putta J\u0101taka No. 299\n\n Kondanya, a Br\u0101hman, 72, 73;\n becomes the first disciple, 112\n\n Kosala, a country near Benares, xxiii\n\n Kosiya J\u0101taka Nos. 130, 226\n\n Kshemendra, Kashmirian poet, lxxiii\n\n Kudd\u0101la J\u0101taka No. 70\n\n Kuhaka J\u0101taka No. 89\n\n Kukkura J\u0101taka No. 22\n\n Kul\u0101vaka J\u0101taka No. 31\n\n Kumbh\u012bla J\u0101taka No. 224\n\n Kun\u0101la J\u0101taka, 295\n\n Ku\u1e47\u1e0daka-p\u016bva J\u0101taka No. 109\n\n Kusan\u0101\u1e37i J\u0101taka No. 121\n\n Kurudhamma J\u0101taka No. 276\n\n Kuru\u014bga-miga J\u0101taka Nos. 21, 206\n\n K\u016b\u1e6da-v\u0101\u1e47ija J\u0101taka No. 218\n\n\n L\u0101bha-garaha J\u0101taka No. 287\n\n La Fontaine\u2019s fables, vii, xi, xlii\n\n Lakkha\u1e47a, a Br\u0101hman, 72\n\n Lakkha\u1e47a J\u0101taka No. 11\n\n Lalita Vistara, 104, 87\n\n Lamp, the wonderful, xxi\n\n La\u1e6d\u1e6dhivanuyy\u0101na (grove of reeds), 116\n\n Leviathan, king of the fish, 292\n\n Life like living in a house on fire, 81\n\n Lion of the vermilion plain, 11\n\n Lion as Bodisat, 40\n\n Lion, the Buddha walks like a, 93\n\n Lion, the Buddha mighty in voice as a, 135\n\n Lion and tiger, 214\n\n Lion chosen king of the beasts, 292\n\n Litta J\u0101taka No. 91\n\n Little-red, name of an ox, 275\n\n Lola J\u0101taka No. 274\n\n Lomaha\u014bsa J\u0101taka No. 94\n\n Losaka J\u0101taka No. 41\n\n Lotus stalks, edible, 140, 143\n\n Love, the dart of, 212\n\n Lumbini grove, where the Buddha was born, 66\n\n\n Macala, a village in Magadha, 279\n\n Maccha J\u0101taka Nos. 34, 75, 216\n\n Macchud\u0101na J\u0101taka No. 288\n\n Madd\u012b, queen, 105\n\n Magadha, land of, 195\n\n Magha, a Br\u0101hman, 279\n\n Mah\u0101-bharata quoted, xxvii, 185\n\n Mah\u0101 M\u0101y\u0101, mother of the Buddha, 61 and foll.\n\n Mah\u0101-n\u0101ma, the fourth convert, 113\n\n Mah\u0101pad\u0101na, 77\n\n Mah\u0101-pan\u0101da J\u0101taka No. 264\n\n Mah\u0101-pi\u014bgala J\u0101taka No. 240\n\n Mah\u0101-s\u0101ra J\u0101taka No. 92\n\n Mah\u0101-s\u012blava J\u0101taka No. 51\n\n Mah\u0101-sudassana J\u0101taka No. 95\n\n Mah\u0101-supina J\u0101taka No. 77\n\n Mah\u0101 Va\u014bsa quoted, 111, 264\n\n Mahil\u0101-mukha J\u0101taka No. 26\n\n Mahi\u014bs\u0101sa, Prince, 180\n\n Mahi\u014bs\u0101saka, race of, 2\n\n Mahisa J\u0101taka No. 278\n\n Mahosadha J\u0101taka, xiv\n\n Majjhima Desa, the Buddhist Holy Land, 110\n\n Makasa J\u0101taka No. 44\n\n Makh\u0101 Deva J\u0101taka No. 9\n\n Makka\u1e6da J\u0101taka Nos. 173, 174\n\n M\u0101luta J\u0101taka No. 17\n\n Mallika, king of Kosala, xxiii\n\n Mandh\u0101tu J\u0101taka No. 258\n\n Ma\u014bgala, ascetic and Bodisat, 46\n\n Ma\u014bgala J\u0101taka No. 87\n\n Ma\u00f1jerika, palace of the N\u0101ga king, 97\n\n Ma\u1e47i-cora J\u0101taka No. 194\n\n Ma\u1e47i-cora-ka\u1e47\u1e6dha J\u0101taka No. 253\n\n Ma\u1e47i-s\u016bkara J\u0101taka No. 285\n\n Mantin, a Br\u0101hman, 72\n\n M\u0101ra, the Buddhist Satan, tempts Gotama with sovereignty, 84;\n conflict between the Buddha and, 96-101;\n the daughters of, 106-108;\n as tempter, 335\n\n Marriage feast, 276\n\n Marriage custom, choice by the woman, 289-292\n\n Marks on a child\u2019s body signs of its future, 70, 72, 125\n\n Martyrologies, xxxix\n\n Mataka-bhatta J\u0101taka No. 18\n\n M\u0101tali, Sakka\u2019s charioteer, 286\n\n Migad\u0101ya, a deer forest near Benares, 111\n\n Milk, legend of \u2018working in and in,\u2019 91\n\n Milky Way, the, 135\n\n Mirage, 141\n\n Mittacinti J\u0101taka No. 114\n\n Mitt\u0101mitta J\u0101taka No. 197\n\n Mittavinda J\u0101taka Nos. 82, 104, 369, 439\n\n Moggall\u0101na, the chief disciple, 118\n\n Monastery, gift of, 118, 130-132\n\n Monk, the eight things allowed to a, 87\n\n Monkey, partridge, and elephant, 312\n\n Monkeys and demon, 232\n\n Moon Prince, 180\n\n Mora J\u0101taka No. 159\n\n Mucalinda, the king of the cobras, 109\n\n Mudulakkhana J\u0101taka No. 66\n\n Mudup\u0101\u1e47i J\u0101taka No. 262\n\n M\u016bla-pariy\u0101ya J\u0101taka No. 245\n\n Mu\u1e47ika J\u0101taka No. 30\n\n Muslin of Ben\u0101res, 36\n\n Myth, tale of the Golden Goose a true, 294\n\n\n Nacca J\u0101taka No. 32\n\n N\u0101gas, mystic snakes, 85, 88, 94;\n king of, sings the Bodisat\u2019s praise, 97\n\n Nakkhatta J\u0101taka No. 49\n\n Nakula J\u0101taka No. 165\n\n Nalakap\u0101na, a village and lake, 233\n\n N\u0101laka, 70\n\n Nalap\u0101na J\u0101taka No. 20\n\n N\u0101masiddhi J\u0101taka No. 97\n\n N\u0101nacchanda J\u0101taka No. 289\n\n Nanda J\u0101taka No. 39\n\n Nanda, the Buddha\u2019s half brother, 128\n\n Nandi-vis\u0101la J\u0101taka No. 28\n\n Nandiya J\u0101taka No. 222\n\n Na\u014bgal\u012bsa J\u0101taka No. 123\n\n Na\u014bgu\u1e6d\u1e6dha J\u0101taka No. 144\n\n N\u0101rada Kassapa, 275\n\n N\u0101rada Kassapa J\u0101taka (the Mah\u0101), 115\n\n Nautch girls, 81\n\n Nera\u00f1jara, a river near Uruvela, 94\n\n Nigrodha tree, 91-93\n\n Nigrodha-miga J\u0101taka No. 12\n\n Nimi J\u0101taka, 181\n\n Nip\u0101ta, division of the J\u0101taka Book, lxxix\n\n Nirv\u0101na, 80, 104, 105, 106, 137, 204\n\n Numbers, sacred or lucky, 71, 74\n\n Nun, leave of relatives required to become a, 199;\n charge against a, 202, 203;\n attains Nirvana, 204\n\n\n Offerings, uselessness of, 115\n\n Old woman and her black bull, 273\n\n Old woman and her golden cucumbers, 288\n\n Omens, the thirty-two good, 64, 68, 103;\n the four, 73, 78\n\n Ophir, probably in India, xlvi;\n gold of, xlvii\n\n Overland route in ancient times, xlvii\n\n Owls and the crows, 291\n\n Ox who envied the pig, 275\n\n\n Pabbajj\u0101 Sutta, 82\n\n Pabbata king and Bodisat, 50\n\n Pabbatupatthara J\u0101taka No. 195\n\n Paccuppanna-vatthu = Introductory Story, lxxiv\n\n Pada-gata-sannaya, lxxvii\n\n Pada\u00f1jali J\u0101taka No. 247\n\n Paduma J\u0101taka Nos. 193, 261\n\n Pahlavi, ancient Persian, xxix\n\n Pal\u0101yi J\u0101taka Nos. 229, 230\n\n Palmyra fruits, single seeded, 94\n\n Palobhana J\u0101taka No. 263\n\n Pan\u0101da J\u0101taka No. 264\n\n Pa\u00f1c\u0101vudha J\u0101taka No. 55\n\n Pa\u00f1cagaru J\u0101taka No. 132\n\n Pancha Tantra, vii, xi, xxix, lxx\n\n Pa\u1e47\u1e0dava, a rock near R\u0101jagaha, 88\n\n Pa\u1e47\u1e47ika J\u0101taka No. 103\n\n P\u0101r\u0101mit\u0101s, the Ten Perfections, 18 and foll., 54 and foll.\n\n Paricch\u0101taka flowers (of heaven), 85\n\n Parosahassa J\u0101taka No. 99\n\n Parosata J\u0101taka No. 101\n\n Partridge, monkey, and elephant, 312\n\n Peacock, the dancing No. 32\n\n Penance not the way to wisdom, 91\n\n Petrus de Natalibus, martyrologist, xxxix\n\n Ph\u00e6drus, the Latin fabulist, xxxiii\n\n Phala J\u0101taka No. 54\n\n Piety, name of a woman, 282\n\n Pig and ox, 276\n\n Pi\u1e6dakas quoted or referred to:--\n Apad\u0101na\u014b, lxxiv\n Pabbajj\u0101 Sutta, 89\n Mah\u0101-padh\u0101na Sutta, 77, 89\n S\u0101ma\u00f1\u00f1a-phala Sutta, 7\n Dhammapada, xxvii, 109, 137, 158, 178, 185, 197, 199, 209, 239, 253\n J\u0101taka, _see_ separate titles.\n Sutta Nip\u0101ta, 185\n Culla Vagga, lii, 314, 193, 177, 190\n Sa\u014byutta Nik\u0101ya, xiii, lii\n A\u014bguttara Nik\u0101ya, lxii\n Abhidhamma, lxiv, 106\n Cariy\u0101 Pi\u1e6daka, liii\n Buddhava\u014bsa, liv, lxvi\n Mah\u0101 Vagga, 61\n Vamm\u012bka Sutta, 204\n Ratthap\u0101la Sutta, 212\n Sudinna Sutta, 212\n P\u0101r\u0101jika\u014b, 212\n Mah\u0101 Samaya Sutta, 136\n\n Planudes, author of \u00c6sop, xxxii\n\n Plato quoted, vi\n\n Pleasing, name of a woman, 282\n\n Ploughing festival, 74, 75\n\n Pu\u1e47\u1e47a-nad\u012b J\u0101taka No. 214\n\n Pu\u1e47\u1e47ap\u0101ti J\u0101taka No. 53\n\n Pu\u1e47\u1e47\u0101, slave girl of Suj\u0101t\u0101, 92\n\n Puppharatta J\u0101taka No. 147\n\n Pu\u1e6da-bhatta J\u0101taka No. 223\n\n Pu\u1e6da-d\u016bsaka J\u0101taka No. 280\n\n\n Quail, the Holy No. 35\n\n Quails, Sad Quarrel of the No. 33\n\n\n R\u0101dh\u0101 J\u0101taka Nos. 145, 198\n\n R\u0101hu, head without a body, 253\n\n R\u0101hula, Gotama\u2019s son, 79, 82, 128, 221\n\n R\u0101jagaha, 87\n\n R\u0101j\u0101yatana-tree, 109\n\n R\u0101jov\u0101da J\u0101taka No. 151\n\n R\u0101ma, a Br\u0101hman, 72;\n father of Buddha\u2019s teacher Uddaka, 89\n\n Ramma, a city, 9, 26, 27\n\n Rammavati, a city, 31\n\n Rangoon, 111\n\n Rays of light stream from a Buddha, 33\n\n Ready-made clothes not to be trusted, 315\n\n Renunciation, the Great, 81-84, 186;\n garb of, 87;\n power of, 100\n\n Repeaters of the Scriptures (_Bh\u0101n.]ak\u0101_), 78\n\n Rest-houses for travellers, 282\n\n Roadling, story of Great Roadling and Little Roadling, 158-165\n\n Robbers\u2019 talk, effect of, 259-261\n\n Rohi\u1e47\u012b J\u0101taka No. 45\n\n Romaka J\u0101taka No. 277\n\n Rucira J\u0101taka No. 275\n\n Ruhaka J\u0101taka No. 191\n\n Rukkha-dhamma J\u0101taka No. 74\n\n\n Sabbad\u0101\u1e6dha J\u0101taka No. 241\n\n Saccakiriy\u0101, solemn appeal made in truth, 235, 241\n\n Sacca\u014bkira J\u0101taka No. 73\n\n Sacrifices, folly of, 226-231\n\n S\u0101dhu-s\u012bla J\u0101taka No. 200\n\n Sahaj\u0101t\u0101, or Connatal Ones, 68\n\n S\u0101keta J\u0101taka Nos. 68, 237\n\n Sakka as Bodisat, 46;\n his character in Buddhist tales, xvii;\n places the Buddha\u2019s hair in a d\u0101gaba in heaven, 86;\n serves the Buddha, 66, 92, 102, 109, 116, 117;\n legend of his throne feeling hot, 116;\n former birth of the present, 279;\n the Bodisat born as, 284;\n tempts a mortal, 288;\n his presents, xvii\n\n Saku\u1e47a J\u0101taka No. 36\n\n Saku\u1e47agghi J\u0101taka No. 168\n\n S\u0101kyas, the, 123\n\n S\u0101laka J\u0101taka No. 249\n\n S\u0101litta J\u0101taka No. 107\n\n S\u0101l\u016bka J\u0101taka Nos. 30, 286\n\n S\u0101ma\u00f1\u00f1a-phala Sutta quoted, 7\n\n Sam\u0101patti, 89\n\n Samiddhi J\u0101taka No. 167\n\n Sammappath\u0101na, 89\n\n Sammodam\u0101na J\u0101taka No. 33\n\n Samuddha J\u0101taka No. 295\n\n Sanchi Tope, sculptures at, lix\n\n Sa\u014bg\u0101m\u0101vacara J\u0101taka No. 182\n\n Sanjaya, a gardener so called, 217\n\n Sa\u00f1jiva J\u0101taka No. 150\n\n Sa\u014bkappa J\u0101taka No. 251\n\n Sa\u014bkha-dhamana J\u0101taka No. 60\n\n Sa\u014bvara J\u0101taka No. 186\n\n Santhava J\u0101taka No. 162\n\n Sap of life, curious legend concerning, 90, 92\n\n S\u0101rambha J\u0101taka No. 88\n\n S\u0101riputta, the chief disciple, 118, 129, 194, 251, 316, 322\n\n Satadhamma J\u0101taka No. 179\n\n Satapatta J\u0101taka No. 279\n\n \u2019Sausages,\u2019 276\n\n S\u0101vatthi, 130\n\n Seal-ring, as pledge, 170\n\n Seggu J\u0101taka No. 217\n\n Sen\u0101ni, a landowner, father of Suj\u0101t\u0101, 91\n\n Seriva, a country, and a trader, 153\n\n Seriv\u0101\u1e47ija J\u0101taka No. 3\n\n Seven allied kings, 246-249\n\n Seyya J\u0101taka No. 282\n\n Shadow, men without, are demons, 143\n\n Shakespeare, vii, xlii\n\n Shield of virtue, 98\n\n Siddhattha, name of the Buddha, 73, 89, 96, 105\n\n Sig\u0101la J\u0101taka Nos. 113, 142, 148, 152, 157\n\n Signs, the thirty-two bodily, of a Great Being, 70, 72, 91\n\n S\u012bha-camma J\u0101taka, No. 189, translated, v\n\n S\u012bhako\u1e6d\u1e6dhuka J\u0101taka No. 188\n\n S\u012bl\u0101nisa\u014bsa J\u0101taka No. 190\n\n S\u012blava-n\u0101ga J\u0101taka No. 72\n\n S\u012blav\u012bma\u014bsana J\u0101taka Nos. 86, 290, 330, 362\n\n Simpson, W., xliii\n\n Sinbad the Sailor, xli\n\n Sindh horses, 76, 78\n\n Sindhava J\u0101taka Nos. 254, 266\n\n Singi gold, 117\n\n Sinhalese version of the Birth Stories, xiii\n\n Sirens in Buddhist stories, xiv\n\n Siri J\u0101taka No. 284\n\n Six, the, 310\n\n Slave on the buried gold, 322\n\n Slaves addressed as \u2018uncle,\u2019 323, 319\n\n Slavonic tales, xlii\n\n Snakes, _see_ N\u0101ga and Mucalinda\n\n Solomon\u2019s Judgment, xiv, xliv-xlvii\n\n Somadatta J\u0101taka No. 211\n\n Somadeva, lxii\n\n Sotthiya, a merchant, 132\n\n Sotthiya, the grass-cutter, 95\n\n Soul, sermon on, 113\n\n Spell, how righteousness was the Bodisat\u2019s, 281\n\n Spring, beauties of, 121\n\n St. Barlaam, xxxix\n\n St. John of Damascus, xxxvi\n\n St. Josaphat, xxxix\n\n Stag and roe, 211-213\n\n Strainer used by monks, 278\n\n Struggle, the Great, against sin, 89, 91\n\n Suhanu J\u0101taka No. 158\n\n Suka J\u0101taka No. 255\n\n S\u016bkara J\u0101taka No. 153\n\n Sudassana (Belle Vue) monastery, 9;\n city, 42\n\n Sudassana, Suj\u0101ta-Buddha\u2019s chief disciple, 43;\n king and Bodisat, 49\n\n Sudatta, a Br\u0101hman, 72\n\n Suddodhana, the husband of the Buddha\u2019s mother, 61, 65 and foll., 90,\n 119, 126\n\n Suj\u0101t\u0101 J\u0101taka No. 269\n\n Suj\u0101ta, a Bodisat, 46\n\n Suj\u0101t\u0101, legend of her offering to the Buddha, 91-94\n\n Sumedha, the Bodisat in the time of D\u012bpa\u014bkara, xliii, 2-28\n\n Sunakha J\u0101taka No. 242\n\n Su\u014bsum\u0101ra J\u0101taka No. 208\n\n Sun Prince, 180\n\n Supa\u1e47\u1e47as, winged creatures, 287, 285, 85, 88\n\n Supatta J\u0101taka No. 292\n\n Sur\u0101p\u0101na J\u0101taka No. 81\n\n Suruci J\u0101taka, lxxx\n\n Suruci, a Br\u0101hman, 34\n\n Susima ascetic and Bodisat, 45\n\n Sus\u012bma J\u0101taka No. 163\n\n Suva\u1e47\u1e47a-ha\u014bsa J\u0101taka No. 136\n\n Suy\u0101ma, a Br\u0101hman, 72;\n an archangel, 67\n\n\n Tailor, the crafty monk who was a, 315\n\n Takka J\u0101taka No. 63\n\n Takkasil\u0101 = Taxila, a university town, xxii\n\n Ta\u1e47\u1e0dula-n\u0101\u1e37i J\u0101taka No. 5\n\n Tapassu, a merchant, 110\n\n T\u0101vati\u014bsa heaven, 86, 87\n\n Tayodhamma J\u0101taka No. 58\n\n Telapatta J\u0101taka No. 96\n\n Telav\u0101ha river, 153\n\n Telovada J\u0101taka No. 246\n\n Thoughtful, name of a woman, 252\n\n Tiger, 214\n\n Tilamu\u1e6d\u1e6dhi J\u0101taka No. 252\n\n Tin, 154\n\n Tinduka J\u0101taka No. 177\n\n Tir\u012btavaccha J\u0101taka No. 259\n\n Tissa, an Elder so named, 214-216\n\n Titans war against the gods, 285\n\n Tittha J\u0101taka No. 25\n\n Tittira J\u0101taka Nos. 37, 117\n\n Tortoise, of gold, 133;\n the talkative, viii\n\n Trade customs:--\n Caravans, J\u0101takas Nos. 1, 2\n Hawkers, J\u0101taka No. 3\n Close of contract by deposit of seal-ring, 170\n Kings fix their own prices, 174-6\n Dodges of a ready-made clothier, 315\n Business manager, 317\n Loans on bond, 326, 331\n Receipts on payment, 331\n\n Transmigration of souls, lxxv\n\n Treasure trove, 332\n\n Treasurer of Ben\u0101res, 334\n\n Trees pay homage to Mah\u0101 M\u0101y\u0101, 66;\n to the Buddha, 75, 102\n\n Tree-god, the Buddha mistaken for a, 93;\n prayer to, 91\n\n Tree of Wisdom (Bo- or Bodhi-tree), 95\n\n Tree-god, or genius, or fairy, the Bodisat as, 212, 238, 230, 317\n\n Truth-act, curious belief of, 235\n\n\n Ubhatobha\u1e6d\u1e6dha J\u0101taka No. 139\n\n Uccha\u014bga J\u0101taka No. 67\n\n Ucchi\u1e6d\u1e6dha-bhatta J\u0101taka No. 212\n\n Uda\u00f1cani J\u0101taka No. 106\n\n Udap\u0101na-d\u016bsa J\u0101taka No. 271\n\n Ud\u0101yin (K\u0101\u1e37a), 120, 121\n\n Ud\u0101yin the Simpleton, 172, 173\n\n Uddaka, the Buddha\u2019s teacher, 89, 111\n\n Udumbara J\u0101taka No. 298\n\n Ugga, a merchant, 133\n\n Ukkala, Orissa, 110\n\n Ul\u016bka J\u0101taka No. 270\n\n Ummagga J\u0101taka, lxxx\n\n Up\u0101hana J\u0101taka No. 231\n\n Upaka, a Hindu mendicant, 112\n\n Upas\u0101\u1e37ha J\u0101taka No. 166\n\n Upasampad\u0101-kammav\u0101c\u0101 quoted, 161\n\n Uppala-va\u1e47\u1e47\u0101, 220, 223\n\n Uraga J\u0101taka No. 154\n\n Uruvela, 73, 89, 91\n\n Uttara, Br\u0101hman and Bodisat, 43\n\n\n Vacchanakha J\u0101taka No. 235\n\n Vaddhaki-s\u016bkara J\u0101taka No. 283\n\n Vaka J\u0101taka No. 300\n\n Val\u0101hakassa J\u0101taka No. 196\n\n V\u0101lodaka J\u0101taka No. 183\n\n Vanarinda J\u0101taka No. 57\n\n Va\u1e47\u1e47abhumi (Place of Praise), 116\n\n Va\u1e47\u1e47upatha J\u0101taka No. 2\n\n Vappa, the second convert, 113\n\n Vara\u1e47a J\u0101taka No. 71\n\n Varro quoted, vii\n\n V\u0101ru\u1e47i J\u0101taka No. 47\n\n V\u0101tamiga J\u0101taka No. 14\n\n Va\u1e6d\u1e6daka J\u0101taka Nos. 35, 118\n\n Vedabbha J\u0101taka No. 48\n\n Vedas, the three, 4, 71\n\n Ve\u1e37uka J\u0101taka No. 44\n\n Ve\u1e37uvana (the Bambu-grove), 118\n\n Veri J\u0101taka No. 103\n\n Verses in the J\u0101takas, lxxviii\n\n Ves\u0101li, Council of, lvi\n\n Vessantara J\u0101taka, 33, 101, 124\n\n Vessavana, king of the goblins, 181\n\n Vet\u0101la-panca-vi\u014bsat\u012b, lxxiii\n\n Vijayuttara, Sakka\u2019s trumpet, 97\n\n Vijitav\u012b, Bodisat, 47\n\n Vika\u1e47\u1e47aka J\u0101taka No. 233\n\n V\u012b\u1e47\u0101th\u016b\u1e47a J\u0101taka No. 232\n\n Vin\u012blaka J\u0101taka No. 160\n\n V\u012braka J\u0101taka No. 204\n\n Virocana J\u0101taka No. 143\n\n Virtues, the Ten Cardinal, 15-18, 54-58, 107\n\n Visavanta J\u0101taka No. 69\n\n Vissakamma, 78\n\n Viss\u0101sabhojana J\u0101taka No. 93\n\n V\u012bticcha J\u0101taka No. 244\n\n Vow, folly of offerings given under a, 230\n\n V\u1e5bihat-kath\u0101, lxxiii\n\n Vyaggha J\u0101taka No. 272\n\n\n Water of presentation, 131, 165\n\n Water goblin, 180-184\n\n Well-born, name of a woman, 282\n\n Wessantara, Buddha\u2019s birth as, referred to, 101, 124\n\n Wheel, the sacred, 114\n\n Wind, story about, 224\n\n Winged creatures, _see_ Supa\u1e47\u1e47as\n\n Women, 180, 204, n.;\n none in the Brahma heaven, 282\n\n\n Yakkhas, xiv, 95\n\n Yakshas _see_ Yakkhas\n\n Yakshi\u1e47\u012b, _see_ Yakkhas\n\n Yasa, the sixth convert, 113\n\n Yasodhar\u0101, 127\n\n Yojana (seven miles), 87\n\nHERTFORD: PRINTED BY STEPHEN AUSTIN AND SONS.\n\n\n\n\nBY THE SAME AUTHOR.\n\n\n =1. THREE INSCRIPTIONS OF PAR\u0100KRAMA BAHU THE= GREAT, FROM PULASTIPURA,\n CEYLON. 1_s._ 6_d._\n\n =2. TWO OLD SINHALESE INSCRIPTIONS.= Text, Translation, and Notes.\n 1_s._ 6_d._\n\n =3. S\u012aGIRI, THE \u2018LION ROCK\u2019 NEAR PULASTIPURA=, CEYLON; AND THE\n THIRTY-NINTH CHAPTER OF THE MAHAVA\u014aSA. 1_s._ 6_d._\n\nTR\u00dcBNER & CO.\n\n\n =4. BUDDHISM; BEING A SKETCH OF THE LIFE AND= TEACHINGS OF GOTAMA THE\n BUDDHA. 2_s._ 6_d._\n\nSOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE.\n\n\n_In the Press._\n\n =5. SELECTIONS FROM THE SUTTA PITAKA.= Translated from the P\u0101li. With\n Introduction and Notes.\n\n_In Preparation._\n\n =6. THE VINAYA PITAKA.= Vols. I. and II. Translated from the P\u0101li by\n H. OLDENBERG and T. W. RHYS DAVIDS.\n\nCLARENDON PRESS\n\n(In the Series a Translations from the Sacred Books of the East, edited\nby Professor Max M\u00fcller.)\n\n\nTR\u00dcBNER\u2019S ORIENTAL SERIES.\n\n\nMESSRS. TR\u00dcBNER & CO. beg to call attention to their _ORIENTAL SERIES_,\nin which will be collected, as far as possible, all extant information\nand research upon the _History, Religions, Languages, Literature, &c.,\nof Ancient India, China, and the East_ in general.\n\nThe ORIENTAL SERIES will be on a comprehensive design, and no labour or\nexpense will be spared to render the undertaking worthy of its subject.\nMessrs. TR\u00dcBNER & CO. have already secured the services of eminent\nEastern students and writers; and while the labour proposed must\nnecessarily prove vast, they intend to accomplish it by working with\nmany able hands over the whole field, under careful and well-organised\nEditorship.\n\n\n\n\n_THE FOLLOWING WORKS ARE NOW READY_:--\n\nSecond Edition, post 8vo, cloth, pp. xvi.--427, price 16s.\n\nESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS.\n\nBY MARTIN HAUG, PH.D.,\n\n Late of the Universities of T\u00fcbingen, G\u00f6ttingen, and Bonn;\n Superintendent of Sanskrit Studies, and Professor of Sanskrit in the\n Poona College; Honorary Member of the Bombay Branch Royal Asiatic\n Society, &c.\n\nEDITED BY DR. E. W. WEST.\n\n\n I. History of the Researches into the Sacred Writings and Religion of\n the Parsis, from the Earliest Times down to the Present.\n\n II. Languages of the Parsi Scriptures.\n\n III. The Zend-Avesta, or the Scripture of the Parsis.\n\n IV. The Zoroastrian Religion, as to its Origin and Development.\n\nThe Author of these Essays intended, after his return from India, to\nexpand them into a comprehensive work on the Zoroastrian religion; but\nthis design, postponed from time to time, was finally frustrated by\nhis untimely death. That he was not spared to publish all his varied\nknowledge on this subject must remain for ever a matter of regret to\nthe student of Iranian antiquities. In other hands, the changes that\ncould be introduced into this Second Edition were obviously limited to\nsuch additions and alterations as the lapse of time and the progress of\nZoroastrian studies have rendered necessary.\n\nIn the First Essay, the history of the European researches has been\nextended to the present time; but for the sake of brevity several\nwritings have been passed over unnoticed, among the more valuable of\nwhich those of Professor H\u00fcbschmann may be specially mentioned. Some\naccount has also been given of the progress of Zoroastrian studies\namong the Parsis themselves.\n\nIn the Second Essay, additional information has been given about the\nPahlavi language and literature; but the technical portion of the\nAvesta Grammar has been reserved for separate publication, being better\nadapted for students than for the general reader.\n\nSome additions have been made to the Third Essay, with the view of\nbringing together, from other sources, all the author\u2019s translations\nfrom the Avesta, except those portions of the G\u00e2thas which he did not\ninclude in the First Edition, and which it would be hazardous for an\nEditor to revise. Further details have also been given regarding the\ncontents of the Nasks.\n\nSeveral additional translations having been found among the author\u2019s\npapers, too late for insertion in the Third Essay, have been added\nin an Appendix, after careful revision, together with his notes\ndescriptive of the mode of performing a few of the Zoroastrian\nceremonies.\n\nThe Author\u2019s principal object in publishing these Essays originally,\nwas to present in a readable form all the materials for judging\nimpartially of the scriptures and religion of the Parsis. The same\nobject has been kept in view while preparing this Second Edition,\ngiving a large quantity of such materials, collected from a variety of\nsources, which may now be left to the reader\u2019s impartial judgment.\n\nThe value of this Second Edition is greatly enhanced by the addition\nof many posthumous papers, discovered by the Editor, Dr. E. West, at\nMunich. They consist of further translations from the Zend and Pahlavi\nof the Zend-Avesta, and also of numerous detailed notes descriptive of\nsome of the Parsi ceremonies.\n\n\n\n\nPost 8vo, cloth, pp. viii.-176, price 7s. 6d.\n\nTEXTS FROM THE BUDDHIST CANON\n\nCOMMONLY KNOWN AS \u201cDHAMMAPADA.\u201d\n\n_With Accompanying Narratives._\n\nTranslated from the Chinese by S. BEAL, B.A., Professor of Chinese,\nUniversity College, London.\n\n\nAmong the great body of books comprising the Chinese Buddhist Canon,\npresented by the Japanese Government to the Library of the India\nOffice, Mr. Beal discovered a work bearing the title of \u201cLaw Verses,\nor Scriptural Texts,\u201d which on examination was seen to resemble\nthe Pali version of Dhammapada in many particulars. It was further\ndiscovered that the original recension of the Pali Text found its way\ninto China in the Third Century (A.D.), where the work of translation\nwas finished, and afterwards thirteen additional sections added. The\nDhammapada, as hitherto known by the Pali Text Edition, as edited\nby Fausb\u00f6ll, by Max M\u00fcller\u2019s English, and Albrecht Weber\u2019s German\ntranslations, consists only of twenty-six chapters or sections, whilst\nthe Chinese version, or rather recension, as now translated by Mr.\nBeal, consists of thirty-nine sections. The students of Pali who\npossess Fausb\u00f6ll\u2019s Text, or either of the above-named translations,\nwill therefore needs want Mr. Beal\u2019s English rendering of the Chinese\nversion; the thirteen above-named additional sections not being\naccessible to them in any other form; for, even if they understand\nChinese, the Chinese original would be unobtainable by them.\n\n \u201cMr. Beal, by making it accessible in an English dress, has added to\n the great services he has already rendered to the comparative study of\n religious history.\u201d--_Academy._\n\n \u201cValuable as exhibiting the doctrine of the Buddhists in its purest,\n least adulterated, form, it brings the modern reader face to face with\n that simple creed and rule of conduct which won its way over the minds\n of myriads, and which is now nominally professed by 145 millions, who\n have overlaid its austere simplicity with innumerable ceremonies,\n forgotten its maxims, perverted its teaching, and so inverted its\n leading principle that a religion whose founder denied a God, now\n worships that founder as a god himself.\u201d--_Scotsman._\n\n\n\n\nPost 8vo, cloth, pp. xxiii.-360, price 18s.\n\nTHE HISTORY OF INDIAN LITERATURE.\n\nBY ALBRECHT WEBER.\n\n\nTranslated from the Second German Edition by JOHN MANN, M.A., and\nTH\u00c9ODOR ZACHARIAE, Ph.D., with the sanction of the Author.\n\nDr. B\u00dcHLER, Inspector of Schools in India, writes:--\u201cI am extremely\nglad to learn that you are about to publish an English translation\nof Professor A. Weber\u2019s \u2018History of Indian Literature.\u2019 When I was\nProfessor of Oriental Languages in Elphinstone College, I frequently\nfelt the want of such a work to which I could refer the students.\nI trust that the work which you are now publishing will become a\nclass-book in all the Indian colleges, as it is the first and only\nscientific one which deals with the whole field of Vedic, Sanskrit, and\nPrakrit literature.\u201d\n\nProfessor COWELL, of Cambridge, writes:--\u201cThe English translation of\nProfessor A. Weber\u2019s \u2018History of Indian Literature\u2019 will be of the\ngreatest use to those who wish to take a comprehensive survey of all\nthat the Hindoo mind has achieved. It will be especially useful to\nthe students in our Indian colleges and universities. I used to long\nfor such a book when I was teaching in Calcutta. Hindu students are\nintensely interested in the history of Sanskrit literature, and this\nvolume will supply them with all they want on the subject. I hope it\nwill be made a text-book wherever Sanskrit and English are taught.\u201d\n\nProfessor WHITNEY, Yale College, Newhaven, Conn., U.S.A., writes:--\u201cI\nam the more interested in your enterprise of the publication of Weber\u2019s\nSanskrit Literature in an English version, as I was one of the class to\nwhom the work was originally given in the form of academic lectures.\nAt their first appearance they were by far the most learned and able\ntreatment of their subject; and with their recent additions they\nstill maintain decidedly the same rank. Wherever the language, and\ninstitutions, and history of India are studied, they must be used and\nreferred to as authority.\u201d\n\n\n\n\nPost 8vo, cloth, pp. xii.-198, accompanied by Two Language Maps, price\n12s.\n\nA SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES.\n\nBY ROBERT N. CUST.\n\n\nThe Author has attempted to fill up a vacuum, the inconvenience of\nwhich pressed itself on his notice. Much had been written about the\nlanguages of the East Indies, but the extent of our present knowledge\nhad not even been brought to a focus. Information on particular\nsubjects was only to be obtained or looked for by consulting a\nspecialist, and then hunting down the numbers of a serial or the\nchapters of a volume not always to be found. It occurred to him that\nit might be of use to others to publish in an arranged form the notes\nwhich he had collected for his own edification. Thus the work has grown\nupon him.\n\n \u201cThe book before us is then valuable contribution to philological\n science. It passes under review a vast number of languages, and it\n gives, or professes to give, in every case the sum and substance of\n the opinions and judgments of the best-informed writers.\u201d--_Saturday\n Review._\n\n\nSecond Corrected Edition, post 8vo, pp. xii.-116, cloth, price 5s.\n\nTHE BIRTH OF THE WAR-GOD.\n\nA Poem. BY KALIDASA.\n\nTranslated from the Sanskrit into English Verse by RALPH T. H.\nGRIFFITH, M.A.\n\n \u201cMr. Griffith\u2019s very spirited rendering of the _Kum\u00e1rasambhava_, first\n published twenty-six years ago, is well known to most who are at all\n interested in Indian literature or enjoy the tenderness of feeling and\n rich creative imagination of its author.\u201d--_Indian Antiquary._\n\n \u201cWe are very glad to welcome a second edition of Professor\n Griffith\u2019s admirable translation of the well-known Sanskrit poem,\n the _Kum\u00e1rasambhava_. Few translations deserve a second edition\n better.\u201d--_Athen\u00e6um._\n\n\nPost 8vo, cloth, pp. 432, price 16s.\n\nA CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY,\nHISTORY, AND LITERATURE.\n\nBY JOHN DOWSON, M.R.A.S.,\n\nLate Professor of Hindustani, Staff College.\n\nIn this work an endeavour has been made to supply the long-felt want of\na Hindu Classical Dictionary. The late Professor Wilson projected such\na work, and forty years ago announced his intention of preparing it for\nthe Oriental Translation Fund, but he never accomplished his design.\nThe main portion of this work consists of mythology, but religion\nis bound up with mythology, and in many points the two are quite\ninseparable. Of history, in the true sense, Sanskrit possesses nothing,\nor next to nothing, but what little has been discovered here finds\nits place. The chief geographical names of the old writers also have\nreceived notice, and their localities and identifications are described\nso far as present knowledge extends. Lastly, short descriptions have\nbeen given of the most frequently mentioned Sanskrit books, but only\nof such books as are likely to be found named in the works of English\nwriters.\n\nThis work will be a book of reference for all concerned in the\ngovernment of the Hindus, but it will be more especially useful to\nyoung Civil Servants and to masters and students in the universities,\ncolleges, and schools in India.\n\n \u201cIt is no slight gain when such subjects are treated fairly and fully\n in a moderate space; and we need only add that the few wants which we\n may hope to see supplied in new editions detract but little from the\n general excellence of Mr. Dowson\u2019s work.\u201d--_Saturday Review._\n\n\nPost 8vo, with View of Mecca, pp. cxii.-172, cloth, price 9s.\n\nSELECTIONS FROM THE KORAN.\n\nBY EDWARD WILLIAM LANE,\n\n Hon. Doctor of Literature, Leyden; Correspondent of the Institute of\n France; Hon. Member of the German Oriental Society, the Royal Asiatic\n Society, &c.; Translator of \u201cThe Thousand and One Nights;\u201d Author of\n an \u201cArabic-English Lexicon,\u201d &c.\n\nA New Edition, Revised and Enlarged, with an Introduction by STANLEY\nLANE POOLE.\n\nEXTRACT FROM PREFACE.\n\nThere has always been a wish to know something about the sacred book of\nthe Mohammadans, and it was with the design of satisfying this wish,\nwhilst avoiding the weariness and the disgust which a complete perusal\nof the Koran must produce, that Mr. Lane arranged the \u201cSelections\u201d\nwhich were published in 1843.... It has proved of considerable service\nto students of Arabic, who have found it the most accurate rendering\nin existence of a large part of the Koran; and even native Muslims of\nIndia, ignorant of Arabic, have used Lane\u2019s \u201cSelections\u201d as their Bible.\n\n \u201cMr. Poole is both a generous and a learned biographer.... Mr. Poole\n tells us the facts ... so far as it is possible for industry and\n criticism to ascertain them, and for literary skill to present them in\n a condensed and readable form.\u201d--_Englishman, Calcutta._\n\n\nPost 8vo, pp. xliv.-376, cloth, price 14s.\n\nMETRICAL TRANSLATIONS FROM SANSKRIT WRITERS.\n\nWith an Introduction, many Prose Versions, and Parallel Passages from\nClassical Authors.\n\nBY J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.\n\nThe present embraces the contents of the little work entitled\n\u201cReligious and Moral Sentiments, metrically rendered from Sanskrit\nWriters,\u201d &c., published by Messrs. WILLIAMS & NORGATE in 1875,\ntogether with Three collections of Versified Translations subsequently\nprinted, but not published, and a reprint of the metrical pieces\ncontained in Volumes II. and V. of the author\u2019s \u201cOriginal Sanskrit\nTexts,\u201d &c.\n\n .... \u201cA volume which may be taken as a fair illustration alike of the\n religious and moral sentiments, and at the legendary lore of the best\n Sanskrit writers.\u201d--_Edinburgh Daily Review._\n\n\nPost 8vo, pp. vi.-368, cloth, price 14s.\n\nMODERN INDIA AND THE INDIANS,\n\nBEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.\n\nBY MONIER WILLIAMS, D.C.L.,\n\nHon. LL.D. of the University of Calcutta, Hon. Member of the Bombay\nAsiatic Society, Boden Professor of Sanskrit in the University of\nOxford.\n\nThird Edition, revised and augmented by considerable Additions, with\nIllustrations and a Map.\n\nThis edition will be found a great improvement on those that preceded\nit. The author has taken care to avail himself of all such criticisms\non particular passages in the previous editions as appeared to him to\nbe just, and he has enlarged the work by more than a hundred pages of\nadditional matter. The chapter on the \u201cVillages and Rural Population of\nIndia,\u201d and several other sections of the work, are quite new.\n\n \u201cIn this volume we have the thoughtful impressions of a thoughtful\n man on some of the most important questions connected with our\n Indian Empire.... An enlightened observant man, travelling among an\n enlightened observant people, Professor Monier Williams has brought\n before the public in a pleasant form more of the manners and customs\n of the Queen\u2019s Indian subjects than we ever remember to have seen in\n any one work. He not only deserves the thanks of every Englishman\n for this able contribution to the study of Modern India--a subject\n with which we should be specially familiar--but he deserves the\n thanks of every Indian, Parsee or Hindu, Buddhist and Moslem, for\n his clear exposition of their manners, their creeds, and their\n necessities.\u201d--_Times._\n\n\nIn Two Volumes, post 8vo, pp. viii.-408 and viii.-348, cloth, price 28s.\n\nMISCELLANEOUS ESSAYS RELATING TO INDIAN SUBJECTS.\n\nBY BRIAN HOUGHTON HODGSON, ESQ., F.R.S.,\n\n Late of the Bengal Civil Service; Corresponding Member of the\n Institute; Chevalier of the Legion of Honour; Honorary Member of the\n German Oriental Society and the Soci\u00e9t\u00e9 Asiatique; Member of the\n Asiatic Societies of Calcutta and London; of the Ethnological and\n Zoological Societies of London; and late British Minister at the Court\n of Nepal.\n\n\n_CONTENTS OF VOL. I._\n\nSECTION I.--On the Kocch, B\u00f3d\u00f3, and Dhim\u00e1l Tribes.--Part I.\nVocabulary--Part II. Grammar.--Part III. Their Origin, Location,\nNumbers, Creed, Customs, Character, and Condition, with a General\nDescription of the Climate they dwell in.--Appendix.\n\nSECTION II.--On Himalayan Ethnology.--I. Comparative Vocabulary of\nthe Languages of the Broken Tribes of N\u00e9p\u00e1l.--II. Vocabulary of the\nDialects of the Kiranti Language.--III. Grammatical Analysis of the\nV\u00e1yu Language. The V\u00e1yu Grammar.--IV. Analysis of the B\u00e1hing Dialect\nof the Kiranti Language. The B\u00e1hing Grammar.--V. On the V\u00e1yu or H\u00e1yu\nTribe of the Central Himal\u00e1ya.--VI. On the Kiranti Tribe of the Central\nHimal\u00e1ya.\n\n\n_CONTENTS OF VOL. II._\n\nSECTION III.--On the Aborigines of North-Eastern India. Comparative\nVocabulary of the Tibetan, B\u00f3d\u00f3, and G\u00e1r\u00f3 Tongues.\n\nSECTION IV.--Aborigines of the North-Eastern Frontier.\n\nSECTION V.--Aborigines of the Eastern Frontier.\n\nSECTION VI.--The Indo-Chinese Borderers, and their connection with\nthe Himalayans and Tibetans. Comparative Vocabulary of Indo-Chinese\nBorderers in Arakan. Comparative Vocabulary of Indo-Chinese Borderers\nin Tenasserim.\n\nSECTION VII.--The Mongolian Affinities of the Caucasians.--Comparison\nand Analysis of Caucasian and Mongolian Words.\n\nSECTION VIII.--Physical Type of Tibetans.\n\nSECTION IX.--The Aborigines of Central India.--Comparative Vocabulary\nof the Aboriginal Languages of Central India.--Aborigines of the\nEastern Ghats.--Vocabulary of some of the Dialects of the Hill and\nWandering Tribes in the Northern Sircars.--Aborigines of the Nilgiris,\nwith Remarks on their Affinities.--Supplement to the Nilgirian\nVocabularies.--The Aborigines of Southern India and Ceylon.\n\nSECTION X.--Route of Nepalese Mission to Pekin, with Remarks on the\nWater-Shed and Plateau of Tibet.\n\nSECTION XI.--Route from K\u00e1thm\u00e1nd\u00fa, the Capital of Nep\u00e2l, to Darjeeling\nin Sikim.--Memorandum relative to the Seven Cosis of Nep\u00e2l.\n\nSECTION XII.--Some Accounts of the systems of Law and Police as\nrecognised in the State of Nep\u00e2l.\n\nSECTION XIII.--The Native Method of making the Paper denominated\nHindustan, N\u00e9p\u00e1lese.\n\nSECTION XIV.--Pre-eminence of the Vernaculars; or, the Anglicists\nAnswered: Being Letters on the Education of the People of India.\n\n\nThird Edition, Two Vols., post. 8vo, pp. viii.-268 and viii.-326,\ncloth, price 21s.\n\nTHE LIFE OR LEGEND OF GAUDAMA, THE BUDDHA OF THE BURMESE. With\nAnnotations.\n\nThe Ways to Neibban, and Notice on the Phongyies or Burmese Monks.\n\nBY THE RIGHT REV. P. BIGANDET,\n\nBishop of Ramatha, Vicar Apostolic of Ava and Pegu.\n\n\nPost 8vo, pp. xxiv.-420, cloth, price 18s.\n\nCHINESE BUDDHISM.\n\nA VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.\n\nBY J. EDKINS, D.D.,\n\nAuthor of \u201cChina\u2019s Place in Philology,\u201d \u201cReligion in China,\u201d &c., &c.\nPost 8vo, pp. 496, cloth, price 18s.\n\nLINGUISTIC AND ORIENTAL ESSAYS.\n\nWRITTEN FROM THE YEAR 1846 TO 1878.\n\nBY ROBERT NEEDHAM CUST,\n\nLate Member of Her Majesty\u2019s Indian Civil Service; Hon. Secretary to\nthe Royal Asiatic Society;\n\nand Author of \u201cThe Modern Languages of the East Indies.\u201d\n\n\nSecond Edition, post 8vo, pp. xxvi.-244, cloth, price 10s. 6d.\n\nTHE GULISTAN;\n\nOR, ROSE GARDEN OF SHEKH MUSHLIU\u2019D-DIN SADI OF SHIRAZ.\n\nTranslated for the First Time into Prose and Verse, with an\nIntroductory Preface, and a Life of the Author, from the Atish Kadah,\n\nBY EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S.,\n\nOf Merton College, Oxford, &c.\n\n\nPost 8vo, pp. civ.-348, cloth, price 18s.\n\nBUDDHIST BIRTH STORIES; or, J\u0101taka Tales.\n\nThe Oldest Collection of Folk-lore Extant:\n\nBEING THE J\u0100TAKATTHAVA\u1e46\u1e46AN\u0100,\n\nFor the first time Edited in the Original P\u0101li.\n\nBY V. FAUSB\u00d6LL.\n\nAnd Translated by T. W. RHYS DAVIDS.\n\nTranslation. Volume I.\n\n\nPost 8vo, pp. xxviii.--362, cloth, price 14s.\n\nA TALMUDIC MISCELLANY;\n\nOR, A THOUSAND AND ONE EXTRACTS FROM THE TALMUD, THE MIDRASHIM, AND THE\nKABBALAH.\n\nCompiled and Translated by PAUL ISAAC HERSHON,\n\nAuthor of \u201cGenesis According to the Talmud,\u201d &c.\n\nWith Notes and Copious Indexes.\n\n\nPost 8vo, cloth, price 6s.\n\nTHE CLASSICAL POETRY OF THE JAPANESE.\n\nBY BASIL HALL CHAMBERLAIN,\n\nAuthor of \u201cYeigo He\u00f1kaku Shira\u00f1.\u201d\n\n\n_NEARLY READY_:--\n\nPost 8vo, cloth.\n\nTHE HISTORY OF ESARHADDON (Son of Sennacherib),\n\nKING OF ASSYRIA, B.C. 681-668.\n\n Translated from the Cuneiform Inscriptions upon Cylinders and Tablets\n in the British Museum Collection; together with a Grammatical Analysis\n of each Word, Explanations of the Ideographs by Extracts from the\n Bi-Lingual Syllabaries, and List of Eponyms, &c.\n\nBY ERNEST A. BUDGE, M.R.A.S.\n\nAssyrian Exhibitioner, Christ\u2019s College, Cambridge, Member of the\nSociety of Biblical Arch\u00e6ology.\n\n\n_THE FOLLOWING WORKS ARE IN PREPARATION_:--\n\nPost 8vo.\n\nTHE SIX JEWELS OF THE LAW.\n\nWith Pali Texts and English Translation.\n\nBY R. MORRIS, LL.D.\n\n\nIn Two Volumes, post 8vo, cloth.\n\nBUDDHIST RECORDS OF THE WESTERN WORLD, BEING THE SI-YU-KI BY HYEN\nTHSANG.\n\nTranslated from the Original Chinese, with Introduction, Index, &c.\n\nBY SAMUEL BEAL,\n\nTrinity College, Cambridge; Professor of Chinese, University College,\nLondon.\n\n\nPost 8vo, cloth.\n\nTHE POEMS OF HAFIZ OF SHIRAZ.\n\nTranslated from the Persian into English Verse\n\nBY E. H. PALMER, M.A.,\n\nProfessor of Arabic in the University of Cambridge.\n\n\nIn Two Volumes, post 8vo, cloth.\n\nORIENTAL RELIGIONS IN THEIR RELATION TO UNIVERSAL RELIGION.\n\nBY SAMUEL JOHNSON.\n\nSecond Section--CHINA.\n\n\nPost 8vo, cloth.\n\nINDIAN TALES FROM TIBETAN SOURCES.\n\nTranslated from the Tibetan into German, with Introductions, by ANTON\nSCHIEFNER, of the Imperial Academy of St. Petersburg.\n\nRendered into English, with Notes, by W. R. S. RALSTON.\n\n\nPost 8vo, cloth.\n\nTHE RELIGIONS OF INDIA.\n\nBY A. BARTH.\n\nTranslated from the French with the authority and assistance of the\nAuthor.\n\n\nLONDON: TR\u00dcBNER & CO., 57 AND 59 LUDGATE HILL.\n\n\n\n\nFOOTNOTES:\n\n[1] _James\u2019s_ \u2018\u00c6sop\u2019s Fables\u2019 (London, Murray, 1852), p. 111; _La\nFontaine_, Book v. No. 21; \u00c6sop (in Greek text, ed. Furia, 141, 262;\ned. Cori\u00e6, 113); _Babrius_ (Lewis, vol. ii. p. 43).\n\n[2] _Benfey\u2019s_ Pancha Tantra, Book iv., No. 7, in the note on which, at\nvol. i. p. 462, he refers to _Halm_, p. 333; _Robert_, in the \u2018Fables\nin\u00e9dites du Moyen Age\u2019, i. p. 360; and the Turkish T\u016b\u016bt\u012b-n\u0101mah (Rosen,\nvol. ii. p. 149). In India it is found also in the Northern Buddhist\nCollection called Kath\u0101 Sarit S\u0101g\u0101ra, by Somadeva; and in Hitopadesa\n(iii. 2, Max M\u00fcller, p. 110).\n\n[3] Kratylos, 411 (ed. Tauchnitz, ii. 275).\n\n[4] _Lucian_, Piscator, 32.\n\n[5] Vol. ii. No. 91.\n\n[6] \u2018Adagia,\u2019 under \u2018Asinus apud Cumanos.\u2019\n\n[7] Act ii. scene 1; and again, Act iii. scene 1.\n\n[8] _De Sacy_, \u2018Notes et Extraits,\u2019 x. 1, 247.\n\n[9] _Loc. cit._ p. 463.\n\n[10] Pancha Tantra, v. 7. Prof. Weber (Indische Studien, iii. 352)\ncompares _Ph\u00e6drus_ (Dressler, App. vi. 2) and _Erasmus\u2019s_ \u2018Adagia\u2019\nunder \u2018Asinus ad Lyrum.\u2019 See also T\u016bt\u012b-n\u0101mah (Rosen ii. 218); and I\nwould add _Varro_, in Aulus Gellius, iii. 16; and _Jerome_, Ep. 27, \u2018Ad\nMarcellam.\u2019\n\n[11] Pronounced hangsa, often rendered swan, a favourite bird in Indian\ntales, and constantly represented in Buddhist carvings. It is the\noriginal Golden Goose. See below, p. 294, and J\u0101taka No. 136.\n\n[12] There is an old story of a Fellow of Magdalen College, Oxford, who\ninherited a family living. He went in great trouble to Dr. Routh, the\nHead of his College, saying that he doubted whether he could hold, at\nthe same time, the Living and the Fellowship. \u201cYou can hold anything,\u201d\nwas the reply, \u201cif you can only hold your tongue.\u201d And he held _all\nthree_.\n\n[13] In the Vin\u012bla J\u0101taka (No. 160) they similarly carry a crow to the\nHim\u0101laya mountains.\n\n[14] _Pa\u00f1ca Tantra_, vol. i. p. 13, where Professor Benfey (i. 239-241)\ntraces also the later versions in different languages. He mentions\n_Wolff\u2019s_ German translation of the Kalilah and Dimnah, vol. i. p.\n91; _Knatchbull\u2019s_ English version, p. 146; _Simeon Seth\u2019s_ Greek\nversion, p. 28; _John of Capua\u2019s_ Directorium Human\u00e6 Vit\u00e6, D. 5 b.; the\nGerman translation of this last (Ulm, 1483), F. viii. 6; the Spanish\ntranslation, xix a.; _Firenzuola_, 65; _Doni_, 93; _Anv\u0101r i Suhaili_,\np. 159; _Le Livre des Lumi\u00e8res_ (1664, 8vo.), 124; _Le Cabinet des\nF\u00e9es_, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de\nLokman, ii. 112; _La Fontaine_, x. 3, where the ducks fly to America\n(!); and _Bickell\u2019s_ \u2018Kalilag und Dimnag,\u2019 p. 24. In India it is found\nin _Somadeva_, and in the _Hitopadesa_, iv. 2 (Max M\u00fcller, p. 125). See\nalso _Julien_, i. 71.\n\n[15] This version is found in _Babrius_ (Lewis, i. 122); _Ph\u00e6drus_, ii.\n7 and vii. 14 (Orelli, 55, 128); and in the \u00c6sop\u00e6an collections (Fur.\n193; Cori\u00e6, 61) and in _Abstemius_, 108.\n\n[16] Dubois, p. 109.\n\n[17] See La Fontaine, Book i. No. 2, and the current collections of\n\u00c6sop\u2019s Fables (_e.g._ James\u2019s edition, p. 136). It should be added that\nthe Jambu-kh\u0101daka-sa\u014byutta in the Sa\u014byutta Nik\u0101ya has nothing to do\nwith our fable. The Jambu-eater of that story is an ascetic, who lives\non Jambus, and is converted by a discussion on Nirv\u0101na.\n\n[18] The Si\u014bhalese text will be found in the \u2018_Sidat Sa\u014bgar\u0101wa_,\u2019 p.\nclxxvii.\n\n[19] Literally \u2018the great medicine.\u2019 The Bodisat of that time received\nthis name because he was born with a powerful drug in his hand,--an\nomen of the cleverness in device by which, when he grew up, he\ndelivered people from their misfortunes. Compare my \u2018Buddhism,\u2019 p. 187.\n\n[20] The Yakshas, products of witchcraft and cannibalism, are beings\nof magical power, who feed on human flesh. The male Yaksha occupies in\nBuddhist stories a position similar to that of the wicked genius in\nthe Arabian Nights; the female Yakshi\u1e47\u012b, who occurs more frequently,\nusually plays the part of siren.\n\n[21] Not quite the same as Jupiter. Sakka is a very harmless and gentle\nkind of a god, not a jealous god, nor given to lasciviousness or\nspite. Neither is he immortal: he dies from time to time; and, if he\nhas behaved well, is reborn under happy conditions. Meanwhile somebody\nelse, usually one of the sons of men who has deserved it, succeeds,\nfor a hundred thousand years or so, to his name and place and glory.\nSakka can call to mind his experiences in his former birth, a gift in\nwhich he surpasses most other beings. He was also given to a kind of\npractical joking, by which he tempted people, and has become a mere\nbeneficent fairy.\n\n[22] That is, infantry, cavalry, chariots of war, and elephants of war.\nTruly a useful kind of present to give to a pious hermit!\n\n[23] The power of going through the air is usually considered in\nIndian legends to be the result, and a proof, of great holiness and\nlong-continued penance. So the hermit thought he would get a fine\nreputation cheaply.\n\n[24] Compare Mah\u0101-bh\u0101rata, xii. 1796.\n\n[25] Fausb\u00f6ll, No. 291.\n\n[26] This is the well-known town in the Panj\u0101b called by the Greeks\nTaxila, and famed in Buddhist legend as the great university of ancient\nIndia, as N\u0101landa was in later times.\n\n[27] Literally \u201cwithout partiality and the rest,\u201d that is, the rest of\nthe _agatis_, the actions forbidden to judges (and to kings as judges).\n\n[28] The gates opening towards the four \u201cdirections,\u201d that is, the four\ncardinal points of the compass.\n\n[29] Mah\u0101 Bh\u0101rata, v. 1518. Another passage at iii. 13253 is very\nsimilar.\n\n[30] Mah\u0101 Bh\u0101rata, xii. 4052. See Dr. Muir\u2019s \u201cMetrical Translations\nfrom Sanskrit Writers\u201d (1879), pp. xxxi, 88, 275, 356.\n\n[31] Similar passages will also be found in Lao Tse, Douglas\u2019s\nConfucianism, etc., p. 197; Pancha Tantra, i. 247 (277) = iv. 72;\nin Stob\u00e6us, quoted by Muir, p. 356; and in St. Matthew, v. 44-46;\nwhereas the Mallika doctrine is inculcated by Confucius (Legge, Chinese\nClassics, i. 152).\n\n[32] The names are corruptions of the Indian names of the two jackals,\nKaratak and Damanak, who take a principal part in the first of the\nfables.\n\n[33] Ph\u00e6do, p. 61. Comp. Bentley, Dissertation on the Fables of \u00c6sop,\np. 136.\n\n[34] Vesp\u00e6, 566, 1259, 1401, and foll.; and Aves, 651 and foll.\n\n[35] Arist. de part. anim., iii. 2; Lucian Nigr., 32.\n\n[36] Herodotus (ii. 134) makes him contemporary with King Amasis of\nEgypt, the beginning of whose reign is placed in 569 B.C.; Plutarch\n(Sept. Sap. Conv., 152) makes him contemporary with Solon, who is\nreputed to have been born in 638 B.C.; and Diogenes Laertius (i. 72)\nsays that he flourished about the fifty-second Olympiad, _i.e._ 572-569\nB.C. Compare _Clinton_, Fast. Hell. i. 237 (under the year B.C. 572)\nand i. 239 (under B.C. 534).\n\n[37] One at Heidelberg in 1610, and the other at Paris in 1810. There\nis a complete edition of all these fables, 231 in number, by T. Gl.\nSchneider, Breslau, 1812.\n\n[38] See the editions by _De Furia_, Florence, 1809; _Schneider_, in\nan appendix to his edition of \u00c6sop\u2019s Fables, Breslau, 1812; _Berger_,\nM\u00fcnchen, 1816; _Knoch_, Halle, 1835; and _Lewis_, Philolog. Museum,\n1832, i. 280-304.\n\n[39] _Bentley_, loc. cit.; _Tyrwhitt_, De Babrio, etc., Lond., 1776.\nThe editions of the newly-found MS. are by _Lachmann_, 1845; _Orelli_\nand _Baiter_, 1845; _G. C. Lewis_, 1846; and _Schneidewin_, 1853.\n\n[40] It was first edited by _Pithou_, in 1596; also by _Orelli_,\nZ\u00fcrich, 1831. Comp. _Oesterley_, \u2018Ph\u00e6drus und die \u00c6sop. Fabel im\nMittelalter.\u2019\n\n[41] By _Silvestre de Sacy_, in his edition of Kalilah and Dimnah,\nParis, 1816; _Loiseleur Deslongchamps_, in his \u2018Essai sur les Fables\nIndiennes, et sur leur Introd. en Europe,\u2019 Paris, 1838; Professor\n_Benfey_, in his edition of the Pa\u00f1ca Tantra, Leipzig, 1859; Professor\n_Max M\u00fcller_, \u2018On the Migration of Fables,\u2019 _Contemporary Review_,\nJuly, 1870; Professor _Weber_, \u2018Ueber den Zusammenhang indischer\nFabeln mit Griechischen,\u2019 Indische Studien, iii. 337 and foll.; _Adolf\nWagener_, \u2018Essai sur les rapports entre les apologues de l\u2019Inde et de\nla Gr\u00e8ce,\u2019 1853; _Otto Keller_, \u2018Ueber die Geschichte der Griechischen\nFabeln,\u2019 1862.\n\n[42] _J. Gilchrist_, \u2018The Oriental Fabulist, or Polyglot Translations\nof \u00c6sop\u2019s and other Ancient Fables from the English Language into\nHindustani, Persian, Arabic, Bhakka, Bongla, Sanscrit, etc., in the\nRoman Character,\u2019 Calcutta, 1803.\n\n[43] Joasaph is in Arabic written also Y\u016bdasatf; and this, through a\nconfusion between the Arabic letters _Y_ and _B_, is for Bodisat. See,\nfor the history of these changes, Reinaud, \u2018Memoire sur l\u2019Inde,\u2019 1849,\np. 91; quoted with approbation by Weber, \u2018Indische Streifen,\u2019 iii. 57.\n\n[44] The Buddhist origin was first pointed out by Laboulaye in the\n_Debats_, July, 1859; and more fully by Liebrecht, in the \u2018Jahrbuch f\u00fcr\nromanische und englische Literatur,\u2019 1860. See also Littr\u00e9, _Journal\ndes Savans_, 1865, who fully discusses, and decides in favour of the\nromance being really the work of St. John of Damascus. I hope, in a\nfuture volume, to publish a complete analysis of St. John\u2019s work;\npointing out the resemblances between it and the Buddhist lives of\nGotama, and giving parallel passages wherever the Greek adopts, not\nonly the Buddhist ideas, but also Buddhist expressions.\n\n[45] _Pope Benedict XIV._ in \u2018De servorum Dei beatificatione et\nbeatorum canonisatione,\u2019 lib. i. cap. 45; _Regnier_, \u2018De ecclesi\u00e2\nChristi,\u2019 in Migne\u2019s Theol. Curs. Compl. iv. 710.\n\n[46] Decret. Greg., Lib. iii. Tit. xlvi., confirmed and explained by\ndecrees of Urban VIII. (13th March, 1625, and 5th July, 1634) and of\nAlexander VII. (1659).\n\n[47] p. 177 of the edition of 1873, bearing the official approval of\nPope Pius IX., or p. 803 of the Cologne edition of 1610.\n\n[48] Cat. Sanct., Leyden ed. 1542, p. cliii.\n\n[49] p. 160 of the part for the month of August of the authorized\n\u039c\u03b7\u03bd\u03b1\u1fd6\u03bf\u03bd of the Greek Church, published at Constantinople, 1843: \u201cTo\u1fd6\n\u1f41s\u03afou \u1f38\u03c9\u03ac\u03c3\u03b1\u03c6, \u03c5\u1f31\u03bf\u1fe6 \u1f08\u03b2\u03b5\u03bd\u1f74\u03c1 \u03c4\u03bf\u1fe6 \u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03c2 \u03c4\u1fc6\u03c2 \u1f38\u03bd\u03b4\u03af\u03b1\u03c2.\u201d\n\n[50] For the information in the last three pages I am chiefly indebted\nto my father, the Rev. T. W. Davids, without whose generous aid I\nshould not have attempted to touch this obscure and difficult question.\n\n[51] See, for instance, Billius, and the Italian Editor of 1734.\n\n[52] _Comparetti_, \u2018Ricerche intorne al Libro di Sindibad,\u2019 Milano\n1869. Compare _Landsberger_, \u2018Die Fabeln des Sophos,\u2019 Posen, 1859.\n\n[53] See Benfey, Pantscha Tantra, vol i., Introduction, _passim_.\n\n[54] Act ii. scene 1. Professor Benfey, in his Pantscha Tantra,\ni. 213-220, has traced this idea far and wide. Dr. Dennys, in his\n\u2018Folklore of China,\u2019 gives the Chinese Buddhist version of it.\n\n[55] See Benfey\u2019s Introduction to Pa\u00f1ca Tantra, \u00a7\u00a7 36, 39, 71, 92, 166,\n186. Mr. Ralston\u2019s forthcoming translation of Tibetan stories will\nthrow further light on this, at present, rather obscure subject.\n\n[56] See, for example, the Fable translated below, pp. 275-278.\n\n[57] The legend of Sumedha\u2019s self-abnegation (see below, pp. 11-13) is\nlaid near Jel\u0101labad; and Mr. William Simpson has discovered on the spot\ntwo bas-reliefs representing the principal incident in the legend.\n\n[58] No. xlv. p. 80 of Swan and Hooper\u2019s popular edition, 1877; No.\nxlii. p. 167 of the critical edition published for the Early English\nText Society in 1879 by S. J. H. Herrtage, who has added a valuable\nhistorical note at p. 477.\n\n[59] This adaptation of the Latin title is worthy of notice. It of\ncourse means \u2018Deeds\u2019; but as most of the stories are more or less\nhumorous, the word _Gest_, now spelt _Jest_, acquired its present\nmeaning.\n\n[60] Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16.\n\n[61] Thus, for instance, the MA\u1e46I KA\u1e46\u1e6cHA J\u0100TAKA (Fausb\u00f6ll, No. 253)\nis taken from a story which is in both the P\u0101li and the Chinese\nversions of the Vinaya Pi\u1e6daka (Oldenberg, p. xlvi); the TITTIRA J\u0100TAKA\n(Fausb\u00f6ll, No. 37, translated below) occurs almost word for word in the\nCulla Vagga (vi. 6, 3-5); the KHANDHAVATTA J\u0100TAKA (Fausb\u00f6ll, No. 203)\nis a slightly enlarged version of Culla Vagga, v. 6; the SUKHAVIH\u0100RI\nJ\u0100TAKA (Fausb\u00f6ll, No. 10, translated below) is founded on a story in\nthe Culla Vagga (vii. 1, 4-6); the MAH\u0100-SUDASSANA J\u0100TAKA (Fausb\u00f6ll,\nNo. 95) is derived from the Sutta of the same name in the D\u012bgha Nik\u0101ya\n(translated by me in \u2018Sacred Books of the East,\u2019 vol. ix.); the MAKH\u0100\nDEVA J\u0100TAKA (Fausb\u00f6ll, No. 9, translated below) from the Sutta of the\nsame name in the Majjhima Nik\u0101ya (No. 83); and the SAKU\u1e46AGGHI J\u0100TAKA\n(Fausb\u00f6ll, No. 168), from a parable in the Satipa\u1e6d\u1e6dh\u0101na Vagga of the\nSa\u014byutta Nik\u0101ya.\n\n[62] See on this belief below, pp. 54-58, where the verses 259-269 are\nquotations from the Cariy\u0101 Pi\u1e6daka.\n\n[63] _T\u0101ran\u0101tha\u2019s_ \u2018Geschichte des Buddhismus\u2019 (a Tibetan work of the\neighteenth century, translated into German by Schiefner), p. 92.\n\n[64] _Fausb\u00f6ll\u2019s_ \u2018Five J\u0101takas,\u2019 pp. 58-68, where the full text of one\nJ\u0101taka is given, and _L\u00e9on Feer_, \u2018Etude sur les J\u0101takas,\u2019 p. 57.\n\n[65] See Table, below.\n\n[66] See the list of these Buddhas below, p. 52, where it will be seen\nthat for the last three Buddhas we have no Birth Story.\n\n[67] This will hold good though the Buddhava\u014bsa and the Cariy\u0101 Pi\u1e6daka\nshould turn out to be later than most of the other books contained in\nthe Three P\u0101li Pi\u1e6dakas. That the stories they contain have already\nbecome J\u0101takas, whereas in most of the other cases above quoted the\nstories are still only parables, would seem to lead to this conclusion;\nand the fact that they have preserved some very ancient forms (such as\nlocatives in _i_) may merely be due to the fact that they are older,\nnot in matter and ideas, but only in form. Compare what is said below\nas to the verses in the Birth Stories.\n\n[68] The question is discussed at length in my \u2018_Ancient Coins and\nMeasures of Ceylon_\u2019 in \u2018Numismata Orientalia,\u2019 vol. i.\n\n[69] D\u012bpava\u014bsa, V. 32 and foll.\n\n[70] There are several works enumerated by Mr. Beal in his Catalogue of\nChinese Buddhistic Works in the India Office Library (see especially\npp. 93-97, and pp. 107-109), from which we might expect to derive this\ninformation.\n\n[71] Thus, No. 41 is called both LOSAKA J\u0100TAKA and MITTA-VINDAKA J\u0100TAKA\n(Feer, \u2018Etude sur les J\u0101takas,\u2019 p. 121); No. 439 is called CATUDV\u0100RA\nJ\u0100TAKA and also MITTA-VINDAKA J\u0100TAKA (_Ibid._ p. 120); No. 57 is\ncalled V\u0100NARINDA J\u0100TAKA and also KUMBH\u012aLA J\u0100TAKA (Fausb\u00f6ll, vol. i. p.\n278, and vol. ii. p. 206); No. 96 is called TELAPATTA J\u0100TAKA and also\nTAKKAS\u012aLA J\u0100TAKA (_Ibid._ vol. i. p. 393, and vol. i. pp. 469, 470);\nNo. 102, there called PA\u1e46\u1e46IKA J\u0100TAKA, the same story as No. 217, there\ncalled SEGGU J\u0100TAKA; No. 30, there called MU\u1e46IKA J\u0100TAKA, is the same\nstory as No. 286, there called S\u0100L\u016aKA J\u0100TAKA; No. 215, the KACCHAPA\nJ\u0100TAKA, is called BAHU-BH\u0100\u1e46I J\u0100TAKA; in the Dhammapada (p. 419); and\nNo. 157 is called GU\u1e46A J\u0100TAKA, S\u012aHA J\u0100TAKA, and SIG\u0100LA J\u0100TAKA\n\n[72] _Cunningham_, \u2018The Stupa of Bharhut,\u2019 pl. xlvii. The carving\nillustrates a fable of a cat and a cock, and is labelled both Bi\u1e0dala\nJ\u0101taka and Kukku\u1e6da J\u0101taka (Cat J\u0101taka and Cock J\u0101taka).\n\n[73] See the authorities quoted in my manual, \u2018Buddhism,\u2019 pp. 214, 215;\nand Dr. Morris, in the _Academy_ for May, 1880.\n\n[74] In his Dictionary, Preface, p. ix, note.\n\n[75] Turnour, pp. 250-253.\n\n[76] Fausb\u00f6ll, vol. i. p. 62 and p. 488; vol. ii. p. 224.\n\n[77] See the translation below, p. 82.\n\n[78] I judge from _Turnour\u2019s_ analysis of that work in the Journal of\nthe Bengal Asiatic Society, 1839, where some long extracts have been\ntranslated, and the contents of other passages given in abstract.\n\n[79] \u2018Etude sur les J\u0101takas,\u2019 pp. 62-65.\n\n[80] _Ibid._ pp. 66-71.\n\n[81] This is clear from vol. i. p. 410 of Mr. Fausb\u00f6ll\u2019s text, where,\nat the end of the 100th tale, we find the words _Majjhima-pa\u1e47\u1e47\u0101sako\nnitthito_, that is, \u2018End of the Middle Fifty.\u2019 At the end of the 50th\ntale (p. 261) there is a corresponding entry, _Pa\u1e6dhamo pa\u1e47\u1e47\u014dso_,\n\u2018First Fifty\u2019; and though there is no such entry at the end of the\n150th tale, the expression \u2018Middle Fifty\u2019 shows that there must have\nbeen, at one time, such a division as is above stated.\n\n[82] See, for instance, above, p. xxvii; and below, p. 185.\n\n[83] \u2018Pantscha Tantra,\u2019 von _Theodor Benfey_, Leipzig, 1859, p. xi.\n\n[84] That is, in the course of Prof. Benfey\u2019s researches.\n\n[85] In \u2018Ersch und Gr\u00fcber\u2019s Encyklop\u00e6die,\u2019 especially at pp. 255 and\n277.\n\n[86] _Wassiliew_, \u2018Der Buddhismus,\u2019 etc., p. 68.\n\n[87] Compare the title of the Birth Story above, p. xxii, \u2018A Lesson for\nKings.\u2019\n\n[88] See above, p. xxix.\n\n[89] Knatchbull, p. 29.\n\n[90] _Dr. Fitz-Edward Hall\u2019s_ V\u0101savadatta, pp. 22-24.\n\n[91] _Dr. B\u00fchler_ in the Indian Antiquary, i. 302, v. 29, vi. 269.\n\n[92] Nos. 61, 62, 63, 147, 159, 193, 196, 198, 199, 263.\n\n[93] Nos. 106, 145, 191, 286.\n\n[94] Nos. 58, 73, 142, 194, 220, and 277, have the same Introductory\nStory.\n\nAnd so Nos. 60, 104, 116, 161.\n\nAnd Nos. 127, 128, 138, 173, 175.\n\n[95] See the P\u0101li note at the end of J\u0101taka No. 91.\n\n[96] pp. 99-106.\n\n[97] Nos. 1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100,\n114, 136 (total, eighteen in the Eka-Nip\u0101ta); 156 (=55, 56), 196, 202,\n237 (=68), 241 (total, five in the Duka-Nip\u0101ta); 255, 256, 258, 264,\n284, 291, 300 (total, seven in the Tika-Nip\u0101ta, and thirty altogether).\n\n[98] Nos. 152, 168, 179, 233, 286.\n\n[99] This belief underlies the curious note forming the last words of\nthe Mah\u0101-supina J\u0101taka, i. 345: \u201cThose who held the Council after the\ndeath of the Blessed One placed the lines beginning _usabh\u0101 rukkh\u0101_ in\nthe Commentary, and then, making the other lines beginning _l\u0101b\u016bni_\ninto one verse, they put (the J\u0101taka) into the Eka-Nip\u0101ta (the chapter\nincluding all those J\u0101takas which have only one verse).\u201d\n\n[100] See, for instance, below, pp. 212, 228, 230, 317; above, p. xii;\nand J\u0101taka No. 113.\n\n[101] Nos. 110, 111, 112, 170, 199 in the Ummagga J\u0101taka, and No. 264\nin the Suruci J\u0101taka.\n\n[102]\n\n No. 30 = No. 286.\n No. 34 = No. 216.\n No. 46 = No. 268.\n No. 57 = No. 224.\n No. 68 = No. 237.\n No. 86 = No. 290.\n No.102 = No. 217.\n No.145 = No. 198.\n\n\n[103]\n\n So No. 82 = No. 104.\n So No. 99 = No. 101.\n So No.134 = No. 135.\n So No.195 = No. 225.\n So No.294 = No. 295.\n\nCompare the two stories Nos. 23 and 24 translated below.\n\n[104] Translated below, pp. 278-290.\n\n[105] Billy (1535-1577) was Abbot of St. Michael\u2019s, in Brittany.\nAnother edition of his Latin version, by Rosweyd, is also reprinted in\nMigne, \u2018Series Latina,\u2019 tom. lxxiii; and several separate editions have\nappeared besides (Antwerp, 1602; Cologne, 1624, etc.).\n\n[106] The British Museum copy of the first, undated, edition has the\ndate 1539 written, in ink, on the title-page. Rosweyd, in Note 4 to his\nedition of Billius (Migne, vol. lxxiii, p. 606), mentions an edition\nbearing the date 1548. In the British Museum there is a third, dated\n1575 (on the last page).\n\n[107] These two Jatakas also form the contents of a separate MS. in the\nRoyal Asiatic Society\u2019s Library (Catalogue, p 14).\n\n[108] Translated below, pp. 205, and foll. This is one of those which\nGeneral Cunningham was unable to identify.\n\n[109] General Cunningham says (p. 52): \u201cThe former [N\u0101ga J\u0101taka, _i.e._\nElephant J\u0101taka] is the correct name, as in the legend here represented\nBuddha is the King of the Elephants, and therefore the J\u0101taka, or\nBirth, must of necessity have been named after him.\u201d As I have above\npointed out (p. xli), the title of each J\u0101taka, or Birth Story, is\nchosen, not by any means from the character which the Bodisat fills\nin it, but indifferently from a variety of other reasons. General\nCunningham himself gives the story called Is\u012b-singga J\u0101taka (No. 7 in\nthe above list), in which the ascetic after whom the J\u0101taka is named is\nnot the Bodisat.\n\n[110] Not as yet found in the J\u0101taka Book; but Dr. B\u00fchler has shown in\nthe \u2018Indian Antiquary,\u2019 vol. i. p. 305, that it is the first tale in\nthe \u2018Vrihat Kath\u0101\u2019 or Kshemendra (Table I. No. 34), and in the \u2018Kath\u0101\nSarit S\u0101gara\u2019 of Somadeva (Table I. No. 33), and was therefore probably\nincluded in the \u2018Vrihat Kath\u0101\u2019 of Gu\u1e47adhya (Table I. No. 32).\n\n[111] The part of the stone supposed to have contained the inscription\nis lost.\n\n[112] Translated below, pp. 292, 293.\n\n[113] It is mentioned below, p. 128, and is included in the Mah\u0101vastu\n(Table V.), and forms the subject of the carving on one of the rails at\nBuddha Gay\u0101 (Rajendra L\u0101l Mitra, pl. xxxiv. fig. 2).\n\n[114] Not as yet found in the J\u0101taka Book.\n\n[115] Translated below, pp. 186-188. See also above, p. lxiv.\n\n[116] There are four distinct bas-reliefs illustrative of this J\u0101taka.\n\n[117] General Cunningham\u2019s reading of this inscription as _Bhagavato\nrukdanta_ seems to me to be incorrect, and his translation of it\n(\u2019Buddha as the sounding elephant\u2019) to be grammatically impossible.\n\n[118] Lit. perfected the vast constituents of Buddhahood, the P\u0101ramit\u0101s\nare meant.\n\n[119] Lit. in thousands of ko\u1e6dis of births; a ko\u1e6di is ten millions.\n\n[120] The above lines in the original are in verse. I have found it\nimpossible to follow the arrangement of the stanzas, owing to the\nextreme involution of the style.\n\n[121] An asankheyya is a period of vast duration, lit. an incalculable.\n\n[122] Lit. \u201ccaused the drums to be beat.\u201d\n\n[123] Here a gloss in the text enumerates the whole ten cries.\n\n[124] The Bodhisatta is frequently called pa\u1e47\u1e0dita, e.g. _sasapa\u1e47\u1e0dito_\n(Five J\u0101t. 52), _R\u0101mapa\u1e47\u1e0dito_ (Dasaratha J\u0101t. 1).\n\n[125] Lit. \u201cExtinction.\u201d\n\n[126] Mr. Fausb\u00f6ll points out to me that in _tividhaggi_ and _j\u0101ti_ we\nhave Vedic abbreviations.\n\n[127] _Eva\u1e41 sam\u0101hite citte parisuddhe pariyod\u0101te ana\u1e45ga\u1e47e\nvigat\u016bpakkilese mudubh\u016bte kammaniye \u1e6dhite \u0101nejjappatte \u00f1\u0101\u1e47adassan\u0101ya\ncitta\u1e41 abhin\u012bharati_ (S\u0101ma\u00f1\u00f1a-phala Sutta, see Lotus, p. 476, line\n14).\n\n[128] Mr. Fausb\u00f6ll writes to me that _gu\u1e47e_ for gu\u1e47ehi must be viewed\nas an old Pali form originating in the Sanskrit gu\u1e47aih.\n\n[129] Here follow four pages of later commentary or gloss, which I\nleave untranslated.\n\n[130] The following is what I take to be the meaning of this passage:\n\u201cIf I chose I could at once enter the Buddhist priesthood, and by the\npractice of ecstatic meditation (Jh\u0101na) free myself from human passion,\nand become an Arhat or saint. I should then at death at once attain\nNirv\u0101_n_a and cease to exist. But this would be a selfish course to\npursue, for thus I should benefit myself only. Why should I thus slip\nunobserved and in the humble garb of a monk into Nirv\u0101_n_a? Nay, let\nme rather qualify myself to become a Buddha, and so save others as\nwell as myself.\u201d This is the great ACT OF RENUNCIATION by which the\nBodhisattva, when Nirv\u0101_n_a was within his grasp, preferred to endure\nages of heroic trials in the exercise of the P\u0101ramit\u0101s, that he might\nbe enabled to become a Buddha, and so redeem mankind. See D\u2019Alwis\u2019s\nIntroduction to Kachch\u0101yana\u2019s Grammar, p. vi.\n\n[131] What follows from _yasm\u0101_ to _nipajji_ belongs to a later\ncommentary. I resume the translation with p. 15, line 11.\n\n[132] Lit. \u201craised his right foot (to depart).\u201d\n\n[133] Lit. \u201cat my sitting cross-legged.\u201d\n\n[134] Mr. Fausb\u00f6ll writes that _ya\u1e41_ is a mistake of the copyist for\n_y\u00e1_ = _y\u00e1ni_.\n\n[135] Or \u201chave risen into the air\u201d?\n\n[136] Viz., I suppose, by dragging it forcibly away. This metaphor,\nwhich to us appears wanting in dignity, is a favourite one with the\nHindus. The tail of the Yak or Tibetan ox (_Bos Grunniens_) is a\nbeautiful object, and one of the insignia of Hindu royalty.\n\n[137] Lit. \u201cnot avoiding anything among things great, small, and\nmiddling.\u201d\n\n[138] After _kin\u0305ci_ understand _kula\u1e41_, as will be seen from v.\n143.\n\n[139] Lit. in all postures, walking, standing, etc.\n\n[140] Lit. depart from thy course in the matter of truthful things.\n\n[141] Lit. having made its coldness exactly alike for bad people and\ngood people, pervades them.\n\n[142] _i.e._ alternately from the first to the tenth and from the tenth\nto the first.\n\n[143] _i.e._ put the first last.\n\n[144] Vijesinha.\n\n[145] Vijesinha writes to me, \u201cNatural and intrinsic virtues. The\nSinhalese gloss says: _param\u0101rthav\u016b rasasahitav\u016b laksha\u1e47a-\u0153ti nohot\nsvabh\u0101valaksha\u1e47a h\u0101 sarvadharmas\u0101dh\u0101ra\u1e47alaksha\u1e47a-\u0153ti_. In the latter\ncase it would mean, having the quality of conformity with all laws.\u201d\n\n[146] Vij. says, \u201cIn that order, viz. in the _Sara\u1e47\u0101gamana_ first, then\nin the _Pa\u00f1cas\u012bla_, then in the _Dasas\u012bla_, and so on.\u201d\n\n[147] Lit. \u201carithmetically innumerable.\u201d\n\n[148] The Banyan-tree.\n\n[149] The three divisions of the Buddhist Scriptures.\n\n[150] The formula by which a Buddha admits a layman to the priesthood.\n\n[151] Vijesinha.\n\n[152] Lit. \u201clike the fathom-light of the others, so the personal lustre\nof Mangala Buddha remained constantly pervading ten thousand worlds.\u201d\n\n[153] _i.e._ the P\u0101ramit\u0101s.\n\n[154] _i.e._ his last birth before attaining Buddhahood.\n\n[155] This name means \u201csharp-fanged.\u201d\n\n[156] In approval of his act of faith.\n\n[157] Lit. \u201cno grief as big as the tip of a hair.\u201d\n\n[158] Viz. Gotama Bodhisatta.\n\n[159] When a good man is in difficulty, Indra is apprised of it by his\nmarble throne becoming warm.\n\n[160] Lit. twelve or thirteen yojanas; a yojana is four leagues.\n\n[161] Used in the ecstatic meditation.\n\n[162] The Pali word for the capital of a column is gha_t_aka, \u201clittle\npot.\u201d\n\n[163] According to the gloss printed in the text it is a compound of\nmilk, rice, honey, sugar and clarified butter.\n\n[164] Compare J\u0101taka No. 20 below.\n\n[165] Comp. pp. 19-20, verses 130-134.\n\n[166] See verse 125, above p. 19.\n\n[167] See verse 126, above p. 19.\n\n[168] In the four highest of the thirty-one spheres of existence the\nangels are unconscious, and the five worlds below these are called the\nPure Abodes.\n\n[169] All the following verses down to verse 269 are quotations from\nthe Cariy\u0101-pi\u1e6daka.\n\n[170] The Sa\u014bgas, of which there are five--lust, hate, ignorance,\npride, and false doctrine.\n\n[171] The names are given in the text; the four Mah\u0101r\u0101jas, Sakka,\nSuy\u0101ma, Santusita, Paranimitta-vasavatti, and Mah\u0101-Brahma. They are\nthe archangels in the different heavenly seats in each world-system\n(Cakkav\u0101la) of the Buddhist cosmogony.\n\n[172] In the seas surrounding each continent (Mah\u0101d\u012bpa) there are five\nhundred islands. See Hardy\u2019s Manual of Buddhism, p. 13.\n\n[173] _Majjhima-desa_, of which the commentator adds, \u201cThis is\nthe country thus spoken of in the Vinaya,\u201d quoting the passage at\nMah\u0101vagga, v. 13, 12, which gives the boundaries as follows: \u201cTo the\nE. the town Kaja\u014bgala, and beyond it Mah\u0101s\u0101l\u0101; to the S.E. the river\nSalalavat\u012b; to the S. the town Setaka\u1e47\u1e47ika; to the W. the br\u0101hman town\nand district Th\u016b\u1e47a; and to the N. the Us\u012braddhaja Mountain.\u201d These are\ndifferent from the boundaries of the Madhya Desa of later Brahminical\nliterature, on which see Lassen\u2019s \u2018Indische Alterthumskunde,\u2019 vol.\ni. p. 119 (2nd edition). This sacred land was regarded as the centre\nof Jambudv\u012bpa; that is, of the then known world--just as the Chinese\ntalk of China as the Middle Country, and as other people have looked\non their own capital as the navel or centre of the world, and on their\nworld as the centre of the universe.\n\n[174] It is instructive to notice that in later accounts it is soberly\nrelated as actual fact that the Bodisat entered his mother\u2019s womb\nas a white elephant: and the Incarnation scene is occasionally so\nrepresented in Buddhist sculptures.\n\n[175] I think this is the meaning of the passage, though Prof. Childers\nhas a different rendering of the similar phrase at verse 104, where I\nwould read \u201cit\u201d instead of \u201cvegetation.\u201d Compare D\u0101\u1e6dh\u0101va\u014bsa, i. 45.\n\n[176] I once saw a notice of some medi\u00e6val frescoes in which the Holy\nChild was similarly represented as visible within the Virgin\u2019s womb,\nbut have unfortunately mislaid the reference.\n\n[177] The Madurattha Vil\u0101sin\u012b adds the rest, \u201cI am supreme in the\nworld; this is my last birth; henceforth there will be no rebirth for\nme.\u201d\n\n[178] There is some mistake here, as the list contains nine--or if the\nfour treasures count as one, only six--Connatal Ones. I think before\nKa\u1e37ud\u0101yi we should insert \u0100nanda, the loving disciple. So Alabaster\nand Hardy (Wheel of the Law, p. 106; Manual of Buddhism, p. 146).\nBigandet also adds \u0100nanda, but calls him the son of Amittodana, which\nis against the common tradition (Life or Legend of Guadama, p. 36,\ncomp. my Buddhism, p. 52). The legend is certainly, as to its main\nfeatures, an early one, for it is also found, in greatly exaggerated\nand contradictory terms, in the books of Northern Buddhists (Lalita\nVistara, Foucaux, p. 97, Beal, p. 53, comp. Senart, p. 294).\n\n[179] _Sam\u0101patti._\n\n[180] _Dhammacakka\u014b pavattessati._ See my \u201cBuddhism,\u201d p. 45.\n\n[181] It was considered among the Br\u0101hmans a sign of holiness to wear\nmatted or platted hair. This is referred to in the striking Buddhist\nverse (Dhammapada, v. 394), \u201cWhat is the use of platted hair, O fool!\nWhat of a garment of skins! Your low yearnings are within you, and the\noutside thou makest clean!\u201d\n\n[182] \u201cOur master\u201d is here, of course, the sage. It is a pretty piece\nof politeness, not unfrequent in the J\u0101takas, to address a stranger as\na relation. See below, J\u0101taka No. 3.\n\n[183] Literally \u201cworth eighty and seven times a ko\u1e6di,\u201d both eighty and\nseven being lucky numbers.\n\n[184] Literally, \u201cand caused him to declare, \u2018The way of salvation\nfor N\u0101laka.\u2019\u201d Perhaps some Sutta is so called. Tathagata, \u201cgone, or\ncome, in like manner; subject to the fate of all men,\u201d is an adjective\napplied originally to all mortals, but afterwards used as a favourite\nepithet of Gotama. Childers compares the use of \u2018Son of Man.\u2019\n\n[185] _Anup\u0101dises\u0101ya Nibb\u0101na-dh\u0101tuy\u0101 parinibb\u0101yi._ In the translator\u2019s\n\u201cBuddhism,\u201d p. 113, an analysis of this phrase will be found.\n\n[186] Literally \u2018a retinue thirty-six leagues in circumference,\u2019 where\n\u2018thirty-six\u2019 is a mere sacred number.\n\n[187] Kshatriya was the warrior caste.\n\n[188] A state of religious meditation. A full explanation is given in\nthe translator\u2019s \u201cBuddhism,\u201d pp. 174-176.\n\n[189] A gloss adds, \u201cThis should be understood as is related at full in\nthe Sarabha\u014bga J\u0101taka.\u201d\n\n[190] The members of the Buddhist Order of mendicant friars were in the\nhabit of selecting some book or books of the Buddhist Scriptures, which\nit was their especial duty to learn by heart, repeat to their pupils,\nstudy, expound, and preach from. Thus the D\u012bgha Nik\u0101ya, or collection\nof long treatises, had a special school of \u201crepeaters\u201d (_bh\u0101\u1e47ak\u0101_) to\nitself.\n\n[191] At critical moments in the lives of persons of importance in the\nreligious legends of Buddhist India, the seat of the Archangel Sakka\nbecomes warm. Fearful of losing his temporary bliss, he then descends\nhimself, or sends Vissakamma, the Buddhist Vulcan, to act as a _deus ex\nmachin\u00e2_, and put things straight.\n\n[192] The force of this passage is due to the fullness of meaning\nwhich, to the Buddhist, the words NIBBUTA and NIBB\u0100NA\u014a convey. No words\nin Western languages cover exactly the same ground, or connote the same\nideas. To explain them fully to any one unfamiliar with Indian modes\nof thought would be difficult anywhere, and impossible in a note; but\ntheir meaning is pretty clear from the above sentences. Where in them,\nin the song, the words _blessed_, _happy_, _peace_, and the words _gone\nout_, _ceased_, occur, NIBBUTA stands in the original in one or other\nof its two meanings; where in them the words _Nirv\u0101na_, _Nirv\u0101na of\nPeace_ occur, NIBB\u0100NA\u014a stands in the original. _Nirv\u0101na_ is a lasting\nstate of happiness and peace, to be reached here on earth by the\nextinction of the \u2018fires\u2019 and \u2018troubles\u2019 mentioned in this passage.\n\n[193] Literally, \u201cThe three Bhavas seemed like houses on fire.\u201d The\nthree Bhavas are Existence in the K\u0101ma-loka, and the R\u016bpa-loka and\nthe Ar\u016bpa-loka respectively: that is, existence in the worlds whose\ninhabitants are subject to passion, have material forms, and have\nimmaterial forms respectively.\n\n[194] Literally, \u201cabout an amma\u1e47a (_i.e._ five or six bushels) of the\nlarge jasmine and the Arabian jasmine.\u201d\n\n[195] The J\u0101taka Commentary here referred to is, no doubt, the older\ncommentary in Elu, or old Si\u014bhalese, on which the present work is based.\n\n[196] The word rendered league is _yojana_, said by Childers\n(Dictionary, s.v.) to be twelve miles, but really only between seven\nand eight miles. See my Ancient Coins and Measures, pp. 16, 17.\nThe thirty yojanas here mentioned, together with the thirty from\nKapilavastu to the river Anom\u0101, make together sixty, or four hundred\nand fifty miles from Kapilavastu to R\u0101jagaha, which is far too much for\nthe direct distance. There is here, I think, an undesigned coincidence\nbetween Northern and Southern accounts; for the Lalita Vistara (Chap.\nxvi. at the commencement) makes the Bodisat go to R\u0101jagaha _vi\u00e2_\nVes\u0101li, and this would make the total distance exactly sixty yojanas.\n\n[197] These are the superhuman Snakes and Winged Creatures, who were\nsupposed, like the gods or angels, to be able to assume the appearance\nof men.\n\n[198] Sam\u0101patti.\n\n[199] The Great Struggle played a great part in the Buddhist system of\nmoral training; it was the wrestling with the flesh by which a true\nBuddhist overcame delusion and sin, and attained to Nirv\u0101na. It is best\nexplained by its fourfold division into 1. Mastery over the passions.\n2. Suppression of sinful thoughts. 3. Meditation on the seven kinds of\nWisdom (Bodhi-ang\u0101, see \u2018Buddhism\u2019 p. 173); and 4. Fixed attention,\nthe power of preventing the mind from wandering. It is also called\nSammappadh\u0101na, Right Effort, and forms the subject of the Mah\u0101-Padh\u0101na\nSutta, in the D\u012bgha Nik\u0101ya. The system was, of course, not worked\nout at the time here referred to; but throughout the chronicle the\nbiographer ascribes to Gotama, from the beginning, a knowledge of the\nwhole Buddhist theory as afterwards elaborated. For to our author that\ntheory had no development, it was Eternal and Immutable Truth already\nrevealed by innumerable previous Buddhas.\n\n[200] The fruit of the Palmyra (Borassus Flabelliformis) has always\nthree seeds. I do not understand the allusion to a one-seeded Palmyra.\n\n[201] N\u0101gas, Yakkhas and Supa\u1e47\u1e47as. The Yakkhas are characterized\nthroughout the J\u0101taka stories by their cannibalism; the female Yakkhas\nas sirens luring men on to destruction. They are invisible till they\nassume human shape; but even then can be recognized by their red eyes.\nThat the Ceylon aborigines are called Yakkhas in the Mah\u0101va\u014bsa probably\nresults from a tradition of their cannibalism. On the others, see\nabove, p. 88.\n\n[202] His acquisition of the Ten Perfections, or Cardinal Virtues, is\ndescribed above, pp. 54-58.\n\n[203] Pubbe-niv\u0101sa-\u00f1\u0101na, Dibba-cakkhu, and Paticca-samupp\u0101da.\n\n[204] Compare the Thirty-two Good Omens at the Buddha\u2019s Birth, above,\np. 64.\n\n[205] The train of thought is explained at length in my \u201cBuddhism,\u201d\npp. 100-112. Shortly, it amounts to this. The Unconscious has no pain:\nwithout Consciousness, Individuality, there would be no pain. What\ngives men Consciousness? It is due to a grasping, craving, sinful\ncondition of heart. The absence of these cravings is Nirv\u0101na. Having\nreached Nirv\u0101na, Consciousness endures but for a time (until the body\ndies), and it will then no longer be renewed. The beams of sin, the\nridge-pole of care, give to the house of individuality its seeming\nstrength: but in the peace of Nirv\u0101na they have passed away. The\nBodisat is now Buddha: he has reached Nirv\u0101na: he has solved the great\nmystery; the jewel of salvation sought through so many ages has been\nfound at last; and the long, long struggle is over.\n\nThe following is Spence Hardy\u2019s literal translation given in his\n\u201cManual of Buddhism,\u201d p. 180, where similar versions by Gogerly and\nTurnour will be found: but they scarcely seem to me to express the\ninner meaning of these difficult and beautiful verses:--\n\n Through many different births\n I have run (to me not having found),\n Seeking the architect of the desire resembling house,\n Painful are repeated births!\n\n O house-builder! I have seen (thee).\n Again a house thou canst not build for me.\n I have broken thy rafters,\n Thy central support is destroyed.\n To Nirv\u0101na my mind has gone.\n I have arrived at the extinction of evil-desire.\n\nThe figure of the house is found also in Manu (vi. 79-81); in the\n\u201cLalita Vistara\u201d (p. 107 of Foucaux\u2019s Gya Tcher Rol Pa); and in the \u0100di\nGranth (Trumpp, pp. 215, 216, 471). The last passage is as follows:--\n\n A storm of divine knowledge has come!\n The shutters of Delusion all are blown away--are there no longer;\n The posts of Double-mindedness are broken down; the ridge-pole of\n spiritual Blindness is shattered;\n The roof of Craving has fallen on the ground; the vessel of Folly\n has burst!\n\n\n[206] See above, p. 2. A similar explanation is here repeated in a\ngloss.\n\n[207] Literally for four _asa\u014bkheyyas_ and a hundred thousand _kalpas_.\n\n[208] Anekako\u1e6di-sata-sahass\u0101 sam\u0101pattiyo sam\u0101pajjanto.\n\n[209] Yamaka-p\u0101\u1e6dih\u0101riya\u014b; literally \u2018twin-miracle.\u2019 Comp. pp. 88, 193,\nof the text, and Mah. p. 107. I am not sure of the meaning of the\nexpression. Bigandet, p. 93, has \u2018performed a thousand wonders.\u2019 Hardy,\np. 181, omits the clause; and Beal omits the whole episode. A gloss\nhere adds that the Buddha performed a similar miracle on three other\noccasions.\n\n[210] The monks whose duty it is to learn by heart, repeat, and\ncommentate upon the seven books in the Abhidhamma Pitaka. See above, p.\n78.\n\n[211] _Vimutti._ Perhaps the clause should be rendered: Realizing the\nsweet sense of salvation gained, and the Truth (Dhamma) may be used in\ncontradistinction to Abhidharma of the rest of the Scriptures.\n\n[212] On these Ten Perfections, see above, pp. 15-18, and pp. 54-58.\n\n[213] Ta\u1e47h\u0101, Arat\u012b, and Rag\u0101.\n\n[214] Dhammapada, verses 179, 180.\n\n[215] See \u201cBuddhism,\u201d pp. 108-110.\n\n[216] Ukkala to Majjhima-desa. The latter included all the Buddhist\nHoly Land from the modern P\u0101tn\u0101 to Allahab\u0101d. See above, p. 61, note.\n\n[217] See above, p. 93.\n\n[218] We have here an interesting instance of the growth of legend to\nauthenticate and add glory to local relics, of which other instances\nwill be found in \u201cBuddhism,\u201d p. 195. The ancient form of this legend,\nas found here, must have arisen when the relics were still in Orissa.\nBoth the Burmese and Ceylonese now claim to possess them. The former\nsay that the two merchants were Burmese, and that the D\u0101gaba above\nreferred to is the celebrated sanctuary of Shooay Dagob (Bigandet,\np. 101, 2nd ed.). The latter say that the D\u0101gaba was in Orissa, and\nthat the hair-relics were brought thence to Ceylon in 490 A.D., in the\nmanner related in the Kesa Dh\u0101tu Va\u014bsa, and referred to in the Mah\u0101\nVa\u014bsa. (See verses 43-56 of my edition of the 39th chap. of the M. V.\nin the J. R. A. S. 1875.) The legend in the text is found in an ancient\ninscription on the great bell at Rangoon (Hough\u2019s version in the\nAsiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; Beal, Rom.\nLeg.) p. 240.\n\n[219] Isipatana, the hermitage in the Deer-forest close to Benares. See\nabove, p. 91.\n\n[220] Tath\u0101gato Samm\u0101sambuddho.\n\n[221] So called from his action on this occasion. See above, pp. 72, 73.\n\n[222] That is, became free from the delusion of soul, from doubt, and\nfrom belief in the efficacy of rites and ceremonies. \u201cBuddhism,\u201d pp.\n95, 108.\n\n[223] See above p. 89.\n\n[224] Up\u0101sakas; that is, those who have taken the Three Refuges and the\nvow to keep the Five Commandments (\u201cBuddhism,\u201d pp. 139, 160).\n\n[225] Ti\u1e47\u1e47o, crossed the ocean of transmigration.\n\n[226] That is, the Four Paths, the Four Fruits thereof, Nirv\u0101na, and\nthe Scriptures (or the Truth, Dhamma).\n\n[227] The celebrated verse here referred to has been found inscribed\nseveral times in the ruins of the great D\u0101gaba at Isipatana, and\nfacsimiles are given in Cunningham\u2019s Arch\u00e6ological Reports, plate\nxxxiv. vol. i. p. 123. The text is given by Burnouf in the Lotus de la\nBonne Loi, p. 523; and in the Mah\u0101 Vagga, pp. 40, 41. See also Hardy\u2019s\nManual, p. 196.\n\n[228] Their then teacher.\n\n[229] Or perhaps, \u201cHe formed the Corporation of the Disciples,\u201d that\nis, the Order of Mendicants.\n\n[230] See above, p. 105. The Dhammapada Commentary, p. 334, has a\ndifferent account of the miracle performed on this occasion. It says he\nmade a jewelled terrace (ratana-ca\u014bkama\u014b) in the sky, and walking up\nand down in it, preached the Faith (Dhamma\u014b).\n\n[231] Mah\u0101 Sammata, the first king among men.\n\n[232] Dhammap\u0101la J\u0101taka.\n\n[233] See above, p. 89.\n\n[234] Canda-kinnara J\u0101taka.\n\n[235] Mah\u0101dhammap\u0101la J\u0101taka. See above, p. 126.\n\n[236] This formula has been constantly found in rock inscriptions in\nIndia and Ceylon over the ancient cave-dwellings of Buddhist hermits.\n\n[237] Apa\u1e47\u1e47aka J\u0101taka.\n\n[238] Literally, sat down on one side, avoiding the six improper ways\nof doing so.\n\n[239] A famous haunt of lions in the Him\u0101laya Mountains.\n\n[240] Trust in the Buddha, in the Order, and in the Truth, which are\nthe \u2019Three Gems.\u2019\n\n[241] This last quotation is from Dhammapada, verses 188-192.\n\n[242] See above, pp. 54-58, for an explanation of this.\n\n[243] A gloss repeats these descriptions at somewhat greater length.\n\n[244] That is, I think, between the persons in the story on the one\nhand, and the Buddha and his contemporaries on the other: not, as\nChilders says (under _anusandhi_), between the story and the maxim.\n\n[245] The Buddhists had no prayer; their salvation consisting in a\nself-produced inward change. This could be brought about in various\nways, one of which was the kind of meditation here referred to\n(_Kamma\u1e6d\u1e6dh\u0101na_), leading to a firm conviction of the impermanence of\nall finite things. As every road leads to Rome, so any finite object\nmay be taken as the starting-point from which thought may be taken,\nby gradually increasing steps, near to the infinite; and so acquire a\nsense of the proportion of things, and realize the insignificance of\nthe individual. The unassisted mind of the ignorant would naturally\nfind difficulty in doing this; and certain examples of the way in which\nit might be done were accordingly worked out; and a disciple would go\nto his teacher, and ask him to recommend which way he should adopt. But\nthe disciple must work out his own enlightenment.\n\n[246] A successful _Kamma\u1e6d\u1e6dh\u0101na_, a complete realization of the\nrelation of the individual to the great Sum of all things, will lead\nto that sense of brotherhood, of humility, of holy calm, which is the\n\u201cutmost aim,\u201d viz. Nirv\u0101na, and involves, as its result, escape from\ntransmigration.\n\n[247] On this mode of politeness see above, p. 70.\n\n[248] The reader will not take this too seriously. The old lady\u2019s scorn\nturns as easily here to irony as her gratitude above finds expression\nin flattery.\n\n[249] What the Happy State is will perhaps best be understood from the\nenumeration of its six divisions: 1. Faith. 2. Modesty. 3. Fear of\nsinning. 4. Learning. 5. Energy. 6. Presence of Mind. This Happy State\ncan only be reached in a birth as a man. If being born as a man, one\nneglects the salvation then within one\u2019s reach, one may pass many ages\nin other births before a \u201ctime of grace\u201d comes round again. It is folly\nto expect salvation in some other and future world; it can only be\ngained here, and now.\n\n[250] The introductory story to this J\u0101taka is used in Rogers\u2019s\n_Buddhagosha\u2019s Parables_, pp. 61-68, as the introduction to a different\nBirth Story. Verse 25 of the _Dhammapada_ is said by the Commentator on\nthat book (Fausb\u00f6ll, p. 181) to have been spoken of Little Roadling,\nand it would fit very aptly to the present story about him.\n\n[251] Literally, \u201cthose subject to transmigration,\u201d that is, those\nwho are not Arahats, whose natural desires have not given way before\nintense religious conviction.\n\n[252] _Taca-pa\u00f1caka-kamma\u1e6d\u1e6dh\u0101na\u014b_, a formula always repeated at the\nordination of a novice. The words of it will be found in Dickson\u2019s\n_Upasampad\u0101-Kammav\u0101c\u0101_, p. 7. Compare also the note above, p. 147.\n\n[253] The Buddha is frequently represented in the later books as\nbringing the world before his mind\u2019s eye in the morning, and thus\nperceiving whom he could benefit during the day.\n\n[254] When the daily meal was to be served in the house of some layman,\nall the monks invited went there as soon as the time was announced by\nthe \u201ccall of refection\u201d being set up, and sat themselves down in the\norder of their seniority.\n\n[255] Little Roadling has now become an Elder, a monk of the higher of\nthe two grades.\n\n[256] With this story compare Kath\u0101 Sarit S\u0101gar\u0101, Book VI. vv. 29 and\nfoll.\n\n[257] Pronounce Choollacker with the accent on the first syllable.\n\n[258] \u2018Ulu\u014bka,\u2019 half a cocoa-nut shell, the common form of cup or ladle\namong the Indian poor.\n\n[259] So called ironically, from the apt way in which he had learnt the\nlesson taught him by Chullaka.\n\n[260] Literally, \u201cwith a threefold knock,\u201d which I take to mean that\nthe outside attendant announced them to another attendant, he to\na third, and the third attendant to their master. The latter thus\nappeared to be a man of great consequence, as access to him was so\ndifficult, and attended with so much ceremony.\n\n[261] That is, twice a thousand pieces from each of the hundred\nmerchants. But of course he should have paid out of this sum the price\nof the cargo. It can scarcely be intended to suggest that his acuteness\nled him to go off without paying for the cargo. The omission must be a\nslip of the story-teller\u2019s.\n\n[262] Compare L\u00e9on Feer in the _Journal Asiatique_, 1876, vol. viii.\npt. ii. pp. 510-525.\n\n[263] The Bhatt\u2019 Uddesika, or steward, was a senior monk who had the\nduty of seeing that all the brethren were provided with their daily\nfood. Sometimes a layman offered to provide it (_e.g._ above, p.\n162); sometimes grain, or other food belonging to the monastery, was\ndistributed to the monks by the steward giving them tickets to exchange\nat the storehouse. The necessary qualifications for the stewardship are\nsaid to be: 1. Knowledge of the customs regulating the distribution. 2.\nA sense of justice. 3. Freedom from ignorance. 4. Absence of fear. 5.\nGood temper.\n\n[264] I am not sure that I have understood rightly the meaning of\n_vassagga_,--a word of doubtful derivation, which has only been found\nin this passage. Possibly we should translate: \u201cThe turn for the better\nrice has come to the monk whose seniority dates from such and such a\nyear, and the turn for the inferior kind to the monk whose seniority\ndates from such and such a year.\u201d\n\n[265] These lines are not in the printed text. But see the Corrigenda;\nand L\u00e9on Feer, in the _Journal Asiatique_ for 1876, p. 520.\n\n[266] It was on the occasion related in the Introductory Story of\nthis J\u0101taka, and after he had told the Birth Story, that the Buddha,\naccording to the commentator on that work (Fausb\u00f6ll, pp. 302-305),\nuttered the 141st verse of the Dhamma-pada\u014b. The Introductory Story to\nNo. 32, translated below in this volume, is really only another version\nof this tale of the luxurious monk.\n\n[267] The elder brother is more advanced in his theology.\n\n[268] The whole of this story, including the introduction, is found\nalso, word for word, in the commentary on the \u2018Scripture Verses\u2019\n(Fausb\u00f6ll, pp. 302-305); and the commentator adds that the Buddha then\nfurther uttered the 141st verse of that collection:\n\n Not nakedness, not plaited hair, not dirt,\n Not fasting oft, nor lying on the ground;\n Not dust and ashes, nor vigils hard and stern,\n Can purify that man who still is tossed\n Upon the waves of doubt!\n\nThe same verse occurs in the Chinese work translated by Mr. Beal (The\n\u2019Dhammapada, etc.,\u2019 p. 96). Another verse of similar purport has been\nquoted above (p. 69), and a third will be found in _\u0100magandha Sutta_\n(Sutta Nip\u0101ta, p. 168, verse 11). The same sentiment occurs in the\n_Mah\u0101-Bh\u0101rta_, iii. 13445, translated in Muir\u2019s \u2018Metrical Translations\nfrom Sanskrit Writers,\u2019 p. 75, and in the Northern Buddhist work\n_Divy\u0101vad\u0101na_ (Burnouf, Introduction \u00e0 l\u2019Histoire du Bouddhisme Indien,\np. 313).\n\n[269] For Nos. 7 and 8, see respectively Bhaddas\u0101la J\u0101taka, Book xii.,\nand Sa\u014bvara J\u0101taka, Book xi.\n\n[270] Comp. the Makh\u0101-deva Sutta, No. 83 in the Majjhima Nik\u0101ya.\n\n[271] See above, pp. 81-83.\n\n[272] He is mentioned in the Mah\u0101va\u014bsa, p. 8, in a list of the\nlegendary kings of old.\n\n[273] At p. 81, above, the same idea is put into the mouth of Gotama\nhimself.\n\n[274] _Ime kilese._ The use of the determinative pronoun implies that\nthe king is meant to refer to the particular imperfections known as\n_kiles\u0101_. They are acquisitiveness, ill-temper, dullness of perception,\nvanity, wrong views, doubt, sloth, arrogance, want of self-respect, and\nwant of respect for public opinion.\n\n[275] The whole story is given below, in the Nimi J\u0101taka, Book xii.\n\n[276] See the Translator\u2019s \u2018Buddhism,\u2019 p. 65, and the authorities there\nquoted, to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means\nthe Happy One, and the story has very probably arisen in explanation of\nthe name.\n\n[277] The word translated \u201cHappiness\u201d is also a name of Arahatship or\nNirv\u0101na (that is, perfect peace, goodness, and wisdom).\n\n[278] This story is founded on the similar story told of Bhaddiya (the\nsame Bhaddiya as the one mentioned in the Introductory Story) in the\nCulla Vagga, VII. i. 5, 6. The next story but one (the Banyan Deer) is\none of those illustrated in the Bharhut sculptures. Both must therefore\nbelong to the very earliest period in Buddhist history.\n\n[279] \u201cThe story of Devadatta,\u201d adds a gloss, \u201cas far as his\nappointment as Abhim\u0101ra, will be related in the Kha\u1e47\u1e0dah\u0101la J\u0101taka, as\nfar as his rejection as Treasurer, in the Culla-ha\u014bsa J\u0101taka, and as\nfar as his sinking into the earth, in the Samudda-v\u0101nija J\u0101taka in the\n12th Book.\u201d\n\n[280] See the translator\u2019s \u2018Buddhism,\u2019 p. 76.\n\n[281] This verse is quoted by the Dhammapada Commentator, p. 146, where\nthe Introductory Story is substantially the same, though differing\nin some details. The first line of the verse is curious, as there\nis nothing in the fable about righteousness or courtesy. It either\nbelonged originally to some other tale, or is made purposely in discord\nwith the facts to hint still more strongly at the absurdity of the\nworthy deer attempting to make human poetry.\n\n[282] This Introductory Story is given also as the occasion on which v.\n160 of the Dhammapada was spoken (Fausb\u00f6ll, pp. 327 and foll.)\n\n[283] The thirty-two constituent parts will be found enumerated in the\nKhuddaka P\u0101\u1e6dha, p. 3, and most of them are mentioned in the following\nverses, which are not attributed to the \u2018attractive\u2019 young wife, and\nwhich sound wooden enough after her spirited outburst. Possibly they\nare a quotation by this commentator of some monkish rhymes he thinks\nappropriate to the occasion. The whole of the conversation is omitted\nin the Dhammapada commentary.\n\n Bound together by bones and sinews,\n O\u2019erspread with flesh and integument,\n The body is hidden \u2018neath its skin,--\n It seems not as it really is!\n\n It is filled inside--the trunk is filled--\n With liver, and with abdomen;\n With heart and lungs, kidney and spleen;\n With mucus, matter, sweat, and fat;\n With blood, and grease, and bile, and marrow.\n\n And from each of its nine orifices\n Impurity flows ever down:\n Rheum from the eye, wax from the ear,\n From the nose mucus, vomit from the mouth;\n And bile and phlegm do both come out\n From the perspiring, dirty frame.\n\n Its hollow head, too, is but filled\n With the nerve-substance of the brain.\n Yet the fool, whom dullness never leaves,\n He thinks it beautiful and bright.\n\n The body causes endless ills;--\n Resembles just a upas-tree;\n The dwelling-place of all disease,\n Is but a mass of misery.\n\n Were the inside of this body\n Only visible without,\n One would have to take a stick in hand\n To save oneself from crows and dogs!\n\n Evil-smelling and impure,\n The body\u2019s like a filthy corpse;\n Despised by those who\u2019ve eyes to see,\n It\u2019s only praised by those who\u2019re fools!\n\n\n[284] Literally reached the chief Fruit; the benefit resulting from\nthe completion of the last stage of the path leading to Nirv\u0101na; that\nis, Nirv\u0101na itself. It is a striking proof of the estimation in which\nwomen were held among the early Buddhists, that they are several times\ndeclared to have reached this highest result of intellectual activity\nand earnest zeal. Compare the Introductory Story to J\u0101taka No. 234.\n\n[285] _Bos Grunniens._\n\n[286] See \u2018Buddhism,\u2019 pp. 139, 140.\n\n[287] Quoted by the Dhammapada commentator, p. 329.\n\n[288] The two previous lines should belong, I think, to the explanatory\ncomment.\n\n[289] The story of _Ra\u1e6d\u1e6dhap\u0101la_ is given in the Sutta of that name,\ntranslated by Gogerly, J. C. A. S., 1847-1848, p. 95. The same plan was\nfollowed by _Sudinna_ as related in the P\u0101r\u0101jika\u014b, and translated by\nColes, J. C. A. S., 1876-1877, p. 187.\n\n[290] This is the third of the Thirteen just alluded to.\n\n[291] \u201c\u2019Eight-hoofed,\u2019 two hoofs on each foot,\u201d explains the\ncommentator. See note on p. 223.\n\n[292] This amusing Introductory Story will scarcely bear translating.\n\n[293] The verse is very obscure, and the long commentary does not\nmake it clearer. \u201cTo keep in any posture that he likes\u201d is literally\n\u201chaving three postures--master of three postures.\u201d \u201cMost swift\u201d is in\nthe original \u201ceight-hoofed.\u201d If \u201ceight-hoofed\u201d means \u201cwith two hoofs on\neach foot,\u201d as the commentator thinks, where would be the peculiarity\nso creditable to the obedient learner? The last line in the test is\nso corrupt that the commentator can only suggest three contradictory\nand improbable explanations. If one could venture to read _chava\u014b\nkal\u0101hati bhoti_, one might render, \u201cMy nephew, lady, can counterfeit a\ncorpse.\u201d Mr. Trenckner has been good enough to send me the following\nsuggested translation, \u201cThe deer, the threefold cunning (?) fertile\nin expedients, the cloven-footed, who goes to drink at midnight (!?)\n(don\u2019t fear for him), lying on one ear, panting on the ground, my\nnephew, by the six tricks he knows will dodge (the hunter).\u201d\n\n[294] Compare the Fable of the Two sides of the Shield.\n\n[295] That is, by the production at their death of angels as the result\nof their Karma.\n\n[296] That is, in seeking after what they think is salvation (safety\nfrom the wrath of a god), fools practise rites and harbour delusions\nwhich become spiritual bonds. Death to oneself, and spiritual rebirth,\nis the only true salvation. The whole parable is a play on the word\n\u201c_Mutti_,\u201d which means both salvation, and the performance of, the\nbeing delivered from, a vow.\n\n[297] Any one who has seen the restlessness of monkeys in the safe\nprecincts of a Buddhist monastery (or even in the monkey-house at the\nZoological Gardens) will appreciate the humour of this description.\nThe Bharhut sculptor, too, has some capital monkeys sitting, like good\nlittle boys, and listening to the Bodisat.\n\n[298] This solemn appeal to a former good action, if it be true, is\noften represented as working a miracle, and is called _saccakiriy\u0101_,\n_i.e._ \u201ctruth-act.\u201d Childers properly compares 2 Kings i. 10: \u201cIf I be\na man of God, then let fire come down from heaven, and consume thee and\nthy fifty. And there came down fire from heaven and consumed him and\nhis fifty.\u201d But the miracle, said in the Buddhist scriptures to follow\non an appeal of this kind, is usually, as in this case, an assistance\nto some one in distress. On the Perfections, see above, pp. 54 to 58.\n\n[299] This seems to be a gloss, as the writer adds, \u201cHe could not have\nstopped at that point; so it should not thus be understood.\u201d\n\n[300] On this story, see the translator\u2019s \u201cBuddhism,\u201d pp. 196-198.\n\n[301] On this story, see below, J\u0101taka No. 35.\n\n[302] This verse is quoted by the Dhammapada Commentator, Fausb\u00f6ll, p.\n147.\n\n[303] The Commentator on the \u201cScripture Verses\u201d (p. 331), says that it\nwas at the end of this story that the Buddha uttered the 162nd verse of\nthat Collection--\u201cHe who exceeds in wickedness makes himself such as\nhis enemy might desire, (dragging himself down) as the creeper the tree\nwhich it has covered.\u201d\n\n[304] Literally, of the Agatis (things of which a judge, and especially\na king, sitting as judge, ought not to be guilty); they are four in\nnumber, partiality, ill-will, ignorance, and fear.\n\n[305] See the last Introductory Story.\n\n[306] A title of honour given to S\u0101riputta.\n\n[307] This is verse No. 285 of the \u2018Scripture Verses,\u2019 _\u00e0propos_ of\nwhich the commentator tells the same story as is told here.\n\n[308] This Introductory Story is also told as the introduction to\nJ\u0101takas Nos. 141 and 184.\n\n[309] A \u201cRogue elephant\u201d is a well-known technical term for a male\nwho has been driven out of the herd, and away from the females, by a\nstronger than himself; or for a male, who, in the rutting season, has\nlost his self-command. Such elephants, however gentle before, become\nexceedingly vicious and wanton.\n\n[310] Literally Sama\u1e47a-Br\u0101hmans, the Sama\u1e47as, or Self-conquering\nOnes, being those who have given up the world, and devoted themselves\nto lives of self-renunciation and of peace. Real superiority\nof caste--true Br\u0101manship--is the result, not of birth, but of\nself-culture and self-control. The Sama\u1e47as are therefore the true\nBr\u0101hmans, \u2018Br\u0101hmans by saintliness of life.\u2019 The Sama\u1e47as were not\nnecessarily Buddhists, though they disregarded the rites and ceremonies\ninculcated by the Br\u0101hmans. It would not have answered the king\u2019s\npurpose to send Br\u0101hmans: who are distinguished throughout the J\u0101takas,\nnot by holiness of life, but by birth; and who would be represented as\nlikely to talk, not of righteousness, but of ritual. I cannot render\nthe compound, therefore, by \u2018Sama\u1e47as AND Br\u0101hmans,\u2019 and I very much\ndoubt whether it ever has that meaning (but see Childers _contra_,\nunder _Sama\u1e47a_). It certainly never has the sense of \u2018Sama\u1e47as OR\nBr\u0101hmans.\u2019 It was an early Buddhist idea that the only true Sama\u1e47as\nwere those members of the Order who had entered the Noble Path, and the\nonly true Br\u0101hmans those who had reached to the goal of the Noble Path,\nthat is, to Nirv\u0101na. See Mah\u0101 Parinibbana Sutta, p. 58.\n\n[311] Perhaps \u2018Woman-face\u2019 would be a more literal rendering of the\nword _Mahil\u0101-mukha_. But as the allusion is evidently to the elephant\u2019s\nnaturally gentle character, I have rendered the expression by\n\u2018Girly-face.\u2019 The exaggeration in this story is somewhat too absurd for\nWestern tastes.\n\n[312] So at p. 121 of the Mah\u0101va\u014bsa the king sends Mahinda to find out\nwhy the state elephant refused his food. Mahinda finds the motive to\nbe that the elephant wants a _D\u0101gaba_ to be built; and the king, \u201cwho\nalways gratified the desires of his subjects,\u201d had the temple built\nat once! The author of the Mah\u0101va\u014bsa must often have heard the J\u0101taka\nstories told, and this among the number.\n\n[313] _Note by the Commentator._ \u201cThis so-called enforcing (or\nillustrating) the story by a discourse on the Four Truths is to be\nunderstood at the end of every J\u0101taka; but we only mention it when it\nappears that it was blessed (to the conversion of some character in the\nIntroductory Story).\u201d\n\n[314] These \u201cSix\u201d are noted characters in Buddhist legend. They are six\nbad monks, whose evil deeds and words are said to have given occasion\nto many a \u201cbye-law,\u201d if one may so say, enacted in the Vinaya Pitaka\nfor the guidance of the members of the Buddhist Order of Mendicants.\n\n[315] This was a December festival, held to celebrate the close of the\nseason of WAS, the four (or, according to some authorities, three)\nmonths of rainy weather, during which the members of the Order had to\nstay in one place. The Buddha had spent WAS among the angels--not, of\ncourse, that he cared to go to heaven for his own sake, but to give\nthe ignorantly happy and deluded angels an opportunity of learning\nhow to forsake the error of their ways. In a subsequent form of this\ncurious legend, whose origin is at present unknown, he is said to have\ndescended into hell with a similar object. See Professor Cowell in the\n_Indian Antiquary_ for 1879.\n\n[316] It will be observed that the old woman\u2019s \u2018Blackie\u2019 could\nunderstand what was said to him, and make his own meaning understood;\nbut he could not speak.\n\n[317] If _Mu\u1e47ika_, the name of the Pig, is derived from the root MAR\n(B. R. No. 2)--as I think it must be, in spite of the single \u1e47--it is\na verbal noun derived from a past participle, meaning \u2018cut into small\npieces.\u2019 The idea is doubtless of the small pieces of meat used for\ncurry, as the Indians had no sausages. I could not dare to coin such\na word as \u2018Curry-bit-ling,\u2019 and have therefore preserved the joke by\nusing a word which will make it intelligible to European readers.\n\nThis well-told story is peculiarly interesting as being one of those\nIndian stories which have reached Europe independently of both the\n\u2018Kalilag and Dimnag\u2019 and the \u2018Barlaam and Josaphat\u2019 literature.\nProfessor Benfey (pp. 228-229 of his Introduction to the Pa\u00f1ca Tantra)\nhas traced stories somewhat analogous throughout European literature;\nbut our story itself is, he says, found almost word for word in an\nunpublished Hebrew book by Berachia ben Natronai, only that two donkeys\ntake the place of the two oxen. Berachia lived in the twelfth or\nthirteenth century, in Provence.\n\nOne of the analogous stories is where a falcon complains to a cock,\nthat, while he (the falcon) is so grateful to men for the little they\ngive him that he comes and hunts for them at their beck and call, the\ncock, though fed up to his eyes, tries to escape when they catch him.\n\u201cAh!\u201d replies the cock, \u201cI never yet saw a falcon brought to table, or\nfrying in a pan!\u201d (Anvar i Suhaili, p. 144; Livre des Lumi\u00e8res, p. 112;\nCabinet des F\u00e9es, xvii. 277; Bidpai et Lokman, ii. 59; La Fontaine,\nviii. 21). Among the so-called \u00c6sop\u2019s Fables is also one where a calf\nlaughs at a draught ox for bearing his drudgery so patiently. The ox\nsays nothing. Soon after there is a feast, and the ox gets a holiday,\nwhile the calf is led off to the sacrifice (James\u2019s \u00c6sop, No. 150).\n\nJ\u0101taka No. 286 is the same story in almost the same words, save (1)\nthat the pig\u2019s name is there _S\u0101l\u016bha_, which means the edible root of\nthe water-lily, and might be freely rendered \u2018Turnips\u2019; and (2) that\nthere are three verses instead of one. As special stress is there laid\non the fact that \u2018Turnips\u2019 was allowed to lie on the _he\u1e6d\u1e6dh\u0101-ma\u00f1ca_,\nwhich I have above translated \u2018sty,\u2019 it is possible that the word means\nthe platform or seat in front of the hut, and under the shade of the\noverhanging eaves,--a favourite resort of the people of the house.\n\n[318] The following tale is told, with some variations, in the course\nof the commentary on verse 30 of the Dhammapada (pp. 186 and foll.);\nbut the Introductory Story is there different.\n\n[319] The commentator on the \u201cScripture Verses\u201d adds an interesting\npoint--that there was an inscription on the pinnacle, and that the\nBodisat put up a stone seat under a tree outside, that all who went\nin might read the letters, and say, \u201cThis hall is called the Hall of\nPiety.\u201d\n\n[320] The \u201cScripture Verses\u201d commentator (p. 189) avoids the curious\nabruptness of this rather unkind remark by adding that the reason for\nthis was that Well-born\u2019s being the Bodisat\u2019s niece and servant, she\nthought she would share in the merit of _his_ part in the work.\n\n[321] Vejayanta. Compare what is said above, p. 97, of M\u0101ra\u2019s _v\u0101hana_,\nGiri-mekhala.\n\n[322] That is, his own angels and those of the archangel Brahma.\n\n[323] In this story we have a good example of the way in which the\ncurrent legends, when adopted by the Buddhists, were often so modified\nas to teach lessons of an effect exactly contrary to those they had\ntaught before. It is with a touch of irony that Sakka is made to\nconquer the Titans, not by might, but through his kindness to animals.\n\n[324] See above, p. 178.\n\n[325] How this was done, and the lasting feud which the election gave\nrise to between the owl and the crow, is told at length in J\u0101taka No.\n270. The main story in Book III. of the Pa\u00f1ca Tantra is founded on this\nfeud.\n\n[326] This fable forms one of those illustrations of which were carved\nin bas relief round the Great Tope at Bharhut. There the fair gosling\nis represented just choosing the peacock for her husband; so this tale\nmust be at least sixteen hundred years old. The story has not reached\nEurope; but it is referred to in a stanza occurring in, according to\nBenfey, the oldest recension of the Pa\u00f1ca Tantra contained in the\nBerlin MS. See Benfey, i. \u00a7 98, p. 280; and Kahn, \u2018Sagwissenschaftliche\nStudien,\u2019 p. 69.\n\nThe word _Ha\u014bsa_, which I have here translated Goose, means more\nexactly a wild duck; and the epithet \u2018_Golden_\u2019 is descriptive of its\nbeauty of colour. But the word Ha\u014bsa is etymologically the same as\nour word Goose (compare the German Gans); and the epithet \u2018_golden_,\u2019\nwhen applied to a goose, being meaningless as descriptive of outward\nappearance, gave rise to the fable of the Goose with the Golden Eggs.\nThe latter is therefore a true \u2019myth,\u2019 born of a word-puzzle, invented\nto explain an expression which had lost its meaning through the\nprogress of linguistic growth.\n\n[327] Professor Benfey, in the Introduction to his Pa\u00f1ca Tantra (vol.\ni. p. 304), and Professor Fausb\u00f6ll in the Journal of the Royal Asiatic\nSociety for 1870, have dealt with the history of this story. It has\nnot been found in Europe, but occurs in somewhat altered form in the\nMah\u0101-bh\u0101rata (Book V. vv. 2455 and foll.), in the first Book of the\nHitopadesa, and in the second Book of the Pa\u00f1ca Tantra. The Buddhist\nstory is evidently the origin of the others.\n\n[328] This story has several points of affinity with the one above,\nNo. 13 (pp. 211-213), on the stag who came to his death through his\nthoughtless love for the roe.\n\n[329] See above, p. 235.\n\n[330] Bhe\u1e47\u1e0duka.\n\n[331] It is difficult to convey the impression of the mystic epithet\nhere used of fire. _J\u0101taveda_ must mean \u201che who possesses (or perhaps\npossesses the knowledge of) all that is produced.\u201d It is used not\ninfrequently in the Vedic literature as a peculiarly holy and mystical\nepithet of Agni, the personification of the mysterious element of fire,\nand seems to refer to its far-reaching, all-embracing power.\n\n[332] This story is referred to as one of the \u2018kalpa-enduring miracles\u2019\nin J\u0101taka No. 20 above, p. 235.\n\n[333] See above, p. 130.\n\n[334] See the translator\u2019s \u2018Buddhism,\u2019 pp. 108 and 174-177 (2nd\nedition).\n\n[335] This Birth Story, with the same Introductory Story, is found,\nin nearly identical terms, in the Culla Vagga (vi. 6). The story,\ntherefore, is at least as old as the fourth century B.C. J\u0101taka No. 117\nis also called the Tittira J\u0101taka.\n\n[336] This fable is a great favourite. It was among those translated\ninto the Syriac and Arabic, and has been retained in all the versions\nof the Kalila and Dimna series, while it occurs in the Arabian Nights,\nand in the story-books of the Northern Buddhists and of the Hindus. It\nhas been already traced through all the following story-books (whose\nfull titles, and historical connexion, are given in the Tables appended\nto the Introduction to this volume).\n\n Kalilag und Dimnag, pp. 12, 13.\n Sylvestre de Sacy, chapter v.\n Wolf, vol. i. p. 41.\n Anv\u0101r i Suhaili, p. 117.\n Knatchbull, pp. 113-115.\n Symeon Seth (Athens edition), p. 16.\n John of Capua, c. 4 b.\n \u2019Ulm\u2019 German text, D. V. b.\n The Spanish version, xiii. 6.\n Firenzuola, p. 39.\n Doni, p. 59.\n Livre des Lumi\u00e8res, p. 92.\n Cabinet des F\u00e9es, xvii. p. 221.\n Livre des Merveilles (du Meril in a note to Batalo, p. 238).\n Contes et Fables Indiennes de Bidpai et de Lokman, i. p. 357.\n La Fontaine, x. 4.\n Arabian Nights (Weil, iv. 915).\n Pa\u00f1ca Tantra, i. 7 (comp. ii. 58).\n Hitopadesa, iv. 7 (Max M\u00fcller. p. 118).\n Kath\u0101 Sarit S\u0101gara Tar. lx. 79-90.\n Dhammapada, p. 155.\n\nProfessor Benfey has devoted a long note to the history of the story\n(Introduction to the Pa\u00f1ca Tantra, i. 174, \u00a7 60), and I have only\nsucceeded in adding, in a few details, to his results. The tale is told\nvery lamely, as compared with the P\u0101li original, in all those versions\nI have been able to consult. It is strange that so popular a tale was\nnot included by Planudes or his successors in their collections of\nso-called \u00c6sop\u2019s Fables.\n\n[337] In the so-called \u00c6sop\u2019s Fables are several on the text that a\nhaughty spirit goeth before a fall; for instance, \u2018The Charger and the\nAss,\u2019 \u2018The Bull and the Frog,\u2019 and \u2018The Oats and the Reeds\u2019; but this\nis the only story I know directed against the pride arising from the\ntemporary possession of wealth.\n\n[338] It is a great breach of etiquette for an inferior to remain in\nany place above that where his superior is.\n\n[339] One who has the power of gaining salvation for himself; but not\nof giving others the knowledge of it. The Birth Story to which this is\nan Introduction is about a gift to a Pacceka Buddha.\n\n[340] _Ariya-puggalas_, the persons who, by self-culture and\nself-control, have entered respectively on the Four Stages, and have\nreached the Four Fruits of the Noble Eightfold path.\n\n[341] This story is quoted in \u2018Strange Stories from a Chinese Studio,\u2019\ntranslated by Herbert A. Giles, vol. i. p. 396.\n\n * * * * *\n\nTranscriber's Notes\n\nObvious typographical errors and inconsistencies have been silently\ncorrected. Hyphenation and diacritics have been standardised, but other\nvariations in spelling and punctuation remain unchanged.\n\nItalics are represented thus _italic_ and bold thus =bold=.","title":"Buddhist birth stories; or, Jataka tales, Volume 1","tradition":"myth-cosmogony","translated_text":null,"word_count":131446}